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is  t 


1 


> 


DICTIONARY 


OF  THB 


PALI   LANGUAGE 


BT 


ROBERT   C^SAR   CHILDERS, 

LATB  OF  THB  CETLON  CITIL  8BBTICB; 

rS0FI880K  OP  PALI  AMD  BTTDDHIST  LITBBATUBB  AT  UNIYBB8XTT  COLLEOB,  LONDON; 

HONOSABT  mnmiB  OP  THB  CBTLON  BBANCH  OP  THB  BOTAL  ASIATIC  BOCIBTT. 


Aham  pi  gaiUhakAraUam  potto  vibvdhagocaram.-^XLn.  I.  x. 


LONDON: 

TRtJBNER  &  CO.,  67  and  69,  LUDGATE  HILL. 


.  1876. 
(All  rightt  rutrvtd.) 


0TBPH1M  Amnx  An>  loirf,  pumtus,  nmaerwowD, 


THESE  PAGES  I  DEDICATE 


TO  HT  FEISMB 


REINHOLD     ROST, 

WHO     FIBST    nrorCED    HE    TO    COMHEVCE     THS     SBBIOITS    STUST     OF    THE    PALI    LANOUAOE, 
AKD  TO   WHOSE   EKCOUBAGEHEirT   AND   HELP   IT   IS   DT7E   THAT   I   PEBSETEBED  WITH   IT 

AMD)  MAirr  DITFICnLTrES. 

E.    O.    OHILDERS. 


PREFACE. 


The  Pali  language  is  one  of  the  Prakrits,  or  Aryan  vernaculars  of  ancient  India.^ 
It  was  spoken  in  the  sixth  century  before  Christ,  and  has  therefore  been  a  dead  language 
for  considerably  over  two  thousand  years.  I  see  no  reason  to  reject  the  Buddhist  tra- 
dition that  Pali  was  the  dialect  of  Magadha,^  and  that  it  was  the  language  in  which 
Gautama  Buddha  preached.^  Originally  a  mere  pro^ncial  idiom,  the  Magadhese 
tongue  was  raised  by  the  genius  of  a  great  reformer  to  the  dignity  of  a  classic  language,' 
and  is  regarded  by  Buddhists  with  the  same  feelings  of  veneration  with  which  a  Jew  of 
the  present  day  looks  upon  the  language  of  the  Pentateuch.  A  language  is  generally 
what  its  literature  makes  it.  Had  Gautama  never  preached,  it  is  unlikely  that  the 
Magadhese  would  have  been  distinguished  from  the  many  other  vernaculars  of  Hin- 
dostan,  except  perhaps  by  an  inherent  grace  and  strength  which  make  it  a  sort  of 
Tuscan  among  the  Prakrits.  The  existing  Pali  literature  is  of  great  extent  and  im- 
portance; it  is  valuable  alike  to  the  philologist,  the  historian,  the  student  of  folklore. 


^  The  trae  or  geographical  name  of  the  Pali  language  is 
liftgadht,  *  Magadhese  language/  or  MagadhahhSsft, '  lan- 
guage ol  the  Hagadha  people/  The  word  plUi  in  Sanskrit 
means  'fine,  row,  seriee/  and  hy  the  South  Buddhista  is 
eztanded  to  mean  the  series  of  hooks  which  form  the  text 
of  the  Buddhist  Scriptures.  Thence  it  comes  to  mean  the 
text  of  the  scriptures  as  opposed  to  the  commentaries, 
and  at  last  any  text,  or  even  portion  of  a  text,  of  either 
scriptures  or  commentaries.  PAlihh&8&  therefore  means 
'language  of  the  texts,'  which  of  course  is  equiyalent  to 
saying  '  Magadht  language.'  The  term  p&li  in  the  sense 
of  sacred  text  is  ancient  enough,  hut  the  expression  P&li- 
bh&sft  is  of  modem  introduction,  and  Mdgadhi  is  the  only 
name  used  in  the  old  South  Buddhist  texts  for  the  sacred 
language  of  Buddhism.  The  English  use  of  the  word  PtUi 
is  derived  from  the  Sinhalese,  who  use  it  exactly  as  we  do. 

s  This  tradition  is  generally  dismissed  in  a  very  summary 
manner,  on  the  ground  that  Pali  does  not  possess  the 
phonetic  characteristics  of  Vararuchi's  M&gadht.  It  is 
eorions  to  see  those  who  are  so  ready  to  discredit  one  tra- 
dition accept  without  examination  another  tradition  resting 
on  eridence  not  a  tithe  as  good.  For  that  Vararuchi's 
Mflgadh!  was  really  a  Magadha  yemaoular  is  after  all  only 
a  tradition  like  the  Buddhist  one.  Consideiing  the  great 
interval  that  separates  Gautama  and  Vararuchi,  the  dis- 


crepancy may  he  explained  in  a  way  that  will  suggest  itself 
to  tiiose  who  are  familiar  with  the  migrations  of  languages 
and  the  names  of  languages  in  historical  times.  Moreover 
the  Magadha  territory  may  have  varied  greatly  in  extent  at 
different  periods,  and  have  included  several  chalects.  One 
of  the  much-despised  Buddhist  traditions  is  that  Ceylon 
was  colonised  from  a  district  of  Magadha  called  Lftla, 
which  is  evidently  meant  to  be  an  outlying  district,  or  at 
least  not  that  in  which  Gautama  preached.  If  then  Pali 
and  Sinhalese  are  both  dialects  of  Magadha,  we  should 
expect  them  to  resemble  each  other  closely,  while  at  the 
same  time  presenting  dialectic  differences.  That  this  is 
actually  the  case  I  have  shown  in  my  'Note  on  the  Sinha- 
lese Lsmguage,'  in  the  Journal  of  the  Royal  Asiatic  Society 
for  1874.  So  great  are  the  straits  to  which  those  who 
deny  the  Magadhese  origin  of  PaU  are  driven  that  Kern 
is  compelled  to  declare  PaU  a  literary  manufacture.  His 
argument  that  the  Afoka  edicts  are  not  Pali,  and  that 
therefore  Pali  cannot  be  M&gadhi,  rests  on  the  assumption 
that  the  edicts  are  Mftgadhi. 

>  A  parallel  will  be  found  in  the  elevation  of  the  dialect 
of  Western  Arabia  through  the  influence  of  the  Kuran. 
Muhammad  did  for  Arabic  what  Gautama  did  for  Maga- 
dhese. See  also  p.  xiii  for  the  influence  of  Dante's  Divina 
Commedia  upon  the  Italian  language. 


, ••• 

VMl 


PRKFACE. 


and  the  student  of  comparatiye  religion.  A  considerable  portion  of  it  is  known  to  us 
in  outline^  but  only  the  merest  fraction  has  as  yet  been  published  textually.  It  may 
broadly  be  classed  under  three  heads:  first  the  Buddhist  Scriptures,  which  are  the 
oldest  Buddhist  writings  extant ;  secondly  the  commentaries  of  Buddhaghosha,  which 
date  only  from  the  fifth  century  a.d.,  but  are  based  upon  records  of  great  antiquity ; 
and  thirdly,  historical,  grammatical  and  other  works,  varying  in  date  from  the  second 
or  third  century  to  the  present  day. 

The  Buddhist  Scriptures  are  called  Tripi^aka,  '^  The  Three  Baskets  or  Treasuries," 
and  are  divided  into  Vinaya,  Siitra  and  Abhidharma,  or  Discipline,  Doctrine^  and 
Metaphysics.  The  Vinaya  Pi^aka  contains  the  laws  and  regulations  of  the  Buddhist 
priesthood,  and  forms  a  great  code  of  monastic  discipline ;  it  is  besides  rich  in  history 
and  folklore,  and  contributes  innumerable  details  of  the  life  and  ministry  of  Gautama. 
The  Siitra  Pi^aka  consists  chiefly  of  sermons  preached  by  Gautama,  and  in  some  in- 
stances by  his  apostles,^  but  it  also  contains  other  matter,  as  the  J&taka  tales,  the 
Niddesa  attributed  to  the  apostle  AS&riputra,  and  Theragdthd,  a  collection  of  stanzas 
uttered  on  different  occasions  by  eminent  saints.  In  the  Abhidharma  we  find  metaphysics 
pressed  into  the  service  of  religion :  it  introduces  no  new  dogma,  but  discusses  the  various 
doctrines  of  Buddhism  from  a  metaphysical  point  of  view,  employing  a  terminology  of 
great  wealth  and  precision.'  The  Three  Baskets  form  a  canon  of  Holy  Writ,  and  are 
invested  by  the  Buddhists  with  all  the  sanctity  of  a  canon.  They  are  reverenced  as 
containing  the  Word  of  Buddha,  and  ai*e  the  ultimate  appeal  on  all  questions  of  belief 
and  conduct.  Owing  to  their  great  extent,  estimated  at  eleven  times  that  of  our  own 
Bible,  they  are  able  to  treat  in  great  detail  of  all  the  relations  of  life,  and  the  doctrine 
they  contain  is  consistent  throughout  and  set  forth  with  clearness  and  logical  accuracy. 

Upon  the  important  question  of  the  origin  of  the  Buddhist  Canon  much  has  been 
written,  and  the  most  conflicting  opinions  have  been  expressed.  The  time  has  hardly 
come  for  dogmatising  on  this  subject,  but  the  tendency  of  all  recent  discoveries  is  to  con- 
firm the  Buddhist  traditions,  which  assign  to  the  Canon  a  venerable  antiquity.  The 
Tripi^aka  bears  every  mark  of  recension,  and  according  to  the  Buddhist  historians  this 
recension  dates  from  the  3rd  General  Council  of  Buddhism,  held  under  the  emperor 
A^ka  in  the  year  309  before  Christ.^     But  even  this  is  said  to  be  a  mere  revival 


^  ThiB  IB  a  free  rendering,  but  most  of  tiie  Siitras  are 
expositionB  of  doctrine  (see  art.  Suttam), 

3  E.g.  the  Sangiti  Sdtra  was  preached  by  $&riputra. 

>  See  the  specimen  under  Vinhdi^m.  The  Buddhist 
philosophy  is  of  g^reat  interest,  and  has  anticipated  an 
immense  deal  of  modem  speculation.  Curiously  enough 
Buddhism,  like  the  Kantian  philosophy,  has  four  great 
Problems;  they  are  the  First  Cause  (Karma),  the  Super- 
natural, the  Origin  of  Matter,  and  the*  attributes  of  a 
Buddha  (Man.  B.  9).  These  four  subjects  Grautanw  de- 
clared to  be  unthinkable  {achinUy^a),  and  he  forbade  his 


priests  to  dwell  upon  them,  lest  they  should  lose  their 
reason. 

*  In  arguing  against  the  historical  reality  of  the  three 
Councils  Kern  observes  that  the  name  K&l&^oka, '  Chrono- 
logical A^oka,'  is  in  itself  snspicious.  But  the  Pali  speUing 
with  the  Yedic  I  (see  Diet.)  proTes  that  K&la  in  this  name 
means  *  black'  or  *  dark-featured,'  and  so  the  argument  falls 
to  the  ground.  In  answer  to  another  argument  of  Kem*s 
I  may  point  out  that  it  is  not  more  wonderful  that  two 
Afokas  should  hare  held  councils  than  that  two  Con- 
stantines  should  haye  held  councils. 


PBEFACK. 


IX 


of  the  first  recension  which  was  made  in  bx.  543^  just  after  Gautama's  death,  when  his 
words  were  fresh  in  the  hearts  and  memories  of  his  apostles.^  These  high  pretensions 
have  drawn  down,  as  was  inevitable,  the  ridicule  of  many  Western  scholars,^  more  than 
one  of  whom  has  held  the  Buddhist  sacred  books  to  be  late  compilations,  scarcely  even 
reflecting  the  teaching  of  Gautama.  But  the  question  has  be^n  placed  on  an  entirely 
different  footing  since  the  discovery  last  year  by  General  Cunningham  of  the  Bharhut 
sculptures.  These  sculptures,  which  belong  to  the  third  century  b.c,  are  illustrations  in 
bas-relief  of  a  great  number  of  Buddhist  scriptural  subjects,  and  are  accompanied  by 
inscriptions  in  the  Asoka  character.  Both  iUustrations  and  inscriptions  are,  so  far  as 
they  have  been  identified,  in  perfect  accord  with  the  Buddhist  Scriptures  as  we  now  have 
them,  and  in  one  instance  a  whole  sentence,  containing  a  remarkable  expression,  which 

» 

is  probably  a  arra^  XeyofAevov^  is  quoted  firom  the  Vlnaya  Pi^aka.' 

Next  in  importance  to  the  Tripi^aka  books  are  the  Commentaries  of  Buddhaghosha, 
the  history  of  which  is  a  singular  one.  When  the  great  missionary  Mahendra  went  to 
Ceylon  in  b.c  307,  he  carried  with  him^  not  only  the  Tripi/aka  but  the  Arthakathft 


1  Mahavanaa  states  that  the  sacred  books  were  handed 
down  orally  till  the  first  century  B.C.,  when  they  were 
eommitted  to  writing.  This  statement  has  been  frequently 
p(»nted  to  as  yitiating  all  the  claims  of  the  Tripitaka  to 
real  antiqnity.  In  1870  I  wrote  to  the  Sinhalese  priest 
8abh4ti  to  ask  his  views  on  this  point,  and  receiTed  from 
him  a  letter  dated  Nov.  25th  of  that  year,  from  which  I 
translate  the  following  reply :  "  There  is  no  Sinhalese  or 
Pali  book  which  tells  us  anything  different  from  what  is 
said  in  Mahayansa  respecting  the  time  at  which  they  wrote 
the  Tripitaka  in  books.  Bnt  my  own  opinion  is  that  though 
all  the  doctrines  of  Buddhism  and  of  the  Tripitaka  began 
to  be  written  and  used  in  books  in  the  time  of  king  Yatta- 
gamapi,  it  is  not  that  the  doctrines  were  not  at  all  written 
before  that  time.  It  is  said  that  in  king  Vattagstmani's 
time  all  the  sacred  books  were  systematically  written  down, 
bnt  it  is  said  nowhere  whaterer  that  the  doctrines  had  not 
been  written  at  all  before  that  period.  We  are  told  that 
at  the  first  Council  the  pupils  of  the  different  Theras 
undertook  to  preserve  their  respectiye  NikEyas  by  com- 
mitting them  to  memory.  They  may  have  done  so  for  the 
most  part,  but  such  as  were  unequal  to  the  task  must  have 
written  down  the  words  in  books,  and  used  them  both 
privately  and  even  publicly.  It  is  probable  that  in  process 
of  time  every  one  found  it  was  difficult  to  get  on  in  this 
way,  and  then  in  Yattagima^i's  time  they  all  assembled  in 
consultation  and  publicly  entered  all  the  doctrines  in  books." 
Now  the  same  difficult  exists  with  regard  to  the  trans- 
mission of  the  Yeda,  and  I  will  place  side  by  side  with  the 
above  extract  a  passage  from  Whitney's  Oriental  and  Lin- 
golstiG  Studies^  putting  forward  an  hypothesis  identical 
with  Subhiiti's :  **  Thus  while  oral  tradition  continued  to 
be  the  exoteric  practice,  writing  might  still  be  resorted 
to  esoterically;  collections  might  be  made  and  arranged, 
treatises  composed,  texts  compared  and  studied,  by  the 
initiated,  while  the  results  were  communicated  to  the 
■chooli  by  oral  teaching,  and  memorized  by  the  neophytes" 


(p.  87).  See  also  Bothlingk's  short  essay  in  vol.  iii.  of  the 
Melanges  Asiatiques,  where  t^e  same  riew  \b  advanced. 

*  YassQyeff  says, "  There  can,  it  would  seem,  be  no  doubt 
that  Q&kyamuni  actually  existed,  but  what  his  actions  were, 
and  wherein  his  teaching  consUted,  these  are  questions  in 
dealing  with  which  we  cannot  rely  upon  the  assertions  of 
Buddhists"  (Buddldsmus,  Germ.  ed.  p.  10).  Elsewhere  (p.  9) 
he  says,  "  The  Buddha  appears  less  as  a  person  than  as  a 
term  or  dogma."  Itwould  be  unfair  to  press  this  unfortunate 
expression  too  far,  but  to  those  who  are  famiUar  with  the 
Pidi  sacred  books  nothing  is  more  striking  than  the  intense 
personality  of  Gautama,  as  the  way^in  which  he  impresses 
his  individuality  on  every  detail  of  his  system.  A  masterly 
defence  of  the  antiquily  of  the  Bud^ist  canon  will  be 
found  in  Max  Miiller's  Preface  to  Buddhaghosha's  Parables, 
pp.  x-xxiv. 

*  I  allude  to  the  bas-relief  representing  the  purchase  of 
the  site  of  Jetavana  and  the  presentation  of  the  monastery 

to  Buddha.  The  inscription  is,  JETAYANA  ANABHA- 
PEPIKO  KOTISANTHATENA  KETA,  and  a  paviUon 
forming  part  of  the  bas-relief  is  inscribed  GANDHAKUTI- 
The  Tripitaka  account  of  the  purchase  and  presentation  of 
Jetavana  is  in  the  Gh^a  Yagga  of  the  Yinaya.  It  is  un- 
fortunately not  at  present  accessible  to  me,  but  a  summary 
of  it  by  Buddhaghosha  will  be  found  at  p.  92  of  Fausboll's 
newly  published  first  volume  of  the  J&taka,  whence  I  ex- 
tract the  following  passages, — Tasmim  samaye  ANATHA- 
PINpiKO  gahapati  .  .  JETAYANAM  KOTISANTHA- 
BENA  a^tt^Hrasahirafifiakotthi  KINITYA  navakammam 
pa^thapesi,  so  maj jhe  Dasabalassa  GANDHAEUTIM  kdr- 
esi  .  .  Buddhapamukhassa  saiighassa  dammtti  ADASI.  For 
details  see  my  letters  in  the  Academy  of  Kov.  28,  Dec.  6, 
and  Dec.  12, 1874,  and  of  May  1, 1875. 

*  Buddhaghoshfk  uses  the  expression  dbhatu,  which  seems 
to  imply  that  they  were  brought  in  vrriting,  and  this  is 
confirmed  by  a  Tiki  quoted  by  Yljesinha,  which  usee  the 

h 


PREFACE. 


or  Commentaries^ — a  whole  literature^  exegetical  and  historical,  which  had  grown  up 
around  the  Triple aka  during  the  two  centuries  and  a  half  that  had  elapsed  since  Gautama 
Buddha's  death.  After  accomplishing  his  mission  of  converting  the  island  to  Buddhism, 
he  proceeded  to  translate  these  commentaries  from  Pali  into  Sinhalese,  and  his  Sinhalese 
version  continued  to  exist  in  Ceylon  for  many  centuries,  while  the  Pali  version  disappeared. 
In  the  fifth  century  Mahendra's  Sinhalese  commentaries  were  retranslated  into  Pali 
by  the  famous  divine  Buddhaghosha,  one  of  the  most  extraordinary  men  that  Buddhism 
has  produced,  and  this  third  version  is  the  one  we  now  possess,  the  Sinhalese  original 
having  in  its  turn  disappeared.^  Buddhaghosha  did  not  confine  himself  to  translating 
Mahendra,  but  incorporated  other  old  Sinhalese  chronicles  existing  in  his  time,  and 
added  immense  contributions,  chiefly  exegetical,  of  his  own.  Much  of  the  matter  his 
commentaries  contain  is  as  old  as  the  Tripi/aka  itself,  while  like  the  Tripi/aka  they  are 
rich  in  history  and  folklore,  and  abound  in  narratives  which  shed  a  flood  of  light  on  the 
social  and  moral  condition  of  ancient  India.^ 

The  remaining  Pali  literature  is  of  very  varying  interest.  The  mere  titles  of  the 
books  ancient  and  modem  which  it  embraces  would  fill  many  pages,  and  it  will  be 
sufficient  here  to  mention  a  few  of  the  more  noteworthy.  IHirst  in  importance  are  the 
two  famous  histories  Dtpavamsa  and  Mahavamsay  the  discovery  of  which  made  the  name 
of  TuRNoaa  illustrious,  and  which  are  almost  our  only  authentic  sources  for  the  history 
of  India  previous  to  the  Christian  era.  Next  in  order  of  interest  should  undoubtedly  be 
named  the  Milinda  Panha,  or  Questions  of  Menander.  Whatever  be  the  origin  of  this 
remarkable  work,  there  can  be  no  doubt  of  its  great  antiquity,  for  it  exhibits  a  familiarity 
with  Greek  names  and  places,  and  records  a  religious  discussion  between  the  Buddhist 
divine  N&gasena  and  a  'Yona'  king  Milinda,  who  can  be  identified  with  certainty 
with  the  Bactrian  king  Menander.^  The  latter  lived  towards  the  end  of  the  second 
century  b.c,  and  is  stated  by  the  Greek  historians  to  have  ruled  over  part  of  Hindustan. 
Buddhaghosha's  Fisuddhi  Magga  or  Path  of  Holiness  is  next  deserving  of  mention. 
It  may  fairly  be  called  an  encyclopaedia  of  Buddhist  doctrine,  and  is  a  truly  great  work, 
written  in  terse  and  lucid  language,  and  showing  a  marvellous  grasp  of  the  subject. 
The  Pali  grammatical  literature  is  very  extensive,  and  centres  around  the  famous  gram- 
mar of  Kachchdyana^  which  is  unquestionably  the  oldest  Pali  grammar  we  possess. 


word  AnttviL  in  the  same  connection  (see  Vijesinba's 
article  in  the  Jonmal  of  the  Royal  Asiatic  Society,  yol.  y. 
N.8.,  p.  289,  which  containa  the  hest  information  we  haye 
on  tiie  commentaries). 

^  The  disappearance  of  the  Sinhalese  Commentaries  ap- 
pears to  me  to  be  easily  accounted  for.  The  Malabar  princee 
who  inyaded  Ceylon  in  the  twelfth  centory,  and  more  than 
one  of  whom  temporarily  obtained  soyereignty  oyer  the 
island,  were  the  moet  determined  foes  of  Buddhism,  and 
are  stated  to  haye  systematically  effected  the  destmction  of 
all  the  sacred  books  they  conld  lay  hands  on.  Among  these 
would  be  the  Tripi^ka  books,  the  Pali  Commentaries  of 


Buddhaghosha,  and  the  Sinhalese  Commentaries  of  Ma. 
hendra.  The  two  first  existed  in  Burmah,  and  were  re- 
placed, as  history  tells  us,  from  that  country,  while  the 
Sinhalese  Commentaries  existed  only  in  Ceylon,  and  once 
destroyed  could  not  be  replaced.  All  Ve  can  hope  is  that 
here  and  there  a  manuscript  may  haye  escaped  the  de- 
structiye  fury  of  the  conquerors,  and  may  yet  come  to  light, 
like  a  new  Codex  Sinaiticus,  in  some  secluded  monastery. 

3  See  art.  Affhakathd. 

>  They  belong  to  the  fourth  and  fifth  oentories  of  the 
Christian  era. 

^  See  art.  Tono. 


XI 


Ihoagli  its  exact  date  euatol  at  present  be  eioi  ^pproxunatdy  6xed«^  Thore  are 
probably  as  many  as  sixty  or  seraity  standard  grammatical  works  in  Pi£,  and  minor 
ones  even  now  firmn  time  to  time  issne  fiom  the  natire  {M^ss  in  Ceylon  and  Bormah, 
Dictionaries  in  oar  sense  of  the  term  diere  are  none,  bat  in  ^bkidkmm^/ipmltpikd  we  hare 
a  Tocabnlary  of  noons  of  die  highest  andMHrity,  compiled  on  the  model  of  the  Sanskrit 
Amarakosha  by  a  learned  Sinhalese  priest  of  the  twelfth  centory.  The  PaB  7lkft%  wbidi 
form  qioite  a  fiteraftore  in  themsdres,  are  commentaries,  dii^y  ex^edcal,  by  diffinent 
anthers,  and  bdonging  to  ^ftrent  periods.  They  are  of  uneqaal  aathority,  bat  some  of 
the  more  ancient  ones  contmn  an  immense  deal  that  is  valuable.  They  comment  not 
only  upcm  die  Tr^i/aka,  but  opon  almost  all  the  standard  books,  and  the  7*&ft^s  on  the 
commentaries  of  Boddhaghosha  are  often  of  great  utility  in  clearing  up  obscure  passages 
in  those  writings.  The  Pali  books  on  such  subjects  as  prosody,  rhetoric  and  medidne  are 
mostly  very  modem,  and  formed  upon  Sanskrit  models.  Among  doctrinal  works  may  be 
specially  mentioned  Sdrasmgahoy  a  modem  compUation  very  popular  in  Ceylon^  and  ^bM^ 
dkammatihasakgaha^  a  masterly  analytds  or  compendium  of  the  Abhidharma,  by  a  modem 
Burmese  scholar  named  Anuruddha  Achftrya,  whose  work  shows  that  the  spirit  of  Buddha- 
ghosha  is  by  no  means  extinct  among  his  successcnrs  in  these  laUor  days  of  Buddhism. 

The  Pali  or  southan  version  of  the  Buddhist  Scriptures  is  the  only  genuine  and 
original  cme.'    To  a  great  pioneer  of  sdence,  Brian  H.  Ho|>6son,^  is  due  the  discovery 


1  PiofoiM'  Eggdiiig  has  sboirn  that  Munie  of  Each- 
di&Tnia'B  nda  are  fonmd  abnmt  Torbatim  in  the  Sanakrit 
i;nuiiMar  K&tantra,  and  his  fortheoming  edition  of  thai 
work  win  probably  throw  mnch  light  upon  the  age  of 
Kachehftyana. 

*  See  art  FtiadiMM,  p.  677  (a),  note. 

s  In  an  interesting  preface  to  his  Pali  Gnanmar,  Minajeff 
wjB  (Fr.  ed.,  p.  zlii)  Uiat  «'tbe  early  Buddhist  Uteratue, 
orally  handed  down,  mnst  have  become  modifi<^  according 
to  the  language  of  each  country."  He  sapporta  this  new 
by  quoting  from  the  Yinaya  Pi^aka  a  saying  of  Bnddhn 
tiiat  **  the  word  of  Baddha  is  to  be  understood  by  CTery 
one  in  his  own  dialect.*'  Unfortunately  the  words  thus 
tranalated  baye  an  exactly  opposite  meaning.  The  passage 
is  a  Tory  important  one,  and  Mr.  Hinayeff  desenres  the 
credit  of  baying  first  brought  it  to  light,  see  bis  Prati- 
mokaha  Sdtra,  p.  zlii.  The  following  is  the  correct  trans* 
lation  of  the  whole  passage:  "Two  brothers  (came  to 
Gautama  and  said),  'Lord*  at  the  present  time  there  aro 
monks  who  baTo  taken  orders  from  Tarious  tribes  and 
castes  and  families,  theee  distort  the  word  of  Buddha  from 
its  own  proper  dialect;  suppose,  Lord,  that  we  render  the 
word  of  Buddha  into  Sanskrit'  {oMumdtuo  dropemm)" 
Here  the  comment  says,  «  Ghkand09o  drvpemo  means,  Let 
us  adopt  the  practice  of  recitation  in  the  Sanskrit  language 
{SukkntabkdtA),  like  the  Yedas."  Buddha  repUes,  '*  Priesti, 
the  wotd  of  Buddha  is  not  to  be  turned  into  Sanskrit,  let 
him  who  so  turns  it  be  guilty  of  an  offence :  I  command 
you,  priesti,  to  leam  the  word  of  Buddha  in  its  own 
dialect."  The  comment  adds,  '*  Here  its  own  dialect  (takd 
tUndti)  means  the  Maoabha  tbbmacttlab  as  bpoun  ny 


Bubdha"  (see  art.  Kdmtti),  In  proof  of  his  statement  thai 
"  the  word  of  Buddha  long  remained  oral  and  was  trans- 
mitted from  mouth  to  mouth  to  difKwent  countries  not  in  one 
particular  dialect,  but  in  several  dialects  simnltaneously,** 
Minayeff  places  side  by  side  i^  number  of  stanias  from 
MahiTastu,  a  North  Buddhist  Sanskrit  text,  and  eor^ 
responding  stansas  from  the  Pali  Canon.  An  examina- 
tion  howcTer  of  the  two  texts  makea  it  quite  dear  that  the 
Hah&Tastu  stanias  aro  merely  clumsy  translations  of  the 
Pali  ones,  made  at  a  Tery  late  period  by  men  who  in  some  in« 
stances  did  not  understand  the  expressions  they  were  trans* 
lating.  Thus  unable  to  make  anything  of  the  pi^rely  Pali 
word  wNMi^Ac,  the  translator  turns  wmmmiAmm  nm  Aiaytfd, "  let 
biip  not  be  lustful,**  into  satatam  na  gacche  (!) ;  agaiu  he 
adopts  9tift^ai«9u  unaltered,  and  the  exigencies  of  metro  force 
him  to  admit  such  a  monstrosity  as  ^UaTantasya  (p.  xxx). 
But  the  question  was  practically  long  ago  set  at  rest  when 
Bumouf  in  bii  *  Lotus  de  la  Bonne  Loi'  printed  a  number 
of  parallel  passages  from  North  and  South  Buddhist  texta 
(p.  860) ;  with  regard  to  which  I  haro  only  to  repeat  what 
I  have  said  under  my  art  PaiUamiAidd^ "  No  one  can  doubt 
that  one  set  are  truialations  of  the  other,  and  I  haye  diffi- 
culty in  understanding  how  any  one  can  belieTe  the  Pali  to 
be  a  translation  of  tiie  Sanskrit."  See  also  the  articles 
OpapAiiko,  Bata^^td^  SukkAyo,  mbitidpiio,  FAdtu,  Up^-- 
Mtho,  Fdiim^kkAam,  IMhipAdo,  Upddi^^,  At  B.  Lot  807 
we  find  the  Pali  P4dhi(a  *  shaken,'  which  is  really  from  Tyath, 
adopted  by  the  North  Buddhist  translators  unaltered,  under 
the  idea  of  its  being  from  yyadh. 

*  Mr.  Hodgson,  who  has  lived  to  see  a  new  edition  of 
his  Essays  after  a  lapse  of  upwards  of  forty  years  since 


XU  PREFACB. 

m 

in  Nepal  of  an  extensive  Buddhist  literature  in  the  Sanskrit  language^  which  at  one 
time  was  generally  considered  to  present  Buddhism  in  its  oldest  form.  This  view  is 
even  now  not  without  adherents  of  deserved  reputation,  but  our  increasing  familiarity 
with  South  Buddhism  is  rapidly  rendering  universal  the  belief  that  the  North  Buddhist 
books  have  no  claim  to  originality,  but  are  partly  translations  or  adaptations  of  the  Pali 
sacred  books,  made  several  centuries  after  Gautama's  time,  and  partly  late  outgrowths 
of  Buddhism  exhibiting  that  religion  in  an  extraordinary  state  of  corruption  and  travesty. 

Pali  scholarship  is  a  science  of  comparatively  recent  origin,  and  is  the  joint  creation 
of  two  illustrious  scholars,  a  Frenchman  and  a  Dane.  Burnouf  has  left  us  the  splendid 
legacy  of  his  '  Introduction  k  FHistoire  du  Bouddhisme,'  and  of  his  '  Lotus  de  la  Bonne 
Loi,'  and  Fausboll,  still  in  the  meridian  of  life,  is  even  now  crowning  his  great  services 
to  Pali  scholarship  by  an  edition  of  the  entire  J&taka.  Among  the  less  eminent 
Palists  the  first  place  is  due  to  the  venerable  Lassbn,  and  the  next  to  Spibgbl,  who 
shares  with  Burnouf  and  Lassen  the  gratitude  felt  towards  a  pioneer.  Nor  must  I 
omit  to  record  the  name  of  Clough,  for  poor  as  his  Pali  Grammar  appears  to  us  now^ 
we  must  remember  that  it  bears  the  date  1824,  and  as  a  grammar  remained  unsuperseded 
for  more  than  thirty  years.  And  to  come  to  more  recent  labourers,  I  would  venture 
especially  to  mention  the  services  of  that  distinguished  scholar  Albrbcht  Wbbbr,  of 
Sbnart  the  first  editor  qf  Kachchdyanay  and  of  the  younger  Kuhn,  the  promise  of 
whose  early  efforts  has  been  amply  fulfilled  in  his  newly  published  treatise  on  Pali  Gram- 
mar. The  brilliant  erudition  of  Max  Muller  has  been  devoted  rather  to  Buddhism 
than  to  Pali  philology,  but  in  his  ^Buddhaghosha's  Parables'  he  has  given  a  valuable 
contribution  to  this  study,  and  one  which  I  trust  wiU  not  be  his  last. 

If  we  compare  Pali  with  classical  Sanskrit,  we  find  that  about  two-fifths  of  the 
vocabulary  consist  of  words  identical  in  form  with  their  Sanskrit  equivalents,  as  ndga, 
Buddhay  niddna.  Nearly  all  the  remaining  words  present  a  more  or  less  late  or  cor- 
rupted form.  The  change  is  in  some  instances  slight,  as  when  sdtra  becomes  sutta  or 
PrajApati  becomes  Pcydpati;  but  there  are  extreme  cases  in  which  the  change  is  so 
great  that  the  identity  is  not  at  first  sight  apparent.^  Words  of  the  above  two  classes 
nearly  exhaust  the  Pali  vocabulary;  but  there  remains  a  small  though  important  re- 
siduum of  forms  distinctly  older  than  classical  Sanskrit,  and  found  only  in  the  oldest 
known  Sanskrit,  that  of  the  Vedas.^    Nay,  I  do  not  feel  sure  that  Pali  does  not  retain 

their  first  appearance,  may  fairly  be  called  the  discoverer  appearing  at  Jdt.  p.  4,  line  1,  under  the  form  hetuye), 

of  Buddhist  literature.    His  *  Notices  of  the  Languages,  Ger.  in  -tvdnay  as  katvdna,  mtvdna.     The  form  imaasa^ 

Literature,  and  Religion  of  Nepal  and  Tibet'  appeared  in  the  Vedic   imasya,   as   the    gen.  and  dat.  from  ayam, 

1828,  while  Gogerly's  essays  began  to  appear  in  1837,  and  Oonam^  gen.  pi.  from  go^  is  Vedic,   and   so  is  tim^m 

Csoma  Eorosi's  Analysis  of  the  Dulva  was  printed  in  the  (tri^slm),  gen.  pi.  from  tayo,     Vid&  is  doubtless  the  Vedic 

Asiatic  Besearches  for  1836.  vidus.     In  Pali  diy,  "the  sky"  (see  Duw),  is  maflo.  as  in 

^  £.g.  heffhds=9dhaBihktf  pdrupatiss'prtvtLTO.iAf  alla^  the    Veda.     Forms    like    yamdnuue^    kasAnuue,    retain 

drdra,  M/t«a=chatT&riih$at.  the  Vedic  «,  which  in  classical   Sanskrit  is  softened  to 

*  The  following  are  some  of  the  Vedic  forms  in  Pali.  h  (see  Dham.  p.  110).    The  imperf.  akd  from  karoti  is 

InfinitiTe  in  'tave^  as  neUive,  kdta^e^  hetav$  (from  bhd,  the  Vedic  akat.     Pali  has  the  Vedic  /.    Kuham  is  the 


PREFACE. 


••• 
XUI 


a  few  precious  relics  older  than  the  most  ancient  Sanskrit^  and  only  to  be  explained 
through  the  allied  Indo-Oermanic  languages.^ 

It  results  from  all  this  that  Pali  cannot  be  derived  from  Sanskrit ;  both,  though  most 
intimately  connected,  being  independent  corruptions  of  the  lost  Aryan  speech  which  is 
their  common  parent ;  but  that  Pali  is  on  the  whole  in  a  decidedly  later  stage  than 
Sanskrit,  and,  to  adopt  a  metaphor  popularised  by  Max  Muller,  stands  to  it  in  the 
relation  of  a  younger  sister.  If  the  proud  boast  that  the  Magadhese  is  the  one  primeval 
language  fades  in  the  light  of  comparative  philology,  Buddhists  may  console  themselves 
with  the  thought  that  the  teaching  of  Gautama  confers  upon  it  a  greater  lustre  than 
it  can  derive  fix>m  any  fancied  antiquity.^ 

The  parallel  between  Italian  in  its  relation  to  Latin  and  Pali  in  its  relation  to 
Sanskrit,  is  striking  enough  to  deserve  special  notice.  In  the  thirteenth  century*  the 
literary  language  of  Italy,  the  language  of  culture  and  science,  was  Latin,  which  however 
had  long  died  out  as  the  spoken  tongue  of  cultivated  society,  and  was  probably  reserved 
for  the  drama,  and  for  occasions  of  state  and  ceremony.  The  spoken  language  of  Italy 
was  to  be  found  in  a  number  of  provincial  dialects,  each  with  its  own  characteristics, 
the  Piedmontese  harsh,  the  Neapolitan  nasal,  the  Tuscan  soft  and  flowing.  These 
dialects  had  long  been  rising  in  importance  as  Latin  declined,  the  birth-time  of  a  new 
literaiy  language  was  imminent.  Then  came  Dant«,  and  choosing  for  his  immortal 
Commedia  the  finest  and  most  cultivated  of  the  vernaculars,  raised  it  at  once  to  the 
position  of  dignity  which  it  still  retains.  Read  Sanskrit  for  Latin,  Magadhese  for 
Tuscan,  Gautama  for  Dante,  and  the  Three  Baskets  for  the  Divina  Commedia,  and  the 
parallel  is  complete.  There  is  strong  evidence  that  in  Gautama's  time  Magadha  was 
one  of  the  most  important  centres  of  Hindu  civilizatioif,  and  it  is  far  from  improbable 
that  its  language  was  the  most  esteemed  of  the  Prakrits,  just  as  the  Tuscan  was  the 
most  esteemed  of  the  Italian  vernaculars.    Like  Italian,  Pali  is  at  once  flowing  and 


Yedie  kdha  with  added  annsw^  (as  in  ehirasaathf  kudd' 
chanamf  etc.).  It  is  nsoal  to  say  that  Pali  has  preserred 
the  Vedic  instr,  in  -ehhis,  bnt  this  is  not  really  the  case, 
as  in  aU  the  conjugations  we  find  in  Pali  that  the  instr. 
plural  is  assimilated  to  the  abl.  plural;  and  buddhehi 
both  instr.  and  abl.  is  really  the  Sanslprit  abl.  plur.  buddhe-* 
bhyas. 

^  In  the  oldest  Sanskrit  we  find  the  secondary  (assimi- 
lated) form  gurU|  but  in  Pali  we  have  paru,  to  account  for 
which  we  must  go  to  Greek  and  Latin,  where  we  find  $ap6s 
and  pravii  respectiYely  (traces  of  the  original  a  are  found 
eten  in  Saxtskrit  in  the  deriyatives  garlyas,  agaru,  etc,). 
Again,  I  cannot  help  thinking  that  in  the  Pali  opt.  aasoy 
"let  him  be,"  we  have  a  true  archaic  form,  corresponding 
to  the  Greek  cTi;  for  i<r(ri,  and  retaining  the  initial  yowel  of 
the  root  which  is  lost  in  the  Sanskrit  sy&t.  Again,  how  is 
the  remarkable  form  sabba-dhi^  **  everywhere,"  to  be  ex- 
plained ?  and  is  not  the  Pali  and  Prakrit  idha,  which  we 
find  in  the  Zend,  an  older  form  than  the  Sanskrit  iha  P 


'  The  authorship  of  the  well-known  stanza  asserting  Pali 
to  be  the  original  language  is  still  unknown.  Tumour  (Mah. 
xzvii)  says  it  comes  from  Payoga  Siddhi,  a  grammar  of  the 
fourteenth  century ;  but  this  is  a  mistake,  for  on  examining 
a  MS.  of  that  work  I  find  that  the  stanza  is  merely  re- 
ferred to,  the  first  p&da  only  being  quoted.  It  may  pos- 
sibly be  in  Moggalltna  YylUcara^a,  a  twelfth-century  work, 
but  I  am  inclined  to  think  it  is  yet  older.  I  venture  to 
quote  it  here : 

Sa  Magadht  mAlabhasd  naxa  yay'  cldikappika 
Brahmano  o*  assutalapa  sambuddha  cdpi  bhasare. 

Which  means,  «  The  Magadhese  is  the  original  language, 
in  which  men  of  former  ages,  and  Brahma  angels,  and 
those  who  haye  never  heard  speech,  and  supreme  Buddhas 
speak"  (assuldldpA^^aasuta-dlApdy  yaya  is  instr.).  Even 
Buddhaghosha  (reminding  one  of  Herodotus'  story)  says 
that  a  child  brought  up  without  hearing  the  human  voice 
would  instinctively  speak  Magadhi  (Alw.  I.  cvii). 


XIV 


PRKFACB. 


sonorous :  it  is  a  characteristic  of  both  languages  that  nearly  every  word  ends  in  a 
vowel,^  and  that  all  harsh  conjunctions  are  softened  down  by  assimilation,  elision  or 
crasis^  while  on  the  other  hand  both  lend  themselves  easily  to  the  expression  of  sublime 

m 

and  vigorous  thought.^ 

^  We  have  seen  that  historicaUy  Pali  was  a  vernacular  or  language  of  the  people, 
and  this  is  fiilly  confirmed  by  internal  evidence.  A  close  examination  of  its  grammar 
and  vocabulary  reveals  all  the  distinctive  peculiarities  of  a  vernacular.  At  every  turn 
we  meet  with  words  like  atraja  for  Sanskrit  fttmaja,  vimamsd  for  mimftmsft,^  nisadd 
for  drishad,  jaldbu  for  jarftyu,  pdrupana  for  prftvarana,  makcLsa  for  ma^aka,  aggini 
for  agni,  pinja  for  piccha,  bhamu  for  bhr&,  sumsumdra  for  ^^umftra, — vocables 
racy  of  the  soil,  and  dear  to  the  comparative  philologist.  Agun,  the  artificial 
regularity  of  Sanskrit  sandhi  finds  no  place  in  the  free  and  easy  prose  of 
Magadha,  and  though  sandhi  is  certainly  used  in  Pali  it  is  hardly  more  used 
than  in  Italian  or  English.  Another  well-known  feature  of  a  vernacular  is  the 
frequency  of  double  forms,  like  dvddcLsa  and  bdrcisa  < twelve,'  msmi  and  ramsi  'ray,' 
pappoti  and  pdpundii  '  to  obtain.'  Not  uncommonly  these  divergencies  are  utilized  to 
differentiate  meaning,  as  in  the  case  of  annatra  and  annattha,  the  former  meaning 
'except,'  and  the  latter  'elsewhere,'  while  their  Sanskrit  ori^al  anyatra  has  both 
meanings.^  Words  in  common  use  sometimes  even  appear  under  three  or  more  forms, 
as  when  agni  becomes  aggi,  aggini,  gini,  or  sykna  becomes  sdna,  so^a,  sAna,  svdna  and 
suvdnaJ^  But  by  far  the  most  striking  evidence  of  the  vernacular  character  of  Pali  is  its 
wealth  of  idiom  and  colloquial  expression.  Sanskrit  is  essentially  a  formal  and  scientific 
language :  poetry  and  the  drama,  science,  philosophy  and  exegesis,  take  up  almost  the 
whole  of  its  literature,  leaving  but  a  small  space  for  the  light  narrative  and  conversa- 


^  The  prinoipal  exception  in  Pali  is  that  a  small  pro- 
portion of  words  in  eyery  page  end  in  anosw&ra,  which 
howeyer  is  not  a  full  consonant  like  k  or  d,  and  is  called  by 
Knhn  a '  nasal  yowel/ 

*  Nothing  can  be  grander  in  diction  than  the  well-known 
passage  of  Tasso, "  Chiama  gli  abitator  delle  eteme  ombre/' 
etc. ;  and  compare  with  it  the  splendid  lines,  yMM  hav$ 
pAtubhawuUi  ihammd^  etc.,  or  panndp^itddam  druyha^  etc, 
(Dh.  p.  6).  It  is  strange  that  no  one  should  haye  pointed 
out  the  remarkable  similarity  of  the  latter  passage  to  Lu- 
cretius' "  suaye  mari  magno."  I  render  it  thus, "  Climbing 
the  terraced  heights  of  wisdom,  the  wise  man  looks  down 
upon  the  fools,  serene  he  looks  upon  the  toiling  crowd, 
as  one  that  stands  upon  a  mountain  looks  down  upon  them 
that  stand  upon  the  plain." 

*  Kern  giyes  these  two  words  as  proofs  of  his  theory 
that  Pali  is  an  artificial  language ;  "  It  is  obyious,"  he  says, 
"that  they  are  clumsy  fabrications"  (dat  zulke  woorden 
gefabriceerd  zijn,  en  wel  op  zeer  onhandige  wijze,  springt 
in  't  oog.— Jaartelling  der  ZuideUjke  Buddhisten,  p.  15). 
The  fact  is  that  like  the  others  I  haye  mentioned  they  are 
extremely  interesting  proyindal  or  rustic  forms,  yulgarisms 


ii  you  will,  which  could  easily  be  paralleled  from  almost 
any  language  oriental  or  western.  Atn^a  has  passed 
through  a  form  dtnajaf  and  vimamsd  is  a  case  of  consonant 
dissimilation,  like  takkola,  kipiUa^  tuUdta,  nisadd^  vUaeh^ 
phhikdf  phdsulikdf  tikichehhaiif  and  many  others.  As  to 
appdbddha,  it  ii  clear  (as  Bumouf  has  shown)  that  the 
reading  apdb-  of  the  inscription  is  one  of  the  instances  in 
which  a  single  consonant  is  made  to  do  duty  for  a  double 
one:  alpftbUdha  *well,'  \a  as  good  an  adjectiye  as  alpajfia 
'ignorant.' 

^  Other  examples  of  differentiation  are,  a$$a  'to  him,' 
and  imatta  'to  this  man;'  ehai^  'festiyal,'  and  kha^ 
'moment'  (both  b  ksha^a) ;  d^  'command,'  and  annd 
'knowledge'  (both=&jfia);  attha  'thing,'  and  a(ta  'law- 
suit' (botiiBartha) ;  satikhata  'composed,'  and  takkaU 
'Sanskrit;'  pattaii  'to  be,'  and  vaffati  'to  behoye;' 
pavatteti  '  to  set  going,'  and  pavaffiti  '  to  roll ;'  amuka 
'  this,'  and  asuka  '  a  certain ;'  pabkavati '  to  arise,'  and 
pahoti  'to  suffice,'  etc. 

^  Again,  ehat%tdda9a^  ehuddaia^  choddasa^chBtardai^tai; 
sw^df  nu^df  AtMaessnushft;  bhaviaioti,  h$uati^  hehitif 
(anu)bkoi$aii,  (pa)kott4UisshhxviBhyniL 


PREFACB. 


XV 


tional  writing  which  alone  can  make  us  acquamted  with  the  inner  life  of  an  andent 
people.  But  with  PaU  the  case  is  entirely  different.  Here  a  very  large  proportion  of 
the  literature  consists  of  stories  of  Gautama's  ministry  among  the  people,  of  narratives 
and  dialogues  of  the  most  varied  description,  of  sermons  addressed  to  all  classes  of  men, 
and  abounding  in  homely  yet  forcible  illustrations  drawn  from  the  incidents  of  every- 
day life.  Whole  strata  of  Hindu  life  and  character  are  opened  up  and  explored  which 
are  hardly  more  than  touched  by  Sanskrit  literature,  and  the  colloquial  idiom  of  ancient 
Hindustan  is  for  the  first  time  revealed  to  us.^ 

The  change  which  Pali  has  undergone  relatively  to  Sanskrit,  though  considerable, 
is  almost  wholly  confined  to  the  vocabulary.  And  here  the  parallel  between  Pali  and 
Italian  stops  short,  for  the  latter,  owing  chiefly  to  foreign  influence,  has  passed  into  an 
entirely  new  grammatical  stage ;  and  even  looking  only  at  its  vocabulary,  it  is  decidedly 
in  a  more  advanced  stage  of  phonetic  decay  than  Pali.^  The  losses  which  Pali  has 
undergone  are  by  no  means  inconsiderable.  Its  alphabet  is  deficient  in  the  vowels  n»  T^y 
li,  and  |t,  the  diphthongs  ai  and  au,  and  the  consonants  9,  sh  and  visarga.  The  dual  is 
lost  in  both  declension  and  conjugation,'  and  two  of  the  tenses  (the  Periphrastic  Future 
and  the  Benedictive)  are  wanting.  Some  of  the  verbal  roots  are  unrepresented  in  Pali, 
of  others  only  traces  remain,  and  a  host  of  verbal  forms  have  disappeared.  A  large 
number  of  nouns  are  also  lost,  and  such  agencies  as  assimilation,  vowel-shortening  and 


^  Even  a  cuTBory  inspection  of  this  dietionary  will  rereal 
imnunerable  words,  meanings  and  expressions  unknown  in 
Sanskrit.  Among  new  words  are :  aai^ai^ikd  'association/ 
pMfndkdra  '  a  present/  kittaka  '  bow  mncb/  tampavaiikb  *  a 
friend,'  vepmjffha  *  middle/  vwaehana  'synonym/  tiikh^ta 
'oTertomed/  aiina^{<i<Mti' certainly/  kathikd  'talk/  idkaeh- 
ehh&  'conversation/  tahaifpatd  'company/  anudUd  'inter- 
mediate direction/  wntaka  'belonging/  vUisdrrti  'to  re- 
mind/ tappdya  'beneficial/  adrd^ya  'that  sbonld  be  called 
to  mind/  pdrami  'perfection/  tambahula  'many/  odakani^ 
£t« '  a  deep  pit/  pebhaaaa '  bullying/  upa44^  *  half/  Mamatigi 
'possessed  of/  ekamsa  'certainty/  and  innumerable  others. 
Sometimes  it  is  a  new  combination  of  a  preposition  with  a 
root,  98  pafisdmeti  'to  put  away/  nipt^ti  'to  lie  dWwn/ 
nibhedheti  'to  pierce/  nifigmtoH  'to  coyet/  upptnf4^i  'to 
ridicole/  pyaniikaroti  'to  abolish/  paggharati  'to  trickle/ 
poMkwpaiihUa  'imminent/  uyffuta  'busy/  optmdti  'to 
winnow.'  Sometimes  a  root  or  noun  is  combined  with  a 
different  preposition,  to  conyey  the  same  meaning,  as  adhU 
•^|9ipdyA«sabhi-pr&ya,  ni-'tsapa  and  fit-sfAasft-^raya  and  &- 
|Eiita,|Mi^'^/|sspari-p&ti,  r4/dMf>4;Vi«sr&jftdhirftja,  sack' 
MUkaroii  (sdkshikri)  «  sakshHtkri,  nibhuddha  (niryuddha) 
■sniyaddha,  nir^adbuda  »  nyarbuda  (ni-arbuda),  ni-gai^tha 
cs  nir-grantha.  Sometimes  we  have  new  derivatiyes  of 
well-known  roots,  as  vaeM  from  yach,  ragd  from  raflj,  ravd 
from  m,  dkd  from  HihtPitrittd  from  paritr&,9«rdMt  from  yiruh; 
or  of  well-known  nouns,  adjectiyes,  etc.,  as  veramai^i,  vdritia^ 
pdrmntf  orima,  k^fkima,  paktmdka^  P^^^P^W^t  annaikatta, 
oiiappa^  wanatka^  daratka^  »abkadki,  ddaop^a.  Among  idioms 
and  familiar  expressions  unknown  in  Sani^t  are :  nimittam 
ga^kdli '  to  fall  in  loye/  saiinaA  na  karQti '  to  make  no  sign/ 


obkdsam  karoti  'to  drop  a  hint/  kk^  ckakUi  'my  mouth 
waters'  (Trenckner),  mukkam  oloketi  'to  be  a  respecter  of 
persons,'  tffukam  oloketi  'to  look  a  person  straight  in  the 
face,'  kktram  muooati  '  the  milk  curdles,'  ni((kiiam  hkattam 
' dinner's  ready/  wdtandym  nimtmUti  'to  inyite  a  person  to 
dinner  for  next  day,'  kin  U  apkdtukam  'what's  the  matter 
with  youP'  kidisaM  bkadde  <  how  are  you,  madam  P'  earire 
adkimuekokati '  to  possess  a  man'  (of  an  eril  spirit).  Some- 
times the  same  word  has  a  different  meaning  in  Pali :  thus 
kanksh  in  S.  means  'to  desire/  in  Pali  to  'doubt/  itaretara 
in  S.  means  'mutual/  in  Pali  'any  whateyer;'  psftta  in  S. 
means  'eaten/  in  Pali  {ekkdta)  'hungry;'  the  cans.  fr. 
adhiyas  in  S.  means  'to  cause  to  inhabit,'  in  Pali  'to  con- 
sent;' s&magrt  in  S.  means  'goods/  in  Pali  'concord;' 
kakapeya  in  S.  means  'shallow/  in  Pali  'brimfull;'  nik|i 
in  S.  means '  to  iUtreat,'  in  Pali  *  to  deceiye ;'  pradh&nam  in 
S.  means  'chief  thing/  in  Pali  'effort'  (oomp.  also  pa^i- 
dkdnam);  ayamri?  in  S.  means  'to  touch/  in  PaU  'to 
rerile;'  niyftma  in  S.  means  'restraint/  in  Pali  'manner.' 
Sometimes  a  new  meaning  is  added  to  the  Sanskrit  ones,  as 
when  panita  means  '  sayoury/  as  well  as  '  exalted;'  or  when 
parigankdti  means  'to  explore/  as  well  as  'to  embrace;'  or 
when  vikati  means '  sort/  as  well  as '  change ;'  or  when  obkdsa 
means  'hint,'  as  well  as  'lustre;'  or  when  df tii^^t  means 
'  to  string'  as  well  as  '  to  coyer.' 

9  Qrammarians  haye  amused  themselyes  by  constructing 
long  sentences  to  read  either  as  Latin  or  Italian,  and  a 
specimen  of  this  sort  of  exercise  on  the  part  of  a  Pali 
grammarian  will  be  found  at  Alw.  I.  c. 

>  Ubko  'both'  is  I  think  the  only  unquestionable  relic  in 
Pali  of  the  Sansk.  dual ;  piiaro  'parents,'  is  a  plural. 


XVI 


PREFACE. 


the  elimination  of  one  out  of  two  or  more  conjunct  consonants  has  brought  about  a  real 
impoyerishment  of  the  Tocabulary.^  But  all  that  Pali  loses  in  one  direction,  it  regains, 
and  more  than  regains,  in  another.  The  dual  and  the  two  tenses  are  easily  spared.  If 
some  roots  are  little  used,  others  have  sprung  into  unexpected  importance.  If  many 
nouns  are  lost,  their  place  is  supplied  by  a  greater  number  of  new  ones,^  while  false 
analogy  has  brought  into  existence  new  verbal  forms  that  may  almost  be  reckoned  by 
thousands,^  and  latitude  of  phonetic  change  makes  up  for  all  the  losses  caused  by 
assimilation  and  other  causes.^  The  softening  or  breaking  up  of  groups  of  consonants, 
the  dropping  of  final  consonants,  the  absence  of  rigid  rules  of  sandhi,  the  absence  of 
sounds  like  ri>  ^  and  au, — all  this  gives  to  Pali  a  softness  and  flexibility  for  which  we 
may  gladly  exchange  the  stately  but  harsh  regularity  of  Sanskrit. 

To  the  above  brief  sketch  I  have  only  to  add  that,  with  the  exception  of  a  very  few 
imported  Dravidian  nouns  like  chdti  and  chumbafay  there  is  no  foreign  element  in  Pali.^ 
It  is  on  the  whole  in  the  same  inflectional  stage  as  Sanskrit,  and  everything  in  its 
vocabulary,  grammar  and  syntax  can  be  expluned  from  the  sister  tongue.^  But  at  the 
same  time  it  exhibits  a  remarkable  elasticity,  a  power  of  enriching  itself  by  throwing 
out  new  forms ;  we  may  perhaps  even  detect  in  it  adumbrations  of  a  tendency  to  pass 
into  a  later  phonetic  stage.  What  Pali  would  have  become  had  it  run  on  unchecked  in 
its  course  of  decay  and  regeneration  may  be  seen  from  the  modem  Sinhalese,  which 
springs  from  an  idiom  closely  allied  to  Pali,  and  has  long  passed  into  the  analytical 
stage.'  To  a  great  extent  Sinhalese  may  for  practical  purposes  be  viewed  as  a  lineal 
descendant  of  Pali,  and  it  has  worked  out  a  wh(de  legion  of  grammatical  forms  the 
germs  of  which  may  oftien  be  detected  in  Pali,  and  which  make  it  a  rich,  though  as 
yet  almost  unexplored,  philolo^cal  mine.^ 

*  See  examples  at  p.  xiy. 

*  These  two  words  I  haye  only  met  with  in  late  texts. 
^  I  must  of  conrse  except  an  insignificant  nnmher  of  forms 

like  those  mentioned  at  p.  xiii,  note  I.  I  haye  been  obliged 
to  leaye  a  considerable  number  of  words  unidentified  in  my 
dictionary,  but  as  our  knowledge  increases  the  list  will 
steadily  diminish ;  and  if  some  words  should  finally  remain 
unidentified  (which  is  extremely  probable)  we  must  re* 
member  the  yemacular  character  of  Pali,  which  would 
explain  its  possessing  many  undoubted  Aryan  words  which 
haye  not  crept  into  Sanskrit  literature.  Thus  the  Pali 
name  for  white  ant,  upachikd,  which  lb  almost  certainly  a 
deriyatiye  of  upachi,  does  not  occur  in  Sanskrit,  because, 
I  suppose,  the  white  ant  does  not  happen  to  be  mentioned 
in  Sanskrit  literature.  The  same  argument  applies  to  words 
like  karavika,  hachavara,  ndlipaffa,  od4dtif  niyura,  kakkArt^ 
kaka^aka,  kaiihis$a,pukiva,jaloffi,  ihm,  kukkuha,  kukuttk- 
aka,  and  many  others. 

7  See  p.  i,  note  2. 

^  See  my  *Note  on  the  Sinhalese  Language'  in  Joum. 
Roy.  As.  Soo.  1874.  I  shall  not  go  into  the  subject  further 
here,  as  I  hope  shortly  to' resume  my  *  Notes.'  A  careful 
study  of  Sinhalese  affords  a  complete  answer  to  the  argu- 
ments of  those  who  hold  Pali  to  be  a  *  fabricated'  language. 


^  Here  are  a  few  of  the  many  examples  of  two  or  more 
different  Sanskrit  words  assnmiTig  the  same  form  in  Pali. 
Do»a  sdyesha  and  dosha,  o^/Aaaush^a  and  osh^ha,  ahoai 
aor.  from  hu  and  from  bhCl,  diUhassdY\Bh\&  and  diishta, 
ruArAAA=yriksha  and  rflksha,  a^fasat^,  artha  and  &rta, 
yA^ya^ft  =  ksh&yati  and  dhy&yati,  n^A^^AAasachchha  and 
iriksha,  vassati  ssjtaah&ii  and  yft^yate,  ratanaBtntnA  and 
ratni,  mtM^tftArd  smudrikft  and  mfidhyikd,  Aortaskayi  and 
kapi,  y«yyoajyftyas  and  jeya,  bhusa  =  huaA  and  bhri^a, 
anndta^Stjfikia  and  ajUii&ypaUa  =pattra,  pr&pta  and  p&tra, 
fa/^Aas^Astra,  ^astra  and  s&rtha,  appamatta  ss  titpBrnAtrs, 
and  apramatta,  khipati^to  sneeze'  from  kshfy,  and  khipati 
*to  throw'  from  kship. 

*  See  examples  at  p.  xy,  note  1. 

>'  Sometimes  the  older  or  regular  form  only  is  in  use,  as 
gacehati,  disnUif  dassati,  hhavati  (or  hoH),  Sometimes  the 
regular  form  is  lost  and  its  place  supplied  by  an  irregular 
one  due  to  false  analogy,  as  paehiuati  oompu«d  with  pak- 
shyatL  But  in  innumerable  cases  regular  and  irregular 
forms  oo-exist,  to  the  great  enrichment  of  the  language,  as 
dakkhati  and  pauiatatiy  dcQJA  and  dadeyya.  How  much 
poetry  gains  from  double  yerbal  forms  may  be  seen  from 
the  use  of  kayird  and  kare  at  Dh.  y»  i^^Jahe  and  jaheyya 
at  y.  %2\Jine  vadjeyya  at  y.  103. 


PRBFACE.  Xvii 


It  now  only  remains  for  me  to  express  my  thanks  to  the  friends  who  have  lent  me 
their  help  and  encouragement  in  my  studies,  and  first  of  all  to  Dr.  Host,  to  whom 
I  have  dedicated  this  work,  and  but  for  whom  I  should  never  have  written  a  line. 
I  am  proud  to  be  able  to  call  myself  the  pupil  and  friend  of  that  eminent  Palist  Mr. 
v.  Fausbott.  Towards  another  Dane,  Mr.  V.  Trenckner,  a  ripe  and  graceful  Pali 
scholar,  I  shall  ever  entertain  feelings  of  gratitude  and  respect:  from  the  perusal  of 
no  single  work  do  I  remember  to  have  derived  greater  advantage  at  an  early  period  of 
my  studies  than  from  Ids  masterly  edition  of  the  first  chapter  of  Milinda  Panhay  the 
manuscript  of  which  (still  I  regret  to  say  unpublished)  was  in  my  hands  for  several 
months.  I  owe  a  debt  of  gratitude  to  my  friend  Mr.  N.  Triibner  for  his  enterprise  in 
undertaking  the  publication  of  my  Dictionary  at  a  time  when  its  success  was,  to  say  the 
least,  uncertfun ;  and  to  my  friend  Mr.  Stephen  Austin  for  the  ready  zeal  with  which  he 
has  all  along  seconded  my  efforts  to  carry  the  work  quickly  and  satisfactorily  through 
the  press.  From  three  Sinhalese  Buddhists  I  have  received  valuable  contributions  in 
the  shape  of  letters  replying  to  questions  on  points  of  scholarship  and  interpretation. 
They  are,  first  the  priest  Dhamm&r&ma  of  Y&trftmull6,  whose  premature  death  in 
January,  1872,  deprived  the  Buddhist  Church  of  one  of  its  brightest  ornaments ;  next 
the  priest  Subhiiti  of  Vaskaf^uvd,  well  known  to  European  Palists  as  the  able  editor 
of  Abhidhdnappadipikdi  and  lastly  the  Mudliar  L.  Comeille  Vij^simha,  a  scholar 
of  much  learning  and  ori^nality.  During  the  progress  of  this  work  I  have  received 
from  almost  all  communities  in  Ceylon  proofs  of  sympathy  and  appreciation,  but  from 
none  more  than  the  Buddhist  clergy,  a  generous  and  enlightened  body  of  men,  towards 
whom  I  am  under  many  and  deep  obligations. 

R.  C.  CHILDERS. 


KEY  TO  TECHNICAL  TERMS  AND  PROPER  NAMES. 


{I  omit  thow  Unm  which  are  identical  in  Sanekrit  and  Pali,) 


Abhidharma  =  Abhidhammo. 
Abhijfid  =  MhHmd. 
A^aiksha  ^  Aukhom 
Aqoka  =  Asoko. 
Alambana  =  Aramma^^m. 
Amfita  ^  Amaio, 
Arhat  ^  Arahd, 
Arhattva  =  Arahattam. 
Arthakathd  =  Afthakaihd. 
Arya  =  Ariyo,  Ayyo. 
Aryasatya  =  Ariyoiaccam. 
BhikBhn=BAt^^A». 
Bodhisattva  ^  Bodhitatto, 
Bodhyanga  =:  Bqjjhango. 
Boddhagfaosha  =  Buddhaghoaa, 
Cakrab£Ia  ^  Cakkavdfam, 
^ikyamuni  =  Sakyamufii} 
^driputra  =  Sdriputto, 
9^ana  =  Sdsanam. 
Ghaitya  =  Cetiyam. 
9ikBhdpada=  Sikkhdpadam, 

^rama^a  =  SamajM, 

Cr4vaka  =  Sdvako, 

^rotiipanna  :=  Sotdpanno, 

^rnti  =  SuH. 

Dharma  =  Dhammo, 

Dharmacakra  =  J)hammacakkam. 

Dbyina  =  Jhdnam. 

Drishti  =:  DitthL 

Garafa  =  Garulo, 

Gaatama=  Crotamo, 

Gnm  =  Gam, 

Jfi4oa  =  f^dfMth, 

K&qyapa  =  Kaaapo, 

KMqoka,  =  Kdfdsako, 

Kalpa  :=  Kappo 

Kama  ^si  Katnnunh* 

Karmaatb&na  ^  Kammafthdnam. 

Kannav4kya  =:  Kkmrnavdcd. 

Kleqas  Jn/tffo. 

I  For  the  abflurdity  of  speaking  of 


Laksha^a  =  LakkhavLom. 
Madhyamadeqa  =  Majjhimadeto, 
Mahendra  =  Mahindo. 
Mantra  ^  Manto. 
M&rga  :=  Maggo, 
Mleccha  =  MUakkho, 
Naishkramya  =  Nekkhammam* 
Naksbatra  =  Nakkhattam, 
Nirgrantha  =  Niga^fho. 
Nirv^a  =  Nibbdnam, 
Nirvfiti  =  Nibbuti. 
Pradhdna  =  Padhdnafh* 
Prajnd  =  Pamd, 
Prasenajit  =  Pasenadu 
Prdtimoksha  =  Pdtimokkho. 
Pratisamvid  •=  Patiattmbhidd, 
Pratyeka  =  Paeceko. 
Preta  =  Peto. 
P|ithagjana  =  Puthujjano, 
Pudgala  ^  Puggalo, 
Ponya  =  Pumo. 
Ratna  =  Ratanam, 
^ddhi  =  IddhL 
Ifita  =  Utu. 
Samskdra  ^  Sankhdro. 
Safijni  =  Stmhd. 
Sattva  =  Satto. 
Skandba  ^  Khandho, 
Smf  iti  =  SatL 
Sndtaka  =  Nahdtako. 
Sparqa  =  Phauo, 
Stbavira  =  Thero. 
8t6pa  =:  Th^po. 
Siitra  =  Suttam. 
Tirthjvkzzi  Titthiyo. 
Tripifaka  =  Tipitakam, 
Trisb^d  =s  Taithd 
Var^a  =  Fdnno. 
Vijfi&na  =  Finhdftam, 
Vimok8ba=  Fimokho. 
Yavana=  Yono. 

Gantama  Buddha  as  *  ^^kyamnni'  see  tat  Sdkiyo. 


KEY    TO    SUBJECTS. 


(Thnt  lUU  are  far  from  exhauatioe.J 


Angels — Brahmalokoy  Devahko,  Devaputto,  Devoid, 

Devo,  Mahdifrahmd,  Mdro,  OpapdHho,  Sakko, 

Sattahko, 
Apostle — Anubuddhoy  Mahdsdvako, 
Brahmin — Brdhmano,  Samano. 
Buddha — Bhagavd,  Bodhi,    BodhtMtto,    Buddho, 

GotamOy  Kappo,  MahdpurUo,  ObhdsOf  Pdramitd, 

Sdkiyo,  Sayambh^  Sugato,  Vddo,  Vesdrajjam, 
Buddhism — Sdsanarh,  Fibhajati, 
BnddhhrEm-^Pannibbdnam. 
Cardinal  Truths — ArtytLsaccam, 
Caste^iSamafio,  Vannom 
Charity— 2><fniim»  Mettd. 

Clergy — Bkikkhu,  Cfano,  Samano,  Sangho,  Thero, 
Cosmogony  and  G^graphy — Cakkavdfam,  Himavd, 

KappOf  Lokadhdtu,  Loko,  Mahddipo,  Majjhima-' 

deso,  Meru,  OkdnUoko,  Paribhandam,   Yono, 

Yugam* 
Creed — SaravMm. 

Devil — AdhimuceaH,  Mdro,  end  of  art.  Finndfiam, 
Ecstatic  Meditation — Arammafuim,  Jhdnam,  Kam* 

matthdnarh,  Kannaih,  Nirodho,  Samddhi,FUe»o. 
Faith— Piuddo,  PasidaH,  Saddhd,  SarafMih. 
(General  Councils — Sangaho,  SangUi. 
Heaven — BrahmalokOf  Devaloko,  Saggo, 
Hell — ApdyOf  Narako,  Nirayo, 
JSeresy  and  False  Doctrine — Ditthi,  Pdsando,  Sd' 

ffumham,   Silabbatam,   TUthiyo,  Fibhavo  (2), 

Fikkhepo. 
Hierarchy  of  Sentient  Existence — Bhavaggam,  Kd' 

maloko,  Ndgo,  Peto,  Puggalo,  Sattaloko,  Saitd' 

vdso. 
Hindu  Terms  with  new  or  altered  meaning — Brahmd, 

Brdhmano,  Mdro,  Nahdiako,  Purindado,  Sakko 

(Indra),  Tom,  Upaniid,  Vafabhdmukham,  Ve- 

dagd,  Yogakkhemo. 
Hymn — Parittarh,  Uddnaih. 
Impermanence — Aniccatd,  Anicco,   Nibbdnam  (1st 

col.),  Sankhdro  (p.  454,  a),  Yoniio, 
Laymen —  Updsako. 


Meditation— /So/i,  Satipafthdnath. 

Metaphysics — ArammafMtn,  Ayatanam,  Dhdtu,  (7o- 
caro,  Indriyam,  Khandho,  Ndmardpaih,  Patthd- 
nam,  Rdpam,  Sankhdro,  Vvindnam,  Yamakam. 

MirBcle—Iddhi,  Pdtihdriyam. 

Monastic  State  and  Discipline— 2>A«tong-afft,  Kam- 
mavdcd,  Mdnattam,  Nii$aggiyo,  Ninayo,  Pab- 
bajjd,  Pathmkmko,  Pdrdfiko,  ParivejMth,  PdO- 
mokkham,  Puggalo,  SdmwAaih,  Sanghddisemt, 
Sakghakammam,  Sangho,  Upasampadd,  Upo- 
saiho,  UppabbajaH,  Vauo,  Fihdro,  Fhtayo. 

Moral  Merit — Kamtna^,  KuhUo. 

Moral  Practice,  Piety,  Abnegation  7— -<^«Aiiilgi  Abo, 
Dhammo,  Ndtho,  Nekkhammam,  Pdramitd, 
Pufmo,  Silaih, 

mryi^A-^I^dnam\  NibbdH,  NibbuH,  Nibbuto,  Pa- 
rinibbdnam. 

Ordination — Pabbajfd,  Upasampadd, 

Origin  of  Evil — Paticcoiamuppddo. 

Parable —  Upamd, 

Pali  Language — Mdgadho,  Nirutti,  Pdli, 

Prayer — Pa^idhi,  Pattkand, 

Predestination —  UpanUsayo. 

Pride— FtdArf. 

Prophecy — Vydkarawun. 

Saints — Arahd,  Ariyo,  Sdvako. 

Salvation — Nissaraftam,  Nittharanam,  SarafLam. 

Sanctification  or  Conversion — Arahd,  Arahattath, 
Maggo,  Nibbdnam  (p.  268,  b),  Phalath,  Puthu- 
jjano,  Sakaddgdmi,  Sdmamiam,  Samatho,  Sath' 
yqfanarh,  Upanmayo. 

Scriptures — Abhidhammo,  Nikdyo,  Nirutti,  Pdli, 
Sangiti,  Suttath,  T^itakam,  Finm^o. 

Sin,  Desire,  Attachment — Apatti,  Asavo,  Kdmo,  £1- 
le90,   Mdro,   Micchattam,   Nharanam,    Ogho, 
'  Samyqfanam,  TafJid, 

Sunday —  Uposatho. 

Supererogation — Patti, 

Transmigration — Bhavo,  Gati,  Khandho,  PafisaU' 
dhi,  Sathsdro,  Faftwh  (p.  557,  b,). 


ABBREVIATIONS. 


abl.  =  ablatire. 

ace.  =  accasative. 

adj.  =  adjective. 

ady.  =s  adverb. 

aor.  =  aorist. 

art  =  article. 

Atm.  =:  itmane. 

aftb.  =  aftbakatUL 

cans.  ^  caasative. 

comp.  ^  compare. 

comparat.  =  comparative. 

eond.  =  condiUonaL 

dat.  =  dative. 

desid.  ^  desiderative. 

f.  wr  fem.  =  feminine. 

li^.  =  following. 

fr.  :=  from 

freq.  =  frequentative. 

lut  ^  fatare. 


gen.  =  gfenitiveJ 

ger.  =  gertind. 

gram.  =  grammar. 

Fmper.,  Imperat.  =  Imperative. 

imp.  =  imperfect. 

Ind.  Off.  =  India  Office. 

inded.  =:  indeclinable. 

inf.  =  infinitive. 

inetr.  s=  instmmental. 

lit  =  literally. 

loc.  =  locative. 

m.  w  masc.  =  mascallne. 

n.  or  neat  =  neater. 

nom.  =:  nominative. 

nam.  =  numeral. 

opt  =  optative. 

Par.  =  parasmaL 

part  ^  particle. 

pass.  =  passive. 


pers.  =  person. 

p.f.p.  =  participle  of  the  (atare 

passive, 
pi.  w  plar.  =  plaral. 
p.p.p.=  participle  of  the  perfect 

passive, 
p.pr.  =  participle  present 
prep.  =  preposition, 
pres.  =  present 
pret  =  preterite, 
q.v.  ^  quod  vide. 
S.  =  Sutta,   or   when    followed 

by  Devan%ar(  characters  = 

Sanskrit 
Bansk.  =  Sanskrit 
sep.  =  separate,  separately, 
sing.  s=  singular, 
voc.  =:  vocative. 


Words  ending  in  O  are  to  be  considered  as  masculine  nouns,  and  words  ending  In  AA  as  neuter 
nouns,  unless  it  be  otherwise  stated. 

Nouns,  adjectives  and  participles  are  given  in  the  nominative  case,  verbs  in  the  third  person  singular 
of  the  present  tense. 

The  N^ri  words  in  brackets  are  the  Sanskrit  equivalents,  the  crude  base  being  given  in  the  case  of 
nouns  and  adjectives,  and  the  root  in  the  case  of  verbs. 


AUTHORITIES   QUOTED. 

The  numeral  foUotvinff  the  name  of  the  hook  refere  to  thepage^  except  in  the  eaee  of  Abhidhdnappadipikdy  where  U  refere  to 
the  etanza.    Thue  Dh.  12  meane  the  12tli  page  of  Dhammapadaf  while  Ab.  36  meane  the  35th  etanza  ofAbhidhdnappadipikd, 


Ab. — ^Abhidhdnappadlpikd,  edited  by  Waska^uw^ 

Sabbtiti.    Colombo,  1863. 
Alw.  I. — An  Introduction  to  Kachchayana's  Ghram- 

mar  of  the  Pdli  language.    By  James  D'Alwis. 

Colombo,  1863. 
Alw.  N. — ^Baddhist  Nirvana.    By  James  D'Alwis. 

Colombo,  1861. 
Att. — ^The  Attanagala-vansa.    By  James  D'Alwis. 

Colombo,  1866. 
B^.— B^l&vatdro.    Colombo,  1869. 
B.  Int. — Introduction  k  I'Histoire  du  Bouddhisme 

Indieo.    Par.  E.  Burnouf.    Paris,  1844. 
B.  Lot. — ^Le  Lotus  de  la  Bonne  Loi.    Par.  E.  Bur- 
nouf.   Paris,  1852. 
Br.  J.  S.— Brahma  J^a  Sutta  (MS.). 
Br.  J.  S.  A.— Brahma  Jdia  Sutta  Atthakathd  (MS.). 
Q.  Or. — ^A  Compendious  Pali  Grammar.    By  the 

Rev.  Benjamin  Clough.    Colombo,  1824. 
Das.— The  Dasaratha-J&taka.    Edited  by  V.  Fans- 

bdll.    Copenhagen,  1871. 
Dh. — ^Dhammapadam.      Edited    by   V.    Fausbdll. 

Copenhagen,  1855. 

E.  Mon. — ^Eastern   Monachism.     By   R.   Spence 
Hardy.    London,  1860. 

F.  J&t.— Five  Jdtakas.    Edited   by  V.  FausbdU. 

Copenhagen,  1861. 
Qog.  Ev. — ^The  Evidences  and   Doctrines  of  the 

Christian  Religion.    By  the  Rev.  D.  Oogerly. 

Part  I.  On  Buddhism.    Colombo,  1862. 
Jdt. — ^The  J&taka,  together  with  its  Commentary. 

By  V.  FausbdU.    London,  1875. 
Kb.— Khuddakap^tha.    Edited  by  R.  C.  Childers. 

Journal  Roy.  As.  Soc.,  1869. 
Kamm. — Kammav^ya.      Edited   by    F.    Spiegel. 

Bonn,  1841. 


Kuhn,   K.  Sp. — KacdLyann  Specimen.    Edited  by 

E.  Kuhn.    Halle,  1869. 
Mah. — ^The  Mahawanso.  Edited  by  the  Hon.  Oeorge 

Tumour,  Esq.    Colombo,  1837. 
Mil.  P.— MUinda  Paiiha. 
Par.  S. — Mahdparinibbdna  Sutta  (MS.).     [I  hope 

to  edit  this  text  with  its  commentary  in  the 

course  of  next  year,  see  the  first  32  pages  iu 

■ 

the  Journal  Royal  As.  Soc.  1874,  Part  I]. 

Par.  S.  A. — Mahdparinibbdna  Sutta  A^thakathd 
(MS.). 

P4t. — Prdtimoksha  S6tra.  Edited  by  J.  Minayeff. 
St.  Petersburg,  1869. 

Ras. — Anecdota  Palica.  Rasav&hi^f,  Uraga  Sutta. 
Edited  by  Dr.  F.  Spiegel.    Leipzig,  1845. 

Ratth.  S.— Rattbapdla  Sutta  (MS.). 

Sdm.  S. — Samannaphala  Sutta  (MS.). 

Sdm.  S.  A.--Sdmafifiaphala  Sutta  Atthakatha(MS.). 

Sang.  S.--Sang(ti  Sutta  (MS.). 

Sen.  K. — Kaccdyanappakaranam.  Edited  by  Emile 
Senart.  Journal  Asiatique,  Mars — ^Avril,  187lt 
and  Mai — Juln,  1871.  [Those  who  have  the 
separate  edition,  in  order  to  find  a  reference 
must  deduct  202  from  the  figures  given  in  this 
dictionary  if  the  number  be  over  360,  or  192  if 
under  360.] 

Sig.  S.— 8igdlov4da  Sutta  (MS.). 

Subh. — ^Vaska4uve  Subhdti  Terunn&ns^  (his  letters 
to  me  are  referred  to).* 

Ten  J.— Ten  J&takas.  Edited  by  V.  Fausbdll. 
Copenhagen,  1872. 

Vij. — Vijesinha  Mudliar  (his  letters  to  me  are  re- 
ferred to).* 

Y&tr.— The  late  Y&trdmull6  Dhamm&r&ma  Terun- 
n&Ds^  (his  letters  to  me  are  referred  to).* 


*  In  the  seoond  part  of  my  dictionary  (from  p.  277)  I  have  adopted  the  plan  of  acknowledging  each  separate  con- 
tribation  of  these  three  correspondents  by  adding  their  names  in  brackets,  so  that  the  rekder  will  be  able  to  judge  for 
himself  exactly  how  far  I  am  indebted  to  them.  The  contributions  of  Dhamm&rttma  are  few,  owing  to  the  early  cessa- 
tion of  our  correspondence;  those  of  Snbhiiti  are  numerous  and  are  scattered  over  the  whole  of  the  volume;  those  of 
Vijesiaha  are  confined  to  the  second  part. 


THE  PALI  ALPHABET 

AKD   THE   MODE   OF   TBANSLITERATION   USED   IS  THIS   DICTIOKABT. 

^a         ^  i         X  i         ^1         ^u         ^d         ije         ^o 
Hk  19  kh  ifg  ^gh  wn 

Z  t  ^th  W4  ^4h  W9 

Ift  ^th  ^d  vdh  ^  n 

^  y  T  r  Hi  ^  V 

H  8  f  h  35  1  •   m 

Pall  has  not,  like  Sanskrit,  a  character  of  its  own,  but  in  each  of  the  countries  in  which  it  is  the 
sacred  language  of  the  inhabitants,  that  is  to  say  Ceylon,  Birma,  and  Siam,  it  is  written  in  the  character 
of  that  country.*  Hence  it  is  usual  in  Europe  to  print  Pali  texts  in  the  Roman  character,  which  possesses 
the  advantages  of  clearness  and  simplicity,  and,  compared  with  the  Devan&garl,  is  inexpensive  to  print. 
The  few  attempts  that  have  been  made  by  European  scholars  to  adopt  the  Devanftgari  for  Pali  printed 
texts  have  been  decided  failures,  and  it  is  unlikely  that  they  will  be  repeated.  The  transliteration  of  Pali 
fortunately  presents  fewer  difficulties  than  that  of  Sanskrit.  The  system  I  have  used  in  the  Dictionary  is, 
with  a  few  modifications,  that  of  FausboU.f 

These  letters  are  pronounced  as  in  Sanskrit.  At  the  present  time  anusvAra  is  pronounced  in  Ceylon 
and  Birma  exactly  like  the  English  and  German  ng  in  *  hang.'  Thus  ^  is  pronounced  '  ahang,'  not 
as  in  Sanskrit  <  aham.'  That  this  was  the  ancient  Magadhese  pronunciation  is  most  probable,  as  the 
labial  nasal  at  the  end  of  a  word  has  a  strong  tendency  to  pass  into  the  guttural  nasal,  compare  for 
instance  the  Latin  meum  with  the  French  man. 

In  the  above  scheme  of  transliteration  it  must  be  remembered  that  c  is  pronounced  like  our  ch  in 
'  church,'  and  fi  like  the  Spanish  fi,  or  the  English  ni  in  '  minion.'  [In  the  Preface  the  ordinary 
English  practice  of  rendering  ^  by  ch  is  followed.]  The  aspirated  letters  are  strictly  speaking  double  or 
conjunct  letters,  being  pronounced  like  the  simple  letter  immediately  followed  by  h.  So  much  is  this 
the  case  that  a  Sanskrit  th  or  dh  is  sometimes  broken  up  in  Pali  into  tab  or  dab,  e.g.  nUdahati  from 
ni-dh^  and  in  Sinhalese  we  have  even  such  forms  as  daham  =  dharma.  It  is  a  mistake  to  say  that 
the  lingual  \  and  4  are  pronounced  like  our  t  and  d ;  the  fact  is  that  our  t  is  about  midway  between  the 
Sanskrit  fl  and  "7,  if  anything  approximating,  in  my  judgment,  rather  to  the  former  than  the  latter. 

In  this  dictionary  the  circumflex  over  a  long  vowel  is  only  used  to  express  crasis,  e.g.  dammtti  = 
dammi  Ui,  tddhUH  =  iddhu  iti,  ndkdn  =  na  akdsi.  Elision  is  marked  in  the  European  way,  as  eken'  ^no  = 
ekena  iSao.  The  hyphen  is  used  to  indicate  the  vowel  hiatus,  e.g.  vdka-usirddU  to  avoid  the  misapprehen- 
sion that  might  result  from  writing  vdkautirddi. 

♦  It  must,  howerer,  be  remembered  that  theee  alphabets  horizontal  line.    This,  however,  does  not  improve  matters, 

are  all  modiflcations  of  the  Deran&gari,  and  have  the  same  as  the  horizontal  line  is  required  for  prosody,  and  it  is  now 

parentage;  I  have  used  the  Devaaligarl  in  the  above  table,  universally  agreed  that  in  transliterating  Sanskrit  (and 

t  Mr.  Fausboll  has  lately  become  conscious  of  the  mis-  consequently  Pali)  the  doping  line  should  be  reserved  for 

take  he  made  in'  adopting  a  sloping  line  to  mark  the  long  accent,  the  horizontal  for  prosody,  and  the  circumflex  for 

Towels,  and  in  bis  last  two  works  has  exchanged  it  for  the  long  vowels. 


DICTIONARY   OF   THE   PALI   LANGUAGE. 


A-»  and  before  a  vowel  AN-,  a  negative  particle, 
used  only  as  an  Inseparable  prefix  [^{  and 
^p(^(].  CSompounded  with  nouns  and  adjectives : 
A'pmttam  puUam  iva  dcaroH,  he  treats  like  a  son 
one  who  is  not  his  son  (Alw.  I.  15) ;  Acehariyo 
a-Tiffakena  vatthdumh  rdgo,  dyeing  of  doth  by 
one  who  is  not  a  dyer  is  wonderful  (Q.  Gr.  146) ; 
A'kdlOf  wrong  time;  A-maggo^  wrong  way; 
A'dofjidenaf  not  by  punishment ;  An-abhiraH,  dis- 
satisfaction;  A-ppamddo,  diligence;  An-appako, 
abundant;  utf -^^^o, sonless ;  ^-^am, light.  With 
participles  and  the  gerund :  AMccham,  not  desir- 
ing ;  A'tui^fMiUot  not  hearing ;  A^bhdsamdnOf  not 
speaking;  A-ffhitOy  not  standing;  Ahnam  kihei 
§mSmam  a-kaivd^  having  done  no  other  good 
work  (Dh.  90).  With  an  infinitive :  An-dharitum 
not  to  bring  (Dh.  242).  With  a  finite  verb :  An- 
dgamU  he  did  not  come  (Mah.  40) ;  An^hineyya^ 
should  not  bring  (Pat  4).  With  adverbs :  A-Bokimt 
repeatedly.  With  compound  words :  Kihci  add" 
fukdmo^  unwilling  to  give  anything  (Dh.  89). 
Compounds  are  frequently  formed  by  joining  a 
noun,  adjective,  or  participle  to  the  same  word 
with  the  n^pative  a  prefixed;  Maggdmaggassa 
kovido,  knowing  the  right  and  the  wrong  way 
(Dh.  72) ;  Ptydpjriyatki  viz.  piya  +  appiya^  plea- 
sant and  unpleasant  (Dh.  38) ;  Katdkatam^  done 
and  not  done  (Dh.  10).  Compounds  of  this  sort 
must  be  distinguished  from  such  compounds  as 
phaldphaldni,  "  various  kinds  of  fruits  "  (F.  Jit  4), 
soMvardta^kvarOf  "great  and  small  restraint." 

A  (prep.).  Until ;  as  far  as  [^.  Ab.  1180.  With 
abl.  ji  brahmalokd,  as   high   as   the   Brahma 


ABB 

heavens  (Kuhn  K.S.  23).  Compounded  with  nouns : 
Apabbatam  khettam,  a  field  reaching  to  the 
mountain  (CI.  Gr.  87).  Much  used  in  combination 
with  verbs  and  their  derivatives. 

ABABAl£l,  One  of  the  high  numerals,  representing 
10,000,000",  or  1  followed  by  seventy-seven  ciphers. 
Ab.  475 ;  B.  Lot.  855 ;  Man.  B.  6. 

ABADDHAMUKHO  (adj.).  Foul-mouthed,  scurri- 
lous  [^Wf  +  ^^]  •     Ab.  735. 

ABADDHO  (adj.),  Not  bound ;  unmeaning,  sense- 
less [H  +  Iff  =5 1^].    Ab.  126 ;  Pat.  89. 

ABADDHO  (p»P'P»)f  Fastened  ;  joined  ;  united, 
attached  [^  +  ^1"=  ip^].  Dh.  120.  Maf^ale 
sakale  asso  ekdbaddho  adassi,  tliere  appeared  one 
continuous  horse  throughout  the  whole  ring 
(Mah.  142). 

ABADHIKO  (adj.).  Affected  with  illness,  Ul,  sick 

[^inmsr+f?i].  Dh.97,434. 

AbADHO,  Illness,  sickness,  disease  [^fpn^]*  Ab. 

323;  Dh.  25;  Mah.  132. 
ABAJJHATI  (pass.).  To  be  bound,  fettered,  held 

fast  [^  +  W^=^^].    Dh.  177. 
ABAL AM,  Weakness  [H  +  im]  •    Dh.  420. 
ABALO  (adj.).  Weak  [^  +  IfW].    Dh.  6.      Fem. 

abald,  a  woman  (Ab.  230). 
ABBAH  ATI,  To  take  away,  to  remove  [^  +  Wl  or 

#f  ] .     Aor.  abbahi  (Dh.  96).    Ger.  abbuyha  (Dh. 

255).     P.p.p.  o^diS/Aa  (Dh.  96).    Kasito  asim  abb., 

to  unsheath  a  sword. 
ABBAiyO  (adj.),  Unwounded  [H  -h  Wtt].   Dh.23. 

See  yanam. 
ABBATI,  To  go  [H^].    CI.  P.  Verbs,  8. 

1 


ABB 


(2) 


ABB 


ABBHACIKKHATI,  To  accuse,  to  slander,  to 
calumniate  [^rfif  +  "^  +  freq.  15(1]  •  -Sfrf  bha- 
gavantam  (ibbhdcikkhi,  bring  not  an  accusation 
against  Buddha  (Kamm.  31).  Tucchena  param 
abbhdcikkhantOf  bearing  false  witness  against  his 
neighbour,  lit,  accusing  another  without  a  cause 
(Dh.  39i).    Comp.  AbbhakkMnam. 

ABBHAGAMANAA,  Approaching,  going  to,  visit- 
ing: [^rorpnTf ]•  p^t,  95. 

ABBHAKAA,  Talc  [l^^].    Ab.  492. 

ABBHAKKHANAM,  Accusation,  slander,  calumny 
[^^I^T*f]*  Ab.  116  explains  this  word  to 
mean  "a  groundless  charge,  such  as.  You  owe 
me  a  hundred  pieces  of  money."  Dh.  25;  Kamm. 
31.    Comp.  AbbhddkkhatL 

ABBH ARUTIKO  (adj.),  Uufrowning,  genial  [^  + 

^fgftz  +  ii]. 

ABBHAA,  and  ABBHO,  A  cloud;  the  sky,  air, 
atmosphere  [K^].    Ab.  45, 48 ;  Dh.  31. 

ABBHANAM,  Rehabilitation  of  a  priest  who  has 
undergone  Parivdsa,  or  penance  for  an  expiable 
offence  [^OfiT-l-^innif].  Pdt.  zl,  74.  Abbhdna 
is  a  contraction  of  abbhdyana ;  compare  Mogga- 
llana  for  Moggfall&yana. 

ABBH  A  J^J  ANA  A,  Anointing  [iRfSf  +  ^«[M^]. 

ABBHANTARAIV^,  lnter\'a1,  interior;  a  certain 
measure  [^R^nf^].  Ab.  197, 771*  Abbhantaram 
tegahanarhf  thy  heart  is  choked  with  sin  (Dh.  70). 
Loc.  abbhantare,  within  (Dh.  424).  Nagarab- 
bhantare  pati,  alighted  inside  the  city  (Mah.  153). 
Sattdhabbhantare,  within  a  week  (Mah.  69).  With 
gen.  Imeaarh  sattdnam  abbkantare,  within  these 
beings  (Dh.  195). 

ABBHANTARO  (a4;.).  Internal,  inner  [^pipfn:]. 

Mah.  154. 
ABBHANUMODANAlff,  Rejoicing,  thanksgiving, 

praise  [^rfif  +  ^  +  ^  +  ^py].    Ab.  836. 

ABBHASO,  Repetition,  practice;  reduplication 
[^n9T^].    See  also  Abkydao, 

ABBHATTHAM,  Setting,  declining,  perishing 
[^rfn  +  ^Rf]-  Abbhafthafk  gacchatij  to  de- 
cline, to  perish.    Comp.  Atthask, 

ABBHETI,  To  restore  a  priest  who  has  been  de- 
graded for  an  offence  [^|^  +  ^  + 1] .  Pit.  68. 
Pot.  abbheyya  (Pat.  6) .  P.f.p.  ahbhetabbo  (P&t.  74). 
P.p.p.  abbhito  (Pdt.  6).     Comp.  Abbhdnam. 

ABBHOKASIKO  (at^.).  Living  in  the  open  air,  or 
in  an  open  unsheltered  space  [^IPV^RITf^I^]  • 


Abbhokdnkangamj  **  precept  enjoining  a  life  in  an 
open  unsheltered  space,"  one  of  the  thirteen  Dhu- 
tangas  (B.  Int.  309 ;  £.  Men.  134). 
ABBHOKASO,    The  open   air;    an  open    space 

ABBHOKKIRANAM,  Covering,  bedet^ug  [^f^ 

ABBHUDlRITO(p.p.p.),  Uttered  [^([fij  +  ^  + 

ABBHUGGACCHATI,  To  approach;  to  go  to 
meet;  to  ascend,  to  go  up  [^rf^  +  ^37  +  ^T*^]* 
Vehd»am  abbhuggantvd,  having  risen  into  the  air 
(Mah.  81). 

ABBHUGGATO  {p^p^p.  last).  Having  approached ; 
gone  to  meet ;  ascended  ['^fvf  +  ^9^  +  ^TH  = 
'^^^  ] .  Cl.  Gr.  12 ;  Kuhn  K.S.  13. 

ABBHUJJALANAlif,  Spitting  fira  (a  juggler's 
trick)  [^ifif  +  ^f  -f  ^WR] . 

ABBHUTADHAMMO,  and  -MMAA,  Mysterious 
or  supernatural  phenomenon  or  condition  [^VV?f 
+  ^l|] .  This  is  the  name  of  one  of  the  nine 
angas'  or  divisions  of  the  Buddhist  scriptures.  It 
is  said  by  Buddhaghosa  to  indude  all  discourses 
relating  to  wonderful  and  mysterious  conditions, 
and  l>eginning  with  the  words,  **  Priests,  these 
four  wonderful  and  mysterious  conditions  are  in 
Ananda,"  and  so  forth : — Cattdro  'me  bWekhmte 
acchariyd  abbkutd  dkammd  Anande  H  ddinayap* 
pavaitd  tabbepi  acchaHyabbhutadhammapatUam^ 
yuttd  suttantd.    B.  Int.  63 ;  E.  Mon.  172. 

ABBHUTO  (adj\),  Hidden,  mysterious  ;  wonderful, 
portentous;  astonished  [IRT^]*  Ab.  736;  Mah. 
4,  108.  Abbhuto  dhammOf  and  abbhtUadhammot 
a  wonder,  portent,  miracle.  Abbhutatk  vata  bhOf  a 
mysterious  thing  indeed.  Nent.  abbhuiaihf  a 
wonder,  a  miracle  (Mah.  117 ;  Dh.  97). 

ABBH  UTO,  The  Marvellous  (one  of  the  Ndfyarasas) ; 
a  gambler's  stake  [^VV?f]  •  Abbhutatk  karMy  to 
lay  a  wager.    Ab.  102,  632,  1023. 

ABBOCCHINNO  {adj.\  Unbroken  [^  +  ft  +  ^■^ 

+  tiW=ftFf]- 

ABBUDAA,  One  of  thehigti  numerals,  10,000,000^, 
or  1  followed  by  fifty-six  ciphers ;  a  canker,  stain, 
sore  [^V^]-    Ab.  475 ;  B.  Lot.  857. 

ABBUTO  {adj.\  Undisciplined.  Dh.  47-  The  ety- 
mology of  this  word  presents  some  difficulty. 
Buddhaghosa  refers  it  to  vrata  (see  Dh.  379),  and 
if  he  is  right  we  must  suppose  the  a  has  been 
changed  to  tf,  as  in  sammuH  for  Sanskr.  sammati. 


ABH 


(8) 


ABH 


Bnt  FausbdU,  with  great  probability,  eonsiden  it 
to  be  a + vfita.  Compare  nMutthi  =  sa  +  vf Isbti. 

ABHA  (/.),  Splendoar,  radiance,  light  [WHT]- 
Ah.  64 ;  B.  Lot.  836.  Rqfaidbho,  with  a  silver 
sheen  (Mah.  68). 

ABHABBATA(/.),Non4iabmty;  Inability  [^ITin 
+  ?n]*  Abhabbatd  diithapadtusa  vuttd,  the  in- 
ability to  ooneeal  a  sin  of  one  who  has  seen  Nirv^^a 
has  been  declared  (Khud.  9). 

ABHABBO  {a^\).  Not  liable ;  unable  {^  +  in= 
Wj.  With  dat.  AbhtMo  parihdndyaf  not  liable  to 

fidl  away  from  holiness  (Dh.  6).  With  inf.  Puruo 
MUacchinno  abhahbo  jifAtum^  a  man  whose  head  is 
cot  off  is  unable  to  live  (Kamm.  9).  Mhabbu^ 
ppatHkOy  not  liable  to  arise  (Bh.  195).  There  are 
five  Abhdbbatthdnas  or  "  points  of  non-liability," 
▼iz.  sins  that  an  Arah6  cannot  commit,  killings 
stealing,  etc 

ABHAKARO^  The  sun  [^Rin  +  ^]  -   Ab.  63. 

ABHARAI^AA,  Ornament,  decoration  [^|4(^l|f]. 
Ab.  283 ;  Dh.  233 ;  Mah.  245. 

ABHASANAA,  Silence  [^  +  ^n^HT].   Ab.  429. 

ABHASSARO  {adj.).  Shining,  radiant  [^  +  V^- 
^T^.  The  Abhoisard  devd,  or  Radiant  gods>  are 
the  inhabitants  of  one  of  the  Brahma  heavens 
(see  Brahmaloko).  Dh.  36;  B.  Intr.  611 ;  Man. 
B.  26.  Abhaataraloko,  the  world  or  heaven  of 
the  Radiant  gods  (Dh.  353). 

ABH ATI,  To  shme  [^  +  Hi]  •    Dh-  ®. 

ABH  ATO  (p^p^-).  Brought,  carried,  conveyed  [^- 

)|n=l|].  Ab.  749;  F.  J&t.  55 ;  Mah.  89. 
ABHAVO^  Decrease,  decay,  misfortune  [^  +  ^^]. 
ABHAVO,  Non-existence;   absence    [H  +  ^TR]. 

Ab.  1103.  jitdpdbhdvo,  absence  of  sunshine  (Ab. 

953).    Mahenyd  abhdvd,  from  his  not  having  a 

queen  (Mah.  54).    Abhdvam  gaeekvHf  to  come  to 

nothing,  perish  (Dh.  102). 

ABH  A  YA  (/.),  The  phint  Terminalia  Citrina  [19  + 

Hirj-   Ab.569. 
ABHAYAlil,  Safety ;  protection  horn  danger  [^  + 

im].     Mah.  3,  249;    Dh.  56.    Abhayappaito, 

secure  (B.  Lot,  403). 

ABHAYO,  («&•.),  Fearless  [^  +  ^.    Dh,  46. 

ABHIBHASATI,  To  speak  to,  address  [^Vflf + 
9ini].    Kuhn  K.S.  33. 

ABHIBHA8IT0(p.p.p.),I]lnmined[^rfiT  +  H^CI- 
Mah.  108. 


ABHIBHAVANAA,  Overcoming,  vanquishing 
[^WfifH^«r].    Dh.407. 

ABHIBH AVATI,  To  overcome ;  to  attain,  to  master ; 
to  surpass  [irf^  +  ISQ,  Dh.409.  Q^r.abMbhuyya 
(Dh.  58).    Pass.  obhibMyaH  (Dh.  355). 

ABHIBH AVO,  Being  overcome,  defeat  [^rfHH^]> 
Dh.286. 

ABHIBHAYATANAA,  Place  or  region  of  the  van- 
quisher [lrf^^+  ^^Rnni]-  There  are  eight  of 
these  "regions,*'  representing  eight  stages  of 
knowledge  attained  by  the  devout  Buddhist  (B. 
Lot.  826). 

ABHIBH U  (tuff.).  Overcoming,  mastering,  van- 
quishing, surpassing  [^irfH+H]-  CI-  Or.  33; 
Dh.  255.  "^ 

ABHIBHOTO  (p-pP'  o^At^Aaoaft),  Overcome,  over- 
powered, subdued, vanquished  [^ifiT  +  Vp  =  Vf]* 
Nidddya  abhibhdto,  overpowered  with  sleep  (Dh. 
401).  GhammdbhibhdtOf  overpowered  by  the  heat 
(Mah.  3). 

ABHICCHA  (/.),  Desire,  longing  [^^f^  +  1^^^]. 

ABHIDHAMMIKO  (a4/.).  Connected  with  Abhi- 
dhamma ;  versed  in  or  studying  the  Abhidhamma 
[irfii-h^  +  T^].   Cl.Gr.91. 

ABHIDHAMMO,  and  ABHIDHAMMAA,  Higher 
doctrine,  transcendental  doctrine,  metaphysics 
[^rf^+ V^]-  This  is  the  name  of  the  thund 
g^eat  division  of  the  Buddhist  scriptures ;  it  im- 
plies metaphysical  as  opposed  to  moral  doctrine 
(dhamma).  The  Abkidhammapitakaih,  *'  basket 
of  transcendental  doctrine,"  is  the  third  section  of 
the  'npitaka,  and  consists  of  the  following  seven 
books :  DhammasaAga^ippakaranaifa ;  Vibhanga- 
ppakara^am  ;  Dhdtukathdpakara^am ;  Pnggala- 
pafifiattipakanqiam,  or  puggalapan^attipaki 
nam ;  Kath^vatthupakara^am ;  Yamakappaki 
^am;  Pattbinappakara^am.  B.  Intr.  35, 437  and 
foU ;  E.  Mon.  167,  170 ;  CI.  Gr.  87. 

ABHIDHANAA,  Name,  appellation ;  noun  [^Vflf- 
Vm].    Ab.  114 ;  Alw.  I.  viii. 

ABHIDHANAPPADIPIKA  (/,),  Lamp  of  nouns 
[^ifHWf  +  HffifM^l]-  This  is  the  name  of  a 
well-known  vocabulary  of  P41i  nouns,  compiled  on 
the  model  of  Amarakosha  by  the  grammarian 
MoggaU&na  at  the  end  of  the  12th  century  (Alw.  I. 
vi.  and  foil.). 

ABHIDHATABBO  (adj.).  That  ought  to  be  de- 
clared or  named  [^rfS^  +  VT^IH^  =  VT]  • 


ABH 


(4) 


ABH 


ABHIDHEYYO  (adj.),  To  be  declared,  pointed  out, 
denoted,  meant  [^ffif^l^  =  VT]  •  Neuter  abhi' 
dheyyath,  name,  appellation  (Mah.  50).  Abhi- 
dheyyalingiko,  adjective,  viz.  having^  the  gender 
denoted  by  the  noun  it  agrees  with  (Ab.  84^).  Ab. 
785. 

ABHIDHlYATI  (pass.).  To  be  declared,  to  be 
pointed  out  [irfiT  +  \ft^=  \j|T]- 

ABHIDOSO,  Evening  [^rfif^tw].  Ab.  63. 

ABHIGACCHATI,  To  go  to,  to  approach  [iffif  + 
arn].    Mah.  107. 

ABH  IG AM ANAM,  Approaching  [^Mp^^l^f*!].  Pa- 
raddrdbhiffamanamf  adultery. 

ABHIGHATO,  Striking,  concussion  [^nfiiMlfl]- 
Dh.  210. 

ABHIGlTO  (p.p.p.),  Bung  or  recited  to  [^|fH- 
irif^  =  S|] .  BuddhagdtlidAhigito  ^mhi,  Buddha  has 
recited  a  stanza  to  me  (Gog.  Ev.  28). 

ABHIHANTI,  To  assail ;  to  strike  [^ffl^  +  J9Q, 
Ger.  abhihanitvd  (Dh.  279). 

ABHIHARATI,  To  bring  to ;  to  acquire,  to  gain 
[^V^  +  t\'    ^^-  80 ;  Dh.  298  ;  Pdt.  78. 

ABHIHARO,  Bringing,  offering  [^fiUjK].  Ab. 
1128;  Mah.  80;  Pdt.  78. 

ABHIHATO  (p.p.p.  abMharati),  Brought  [^|rfl|  + 
f7f=V].    Mah.  87. 

ABHIHITO  (p-P'P'),  Galled,  named ;  spoken,  said 
[^rf*l  +  tl?l=VT].    Ab.  765 ;  Alw.  I.  xiii. 

ABHIJANATI,  To  know^  to  learn,  to  ascertain ;  to 
perceive ;  to  admit,  to  acknowledge  [^rf)^  +  ^QT]  • 
Abhijdndhi  dttdcdram,  ascertain  his  disposition 
(Mah.  246).  P.p.p.  abhinndto.  Ger.  abhinndya 
(Dh.  14,  30,  63),  abhimd  (see  separ.),  abh\fdnitvd 
(Dh.  435). 

ABHIJANO,  Race,  tribe,  famUy  [^if^QR].  Ab. 
332. 

ABHLJAPPANAA,  Muttering  spells,  incantation 

ABHIJATI  (/.),Origin, race,  birth  [^rf^  +  ^nfl!] - 
ABHIJATIRO  (adj.).  Belonging  to  origin  or  race 

[^fil^lPi  +  *BK]«  8ukkdbhtjdtiko,of]puTe origin. 
ABHIJATO  (p.p.p.),  Well-born,  noble ;  learned,  wise 

[^rfiWRf  =  ^.  Ab.  1074. 

ABHIJJHA(/.),Govetousuess[irfiT^]-  Ab.l63. 
ABHIJJHALO  (adj.),  Covetous  [^fftiWr  +  ^J. 

CI.  Gr.  93. 
ABHIKAMi  (adj.).  Desirous   [^rfif  +  l»Tftr»CI • 

Mah.  130. 


ABHIKH YA  (/.),  Name ;  beauty,  splendour,  glitter 

[^rfiT«5n].  Ab.  1062. 
ABHIKIRATI;  To  overwhelm,  to  cover  [^rfH  + 

«] .  With  i  metri  causa  (Dh.  5).  Inf.  abhikiritufk 

(Dh.  182). 
ABHIKKAMATI,  To  go  forward,  to  advance,  to 

approach  [^fif  +  1p^].  Dh.  91. 
ABHIKKAMO,  Advancing,  advance   [irfSoiVr]. 

Ab.  836 ;  Dh.  318. 
ABHIKKANTO  (p.p.p.  abhikkamati).  Advanced ; 

having  approached  [^rfH  +  WW  ^  W(]  •    Ab. 

836 ;  Khud.  4. 
ABHIKKANTO    (p.p.p.)y   Handsome,    beautiful; 

excellent,  good  [^ff^  +  VRI  =  ^ef(\»  Ab.  836 ; 

Khud.  4. 
ABHIKKANTO    (p.p.p.).    Withered;    exhausted 

[^rfH  +  WT^^^r^.  Ab.836. 
ABHIKKHAIVAA  (aifv.),Repeatedly  [^RfV^OPCI 

Ab.  1137;  Dh.  384.    See  also  Abhi^ham. 
ABHILABHATI;  To  obtain,  receive  [^rfH  +  WH] 

ABHILAKKHITO  (p.p.p.).  Marked,  characterized 

distinguished  [l|f^l|f^=in^. 
ABHILAPO,   Speaking  to,  talking   [^Vf^WR] 

Anhamanndbhildpo,  conversation  (Mah.  261). 
ABHII^I  (fli^.).  Desirous  [^f4{^|fi|<lj.   Mah 

121. 
ABHILASO,  Desire  [^Vf^Wn]-   Ab.  163. 
ABHILAVO,  Cutting,  reaping  [^rfWT^]  •  Ab.  770 
ABHILEPANAM,  Smearing;  poUution  [^l|fH  + 

fine  cans.  +  "^llf].  Alw.  I.  106. 
ABHILITTO  (p.p.p.)f  Smeared;  stained,  polluted 

[^rfi?-hftrTT=ftrR].  Alw.  1. 107. 

ABHIMADDITO  (p.p.p.).  Crushed,  trampled,  over- 
thrown \y(fi{  +  irf^=  f^]-  Mah.  50. 

ABHIMANGALAA,  High  fe8ti'val,solemnity  [^VflT 
+  ^nr^]*    ^^^'  ^72  ;  Dh.  246. 

ABHIMANO,  Pride ;  wisdom  [^rfHVTm] .  Ab.  860. 

ABHIMATTHATI,  To  grind,  to  crush  [^rfn  -f 
1(^}.    Dh.  29,  330. 

ABHIMUDA(/.),Joy  [^lft  +  ^3^].  Has.  7. 

ABHIMUKHO  (adj.).  Facing  towards,  opposite 
[mfi{4ll^] .  Rohapdbhimukho  agd  went  in  the  di- 
rection of  R.  (Mah.  130).  PuratthimadUdbhimu^ 
kho,  facing  the  East  (Alw.Lxxl).  Te  i^ho  abhimu-' 
khd  ahesuth,  they  both  met  face  to  face.  Loc.  abhi* 
mukhe,  opposite,  in  front  of.  With  gen.  Tassa 
bhikkhuno  ab,,  before  the  face  of  that  priest 
(Dh.  195). 


ABH 


(5) 


ABH 


ABHIMUKHYAA,Front,direction  towards  [^11^- 
^Hr]-   Ab.  1178. 

ABHINADATI,  To  roar  [^/fin  +  «r^].   Dh.  340. 

ABHINADETI  (eaus.  last),  To  fill  with  noise 
[^||^+ Wnr^rf^  =  ^f7]-  Abhxnddeti  daddo" 
rani^  makes  the  mocmtain  rebellow  with  his  roar 
(F.  JAt.  47). 

ABHINANDATI,  To  be  pleased  with,  to  approve  of, 
to  welcome,  to  rejoice  at,  to  delight  in  [^rfii  + 
ipr].  Dh.  14, 39.    Te  bhikkM  bhagavato  bhdsi- 

tarn  abhinandumf  those  priests  rejoiced  at  the 
words  of  Baddha  (B.  Lot.  434). 

ABHINAVO  {adj.).  Quite  new;  new  [l^fSpT?]. 
Ab.  713. 

ABHINAYO,  A  dramatic  representation  [^riV^Rf]  • 
Ab.  101. 

ABHINETI,  To  bring  to,  conduct  to  [irf^  +  ^]. 
P6t.4w 

ABHIl^Aft  (adv.).  Repeatedly  [^Vif^QR^.  Ab. 
1137;  Dh.  220,  288;  Has.  33.  See  also  MhU 
kkhafutm. 

ABHINIBBATTATI,  To  be  re-bom  in  another  ex- 
istence [nfH  +  f^^+  ^?0- 

ABHINIBBATTI  (/.),  Re-birth  in  another  exist- 
ence [^rfif  +  ft^f^].  Dh.  226. 

ABHINIBBATTO  (p.p.p.abhinibbattaH)yRthorn  in 
another  existence  [^rfiT  + fifH^+ ^^=  W?(^]. 
B.  Lot.  542. 

ABHINlHARATI,  To  turn,  to  direct  [^rfi|  + 
fi|^+  f] .    B.  Lot.  806 ;  Mah.  214. 

ABHINlHARO,  Earnest  wish  or  aspiration  [lvf«T 
+  f^l?|(^+  T^^*    Katdbhinihdro,  having  formed 
the  resolution  to  become  Buddha  (Dh.  140,  267» 
320,844;  Ras.  65). 

ABHINIKKHAMANAA,  Going  out,  departing; 
retiring  from  the  world,  giving  up  the  world  to 
devote  oneself  to  an  ascetic  life  [^fflT  +f)|^^l||]  • 
Dh.  345 ;  Alw.  I.  77. 

ABHINIKKHAMATI,  To  go  out,  to  depart  [nfSf 
-I-  1in(^+  IP^*   Yuddhdya  abhrnikkhami,  went 
forth  to  battie  (Mah.  217). 

ABHINIKKHAMO,  Going  out ;  retiring  from  the 
world  to  devote  oneself  to  an  ascetic  life  [^rfif  + 
fmm].   B.  Lot  334;  Dh.  180,  277. 

ABHINILlYATI,  To  hide  oneself,  to  lie  hid  [irfll 
+  fif4.^].    Mah.  203. 

ABHINlLO  (wy.)y  Very  black  [lrfl|  +  l^]. 
B.  Lot  564. 


ABHINIMANTETI,  To  invite;  to  present  with 
[1R^  +  fff  +  WISQ  •  With  instr.  Mhininumte- 
yydma  pi  nam  parikkhdreki,  we  would  induce  him 
to  accept  priestly  requisites. 

ABHINIMMINAM,  Creathig  (see  next). 

ABHINIMMINATI,  and  ABHINIMMATI,  TV> 
create,  to  cause  to  appear  by  supernatural  power 
[irfif  + 1%^+  ^].  Ger.  abkinimmimtvd  (Dh. 
143).   Aor.  abhinimmi  (Dh.  315). 

ABHININNAMETI  (cans.).   To  turn,  to  direct 

[^rfH  +  ft^+ TH]  •    B.  Lot  866. 
ABHINIPAJJATI,  To  lie  down  [^|f3l  +  flf  + 

1|^].  P&t  13, 105. 
ABHINIPPHADETI  (com.).  To  effect,  to  accom- 

plish,  to  succeed  [^rfH  +  ft^+'W]-    Civaram 

abhinipphddeyya,  should  succeed  in  obtaining  the 

robe  (P&t  9). 
ABHINISlDATI,  To  sit  down  [^rfH  +  f«r  +  iTf]  • 

Pdt  13,  105. 
ABHINIVESO,  Adhering  to;  indinatiop  to  [^rfi|. 

ABHINIVISATI,  To  settie  down ;  to  devote  one- 
self to  [^rfH+flf+t'nff]-  Pdt66;B.  Lot 
338. 

ABHI^S^A  (/.),  Higher  knowledge,  transcendent 
or  supernatural  knowledge  or  faculty  [H(4|l|f]. 
There  are  five  Abhififiis,  or  supernatural  facul- 
ties possessed  by  Arahds  :  1.  Iddhividhd  or  iddhU 
ppabbhedOf  2.  Dibbasotaih,  3.  Parasia  cetopari' 
yahdnam,  or  paracittavijdnanafky  4.  Pvhbenivdsd- 
nussatindfMm,  5.  Dlbbaedkkhu\  "the  different 
magical  powers,  the  divine  ear,  knowledge  of  the 
thoughts  of  others,  knowledge  of  former  existences, 
the  divine  eye.''  There  are  also  six  Abhififids 
(chafabhmnd  or  eha  abhinSidyo),  consbting  of  the 
five  just  enumerated,  with  the  addition  of  Asava* 
kkhayakarandfuim,  the  knowledge  which  causes 
the  destruction  of  human  passion.  B.  Intr.  205 ; 
Lotus  820  and  foil. ;  E.  Mon.  284 ;  Dh.  182. 

ABHI^^A  iger.\  Having  known,  become  cogni- 
sant of  [^fi|l(|€|  =  IQT] •  This  word  is  found 
in  the  frequently  recurring  phrase  sayaih  abhinHd 
sacchikatvd,  "having  himself  known  and  seen 
face  to  face."  Here  abhifiM  is  a  shortened  form 
of  the  gerund  abhififidya.  Bumouf  compares 
**patuankhd  yaniio"  for  pafisankhdya  yoniso. 
B.  Lot.  468,  861 ;  compare  Dh.  415. 

ABHINNAKO  (adj.).  Not  schismatic,  ortiiodox 
[ir-ftiW  =  fH^-f  if].  A1W.L65. 


ABH 


(6) 


ABH 


ABHlMAl^Aft,  Sign,  token  [^rfiniPr]  •  Ab.  55. 
ABHifMATO  (p>p.p.  abhijdndH),  Known;  well- 

known,  distingoished,  remarkable  {^(fif  -f  HH! 

=  ^].  Ab.724. 

ABHIMAYA,  see  Abhijdndti 

ABHlf^EYYO  (a^\).  That  ought  to  be  known,  or 
that  can  be  known  ["HfiT  +  %V  =  1|T]  *  ^^*  ^^^» 
435. 

ABHINNO  (adj.).  Undivided ;  not  different,  identi- 
cal [^  +  fH?r=fiT^].  Abhinnaliiigi,  of  the 
same  gender  (Alw.  I.  vii.). 

ABHI^J^O  (oif;.),  Knowing,  conversant  with 
[^rfim].   Ab.  720;  Mah.  116. 

ABHIPATTHETI,  To  desire,  to  long  for,  to  pray  for 
[^(fif-l-ll  +  ^^r^].    Khud,  14.    P.p.p.  abhipo' 

tthitOf  fdshed  for  |  desirable,  charming  (Mah.  55 ; 
Dh.  316). 
ABHIPlLITO  {pp.p.),  Oppressed,  afflicted  [^|f«T- 

ABHIPOJBTI,  To  offer,  to  present  with  [^vfvf  + 
"^l].    With  instr,  AbhipAjetu  rt^ena,  let  him 

hivest  (the  Bo  tree)  with  his  kingdom  (Mah.  116). 
ABHIRADHETI  (eoKt.),  To  content,  to  satisfy 

[lrfi?  +  TTVrfif=TTO]-  Dh,149. 

ABHIRAjA  (in.), a  supreme  king  [^Vfif  -f-  in^p^  • 
R4fdbhir4fd,  king  of  kings. 

ABHIRAMATI,  To  deUght  in  [^fif  +  T^C  •  ^^^ 
loc.,  Kutalapathe  'bhiratneyyaf  should  delight  in 
the  path  of  righteousness  (Mah.  144).  Kamm.  11 ; 
Dh.d92. 

ABHIRAMMO  (adj.).  Delightful  [irfiT  +  ^^9  = 
1^.    Mah.  199. 

ABHIRAMO  (114/.),  Delightful  [^ifil^TiT].  Mah. 
215. 

ABHIRATI  (f),  Delighting  in,  delight  [irfil^flT] . 
Dh.  16. 

ABHIRATO  (p.p.p.  abhiramoH),  Delighting  in, 
devoted  to  [^Tfif^  =  ^^i^.    Dh.  180. 

ABHIRUCITO  (p.p.p.)f  Pleasing,  agreeable,  liked 
[^rf^^t^Rf  ==  ^(^ '  Atttma  ablwrudtakile,  at 
the  time  he  liked  best  (Dh.  422).  F.Jdt56. 

ABHIRUHANAlii,  Ascending,  mounting  [lgf)|  + 
IQ  +  ^ni].  Dh.  155 ;  Pdt  14. 

ABHIRUHATI,  ABHIROHATI,  and  ABHIRO- 
HATI,  To  ascend,  to  mount  [^fi|  +  1(f]i 
Rukkham  abh.,  to  climb  a  tree  (Dh.  155).  Ndvam 
abh.,  to  go  on  board  ship  (B.  Lot.  363).  HaUhiik 
abh.,  to  mount  an  elephant  (Dh.  158).    Dhammdm 


9anafk  abh*,  to  ascend  the  pulpit  (F.  Jdt.  46). 

Pabbatatk  abh.,  to  ascend  a  mountain  (Dh.  144). 

Pres.  abhiruhoH  (Dh.  235),  obMHihaH  (Dh.  57). 

Ger.  abhiruyha  (Dh.  158 ;  Ras.  38),  o^AtniAtM 

Dh.  402),  abhiruhitvd  (Dh.  402 ;  B.  Lot.  363), 

Abhiruyhitvd  (Kuhn  K.  S.  25).    P.p.p.  abhir^ho 

(Dh.  129). 
ABHIROPO  (a4j.\  Beautiful,  handsome   [^Cfl|- 

1^].    B.  Lot  407 ;  Dh.  395. 
ABHIRUTAM,  Sound  [H^l^^^. 
ABHISADDAHANAA,  Finn  faith  or  beUef  (see 

next). 
ABHISADDAHATI,  To  have  firm  faith,  to  believe 

fuUy  [irfll-f  ^Sr^+W].  Alw,  L  107. 
ABHISAJJATI;  To  be  angry ;  to  scold,  to  be  angrj 
^  [with  ^ifil  +  ^] .    Opt  obhiMt^e  (Dh.  72). 
ABHISAMAcARIKAA,  Least  duties,  minor  duties 

[^iftf-f ^RirnC  +  T'l]*  I>1>1M.  Inareli- 
gions  sense  this  term  is  applied  to  the  lesser  duties 
of  the  devotee,  as  the  Sekhiya  precepts,  the  Upap* 
jjhdyavatta,etc.  (Ab.431).  AbhiMamdcdrikavatUnk 
or  -Mam,  the  Ab.  duties  (Dh.  334).  PI.  abhuanU- 
edrikdni,  the  Ab,  precepts, 
ABH  IS  AM  A YO,  Penetration,  comprehension,  dear 
understanding  [^T^  +  VTO]-  Bh,  134.  See 
DhammdbhumHOjfo, 

ABHISAMBHUiyOTl,   and   -I^ATI,   To   obtahi 

[^Pfi?  +  ^R  +  ^]-   a  Lot  313. 

ABHISAMBODHI  (/.),  Perfect  understanding,  in- 

faUible  knowledge  [^«fH  +  ^Pl^+ Wtf^j-  B. 
Lot  335. 

ABHISAMBUDDHO  (p^^.  neopi).  Thoroughly 
understood,  perfectiy  known  i  enlightened,  know- 
ing fully  [^rfHH-^FFC  +  ^;^^H]»  B.  Lot 
403. 

ABHISAMBUJJHATI,  To  gain  perfect  knowledge 

of    [lrf«T  +  «^+fH]-     Aor.  abhi9ambtyjhi 
(B.  Lot  337).     Part  pr.  abhUambudhdmo  (Dh. 
9).    Qer.  4ahitambt{jlfMivd  (Dh.  820). 
ABHI6AMETI,  To  penetrate,  comprehend,  gain  a 

full  knowledge  of  [^Hfil  +  V^  4- ^  + 1]  •  ^^• 
tfbhuamecea  (Khud.  15).   AbhimunetM,  one  who 

has  guned  a  full  knowledge  of  the  truth  (Pit  7^* 
ABHISAMMATO  (pp.p.).  Fully  approved;  hon- 
oured, prized  [^irfi?+  Vlt+  'HH^ ffC*    Mah. 
173. 

ABHISAMPARAYO,  Future  state,  futurity  [^(f^ 

+  *rrR].  Dh.  175. 


ABH 


(n 


ABH 


ABHISAAYUTO   {p.p.p.).  Fitted  out,  equipped 

[trfif  +  irH  +  ^=^].    MBh.217. 
ABHISANDETI  [eaus,\  To  rain  upon,  to  drench 
[^rfir+  ^^]-     Sukhena  abh.,  to  fiU  ^th  joy. 
Comp.  AbhUanno, 

ABHI8ANDHI  (m.),  Intention  [^rflf^ffM].  Ab. 
766. 

ABHI8ANOO,  Curse,  imprecation  [^rfif^].  Ab. 
759  (Mr.Trenclrner  thinks  there  should  be  one«.) 

ABHISANKHARA^AA,  Preparing,  forming ;  ef- 
fecting ;  perfecting ;  accumulation  [^rfH  +  ^Bni[ 
+  W  +  ^1].    Ab.  832. 

ABHISANKHARO, Forming,  effecting,  perfecting; 
accumulation,  collection ;  accumulation  of  Karma, 
merit  and  demerit ;  idea,  conception,  fancy  [^iCfif 
+  ^Gf^irr^-  Iddhdbhutmkhdraihabhiumkharoti, 
to  effect  an  exercise  of  supernatural  power. 
PabbajjdbhtBankhdro,  fancy,  idea,  aspiration  for 
the  life  of  an  ascetic  (Alw.  I.  92).  B.  Int.  504. 
See  JMdrOf  ^oHkhdro, 

ABHISANKHAROTI,  To  prepare,  to  form,  to 
effect,  to  perfect  [^rfif-f-^PC+ir].  P4t.  90. 
Aw.ahhistmkhdii.  QtT.ahh%»ankharitvi{l>h.2SS). 

ABHISANKHATO  (p.p.p.  last).  Prepared,  formed ; 
well-made,  perfected  [lVfH  +  ^  + V1f=  V]. 
Mah.  176. 

ABHISANNO  {p.p.p.\  Rained  on,  drenched  [^rfif 
+  IHiff  =  i|n^].  Sukhena  abh.,  filled  with  joy. 
Comp.  AbhUandeti. 

ABHISARIKA  (/!),  A  woman  who  carries  on  an 
intrigue  [llfi|^iriHl]»    Ab.232. 

ABHISAVANAA,  Oozing,  trickling,  flowing  [^^ 
+  ^n^].  'S6e  also  Abhisiavana^. 

ABHISECANAA ,  Sprinkling  ;  inauguration  of  a 

Woff  [^rfirt^nf].    Mah.  51. 

ABHISECBTI  (eau9.  abhUmeaii),  To  cause  to  be 
sprinkled,  or  inaugurated   [^rfVT  +  ^ITErflf  s= 
f%^].    Mdheritte  'bhUeeayiy  installed  her  in  the 
queenship  (Mah.  Izzxriii,  22). 

ABHI8EK0,  sprinkling  [^|f^^].    Mah.  169. 

ABHISlffCATI,  To  besprinkle,  to  inaugurate  a 
king  by  sprinkling  with  sacred  water  [l^fiv  + 
fil^].  Rajjena  abk.,  to  invest  with  royalty 
(Mah.  112;  Has.  15).  Dhammdmataratena  tatk 
tMumeitvdy  having  sprinkled  him  with  the  nectar 
essence  of  the  Law  (Has.  19).  Anomalous  p.p.p. 
tAkiM&eito  (Ras.  15).    Db.  162. 

ABHISITTO  (p.p.p.  last).  Besprinkled ;  inaugur- 
ated ft  king  [^  -h  Vm  =  t%^ .  AmateiMhu 


siito  'm,  as  if  sprinkled  with  nectar  (Mah.  106). 
Mah.  10,  159. 

ABHISOBHITO  (p4^.p.%  Adorned,  beautified,  re- 
splendent [^nfil  +  ^iftfinf  =  ^11  ] .    Mah.  27. 

ABHI8SANG0,  Attachment  [tlfaMf]-  Ab.873. 

ABHISSAVANAA,  Flowing,  dripping  [^rfiT  + 
^f^PQf] .    See  also  AbhUaoanam. 

ABHISUQrOTf,  To  hear,  to  listen  to  [^rf^l  +  ^]- 

Alw.  I.  36. 
ABHITAPPETI    {cans.).    To    satisfy  thoroughly 

ABHITATTO  {p.p>p\\  Scorched  [^rf5?  +  TfK]- 

ABHITHANAA,  Crime,  deadly  sin  [^rfi|+ VR]  • 
There  are  six :  mdtughdtot  pitugkdto,  arahauta^ 
ghdto,  lohituppddOf  ionghabhedo,  annasatthu' 
uddesOf  <<  Matricide,  parricide,  killing  an  Arhat, 
shedding  the  blood  of  a  Buddha,  causing  divi- 
sions among  the  priesthood^  following  other 
teachers  "  (Kb.  9,  and  see  £.  Mon.  37). 

ABHITO  (advJ)f  Near,  in  the  presence  of;  on  both 
Men  [^r^i?re(^].    Ab.  1195.    CI.  Gr.  131. 

ABHITOSETI  (cau»,\  To  gratify,  to  reward  [iVfiT 
+  ^^^^TfiT=l|R].    Mah.  256. 

<ABHITTHARATI,"to  make  haste  [^rf^  +  ?r^]- 
Dh.  21. 

ABHITTHAVATI,  Topraise[l9f^  +  ^].  Dh.l67. 

ABHITTHUTO  (p.p.p.  last).  Praised  [^rfH  +  ^ 
=  1^].    Dh.  118,  120. 

ABHIVADANAA,  and  -NA  (/.),  Respectful  salu- 
tation [lifil^l^il].    Dh.  20. 

ABHIVADATI,  To  say,  to  declare  [^|fll  +  ^]. 

ABHIVA9PHATI,  To  increase,  to  grow  [^^fif  + 
TO^].    Dh.  5,  60.    P.  pr.  cans,  abhivaddkento^ 
growing  up  (Mah.  136).    « 

ABHI  VADETI(cati#.  abkivadoH),  To  salute  respect- 
fully, to  salute,  to  greet  [^ifll +Tn[^VflT  =  ^]  - 
With  ace  (Mah,  82,  167;  Kb.  4).  With  loc. 
Bkikkkdtu  abkivddentif  they  salute  the  priests 
(Kuhn  K.S.  15). 

ABHIVANDANAA,  Respectfiil  salutation  [^r^- 
^«^].    Ab.  426. 

ABHiVANDATI,  To  salute  respectfully  [irfil  + 


ABHIVIJAYATI,  and  -JETI,  To  overcome,  to  con- 
quer [Util  +  ft  +  ftl]^  Ger.  abkin^iya  (B. 
Lot  581). 

ABHIVINAYO,  Higher  disdplhie,  the  subtleties  or 
refinements  of  Vinaya  [^|f5|  +  finRi]. 


ABH 


(8) 


ACC 


ABHIVUDDHI  (/.),  Increase,  growth,  prosperity 
[^rf^  +  ^^]*    Mah.  36 ;  Ras.  36. 

ABHIYACATI,  To  entreat,  to  ask,  to  request 
[^rfH+^TTiC].    Mah.  11. 

ABHI YATI,  To  approach ;  to  attack  [^^^  +  VJ]  - 
Dh.  194. 

ABHIYOGO,  Charge,  accusation  [^rf^lft^]. 

ABHOGO,  Fulness,  plenty;  thought,  reflection 
[^^Tiftir]-    Ab.  1083;  Pat.  78,  98. 

ABHUJl  (/*.),  Name  of  a  tree,  the  Bhurja  or  Bhoj- 
patr  [^+^  + 1]-    Ab.  565. 

ABH  UJATI,  To  bend,  to  turn  in  [^  -f  IJ^] .  Pa- 
llankam  dbht{fati,  to  sit  cross-legged.    B.  Lot.  334. 

ABHOTO  (a<y,),  That  has  not  been,  that  is  not; 
false  ['^+  ^7T  =  ^  ]  •  ^bMtam  mayd  bhanitam, 
1  have  said  the  thing  that  is  not  (Pat.  72). 
AbMtavddU  speaking  falsehood  (Dh.  54).  lustr. 
abMtena^  falsely  (Dh.  340). 

ABHYASO,  Repetition,  practice  [^RITR]. 

ABHYASO  (a4;.),  Near  [invni]-  Ab.  705;  CI. 
Gr.  146. 

ABY-,  for  words  beginning  thus  see  AVY-. 

ACALO  (adf.),  Firm,  steady,  immoveable  [^  + 
^4^].    Masc.  acalo,  a  mountain  (Ab.605). 

ACAM ANAA,  Rinsing  the  mouth ;  washing,  cleans- 
ing [^tnTf^]-    I>h- 103.    See  KumbhL 

ACAMO,  Scum  of  boiling  rice  [^IHTFif]  •    Ab.  466. 

ACARATI,  To  live ;  to  act ;  to  perform ;  to  treat ; 
to  practise  [^  +  ^T]  •  Satthdrd  $addhim  veri 
htttvd  dcari,  you  acted  in  hostility  to  the  Teacher 
(Dh.  147).  Tathd  dcaranto,  while  thus  occupied 
(Mah.  76).  Akiecam  dcaratif  commits  a  crime 
(Ab.  738),  Achatiam  chattam  iva  dcarati,  he 
treats  like  a  parasol  wha^  is  not  a  parasol  (Alw. 
I.  15).  Vdn\jjam  dc.,  to  trade.  Dhammam  dc, 
to  conform  to  the  Law  (Alw.  I.  15;  Ras.  25). 
Tdya  $amvd»am  dearie  cohabited  with  her  (Mah. 
44).    P.p.p.  dcififto, 

ACARIYO,  A  teacher  or  master;  a  scholar,  pro- 
fessor [^RT^p}].  Ab.410;  Dh.97;  Alw.  I.  ziv. 
PtMdcariyd^  ancient  scholars  (Kb.  21).  Hatthd' 
eariyOf  an  elephant  trainer  (Dh.  400,  405), 

ACARO,  Conduct,  practice;  right  conduct,  good 
manners  [^iniTt].  Dh.  67, 259, 422.  Pdpdcdro, 
leading  a  sinful  life. 

ACCADAHATI,  To  put  upon  or  over  [^rf?f  +  ^ 
-h  VT]  •    Ger.  accddhdya. 

ACCADHANAI^,  Putting  upon  [^rf?T  +  ^  +  \|T 


]. 


ACCAGA,  see  AccetL 

ACCAGAMA,  see  Atigacehati, 

ACCAMBILO    (adj.).  Very  sour   [^rf1T'^ 
Dh.260. 

ACCANA  (/.),  Oflfering,  worship  [^J^ifT].  Ab.425. 

ACCANlYO,  and  -NIYYO,  That  ought  to  be  of- 
fered, worthy  of  being  offered  [^nl^ift^]  •  Ras*  21. 

ACC  ANT  AM  (adv.).  Very,  exceedingly  [HIVIITI^]. 
Ab.  732. 

ACCANTO  (adj.)f  Exceeding,  excessive;  endless 
[lR?Qi9l].  Dh.  29.  Neut.  accantamf  "the  £nd- 
less,**  i.e.  Nirv&^a. 

ACCARADDHO  (adj,)^  Very  eager,  very  strenuous 

ACCASANNATTAM,  Too  great  proximity  [yiffi 

+  ^IWr^=^f +  ?^].    Mah.  84. 
ACCASANNE  (adv.).  Too  near  [l|f?T  +  loc  ^- 

ACC  ATI,  To  offer,  to  make  a  religious  offering;  to 
honour,  to  revere  ["W^]-    CI.  P.  Verbs,  2,  20. 

ACCAYIKO,  and  ACCEKO  (adj\).  Irregular,  acci- 
dental, unexpected,  out  of  the  usual  course  or  time ; 
pressing,  urgent  [^RQ^  + 1[9]*  B.  Int  269,628. 
Accekacivaram,  a  robe  presented  to  a  priest  not 
at  the  usual  time  (P4t.  11,  82).  Accdyikam 
karanlyark,  an  unexpected  necessity  (P&t.  19). 
Mayham  accdyikam  n*  atthiy  I  have  no  uigent 
business  (Dh.  87). 

ACCAYO,  Passing  away,  lapse  (of  time) ;  death ; 
transgression,  offence,  sin  [^mflf] .  Ab.  404, 1117; 
Dh.  105, 153 ;  Mah.  236.  2V{i]tam  vaudnam  acca- 
yena,  at  the  end  of  three  years  (Alw.  I.  92).  Tad^ 
accaye,  at  his  death  (Mah.  208).  Mam'  aceayena, 
after  my  death. 

ACCETI,  To  pass  beyond,  to  traverse ;  to  surpass ; 
to  overcome,  to  conquer ;  to  pass  away  [^Vf?f -h  ^]. 
Aor.  accagd(Dh.  73).  Muccum  accetum,  to  over- 
come death  (Mah.  253).    P.p.p.  aUto. 

ACCHADANAM,  Covering,  lid,  curtain ;  cloth, 
clothes  [HT^^T^]-  Ab.51,290, 1104;  Mah.  206. 

ACCH ADETI,  To  put  on  [^  +  ^^  ] .  Kdidydni 
vatthdni  acchddetvd,  having  put  on  the  yellow 
robes  (B.  Lot.  863 ;  Alw.  I.  92). 

ACCHAMBHl  (adj\).  Undaunted,  undismayed  [^ 
+  Wd^  + 1[^-     See  Chambhati. 

ACCH  ANNO  (p.p.p.  acchddeti).  Covered,  bidden 

[^  +  W?r= ^].    Dh- 15 ;  P^t.  87. 

ACCHARA  (/.),  A  celestial  nymph,  a  houri 
[^IW^^]  •    Ab.24;  Dh.94;  Mah.  157. 


ACC 


(9) 


Ada 


ACCHARA  (/.),  A  moment,  the  snapping  of  a  finger, 
the  twinkling  of  an  eye  [^n^^   Ab.  66. 

ACX)H ARI YO  (adj.).  Wonderful,  marveUous,  extra- 
ordinary;  astonished  [^WR|^].  Ab.7d6.  Acchari- 
yam  vata  bho,  oh  wonderful !  Acchariyd  vata  bho 
Buddhaguf^  marvellous  indeed  are  the  attributes 
of  a  Boddha  (Dh.  99).  Neut  acchariyam,  a  wonder 
or  portent  (Mali.  14).  Sd  parUd  accAariyabbhu- 
iadttqfdtd  akan,  the  hearts  of  that  multitude 
were  filled  with  wonder  and  amazement. 

ACCHATI,  To  stay,  to  remain,  to  settle  down 
[^iraQ*  Tufthi  acchanti,  they  remain  silent  (F. 
Jit.  48).  Aor.  acchi  (Dh.  158).    Fut.  acchiuaH. 

AGGHEKO    {adj.\    Unskilful,    ignorant,   dumsy 

ACX)H£RO  {adj.\  This  is  a  contracted  form  of 
Aochariya ;  it  must  have  passed  through  an  inter- 
mediate form  acchayira.    Dh.  371 ;  Alw.  I.  zcvi. 

ACCHI  (».).  The  eye  [^f^].  Ab.  149.  See  also 
Akkhi. 

ACCHIDDO  {adj.\  Uninjured,  intact,  perfect,  fault- 
less [ir  +  tl^].    Dh.  41 ;  B.  Lot.  595. 

ACCHINDATI,  To  take  away,  to  remove ;  to  re- 
move forcibly,  to  rob,  plunder  ["^  +  f^C^]*  ^^* 
104,  218;  Pit.  11,  82.  See  ChindaH. 

ACCHINNO  (p>p>p.  hut).  Taken  away,  removed ; 
robbed,  stolen  [^  -|-  fq^=  fiR].  Kuhn  K.  8. 
23 ;  P&t.  8,  78. 

ACCHO  (adj.).  Clear,  transparent  [^P^  •  Ab.  670, 
1025. 

ACCHO,  A  bear  [^IT^].  Ab.  612, 1025 ;  Mah.  22 ; 
Pat  71 ;  Has.  19. 

ACCI  (lift.  f.  and  n.),  A  ray  of  light,  a  sunbeam ; 
flame  [^f|and  irf^].  Ab.  35,  1102. 

ACCIMA  (m.),  rire  ["llf^in^.   Ab.  34. 

ACCITO  (p.p.p.).  Revered,  honoured  [^J^.  Ab. 
750,  841. 

ACCODATO  (adj.).  Very  white  [^ifif  +  ^W^JW 
=  ^.  PAt.  83. 

ACCOKKATTHO  (o^;.).  Very  low,  too  low  [^^fif  + 

ACCUGGATO  (o<^).  Raised,  elevated,  lofty  [^|f7! 

-f  ^yif=iritl-  Dh.  183. 
ACCUKKATTHO  (adj.).  Very  high,  too  high  [^|fif 

ACCU][iARO  (adj.).  Magnificent  ["Vflf +  ^?[nLl- 

Mah.  115. 
ACCUNHO  (adj.).  Very  hot  [^ffif  +  ^^]. 
ACCUTO  (adj.),  Inmovable;  everlasting,  eternal 


[^  +  ^?T  =  ^]*   Dh.  40,  365.  Neut  accn^mfc* 
the  Eternal,  viz.  Nirv^a  (Ab.  8). 

ACELAKO  (adj.).  Unclothed,  naked  [iff  +  ^  + 
1i].     Dh.  398.    Masc.  Acelako,  a  naked  ascetic 
(Ab.  440;  Dh.  240). 

ACETANO  (at^.).  Unconscious,  insensible,  sense- 
less [^  +  ^im]-  F.  J^t.  2;  B.  Lot.  576. 

ACIKKHANAA,  Telling,  showing  (see  next).  Pdt. 
1,69. 

ACIKKHATI,  To  tell,  to  announce ;  to  point  out, 
to  show  [^  +  freq.^r].  WlthdatMattnodcikkhi, 
informed  the  king  (Mah.  133).  Maggam  dc,  to 
show  the  way  (Dh.  85).  Tam  attham  dcikkhi,  told 
him  the  matter  (F.  Jdt.  12).  Dh.  157. 434 ;  Mah« 
192,  220)  ;  Alw.  I.  73 ;  F.  Jdt.  7. 

ACINATI,  To  heap  up,  to  accumulate  [^  + 1^] . 
Dh.  22 ;  Mah.  124. 

ACINNO  (p.p.p.  dcarati),  Practised,  performed; 
8anctioned,enjoined  [^|vf\lq  =  ^TT]*  ^v*  !•  HI  > 
P4t.  xl. 

ACINTEYYO,  and  ACINTIYO  (a<&*,).  Beyond  the 
reach  of  thought  or  reason,  inconceivable,  incom- 
prehensible, infinite  [^  +  f^«^+1[7  <u>d  If]. 
Man.  B.  456.  Evam  adntiyd  buddhd  buddha-' 
dhammd  adntiyd  adntiyetu  patanndnath  vipdko 
hoH  adntiyo,  thus  the  Buddhas  are  infinite,  their 
doctrines  are  infinite,  to  those  that  believe  therein 
infinite  are  the  fruits  of  faith  (Mah.  108). 

ACIRAPPABHA  (/.),  Lightning  [^rf*IT  +  WTT]- 
Ab.48. 

ACIRAVATi  (/.),  Name  of  a  river  in  India  [^rf^ 
+  ^.  Ab.  682 ;  Dh. 210,  224, 400, 416;  Kuhn 
K.S.  23. 

ACIRO  (adj.),  Short,  brief  [H  +  f^T]  •  ^^'  ^^ciraih 
(adv.),  soon ,  ere  long  (Dh .  8) .  Instr.  adrena  (adv.), 
soon  (Mah.  158).  Adrfpabbajito,  one  who  has 
not  long  been  a  Buddhist  monk  (Dh.  122).  Adrd' 
pasampanno,  lately  ordained  (Dh.  405). 

ACITO  (p.p.p'  ddnati),  Heaped  up,  collected  [l|f 
+ 1^  =  t^].  Ab.  701 ;  Mah.  21L 

ADA,  see  Daddti. 

ADANAA,  Eating  [iT^].    Ras.  20. 

AdANAI^,  Taking,  appropriating,  seizing ;  attach- 
ment,  dining  to  the  world,  desire  [^|^|9|] .  Dh. 
16.    Adinndddnam,  taking  what  is  not  given. 

ADARA](flYO  (a4;.),Estimable,deserving  of  respect 

['*I<<^*|]-  Raa-7. 
ADARO,  Esteem,  regard ;  respect ;  interest,  care,  de- 
votion ;  affection  [W^[^  •    Alw.  I.  z ;  Mah.  222. 

2 


ADA 


(10) 


ADD 


ADA8I»  see  DaddH. 

ADAS0»  Not  a  slave,  a  free  man ;  a  fireedman  [^ 
+  ^[re].   Ab.516. 

ADASO,  A  mirror  [^inp|].  Ab.316;  Mah.99»182. 

AD  ASSANAJfir,  Not  seeing ;  not  meeting  with ;  dis- 
appearance ;  not  showing,  concealment  •  [^  + 
^^].  Ab.  770;  Dh.  9;  Knhn  K.  S.  24,  32. 
Bdldnam  adafMonam^  not  associating  with  fools 
(Dh.  37).  Apattiyd  ad.,  concealment  of  a  sin 
(Pat.  28,  92). 

ADATA  (m.),  One  who  takes  [^n^HT]. 

ADATABBO  (a4;.).  That  onght  to  be  taken  [^- 
I^TTFIl].  Kamm.  10 ;  P&t.  16. 

Ad  ATI  and  ADADATI,  To  take ;  to  receive ;  to 
seize;  to  take  away  [W  +  ?T]-  Pres.  Atmane 
ddatte  (Knhn  K.S.  23).  Inf.  dddtum  (CI.  Or.  71). 
Chsr.  dddya,  Addya  gacchatiy  to  carry  off  (Dh. 
51 ;  Khud.  14).  Inam  dddya^  having  contracted  a 
loan.  Anubandhitvd  dddya,  having  pursued  and 
caught  him  (Dh.  199).  Rdjd  bodhisattam  dddya, 
theldng  taking  the  Bodhisatta  with  him  (F.  Jdt. 
17).  Amhdkam  rucim  dddya,  acting  in  conformity 
¥rith  our  wishes  (Pdt.  5).  P.p.p.  i^tmio.  F.Jdt.2; 
Mah.  4;  Dh.  10.    See  Adeti  and  Adiyatu 

AdAyI  (adj.),  Taking  [^  -|-  l^TftTl].  ^dinnd- 
ddyi,  taking  what  is  not  given. 

ADDA  (/.),  Name  of  one  of  the  Nakkhattas 
[WSM-   Ab.58. 

ADDABBO  {adj.).  Immaterial,  abstract  [^  + 
1^].  Gl.  Or.  85. 

ADDAKAA,  Green  ginger  [^ITsf^]-  Ab.  459. 

ADDAKKHI,  ADDA8A,  see  Pauati. 

ADDHA  (adv.).  Truly,  certainly,  surely,  evidently 
[^rVT]*  Ab.  1140;  Dh.  121,  384;  Alw.  1.79. 
Addhd  *yam  idmaftero  me  ghare  henoH  sdmiko, 
this  novice  wiU  certainly  be  master  in  my  palace 
(Mah.  25). 

ADDHA  (m.),  A  road;  distance;  time  [in^P^. 
Ab.  06, 190,  995 ;  B.  Lot.  324.  Ace  addhdnam. 
Gen.  addhano  and  addhuno.  There  are  three 
Addhds  or  •<  times,"  AtiiQ  addhd  andgaio  addhd 
paoeuppanno  addhd,  "time  past,  time  to  come, 
time  present."  Dighaua  addhano  accayena,  at 
the  end  of  a  long  period  (B.  Lot.  329).  Addha- 
kdlo,  space  and  time  (Kuhn  K.S.  26). 

ADDHAGATO  (a^\),  One  who  has  made  a  k)ng 
journey,  advanced  in  years,  aged  [1W(  +  m  = 


ADDHAGC  (m.),  A  traveUer  [^H^]-  Ab.  347 ; 
D.  53. 

ADDHAMASO  and  AppH-,  Half  a  month,  a  fort- 
night [^-f-^iTO].  Dh.  85,  125,  167,  231; 
Alw.  I.  80 ;  Mah.  11.  Mdmd^hamdio,  six  weeks 
(Ras.15). 

ADDHANAA,  a  road ;  a  long  distance ;  a  long 
time.  Tikis  word  is  either  addhA  +  ana,  or  it  may 
be  due  to  the  false  analogy  of  the  ace.  of  addhd. 
Ab.  192, 1100 ;  Dh.  86,  268.  Addhdiutmaggo,  a 
long  road,  a  road  between  principal  towns,  a  high 
road  (Pdt  80).  Digham  addhdmm,  a  long  time 
(Dh.37). 

ADDHANIYO  («(;.),  Lasdng,  gobgon,  continuing 

ADDH ARATTO,  Midnight  [1R^  +  JJ^] .  Ab.  70. 

APPHATEYYO,  and  AppHATIYO  {a4f.).  Two 
and  a  half  [H\|  +  ipfttT] .  Ab.477,478 ;  PAt.  15 ; 
Khud.  20.  Addhateyydni  pariJbbdjakaMidm,  two 
hundred  and  fifty  ascetics  (Dh.  124). 

AP9HAYOGO,  Name  of  a  sort  of  house  [^|^  + 
ijt^].  Ab.  209 ;  Kamm.  19.    Said  to  be  a  house 
shaped  like  a  garafa  bird. 

ADDHIKO  (o4;.)»  Journeying,  travelling  ["H^^  + 
f;i|].    Dh.280. 

ADDHO,and  A^PHO  (a<&'.),  Half,  halved  [^]. 
Masc.  addho  or  a4dho,  a  part  (Ab.  53,  1039). 
Neut.  addham  or  addhaih,  a  half  (Ditto).  Addha^ 
tefa$ahattho,thhteen  and  a  half  spans  long  (Kuhn 
K.S.  8).  Ad^hatefasehi  bhikkhutatehi  saddhim, 
accompanied  by  thirteen  hundred  and  fifty  priests. 
Addhacando,  the  half  moon.  Addhayojanatk  or 
addhayofanaik,  half  a  yojana  (Dh.  148,  235). 
Dasaddhaiatayojano,  five  hundred  (lit.  ten  half 
hundred)  yojanas  in  extent  (Mah.  5).  Tadaddhehi, 
with  their  halves  (Mah.  41  and  errat.).  Pubbaddho, 
fore  part  (B.  Lot.  569). 

APPHO  (adi.).  Wealthy,  rich  [^KV].  Ab.  725; 
Dh.  77,  203.   See  also  ^dAyo. 

A9PHU9PH0  (adj.).  Three  and  a  half  [^  + 
^]fl^.   Ab.477;  Cl.Gr.  95;  Dh.  119.   Addhu- 
ddhdni  sahaudni,  three  thousand  five  hundred 
(Mah.  75). 

ADDI  (m.),  A  mountain  [^rf|[].  Ab.  605. 

ADDITO  (pp.p.).  Afflicted,  oppressed  [^rf^ss 
^l^cans.].  TYdAoyadeJito,  oppressed  with  a  three- 
fold danger  (Mah.  3). 

ADDO  (a<^'.),  Wet,  moist  [^ITi^].  Ab.  753. 


Ade 


(n  ) 


ADH 


ADESAKO  {atff.\  Telling,  informing  [W^^]* 
Fern,  ddenkd  (Mah.  26). 

ADESO,  Infonnation;  direction,  order,  injanction 
[^l^l(].  Ab.  1166.  In  grammar  Adesa  means 
''substitute.*  Thus  in  ty  ^'a  for  te  ajja  the 
letter  y  is  said  to  be  the  vya^ana  idesa,  or  "  con- 
Bonaot  substitute"*  for  e ;  and  in  nopeti  for  imi 
«j»eh,  the  letter  o  is  the  sara  £desa,  or  "vowel 
substitute"  for  a  +  u  (O.  Or.  9, 10). 

ADETI^  To  take;  to  seize;  to  receive;  to  obtain 
[^  +  ^^=:^].  F.Jdt61.  Sdrampmnd 
ddemti,  the  wise  obtain  substantial  rewards  (Mah. 
224).  Ger.<filtya(Mah.82).  Y^isam  patiehi  dtUya, 
receiving  the  juice  in  bowls  (Mah.  167)« 

ADHAMAl^r^O,  A  debtor  [^T^V^nS].   Ab.  470. 

ADHAMMIKO  (ac{^*.),  Irreligious,  impious,  wicked 
[^  +  V^S  + 1[^]-    Alw.  I.  cxxiv ;  Dh.  104. 

ADHAMMO,  Wrong,  injustice,  unlawfulness ;  folse 
doctrine;  irreligion,  impiety,  unrighteousness 
[^  +  \|^].  Gl.  Or.  139 ;  Dh. 44 ;  Fit  62.  Instr. 
adhammenOf  unjustiy,  unrighteously  (Dh.  15). 

ADHAMO  (a4/0>  I^vrest,  very  low ;  meanest,  vile, 
Gontemptible;  incomplete,  imperfect  [^I^HR],  Ab. 
700, 1070.  Narddhamo,  vilest  of  men  (Mah.  260 ; 
Ras.  35).  PwrisddhatnOy  a  vile  person  (Dh.  14). 
jidkamo  migqfdidHafkf  the  meanest  of  all  animals 
(F.  Jit  48). 

ADHARO  {adj\).  Lower,  inferior  [1R^].  Ab.930. 
Masc.  adharo,  the  Up  (Ab.  262,  030). 

ADHARO,  a  prop,  support,  stand  ;  a  basin  round 
the  foot  of  a  tree  to  retain  water ;  a  receptacle ;  in 
gnun.  the  locative  relation  [lllMI^J-  Ab.  309, 
e77,  1011 ;  Kuhn  K.  S.  30.  Adhdrwalaymk^  a 
supporting' ring,  a  circular  stand. 

ADH  AROTTHO,The  lower  lip  [^VSPCt^]  •  F  jrdt.l2, 
ADHI  (jir€p.),Above,  over,  superior  to  [ivf%|]*  Ab. 
1177.  Vnth  loc.  adhi  detfesu  Buddho,  Buddha  is 
above  tbe  gods  (Kuhn  K.  S.  34;  CI  Or.  147). 
As  the  first  part  of  compounded  adjectives  and 
adverbs,  it  sometimes  means  *' relative  to,"  e.g. 
mdkitthi  (adv.),  relating  to  a  woman.  Adhi  is 
much  used  in  composition  with  verbs  and  their 
derivatives. 
ADHIBHASATI,  To  addiess,  to  speak  to  [^rf^  + 
9ITW].   Aor.  iu;AadA<M  (Dh.  266 ;  Khud.  4). 

ADHIBHAVANAlil,   Subjection  [^rf^  +  inw]« 

Ab.  1177. 
ADHIBHC(m.),Lord,master,chief;  king  [^iflw]. 


I      Ab.725.  Jfii^tld%t»Ai$,  king  of  beasts  (F.  Jit.  47). 
T^divddhibh^,  chief  of  the  gods  (Ab.  19). 

ADHIBHCTO  {p.p.p.)>  Overcome,  mastered  [lf\f 
+  ^=^].  Dh.36D. 

ADHICCAKA  (/.),  Land  or  plateau  on  a  mountain 
["Hf^rantT].    Ab.610. 

ADHICGASAMUPPANNO(a<(;.),Uncau8ed,8prung 
into  existence  without  a  cause.  The  etymology  of 
the  first  part  of  this  compound  is  doubtful.  At 
first  sight  it  would  appear  to  represent  a  Sanskrit 
gerund  lllflAI  from  the  root  ^,  since  Adhiccasam' 
uppannOf ''  uncaused,"  is  opposed  to  Paticcasam^ 
uppanno,  **  sprung  from  a  cause."  But  I  think  it 
more  probable  that  the  initial  letter  is  the  nega- 
tive ^,  and  that  dhicca  represents  an  anomalous 
gerund,  or  part.  fut.  pass.  ^SM  from  the  root  ^, 
adkicca  thus  answering  to  the  S.  adhirya  (com- 
pare dhacca  with  S.  dhirya).  The  comment  on 
Brahmajila  Sutta  throws  no  light  on  the  etym- 
ology of  AdhiccOf  merely  saying,  "  adhiccasamu' 
ppannan  ti  akdrafMsamuppannamy^wjless  the  use 
of  the  negative  in  the  last  word  be  considered  a 
confirmation  of  the  above  suggested  etymology. 
See  Oc^rly^s  translation  of  Brahmajdla  Sutta, 
Joum.  Ceylon  As.  Soc.,  1846-1847,  p.  45 ;  also 
Qog.  Ev.  39. 

ADHICITTAA,  Lofty  thought  or  contemplation, 
Sam^hi  meditation  [^rf^  +  f^^].  Dh.34.  See 
SikkM. 

ADHIGACCHATI,  To  enter  upon,  to  reach,  to 
attain,  to  acquire  [^lrfM  +  ^|V(].  Dh.  44,  66. 
Aor.  ajjhagamd  (Ras.  78).  Inf.  adhigantum  (Dh. 
407).  Ger.  tidhigamma  (Mah.  67).  P.p.p.  adhi- 
gato.  Apt  dibbeau  kdmetu  ratim  so  nddhigacchoH, 
he  finds  no  pleasure  even  in  celestial  delights 
(Dh.  34).  Te  »dram  nddhigacchanti,  they  never 
arrive  at  the  truth  (Dh.  2).  Arahattam  adh,,  to 
attain  Arhatohip  (Ras.  67). 

ADHIGAMANAM,  Obtaining,  attainment,  arriving 
at;  attainment  of  Arahatta,  final  sanctification 
["VfUiHR^].  Dh.  342,  382,  4ia 

ADHIGAMO,  Attainment ;  study,  reading  [iRfV- 
ira].    Dh.  194,  358 ;  Khud.  17 ;  Fit.  29. 

ADHIGATO  (p.p.p.  adhigacehoH),  Having  attained 
or  arrived  at ;  attained,acquired  [IRflipnf  =  IfV^ . 
Kena  mtdptMplutlam  adhigatd,  by  virtue  of  what 
deed  did  she  obtain  s.  ?  (Dh.  177).  Masc.  adkigato, 
one  who  has  attained  Arahatta,  an  Arahd  (Ab.435). 


ADH 


(12) 


ADH 


ADHIGGAHlTO  (p.p.p.).  Taken ;  occupied  by,  in 
the  poBsesuon  of  [^rf%|  +  ^nft?r  =  lTV]*  I^^' 
vaidya  adhiggahiio,  tenanted  by  a  god  (Dh»  77). 

ADHIKARAiyAlff,  Relation,  reference ;  in  gram, 
the  Locative  relation ;  drcumstance,  matter,  thing, 
subject ;  case,  question,  cause,  subject  of  discus- 
sion^ matter  of  dispute,  difficulty;   cause,  suit, 

trial  [^fM^iC'    ^^-  ^^>  1^^^  *>  ^^^  ^'  7S. 
In  grammar  a  word  agreeing  with  another  (in 

case,  etc.),  is  said  to  be  Bomdnddkikarafa  or 
itdyddhikarafM  therewith,  viz,  'Mn  a  relation  of 
agreement"  (Q.  Gr.  77  \  Alw.  1. 4,  note).  Kindd 
eva  adh.f  spme  circumstance  or  other  (Pdt.  99). 
Am&lakah  &  eva  adh,  hoH,  and  the  case  is  a 
trumped  up  one  (P4t.  4).  VUdhhatk  p^kkosd' 
petvd  tarn  adh,  paficch^eHy  sent  for  Visdkha 
and  put  the  case  in  her  hands  (Dh.  328).  Adhu 
karafMpasutOf  touchy,  disputatious  (Dh.  392). 
Adhikara'^vitpaBamOf  settling  questions  or  diffi- 
culties that  have  arisen  (Dh.  407).  Adhikaranam 
v^pasameti,  to  settle  a  question  or  difficulty  (Pit, 
61,  107)*  Sutvd  ^dhikara'j^m  tarn,  having  heard 
the  case  (Mah.  16).  Niharitvd  'dhikarafunh  tam, 
having  settled  this  question  (Mah.  19).  Nihatd' 
dhikarafut^,  a  decided  case,  a  question  that  has 
been  settled  (Pdt.  16).  Bhedanasamvattanikam 
adh.f  a  matter  or  cause  tending  to  disunion  (P6t 
5, 74).  PamddddAikaraftd  bhogajdni,  loss  of  wealth 
caused  by  sloth.  Buddhdnam  hi  uppianiMm 
adhikarafMfh  tattdhato  uttarini  n'dgacchati,  for 
difficulties  (or  troubles)  which  Buddhas  meet  with 
do  not  last  beyond  seven  days  (Dh.  170,  and  see 
line  11 ;  compare  also  the  passage  quoted  above 
from  P&t.99).  Ima^  tumhddhikarafuifh  nopagaech- 
iitha,  ye  did  not  attend  this  trial  (Mah.  28).  Four 
sorts  of  Adhikara^a,  or  questions  to  be  settied,  are 
enumerated  in  the  Vinaya,  idz.  vifMddhikdranaikf 
anuvddddhikarafMfh,  dpattddhikarafMfhy  kiccd" 
dhikarafiamf  "  questions  of  dispute,  questions  of 
censure,  questions  of  misconduct,  questions  of 
duties"  (P&t.  62,  63,  64,  72,  91). 
ADHIKARANA8AMATH0,  Settling  questions,  or 
cases  that  have  arisen  [llf^^i^m  +  IPV^]  •  ^- 
timokkha  enumerates  seven  Adhikaranasamaihd 
dhammd,  or  "  rules  for  settling  questions."  These 
rules  are  as  follows:  Sammukhdvinayasamatho, 
gativinayoiamathOf  amdfhavinaffagamathOf  pati' 
fmatakarafta$amathOt  yebhuyyasikdtamatho^  pd" 
piyyasikdtamathOf    tifMoatthdrakasamatho    (see 


each  Sep.).    E.  Mon.  9 ;  B.  Intr.  303 ;  Pdt.  24, 62, 

63,64. 
ADHIKARAJyl  (/.),  A  smitii's  anvU  [^fi|^i<I  + 

^.  Ab.  527. 
ADHIKARIKO,  An  official, office-bearer  [l|fV|4K 

-hf;i|]-    Mah.  160. 
ADHIKARO,  Offiee,  authority ;  function,  act ;  desire, 

resolves  chapter,  section  [^|\|<i|^.  Ab.  1004; 

Dh.94 ;  B.  Lot  312$  Mah.  1,  80, 180 ;  Has.  63. 

ADHIKATARO  (a^f.).  Greater ;  superior  [iRfV- 

WrKl'  Dh.257. 
ADHIKATO  (pp'P-),  A  superintendent,  overseer 

[lrfVlW=W].   Ab.  343,  496. 
ADHIKICGA   (ger.).    Referring   to,    relatbg   to 

[^rf%rarw=w].  P4t73. 

ADHIRO  (adj.),  Exceeding,  surpassing ;  more  than, 
better  than,  superior  to  [^flf^^].  Ab.712.  Javd- 
dhiko  ano,  a  horse  of  surpassing  fleetness  (Ab. 
370).  With  abl.  Rdjagdhe  tato  adhikaik  rata^ 
tunh  ti^atthi,  there  is  no  precious  thing  In  R^a- 
gahe  surpassing  this  (Alw.  I.  75).  lithiyo  ea 
tato  adhikd,  and  a  still  greater  number  of  women 
(Mah.  74).  With  gen.  BodhUatto  Bimbitdroita 
pa(icava$»ddhiko  ahu,  the  Bodhlsatto  was  &ve  years 
older  than  Bimbislura  (Mah.  10).  Vastam  md- 
sadvayddhikaihy  a  year  and  two  months  (Mah.  209). 
SattddhikavUanakkhattd,  twentynBCven  Nakkh- 
attiLs  (Ab.  60).  Atthdraiddhikatk  dtfisaiam,  two 
hundred  and  eighteen  (Alw.  I.  104).  Pafrndsd' 
dhikdmi  pancQ  jdtakaBoidnig  five  hundred  and  fifty 
J&takas. 

ADHIKOTTA^A|ik>  A  choj^ing  block,  execu- 
tioner's  block  ["^rfv  +  97]* 

ADHIMANO,  Undue  confidence,  undue  estimate  of 
oneself  [^l1%|  +  irPr].    Pit  3,  68. 

ADHIMATTaA  (adv.).  Exceedingly,  excessively 

[^rfV  +  ifPl].  Dh.4?6. 

ADHIMATTO  (adj.).  Excessive   [infV|  +  WrV]- 

Ab.  158 ;  Dh.  79. 
ADH  IMOKKHO,    Steadfastness,    determination ; 

certainty,  confidence,  faith  [^Rf^  +  ift^].   Ab. 

159;  Man.  B.  411. 

ADHIMUCCATI  (poM.),  To  be  inclined  to,  intent 
upon ;  to  be  set  upon,  have  confidence  or  fUth  In ; 
to  be  resolved,  determined  [^|fv  +  ^^m^= 
^].  With  ace.  B.  Lot  338.  With  instr. 
SaHre  adhimuccati,  to  possess  a  man's  body,  sidd 
of  M4ra  or  an  evil  spurit    For  instances  of  this 


ADH 


(13) 


ADH 


possesion,  see  Dh.  100,  352, 353,  403.  SattkaH 
adh,,  to  be  intent  on  Baddha,  to  have  iaith  in 
him. 

ADHIMUTTI  (/.),  Inclination,  disposition ;  inten- 
tion, resolution,  resolve,  will;  confidence,  faith 
[^rfl|  +  ^fW].  Ab.  706 ;  B.  Intr.  288 ;  B.  Lot. 
337,780. 

ADHIMUTTO  (p.p^.),  Inclined,  disposed,  intent 
upon,  resolved  for,  l>ent  upon  [^|f^  +  mf:= 
^^.    Dh.  41,  61,  411.    CdgddhimuttOy  heat  on 
charity  (Mah.  174). 

ADHINATHO,  Lord,  chief,   governor   [^|fM  + 
ifTW]-   Alw.  I.  111. 

ADHlNO  (ai(^'.),Subject,dependent,servile  [^nfVlf] . 
Ah.  728. 

ADHIPACGAJfl,  Sovereignty, .  lordship,  sapreme 
rule  [^ifimw].   Dh.  32,  342;  Khnd.  14. 

ADHIPANNO  (p.p.p.).  Caught,  seized;  assailed 

ADHIPATEYYAA,  Influence,  rule,  supremacy 
[^(MMHI  +  ItO]  •  There  are  three  adhipateyyas 
or  influences  that  induce  men  to  follow  virtue: 
AtUdhipateyyanh  <'  the  influence  of  self,"  that  is, 
self-respect  or  pride  ;  Lokddkipaieyyam^  **  the 
influence  of  the  world,"  that  is,  dread  of  censure, 
and  DhammidMpateyyaih^  "  the  inflyence  of  re- 
ligion,* or  the  love  of  virtoe  for  its  own  sake 
(Man.  B.  483).    Dh.  302. 

ADHIPATI  (m.).  Lord,  chief,  sovereign,  master 

[^irfV^fn] .  Ab.  31,  725 ;  Kuhn  K.  S.  33 ;  Dh.  90. 
ADHIPO,  Lord,  king,  ruler,  master  ["^Vf^lXl] .  Ab. 

31,  726.    Caiudditdtutfn  adkipd^  lords  of  the  four 

quarters  (Ab.  33). 
ADHIPPAYO,  Intention,  wish ;  meaning ;  thought 

[compare  l|(i| III -<q].    Ab. 766 ;  Dh.  392.    Mah. 

104, 121,  252. 
ADHIPPETO  (p.p.p.)f  Meant ;  intended ;  desired 

[^if%|  +  l|  +  ll!=;=t].   Dh.90,383. 
ADHIRO  ((M^'.),Confused,embarra8sed,  timid,irre80- 

lute[^  +  lff<].  Ab.  73L 

ADHIROHH^  (/.),  A  ladder  [nfvlOfl^]- 
Ab.  210. 

ADHISAKKAEO,  flopour,  hospitality,  festivity 
[^fW  +  iTWK].    Dh.  135. 

ADHISETI,  To  lie  down  upon ;  to  lie,  to  rest,  to 
deep ;  to  inhabit  [lRf%|  +  i|7)  =  if^].  Pres. also 
adkiwete  (CI.  Gr.  132).  With  ace.  Pathamm  adhu 
aettoHt  will  lie  upon  the  ground  (Dh.  8). 


ADHlTE  and  ADHIYATE,  To  read,   to  stody 

[^rfV  + 1]'   ^^^  K- 3- 13 1  CI.  Or.  138.    Aor. 

ajjhagdy  he  attained,  acquired,  learnt  (Dh.  28 : 

Khud.  7);    this  is,  however,  possibly  from  a 

present  ajjheti,  which  I  have  not  met  with. 

ADHITO  (pari.4a$t).  Learned,  read ;  having  learned 

or  read  [^vn?f  =  tl- 

ADHITTHAHATI,  ADHIITHATI,  and  ADHI- 
TI'^HATI,  To  stand  on ;  to  stay,  to  remain 
firm  in ;  to  inhabit ;  to  appoint,  to  fix ;  to  deter- 
mine, to  resolve,  to  wiU,  to  command ;  to  devote 
oneself  to  ;  to  practise,  to  perform ;  to  undertake ; 
to  be  set  upon,  to  fix  the  mind  upon,  dweU  upon 
[^if^  +  ^Tf] .  Gdmatk  adhititthqH^  to  live  in 
the  village  (CI.  Gr.  132).  Adhitthdndni  fnmc  'eva 
adhifthdti,  willed  these  five  resolves  (Mah.  108). 
Upasathangdni  adhitthdya^  having  resolved  to 
keep  the  Uposatha  precepto  (Alw.  I.  70).  Canko" 
mdd(ni  adhitfhahanto,  practising  perambulation 
and  other  duties  (Ph.  327).  Idam  no  pw&aik 
purUattabhdnopafildbhdya  aamvaitai^H  cittaik 
adhitfhahitvdf  with  their  minds  intent  upon  the 
thought.  May  this  good  work  conduce  to  our  being 
bom  as  men  (Dh.  205).  Kammantam  adhittha* 
hinuUf  they  carried  on  their  eyery-day  business 
(Dh.  300).  Etarh  satim  adkittheyya^  let  him 
remain  firm  {n  this  state  of  mind  (Khud.  10). 
Inf.  adhitthdtum  (Pdt.  48).  Adj.  adhifthdtabbo 
(P&t.  87).  B.  Lot  338;  Mah.  38,  89;  P4t.  76, 
102, 103 ;  Dh.  98. 

ADHITrHANAA,R«sting-place;  staying,stopping; 
appointing,  fixing,  appointment,  order ;  determina- 
tion, resolution,  resolve  [^fV9I*l]^  Ab.  10329 
1177 ;  PAt.  77,  103.  Mahd-adhitthdHath  pmca- 
ham,  Aye  great  resolves  (Mah.  108).  Lokddhifthd-' 
nam,  the  world's  obstruction  (Alw.  1. 100).  Adhi' 
ffhdna,  "  steadfast  resolution,"  is  one  of  the  P&- 
ramitds  and  one  of  the  Iddhis  (Man.  B.  102, 500). 
Saftgfti  Sutta  enumerates  four  Adhitthdnas,  viz., 
Pamddhifthdnath.  Saccddhitthdnam,  Cdgddhi' 
tthdnafh  and  Upasamddhitthdnam, 

ADHITTHAYAKO,Superintendent,dh«ctor[lfV- 
FPm]-    Mah.  34, 182. 

ADHITTHI  (adv.),  Relating  to  a  woman,  with 
reference  to  a  woman  ["^rfv  +  ^|t]  •  CI.  Gr. 
80. 

ADHITTHITO  (p.p.p.  adhitthahoH),  Appointed, 
fixed,  determined,  willed  [^tVfVflnT  =  ^^]  •  ^^* 
103 ;  Pdt.  81. 


ADH 


(14) 


ADI 


ADHIVAGANAA,Denominatioii»de8ignatioii,iiainey 
appellation  [^(f^  +  '^^^]•  Ab.  114;  Dh.  197. 

ADHIVASANAft,  Consent,  assent;  acceptance, 
[^HfV  +  caus.  IfCt^+^PT]-  Sattdham  adhivd- 
sanom  alattha,  obtdned  their  acceptance  of  the 
invitation  for  a  week  (Mah.  174).   Dh.  98. 

ADHIYASATI,  To  dweU  in,  to  inhabit  [^rfV  + 
^^ .  Gl.  Gr.  132 ;  Alw.  I.  xv. 

ADHIVASETI  (caw.  last).  To  consent,  to  assent, 
to  comply  with ;  to  l)ear  with ;  to  accept ;  to  ap» 
prove,  to  favour,  to  receive  fiivourably,  to  accept 
with  resignation,  to  bear,  to  endare  [^rfV  + 
cans.  ^4^ .  Adhivdtehi  me  ajjatandya  bhattam, 
consent  to  take  your  meal  with  me  to-day  (Dh.  98). 
AdModsayitvd  Bhagavd  tuphibhdvena,  Bnddha 
having  by  his  silence  g^ven  his  consent  (Mah.  6 ; 
B.  Lot.  351 ;  B.  Intr.  250).  Puna  atthasu  dinneiu 
adhivdsesi,  eight  more  being  presented  he  accepted 
them  (Mah.  26).  Brahmano  ajfhesana^  adhivd- 
ietvdf  having  acceded  to  the  request  of  Brahma 
(Dh.  119).  Nddhivdseti,  rejects  it,  will  have  no» 
thing  to  say  to  it  (Ras.  87)*  Vedanath  ajjkavdsayi^ 
resigned  himself  to  his  last  agony  (B.  Lot.  339). 
In  formal  conversation  adhivdaetha  is  used  in  the 
sense  of  "  allow  me,"  "  excuse  me."  Adhivdaetha 
hatipdham  ddnaih  tdva  demi^  permit  me  to  give 
away  alms  for  a  few  days  longer  (Dh.  369).  Bhante 
thokam  adhivdaethdti  ftatvd  vegenagharamgantvd^ 
saying,  Sir,  excuse  me  for  a  moment,  he  ran  home 
(Dh.  161) ;  Dh.  241. 

ADHI VASO,  Dwelling,  residence ;  consent,  accept* 
ance  [VfM^I^]*    Ab.  958. 

ADHIVASO,  Perfuming  the  person  [Hfi|^l4l]> 
Ab.  958. 

ADHIVATTHO  (p.p.p.  adhivasoH),  Dwelling,  re* 
sldmg  [^»f%J  +  H^].  Dh,  165,  341,  392, 

ADHO  (adv,  and  prep,),  Under,  underneath ;  below; 
down  ;  low  down  [^V^|^«  Ab.  1156;  Khud.  16; 
Kuhn  K.  S.  7.  With  abl.  Adhard  adho,  below  the 
lip,  from  the  lips  downwards  (Ab.  262). 

ADHOBHAOO,  The  lower  part  [^IV^+  ^TRJ. 

Ab.  1166 ;  Dh.  148. 
ADHOBHUVANAA,  The  lower  region,  P^tAla,  the 

N4ga-world  [^9Vl^W^]<  Ab.  649. 
ADHOOAMi  {adj.)f  Going  downwards,  descending 

[^TTO,  +  Trf^ .  P^t.  13. 
ADHOGAMO  (adj.).  Going  downwards,  descending 

[^l¥^+  ^*  Ab.  38 ;  Man.  B.  400. 


ADHOMUKHO  (a^\).  Looking  downwards,  with 
the  head  bent  down  [^ra^+  ^].  Dh.241, 243. 

ADHOSAKHO  (a4f.).  Having  the  branches  down- 
wards [l^^+HT^].   Dh.  m. 

ADHOTHITO  (adj.).  Standing  below,  situated 
below  [iraf(,+  flVlf=^rr]-  when  referring 
to  a  passage  in  a  book  it  means  "preceding" 
(Alw.  L  xvii). 

ADHUNA  (adff.).  Now,  just  now  [^t^VTT]-  Ab. 
1140.  Adhund-'UppannOy  just  arisen  (Dh.  367)* 

ADHUNAGATO  (adj.).  Just  arrived,  newly  come 
[^I^WT  + W^]-  Adhundgato,  a  new  comer 
(F.  J4t.  6),  a  novice  (Dh.  122). 

ADHOTO  (p.p.p.)'  Shaken  [^IT^  =s  ^ .  Ab.  744. 

A9H  YO  (adj.).  Belonging  to  a  wealthy  family,  well 
bom,  of  good  family  [^HRR]  •  Ab.  833.  SwAd^, 

ADI  (m.).  Banning,  starting-point  [Wfv]*  Ab. 
715,  978.  Loc.  ddimhi  and  ddo  (Ab.  1167 ;  01.  Gr. 
27).  Loc.  pi.  dd(8u,  and  frequently  ddi»u  (€1.  Qr* 
27 ;  Dh.  426).  Taaaa  vaggeau  ailakkhandhawiggo 
ddi,  of  its  divisions  the  S.  is  the  first.  Tairdyam 
ddi  bhavaH  idha  pannaaaa  bhikkhuno,  now  accord- 
ing to  my  commandment  tlus  is  the  first  thing  for 
a  wise  priest  (Dh.  67).  Adibhdto,  initial,  first 
(Ab.  417 ;  Khud.  17).  Adikammam,  origination 
(Ab.  1162).  Adivaaaaaaie,  in  the  first  century 
(Mah.  20).  Satthuaa*  ddippaveaamhi  puram  Rd^ 
jagaham  yathd,  as  at  the  Teacher's  first  entry. into 
the  city  of  R.  (Mah.  240).  Athddi,  beginning  with 
the  word  *'  atha"  (Alw.  I.  viii.).  Adi  is  much  used 
in  a  sense  nearly  equivalent  to  our  "  et*cetera ;"  it 
then  forms  the  latter  part  of  a  compound,  which 
may  be  either  a  noun  or  an  adjective.  The  fol- 
lowing examples  will  illustrate  this  use  of  Adi. 
Atnaccddayo  aannipatantu,  let  the  ministers  of 
state  and  other  offidals  assemble  (Alw,  I.  74)> 
where  tibe  compound  is  a  noun  in  the  masc.  plural. 
Sewl^mtitfhdnddini  pahdya,  resigning  military 
commands  and  other  emoluments  (Alw.  I.  78), 
where  the  compound  is  a  noun  in  the  neuter 
plural.  Sdriputtamoggalldnddayo  mahdadvakd, 
the  apostles  Sdriputta  MoggalUna,  etc  (Alw.  1. 76), 
where  the  compound  is  an  adjective  in  the  masc. 
plural.  So  'fi  tvam  ho  ahan  H  ddhU  vatvd,  say- 
ing. Who  are  you  ?  Who  am  I  ?  and  so  forth  (Dh. 
392) ;  in  this  example  the  words  ko*si-tvam-ko- 
ahan-ti-idini  form  a  compound  noun  in  the  neuter 
plural.  Dehi  me  dhara  me  H  ddind  nayena  tfottuni 
na  vatfati,  it  is  not  right  to  speak  in  such  a  way 


ADI 


(15) 


AGA 


as  €Hv6  me  f  Bring  me  t  and  bo  on  (Fit,  79) ;  here 
tiie  words  dehi-nie-dhara-me-ti<4din4  form  a  com- 
poond  adjective  in  Bgnemeat  with  naifena.  Some- 
times the  compound  ending  with  idi  is  again  oom- 
poanded  with  another  word,  as  Amaccddipariimio, 
Bvmmnded  hy  his  ministers  and  other  officers 
(Alw.  1. 75).  The  phrase  Adim  katvd  is  nsed  In  the 
sense  o#"  beginning  with/'  ''from : "  NdH  poManna^ 
eittd  Suddhodanamakdrdjdnam  ddiik  katvd  oa- 
ndhknh  his  Idnsmen,  from  king  Snddhodana 
downwardSy  with  joyM  hearts  bowed  before  hhn 
(Dh.  334,  417).  Cdtummahdrdjikam  diUfk  katvd 
ffdoa  mkmuHhabhavand  pan*  idath  koldhalam 
agamdtis  and  the  tumult  spread  from  the  Ci- 
tammah^r^ilca  to  the  Akanittha  lieavens  (Dh. 
103),  see  also  Dh.  209. 
JUOIBRAHM ACARI  YAllil,  Primary  or  fundamental 
morality,  as  opposed  to  the  details  of  practice  and 

»^"^    [^Vf^  +  Wir  +  ^]-     Ab.  431;    Man. 
B.49S. 

ADICGABANDHU  (m.),  Kmsman  of  the  sun,  a 
name  of  Buddha  as  a  member  of  a  fiunUy  of  the 
Solar  race  [^mf^  +  ^].  Ab.  5;  Dh.  75. 

ADICCAPATHO,  The  sky,  the  heavens  [^Vf^  + 
Vm]'   Ab.45;  Dh.  32. 

iDIGCO,  The  sun  [mf^].   Ab.  02;  Dh.  09. 

iDIKO  (a4;.),Beginning  with;  first^nitial  ['fVf?[l|] . 
PhaUm  p^fA  ddikaih,  attained  the  first  phala, 
▼is.  Sot^ttiphala  (Mah.  72).  Adika  is  generally 
used  as  a  substitute  for  Adi  in  Its  sense  of 
<<  et-cetera.''  SoAosMyaftM  jraslajMifli^ii,  the  thou- 
sand Ja^las,  Kassapa  and  the  rest  (Mah.  2).  Sotd- 
paimddikd  iekhd,  the  Sekhas  beginning  with  the 
Sol^^paiina  (Ab.  435).  Alw.  I.  cvu. 

ADIMO  (adf.).  First,  initial  ["Vf^]. 

ADINAVO,  Distress,  suffering ;  evil  result  or  con- 
sequence; evil,  guilt,  sinfulness;  disadvantage 
[^in(^«m].  Ab.  760;  Alw.  I.  100;  Mah.  158. 
Ghardvd$e  ddinavam  dassetvd,  pointing  out  the 
evUs  of  a  woridly  life  (Dh.  403).  Yakkhabkdve 
dd,  katheivdf  telling  of  the  disadvantages  of  the 
state  of  behig  a  Yakkha  (Dh.  305).  Kdnuhunk 
dd^  the  guUt  of  evil  desires  (Dh.  79).  Sangiti 
Sutta  enumerates  ^ve  Adhuwd  doMana  silavi^ 
paitijfdf  *'  evil  consequences  to  the  immoral  man 
of  his  Immorality,"  loss  of  wealth,  evil  fame,  etc. 

ADINN ADANAA,  Taking  what  is  not  given,  appro- 
prialioD,tliefl[^  4-  dinna  (which  see)  +  <IIU^|I|]. 
Khod.  9;  £.  Mon.  23;  P6t.  3;  B.  Lot  444. 


ADINNADAyI  (m.).  One  who  takes  what  is  not 
given,  a  thief  [H  -h  dinna  +  Vl^lRl*C] • 

ADINNO  (aeff.).  Not  given  [see  DinMo].  Dh.  44, 
73.    ^(/tnnoAiH,  a  thief  (Has.  23). 

ADIPPATI,To  blaze,  to  bum,  to  glow  [Hf  + 1^^  • 
Oog.  Ev.  15. 

ADISATI,To  8how,to  point  out,  to  tdl  [ W  +  f^yQ  - 
Mah.  24.    Qer.ddi$$a  (Fit.  77). 

ADITI  (/.),  The  mother  of  the  gods  [irf^flf]. 
Ab.  83. 

ADITO  (adv.),  From  the  beginning ;  first  ["fllfl^- 
7f^] .  Adito  patfhdyaj  from  the  beginning.  Su' 
tvdna  pavatthh  »abbam  ddito,  having  heard  all 
the  circumstances  from  the  beginning  (Mah.  239). 
Maya$k  ddito  *va  Revatattheram  upa»akkamimha, 
we  went  in  the  first  instance  to  the  Thera  Rjsvata 
(Dh.300).  Mah.  20, 100. 

ADITTHO  (adj,\  Not  seen,  unseen  [^  +  ^  = 
\^.  Dh.  301,  320 ;  Alw.  I.  75. 

ADITTO  (p./>.p.  ddippaH)i  Blazing,  burning  [^- 
i(V^=  :i(V^.  Ab.  1075 ;  Mah.  3 ;  Dh.  90,  395. 

ADIYATI  (pass,  dddti),  To  take;  to  receive;  to 
obtiun ;  to  take  to  heart,  to  attend  to  [^  +  ^^Wl^ 
=r  ;g^] .  Adinnam  dd,,  to  take  what  is  not  given. 
tosteal(Dh.44,73;Kamm.  10).  Satthu  vacanatk 
anddiyitvd,  without  listening  to  the  Teacher's 
words  (Dh.  145).  Tesu'vacaiusd^  anddf^antesu^ 
when  they  would  not  mind  what  he  said  (Dh.  104). 
Aor.  ddiffi  (Dh.  304).  Part.  pr.  ddiyamdno,  ddi- 
yam,  dtUyaMto,    Khud.  8. 

ADO  (a4f.).  Eating,  feeding  on  [^].  Ab.  407. 

Ado,  a  locative  of  Adi  (a.  Or.  27 ;  Ab.  1107). 
Ado  bhdsanatkj  speaking  at  first  (Ab.  123). 

'  ADOSO,  Not  an  offence,absence  of  guilt  \^  +  ^t^] . 
Mah.  157. 

ADOSO,  Absence  of  hatred  or  anger  [^  +  i^]. 
Man.  B.  413. 

ADUKKHAMASUKHA  (/.),  Indifference,  insensi- 
bility, indifference  to  pain  or  pleasure  [^  +  '{•V 
+  ^  ^  ^9 ,  the  m  is  euphonic] .  Ab.  159. 

ADUA,  see  Amu. 

AGA,  see  EH. 

AOAGCH ATI,  To  come,  to  approach ;  to  arrive ;  to 
return  [yn  -f  1|?^].  Fut.  dg^missati  (F.  Jat.  9), 
dgacckissdti.  Aor.  dgamd,  dgacchi^  dgami  (Mah. 
IzxxWi.  171,  212).  Inf.  t^nttfiim  (Mah.  89).  Ger. 
^amma  (see  separ.),  dgantvd  (Mah.  194).  Adj. 
dgammo.  P.p.p.  dgato.  Uddesam  dfocehttti^  to 
come  into  readings  to  be  read  (Kamm.  35 ;  Pit.  3). 


AOA 


(16) 


AOA 


AGADHO  (adj.\  Bottomless,  unfathomable  [if  + 

irra]-  Ab.  669. 
AOADOy  Medicine,  drug*,  medicament  [^  +  W<^]- 

Ab.  330 ;  Has.  87.    Agaddmaldkaikf  medicinal  A 

(Mah.  22). 
AOAHITO  (p.p.p.)y  Seized,  held;  pnlled  [^  + 

lf^  =  ^.  Dh.  107. 
AGALU  (».),  Aloe  wood,  or  Aquilaria  Agallochum 

[igspi].  Ab.  302.   See  also  ^^or». 
AGAMAKO  (aty.).  Without  viUages,  uninhabited 

[^+irro+ii].  Aiw.  Lcvii. 

AGAMANAA,  Coming*,  arriving ;  return ;  approach 
[^HPRnr].  Mah.  205,  243;  Dh.  203.  Titrnhd^ 
kam  dgamanamaggena,  by  the  road  yon  came  by 
(Dh.  123). 

AGAMETI  (caus.  dgwschati).  To  cause  to  come ;  to 
communicate  to,  to  impart ;  to  wait  [^  +  ^HTirRl 
=  919^].    Dh.  104,203. 

AGAmI  (adj.).  Coming;  future  [W  +  ^TTf«nC- 
Agdmikdlo,  future  time  (Ab.  875). 

AgAMIKO    (adj.)f    Coming,    approaching,    next 

[^innflW].  Ab.  1104. 

AGAMMA  (ger.  dgacchoH),  Having  come  to,  having 
gone  to ;  having  arrived ;  having  returned ;  by 
means  of;  on  account  of;  according  to;  for  the 
sake  of,  on  behalf  of,  for  [^  +  W^  =  ^IH]  •  Okd 
anokam  dg.,  having  gone  from  home  to  solitude 
(Dh.  16).  Pnram  dg.,  having  come  to  the  city 
(Mah.  217)-  N*etam  sarofutm  4g,,  not  by  means 
of  this  refuge  (Dh.  34).  Pa$iMam  dg.  koidya 
mviftho,  touched  with  the  whip  for  bdng  slow 
(Dh.  310).  Payogam  dg.  iogate  dgame,  according 
to  their  employment  in  the  religious  boolss  ( Alw.  I. 
viii.).  MahdmaMndattherarndgamma  vihdrarii  kd» 
rayittha,  built  a  vihara  for  the  thera  Maliinda 
(Mah.  102).  Nunbarukkhena  $addkim  sannivd' 
aam  dgamma,  through  contact  with  the  Nimba  tree 
(F.  JiU  2).    Has.  31 ;  Mah.  82, 106. 

AGAMO,  Coming,  advent,  arrival ;  income,  influx ; 
knowledge ;  sacred  book ;  the  Buddhist  scriptures ; 
doctrine,  religion  [^IHRf]-  Ab.  951;  Dh.  358. 
Pekkhautd  khattiydgamam^  awaiting  the  prince's 
arrival  (Mah.  53).  Buddhdgamamhi  pat  home, 
at  the  first  visit  of  Buddha  (Mah.  6).  N*  atthi 
pdpaM^  dgatno,  no  sin  accrues  therefrom.  The 
four  Nikdyas  are  also  called  Agamas,  e.g.,  Di- 
ghdgamo,  the  Digha  Nikdya.  Sogate  dgame,  in 
the  Buddhist  scriptures  (Alw.  I.  viii.).  Ftnoy- 
ddi'tfkiUdganuak  Jotayitvdna,  caudng  to  shine 


the  doctrine  contained  in  the  Vinaya,  etc.  (Mah- 
126).  In  grammar  Agama  means  ''  augment,*  a 
consonant  inserted  or  revived  for  euphony ;  thus 
the  V  in  tp^v-angika  and  the  r  in  sabbM^'eva  are 
said  to  be  Agamas ;  the  n  in  bhimdaii  is  called 
NiggaMtdgamo  (CI.  Gr.  11 ;  Alw.  I.  19).  B.  Intr. 
49;  Mah.  110. 

AGANDHAKO  (adj.).  Devoid  of  perfume  [^  + 
IfUf  +  ^l].  Dh.  10. 

AGANTU  (a^»)$  Coming,  arriving ;  occasional,  ad- 
ventitious, incidental  [^innn].  Ab.444.  a  guest 
(Ab.  424). 

AGANTUKO (a^.).  Coming,  arriving;  adventitioos, 
incidental ;  foreign  [^|4|M  +  ^] .  Aganiuko,  a 
guest,  a  stranger.  Agantuko  bhikkhu,  a  stranger 
priest,  one  who  is  on  a  visit  or  living  away  from 
his  own  vih&ra  (Mah.  176 ;  Dh.  389, 397).  Jgamtw^ 
kavattam,  duties  to  be  observed  to  a  priest  who 
comes  as  a  guest  (Dh.  229, 319).  jigantukaddmuk, 
offerings  to  a  priest  who  comes  from  a  distance 
(Dh.  112).     Agantukd  upakfaleid,  adventitious 

^  defilements  (Dh.  91). 

AGARAA^  a  house,  a  building;  an  apartment,  a 
haU  [^PTTT*  "Wnr]-  Ab,  205 ;  Dh.  26.  Agd- 
ram  ejjkdvatoHy  to  live  in  a  house,  to  live  a  house- 
holder's life  (B.  Lot.  581 ;  Alw.  I.  92).  Agdra- 
majjhe,  amid  the  cares  of  household  life  (Dh.  80). 
Abl.  agdragmd,  from  home,  leaving  home  (B.  Lot 
863).  Mdhdgdram,  a  spacious  apartment  (Mah. 
120).  Bandhandgdrank,  a  prison.  Amdgdro, 
houseless.  C^oto^A^f  ilrai&,a  Uposatha  hall.  Agyd- 
gdra/ik,  and  aggiydgdraik,  a  building  where  sacred 
fire  is  kept. 

AGARAVO,  Want  of  respect,  disrespect,  disregard 
[^  +  T'^^]  *  Sangiti  Sutta  enumerates  six  Agi- 
ravas,  disregard  of  Buddha,  of  the  Law,  etc 

AGARAVO  (adj.),  Disrespectful,di8regardhig  [if  + 
l|Y^]  •  With  loc  Satthari  agdravo,  disregarding 
the  Teacher. 

AGARIKO,  One  who  lives  in  a  house,  a  householder, 
layman  [^RTPC  +  T^]-  Ab.  446;  Pdt  106. 

AGARI  YD,  A  householder,  a  layman  [IVITIT  +  ^]  * 
Dh.  136, 181 ;  Alw.  I.  75.  Pubbe  agdnyabhdto, 
formeriy  when  a  layman. 

AGARU  (o4/0>  L>S^^  ^^^  heavy ;  unimportant ;  not 
disagreeable  [^n\|-  Ab.  929.  Neut.  agaru, 
Agallochum  (Ab.  302,  see  also  Again). 

AGATI  (/.),  Wrong  course,  evil  course  or  state, 
misfortune    [^  +  ^rf7r]*    AgoHgamtmoMf   evil 


AGA 


(17) 


AGO 


oounes  (Mah.  129).  Caiasio  agati  hitvd,  escaping 
finom  the  four  evil  states  (Mah.  242).  The  four 
Agatis  are  Chando^  doto^  moho,  bhayatky  lost, 
hatred,  ignorance,  and  fear. 

AGATO  (a4;.),  Not  gone  to,  not  attained  [^  + 
in|=l|i^.    Dh.67. 

AGATO  (P'P'p*  dgacchaH)^  Having  come;  having 
arrived ;  having  returned ;  having  attained ;  con- 
tained in,  existing  in,  found  in  [inpnf  =1|7^. 
Kaikam  dgatd^  how  did  yon  get  here  ?  (Dh.  155). 
Idh*  dgatoj  when  I  retom  (Mah.  110).  Jlgata- 
maggo,  the  road  one  came  by  (Dh.  155,  156, 173, 
ld4).  Assdsam  dgato,  comforted  (Mah.  158). 
DetfoidnuggahdgtUdf  having  obtained  the  protec- 
tion of  the  god  (Mah.  23).  Agatasamatto,  a 
monastery  (CI.  Or.  80).  Agato  *mhi,  I  have  come 
(Mah.  103 ;  Dh.  88).  AgtU^  amha,  we  have  come, 
viz.  agatd  amha  (Mah.  103).  Agaf  attha,  ye 
have  come  (Alw.  1. 74).  Ayam  dhammo  suttdgato, 
this  law  contained  in  the  Suttas  (Pdt.l7).  Kosamba^ 
kkandake  dgataiuqfena,  as  we  find  in  the  K.  (P&t. 
27).  Nydse  dgataauttasankhydni^  the  numbers  of 
the  rules  as  they  are  given  in  the  Ny^sa  (Alw.  I. 
104).  Agatdgatd,  people  who  keep  coming  up, 
the  bystanders  or  spectators,  all  comers  (Dh.  109, 
176,207).    KuhnK.S.34. 

AOGABlJO  (a4;0'  Propagated  by  slips  or  cuttings 
[iRI+si^]-  1*he  comment  on  Brahma  Jdla 
Bntta  mentions  **Ana^jakam  phanijjakam  haru 
veram**  as  of  this  dass. 

AGGAHETI  (co«t.).  To  seize,  to  take  [^  +  HJ- 
Yirf7T=lVf]-    Mah.  23;  Dh.  291. 

AGGAJO {adj,\  Firstborn,  eldest  [^RHl] •  Aggajo^ 
elder  brother  (Ab.  254). 

AGOAIiO,  AGGALAft,  and  AGGALA  (/.),  A 
wooden  bolt  or  pin  for  fastening  a  door  [^V^W] . 
Pit.  13.    Ab.217. 

AGOAA,  see  Aggo, 

AOOAJif,  House,  hall,  apartment.  This  word  ap- 
pears to  be  a  contracted  form  of  Agdra^  the  transi- 
tkm  being  Agdra^  Agara^  -^gra^  Agga,  It  is 
found  only  as  the  latter  part  of  a  compound. 
Upwathaggaihf  Uposatha  hall  (Mah.  15,  compare 
Upoealhig&ram).  Bhattaggam,  refectory  (Mah. 
88).  SoAfAMi^^af^  ticket  haU  (Mah.  101).  Khur- 
aggatk,Umsare  room  (Mah.  103).  Dhamnuuavan- 
aggad^t  preaching  house  (Dh.  402). 

AOGAMAHESl  (/),  The  chief  wife  of  a  king, 
queen  oonwnrt  [^RT+irff^^].    Dh.  160,  230, 


341;    Has.  15.     DH.  164,  where  a  king   has 
three. 

AGGANf^O  (adj.)y  Chief,  leading,  principal  [^fH  -f 
H].   Ab.  695;  CI.  Or.  90. 

AGGAPPATTO  {adj,\  Haring  attained  perfection, 
reached  the  height  [^RT  +  irnT=  W^-  -R*^- 
paggappattOf  possessed  of  the  perfection  of  beauty 
(Dh.  162).    Mah.  245 ;  Dh.  216. 

AGGASAVAKO,  Chief  disciple  [mT  +  ^TPRl]. 
Every  Buddha  has  two  chief  disciples ;  those  of 
Sakyamuni  were  Sdriputta  and  MoggaMna.  Dh. 
112,  116,  125;  Mah.  199;  E.  Mon.  226,  303; 
Man.  B.  94  (note).  Fern,  aggofdmkd^  a  chief 
female  disciple.  Each  Buddha  has  two  of  these ; 
Sakyamuni's  were  Khemd  and  Uppalava^^i  (Dh. 
213). 

AGGATA  (/.),  Superiority,  height,  perfection  \yn 
+  ^].  Ab.  1168.  Sakalagunaggaiam  gato^ 
having  attained  the  perfection  of  all  virtues 
(Mah.  10). 

AGGATO  (adv.  and  prep,).  Before,  in  front  of,  in 
the  presence  of  [^HnHCI-   Ab.  1148,  1194. 

AGGE  (adv.).  Before,  in  front  [^].    Dh.  224. 

AGGHAKO  (a4;.).  Having  the  value  of,  worth 
[^l|^+*m].  Kotidhanagghakath  tayanaik,  a 
couch  worth  a  ko^i  of  treasure  (Mah.  180). 

AGGHANAKO  (adj.).  Of  the  value  of,  costing, 
worth  ["^n^+^inf +  ^]*  Satasahatsagghanakd 
dve  kambald,  two  blankets  worth  a  hundred  thou- 
sand pieces  (Dh.  29 1).  Chaaaiasahauagghaf^akath 
bhikkhu»angha$8a  «o  add,  he  gave  presents  of  the 
value  of  six  hundred  thousand  pieces  to  the  priests 
(Mah.  214).  Pdt.  66 ;  Mah.  160 ;  Dh.  233,  237, 
239,  245,  250. 

AGGHAPETI  (com.  next).  To  get  valued  or  ap- 
praised.   Dh.  248 ;  Alw.  I.  75 ;  Mah.  163. 

AGGHATI,  To  be  worth,  to  cost  [^V^l*  ^^^t*^^ 
luu8aih  agghanii,  are  worth  a  thousand  ko^is 
(Mah.  195).    Dh.  13,  248,  352. 

AGGHIYAlir,  A  respectful  oblation  [^|^].  Ab. 
424.  Kusumagghiyani,  an  oblation  of  flowers 
(Mah.  99). 

AGGHO,  and  AGGHA A,  Price,  cost,  value ;  a  mode 
of  worship  or  reverence  consisting  in  an  oblation 
of  rice,  etc.  [^].  Ab.  424,  1048.  Kotidhan- 
agghd  pallankd,  couches  worth  a  ko(i  of  treasure 
(Mah.  180).    Mah.  160,  200. 

AGGI  (m.),  Fire ;  sacrificial  fire ;  the  deity  of  fire 
[^rf^]  •    Ab.  33.    Gen.  and  dat.  oggtM^  aggissa 

8 


AGO 


(18) 


AGH 


(CI.  Gr.  26).  Plur.  aggiy  aggayo^  aggiyo.  Aggim 
karoti,  to  make  a  fire  (F.  Jit,  2).  jiggihuttaih, 
sacrificial  fire  (Dh.  70).  jiggihomo,  offering  of 
fire.  Aggisdldf  a  room  or  hall  in  which  a  fire  is 
kept  (Dh.  302).  Aggiydgdram  and  Agydgdrmk^ 
a  building  where  the  sacred  fire  is  kept.  Sangiti 
Sntta  enumerates  three  sorts  of  fire :  dhuneyyaggi, 
gahapataggi,and  dakkhiv^eyyaggi.  They  are  given 
somewhat  differently  at  Afo.  419,  as  gdhapaecoy 
dhavanfyo,  and  dakkhifMggi.  Aggi  is  used 
metaphorically  in  the  sense  of  **  torment,"  '*  con- 
suming evil/' "  passion."  There  are  three  of  these 
aggis,  viz.  rdgaggiy  doioggi,  mohaggi,  lust,  hate, 
error  (Man.  B.  495).  There  are  also  eleven  Aggis 
thus  enumerated  in  Sankhy^ha  Praki^a:  Rdgo, 
doio,  mohOf  jdH,  jard,  marajuimy  toko,  paridevOf 
dukkhamf  domananam,  updydmt,  lust,  hate,  error, 
birth,  decay,  death,  sorrow,  lamentation,  pain, 
grief,  despair.  These  are  given  at  B.  Liot.  332, 
with  a  slight  alteration,  damanassupdydsa  being 
treated  as  one,  and  vyadhi,  **  disease,*  being  in- 
serted after  yari.    See  also  Aggini  and  GknL 

AGGIKKHANDHO,  Mass  of  fire,  blazing  or  flam- 
ing fire  [^rf^-h  Wl|].  Used  figuratively  of  a 
person  of  brilliancy  and  distinction  (Dh.  243, 
303,403). 

AGGIMANTHO,  Name  of  a  plant,  the  Premna 
Spinosa  \ytf^  +  W^^]*  Ab.  574. 

AGGINI  («.),  Fire  [^11^], 

AGGO  (iM^'Of  First,  foremost,  chief,  pre-eminent 
[1«^].  Ab.  005, 715, 84a  Tefqfavaguftehi  aggo, 
pre-eminent  in  the  qualities  of  stateliness  and 
speed  (Mab.  137)*  Me  $dvakayugam  aggam^  my 
two  leading  disciples  (Dh.  124).  Manmueau  yam 
oggomf  whatsoever  men  prize  most  (Has*  28). 
Fem.  aggd,  Pafyaggihuh  aamatthdnmk  aggd 
bhaoeyymk^  may  I  be  the  first  of  those  who  are 
able  to  tend  (Dh.  252).  Fituiyafin^nam  aggo, 
chief  of  those  who  were  versed  in  ih^  Yinaya 
(Mah.  13).  Taamd  aggo  H  tnUto^  therefiore  he 
is  called  chief  (Alw.  I.  zzviii.). — ^Mase.  Aggo^  a 
chief  (Alw.  K.  xvi. ;  B.  Lot.  576 ;  E.  Mon.  2).— 
Neut.  Aggaikf  point,  top,  extremity,  summit; 
height ;  front,  forepart ;  beginning ;  sprout  or  bud 
of  a  tree  or  plant ;  the  first  or  best,  the  firstfruits 
(Ab.  593,  843).  i^omfm' <^^ifb,  I  will  give  away 
the  firstfruits  (Mab.  167). — Compounds:  Agga^ 
yodho,  chief  warrior  (Mah.  133).  Loke  aggo- 
puggal9f  the  foreittost  personage  in  the  world 


(Dh.  313).  Aggnpaffhdko,  chief  servitor  (B.  Lot. 
296).  Aggaphalaik  and  phalaggathf  the  highest 
fruition,  viz.  Arahatta  (Mah.  102).  Dfpe  agga- 
dhanuggaho,  the  best  archer  in  the  island  (Mah. 
155).  AggadhammOf  highest  condition,  viz.  Ara- 
hatta (Dh.  125,  126,  127).  Yakkhiftiyd  aggd- 
9ttnam  aggedakam  aggapiftdark  dentin  they  give 
the  yakkhipf  the  seat  of  honour,  the  first  pre- 
sentation of  water  and  of  food  (Dh.  403).  Agga- 
pddOf  the  fore  part  of  the  foot  (Dh.  340).  Agga* 
namgutthamt  tip  of  the  tail  (Dh.  192).  Aggaoanda- 
nam,  earliest  salutation  in  the  morning  (Dh.  339). 
Aggaddnam,  gift  of  firstfruits  (Dh.  126, 127, 376). 
AggadakkMfteyyOy  deserving  to  be  presented  with 
the  firetfrnits  (Dh.  340).  Aggaioasam,  firstfruits 
of  tlie  crop  (Dh.  125).  Aggakhdyikachdtake, 
during  the  famine  in  which  men  fed  on  sprouts 
(Mah.  195).  Chinnaggdni  H^dm,  grass  with  the 
succulent  tops  gone  (Dh.  105).  Li^aggo,  chief  of 
the  world  (B.  Lot  576).  Sirkobhaggo^  at  the 
height  of  prosperity  and  splendour  (Mah.  245). 
Mpaggafky  the  perfection  of  beauty  (Dh.  162). 
Sdkhaggam,  the  top  of  a  branch  (F.  Jit.  12). 
Araggaikf  point  of  an  awl  (Dh.  7l»  72).  Hu' 
kkhaggarih  top  of  a  tree  (Ab.  542).  Kesaggam 
and  ndlaggafhy  the  tip  of  a  hair  (Dh.  147,  295). 
KHMoggam^  tip  of  a  blade  of  Kusa  grass  (Dh.  13). 
Ddyanaggam  khtdaggam^  firstfruits  of  the  reap- 
ing, firstfruits  of  the  threshingwfloor  (Dh.  126).  See 
Akkhdyati. 

AGH  AM;  Evil,  sin;  grief,  suffering  [IR].  Ab. 
84,89,940;  B.  Lot.  834. 

AGHAlir,  The  sky,  the  air.    Ab.  46,  940. 

AGHATANAA,  Slaughter-house,  shambles ;  place 
of  execution  [^IMiai*l]-    Ab.  521 ;  P&t.  72. 

AGH ATO,  Anger,  lU-wiU,  hatred,  malice  [WQT^]  • 
Ab.  164;  Dh.  156,  430.  Aghdtath  karoti,  and 
dg.  bandhati,  to  take  a  dislike  to,  conceive  hatred 
against,  bear  ill-wiU  against  With  loc  Mayd 
taithari  dghdto  kaiOt  I  have  borne  ill-will  towards 
the  Teacher  (Dh.  147).  Dh.  143, 164, 178.  Sangitl 
Sutta  enumerates  nine  Aghdtavatih^mif  or  **  occa- 
sions of  ill-will  ;**  a  man  bears  ill-will  saying, 
*'  he  did  me  an  injury,"  or  *'  he  does  me  an  iiyury," 
etc  Also  nine  AghdtapafUsinaydf  or  ^'repres- 
sions of  ill-wilL" 

AGHATUKO  {adj.\  Iiguring,  hurting  [^  +  ^- 

AGHOSO  (ac(/.),  b  gram,  surd  or  hard  consonants 


Aoi 


(19) 


Aha 


[^  +  ^tlf].    The  sard  letters  in  Pfili  are  k,  kh, 
Cf  eA,  f,  ihj  t,  thf  p,  ph^  and  «. 

AOILA YATI,  To  be  tired,  to  ache  [^  + 19]  • 

AGO,  A  monntain ;  a  tree  [^Rf]-    Ab.  539,  1117. 

AObCARO,  That  which  ought  not  to  be  gone  to 
or  frequented,  wrong  sphere,  improper  or  sinfol 
place  or  object  [^  +  Wt^rT]*  Brothels,  taverns, 
etc,  are  agocard,  or  places  to  be  avoided  by  the 
Buddhist  priest  (E.  Mon.  71).  Fegkfddibhede 
agoeare  eoranto^  going  after  forbidden  things, 
harlots,  etc.  (Dh.  335).  Dh.  858, 396. 

AOU  («.),  Bin,  g^ilt,  o^noe,  erime  [Wnt]*  Ab. 
84,  355,  1064. 

AOU^O,  Bad  quality,  badness  [^  +  ^] .  Dh.  242. 

AG YAGARAA,  see  Aggi. 

Aha,  To  say ;  to  speak ;  to  call ;  to  tell ;  to  say  to 
[lVr(='llV]-  l^is  word  is  a  perfect  tense,  no 
other  tenses  of  AH  being  used.  Only  the  drd 
pers.  sing,  and  plur.  are  in  general  use.  Aha  has 
either  a  past  or  a  pros,  signification.  Yo  vd  pi 
katvd  na  karwniti  &4ha,  and  he  who  having  done 
a  thing  says,  I  have  not  done  it  (Dh.  54).  Plur. 
dkUy  and  dha^uu.  Na  tarn  dafhafh  bondhanwn 
dku  dhiray  wise  men  call  not  that  a  strong  fetter 
(Dh.  62).  TefC  dhu  pordfMf  therefore  have  the 
ancients  said  (Dh.  87).  Detfa  amhdkam  dete 
huddharatanam  ndma  uppamnan  it  dhathsu,  they 
said.  Your  majesty,  in  our  country  there  has  i^ 
peared  a  treasure  called  Buddha  (Alw.  I.  97). 
Ahamm  bkikkhaoo  tarn  ttarusarani,  the  priests 
said  to  the  king  (Mah.  238).  Fdcetufk  lekhakam 
dha,  told  the  secretary  to  read  it  out  (Mah.  196). 
Thero  dha  tarn  kampakdraiwm,  the  thera  told  the 
cause  of  the  earthquake  (Mah.  88).  Pathamarh 
gdiham  dha,  recited  the  first  stanza  (F.  J4t.  7). 
Mah.  196,  205 ;  Alw.  I.  73 ;  F.  J4t.  17. 

AHAGGA,  see  AhanaH. 

AHA€€APAD0,  and  AHACGAPADAKO  (adj.), 
Xame  of  a  particular  sort  of  bed  or  chair,  one 
the  legs  of  which  can  be  easily  removed  by  draw- 
ing out  a  pin.   Ab.  310 ;  P4t.  13,  86.  See  next. 

AHAGCO  (adf,).  To  be  brought  forward,  to  be 
adduced ;  removable.  This  is  a  part,  fut.  pass, 
fimn  HRI  with  L  It  represents  an  anomalous 
Sanskrit  form  4hfitya,  and  answers  to  the  regular 
^o>na  WIIIm*  Akaccawdhdnena,  by  rule  adduce- 
able  in  each  case,  by  specific  rule  (Alw.  I.  vii.). 
Pitzviii. 

AH  AHA  (intefy\),  Alas !  Oh  I  [Hff].   Ab.  1201. 


AH AHAlk,  One  of  the  high  numerals,  10,000,000^^ 
or  1  followed  by  seventy  ciphers.  Ab.  475 ;  B.  Liot. 
855. 

AHAA,  a  day  [^rp(]-  Ab.  67.  Ekdhmm,  one 
day.  Dffiham,  two  days.  THham,  three  days. 
Katipdham,  a  few  days.  Ikudham,  ten  days. 
GamandhaihfdtLy  of  departure  (Mah.  177).  Megha^ 
echanndkam,  a  dondy  day  (Ab.  50).  Tadake,  on 
that  day.    Atrdham,  to«day  (Ab.  1155). 

AHAlEl  {pers,pron.\  I,  myself  [^lfH=lWI^]- 
Dh.  57.  Ace  mam,  mamam  (Dh.  1 ;  Mah.  260). 
Inst,  and  abl.  mayd  (Dh.  82).  Gen.  and  dat.  mama, 
mamam,  mayha$h,  amham  (Dh.239, 242 ;  F.  J4t.  9). 
Loc.  mtnfi  (Dh.  99).  Plur.  majfom,  we  (Dh.  2, 
135).  Ace.  amke,  amhdkaih  (F.  J4t  19).  Instr. 
and  abl.  amhehi  (Mah.  150).  Gen.  and  dat  arnhd" 
kafh  (Mah.  198;  Dh.  240;  F.  J6t.  3).  Loc 
amhesu.  Very  frequently  me  is  substituted  for 
certain  cases  of  the  sing.,  and  «o  for  certain  cases 
of  the  plural  (see  these  words  separately).  The 
plur,  is  sometimes  used  for  the  ring,  when  kings 
or  great  men  speak,  e.g.  Amke  nmdhdya  katken, 
you  speak  of  me  (F.  J4t.  19).  The  initial  a  of 
aham  is  frequently  elided  or  alnorbed  by  sandhi, 
e.g.  Aggo  *ka9h  (E.  Mon.  2).  Fidd  *kam  (Dh.  63). 
Handdkatn=skandaaka^(Dh,S6y  SacdkaHi  = 
sace  akam  (Dh.  155).  Tdidkam  =  idsaih  dkam 
(CI.  Gr.  14).    Svdkam  =  so  akam. 

AHAMAH AMIKA  (/.),  Conceit  of  superiority,  arro- 

gance,  egoism  [^RfH  +  HfH  +  T*]  •   ^^'  ^' 

AHAlifSU,  see  Aka. 

AHANATI,  To  strike ;  to  throw ;  to  beat,  to  pound ; 
to  reach  [^  +  ^plj*  Vdripittkiyamdkani,AtA\LtA 
it  down  upon  the  water  (Mah.  175).  Ger.  dkanitvd 
(Mah.  167),  dkacea  (Mah.  45,  141).  Akacca 
90  kkaggatalam  ka^do,  the  arrow  striking  his 
sword-hilt  (Mah.  156).  Akacca  krakmalokath^ 
reaching  the  Brahma  heavens  (Mah.  118).  P.p.p. 
dkato.    Cans,  dkandpeti  (Mah.  169). 

AHANKARO,  Selfishness ;  pride,  arrogance  [^- 

HTC].    Ab.  171,897. 

Ah  ARANA  A,  Bringing ;  acoomplishmg  [^llf^lir]  • 
Pit.  1 ;  Khud.  27. 

Ah ARATI,  To  bring ;  to  fetch ;  to  take,  to  plunder ; 
to  tell,  to  relate  [^  -}-  %\.  Atitam  dk.,  to  re- 
late a  story  (F.  Jit.  2,  8,  12).  AkaramH  madkuik 
duve,  two  of  them  procure  the  honey  (Mah.  24). 
Jayam  dk.,  to  gain  the  victory  (Dh.  286).  Attkmk 
dk.,  to  get  at  the  meaning  (Alw.  I.  cviii.).    Ger. 


AHA 


(20) 


AjA 


dharitvd  (Mah.  175 ;  Dh.  93»  179).  Paes.  dkttri- 
yati  (Dh.  217).  Caus.  dhardpeti,  to  cause  to  be 
broaght  (Mah.  169,  195),  dhdreti,  to  eat  P.p.p. 
dhafo.    Mah.  22,  120,  122. 

Ah ARO  (o4;.).  Bringing  [^fff^.  Khnd.9.  Bo- 
dhdharakuldnif  the  families  who  brought  over  the 
Bo  tree  (Mah.  120). 

AhARO, Food,  nourishment ;  cause  [Hif  (4j*  Ab. 
856;  Dh.  17,  282.  There  are  four  Ahdras  or 
Nutriments:  Kabalinkdro  dhdro,  PhasiOf  Mono- 
taSicetandf  Fmndftaihf  ''material  food,  contact, 
thought,  consciousness."  Gogerly  says  of  these : 
^'Ah&hL,  the  food  of  action,  or  bases;  they  are 
four,  matter,  touch,  or  contact  (whether  corporeal 
or  mental),  thought,  and  consciousness.'^ 

AHASI,  see  HaratL 

AHATAA,  a  new  doth  or  garment,  before  it  is 
washed  [^  +  f|f  =  fi^.    Ab.  293. 

AHATO  (p.p*p»  dhanatt).  Struck ;  stamped  [^fTflT 
^  Y^  •  Ahatanh  ketnarajatathf  coined  gold  and 
silver  (Ab.  903,  486).  Ahataeitto,  agitated 
(Pit.  72). 

AHAfO  (pp'P-  dharatt)y  Brought,  carried;  ob- 
tained [^miV  =  1]  •  Ab.  749 ;  Mah.  169 ;  P4t.  22. 

Ah  AVANl  YO  (adj.).  Sacrificial  [^ifqiHtf  =  If] . 
Ahavanfyo  aggi,  sacrificial  fire  (Ab.  419).  B.  Intr. 
78.  See  Ahuueyyo* 

Ah  AY  O,  War,  batde  [  Wflf]  •    Ab.  399. 

AhAYO,  a  trough  or  watering-place  by  a  fountain 
or  well  [^nfl^]-   Ab.  680. 

AHBSUft,  see  HoH. 

AHI  (m.),  A  snake  [^rff  ] .  Ab.  653 ;  Kuhn  EL  S.  30. 

AHIGUIVTHIKO,  A  snake  charmer  [iffff  +  ^fi^ 
+  f;i|].    Ab.  656  (note). 

AHlftsA  (/.),  Not  hurting,  humanity,  kindness 

[^  +  flNT].   Dh.46,53. 
AHlASAKO  (adj,),  Not  injuring  others,  harmless, 

humane  [^  +  Vtm]  •    I>h*  40. 
AHlASANAM,Not  injuring  others,humanity  [^  + 

fl^nf].    Dh.  380. 
AHIiypATI,  To  roam,  to  wander  [^  +  f|pQ(]. 

Dh.  302 ;  Mah.  260 ;  F.  Jdt.  45. 
AH  IRIKA  (/.)>  Shamelessness  [H  +  ]fhlT]  -   Man. 

B.  417. 
AHIRIKO  (wff.),  Shameless  [^  +  'ftm]  •  I>h*  44. 
AHITAGOI  (m.),  One  who  offers  sacred  ^re  [^  + 

tf?!=^  +  ^].    Cl.Gr.80. 
AHITO  (adj.),  Bad,  prejudicial  [^  +  tf7T=  VT]. 

Dh.  30.  Ahito,  an  enemy  (Ab.  344). 


AHITUQ^IKO,  A  snake-charmer  [^ffgfllfqi]. 
Ab.  656. 

AHO  (titter;.).  Oh  I  ah!  alas!  [^Ift].  Ab.  1149. 
AhoacchariyametantfOh  wonderful  is  this !  (B.IiOt. 
340 ;  Dh.  292).  Aho  buddhdnath  mahdnubhdwUd^ 
oh  the  great  power  of  the  Buddhas  I  (Dh.  307). 
Aho  pdpd,  oh  wicked  woman!  (Dh.  172).  Aho 
andhabdh,  good  gracious,  this  misguided  boy !  • . . 
(Alw.  I.  102).  Aho  parUidkam  9attdnam  JivUam, 
alas,  how  brief  is  the  life  of  man !  (Dh.  227).  With 
folL  vaia  :  Aho  vatdyam  sdaafd,  oh  what  a  virtuous 
man  is  this !  (Dh.  408).  Aho  vata  aham  pi  evardpo 
auam,  oh  that  I  also  were  like  him !  (Dh.  359). 
Aho  vata  nam  patteyydma,  oh  that  I  might  see 
him  !  (Dh.  165).    Dh.  134,  279. 

AHORATTO,  and  AHORATTI  (/.),  A  day  and 
night  [iVft^J^]-    Ab.  74;  Dh.  41,  69. 

AHOSI,  AHU,  AHUYA,  see  Hoti. 

AHU,  see  Aha. 

AHUDEYA,  In  the  phrase  Ahu^d'^va  bhayath  aku 
ehambhitattamf  *'  then  indeed  there  was  fear,  there 
was  consternation.*  The  d  is  euphonic 

AHUNEYYO  (adj.),  Sacrificial;  worthy  of  ofiTer- 
ings,  worshipful.  This  is  another  form  of  Aha- 
vanfyo.    Alw.  I.  78 ;  oomp.  B.  Intr.  78. 

AJA  (/.),  A  she-goat  [IR^].   Ab.  502. 

AJ  AOARO,  A  boa  constrictor  [^lipr(]*    Ab.  651. 

AJALO  (a^f.).  Not  stapid,  not  an  idiot  [^  -|-  ^|^]. 

AjAnAMI,  To  perceive ;  to  understand ;  to  learn ; 
to  know  [^  +  1|T]*  Anto  dtusabhait^am  aithtH 
tmhdn,  he  perceived  that  there  was  doth  inside 
(Alw.  I.  75).  Yathd  yaihd  'ham  dhammam  djd- 
ndmi,  as  far  as  I  understand  the  doctrine  (Alw.  I. 
92 ;  Fit,  16).  Tana  tarn  citiam  anhdya,  having 
become  acquainted  with  this  resolve  of  his  (Mah. 
90).  Aor.  amdn  (Dh.  153).  Oer.  anndya  (Dh. 
49,  73,  151).     Inf.  anndtufh.    P.p.p.  anSidto. 

AjANANAA,  Knowing,  understanding  (see  last). 

AjANEYYO,  AjAnIYO  (m^.).  Of  good  race  or 
breed  [^^|i)i|  and  ^^HT] •  Ab.  369 ;  Man.  B. 
376 ;  B.  Lot  289.  PurUdJdneyyo,  a  man  of  noble 
birth  (Dh.  347).  AJdneyyavalavd,  a  thoroughbred 
mare  (Dh.  242).  Ajdniyd  Hndhavd,  throrough- 
bred  Scinde  horses  (Dh*  57»  274).  Audjdnfyo, 
assdjdniyyoy  asi^dneyyo,  a  blood  horse  (Dh.  296^ 
347 ;  CI.  Or.  90).  Hatthdjdneyyo,  haith^fdnfyo, 
hatthi-ajdneyyo,  an  elephant  of  noble  race  (Dh. 
296,  347).  Usabhdjdneyyo,  a  pedigree  bull  (Dh. 
296).    See  AJaSmo. 


AJA 


(21) 


AJJ 


AJASSaA,  a  portent  of  Datare  (as  an  eaithqnake), 
an  ominons  occorrenoe  [^ni^]* 

AJASSO  {adj.).  This  is  another  form  of  JjMyo, 
with  the  same  meaning.  Compare  djaSmavakmd 
(Dh.  240)  with  djdneyyaoaiavd  (Dh.  242).  ^o- 
fmaratkasaidiUf  a  hundred  chariots  drawn  by 
thorooghbreds  (Dh.  120 ;  P&t.  80).    See  Puritd- 

AJAPALAKAA,  The  plant  Gostas  Spedosas  [^Qlf 
+  1|T1I  +  ^]-    Ah.  303,  1120. 

AJATASATTU  (m.),  Name  of  a  icing  of  Magadha, 
a  contemporary  and  convert  of  Bnddha  [^+ 
^TRf +  1I^-    B.  Lot  482;  Man.  B.  236,  etc; 
£.  Mon.  173 ;  Dh.  143,  etc. ;  Mah.  10, 12,  185. 

AJATI,  To  go  [1R9].    CI.  P.  Verbs,  2. 
AJELAKAA,  and  -KA  (pL  mtuc).  Goats  and 

sheep  \yn  +  T[Hm].    CI.  Or.  85. 
AJEYYO  (adj.).  Invincible,  impregnable  ["IT  +  %^ 

rrf^].    Khnd.  14. 
AJl  (/i),  A  she-goat,  see  ^o. 
IJI  (/),  Battle,  strife  ["Wf^]-    Ab.  390. 
AJIKA  (/.),  A  she-goat  (Pit.  81).   Comp.  Aj(. 
AJIMHO  (adj.),  Stndght ;  straightforward,  honest 

[^  +  f^]*    Ab.  708 ;  Has.  35. 
AJINAA,  The  hide  of  an  animal,  especially  of  the 

bladt  antelope  [^rf^flf].    Ab.  442. 
AJINAPATTA  (/.),  A  bat  [irftif  +  W^]  •  Ab.646. 
AJINAPPAVEI^  (/.),  A  counterpane  or  rug  made 

of  skins  sewn  together  [^(f^lf  +  H^llf^]. 
AJINASATI  (/.),  A  garment  of  skins  worn  by  an 

•»«tic[^lftnf  +  in^].    Dh.  70. 
AJINAYONI  (m.),  An  antelope  [irf^  +  ^^tf^]- 

Ab.  617. 
AJIRAA,  a  court,  a  yard   [irf^].    Ab.  218; 

Mah.  215. 
AJIVAKO,  and  AJlVAKO,  One  belonging  to  a 

Hindu  sect  of  naked  ascetics,  a  religious  mendi- 
cant ["m^it^qpi  and  i|H|o].    B.  Lot.  708,  777; 

Man.  B.  184, 185 ;  £.  Mon.  179 ;  Kuhn  K.  S.  34 ; 

Pit.  xxvi ;  Ab.  11 10  (and  margin) ;  Mah.  67  (where 

the  India  Office  MS.  has  a-);  Mah.  Index  and 

Glossary  1.     Gough,  in  his  Singh.  Diet.,  gives 

both  forms. 
AjIVANAA,  Livelihood,  subsistence  [l||^l|i|]. 

Ab.  1017 ;  Dh.  190. 

ArtVl  («&•.),  Living  [^inftftiC-    ^^'^' 
AjIVO,  Livelihood,  living,  subsistence ;  profession, 
oocapation;  life,  conduct  [^IH^]-     Ab.  445. 


Khett^ho,  one  whose  profession  Is  husbandry 
(Ab.  447)-  SuddhdfivOt  one  whose  conduct  is  pure 
(Dh.  67)-  Aiivttpdruuddhi,  purity  or  propriety  of 
conduct  (E.  Mon.  31). 

AJJA  {adv.\  To-day;  now  [^RH]*  Ab.  1155 ;  Dh. 
58 ;  Mah.  89 ;  F.  J4t.  56.  Y6f^  ajjadivami,  untQ 
this  day  (Mah.  195).  Tad  ajjdpi  ca  vattoH^  and 
this  practice  b  kept  up  even  at  the  present  day 
(Mah.  249).  AjjapabbajUagdnuu^ero^  a  novice  of 
a  single  day's  standing  (Alw.  I.  76). 

AJJATAGGE  {adv.)j  From  this  day,  henceforth 
\y^  +  ^  with  euphonic  t].  Dh.  145,  331 ; 
Pdt.  17. 

AJJATANO  {a^.)y  Of  to-day,  of  the  present  time, 
cotemporary,  modem  [H4|(1^]*  Dh.  41,  191. 
Fem.  ajjataui  (viz.  vibhatti),  the  aorist   tense 

^  (Alw.  I.  7). 

AjJAVAft,  Rectitude  [^iHNt].    CI.  Gr.  98. 

AJJHABHASI,  see  AdMbhdsoH. 

AJJHACARATI,  To  practise,  to  perform ;  to  enjoin 
[^  +  ^  +  ^.    P4t.xl,64. 

AJ JHACABO,  Transgression,  excess,  offence  ['Hf^ 
+  ^n^nr]*    Ab.  430 ;  P&t.  63. 

AJJHACIiyNO     {p.p.p.    ajjhdcaraH),     Enjoined 

[^^11^14-^  +  ^  =  ^.    P4t.  xl. 

AJJHAGA,  see  Adhite. 

AJJHAGAMA,  see  AdhigacchaH.  ^k  • 

AJJHAGATO  (P'P'P.),  Having  appmpched,  come 
into  the  presence  of  [lRfM  +  ^  + inf=lW]- 
B.  Lot.  396. 

AJJHAKKHO,  A  superintendent  [^TSR]-  Ab. 
343,1066. 

AJJHAPANAJif,  Instruction  [^VIIMii]. 

AJJH APETI  (catw.).  To  teach,  to  instruct  [HWT- 
inrf7f=t].    Ab.411. 

AJJHAPANNO  (p.p.p.),  Fallen  into,  having  in- 
curred or  become  guilty  of  [^^f^  +  ^  +  ^nr= 
m^].    Pdrdjikam  dhammam  ajjhdpanno^  having 
committed  a  P4r.  offence  (Pdt.  73,  94). 

AJ JHArAMO,  a  garden  [lirfv  +  ^inCTf]  •  P&t. 
18,20. 

AJJHAROHO,  Name  of  a  fabulous  sea  monster 
[^rfV  -h  W^Ctf].    Ab.  673  ;  Man.  B.  13. 

AJJHAROPETI  (com.).  To  cause  to  ascend,  to 
raise ;  to  transfer,  to  apply  [^rfM  +  ^IT  +  T^* 

AJJHASAYO,  Intention,  meaning,  thought,  inclin- 
ation, wish  [^|f%r  +  iqnpr]-  Ab.  766;  Dh.261, 
365 ;  Khud.  21. 


AJJ 


(22) 


AKA 


AJJHABETI,  To  lie  or  iwt  upon  [^rf^  -h  ^  + 

AJJHATTAA  (adv.),  Rdai&Dg  to  the  individoal, 
witiiifi  ttie  individiud,  internally^  sobjectively 
^rf^  +  ^WSPd.  Ajjhattam  vd  hahUUM  vd, 
witldn  the  individoal  or  eztemall j  to  him  (Gog. 
£▼.46).    B.  Lot.  827. 

AJJHATTAA,  IndiHdnal  thought;  an  object  of 
sense;  an  object  fivr  the  mind  to  dweH  upon,  sphere 
or  province  of  intent  tfaooght  [^HWRff^]-  At 
Ab.  1040  Ajjbatta  is  expl«ned  by  '<sasant&na 
(S.  svasaBt4na),  visaya,  gocara."  Hie  first  of 
these  words  is  said  by  Qoagh  to  mean  ''the 
seat  of  tlM  understanding,  the  place  from  which 
Aoogfats  originate";  bat  I  am  inclined  to  think 
that  the  tme  meaning  Is  ''  the  tlioagfat,  or  reflec- 
tion, of  the  individoaL"  The  meaning  "  thoogfaty 
reflection''  is  attribnted  to  sant6na  by  Gloogh  in 
his  Shhhalese  Dictionary.  Ajjbatta  in  verse  982 
of  Piiammapada  is  explained  by  the  comment 
**  gocarajjhattasaukhM  kammatthdnabhdoand," 
which  may,  perliaps,  be  rendered  ''  Karmasth4aa 
meditation,  wliich  consists  in  the  application  of  the 
mind  to  an  object  of  thooght." 

AJJHATTIKO  {adj.),  ReUting  or  belonging  to  the 
individnal  or  self,  personal,  internal,  subjective 
[^UIIA  +  Xyi\ '  AjjhatHkaoatthUy  object  form- 
ing part  of  the  body,  as  the  flesh,  the  eyes,  an 
arm,  eto.  Ajptattikaddnam,  a  personal  or  cor- 
poreal gift,  e.g.  the  sacrifice  of  an  eye  or  arm,  as 
opposed  to  tiie  sacrificeof  external  goods.  AjjhaHi' 
kakaranam,  personal  or  subjective  instrument,  e.g. 
the  eye,  as  opposed  to  Bdhirakaranam,  an  external 
instrument,  e.g.  a  sickle  (CI.  Gr,  133).  B.  Intr. 
501 ;  Dh.  286,  379,  410.    See  Jyatananh. 

AJJHAVASATHO,  a  bouse,  dwelling   [^rf%r+ 

^inraw]-  p^.  18. 

AJJHAVASATI,  To  inhabit,  to  dwell  in  [irfV  + 
^-f  1f^.       Saee  agdram  ajJhdvaMti,   if  he 
adopts  a  householder's  life  (B.  Lot.  681).    Alw.  I, 
92 ;  Dh.  80,    P.p.p.  ajjhdvuttho, 

AJJHAYO,  Reading;  a  chapter,  section  [^^^TV]- 
Ab.  911. 

AJJHESANA  (/.),  Request,  invitation,  solldtotion 
[^IHhrar]  •    Ab.  4^ ;  Dh.  119,  413. 

AJJHESATI,  To  request,  to  invite  [^rf^  + 1^^  or 
jfj^.    Dh.402. 

AJJHOGALHO  (p^P-P-),  Plunged,  sunk,  immersed 
[llfM  +  ^Pr  +  'TO=Trf].    Gog.Ev.  14. 


AJJHOHARANAil,    Bating     [^|f«|  +  ^W  -f- 

f^:^].    P^  116. 
AJ JHOHARATI,  To  eat,  to  swaUow  [irf^  +  ^R 

+  1].    F.Jat.7;  Mah.214. 
AJJHOHARO,  Eating,  swaDowmg  [^if^  +  "VV  + 

fPC]-    P^  ll^>  110- 

AJJHOHATO  (p^^.  t^hohtaraH)^  Eaten,  swal- 
lowed [^rf^+lR +1^-1- f]-    Ab.767. 

AJJHOKA80,Theopenair,an  openqmce  [^|f^  + 
^4<II1|]-    P^t.  xxxL 

AJJHOSANAA,  Bdng  bent  upon,  application, 
cleaving  to  (see  next). 

AJJHOSITO  (p^.p.)»  Bent  iqpon,  deaving  to  [^rfl| 
+  ^W  +  ftm=^].    E.Mon.282L 

AJJHOTTHARATI,  To  overwhdm,  to  overqpread 
[^rf^-h^R  +  ^J.    Dh.  Ill,  211, 225,  254. 

AJJHOTTHATO  (p.p.p.2a«f).  Overwhelmed  [^|f^ 

-|-^IW  +  ^=^]-    Dh.  193. 
AJJUKO,  Name  of  a  plant,  the  white   Paryasa 

[5iril|].    Ab.579. 
AJJUNO,  the   tree  Terminalia  Arjuna   [^rfw]* 

Ab.  562 ;  Dh.  131. 
AJO,  A  he-goat  [ini].  Ab.502.  Fern,  o/il  and  i;/i. 
AKA,  see  KarotL 

AKAD^HANAA,  Drawing,  attraction  [^m?^]- 
AKAJ3DHATI,  To  draw  towards,  to  drag  ak>ng 

[^  +  V^    I>b.  412;  Kuhn  K.  S.  26. 
AKALIKO  (adj.).  Without  delay,  immediate  [^  + 

^rrflra].  aiw.  1.77. 

AKALLAlfr,  Disease,  illness  [^  +  im].  Ab.323. 

AKALLO  (atff.).  Impossible  [^  +  im]. 

AfiLAliOyUnseasonableness, wrong  time  [^  -f  IVTW]  - 
Akdlo  mdnavakOf  this  is  not  the  time,  young  man* 
Akdlapupphdni,  flowers  out  of  season,  forced 
(F,  Jdt.  6 ;  Mah.'89).  Akdlaetvaratk,  an  extra  or 
irregular  robe,  viz.  one  presented  to  a  priest  out 
of  the  usual  time  (Pdt.  7>  77).  Loc.  akdle,  un- 
seasonably, at  the  wrong  time,  prematurely  (F.  Jilt, 
18,  49 ;  Mah.  129). 

AKAMMAKO  (a((;.).  Intransitive  (of  verbs) 
[VI*!].    CI.  Gr.  101. 

AKAMO  {adj.\  UnwDlmg  [^  +  Wm'] .  B.  Lot.  863. 

AKANITTHO,  and  -TTHAKO  («&'.),  Greatest, 
highest  ["H  -h  ^rf«r9].  The  Akanitthd  or  Aka- 
nitthakd  devd,  the  Sublime  Gods,  are  the  inhabi- 
tants  of  the  sixteenth  or  highest  of  the  R6pa^ 
brahmalokas.  Their  abode  is  called  ^AMmif^Ao- 
bhatfanam.  B.  Intr.  184,  616 ;  Man.  B.  26;  Dh. 
103,  244^  362. 


Aka 


(23) 


AKH 


AKANKHl  (/.),   DfAe,   longing    [^IW!^]- 

Ab.  103. 
AKANKHATI,To  wish,  to  desire,  to  long  for  [^  + 

1i|V].    P.pr.  dkaftkkaik  (Dh.  61),  dkamkkam4no 

(Khad.  5).    Ydom  mmkmmtam  4kmmkkarif  as  big  as 

yoa  like  (INi.  96).    B.LoC342. 
AKAIJ^O  (o^f .)»  fVee  from  ka^a,  vis.  rice  freed  from 

the  red  coatiag  wliich  nnderlies  the  husks  [^  + 


AKAPPIYO  («4r>).  UnsnitaUe,  improper,  wrong. 

See  KKpptjfOm 
AKAPPO,  Decent  or  elegant  attire ;  ornament,  em- 

bdlishmcBt;  disguise  ["^mm].   Ah.  282;  Alw. 

I.  61;  nU.z,zlniL 
AKARATyAft,   Not   doing,  omission,    abstaining 

from  [^  +  ^V^V]*  With  gen.  8abbap6pa$9a  oAr., 

abslidning  from  all  sin  (Dh.  33,  60). 
AKABAJyENA  {adff.).  Without  caose,  nnreasonably, 

nnjnsUy  [^rar^^J.    Dh.  243. 
AKARAlj^YO  {adj.\  Not  to  be  done,  to  be  left 

«ndone,  to  be  abstained  frxun  or  aTuded  [^  + 

^l^lH^]*    Kamm.  11. 
AKARI,  see  AfoH. 
AKARIYO  {mdj.\  That  onght  not  to  be  done,  that 

may  not  or  cannot  lie  done  [^+  ^vHTl*    Nent 

rnkdrtyamj  a  wrong  or  improper  action.    Dh.  32 ; 

Ab.976. 
AKARO,  A  multitude;  a  mine  [^VPi^].  Alw.  I.rii. 

Qunimmk  dlutro^  a  mme  of  yirtaes  (Mah.242,  said 

of  a  king). 

AKARO,  Hie  Towel  a  [^  +  ^nr]  •   Ab.  967. 

AkARO,  The  vowel  4  [^  +  ^n<|- 

AkARO,  Appearance,  mien,  countenance;  form; 
ugn,  token ;  way,  manner,  means ;  cause,  reason, 
object^  purpose;  a  constitaent  part  of  the  body 
[WlilT]-  Ab.  764, 961 ;  Dh.  94,  216.  Pobba- 
jU4k4r£,  in  the  guise  of  devotees  (Mah.  55).  Si- 
gmrdkAro,  looking  like  the  ocean  (Mah.  241). 
PtUamdkdn^ipattdf  looking  as  if  they  would  foil, 
m,  **  having  assumed  the  appearance  of  feUing." 
Haitkdkdrena  vdrayi^  stopped  them  by  a  sign  with 
his  hand  (Mah.  196).  Chaitdkdramjinopain  dhd^ 
rayoato,  h<dding  it  umbrella-wise  over  Buddha 
(Mall.  5).  KhMJjd  hmivd  toMta  viearafMdram 
dma$e$$if  feigning  lameness  mimicked  bis  way  of 
walking  (Dh.  178).  Sabbdkdrena^  in  every  way 
(Alw.  I.  79).  SabbdMranumormiMy  altogether 
lovely  (Mah.  179).  Yen*  dkdrena  .,.ten'  dkdreuu, 
inasmuch  as  . . .  dierefore  (Alw.  I.  76). 


m 


labkamdhdrmk  kmriMdmiy  I  will  furnish  hfan  with 
the  means  of  obtaining  the  kingdom  (Dh.  156). 
Ayydnam  gamtmdkdro  pmndyaHf  is  the  cause  (or 
motive)  of  your  journey  known  ?  (Dh.  84).  Ckmki 
dkdreki  otAamia/t,  he  is  tormented  on  ox  aooovnts 
(Dh.  258).  Chandovutt(muk  rakkha^dhdreum,  for 
the  sake  of  preserving  rhythm  and  metre  (Khud* 
21).  There  are  thirty-two  Ak4ras  or  constituent 
parts  of  the  lM>dy — ^hair,  nails,  teeth*  skin,  etc 
(Khnd.  3 ;  Dh.  165). 
AEASANANCAYATANAft,  Realm  of  infinity  of 

space  [^Ipmi  +  ^inili  +  ^irWl]-  Thlsls 
the  name  of  the  first  of  the  Ar^pabrahmsMcas, 
so  called  because  it  is  peopled  by  beings  who  have 
mastered  the  idea  that  space  b  infinite.  B.  Lot. 
811 ;  Man.  B.  26 ;  E.  Mon.  261,  262. 

AKASATTHO  (a^'.)»  Standmg  «r  staying  in  the 
sky;  resting  in  space  [^Ifni  +  ^].  Akdmftha- 
vimdmai^  a  mansion  in  the  skies;  explained  by 
Tumour  to  mean  the  Cfttummah^ur^ika  heavens 
(Mah.  162,  and  comp.  103). 

AKASI,  see  £iiro^. 

AkASO,  The  sky,  ur,  heavens ;  the  open  air ;  space 
[^mrntl-  Ab.  46.  Jkdsena  carmH^  to  travel 
through  the  air  (F.  J^.  4 ;  Dh.  154).  Jkd$am 
pakkhandinauy  they  flew  up  into  the  lur  (F.  J4L 
17 ;  Dh.  154 ;  oomp.  dkdse  uppaiitvd,  F.  Jit,  4). 
jikdtanganatkf  an  open  courtyard  (F.  J4t.  17). 
Akdtagangdy  the  celestial  river  (Ab.  27).  Akd^ 
sadhdtu,  space  (Man.  B.  399).  AkdMatatam^  upper 
story,  terrace  on  the  top  of  a  palace  (Alw.  I.  77 ; 
Dh.  154).  Samhuddha$dMndkd90t  the  firmament 
of  Buddha's  truth  (Mah.  37). 

AKATHANKATHI  (adj\).  Free  from  doubt  (see 
Kathankatkd).    Dh.  73. 

AKATAffSO  (adj.).  Ungrateful  [^  +  Wni]- 
F.  J4t.  13. 

AKATAf^O  (adj.).  Knowing  Nirvi^a,  an  epithet 
of  anArahd[^rV7f+'V].    Dh.  18,  69. 

AKATASSUTA  (/),  Ingratitude  [^WmH  -h  in]- 
F.  J4t.  12. 

AKATO,  and  AKATO  (at^'.),  Not  done,  left  un- 
done ;  not  made ;  not  artifidal,  natural ;  not  cul- 
tivated, waste  [iWni]-  AkafapaMhdre,  in  a 
natoral  cave  (Dh.  268).  AkafabkAmiihdgo,  a  bit 
of  waste  land.  Neut.  Akaiatky  tiie  Uncreate,  or 
Eternal,  viz.  Nirvi^a  (Ab.  7).    Dh.  55,  224^ 

AKATVA,  see  jKoro^. 

AKHAljn^O  (adj.),  UnbToken,^intact,  enture  [^  + 


AKH 


(24) 


AKK 


r].    P<i^a  sUdni  akhanddni  katvd  rakkha^ 

keep  the  five  precepts  unbroken  (Dh.  193).  Comp. 

KAafidaphuilo. 
AKHATAA,  a  natural  pond  or  tank  [^flg^^ss 

^9V(].    Ab.  680  (P61i  Akdr^  and  Glough  g^ve 

Akhdtam). 
AKHILO  (a4;.),  AU ;  entire  [^  +  f^] .  Ab.  702 ; 

Alw.   I.  xiii.     AtthdraidkhUd,  eighteen  in   all 

(Mah.  21). 
AKHU  (lit.),  A  rat  or  mouse  [^RT^]*    Ab.  618. 

Akhubhuf^o^  a  cat. 
AKHYA  (/.),  Name  [^RmrT]-    Ab.  114.    MdhA- 

jetavandkhyo  vikdro,  the  monastery  named  Mah4- 

jetavana  (Alw.  I.  x.).    Ab.  647 ;  Alw.  I.  zv. 
AKHYATO  (p.p^p^).  Said,  told,  announced   [Hf- 

Wni  =  WT]  f    Ab.  373,  756.    Neut.  dkhydtam, 

and  dkhydtapadafkt  a  finite  verb  (CL  Gr.  123). 

Comp.  Akkhdto, 
AKHYAYIKA  (/.),  A  tale,  story,  legend  [W^QfT- 

f^pir].    Ab.  113.    Comp.  Akkkdyikd, 

AKIGGO  (a4;.),  That  ought  not  to  be  done,  wrong 
[^  +  WW].    Dh.292. 

AKILASU  (adj.),  DUigent.    Ab.  516. 

AKI^GA^Alir,  Poverty,  destitution ;  nothingness, 
void  [^Hfill^pfr].    CI.  Gr.  97. 

AKIKGAMAYATANAA,  the  Realm  of  Nothing- 
ness [^ir4W«4  +  ^ir^nni]  •  l^^s  ^^  the  name  of 
the  third  of  the  Ardpabrah'malokas ;  it  is  so  called 
because  it  is  peopled  by  beings  who  believe  that 
nothing  exists  (n^atthi  ktAci),  B.  Lot  811; 
Man.  B.  26. 

AKI^GANO  (wy.).  Having  nothing,  poor,  desti- 
tute [^rf^k^vr].  Ab.  739.  At  Dh.  16,  40,  71,  it 
is  explained  to  mean  '*free  from  the  Kificanas" 
(see  Kificano). 

AKI^GI  (adv.)y  Not  a  little,  much,  considerably 
[^+  Ofcr^^»  Akmd  9eyy0t  much  better 
(Dh.  70). 

AKII^O  {p.p.p.next)y  Growded;  confused,  troubled 
[W4)^  =  ^]-  Ab.  720.  Anagghattharaftd" 
ki^no,  heaped  mth  priceless  carpets  (Mah.  157). 
Has.  26 ;  Dh.  104,  105. 

AKIRATI,  To  scatter,  to  sprinkle  [^  +  «].    Pr. 

dkirati,  dkirate  (Dh.  55,  271,  397).     8Ue  dkiti 
tankdranit  threw  rubbish  on  his  head  (Mah.  255). 

AKIRIYO(a4/0>  Unpractical,  useless,  foolish  [^  + 
f^t^] .  Akiriyam  vydkdn,  gave  me  a  nonsensical 
answer. 


AKKAMAJyAA,  Stepping  upon,  walking  upon 
[^RmWH].    Dh.324. 

AKKAMATI,  To  step  upon,  mount  upon,  tread 
upon,  walk  upon  [^  -f-  W(]  •  Oivam  akkamma 
eakkemtf  having  gone  over  its  neck  with  his  chariot 
wheel  (Mah.  128).  Uru^  akkamma  pddena,  having 
placed  his  foot  on  the  other's  thigh  (Mah.  137)* 
Dh.  117, 163,  324. 

AKKANTO  (P'P-p»  laat)^  Stepped  upon,  mounted 
upon  [WVT^  =  IR]  •    ^^'  W. 

AKKHADASSO,  A  judge  [^TV  +  ^]-  Ab.  341 ; 
Pdt66. 

AKKHADEVI  (m.),   A  dicer,  gambler  [^r9  + 
^f^.    Ab.531. 

AKKH  ADHUTTO,  A  dicer,  gambler  \^[%  +  ^]* 
Ab.  531. 

AKKHAKO,  The  coUar-bone  \yf%  +  ip] .  Ab.  278. 
DdkkMfMkkhakadkdiUf  the  right  collar-bone  relic 
(Mah.  105). 

AKKHAft,  An  organ  of  sense;  the  eye  [^V^]. 
Ab.  149,  893.  Saha»9akkho^  thousand-eyed.  See 
Akkho. 

AKKHAl^A  (/.),  Lightning  [%  +  ^Hf].    Ab.  48. 

AKKH ANAM,  Telling ;  recitation ;  telling  tales  or 
legends  [^|l||||«|].  i>0MiApArAiiia»^,  tale-bearing, 
accusation  (Ab.  1175). 

AKKHAJyO,  Wrong  moment  or  ooccasion,  nnfisr 
vourable  time  [^  +  ^^^]-  Sangiti  Sntta  enu- 
merates nine  Akkhatid  asamayd  brahmaearlyavd'' 
sdya^  "  wrong  times  and  seasons  for  leading  a  life 
of  holiness'':  these  are  when  a  man  is  born  in  a 
heU,  as  an  animal,  etc    B.  Lot.  835. 

AKKH ANTI  (/.),  lU-wiU,  grudge,  envy  [^  +  ^- 
fin].    Pit.  73, 100 ;  Dh.  94. 

AKKHARAA,  The  Imperishable  or  Eternal,  viz. 
Nirv&9a  [^VtTC]-    Ab.  7,  1063. 

AKKHARAlk,  and  AKKHARO,  A  letter  of  the 
alphabet  [^mT].  Ab.  348,  1063 ;  Dh.  63,  189 ; 
Kb.  21;  Alw.  I.  xvii.  Akkharapaddni^  letters 
and  words  (Alw.  I.  xvi).  Akkhardni^  an  epistle 
(Alw.  I.  76). 

AKKHARAPPABHEDO,  Distinction  of  letters, 
etymological  science  [^|^^  +  intTJ  •  Explained 
to  mean  the  (^iksha  and  NiruktL  Alw.  I.  bdx,  Ixx. 

AKKHARASAMAYO,  Letters,  reading  and  writing 

[^1^^  +  ^RRT]  •    So  pana  akkharaiamayam  na 

y<fiuf/i,  now  he  was  illiterate  (Alw.  I;  101>  Khud.21. 

AKKHARASO  (adv.).  Letter  by  letter  [^HTC  + 
1[^].    Khud.  29. 


AKK 


(25) 


AKU 


AKKHAtA  («.),  One  who  tells,  repeats,  or  relates ; 
one  who  proclaims  or  preaches,  a  teacher  ['W- 
mi^].    Dh.49. 

AKKHATAM, Fried  grain  [^n||f  rr  ^] .  Ah.  483. 

AKKHATI,  To  ten,  to  relate,  to  announce,  to  pro- 
claim, to  teach,  to  preach  [HIT  +  Wr]*  J>hammum 
tUtkkMbhagwfdt  Buddha  preached  his  Law  to  men. 

AKKHATO  (p'p.p»  ltut)j  Told,  related,  announced, 
reported,  proclaimed,  preached ;  called,  named, 
denominated  [H|nrni=3  Wf]-  I>b*  48,  156; 
AIw.  h  iv. ;  P6t.  1.    See  also  Jkhydio. 

AKKHAYATA  (/•),  Imperishahleness,  endlessness 
[^  +  ^^  +  W].    Dh.l41. 

AKKHAYATI  (pau.  akhhdH),  To  be  proclaimed, 
to  l)e  r^orted  [l||MNI^7^=  IVT].  The  phrase 
jiggam  akhhdyati  occurs  frequently,  with  the 
meaning  ''  to  lie  deemed  chief  or  superior,*'  <'  to 
exceL"  Appamddo  temtm  dhammdnatk  aggam 
okkh^atif  diligence  is  the  greatest  of  these  quali- 
ties (Dh.l79).  Ydvatd  bhikkhave  dhammd  taHkhatd 
vd  ataikhatd  vd  virdgo  tetmk  dkammdnatk  aggam 
kkkMjfati^  priests,  whatever  things  there  be,  ma- 
terial or  abstract,  the  chief  of  them  is  Nirvd^a 
(Dh.  382). 
AKKHAyI  (ai(/.).  Telling,  relating,  announcing 

AKKHAYIKA  (/.),  A  tale,  story  [^imnfiim]. 

See  also  Akhydytkd, 
AKKHAYO  {adj.\  Undecaying,  unfailing,  endless 

AKKHI(ii.),Theeye[Hrf^].  Ab.l48.  PLo^ikAC 
okkkM  (Dh.  82,  89;  Mah.  230).  AkkMrogo, 
eye-disease,  ophthalmia  (Dh.  81).    See  also  AochL 

AKKHIGAJiil,The  eyelashes  [Hf^  + 1(] .  Ab.  269. 

AKKHIKO,  A  dice-player  [H^f  + 1^] .  01.  Or.  92. 

AKKHO,  A  die ;  the  plant  Terminalia  Bellerica ;  a 
weight  equal  to  two  and  a  half  Miisalas ;  the  axle 
of  a  wheel  [if^].  Ab.  375,  479,  532,  893 ;  Dh. 
249. 

AKKHOHIIirl  (/.),  A  complete  army ;  one  of  the 
high  numerals  =  10,000,009*,  or  1  followed  by 
forty-two  ciphers  [VlHff  ^]*  Ab.  384,  475; 
Mah.  157,  158. 

AKKBTY-,  Hiis  spelling  is  frequent  in  the  Siihhalese 
MS8.,  but  is  incorrect ;  for  words  beginning  thus 
see  AKHY-. 

AKKO,The  sun ;  tlie  plant  swallow-wort,  or  Asdepias 
Gigaatea  [l«4l].   Ab.  63,  581, 1102. 

AKKOGCHI,  see  AkkornH. 


AKKODHANO  {a^\).  Not  angry,  not  passionate, 
mUd  [^  +  WiVW].    Dh.  71, 186. 

AKKODHO,  Freedom  from  wrath,  mildness,  con- 
cUiation  [iff  +  W^]  •    I>h.  40. 

AKKOSANAA,  Reviling,  abusing ;  curse,  impreca- 
tion [^IHRtH^]-    Ab.  759;  Dh.  218. 

AKKOSATI,  To  abuse,  to  revile  [^  +  '^^}  •  Dh. 
340.  P.pr.  akkotam  (F.  J&t.  13).  Aor.  akkoeehi 
(Dh.  1),  akkan  (Db.  100 ;  Mah.  156).  Cans.  aor. 
akkoten  (Mah.  246). 

AKKOSO,  Abuse,  reviling  [^mTJtll].  Pit.  83; 
Ab.  899,  1093.  Akkoiavacanehit  with  abusive 
words  (Mah.  246).  Akkoaam  titikkkaii,  endureth 
reproach  (Dh.  71). 

AKOTAPETI  (cau9.).  See  Fit.  8,  where  civaraik 
dkofdpeti  appears  to  mean  to  smooth  a  rol)e  by 
beating.  G<^perly  translates  "to  cause  to  be 
smoothed  *'  [^  +  ^] . 

AKOTETI  (caua.),  To  beat,  to  beat  down  [^  + 

AKULO  (atff.).  Crowded,  confused ;  troubled,  per- 
plexed, distressed  [^VPBpfT]  •  Dhajdkulo^  crowded 
with  banners  (Mah.  162).  Migdkulo^  infested 
with  wUd  beasto  (Has.  19).    Ras.  7,  25. 

AKUIRGITO  (pp.p.).  Bent,  curved  [^1^^111=: 
BB]«    B.  Lot  612  (drooping  eyelashes). 

AKUPPG  (a4r'.)>  Fixed,  immovable,  sure,  certain 
[^  +  ^flW  =  ^]-   Dh.365. 

AKUSALADHATU  (/.),  Element  of  sin,  sinfol 
principle  [^^||<H  +  VT7|]-  Hiere  are  three: 
kdmadhdiu,  vy^q^ddadhdtu^  vihiitiuddhdiu,  "lust, 
malice,  cruelty." 

AKUSALAKAMMAM,  EvU  action,  bad  works, 
demerit,  sin  [^V^mW  +  ^i^Kj*  Dh.  272.  See 
JSjtmtnaihm 

AKUSALAKAMMAPATHG,  Course  or  path  of 
sinful  action,  sinful  course  [^fjniW  +  ^Iw^  -|- 
1|^].  There  are  ten :  pdfMpdtOf  adinndddna^ 
kdmeiu  micchdedro^  muidvddo,  piiUfid  vdcd^pha^ 
mad  vdedy  9a$nphappai^f  abhijjhd^  vy^^Mo^ 
micehddifthi,  «  kUling,  stealing,  impurity,  lying, 
slander,  harsh  language,  frivolous  taUc,  oovetous- 
ness,  malice,  false  doctrine.''    Dh.  91,  204. 

AKUSALAMOLAA,  Root  or  principle  of  sin,  evil 
principle  [H^^fl -h^TH]*  There  are  three: 
Mho,  do90t  moho,  "desire,  hate,  ignorance." 
B.  Lot  336. 

AKUSALASANRAPPO,  Sinful  resolve  [^|«p|ir 
+  ^NRIT]*  There  are  three :  kdmaaankappo^  vyd" 

4 


AKU 


(26) 


alA 


pddasankappOf  viMnudsankappOf  "  lustful  resolve, 
malevolent  resolve,  cruel  resolve." 

AKUSALASAMa  (/.),  Sinful  idea  [^r«|raiir  + 
ttlill]-     There  are  three:   kdma$anndt  vydpd' 
dasarmd,  mhinudsannd,  '^lustful  idea,  malevolent 
idea,  cruel  idea." 

AKUSALA VITARKO,  Sinful  thought  [iV^lfir  + 
finTIi] .    There  are  three :  kdmavitdkko,  vydpd- 
davitakkOf  vihinudvitakko,  *'  lustful  thought,  ma- 
levolent thought,  cruel  thought." 

AKUSALO  {a^\).  Unskilled,  unable;  bad,  evil, 
sinful,  nnhealthfiil  [^  +  Vl(fl].  Sotuih  akusalo, 
unable  to  hear  (Ab.  734).  Neut.  akusala^  sin, 
evil,  demerit  (Ab.  84 ;  Dh.  50).  Akusalapatko, 
path  of  sin,  sinful  course  (Mah.  144).  AkusalO' 
kammmht  evil  Karma,  demerit.  Akutald  dkammd^ 
evil  things  or  conditions,  ezplidned  to  mean  kile^ 
sakamma  (Kuhn  K.  S.  26 ;  Alw.  1. 107).  Man.  B. 
446. 

AKUTOBHAYO  (adj.),  HaWng  nothing  to  fear 
from  any  quarter,  quite  safe  [^A^4|€|] .  Dh.  35 ; 
Has.  29. 

ALABHO,  Not  getting;  loss,  detriment,  injury 
[ir  +  WW].    F.  JiU  11 ;  Fit.  18,  61. 

ALABU,  and  LABU  (f.\  A  long  gourd,  a  pumpkin 
[WHT^]*  Both  forms  are  given  at  Ab.  596  ; 
P&t.  87  has  aldbu.  Ldhurdn,  a  heap  of  pumpkins 
(Mah.  64).  The  Simhalese  for  pumpkin  is  Labu. 
There  is  another  form  Aldpu  (neut.),  which  see. 

ALADDHA,  see  LabhaH. 

ALAGADDO,  A  snake,  serpent  [ira^] .  Ab.  653. 
See  Bdhtliugk  and  Roth,  and  Clough's  Diet., 
where  it  is  said  to  be  "  a  water-snake.** 

ALAOGATA  (/.),  Detachment, freedom  from  attach- 
ment to  the  world,  freedom  from  human  passion 
[WW^  +  in].    Dh.433. 

ALAHANAA,  a  place  where  the  dead  are  burned, 
a  cemetery  [^T  +  ^TfW]  •  Ab.  405 ;  Dh.  94, 359. 

ALAHUKO  (adj\).  Heavy  [^  -h  ITf  -Ml] .  Ab.  840. 

ALAJJl  (wff.).  Shameless,  bold,  rebellious  [W  + 
WW  +  ITC.    Mah.  17,235. 

ALAKA  (/.).  The  city  of  Kuvera  [^fWrt] .   Ab.  32. 

ALAK  AMANDA  (/.),The  city  of  Kuvera  [iRRi  + 
JH^] .    Ab.  32. 

ALAKKHl  (/.),  Bad  luck,  misfortune  [^  +  ip^]. 
Ab.  82. 

ALAKKO,  A  mad  dog;  name  of  a  tree  [WW4]- 
Ab.  519. 

ALAlif  (adv.),  Fit,  able,  adequate,  sufficient ;  hold  I 


I      enough!  [^91Rt]-     ^^-  1^^7>  ^^^>  ^^-  ^^* 
Alam  devote  md  etntayi,  nay,  devat^  do  not 

repine  (Dh.  364).    Alam  bho  niiidaihOf  nay,  my 

friends,    be   seated.      With    dat   Alam   malh 

mallauOf  a  warrior  is  a  matdi  for  a  warrior  (CI. 

Or.  136).    Alam  me  buddho,  Buddha  sufficeth 

me  (Kuhn  K.  S.  29).    Alam  antardyd/yat  adequate 

to  prevent  (P&t  16 ;  Kamm.  31).    With  dat  and 

instr.  Alam  te  idhavdiena,  you  have  dwelt  here 

long  enough  (P&t  6;  CI.  Or.  133).    Alam  me 

Muvanpetui,  I  have  gold  enough  (O.  Ch*.  136; 

Kuhn  K.  S.  29).  With  inf.  Alatk  upag^tUum,  able 

to  approach  (Dh.  214).  Alamariyandfiadaseanash, 

full  knowledge  of  sublime  wisdom  (Pit.  3,  68). 

ALAMBANAJif,  and  -I^AA,  Support ;  an  object  of 
sense  [f||l|IHi|].  Ab.  94,  443;  B.  Intr.449; 
Lot.  513.  For  the  technical  use  of  this  word  see 
the  more  usual  form  AramfMafusdi^ 

ALAMBARO,  A  drum ;  pride,arn^^oe  [^I4^^]  • 
Ab.  144,  854. 

ALAMBATI,  To  lean  upon ;  to  take  hold  of  [iffj  + 
W(W] .    AlamMvd  karam  ra^ho,  leaning  on  the 
king's  arm  (Mah.  25,  41). 

ALAMBO,  Support;  object  of  sense  [flllil^]. 
Ah.  94.    See  Alambanatk, 

ALAMBUSA  (/.),  Name  of  a  oertidn  Apsaras  or 
goddess  [^Wnyrr]  •    Ab.  24. 

ALANAlif ,  A  stake  or  post  to  which  an  elephant  is 
tied  [^nWR].   Ab.364. 

ALANKARANAA,  Decoration  [H<<«q]. 

ALANKARO,  Ornament,  decoration ;  trinkets,  or- 
naments ;  rhetorical  figures,  rhetoric  [^Hl^l^]. 
Ab.283,  1195;  Ras.  38. 

ALANKAROTI,  To  adorn,  to  embellish,  to  deco- 
rate [^linR(  +  V]  •  Aor.  akmkari  (Alw.  I.  xxxiv). 
Oer.  alankaritvd  (Dh.  78 ;  Mah.  83),  alankaivd 
(Mah.  249).    Cm*.  ahmkdreH  9nd  akmkdr^^feH. 

ALANKATO  (P'p'P<  Uut\  Adorned,  decorated,  em- 

beUlshed[^r^^«nT^V]-  Dh.26,95,247;Ras.l7. 

ALAPANAA,  Speaking  to,  addressing;  the  voca- 
tive case  [^  -h  ^fipr]-    CI.  Or.  17. 

ALAPATI,  To  speak  to,  to  address  [Wr  +  WR]- 
Kuhn  K.  S.  33 ;  Mah.  233.  Oer.  dlaphfa  (Mah.  23). 

AlAPO,  speaking  to,  addressing ;  speech  [^ITWni]  • 
Ab.  123 ;  Alw.  I.  cvi. 

ALAPU  and  LAPU  {neut.\  A  gourd,  a  pumpkin 
[^irirrj] .  Dh.  27»  313 ;  a.  Or.  16.   Comp.  AUbu. 

AlARIKO,  a  cook  [^KlfDl^].    Ab.  464. 

ALARO  {adj.\  Crooked  [^KTir]-    Ab.  709. 


ALA 


(27) 


AMA 


ALASANDA  (/.),  Akzandria,  a  city  in  the  Yona 

eoantry.    Mah.  171 ;  E.  Mon.  300  ^  Man.  B.  516. 
ALASIYAlil,  ALASYAM,  and  ALASSAA,  Idle- 
ness, sloth  [^rm^].    Dfa.  49. 
ALASO  (adj.)^  Idle,  lazy,  slothful^  languid  [^91^]. 

Dh.  49,  233. 
ALATAA,  a  firebrand  ["VfTnf]-    Ab.  36. 
ALATTAKO,  Lac,  a  red  animal  dye  [^IRHmO- 

Ab.d05. 
ALATTH A,  see  LabhatL 
ALATTO,  Lac  [iRHf]. 
ALAVAJLAKAA,  a  basin  or  trench  round  a  tree  to 

retain  water  [MWlH^H^i  +  %\ .    Ab.  1011.    The 

reading  should,  perhaps,  be  A1-;  both  forms  occur 

in  Sanslcrit. 
ALAVI  (/.),  Name  of  a  city  in  India  [l|1d^]< 

Ab.  199;  Ras.  83;  Dh.  354. 
ALAVIKO  {adf\).  Dwelling  in  forests  [^nZfW^]- 

Dh.363. 
ALAYO,  Dwelling,  house,  abode  9  longing,  desire, 

attadiment,  lust  [^mRT]-    Ab.  163,  205, 1097 ; 

Dh.  verse  411.    Devdlayo,  jbl  Hindu  temple  (Ab. 

955).    Jindlayo,  a  Buddhist  temple  (Mah.  259). 

Mah.  242. 
ALEKHO,  a  drawing,  painting,  picture  [^IT  + 

%I9].  Mah.  163.  Taddlekham  lekhayitvd^hBYing 

drawn  a  plan  of  U  (Mah.  162). 

AfiH  AKO^  and  -KAM,  A  certain  measure  of  capacity ; 

the  stake  or  post  to  which  an  elephant  is  tied 

[^Vn^].   Ab.  364,  482,  484;  Mah.  12a 
AU  (m.),  A  bee  [^rf^].    Ab.  636;  Ras. 27. 
AU  (/.),  A  woman's  female  friend ;  a  line ;  a  dike, 

an  embankment  [^mffl].    Ab.  189,  238,  llOQ. 
ALI  (»••)»  A  scorpion  [^Qfflf].   Ab.  621., 
ALIKHATI,   To   draw»  delineate   [^  +  f^]. 

F.Jiit.58w 
ALIKO  (adf.%  Disagreeable,,  unjdeasant;  untrue, 

fiilM  [^TlRml.    Ab.  127,  1070.    Neut.  ^Hkath, 

falsehood  (Dh.  47). 
ALIMPAPETI  (caitf.).  To  cause  to  be  anointed  [^ 

+  Gaus.ff|l(].  P£t.lOa  Also<f/tiitp«^(Dh.l77> 
ALINDO,  a  terrace  or  verandah  outside  a  house 

[HflR^.    Ab.  218,  997;  Dh.  94;  Mah.  215. 
ALINGANAA,  An  embrace  [^Trf^l^] .  Ab.  774. 
ALINOATI,  To  embrace,  to  enfold  [^  +  f%T]- 

Db.  403.     P.p.p.  dlingita.    LatdHngUatdkhdhi, 

with  branches  entwined  with  creepers  (Ras.  27). 
ALINGO,  a  small  drum  [HTfinr].  Ab.  143,263. 


AIJNO  {adj.).  Free  from   attachment  or  desire 

[^  +  ^ftir=^].    Dh.44. 
ALLAPO, speaking  to, talking  [m^m].  See  also 

jildpo, 
ALLiNO  (p-p'P*),  Attached,  adhering  [Hf  +  iSt^ 

=  ^fy].     Civaram  kdyasmith  allinam,  robe  ad- 
hering to  the  body. 
ALLIYATI,  To  be  attached,  to  adhere,  to  be  bent 

upon  [^  +  ^fVin|=lft].    B.  Lot.  864;  Pdt 

zxviii.    I  have  also  found  alliyati, 
ALLO  {adj,).  Wet,  moist.    Ab.  753.    AllacharOf 

with  wet  robes  (Dh.  329). 
ALOBHO,  Absence  of  covetousness  or  desire  [^  + 

^ftn]-    Man.  B.  413. 
ALOKANAA,  8eeing,looking  [ ^  |  ^  ^*|] .  Ab.775. 
ALOKASANDHI    (m.),   A  window   [^rnitli  + 

irf«9].  Ab.  217;  Pdt.  13,  87. 
ALOKITAA,  Looking  at,  regarding,  seeing  [^- 

ALOKO,  Sights  look;  Uglit  [^TTift^]-  Ab.  37, 
1043 ;  Dh.  183,  224.  Alokath  poHdanayi,  again 
caUed  forth  the  light  of  day  (Mah.  6).  Suriydloko^ 
the  sun's  light  (Pdt.  1). 

ALOLAPETI  {caiU8.\  To  cause  to  be  mixed  or 
jumbled  up  together  [l|T  +  ca^s.^^] .  Alw.  1.103. 

ALOLETI  (catw.).  To  mix ;  to  shake  or  stir  together ; 
to  jumble,  to  confuse  ["^1+ ^t^^rRf=^lQ- 
Dh.  434 ;  Pat.  xvi.    P.p.p.  dlolito  (Ab.  1022). 

ALOPO,  a  fragment,  a  bit,,  a  morsel ;  a  mouthful 
of  rice  or  other  food  taken  up  with  the  hand,  a 
lump  or  ball  of  food;  plundering  or  harrying 
[^■flft^].    Ab.  486 ;  Pit  22. 

ALULATI,To  agitate,  disturb,  confuse  [^  +  ^^. 
Pdt.  xvi. 

AMA  (ai/«.),  Mlth,  present  with,  near  [^RTT]*  Ab. 
1136,  1199. 

Am  A  (tnf^*.),  Indeed,  truly,  yes  [^Iffll^.  Ab.  1144. 
Atna  mahdrdja  atimukhard  ndma,  verily,  great 
king,  the  garrulous  (F.  Jilt.  18)«  Bkammiko 
tidma  deva  dhammikOf  is  he  religious?  Yes,  your 
majesty,  he  is  (Alw.  1. 73).  Kitk  pan'  ettha  dpatti" 
bhdvam  tut  jdndnti  dma  na  Jdndmi,  what,  do  you 
not  know  that  this  is  sinful  ?  no,  I  was  not  aware 
of  it  (Dh.  103).    Kamm.  3 ;  Dh.  154. 

AMACCO,  A  companion ;  a  kingp's  minister,  a  privy 
eouneiUor  [^|?rnir]-  Ab.  340  ^  F.  Jdt.  16.  Mittd- 
maccdf  fHends  and  companions. 

AMADHURO  (adj.).  Sour,  bitter  [^4-if^]. 
F.  J4t  2,  & 


AMA 


(28) 


AMB 


AMAGGO,  Wrong  way»  wrong  path  [^  +  TTNI]* 

Dh.  72. 
AMAJJ APO  (adu).  Not  drinking  strong  drink,  total 

abstinence  [^  +  HIT  +  ^]  •    Dh.  97. 
AMAKO  (a4;.),  Raw,  uncooked  [ITR  +  ^].    Dh. 

14d. 
AMALAKO,  and  -Kl  (/<?)».),  and  -KAA,  Emblie 

myrobalan  [ifT^^^l].  Ab.  509;  Mah.  22. 
AMALO  [odj.).  Pore,  clean,  spotless,  white  [^  + 

ITir].  AIw.  I.  xvi.  Nent^matoiii,  talc  (Ab.  492). 
AMANASIKARO,  see  Manankdro. 
AMANPO,  The  castor-oil  plant  [lITTV]- 
AMANAPO  (adf.).  Unpleasant,  disagreeable  [^  + 

vnrrR].  Dh.  172. 

AMANTA  (interj.).  Yes,  certainly.    O.  Or.  75. 
AMANTANAA,  GaUhig,  speaking  to,  addressing 

^rnni9Rr]-  Dh.428. 

AMANTETI,  To  address,  to  speak  to;  to  call 
[^VT  4*  9f^]  •  Bodhisattam  dmantetvd,  address- 
ing the  Bodhisatta  (F.  Jit.  7).  Mah.  57 ;  Dh.  98 ; 
Kuhn  K.  S.  28. 

AMANUSO  {odj,)f  Not  human,  Inhuman,  demoni- 
acal; more  than  human,  superhuman,  celestial, 
spiritual  [^  +  9n^J^]*  Fem.  amdi^usi.  Mah. 
52  ;  Dh.  67,  482. 

AMANUSSO,  Not  a  human  being,  a  demon  or  eril 
spirit,  a  Yakkha  [^4*  ^R^^]*  AmanunaparU 
gahitd  afavit  a  wood  infested  with  evil  spirits 
(Dh.  84,  264),    Mah.  52. 

AMARAVAH  (/.),  Name  of  Indra's  city  [^m^T- 
inft].    Ab.2L 

AMARO,  A  deva  or  god  [iRiR:].    Ab.  11. 

Am  AS  ANA]{[,  Touching,  handling  [^  +  111(4- 
^IT].    Ab.  1164. 

AMATA  (/.),  Emblie  myrobalan  [^  +  ^=  ^]. 
Ab.569. 

AMATAA,  The  drink  of  the  gods,  nectar  or  am* 
brosia;  Nirv&^a;  water  [^V^Tf]-  Ab.  7,  25,975. 
AniatavMBotky  a  shower  of  nectar  (Dh.  244). 
Amatendbhmtto  'va  ahu  haftho,  he  was  filled  with 
joy  as  if  he  had  been  sprinlded  with  nectar  (Mah. 
106).  Amafdbhiaeka  sadiso,  like  a  rain  of  nectar 
(B.  Lot.  566 ;  said  of  something  that  causes  great 
pleasure).  Dhammdmatorasena  ta$k  abhiaOieUvdt 
having  sprinkled  him  with  the  nectar  essence  of 
the  Law  (Ras.  19). — ^As  a  name  for  Nirv^a  ama- 
tark  probably  means  "the  Eternal,"  or  "the 
Everlasting;"  comp.  Dhuvam,  Anantam,  Akkha- 
ram,  Accutam,  all  epithets  of  Nirvd^a.    Buddha- 


ghosa  says  that  Nirv^  is  caUed  amata,  because 
not  being  bom  it  does  not  decay  or  die  (Dh.  179, 
290).  Appamddo  amatapadamf  diligence  in  the 
way  to  Nirvi^a  (Dh.  5).  E.  Mon.  292 ;  Khud.  7 ; 
Dh.  67,  73,  407,  422,  43L    See  Nibbdtuuk. 

AMATA  PO,  One  who  drinks  nectar,  a  deva  or  god 

[inj7T-i-ii]-  Ab.  n. 

AMATI,  To  go  [W^2'    ^-  ^-  Verbs,  9. 
AMATI  (a4;.),  FooUsh,  mad  [^  +  irfH]  •   Mah.  10. 
AMATO  {adj.).  Eternal,  everlasting  [HHTf]  •  Khud. 

7.    Amatam  padatk,  the  eternal  lot  (Dh.  21). 
AMATTAld,  A  pitcher,  vessel  [iRnc].    Ab.  457. 
AMATTAJfJ^D    (oeff,).   Immoderate,   intemperate 

[H+iTRT-l-ir]-    Dh.  2. 
AMATTHO  (p.p>p.)f  Touched,  handled  ["^^  = 

^].    Dh.  248;  Mah.  203. 

AMAvAbI,  and  AMAVASI  (/.),The  day  of  the  new 

moon  [VHI^I^j^]*    Ab.  73. 
AMAYO,  Sickness,  iU-health  [^VRfir].   Ab.  323. 
AMBA  (/.),  A  mottier  [^H^TJ-  Ab.  244.   See  also 

Amntd, 
AMBARAlfil,  The  sky;  Gk»th  [HI^T]-     Ab.  45, 

290,  1061 ;  Mah.  246. 
AMBATAKO,  Tlie  hog-plum,  Spondias  Mangifera 

[UTOTIW].    Ab.564;  Dh.262. 
AMBATI,  To  go  [^il^].    CL  P.  Verbs,  8. 
AMBAXTHA  (/.),  The  plant  C^ypea  Hernandifolia 

[^OUrer].  Ab.582. 
AMBHO,  A  stone,  a  pebble.    Ab.  605. 
AMBHO  (intetj.),  Oh  I  I  say  I    Ab.  1139 ;  Dh.  176. 

AMBHOJAJil,  A  lotus  flower  [^RffV^].  Alw.  I.  111. 

AMBILO  (adj.),  Sour,  acid  [^m]-     Mah.  195; 

Dh.  260.     Masc  amffilo,  sourness,  acidity  (Ab. 

148,  one  of  the  six  Rasas). 
AMBO,  Hie  mango  tree,  Mangifera  Indica  [^m]* 

Ab.  557.    Ambarukkho,  a  mango  tree  (F.  Jit.  2). 

Ambapakkath,  a  mango  (F.  J4t.  5).  Atnbavanatk, 

a  mango  orchard. 
AMBU  (n.),  Water  [^Rf].    Ab.  524,  661. 
AMBUDHARO,  A  doud  [^  +  \nC]-    Ab.  47. 
AMBUDO,  A  doud  [^VIJ^].   Ab.  47. 
AMBUJAKAR0,A  pond  or  tank  [1^^  +  "^VIPiT]- 

Ab.  678. 
AMBUJINi  (/.),  A  lotus-lake  [WfH  +  fl^fem.]. 

Ab.  689. 
AMBUJAA,  a  lotus  [ingV].    CI.  Or.  45. 
AMBU  JO,  A  fish  [^Hg^].    Ab.  671. 


AMB 


(29) 


AMU 


AMBUNIDHI  (lit.).  Sea,  ocean  [iTHlfwfV]- 
Alw.  I.  vii. 

AMES^FTAA,  Repetition  [in%fl7=l)^]. 
Ab.  106. 

AHHA,  see  Atthi. 

AMHADISO  (adj.).  Like  us  [mT^  +  f1(  +  ^]. 
Mah.  30. 

AMHAft,  AMHAKAA,  AMHE,  etc,  see  Ahofh. 

AMHAMAYO  (a^\)f  Made  of  stone,  stony  [^H^- 
91^].  Vajiram  ff  amhamayam  nuifum,  as  the 
diamond  pulverizes  the  flinty  jewel  (Dh,  29y  a  real 
or  hard  gem,  such  as  only  the  diamond  will  cut). 

AMHI,  see  AithL 

AMILATO,  The  plant  Globe  Amaranth,  or  Gom* 
phrma  Globosa  [^  +  Wl^  =  ^]  •    Ab.  578. 

AMISAA,  and  -SO,  Flesh,  meat;  food;  object  of 
enjoyment,  bait,  temptation,  lust,  desire  [^|fim] . 
Ab.  280,  1104.  AmuaddMah,  material  gifis  (as 
Ibod,  dothing,  etc),  opposed  to  dham$nQddwuh, 
religious  gifts  (Mah.  196).  VantahkAmiao,  one 
who  has  rejected  the  lusts  or  temptations  of  the 
world  (Dh.  68).  Amiaahetu,  from  interested 
motives  (Pdt.  13),  explained  to  mean  **  with  a  view 
to  obtain  clothes,  food,  l>edding,  honour,  worsKiip, 
etc/*  (Pit.  88). 

AMITO  (aif^'.).  Boundless,  hnmense  [^-f  finf= 
MX].    Dh.231;  Has.  25. 

AMITTO,  An  enetaiy  [^  -f  ^T^]-  Ab.  344 ;  Dh, 
12,  37, 158. 

AMMA  (ooc  next)f  Mother  I  Daughter  I  Lady  I 
Madam  I  Used  by  a  son  or  daughter  to  a  mother 
(Mah.  Ill ;  Dh.  300).  By  a  father  to  his  daughter 
(Dh.  159,  239).  By  a  grandfather  to  his  grand.* 
daughter  (Dh.  231).  By  a  brahmin  to  a  young 
lady  of  rank  (Dh,  233).  By  a  merchant  to  a  lady 
(Ras.38).    Dh.  175. 

AMMA  (/.),  A  mother  l^mt]-  Ab.  244.  The 
usual  vocative  is  amma  (see  last),  but  when  accom- 
panied by  bhati  the  form  ammd  appears  to  be 
used  (see  Kuhn's  N6ma  Kappa,  p,  12). 
AMMAl^Alik,  A  canoe,  a  measure  of  capacity  equal 
to  eleven  Dopas;  a  superficial  measure  equal  to 
four  Karfsas.  Ab.  197, 484, 668, 1032 ;  Mah.  174, 
175.  I  have  not  succeeded  in  tracing  this  word 
in  Sanskrit,  though  I  suspect  it  to  represent  a 
Saaskritic  (Aryan)  form  ambana ;  and  it  is  singular 
that  Wlnslow,  in  his  Tamil  Dictionary,  gfives  a 
word  Ambana,  one  of  the  meanings  of  which  is 
"a  com  measure."     For  the  change  of  mb  to 


mm  compare  drammofui  =:  Sansk.  41ambana,  and 
amm&sSansk.  amba.  The  modem  Simhakse 
equivalent  otammapa  is  amuj^  a  word  in  constant 
use  throughout  the  south  and  centre  of  Ceylon. 
The  amu^a  is  the  standard  measure  of  paddy  and 
other  grains;  it  varies  in  different  parts  of  the 
Island,  but  in  the  Colombo  district  is  equal  to 
about  six  bushels.  The  amu^a  is  also  a  superficial 
measure,  containing  as  much  ground  as  an  amupa 
of  gnun  will  sow;  its  extent  varies,  but  in  the 
central  province  of  Ceylon  it  is  reckoned  at  al>out 
two  acres. 

AMO  (adj.).  Raw,  uncooked  [^ir«!].    Ab.  146. 

AMODANA  (/.).  Rejoidng  [^  +  «ft<pr]. 

AMODO,  Pleasure,  joy ;  a  strong  perfume,  fragrance 
[^Pnft^].    Ab.  87,  145,  1108. 

AMOHO,  Absence  of  ignorance  or  error,  correct 
knowledge  [H  +  ^^t%]  •    Ab.  153 ;  Alw.  I.  xvi. 

AAsO,  a  part,  portion,  share ;  a  period  of  time 
[^].  Ab.  485,  933,  1102.  Caiutthanuo,  a 
quarter.  AtUadue,  in  past  time  (B.  Lot.  649, 
654). 

AfiSO,  and  AASAA,  The  shoulder  [^].  Ab. 
264;  Dh.235. 

AAsU  (m.  and  m),  A  thread ;  a  bit  of  thread ;  a 
filament ;  a  ray,  a  sunbeam  [^tV]«  Ab,  64, 1121 ; 
P6t.  79. 

AASUKAA,  Cloth,  fine  doth  [^1^].    Ab.  290. 

AASUMAlI  (m.),  The  sun  [^  +  intir<]- 
Ab.63. 

AMU,  see  Aau. 

AMUKHYO  (a4;.).  Not  prindpal,  secondary  [^ 

AMUKO  (adj.).  This;  that  [^1^].  CI.  Gr.  59. 
Gaccha  kutfhino  amukasia,  go  to  yonder  leper 
(Mah.  246).  Amukanni^  okd$e  rukkho  weUto, 
in  that  open  space  there  is  a  solitary  tvee  (Ras.  84). 
With  foil,  mdma  it  appears  to  have  the  same  mean» 
ing  as  Aauko  (which  see) ;  AmukaamUk  ndma  kule, 
in  such  and  such  a  fiimily  (P&t.  75,  80).   Dh.  364. 

AMOLAKO  (adj.).  Unreal,  unfounded,  fidse;  un- 
paid [^4-1J«r-fl|].  P&t.  4,  18,  72.  Amd^ 
lakath  kammam,  unpaid  labour  (Mah.  163),  Fern. 
amdlikd  (P4t.  63). 

AMtfLHAYINAYO,  see  Flna^o. 

AMOLO  (adj.).  Without  payment,  unpidd  [^  -f 
VQl].    AmdUnk  kammam,  unpaid  labour  (Mah. 
175). 

AMUTO  (04;.),  see  Muto. 


AMU 


(80) 


ANA 


AMUTRA  (adv.).  In  that  place,  there ;  in  another 
world,  in  another  state  of  ezistenoe,  hereafter 
[^l^ff^].  Ab.  1148.  Itosutffdnaamutrat^khdid, 
not  repeating  in  that  place  what  he  has  heard  in 
this. 

AMUTTO  (a^.),  Not  shot  or  darted  [^  +  ^= 
S^] .    Neat,  amuttafkf  a  non-missile  weapon,  as 
a  knife  or  sword  (Ah,  387). 

AMUTTO  (p>p*p.).  Dressed,  accoutred  for  battle 
[^I|ff5gnr  =  ^].    Ab.378. 

AlSTA  (/.),  An  order,  a  command ;  authority  [^IT1|T]  • 
Ab.  354,  992 ;  Dh.  141,  142,  161 ;  Mah.  22,  24 ; 
AIw.  I.  79.  jipdkhettath  or  dfuthkhettath,  field 
of  authority,  sphere  over  which  authority  extends. 

ANABHIJJHA  (/.),  Absence  of  covetousness  or 
desire  [^  +  ^fil«MT]- 

ANABHIRADDHI  (/.),  Anger,  wrath,  rage  [^  -f 

^irfH-fTTH]-    Ab.  164. 

ANABHIRATI  (/.),  Dissatisfaction ;  afBiction,  sor- 
row [^  +  ^f^Tfif]  •    PAt.xxxi. 

ANAGARIYAKO(a4;'.),Withoutamaster  or  teacher, 
self-taught  [m-^inn^  +  ^].  B.  Lot.  337. 

ANAGARO,  Bad  conduct,  bad   manners    [^-h 

ANAGCHARIYO    (adj.),    Not   wonderful   [^  + 

^m^].    Dh.323. 
ANAGGHO  (a^;.).  Not  clear,  turbid  [H-h  W^- 

Ab.609. 
ANADANO  (adf.).  Free  from  attachment  or  desire 

[^  +  ^  +  ?[Pr].    Dh.  63,  71, 72, 74. 
ANADARI  YAA,  Disregard,  disrespect,  unkindness 

ANADARO,  Disregard,  disrespect,  contempt,  eare- 
lessness,  indifference  [^  +  ^Vr^^]>  Ab.  172; 
Kuhn  K.  S.  29,  33. 

ANADARO  (aeff,).  Disrespectful ;  careless,  reckless, 

bold  [^  +  W?[T]  -    ^<^b-  ^^  i  P^^  ^^- 
ANADHIKO  (atff.).  Without  additions  or  super- 
fluities, not  redundant  [^  -\-  ^Wf^Tl]  •  Alw.  1. 65. 
ANADHIVARO,  Without  a  superior,— an  epithet  of 

nDuddha[l|  +  ^irftl  +  ^.    Ab.  2. 

ANADIYANTQ  (adj.).  Without  minding,  without 
attending  (Ras.  83).    See  Adiyati* 

ANAGAMANAM,  Not  returning  [^  +  ^IPfm]  • 
Khk  pana  tesam  andgamanarh  icchatha,  would 
you  like  them  not  to  come  back  ?  (Dh.  154). 

ANAgAmI  ^m,),  One  who  does  not  return  [^  + 
^(nrrfSr^]*    This  is  the  technical  term  for  one 
who  has  entered  the  third  of  the  four  Maggas,  or 


paths  to  Nirv^a.  He  is  so  called  because  he 
cannot  again  be  bom  in  the  world  of  men  or  of 
devas,  but  only  in  a  Brahma  world,  from  which 
he  may  attain  Nirvi^a.  B.  Intr.  292,  293 ;  £. 
Mon.  280,  281,  291.  Fem.  andgdnuni  (Dh.  175). 
Five  An&gamis  are  enumerated  in  Sangiti  Sutta, 
antardparinihbdyi,  upahaccaparinibbdyi,  asankhd- 
raparinibbdyi,  gatoAkhdraparinibbdjfi,  uddhaikaoto 
akanitfhagdmL 

ANAgAMIMAGGO,  The  path  of  one  that  does  not 
return  [l|<IMn(i|<|^+  iTT^].  This  is  the  third 
of  the  Gatt&ro  Magg^  or  four  patlis  to  Nirv^^A. 
E.  Mon.  280,  281 ;  Dh.  362,  426.    See  last. 

ANAgAMIPHALAA,  Fruition  of  the  state  of 
An^ig^uni  [lH«||J||(i|<|^  + lill].  This  is  the 
second  or  perfect  stage  of  the  path  of  Anfig^mi. 
The  whole  path  is  caUed  andgdmimaggo,  but  it 
is  subdivided  into  two  stages,  andgduumaggo  and 
andgdmiphalam*  It  is  not  till  he  has  reached  the 
latter  stage  that  the.An%4mf  enjoys  fiilly  and  in 
perfection  the  blessings  the  patti  confers.  £.  Mon. 
28Q ;  Dh.  162. 

ANAGARIKO,  One  who  does  not  live  in  a  house, 
an  ascetic,  a  Buddhist  priest  [^  -|-  ^RflT  "^  TJ^  • 
Dh.  181. 

ANAGARIYA  (/.),  The  houseless  life  of  an  ascetic, 
asceticism,  the  life  of  a  Buddhist  priest  [compare 

^^mfX^I  >  ^  ^^^  ^]  •  Agdra»md  auagdrhfam 
pabbt^ati,  to  leave  the  household  Ufe  for  the  ascetic 
life  (B.  Lot  410,  581^  863 ;  Alw.  I.  92). 

ANAgARIYO  (adj.).  Not  living  in  a  house,  house- 
less, homeless,  recluse  [^  -{^  ^RTT  +  ^]*  ^^>uc. 
an  ascetic,  a  Buddhist  priest.  AndgdnyabMoo, 
asceticism  (Ras.  62).  Andgdriyamum,  a  hermit 
sage  (Dh.  228).    Alw.  I.  75,  76. 

ANAgARO   (at^.)}    Houseless,    homeless    [^  + 

^Utinr]*  ^^*  7^>  7^"  Andgdro,  an  ascetic,  a 
Buddhist  priest. 

ANAGATO (iM^*.),  Not  come,  not  arrived;  future 
[^<||J|^] .  Hatthisu  andgatetu  yeva,  before  the 
dephants  have  come  (Dh.  156).  Andgatampassam, 
foreseeing  the  future.  Loc.  andgate,  in  foture, 
hereafter  (Mah.  161,  247).    Mah.  220. 

ANAGGH  ARC  {a^f.),  Priceless,  invaluable  [^  + 
IV^  +  IK].    Mah.  180.    ^ni^^AtA»»  at  Mah.  164. 

ANAGHO  (adf.).  Priceless,  invaluable,  inestimable, 
precious,  costiy  [^  -h  ^Nl]-    Alw.  I.  75. 

ANAGHO  (atjff.),  Sinless,  blameless,  pure  [^  + 


ANA 


(31) 


AnA 


ANAhARO  (adj.),  Withoat  food,  fastlDg  [^  + 

^nfTT]-    Mah.  211. 
ANAKKHATO    (adj.).    Not   described,    ineffable 

["^  +  ^nWRI  =  Wr]-    An  epitbel  of  Nirv^a 

(Dh.  39). 
ANAKKHIKO    («(;.),    Withoat    eyes,    sighfless 

[^-h^Pt^  +  H].    Db.82. 
ANAKULO   (adj.)f    Untroubled,    quiet,    peaceful 

[^  +  ^n^W]  •    Mah.  18 ;  Khud.  5. 
ANALASO    (adj.).    Industrious,    diligent    [^  + 

ANALAYO  (<Mf^*.)>  Free  from  desire  or  attachment 
[^  +  ^iniRr]-  Dh.  281.  Neat,  andlayam, 
Nirviva  (Ab.  6). 

ANALO,  Fire  [Him].    Ab.  33. 

ANAft,  A  cart  ["^if^] .    Ab.  373. 

ANAA,  Inhaled  air,  inhalation,  inspired  breath 
[^IR].    Ab.39. 

ANAMATAGGO  {adj.).  This  word  is  found  in  the 
frequently  recurring  phrase  Anamatagge  Miksdre 
taHuaranto.  It  probably  represents  the  Sanskrit 
^  +  ^ra|f  +  ip[|,  so  that  the  phrase  would 
mean  "revolving  in  a  revolution  of  being  (or 
metempsychosis)  which  does  not  end  in  Ntrvdna." 
See  Dh.  82,  175,  336;  Has.  22;  Mah.  73,  98. 
Rogers,  however,  translates  it,  "  in  the  countless 
existences  that  have  no  beginning"  (Buddh.  Par. 
p.  56f  compared  with  Dh.  175).  Tumour  in  the 
Index  and  Glossary  to  Mah.  says  *' without  be- 
ginning or  end.'' 

ANAMAYO  (adj.).  Free  from  illness,  healthy 
[^  +  ^inni]*  Dh.  76.  Neut.  andmayam, 
health  (Ab.  331 ;  Kuhn  K.  S.  29). 

ANAMIKA  (/.).  The  ring  finger  [^UtRl^iiO- 
Ab.266. 

ANANAA,  The  mouth  [^IHR].    Ab.  260. 

ANAf^CA]£l,  Infinity,  immensity,  boundlessness 
[mW^]-    B.  Lot.  811,  812. 

ANANDANAA,  Friendly  gpreeting,  welcome  [^- 
l|i^].    Ab.  760. 

ANANDO,  Joy,  delight,  happiness ;  name  of  a  famous 
disdple  of  Buddha ;  name  of  a  fobulous  sea-monster 
[in^n[]-  Ab. 87, 436, 673;  Man. B.  13, 227; Mah. 
134;  Dh.  27, 107,  135,  139,  205,  etc. 

ANANGAJyO  (adj.).  Free  frvm  lust  or  impurity, 

I»>«['ir  +  '1IYW]-    B.  Lot  865 ;  Dh.  23, 42, 63. 
ANA^O  (a4j.\  \Vlthoat  another,  alone  [11  + 
Ifl^].    Dve  gatiyo  bhatfanii  ana^nd,  two  courses 
only  are  open  to  him  (B.  Lot  581).    P^t.  12. 


ANANO  (adj.)y  Free  horn  debt  [^  +  1^]. 
Kamm.  5. 

ANANTARAM  (adv.).  Immediately  after,  next 
[^l|  1^4^41.].  Tas^  uppattikdldnantaram  eva, 
immediately  after  his  birth  (Has.  16).  Tadanan^ 
taram,  forthwith  (Mah.  233).  With  abl.  Taio 
anantaraihy  immediately  afterwards. 

ANANTARIKO  (adj.).  Uninterrupted  [^nfUTT  -f 

jyn] .    khud.  7. 

ANANTARO  (adj.).  Immediately  following,  next ; 
adjoining,  next  [K*|W!<].  F.  Jit  46;  Mah. 
233 ;  Dh.  239,  402.  Manussdnantare  bhave  devo 
ahasi,  he  was  a  deva  in  a  birth  immecUately  fol- 
lowing a  birth  as  man  (Mah.  5).  Thunhdka^ 
anantardsane  nisinno  bhikkhu,  the  priest  sitting 
next  you  (Dh.  134). 

ANANTO  (adj.).  Endless,  eternal;  boundless,  in- 
finite [H  +  ^nn]  •  B.  Lot  515 ;  Dh.  33  (and  see 
€hcara)\  Man.  B.  10.  Anantamati,  of  infinite 
wisdom  (Khud.  23).  Masc.  Ananto,  name  of  the 
N%a  king  (Ab.  651).  Neut.  AnatUaih,  the  In- 
finite, i.e.  Nirvina  (Ab.  7)« 

ANANUCCHAVIKO  (a^\).  Unsuitable,  unworthy, 
improper  [^  H-  ^  +  Wf'T  +  ^]  •  Dh.  86, 114, 
416. 

ANANUSSUTO  (adj.).  Unheard  [^  +  115  +  ^ 

ANANYAM,  Freedom  from  debt  [^IT^]- 

AnAPANAM,  Ordering,  commanding.  SeeAndpeH. 

AnApANAA,  Inhaled  and  exhaled  breath,  inspira- 
tion and  respiration  [yfpH  +  ^RT^]  •  •^^- 1* 
88 ;  £.  Mon.  268,  269 ;  Man.  B.  150. 

ANAPATTI    (adj.).    Free    from    guilt,    innocent 

ANAPATTIKO  (adj.),  Free  from  guilt  [^  + 
^linrf^-l-H].    Pdt28. 

ANAPAyI  (adj.).  Not  departing,  lasting  [^VWIH- 
f%n^].    Dh.  L 

ANAPEKHI  (at^\).  Free  from  desire  [^  +  1H^<^ 
f^mj.    Dh.62,412. 

AnAPBTI  (cau8.  dneti).  To  cause  to  be  brought,  to 
send  for  [^] .  Andpaiyitvd  ndndpd§apdike,  having 
caused  men  of  various  heretical  creeds  to  be  brought 
to  him  (Mah.  23).  Te  attano  samipam  dndpetvd, 
having  caused  them  to  be  brought  into  my  pre- 
sence (Alw.  I.  76).  Dh.  305 ;  Mah.  223.  Ger. 
dndpiya  (Mah.  134).    P.p.p.  dndpito  (Mah.  170). 

ACIAPETI  (cans.  ^dndH),  To  order,  to  command 
[^  +  linRrtTr=in]-  Ras.72;Dh.l76,243, 


' 


ANA 


(32) 


ANA 


291,  328;  Alw.  I.  79.  With  ace  Jn^peH  sami- 
pattkaih  purisam,  ordered  an  attendant  who  stood 
by  (Mah.  246).  With  following  imper.  An^qtesi  ca 
bhA/HUi  mdreki  pitaraih  me  H^  and  the  king  gave 
the  order,  Put  my  &ther  to  death  (Mah.  261). 
P.p.p.  dnatto, 

ANAPPAR0(a4/.),  Mnch,  great^eonsiderable  [^  + 
^T^  +  ^].    Dh.  26 ;  Khnd.  12 ;  Mah.  69,  127. 

ANAPPO  {adj,)y  Much,  great;  numerous,  many 
[^  +  ^m].    Mah.  215 ;  Has.  21. 

ANAPUCGHA,  Without  asking  leave,  without  per- 
mission. P&t  xxi.  106.  As  this  word  governs  an 
ace.  I  am  inclined  to  think  that  it  may  represent 
^+  ^  +  Wflj  comp.  an^^mcchiM  at  Pit.  90. 
An^eeham  (Pilt.  12,  87),  if  the  reading  be 
correct,  is,  no  doubt,  the  part.  pres.  ss  ^  +  ^  -f- 

ANARATO  (iwf/.),  Ck>ntiBUBl  [^  +  m^Tf  s  ^l^] . 
Adv.  andratam^  continually  (Ab.  41). 

ANARIYAVOHARO,  Unworthy  practice  [^+ 
^ir$  +  ^iW^fTT]*  ^ght  are  alluded  to  at  Ab. 
122.  The  four  Anariyavohiras  are  mtudvddo^ 
frisufMvdcdf  iamphapptU^,  pharutaffded,  **  lying, 
slander,  frivolous  talk,  harsh  langfuage.*  There 
are  also  two  other  sets  of  four  each, ''  saying  you 
have  seen  a  thing  when  you  have  not  seen  it,**  etc 

ANARIYO,  Not  noble,  not  venerable;  mean,  dis- 
honourable, low  [^  -h  W^]  •  B.  Lot  497.  Masc 
anariyOf  one  who  is  not  an  Ariya,  a  Puthujjana 
(Ab.435). 

ANARO,  Not  a  man,  other  than  human  [^  +  W^- 
Alw.  I.  vil. 

ANABAKA  (/.),  Fasting  [^V«mni]  •    I>1^-  25, 305. 

ANASANAA,  Fasting  [iQ  +  mpT].  Ab.  1185. 

ANASAVO  (odf.)f  Free  from  human  passion  [see 
Asavo].  Masc.  andtatfOf  an  Arahd  (Mah.  167; 
Dh.  23).  Neut.  andsatfaOt,  Nirv^a  (Ab.  7).  Fem. 
andsavd  (Mah.  17).    Dh.  17,  69. 

ANASSAVO  (a4f.\  Disobedient  [^  +  ^irnnT]- 
Dh.80. 

ANATHAPI^PIKO,  Feeder  of  the  poor,  surname 
of  an  eminent  lay  disciple  of  Buddha ;  his  name 
was  Sudatta.  B.  Intr.  24 ;  Ab.  437 ;  Dh.  78, 107, 
165,  etc. ;  Man.  B.  216. 

ANATHO,  Helpless,  forlorn,  destitute  [H  +  ifTV]- 
Mah.  104 ;  Dh.  222. 

ANATI,  To  breathe,  to  live  [^f9(] .  d.  P.  Verbs,  4. 

ANATTA(m.),  Not  a  self,  not  a  soul  [^  +  ^VTinCI ' 
Gog.  Ev.  45. 


ANATTADHINO  (adj.).  Not  one's  own  master, 
dependent  [^  -|-  llT9ni+  IHSN]. 

ANATTAMANO  (adj\).  Displeased,  discontented. 
See  Attamano,    B.  Lot.  367 ;  Ras.  17- 

ANATTHAKO  (o^;.).  Unmeaning,  senseless,  fool- 
ish [^nnN] .  Dh.  285.  Fem.  muathikd  (Ab. 
123). 

ANATTHO  (adj.),  FooUsh,  vain  [^R^].   Dh.  19. 

ANATTHO,  Disadvantage,  evil,  misfortune ;  injury 
[iV^f^].  Anatthakdrakoy  anoHhakaro,  injurious 
(F.  Jdt.  1).  AnatthasamkUOf  mischievous,  per- 
nicious (Pit  116).  AnatthakarafUEmy  hnrtfulnesi 
(F.  J&t.  1).  Anatthofh  karoti  or  Anaithafh  caraHf 
to  injure.  Attham  kariasdmtti  atuttthoA  kari, 
saying,  I  will  do  good,  he  has  done  harm  (Dh.  88). 
With  dat.  Ayaik  me  puttdtunh  anattkam  pi  ka- 
reyya,  this  woman  might  do  my  sons  a  mischief 
(Dh.  303,  and  see  262).  Dat  anatthdya,  to  the 
prejudice  of  (Dh.  13,  26^).    Dh.  46 ;  Alw.  I.  112. 

AJ^ATTI    (/.),   Command,    injunction,   ordinance 

[^iniTRT].    Alw.  1. 106. 
ANATTO  (aiff.).  Without  individuality,nnreal  [if  + 

HlMi^.    Dh.  49,  where  the  comment  explains 

it  by  <<  powerless.''    Man.  B.  495 ;  B.  Intr.  462, 

508. 
Al^jTATTO  (ppp»  dndpeU),  Commanded,  enjoined 

[V  +  im=irT]-    Mah. 76. 
ANATURO  (adj.).  Healthy  [^  +  ^TT^-  ^^'  36. 
ANAVAJJATA  (/.),  Blamelessness  [^PHnTITT]- 
ANAVAJJO  (adj.).  Blameless,  harmless,  not  sinful 

[^  +  "V^^].    Khud.  5 ;  Dh.  259. 
ANAVARATA  A(aift;.),  Inoessantiy  [^i|l|<flH = 

'^^.    Ab.  41. 
ANAVASESO  (a^j.).  Without  any  remidning,  all, 

every  one,  the  whole  [^  -h  HC|i)l|] .    Khud.  15 ; 

Ab.  786. 
ANAVASSAVO,  Not  flowing  in,  non-bifluz  [%  + 

iw  +  ^nr]. 

ANAVASSUTO,  see  Awuauto. 
ANAVATADVARATA  (/.),  Not  closing  the  door 
against    another,    accessibility,    openhandedness 

ANAVATATTO,  see  Anotatto. 
ANAVATTHITI  (/.),  Unsteadiness  [^  +  ^V>rfl|r- 

fW].    Ab.  1172. 
ANAVAYO  (adj.),  Perfectiy  acquainted  with,  versed 

in  [^  +^^9^0^17].    With  loc.  (Alw.  I.  Ixz). 
ANAVILO  (adj.).  Clear,  pure;  untroubled,  serene 

[^  +  ^»rt%«].   Dh.  15,73. 


Ana 


(33) 


ANO 


An  A  YANAlily  Bringing  near ;  escorting  [l||i|€|i|] . 

Dh.  145. 
ANAYO,  Sin,  wrong;  distress,  misfbrtnne  [iRVf^]. 

Ab.979. 
AnAYO,  a  net,  a  fisli-net  [^VfllTBr].  Ab.  521 ;  the 

reading  is  Anayo^  bot  a  MS.  of  Md  AkMdi  lias 

Aniyo. 
Al^CATI,  To  honoor  [H^].    CL  P.  Verbs,  2. 
AQrpAJO  (adj.),  Oriparoas   [^raPl]-   Ab.  741. 

Masc.  an^jo,  a  bird ;  a  fish  (Ab.  024, 1079). 

Alf^AKAM,  A  bird's  egg  [^RV^i].    F.  Jit.  49 ; 

Dh.  107,  a25. 
AljrpAft,  An  egg;  a  testide   [^VW]-    Ab.  273, 

027,1002. 
ANDH  ABALO  (adj,).  Silly,  stapid,  dodng  [ifa^  + 

Wnr]-    I>h.  05 ;  Alvr.  T.  102. 
AMDHABHOTO  (adjJ),  BUnd,  in  darkness,  unen- 

lightened  [lii9  +  l|W=^]-    Dh.  32,  260, 337. 
ANDHAKARO,  Darkness   [^P^iinCI.    Ab.  70; 

Dh.  27 ;  Mah.  14. 
ANDHAKIYO  (adj.).  Belonging  to  the  Andhra 

eoontry.    Gl.  Gr.  03. 
ANDH  AKO  (atff.).  Belonging  to  the  Andhra  ooontry 

[^mi  + 1«].    Alw.  I.  cvii,  cviu ;  Pit.  viii. 

ANDH ANTAM Aft,  and  -MO,  Thick  darkness 
[^W  +  inWC].    Ab.  72;  Alw.  I.  107. 

ANDHO  (adj.).  Blind  [^|il|] .  Ab.  321 ;  Dh.  86, 300- 

ANDU  (m.),  A  chain  [:iPf].    Dh.  411. 

ANDUKO,  An  elephant's  foot  chain  [IP^].  Ab. 
364. 

Ain^OPAKAft,  A  roll  of  doth  to  serve  as  a  stand 
for  a  vessd.    Ab.  458. 

ANEJJAA,  Immovability,  impassibility.  The 
Boddhist  Sanskrit  equivalent  is  Aniiyya,  viz.  ^ 
+  ^  +  ^  (^*  ^^  ^^)-  Awdjappaito,  '*  im- 
movable,"  **  impassible,"  I  find  thas  explained  in  a 
commentary,  AnejjappaUo  ti  acale  nirif^ane  H 
vmtiatk  koH,  where  anejja  is  distmctly  referred  to 
the  P4U  root  iSj  =  Sanskrit  INO.  The  latter 
part  of  the  compound  dmejjappatto  represents  the 
8.  pr4pta.  A  X^  ><^yB»  Nicealabhdvnui  avo- 
tfkdiuuk  dmeffappatH;  here  patH  is  the  S.  prdpti. 

ANBJO  (a4j.\  Free  firom  desire.    Dh.  73, 74.    See 

mi. 

ANEKADHA  (ado:).  In  many  ways  [^il^Ml]- 

Mab.  27»  195. 
ANBKASO  (adv.).  In  many  ways  [iRiN  + 11^. 

Mah.lxzziz. 


ANEKAVIDHO   (a4j.).  Of  many  sorts,  varioos 

[^liN  +  tWT].    Has.  26. 
ANEKO  («^*.),  Several,  many;  manifiild,  various 

[^RiNl].    Mah.  1,170. 
ANELAMtJGO  (a^j.).  Not  deaf  and  dumb  [^  + 

ANENA,  see  Jyam. 

ANESANA  (/.),  Impropriety  [%  +  l[q^].  Dh. 
272,371. 

ANESANO  (adj.).  That  should  not  be  sought  or  de- 
sired, improper  [^+ 1(!^^]-    ^^«  335. 

ANETI,  To  bring,  to  bring  home ;  to  fetch,  to  pro- 
cure ;  to  carry,  to  convey  \ySl  +  '^J .  Kuimdfikaik 
dnema,  let  us  engage  a  maidservant  (Dh.  300). 
Sace  vejjam  daeudnn,  if  I  send  for  the  doctor 
(Dh.  93).  PqfdpaHm  dneudmi,  1  shall  take  to 
myself  a  wife  (Dh.  199).  Mukhapdfhena  dnesutk, 
handed  down  by  word  of  month  (Mah.  207).  Aor. 
dnayi  (Mah.  3),  dneH  (Mah.  40).  Oer.  dnfya 
(Mah.  4 ;  Alw.  K.  viii).    P.p.p.  Mto. 

ANOA  (interf.).  Indeed!  Oh!  [^fff].  Ab.  1139. 

ANGADAM,  A  bracdet  [^1^^].    Ab.  287. 

ANG  AH  ARO,  Gesticulation  [yff  +  fTT]  •  Ab.  101. 

ANGAJATAA,  Membrum  virile  [l|Y  +  ^rnr= 
lli^.    Ab.273. 

ANGAM,  A  limb,  a  member ;  the  body ;  a  portion, 
division ;  a  means,  a  cause ;  a  requisite ;  a  qudity, 
attribute  {Wf]-  Ab.  278,  955;  Has.  16.  SaM- 
angatamMpdgato,  possessed  of  every  qualification 
(Mah.  11).  jitfhoMgaiamanndgato,  possessed  of 
eight  good  qualities  (B.  Lot.  566).  Imind  ang^ena 
tamanudgato,  endowed  with  this  attribute  (B.  Lot. 
664,  comp.  Khud.  4).  There  are  nine  Angas 
(navang^ark),  or  divisions  of  the  Buddhist  scrip- 
tures according  to  subject  matter ;  they  are  tuttaah, 
geyyadi,  veyydkarafMnk,  gdihd,  uddua$k,  iiivutia- 
kam,  jdtakatk,  abbhutadhanunafk,  vedaUask  (see 
each  separately).  There  is  an  art  or  sdeaoe  named 
Angam,  mentioned  in  Brahma  J&la  Sutta,  which 
consists  in  predicting  a  person's  career  from  the 
examination  of  hb  limbs. 

ANGANA  (/.),  A  woman  [WPU]-   Ab.  230. 
ANGAQf Aft,  A  court,  a  yard ;  lust,  impurity,  sin 

[ifflV].    Ab.  218,  859;  Mah.  151,  212.    Ri- 

jangafMfk,  palace  court,    jikdioagafutm,  an  open 

courtyard  (F.  J^.  17). 
ANGANUSArI<iii&'.),  Pervading  tiie  Umbs  [yif  + 

^m|(\i(J .  This  is  the  name  of  one  of  the  Viyus 

5 


ANO 


(34) 


Ani 


or  airs  contaiBed  in  the  homan  body  (Ab.  30).  | 
Hardy  (who  calls  it  angamang4nu9dr()  states  that 
it  means  a  wind  "  that  pervades  the  whole  body, 
being;  conveyed  in  vessels  like  veins,  and  iin]»artB 
the  power  by  which  the  hand  or  foot  or  any  other 
member  is  moved"  (Man.  B.  400). 

ANGARO,  Charcoal ;  live  coals,  embers  [lH|f  I  ^]  • 
Ab.  36 ;  F.  Jit.  56 ;  Dh.  301,  325.  Angdrama- 
fhsath,  roast  meat  (Mah.  60). 

AJSGATI,  To  go  [^].    CI.  P.  Verbs,  1. 

ANGAVIJJA  (/.),  One  of  the  low  arts  enumerated 
in  Brahma  Jdla  Sutta,  pro^ostication  of  a  per- 
son's future  from  the  appearance  of  his  body 

ANGAVIKKHEPO,  Gesticulation  ["Kf  +  f^^] . 
Ab.  101. 

ANGI  (adj,),  Having  limbs ;  having  parts  or  divi- 
sions [^rf^f^*    Kuhn  K.  S.  32. 

ANGlRASO,  A  name   of  Buddha;    name   of   a 

9i8hi  [^rf^nc^]-  ^^-  ^>  ^^- 

ANGO,  The  name  of  a  country,  Bengal  [^V^]> 
Ab.  185. 

ANGULAA,  a  finger's  breadth,  an  inch  [^VVIT]* 
Ab.  195 ;  Dh.  319 ;  Plit.  76.  Atthangulo  gqjjhti^ 
patto,  a  silver  plate  eight  inches  thick  (Mah.  169). 

ANGULl  (/.),  A  finger  [ Wfft] .  Ab.  266 ;  AIw.  I. 
100;  Dh.  111. 

ANGULIKO  {adj.\  Belonging  to  a  finger ;  an  inch 
in  length  [^l^f^ll] .    Mah.  166. 

ANGULIMUDDA  (/.),  A  signet  ring  [WfW  + 
ig^].    Ab.  287. 

ANGULlYAKA!il,  A  finger  ring  [^IVlf^IRl]. 
Ab.  286. 

ANGULYABHAIiA]$f  A]M[,A  finger  ring  [^VWflr  + 
^HTHnCUr].    Ab.  286. 

ANGUTTARANIKAYO,  Name  of  the  fourth  divi- 
sion of  the  Suttapifaka  [^VJf  +  ^HTT  +  ft^tTRT]  • 

ANGUTTHO,  The  thumb  [W^].  Ab.  266; 
Mah.  218. 

-ANHO,  and  -AljrHO,  Day  [^].  A  substitute  for 
ahaihj  "day,"  in  the  latter  part  of  a  few  com- 
pounds,— pubbanhOf  forenoon  ;  mqfjhanhoy  noon ; 
aparaf^ho,  afternoon;  sdyanho,  evening.  The 
usual  spelling  of  the  manuscripts  is  -aftha,  with 
the  lingual  9,  but  the  original  spelling  must  have 
been  -anha,  for  Payoga  Siddhi  g^ves  pubbanha 
(Sanskrit  p^rvdhnd)^  as  an  instance  of  h  joined  to 


a  dental  n.    The  influence  of  the  false  analogy  of 

words  like  tai^hd,  Isa^ha,  etc.,  would  easily  aoooimt 

for  the  introduction  of  the  9  in  later  MSS. 
Al^I  (/.),  The  pin  of  a  wheel-axle,  a  lineh-pin ;  a 

peg  or  pin  [^llfV]*    Ab.  374 ;  P4t.  86.  Rathda^ 

llneh-pin  of  a  chariot  (Mah.  217). 
ANIBBIDDHO(a4;.),Not  traversed,  not  a  thorooffa- 

fare[l|  +  firfhr  =  ii^.   Ab.  202, 1008 ;P£t 

112. 
ANICCATA  (/.),  Impermanence,  instability,  mor- 

taHty,  death  [^  +  flin  +  ||x].    Man.  B.  4100; 

Mah.  10,  122,  126, 196,  262. 
ANICCHITO  {adj.).  Not  desired,  disliked,  impleas- 

ing.    Dh.  396.    See  lechito. 
ANICCO  (<m(^'.),  Not  lasting,  transitory,  perishable 

[H  +  fW]-    Dh.  49 ;  Has.  24.    NevtoftiMMfc, 

impermanence  (Man.  B.  495 ;  Has.  24). 
ANIDASSANAA,  The  Unseen,  vis.  Nirv^a  [^  4- 

Pl^^'l].    Ab.  7. 

ANiGHO  {adj,)y  Free  from  suffering,  uninjured, 
scatheless  [^  +  fligha,  which  see] .    Dh.  52,  390. 

ANiKATTHO,  One  of  the  king's  body  guard,  a  life- 
guardsman  [inft^  +  V]  •    Ab.  342. 

ANiKO,  and  -KAM,  An  army,  a  host  [^f^^^]. 
Ab.  381.  Four  anikas,  or  hosts,  are  mentioned  as 
constituting  an  army — hatthdnikeahf  haydn{ka$kf 
rathdnikath^pattdnikmh,  the  elephants,  the  eavalry, 
the  chariots,  the  infantry  (Ab.  383). 

ANILO,  Wind  [^RfifUr].  Ab.  37.  AnilapfUho,  iAit 
sky  (Ab.  46). 

ANIMISO  {adj.).  Not  whiking  the  eyes  [^  +  f^^ 
ft(^\.  Animisalocanam,  an  unblenching  gaae 
(Man.  B.  181).  Masc.  animuo,  a  god  (Ab.  12),  a 
fish  (Ab.  1044). 

ANIMITTO,  see  NlmittaHi. 

ANIPPHALO  {adj.).  Not  frnitiess,  not  without  re- 
ward [H  +  fifB;+  ^nr]'    l>h.  175 ;  Khud.  U. 

ANISAMMAKArI  {adj.).  Acting  inconsiderately 

or  recklessly  [H-fftlpir  +  WlfT^-  Ab.  729, 
738. 
ANIS A ASO,  Advantage,  profit,  good  result,  blessing, 
reward,  merit  [^  +  fir+ l(^J-  Ab.  767 ;  P&t. 
75 ;  Dh.  79,  230,  256.  Appamdde  dnimnhio^  the 
blessings  of  diligence  (Dh.  182>  Ydgdniaa»k90, 
the  merit  of  giving  gruel  in  charity  (Mah.  229). 
Sangiti  Sutta  enumerates  five  Ani»aiik$d  »(kwai§ 
sUeuampaddya,  or  blessings  which  accrue  to  the 
virtuous  man  from  the  practice  of  virtue.  Tliese 
are  wealth,  good  report,  confidence  in  any  com- 


ANI 


(36) 


ASfi 


puy,  an  untroaUed  dealh»  a  happy  state  after 
dsalh. 
ANISSAMANAKO  (a^\)y  Not  envioos  [^  + 1.^ 

ANI88AYO  (mij\\  mtboat  snpplies,  barren,  deso- 
late [^  +  nksayo,  wUcb  eee].   Ab.  886. 

ANiTIKO  (at(f.)f  Free  from  distress  or  calamity 
["V  +  tt^+  ^]  •  Neat,  anitikam,  The  Secare^ 
▼is.  mrv^a  (Ab.  7). 

ANITO  (P'P'P^  dneti).  Brought,  conveyed  [^RpftiT 
=  ift].    Ab.  749 ;  Db.  105, 193,  328. 

ANIYAMO,  Uncertainty  [^  +  fiRR].   Ab.  949. 

ANIYATO  (a4;.).  Uncertain,  doubtful  [^  +  f^^Hf 
=  l(i^.  Dh.  254;  Mah.  200.  The  Vinaya 
enumerates  two  priestly  sins  called  Amyatd  dha- 
wumdy  *'  undetermined  offences,*  because  it  depends 
upon  circumstances  whether  they  are  to  be  treated 
as  F&dyika,  Sanghddisesa,  or  Pdcittiya.  £.  Mon. 
9;  Pit  7,  75;  B.  Intr.  302. 

AR  JALI  (m.).  The  hollow  of  the  joined  hands ;  a 
r^pectful  salutation  performed  by  raising  the 
joined  hands  to  the  forehead  [^TSfftf] .  Ab.  268. 
Af^faiim  pagganhdti,  or  paggaheH,  or  karoti,  to 
salute  respectfully  by  raising  the  joined  hands  to 
the  forehead  (Alw.  I.  97;  Dh.97, 133;  Mah.  112). 
Anjaliik  pandmeiU  to  bend  the  joined  hands 
towards  a  person  in  respectful  salutation  (Gog. 
Ev.  8).  Aryidihammaim  and  mjalikaranarky  re- 
spectful salutation  (Dh.  97»  362).  Ar^alikaratLiyOt 
deaenrbg  of  respectful  salutation  (Alw.  I.  78). 

AS  JANAlfir,  A  coUyrinm  applied  to  the  eyelashes  to 

darken  them  [^ISnf] .    Ab.  306 ;  Mah.  22. 
ASJASAA,  a  road   [comp.  ^^^1]-     Ab.  190; 

Mah.  150.     SiwtS^iuamf  the  way  of  happiness 

(B.  Lot.  332). 
AfijATI,  To  anoint,  to  smear  [in|].    Imam  bhe- 

tajjam  onjdhi,  rub  in  this  medicament  (Dh.  89). 

Cans.  aSjdpeH  (ditto). 
ANKITO  {p'P^p^    Marked;   adorned,  furnished, 

supplied  with   [^||F].     Ab.  263;    Khud.  31; 

Raa.  29.  ^ 

ANKO,  A  mark ;  the  flank  or  side  [^1^]*  Ab.  55, 

276;  104a  PKMaffiait^M'<fi%o,  taking  her  chUd 

on  to  her  hip  (Dh.  363). 
AJnOLO,    The   plant    Alangium    Hexapetalum 

[^rifHf].    Ab.557. 
Al^KURO,  A  shoot,  a  sprout  [^l|fT]-    ^b-  ^^^ 

Mah.  87;  F.  Jit.  a    Buddhaikuro^  a  nascent 


Buddha,  one  who  will  some  day  be  a  Buddha 
(Dh.  117). 
ANKUSO,  A  hook   to  guide  an   elephant  with 
[^inra].    Ab.  367.    Ankuioggaho,  an  elephant 
driver,  mahout  (Dh.  58). 

ANKYO,  A  sort  of  tambourine  [^1^].    Ab.  143. 

ANNA  (/.),  A  mother. 

A^^A  (/.),  Knowledge;  perfect  knowledge,  Ara- 
hattaphala  [^miT]-    Ab.  436 ;  Dh.  11. 

AJ^ADA  (adv.),  At  another  time  [iRr^]. 

ASWADATTHU  (adv.),  Surely,  certainly,  truly 
[iffJir^  +  ^r^].  Ab.  1140 ;  CI.  Gr.  75 ;  Mah.  72. 
Anhadatthu  garaham  labhati,  assuredly  he  will  be 
blamed  (Dh.  234).  Annadatthuharo,  rapacious, 
viz.,  "  sure  to  carry  something  away  with  him." 
Ahnadatthudaw,  penetrating,  viz.  ''sure  to  see 
everything.'* 

Af} J^ADISO  (a(y.\  Different  [^nOTfll]  • 
ANNAA,  Food ;  boUed  rice  [^n^].   Ab.  465,  1103, 

1104.    Annapdrntthf  meat  and  drink  (Khud.  11). 

Anndni  madhurdni,  sweetmeats  (Mah.  170). 

Ai^^AMAf^f^Alil  (adv.),  Mutually,  towards  each 
other.  Aima$nannam  piy4,  kind  to  each  other 
(Dh.  76).  Annamannam  H^dravd  viharantd,  living 
full  of  respect  towards  each  other.  Ahnamamafh 
mukhdni  oloketvd,  looking  in  each  other's  faces 
(Dh.  300).  Amiama^arli  dbhogapaccavekkhano' 
rahitd,  void  of  mutual  reflection  and  consideration. 
Amamtmnaah  kathayinuu,  they  said  among  them- 
selves (Dh.  233).    See  next. 

AS]^AMA:^0,  Each  other,  one  another  [^nif  + 
y  with  euphonic  i^,  the  S.  equivalent  is 
[].  Fem.  amiamami.  Ace.  Amuunanruuh 
apekkhitvd,  looking  at  each  other  (Mah.  230); 
Awiamarmam  aecayam  desetvd  khamdpetvd, 
having  confessed  their  fault  and  become  reconciled 
to  each  other  (Dh.  105 ;  comp.  Mah.  205).  Afma- 
mannissd  (gen.  fem.)  ffajjapaticchddikdy  conceal- 
ing each  other's  faults  (P4t.  100).  AAankdro 
^^namannasaa,  mutual  arrogance  (Ab.  397).  Anna' 
maSmakalaho,  mutual  strife  (Dh.  103);  Anna' 
man&ahitesinOp  seeking  each  other's  good  (Mah. 
68).  B.  Lot.  532 ;  Mah.  136,  261 ;  Khud.  16. 
Comp.  AnnoSmo, 

AJ^SAlfAA,  Ignorance  [^H-HTf]-  Ab.  168; 
B.  Lot.  649.  With  loc.  Dukkhaiamudaye  anndnam, 
ignorance  of  the  origin  of  suffering  (Gog.  £v.  67). 

Af^l^ASATTHUUDDESO,      Adopting      another 


aSS 


(36) 


ANO 


teacher  [^R|  +  IfT^  +  ^^^ll]*  '^^^  ^  ®°^  ®^ 
the  Abhifbdnas,  and  means  leaving  the  religion  of 
Buddha  to  join  a  heretical  sect.  Khud.  27 ;  E.  Mod. 
37.  It  should,  perhaps,  be  written  as  two  words, 
anSiasatthu  uddego,  as  satthu  may  be  either  the 
genitiye  sing,  or  the  crude  base. 

AJ^f^ASI,  see  Jjdndti. 

A^NATABBO  (p./p.  dJdndH),  That  ought  to  be 
known  or  learnt  ["^  +  HT^W  =  HT]  •  P^*- 
17.  02. 

AJS^ATAKO    (adj,)f    Unknown,    unrecognizable 

[^  +  1|M  =  Vr  + 1] •  jinndtakavesenOf  In 
disguise  (Dh.  104,  265). 

Af^MTAKO  (a((;.).  Not  related,  not  a  kinsman 
["ir  +  ^1^.  Dh.  176 ;  Pit,  8 ;  Mah.  79.  Fem. 
anndtikd  {Fit  8,  77). 

A^^ATAMO  (adj.),  One  of  several,  a  certahi 
[^T^TRf].  Declined  like  Sabbo  (Ci.  6r.  52). 
Tesam  armaiamo  kutumbiko,  of  these  a  certain 
landed  proprietor  (Mah.  254). 

A^f^ATARO  (adj.).  One,  a  certain,  some;  some 
other,  another  [^RHnC].  Ab.  717.  Declined 
like  Sabbo  (CI.  Gh*.  52).  ISf^fta^  (Mataraitk,  one 
of  three  (Dh.  29).  Da»annam  anhatara^,  one  of 
ten  (Dh.  25).  A^katarannim  brdhmaftakuie 
nibbattitvd,  having  been  bom  in  a  Brahman 
family  (F.  Jdt.  9).  Atmataro  puriso,  a  certain 
person  (Alw.  I.  72).  AfiSiaiaro  vd  aSmaiaro  vd, 
one  or  other,  any  one  of  several  (Pat.  3).  AnSio' 
taratmim  kule,  some  family  or  other  (B.  Lot.  463). 
B.  Lot.  378. 

ARMTAVESAVA  (adj.).  In  disguise  [mim  + 
^  +  ^].    Mah.  208. 

AJ^ATHA  (adv.).  In  another  way,  differently, 
otherwise  [^vllVIl] .  F.  J4t.  18.  Annathdbhdvo, 
difference,  contrariety  (Ab.  776). 

AJfSATHATTA  (adv.).  Differently.    Q.  Or.  98. 

AJ}fifATI(m.),  Not  a  relative  [^rirrfW]-   Mah.  79. 
AR J^ATO  (p.p*P'  4/^^^)»  Known,  understood  [IQ 

AS'SATO  (adj.).  Unknown,  unrecognized,  in  dis- 
guise [^  +  irnT=  HT].    Mah.  43, 208. 

Af^f^ATO  (adj.),  Not  related,  not  a  kinsman  [^  + 
9|i^.    Mah.  79.    Comp.  Amidtako. 

A^f^ATRA  (oi/o.),  Without,ezcept,besides  [^fi^lT]- 
With  instr.  Anhatra  tena  bhagavatd,  except  this 
Blessed  one  (B.  Lot.  654).  Amatra  sanghasam' 
muHyd,  except  with  the  consent  of  the  sangha 
(Kohn  K.  8.  29).    Na  me  §okam  anSio  nibbdpetum 


Mokkkitiati  alkkatra  taihdgaiena,  none  but  Buddha 
can  quench  my  sorrow  (Dh.  308).  With  ablative : 
Amiatra  pubbegihUamdrambhd,  except  when  pre- 
viously prepared  by  a  layman.    See  next. 

A J^ATTHA  (adv.).  Elsewhere ;  in  another  case 
[^pSipi].  Aimatiha  gacehoH,  to  go  elsewhere 
(Mah.  17).  Anhaitha  vatif  dwelt  in  another  part 
of  the  country  (Mah.  131).  ASmattha  dhdvimsu, 
they  ran  away  (Mah.  43).  Annattha  tangahitam 
iuitaih  annaitha  akarinuu,  they  put  in  one  place 
a  siitra  that  belonged  to  another  place  (Alw.  1. 63). 
Dh.  170,  393. 

ASfiATVA,  see  Jjdndti. 

Af^jf AVADAKO  (adj.).  Talking  irrelevantly,  pre- 
varicating [^nir + ^n^ + ^]-  ^^  ^%  ^- 

AN^AVO,  The  sea,  the  ocean  [^fl^]-    Ab.  659 ; 

Mah.  25, 116. 
AMAYA,  see  4fdndti,  and  Afmo. 
AMAYAMANO  (adj.).  Unrecognized  [^  +  "tVT- 

^nmr = nr]  •  Mah.  131. 

AI^O,  Water  [^].    Ab.  661. 

A^^O  (atff.).  Other;  other  than,  different  from 
[^Rl].  Ab.717.  Declined  like  5o66o  (CI.  Or.  52). 
PI.  afme  (Alw.  I.  xvii).  Gen.  and  dat.  pi.  amiemnk 
(F.  Jit.  6).  Inst.  fem.  a&ndifa  (Alw,  I.  cviii). 
Gen.  and  dat.  fem.  a^nind  (Dh.  251).  Aniio  koci, 
any  one  else.  Ko  anno,  who  else?  (B.  Lot 
364).  Afmo  vd  yo  koci,  or  any  one  else  whatso- 
ever (F.  Jit.  19).  Afmam  abhdaamdno,  without 
speaking  of  anything  eke  (B.  Lot.  314).  Anno  — 
anno,  one  —  another.  Anna»mitk  vattabbe  anham 
eva  vadati,  when  one  thing  b  to  be  said  he  says 
quite  a  different  one  (Dh.  318,  compare  F.  J&t.  8, 
and  Dh.  14,  217).  With  abL  Annafh  na  takkd 
ddtum  me,  I  can  g^ve  thee  nothing  but  myself 
(Mah.  230).  Tato  a^e,  different  from  them  (Dh. 
110,  170).  Jangamd  anno,  not  movable  (Ab.  712). 
Ab.986. 

AMof^iJO  (adj.).  Mutual  [^Rl^llV]-  Ab.  1200. 
&%e  Amamahno. 

ANOELAA,  Being  houseless ;  freedom  from  attach- 
ment to  the  world  [^  +  ^t^]  •    Dh.  16. 

ANOMO  (adj.).  High,  illustrious,  lofty  ["^  +  '%^^\. 
Man.  B.  160.  Anomapa^no,  of  lofty  wisdom  (Dh. 
97).  Anomadasii,  name  of  one  of  the  twenty-four 
Buddhas  (Man.  B.  96;  Dh.  117,  131). 

ANOTATTO,  and  ANAVATATTO,  Name  of  one 
of  the  seven  great  lakes  [^  +  ^^<1H  ==  ^Pt]- 
Man.  B.  16, 17 ;  B.  Intr.  171 ;  Ruhn  K.S.  23;  Ab. 


ANO 


(  37  ) 


ANT 


1179 ;  Mah.  27.  An»tattadako,  lake  An.  (Mah.  2). 
SeeMakdioro. 

ANOlTAPPAft,  Absence  of  fear  of  sinning,  reck- 
lessness, hardness  of  heart  (see  Ottiqfpam).  Man.B. 
418 ;  B.  Lot.  444. 

ANOTTAPPi  (adj\)^  Reckless,  fearless  of  sinning 

AMTAGGATO  (;».p.p.).  Gone  into,  being  in,  con- 
tained in  [^niribi^  irCI-  ^^*  7^ 

AI^TTAGUl^Alif,  The  mesentery  ["fRiUV  +  ^Rir]- 
Khnd.  18. 

AI<rrAKIRIYA  (/.),  Bringmg  to  an  end,  potting  an 
end  to  [iRf +  fi|in]-    Alw.  I.  72;  Dh.  124. 

ANTAKO,  Death,  Min  [^Pffn]  •  Ab.  43 ;  Dh.  9, 
61,  227. 

ANTALIKRHAA,  The  sky,  the  air  [iRT^t^]. 
Ab.  45 ;  Dh.  23,  295 ;  Khnd.  6. 

ANTAlk,  An  intestine ;  the  bowels  ["fRiHV] .  Khud.  3. 
Fl.  oMidmi,  entrails  (Dh.  114). 

ANTAA,  see  AtUo. 

ANTAMA80  (a(/ff.)»  Even  [^P!|Yf +  11^].  Yam 
kinei  kafifnkmdhanam  antanuuo  iuttaiantumo' 
timky  any  sort  of  waistband,  be  it  merely  a  string 
or  thread.  Antamam  aitano  sariram  pi  9abbaik 
pdkiya  gamiabbam,w^  mnst  go,  leaving  everything 
behind  ns,  even  oor  very  bodies  (Dh.  153).  Anta- 
wuuo  thtmapdyino  ddrahey  nay,  the  very  babes  at 
the  breast  (Dh.  165).  Antanuuo  tifuualdkatkt 
even  a  blade  of  g^rass  (Kamm.  10).     Dh.  264 ; 

Pdt  1071. 

ANTARA  (adv,  and  prep,).  Within,  between,  among, 
in  [^RIT]  -  As  the  first  part  of  a  comp.  Antaro' 
vUM  (/.),  the  middle  of  the  street  (Dh.  206,  212, 
338).  Antavara$9afkf  daring  the  rains.  Antaro' 
gharatk  paviffko,  gone  indoors  (Dh.  122).  Anta^ 
raghare,  indoors  (P&t.  11).  See  Anto  (2).  Comp. 
mmiaradhdyatif  amtaravdaako,  etc 

AMTARA  {ode,  and  prep.).  Between ;  on  the  way 

iuUard,  and  thou  canst  not  stop  by  the  way  (Dh. 
43).  mth  aoc  Antard  ca  Rdjagaham  antard  ca 
NdUmdatkf  between  Rdj.  and  N&landa.  With  gen. 
2baMi  pdcku^faechimadvdrdnam  antard,  between 
hs  east  and  west  gates  (Dh.  100).  Antardmagge, 
mi  the  road,  by  the  way  (Dh.  369,  414 ;  Has.  40). 
MaifimMttaniard,  between  the  gems  and  pearls 
(Mah.  164).  Dh.201. 
ANTARABHOOIKO,  This  word  appears  to  mean 
a  vOlage  headman,  or  a  subordinate  chieftain  under 


a  lung  and  within  the  sphere  of  his  authority  (see 
Alw.  I.  79  and  P&t.  66).  Alwis's  explanation 
(Intr.  90)  would  point  to  the  meaning  ''border 
chief.*' 

w 

ANTARADHANAA,  Disappearance ;  covering 
[^niT^tnf]-  '^b.  51 ;  Ras.  15.  There  are  five 
Antaradhdnas  or  declensions  of  religion  :  Pafl' 
vedha-ant,t  patipatti'Ont,,  linga^ant,,  dhdtn^ant,, 
panyatti'ont.  (E.  Mon.  427). 

ANTARADH  APETI  (eaua.).  To  cause  to  disappear ; 
to  render  invisible  [^HUT  "^  cans.  ^Sff] .  Mah.  137. 

ANTARADHAYATI  (paae.).  To  vanish ;  to  hide 
oneself  [^RT^  +  VT]*  With  abl.  Upajjh^d 
amtaradhdyati  simo,  the  pupil  hides  himself  from 
his  master  (Kuhn  K.  S.  24).  Aor.  antaradhdyaiha 
(Dh.  256),  antaradhdyi  (Dh.  98,  134 ;  Mah.  78), 
autaradhdtfm  (Mah.  112). 

ANTARAHITO  (p.p.p.)t  Vanished,  disappearing, 
hidden  [^iirff^=  VT]-  Mah.  166.  Atha  kho 
antarahiid  devatd  bkagavato  droceii,  then  a  heaven 
descended  deity  said  to  Buddha  (Oog.  Ev.  12). 
With  loc  BraknuUoke  antarahito,  quitting  the 
Brahma  world  (Gog.  Ev.  8,  comp.  Kuhn  K.  S.  24). 

ANTARAKAPPO,  see  Kappo. 

ANTARAlil,  Interior,  included  space,  midst ;  inter- 
val ;  opportunity ;  instant ;  difference,  other ;  pecu- 
liarity ;  a  hole ;  an  inner  garment ;  the  heart  or 
mind  [infTCj.  Ab.  292,  771,  802.  Fananta- 
raemiHi,  in  the  midst  of  the  wood  (Ras.  20).  Yafo' 
naahndya  antaramki,  on  the  middle  of  a  boundary 
line  of  a  yojana  long  (Mah.  41).  Bhikkkinuah 
antaranh  paviritvd,  having  gone  into  the  midst  of 
the  priests  (F.  J6t.  45).  Dantantaragato,  having 
got  between  my  teeth  (F.  J6t.  13).  Puritantaro' 
goto,  gone  among  men  (Pdt.  117).  Me  lomanta^ 
reeu,  among  my  hairs  (F.  Jdt.  57).  Dutiye  vaua- 
eatantare,  in  the  second  century,  lit.  in  the  second 
interval  of  a  hundred  years  (Alw.  1. 66).  Etasmim 
.  antare,  in  that  brief  interval.  Tadantarath,  at 
that  instant,immediately  (Mah.  90).  Bkaoantaraih, 
another  birth,  a  former  existence  (Mah.  245). 
Desantarafk,  a  foreign  country.  Samayantarath, 
foreign  religious  usages.  Abkidkdnantardrambke, 
at  the  commencement  of  a  different  set  of  words 
(Alw.  I.  viii).  Nqfjantaram,  a  certain  river  (Ab. 
1052).  Bkantara^,  a  particular  star  (Ab.  931). 
Fedantaratky  one  of  the  Vedas  (Ab.  839).  G^no- 
gkena  nirantarantaro  gafto,  the  priesthood  whose 
heart  is  filled  with  a  multitude  of  virtues  (Alw. 


ANT 


(88) 


ANT 


I.  vii).  Ab.  802  attribates  to  antaram  the  mean- 
ing of  hetu,  "cause";  of  this  I  have  found  no 
example.  Dh.  217,  218 ;  Fit.  zvi.  See  Anto, 
Antare,  Antara. 

ANTARANTARA  (adv.).  From  time  to  time,  at 
intervals  [^HOT  +  ^VM^  ahl.] .  F.  Jdt  2 ;  Mah. 
219 ;  Dh.  191,  202. 

ANTARANTARE  (adv.).  From  tune  to  time,  at 
intervals  [^HfTC  +  IVITC  ^ocJ].    Mah.  229. 

ANTARANTARENA  (adv.).  In  the  intervals  of, 
among,  between  [^^'ilTC  +  ^PinC  instr.].  With 
gen.  Dh.  106,  108,  peiiiaps  223. 

ANTARAPARINIBBAyI  (m.).  Technical  name  for 
one  of  the  ^ye  sorts  of  An4gdmf  (which  see). 
Explained  to  mean  one  who  dies  and  attains  Nir- 
v^a  before  half  the  age  he  should  have  lived  in 
a  Brahma  world  is  expired  [^l||<^|  +  parinibbdyi, 
which  see]. 

ANTARARATI,  To  run  into  danger  [denom. 
^HHrrro]-    Alw.  I.  17. 

ANTARAVASAKO,  An  under-garment  [^Plf^  + 
tfT^f^+  If].    Ab.  292.    Ant.  b  one  oi  the  three 
dvaras  or  garments  worn  by  a  Buddl&ist  priest 
Eitel  says,  '^  a  sort  of  waistcoat  worn  in  place  of  a 
shirt  by  priests.'*    E.  Mon.  114 ;  Kamm.  3. 

ANTARAVASSA  A,  ANTARAVlTHl,8ee  Anio  (2> 

ANTARA YIKO  (adj.).  Causing  an  obstacle,  imped- 
ing, injurious  [^V|4,14 +  1[H].  Tas^  antard" 
yike  Lambaka^fte  garitvdna,  remembering  the 
Lambaka^^as  who  had  stood  in  the  way  of  his 
prosperity  (Mah.  218).  Circumstances  wlii<^  dis- 
qualify a  man  for  becoming  a  Buddhist  priest  (as 
disease,  debt,  etc.)  are  called  ^n/or^^'Ar^  dkammd, 
**  impediments  "  or  "  disqualifications*  (Kamm.  5). 
The  term  is  also  applied  to  those  sins  which  pre- 
vent the  attainment  of  heaven  or  of  final  sanctifi- 
cation  (B.  I^Dt.  403 ;  Kamm.  31 ;  P6t.  10, 29,  92). 

ANTARAYO,  Obstacle,  prevention,  hindrance ; 
danger,  aeddent;  end  [V4f|4^|f|].  Ab.  765; 
B.  Lot  403 ;  Dh.  403.  JULtantardydya.  Ndlam 
antardydya,  not  sufficient  to  prevent  (Pdt.  16). 
Saggamaggantardyo,  an  obstacle  or  barrier  in  the 
way  to  heaven  (Mah.  158).  With  gen.  Brdhmaco' 
fiyaua  antardyo,  a  hindrance  to  a  life  of  holiness 
(P6t.  xxxi).  Antardyena  bkawtabbatk,  an  aoddent 
must  have  happened  (Dh.  304).  AiUardyavimo^ 
eanaih,  release  from  the  dangers  that  threaten 
life  (Mah.  220,  comp.  222).  Jimtantardyo,  death 
(Dh.  387).    Antardyaih  karoti,  to  put  an  impedi- 


ment in  the  way  of.  Cfmiuuia  ctvaraldbkatk  aniard' 
yam  kar.,  prevent  the  sisterhood's  receiving  pre- 
sents of  robes  (Pdt  106).  Saggatnokkhdnadi  ami. 
kar.,  prevent  the  attainment  of  heaven  and  Nir- 
vana (P&t.  92). 

ANTARE  (prep.).  Between ;  among ;  during,  wlille ; 
withm,  in  [loc  IRT^].  With  gen.  YamakoMd- 
nam  ant.,  between  two  Sal  trees  (B.  Lot  342). 
DfHnnam  Hftfunkjandnam  ant.,  in  the  company  of 
two  or  three  persons  (F.  J6t.  8).  Devamanuitd^ 
Maift  ant.,  among  gods  and  men.  Pa^ukdbha- 
yaraSmo  ca  Abkayaua  ea  antare,  between  the 
reigns  of  Pa^fo^^^i^yA  ^^'^  Abhaya  (Mah.  67 ; 
comp.  Has.  36).  Tadantare,  meantime  (Mah.  82). 
Yojanantare,  within  the  distance  of  «a  yojana 
(Mah.  214).  Sdkkaniare  nilino,  perched  among 
the  branches  (Ras.  32).  Bkamukamtore,  lietween 
the  eyebrows  (B.  Lot.  563).  Dvdrantare,  in  tiie 
gateway  (Dh.  307).  Fitapa'ontare,  in  the  fork  of 
a  tree  (Dh.  155).    Dh.  250,  256. 

ANTARENA  (prep.).  Between;  except  [^Ifl'^ll]. 
Ab.  1137,  1150. 

ANTARlPAM,  An  island  [^RT^]-  Ab.  664,909. 

ANTARITO  (p.p.p.).  Hidden  [^Vllf^=  <]• 

ANTARIYAA,  An  under  gannent  [HlllO^]* 
Ab.292. 

ANTAVAWO,  A  Ctidra  [^im  +  ^].  Ab.  503. 

ANTEPURAM,  Royal  predncts,  royal  citadel  or 
palace ;  that  part  of  the  palace  set  apart  for  the 
royal  ladies,  harem,  gyneoeum  [m^«y4j*  Ab. 
215,  538;  Alw.  1.  72;  Mah.  82;  Dh.  175.  At 
Dh.  162  and  291  antopuram. 

ANTEPURIKO  (a^'.).  Belonging  to  a  royal  gyne- 
oeum [^|l!|:irC  +  T^]-   Mah.  110. 

ANTEVASI,  A  pupU  [H^^lfil^C-  ^^*  ^^> 
Alw.  I.  Ixix.  Nakdpakantevds{,  a  bather*k  appren- 
tice. 

ANTEVA6IK0,  Apupii  ["inNr^ni^^^]-  CI. 

Gr,  80  ;  Dh.  271.  Antevdeikavaitam,  duties  of  a 
pupil  to  his  icariya. 
ANTIKAA,  Vicinity  [lrfi|fl|].  Ab.  706.  After 
verbs  of  motion  the  aecusative  is  used  preposidon- 
ally  in  the  sense  of  **  near  to,"  ^'to"  (with  folL  gen.) : 
TasM  tasta  bkikkhnno  antikatk  gantpd,  going  to- 
this  priest  and  that  (Pit.  91).  Patte  dynkkka- 
yanUkam,  brought  to  death's  door  (Mah.  38). 
Sakam  ydnam  apesayi  tadantikath,  got  his  car- 
riage driven  to  her  side  (Mah.  61).  SimHariy  the 
locative  is  used  in  the  sense  of  "  near,"  **  with"  t 


ANT 


(39) 


ANT 


7\ulmmHke  tnsidiiffd.  Bitting  down  at  his  side 
(Mah.  29y  eemp.  74).  Vasam  dearhfantike,  livmgf 
with  his  teacher  (Mah.  28).  PuranHke,  near  the 
town  (Mah.  Ixzzvi).  Abl.  a$Uikd,  from  (Mah.  14 ; 
P6t.76).    KahnK.S.7. 

AMTIMAKO  (a<(;.),  Final,  last.    Mah.  53. 

ANTIMO  (a^\).  Final,  last  [^rf^tnT].  Ab.  714  ; 
0h.  03 ;  E.  Men.  2.  Tadontimo,  the  last  of  these 
(Mah.  9).  Sdkkdram  afUimam  akdy  paid  the  last 
boBonrs  to  the  dead  (Mah.  125).  Abhayass*  aniimo 
jmitOf  Uie  yonngest  son  of  Abhaya  (Mah.  142). 
AmHmoiiehQf  last  body  or  existence  before  annihi- 
latioB  (B.  Lot.  350).  AntimasMrOy  one  who  has 
been  re-bom  for  tlie  last  time,  an  Arahd  (Dh. 
63,  71); 

ANTlY0(a4;.),Fmal,last  [^nm].    CI.  Gr.  03. 

ANTO,  and  ANTAA,  End;  limit,  boundary; 
prcndmity,  side;  destmction,  death;  lowest,  in- 
ferior ;  interior  [^filT].  Ab.  404,  714,  791.  Du- 
kkkoMf^  OMtam  kariuatha^  ye  will  put  an  end  to 
sorrow  (Dh.  40,  07>  Dhdtvanto,  the  final  letter 
of  a  yerbal  root.  Nettanto^  the  corner  of  the  eye 
(Ab.  1116).  Pafanio,  the  border  of  a  garment 
(Ab.  1127).  Kadd  kammantdnam  onto  ptamd- 
ffUtoHt  when  will  the  end  of  our  agricultural 
labonrs  be  (Dh.  141).  Tv-anto,  ending  in  tu  (Alw. 
K.  viii).  M-auto,  ending  with  m  (Alw.  I.  xvii). 
O'd'^mtd  sard  atfha,  the  eight  of  which  o  is  the 
last  are  vowels  (Ditto).  Ayam  eko  anto,  this  is 
one  extreme  of  doctrine  (Gog.  Ev.  38).  Aparanto, 
the  future.  Pubbanto,  the  past.  Ekamantam,  on 
one  side  (Khud.  4).  Sdkhanto,  having  the  branches 
for  its  limit  (Ab.  548).  Gangante,  by  the  river- 
Me  (Mah.  219).  T^td  ante,  standing  near 
(Mah.  3).  Chattantalambikdy  hanging  from  the 
edges  of  the  parasol  (Mah.  164).  Gdmanto,  the 
OBtsklrts  of  a  village.  Fanante,  in  the  forest 
(Dh.  54).  Ante,  at  the  last,  at  the  end  (Dh.  414, 
Mah.  100).  Haeeum  accetum  ante  no  iakkhinuu, 
ia  the  end  were  unable  to  overcome  death  (Mah. 
253).  Antakkhurdni,  the  final  letters  (Dh.  414). 
Auiam  idatk  bhikkhave  jUnhdnanh,  this,  priests,  is 
the  lowest  of  vocations.  For  the  three  Antas  see 
8akk6y9. 

ANTO,  and  ANTARA  {adv.  and  j>rep.\  Within,  in, 
inside  [^VW!\].  Ab.  1150.  Anto  dussabhaftdam 
miiM,  there  is  doth  inside  (Alw.  1. 75).  Anto  yeva 
nivdtetvd,  having  confined  him  indoors  (Mah.  254), 
Amio  pe9aJk^tvd,eoMvtndng  inwardly  (Dh.  354). 


Anto  thapetum  ekath  ddsim,  they  placed  inside  one 
slave-girl  (Mah.  56).  JSTo^ii  parom  aii/o,  placing 
the  city  inside,  i.e.  including  the  eity  within  the 
boundary  (Mah.  98).  Anto  nipanno,  lying  down 
inside  (Dh.  224).  Anto  vppanno  kileoamdro,  the 
evil  passions  that  arise  within  (Dh.  111).  Bahi- 
aggi  anto  na  pavetetabbo,  the  fire  from  outside 
is  not  to  be  brought  indoors  (Dh.  239).  Anto 
pavuati,  to  enter  (Dh.  250,  372).  Anto  vUanto, 
entering  (Mah.  52). — With  gen.  Anto  narindava'- 
tthussa,  within  the  palace  (Mah.  66).  Anto  'va 
rdjavatthuisa,  within  the  royal  precincts  (Mah.  82). 
Anto  bahi  ea  nagaraua,  inside  and  outside  the 
city  (Mah.  259).  PokkharifAyd  anto  ea  btM  ea, 
inside  and  outside  the  tanl^  (Dh.  219).  Anto  aamd- 
pattiyd,  during  the  exercise  of  samdpatti  (Dh.  177). 
PhafUim  attano  bilast^  onto  pavesetvd,  having  in- 
troduced his  head  into  the  hole  (Mah.  243).  Cha- 
I  bbanfuhunh  buddharaaminam  anto  paimntvd^Mivin^ 
come  within  the  six-coloured  rays  of  Buddha  (Dh. 
266).  Sambuddhdndya  ontB  *haih  vanssdmi,  I  will 
dwell  in  the  commandment  of  Buddha  (Mah.  98). — 
With  loc.  Anto  bandhiya  bhittiyam,  having  em- 
bedded him  in  the  wall  (Mah.  261).  Anto  pari" 
kkhepe  r^uyydnassa,  within  the  boundary  of  the 
royal  garden  (Mah.  88).  Anto  nadiyam,  on  the 
river's  bed  (Dh.  224).  Anto  gandhakufiya^, 
within  the  scented  chamber  (Dh.  291).  Anto  viAdre 
dind,  seeing  her  in  the  convent  (Dh.  247).  Anto 
vihdre  vicari,  walked  up  and  down  in  the  convent 
(Ditto).  Anto  edftiyam,  behind  the  curtain  (Dh. 
159,  328). — ^Anto  is  much  used  as  the  first  part  of 
a  compound  noun  or  adjective ;  the  following  are 
examples:  Anto-aggi,  indoor  or  household  fire 
(Dh.  239) ;  Anto^vicimhi  nibbatti,  was  I>om  in 
the  Avici  hell  (Dh.  148) ;  Antobhdgo,  interior  (Ab. 
1166);  Antobhdvo,  indusion  (Ab.  1163,  1182); 
Antodevatd,  penates  (Dh.  239);  Antaradipakoih 
pavuifksu,  they  landed  on  an  island  (Db.  325); 
Antogahe,  indoors  (Db.  94) ;  Antogahato  niha* 
ritvd,  having  carried  it  out  of  the  house  (P^.  93) ; 
Antf^dmam  pdtnn,  entered  the  village  (Dh.  82) ; 
Antogdmato  ydgubhattddfni  dhariivd,  having 
brought  broth,  rice,  etc.,  from  the  village  (Dh. 
88)  ;  Antogehd  niharitvd,  having  carried  him  out 
of  the  house  (Dh.  94) ;  Antogharam,  interior  of  a 
house,  indoors  (Ab.862) ;  Antaragharam  paviffho, 
having  gone  indoors  (Dh.  122) ;  Antaraghare  nikkh" 
ipeyya,sho\jld  put  away  in  the  hou8e(P&t.l  1) ;  Anto^ 


ANT 


(40) 


Anu 


Jdlampavisanti,  go  into  the  net  (Dh.337) ;  Antajdio, 
a  slave  born  in  the  house  (Ab.  515) ;  Antojetava* 
nam  pavisitvd,  having  entered  J.  (Dh.  148) ;  jinto* 
kucchi  (f.\  the  beUy  (Ab.  862) ;  Hatihino  anUh- 
kucchiyam  cankamanti,  they  walli  up  and  down 
inside  the  elephant's  belly  (Dh.  158,  oomp.  907) ; 
AntolittOy  plastered  inside  (Pdt.  70) ;  Antomajjh' 
antiko,  the  forenoon ;  Antonagaram  tamhddham^ 
the  interior  of  the  town  is  crowded  (Dh.  232) ; 
Antonagaram  pavisitvd,  having  gone  into  the 
town  (Dh.  169) ;  Antonivesanafk  pdvisi^  went  in- 
doors (Dh.  154) ;  Antanivesane,  indoors  (Dh.  231); 
Antopavatiakilesd,  evil  passions  arisen  within  the 
heart ;  AniopavitfkOy  having  entered  (Dh.  385) ; 
Antopokkhari^yaik  bhariyatk  nahdpetvd,  having 
made  his  wife  bathe  in  the  tank  (Dh.  219) ;  AntO' 
ratthe,  in  the  interior  of  the  country  (Pit.  107) ; 
Aniothitd  manuitd,  the  men  inside  (Dh.  158) ; 
Ratatidni  antothiidnif  gems  buried  in  the  earth 
(Mah.  68) ;  Imafk  antova$HiHi,  during  this  rainy 
season  (Dh.  82) ;  Dukkhena  taik  antowuMaih  vU 
tindmetufh,  passed  that  rainy  season  in  sorrow 
(Dh.  105);  Antovauam  (adv,)^  during  the  rains 
(P6t.  107) ;  Ten*  ev"  antaravatgena^  during  this 
very  rainy  season  (Dh.  142);  Antovatthumhi^ 
within  the  royal  precincts  (Mah.  253) ;  Antaravi' 
thhh  olokayamdnOf  looking  down  into  the  street 
(Dh.  206,  212) ;  Antaravithiyan^  fhatvd,  standing 
in  the  street  (DIu  338).  Compounds  of  this  sort 
are  sometimes  agidn  compounded  with  another 
word :  Antogahdbhimukho,  with  his  face  towards 
the  interior  of  the  house  (Dh.  95) ;  Antovasseko' 
^voiam,  one  day  during  the  rains  (Mah.  110) ; 
Antavauabhdvena,  because  it  was  the  rainy  season 
(Dh.  105) ;  Attano  puttaua  anUnuManayoggamy 
fit  for  his  wife  and  child  to  sit  in  (Dh.  324).  See 
Antara, 

antobhAvo,  ANTOGHARAA,  antojAto, 

ANTOTHITO,  etc ;  see  last. 

ANTOGADHO  {adj.).  Contained  in,  being  among 
[see  Ogadha'].  Ab.  742.  MahMhdriydnam  the- 
rdnam  aniogadho  annataro  takkata^A  koci  mahd- 
therOfBome  eminent  thera  acquainted  with  Sanskrit, 
belonging  to  the  priests  of  the  Mahivih&ra  (B41.  i). 
Sdsanapaftfie  tank  antogadkam  karotiy  encloses  it 
in  the  letter.  Dve  aggatdvakd  mdhdedvaketu 
antogadhd,  the  two  chief  disciples  are  included 
among  the  Mahis&vakas. 

ANTOKAPPO,  see  Kappo. 


ANU  (adv,  and  prep.).  After ;  under ;  less  than ;  for ; 
according  to ;  along ;  again ;  in  consequence  of 
[Wj]'  Ab.  1174.  Yad  ettha  main  ana  elyd, 
whatever  there  be  here  lor  me  (O.  €hr.  131). 
Sddhu  DetHtdaito  mataram  anu,  Devadatta  is 
kind  to  his  mother  (Ditto).  Anu  Sdriputtatk 
pamiavd  bhikkhu,  a  priest  inferior  to  S.  in  learn- 
ing (Ditto).  SaccakUiyam  anu  pdvaeti,  it  rained 
according  to  his  pious  wish.  Anu  is  much  used 
in  composition  with  nouns  and  verbs,  eg.  Anund» 
yakOf  sub-chief;  AnudUd,  inferior  direction,  inter- 
mediate point  of  the  compass ;  AnuvatMuk  (adb.)» 
yearly ;  Sangiid  anutangUd  ca,  rehearsed  and  re- 
rehearsed  ;  PabbqfUam  anupabbajimiu,  they  em- 
braced asceticism  in  imitation  of  (or  after)  the 
ascetic.  RukkhaHi  rukkham  anuvijjotate  eando, 
the  moon  lights  up  tree  after  tree  (CI.  Or.  131). 
Nadvh  anvavaaitd  Bdrdfuui,  Benares  is  situated 
on  a  river's  bank  (Ditto).  Anupafipdfiyd,  accord- 
ing to  succession,  by  degrees  (Dh.  869). 

ANU  (adj.\  Small,  minute ;  subtle  [^] .  Ab.  705 ; 
Dh.  481.  AfLU  (m.),  a  measure  equal  to  thirty-siz 
Param^us,  an  atom  (Ab.  194). 

ANUBANDH ATI,  To  follow,  to  pursue ;  to  wait 
upon,  minister  to  [^n+  V^}-  Mah.  154,  166; 
Dh.  89,  158.  Oor.  anubandhitvdy  anubandh^fa 
(Mah.  141,  228).  P.p.p.  anubaddko,  following. 
P.p.p.  cans,  anubandhito,  pursued  (Has.  40). 

ANUBANDHO,  Uninterrupted  succession;  conse- 
quence [ng^Hf].   Ab.  980;  Alw.  I.  1. 

ANUBHAVANAA,  Partaking  of,  enjoyment  (see 
next).    Has.  15. 

ANUBHAVATI,  and  ANUBHOTl,  To  feel;  to 
enjoy ;  to  partake  of ;  to  obtain,  receive  [^|W  + 
W].    Sukhafk  dukkhafk  an.,  to  feel  happiness, 

to  fed  sorrow  (Dh.  293 ;  F.  Jit.  49).  MahantaA 
yoiam  anubhavanto,  enjoying  great  fiune  (Dh. 
191).  AnubhoH  (Dh.  149,  222 ;  Pit  9 ;  B.  Lot 
836,  837).  P.pr.  anubhavanto,  anubkavamdno, 
anubhanto  (Dh.  138, 293 ;  Has.  26).  Aor.  anubhod 
(Mah.  67).  Oer.  anubhutvd  (Has.  28 ;  Mah.  Izxxvi), 
anubhavitvd  (Dh.  141). 

ANUBHAVAVA  (a^\),  Possessing  power,  gifted 
with  supernatural  power  [^l^im  +  '^^l*  ^^* 
278. 

ANUBHAVO,  Dignity,  authority;  power,  might, 
supernatural  power,  efficacy  [^npTPT]*  Anubhd- 
vatampanno,   possessed   of  supernatural    power 


ANU 


(  41  ) 


ANU 


(F.JitS).   Alw.  I.  79 ;  F.  Jdt  4,  5,  57.    Rarely 
written  oMubhdtfO  (F.  Jdt.  23 ;  B.  Lot.  340). 

ANUBROHETI  (caua.).  To  cause  to  grow  or  in- 
crease ;  to  make  mnch  of,  devote  oneself  to  [^|W  + 
^V  cans.] .  The  exact  meaning  of  the  expression 
moekam  omubHiheH  is  difficult  to  determine.  At 
Dham.  p.  270  the  comment  explains  it  vivekam 
Miheyya  vaddheyya  upasampajja  vihareyya^ 
**  should  increase,  augment  sedusion,  should  live 
in  the  practise  of  it/'  whence  the  phrase  would 
seem  to  mean  "  devote  oneself  to  sc^tude."  At 
Dham.  verse  75,  FaushiHl  translates  "seoessum 
angety"  but  Max  Miiller,  "will  strive  after  separa- 
tion from  the  world";  and  the  latter  rendering 
seems  to  accord  with  the  use  of  the  phrase  at 
Has.  25,  ekoMtnim  $amaye  vivekam  anubr^hento 
QTimdyatanam  pdvUi,  which  we  might  expect  to 
mean  '^on  one  occasion  yearning  for  solitude  he 
entered  the  forest.**  But  at  Mah.  30  we  have  eko 
'va  Ahogangamhi  paibate  vihdn  sattavasadni  ot- 
vekam  anubr^hayam,  "  he  dwelt  alone  for  seven 
years  at  the  Ahoganga  mountain,  devoting  him- 
self to  seclusion**:  here  Tumour  translates  "in- 
dul^ng  in  pious  meditation.**    See  Br&heti, 

ANUBODHO,  Knowledge,  understanduig  [^- 
l^t^].    KuhnK.S.32. 

ANUBUDDHO,  Under-Buddha,  lesser  Buddha, 
i^iostle  [^ni  +  ^V]-  1*^B  t^i™  ^  applied  to 
Arahi  followers  of  Buddha,  such  as  Kassapa, 
Ananda,  etc  (Dh.  345). 

ANUCARATI,  To  wander  about  in,  to  haunt  [^ 
+  ^^]  •    VyagghdnuearitOf  infested  with  tigers 

(Dh.  300). 
ANUCARO,  An  attendant,  companion  ["HJ4|4^]. 

Ab.  380.    Raftham  adnucaratn,  a  country  with  its 

inhabitants  (Dh.  52). 

ANCJCGH  AVIKO  (adj.).  Suitable,  fit,  proper,  appro- 
priate, worthy,  conformable,  proportionate  [^^^  + 
l^f^+li].  Ab.  715.  T<u{<iii«ccAamApo,  appro- 
priate thereto  (Dh.  277).  Ramio  an.,  he  will  suit 
the  king  (Dh.  158).  KuUnucchavUcd,  worthy  of 
their  illustrious  descent  (Mah.  68).  Mah.  142, 
157.  A  form  anMcehatnyo  also  occurs;  and  at 
Dli.  133  amMcehano. 

ANUDDAYA   (/.).  Compassion,   mercy  [^  + 

J^(\.    Ab.  100;  Dh.  178. 
ANUDDHAASBTI    (eotct.).    To  vex,  to   harass 

[li^l44|lini  =  M^].    Pit.  4,  5,  18,  08,  72. 


ANUDDHATO  {adj.).  Not  puffed  up,  calm,  sub- 
dued [H  +  ^inT=  fO-    ^^-  ^• 

ANUDHAMMO  [^1^  + V^].  This  word  seems 
to  mean  "lesser  or  inferior  dhamma.**  In  the 
phrase  dhamma»9a  anudhammo  or  dhammdnu- 
dhammo„  it  is  explained  to  be  the  catupirisuddhi- 
slla,  the  dhutangas,  and  other  duties  to  be  prac- 
tised previous  to  the  attfunment  of  the  nine 
lokuttara  dhammas :  navalokuttaradAammassa 
anwHipadhammark  pubbabhdgapafipaddsahkhdtaih 
eatupdrisuddhisiladhutanga-asubhakammafthdnd' 
dibhedafk  (Dh.  151,  378).  Dhammana  hoti  anu" 
dhammacdri,  he  practises  the  lesser  duties  for  the 
attainment  of  the  highest  state  (Dh.  4).  Anu^ 
dhammatd  is  used  in  the  same  sense  at  P&t.  75. 
Anudhamma  is  also  used  in  P&timokkha  in  another 
sense,  in  the  compound  akatdnudhammOf  **  one 
upon  whom  justice  has  not  been  executed,"  **  one 
who  has  not  been  punished,*  where  the  comment 
explains  anudhamma  to  mean  *^  just  punishment" 
(Pdt  17,  92). 

ANUDHAVATI,  To  run  up  to ;  to  pursue  [l^^  + 
Vn^-    Dh.  10  (where  it  perhaps  means  to  run 
up  and  down,  see  Buddh.  Parables,  Ixxxl).  Mah.  78. 

ANUDISA  (/),  An  intermediate  point  of  the  com- 
pass [^  +  f^HQ.  Ab.  29.  The  four  anuditd 
are  north-west,  north-east,  south-west,  south-east 
(Dh.  203,  255).  Puratthimd  anudUd,  the  south- 
east (Ras.  09). 

ANUDOTO,  a  person  sent  with  another,  a  travelling 
companion  [^flj  +  \T(]*    Mah.  10 ;  Dh.  203. 

ANUOAGGHATI,  To  follow;  to  accompany  [IT^ 
+  ip^.  Dh.  79,  89,  153, 200.  Oer.  anvgantvd 
(Dh.  S4,  239). 

ANUOAMIKO  (adj.).  Following,  accompanying 
[^ynni*l  +  ^]-  -^nugduUko  nidhi,  a  trea- 
sure that  accompanies  a  man  to  the  next  world 
/Khud.  14). 

ANUGAl^H ATI,  To  favour,  to  protect  [^  +  Ifj^] . 

ANUGATI  (/.),  FoUowing  [^I^iffil]. 

ANUGATO  (P'P'P.  anugacchati).  Conformable  to, 
following ;  relating  to,oonceming  [  H  |J4  Ifl  =  '^^^  - 
P6t  75 ;  Ab.  1174.  PtMenivdsdnugaiaih  ndfut^, 
knowledge  of  former  residences  (Alw.  I.  xxxiv ; 
B.  Lot.  821). 

ANUGGAHlTO    (p.p.p.    anugaj^hdH),    Favoured 

ANUGGAHO,  Favour,  patronage ;  help,  assistance 

0 


ANU 


(42) 


ANU 


[^1^^].    Ab.  986.    Toita  anuggahmk  Udtum^ 
to  show  kindnoM  to  him  (Mah.  231).    Mah.  11 ; 
Alw.  I.  z. 
ANUGOATO  (atff,),  Not  gone  np,  not  gone  out 

ANUGIDDHO  (p.p.p.),  Greedy  [^n|mr=^n|]- 
Kh.  15. 

ANUGIIS[ATI,To  pennit  (?)  [^  +  9|] .  Kuhn  K.  8. 
28 ;  CI.  Gr.  136.  * 

ANUGITI  (/.),  ParaUel  passage  (?)  [^  +  ^p^fil]. 
Alw.  I.  100. 

ANUGO  (adj.)^  Following;  conforming  to  [^raif]- 
Alw.  I.  xiv.  AnugOy  a  follower,  retainer.  Sattd^ 
maccoMatdnugOf  with  a  retinae  of  ^ve  hundred 
nobles  (Mah.  47).  TheramatdnugOt  following  the 
directions  of  the  thera  (Mah.  107).  Thert^Htdd- 
nugo,  followed  in  the  thera's  footsteps  (Mah.  167). 

ANUJANAPETI  {cans,  next),  To  ask  permission, 
to  obtain  the  consent  of. 

ANUJANATIj  To  grant,  to  permit,  to  consent  to 
^V^  +  HT]  •  Sace  math  uptyjhdyo  anujdneyya,  if 
my  preceptor  will  allow  me  (Alw.  I.  93).  With 
ace.  and  dat.  parinibbdium  me  ani{fdtUUha,  permit 
me  to  attain  nirv^a  (Dh.  308).  Aor.  anunndsi 
(Mah.  175).  Ger.  anujdnitvd  (Dh.  104).  Dh. 
305,  141,  221 ;  Alw.  I.  103. 

ANUJIvI  (m.),  A  servant,  retainer  [^ITW^ftf^P^]  • 
Ab.  342. 

ANU  JO  (adj\).  Younger,  junior  [^TJ^]-  Anujo^  a 
younger  brother  (Ab.  254). 

ANUJU  (adj»).  Crooked,  depraved,  wicked  [if  + 
[^].    Ab.737. 

ANUKAppHANAlit,    Referring    back    [^  + 
iPlllf].     FdgahafMm  anukaddhanatiham,  v&  is 
introduced  to  refer  you  back  to  a  former  rule 
(Kuhn  K.  S.  30). 

ANUKAMPA  (/,),  Compassion,  kindness  [if^- 
^«Ht]*  Ab.  160.  Dat.  Lokdnukampdya^  out  of 
pity  to  the  world  (Kuhn  K.  S.  29).    Anukampdya 

^  patijaggi,  watched  tenderly  over  her  (Dh.  156). 

ANUKAMPAKO(ai^'.),  Compassionate,  kind  [^- 
^Rqii].    Mah.  6, 11 ;  Kh.  11. 

ANUKAMPANAA,  Compassion  [^gH^Mlf].  Ab. 
1193. 

ANUKAMPATI,Topity[^  +  ^niO.  Mah.  242. 
ANUKAMPi  (adj.).  Compassionate  [^^llp^^lj. 

Mah.  231. 
ANUKANTATI,  To  cut  [^  +  Wj].   Dh.  65. 

ANUKARO  (a4;.),  Imitating  [^I^J^]. 


ANUKARO,  Imitation;  resemblance  [11^4 K]- 

Teta^  anukdrena,  in  imitation  of  them  (Alw.  1. 64). 
ANUKIRIYAA,  Imitation  [19^  + V]-  Dh*  1^- 
ANUKKAMO,  Regular  order,  succession  [H^||4|]* 

Ab.  429.      Instr.  anukkamenOf  in   due  course 

(Mah.  81 ;  Dh.  117). 
AI^UKO  (adj.),  Small,  minute  [^+9].  Kh.  15. 
ANUKULO  (adj.),  Suitable,  agreeable  [^l^pp]- 

Mah.  68. 
ANUKOLYAA,  SuitabiUty,  agreeableness  [^- 

tf^'].    Ab.  1147. 
ANULAPO,  Tautology,  repetition  [^I^WHl]-  Ab. 

123. 
ANULITTO(p.p.p.),  Anointed  [^|l|fflH  =  fW^- 

Has.  32. 
ANULOMAA  (adv.).  In  dinsct  order,  with   the 

grain,  straight  forward  [^n  +  WtW^  • 
ANULOMAA,  Direct  order,  succession   [ira  + 

lft«nCI-    P6t  zvui ;  £•  Mon.  261. 

ANULOMATO  (adv.).  In  accordance  with  [H^- 
litTr  +  l!^.    Kh.21. 

ANULOMETI,  To  be  in  accordance  with  [^l^fTt- 
9|1C]*    Pit.  xviii. 

ANUMANA A,  Inference ;  doubt,  uncertainty  [H^- 
iTPf]-  Ab.  1191;  Pdt  xviii.  Anumdnato,  In- 
ferentially. 

ANUMASATI,  To  touch  [lir^  +  ^pQ- 

ANUMATI  (/.),  Consent,  assent,  sanction,  com- 
mand [^ipjTffTf].    Mah.  5,  235. 

ANUMATO  {p.p.p.)y  Approved ;  agreeable  to,  be- 
loved [^4lim  =  Yn(J.    Mah.  11,  15. 

ANUMATTO  (a^.).  Small,  least  [^  +  iTTTr]- 
Dh.  50,  375,  386. 

ANUMODANA  (/.),  and  -NAft,  Rejoicing,  satis- 
faction,  approval,  thanks  (see  next).  Pdt.  xv; 
Dh.  402.  Anumodaiunk  karoti,  to  express  satis- 
faction or  gratitude,  to  return  thanks  (F.  Jat  52 ; 
Dh.  112,  126,  130,  134, 168). 

ANUMODATI,  To  approve,  to  receive  with  satisftMS- 
tion,  to  rejoice  at,  to  express  gratitude,  to  thank 
[1R^  +  ^|^.  Dh.  32  ;B.  Lot.  566;  Mah.  24, 26; 
P&t.74;  Kb.  11. 

AIjfUATHOLO  {a4j.).  Small  and  great  [lR1jf  + 
mr].  Dh.  6,  47,  73,  196 ;  B.  Lot.  514. 

ANUNAKO  (a4j.).  Complete,  not  deficient  [^  + 
^Hf  +  9]-     Ab.  702.     Pattihi  andnako,   lully 
supplied  with  infontry  (Mah.  155). 

ANUNASIKO  (a^\).  Nasal  [^q<nR|li].  P^ 
29,30. 


n 


ANU 


(43) 


ANU 


ANUNAYAKO,  SntMOiief,  Tioe-preBident  [^  + 
i|Tl|l|].    £.  Mod.  40. 

ANUNAYO,  Eadeavoar  to  be  friendly,  oooitesyy 
eompUaaee,  Owning  [^mq].    Dh.  273. 

ANU^A  (/.),  PermiBBion»  sanction  [^VJfUT]* 
Ab.  IIIO.  Mdii^riiuki  kdreM  pabSajfdmvmarii, 
having  obtained  bis  parents'  permission  to  be  a 
monk  (Mah.  29).  Bdfdnunndyoy  by  tbe  Icing's 
permission  or  command  (Mah.  66,  177)- 

ANUSSATO  {p.p.p.  anujdudti).  Permitted ;  sanc- 
tionedy  ordained  ["flW  +  mH  =  HT]  •  Anumidto 
*H  tndi^HUUf  have  yon  yonr  parents'  consent? 
(Kamm.5}.  Kapphfabh^mi  kira  Cittana  gdkapt^ 
Umo  ammndtd^  a  suitable  bit  of  ground  was  granted 
to  the  householder  Gitta  (Dh.  207).  P&t.  75 ;  Dh. 
803,363;  Alw.  I.  72. 

ANDNO  (a4/*)>  ^tbne»  complete,  without  deficiency 
[%  +  ^Pf].  Alw.  I.  65.  Chabba89diid  animdm^ 
six  full  years  (Mah.  218). 

ANUPABBAJATI,  To  give  up  the  world  after  or 
in  imitation  of  another  [^HT  +  If  + 11^]  •  P<Ma- 
fitam  oHMpabbajimtHi  they  embraced  the  ascetic 
life  hi  imitation  of  the  ascetic  (Kuhn  K.  S.  IS). 
AmmpobbajUdmaih^  of  those  who  became  priests 
firom  his  example  (Mah.  84). 

ANUPAGCHINNO  (adj.).  Regular,  unbroken,  un- 
faitermpted  [H  +  ^^  +  Unr = ftp^] .  Ab.  1174 ; 
Mah.  49. 

ANUPADA]A[  {ado.\  Immediately  after,  after,  be- 

^11^^  [^^M^H]*  ^^  S^'  TkeroB^  anupadam 
agd^  followed  in  the  thera's  footsteps  (Mah.  103). 
For  a  noun  anrnpadttm^  meaning  "that  which 
follows  a  pada,"  **  a  second  pada,"  see  P&t.  84. 

ANUPADANO,  see  UpdddM$h. 

ANUPAdAYA,  see  Vpdddya. 

ANUPADDAVO   {adj,),    Unhijnred,    safe,    intact 

^[^  +  ^Wy^].   Dh.60. 

ANUPADIKO  (04;.),  Following  in  the  foototeps  of^ 
immediately  following  [  ^1  ^  M  Hi  ^]  *   ^1>*91. 

ANUPADI8ESO,  see  UpddUew. 

ANUPADIYANO,  see  UpdtUyaH. 

ANUPAOHATO,  Not  injuring,  not  hurting  [^  + 
Hiranr].    Dh.34,d45. 

ANUPAKHAJJA,  This  word  represents  the  Sans- 
krit iniRSPV'  1^^  seems  to  mean  "having 
entered  upon,"  "having  occupied."    Fit  12,  15, 

43,87. 
ANUPALETI    (ctttw.).  To    observe,  to   maintain 

[^^MIil<lRl  =  in]-    Mah.  128. 


ANUPAIilTTO  (<M^'.),  Untobited,unpoUuted  [^  + 

^niflnT=1^-    Dh.68,415. 
ANUPAMO  (adj.),  Incomparable   [^  +  ^^i!T]- 

Mah.  240. 
ANUPAPU^ATI,  To  reach,  to  attain  [ifj  +  11+ 

ANUPARIGAGGHATI,  To  walk  round  and  round 

[^  +  ^  +  1'l]-    Dh.  251 ;  Pdt  71. 
ANUPARIVATTO,  Directed,  turned  [^  +  X(f^ 

ANUPARIYATI,  To  walk  round  and  round,  to 
watch  over  [^  +  trf^  +  in]*  Dh.  251;  Mah. 
107. 

ANUPARODHO,    Non-disturbance,   not   injuring 

[^+vrfhi]- 

ANUPASAMPANNO  (adj\).  Not  ordahied  [^  + 

^Sq^fiqifsrli;^.    So  puggalo  anupaaampanno, 

that  person^s  ordination  is  invalid  (Pit  17).   Anu^ 

poiampannOf  one  not  yet  ordained,  a  sdma^era  or 

novice  (Man.  B.  494). 
ANUPASSANA  (/.),  Looking  at,   contemplation 

(see  next).    Dh.  389 ;  Man.  B.  497. 
ANUPASSATI,   To  look  at,  to  contemplate,  to 

observe  [H^  +  ^pQ»    Dh.  111. 
ANUPASSI  (aty,),  Looldng  at,  contemplating,  ob- 

sendng  [^+  ^1[  (see  flj)  +  jyQ.    Dh.  2, 

45,63. 
ANUPATATI,  To  follow ;  to  meet  ^th ;  to  fly  up 

to  [^  + 1|^].    Dh.  40,  62,  372.    P.p.p.  iiii»- 

patHo  (Dh.  53,  392). 
ANUPAVADAKO  (a4f\).  Not  speakbg  iU  of  (see 

next).    B.  Lot.  866. 
ANUPAVADO,  Not  speaking   evil,  not  reviling 

[^  +  ^q  +  ^T^].   Dh.34. 
ANUPAVISATI,  To  enter  upon,  to  enter,  to  occupy 

[^  +  T|  +  t^rHj-  Dh.  228 ;  P£t.  87, 95.  P.p.p. 

anupavitfho,  having  entered  (Dh.  320). 
ANUPAYO,  Wrong  means  [^  +  ^ITRT]. 
ANUPILITO  (p'P'p.),  Trodden    upon,  oppressed 

[^  +  4H%7T=4^].    Dh.l63. 
ANUPO  (adj.).  Watery  [^1^].    Ab.  187,  813. 
ANUPPADAJJATI,  To  give  in  return  [1I1J  + 

Tl  +  ^].    P4t.ll. 
ANUPPADANAISI,    Giving     [iTS  +  TI  +  ^Pl]. 

Bhesajjdnam  an.,  administering  remedies. 
ANUPPADANIYO  (adj.).  That  ought  not  to  be 

produced  [^  +  ^  +  tf^]. 

ANUPPADAtA  (m.)   [H^  +  U+^J.     This 


ANU 


(44) 


ANU 


word  appears  to  mean  "  one  who  enoouragfes/'  or 
**  one  who  incites.''  It  occurs  in  the  two  phrases 
gamag'gdnam  vd  bhettd  bhinndnaik  vd  tmuppaddtdf 
and  bhinndnath  vd  $andhdid  sahitdnam  vd  anuppO' 
ddid. 

ANUPPADINNO  (p.j9.p.)>  Omn,  bestowed  [^  + 
T|-f^=^].    Kh.  12. 

ANUPPADO,  Not  arising,  non-appearance  [W  + 

ANUPPAi^l^AlTI  (/.),  Secondary  or  additional 
enactment  [^f^  +  TnTTfjT]- 

ANUPPANNO  (adj\),  Not  arisen,  not  bom,  not  ap- 
pcai^  [^  +  ^fH^  =  ^7]  •  jinuppanne  buddke, 
before  Buddha  was  bom  into  the  world  (Dh.  120, 
160,  416). 

ANUPPATTO  (p.p-p.  anup^f^ti),  Having  arrived 
at;  having  attained  [lIQHIH^  ^IHt]*  Dh.  69, 
72,  73,  109 ;  Alw.  I.  93.  Fayo  anuppatto,  grown 
old.    Mithilam  an.f  having  reached  Mithild. 

ANUPPIYABHAI^  {adj.\  Saying  pleasant  things, 
flattering  [^  +  fl^  +  ^+  1[^. 

ANUPUBBAA,  Regular  succession,  series  [^ITV- 
^].   Ab.429. 

ANUPUBBENA  {adv.\  In  regular  order,  succes- 
sively, grradually,  one  by  one,  in  due  course  [^^nf- 
^^] .  Anupubbena  vivarantOf  opening  them  one 
by  one  (Alw.  1. 79).  Anupubbena  nitnbd  vaddhkhsu, 
gradually  the  nimbas  grew  up  (F.  Jdt  6).  Anti^ 
pubbena  edrikath  earamdno,  wandering  from  place 
to  place.  Anupubbena  vayappattOy  in  due  time 
grew  up.    Dh.  43 ;  Mah.  26,  88,  174. 

ANUPUBBi  (/.),  Regular  succession,  order,  series 
[^irq^.  Ab.429. 

ANUPUBBIKATHA  (/.),  Successive  or  regular 
narration  [W^^jff+IWT]-  Dh.  79,  116; 
Ras.  26 ;  F.  J&t.  25. 

ANUPUBBQ  (a4/.).  Regular,  successive  [^ir^J^. 
Anupuibakathd,  regular  narration  (Mah.  130). 
Dasuttara  Sutta  enumerates  nine  Anupubbauirth' 
dhas,  or  *'  successive  destraction8,''the  destraction 
of  kdmasaSihd  by  the  attainment  of  the  first  Jfa&na, 
the  destruction  of  vitakka  and  viedro  by  the  attain- 
ment of  the  second  Jhdna,  ete.  There  are  also 
nine  Anupubbavihdras  or  "  successive  states,"  the 
attainment  successively  of  the  four  Jhdnas,  the 
four  Artipabrahmalokas,  and  of  »anhdvedatfita~ 
nirodho,  "  extinction  of  consciousness  and  sensa- 
tion." 


ANURADHA  (/.),  Name  of  one  of  the  Nakkhattas 

or  lunar  mansions  [^M^|^].   Ah.  69. 
ANURAjA  (m.).  Following  king,  successor  [yn  + 

ANURAKKHAQTA  (/.)» and  -^AlJE,  Guarding,  pre- 
serration  [^  +  ?:^1[].   Kb.  21 ;  Dh.  223,  305. 

ANURAKKHATI,  To  guard,  to  preserve;  to  ob- 
serve [ini  +  '?C1^]*  Dh.58;  Kh.  16.  Cdrittatk 
anurakkkUuriifto  keep  up  an  observance  (Mah.  159). 

ANURAKKHl    {adj.).  Guarding,  watching  over 

ANURODHO,  Compliance,  satisfaction  ['^nnclv]. 
Ab.  345 ;  Dh.  283. 

ANURUDDHO,  Name  of  a  cousin  and  eminent 
apostle  of  Buddha  [^^1^^  =  ^^] . 

ANURUJJHATI  {pan.).  To  approve,  to  be  pleased 
[WJ+^^-f^.    Dh.283. 

ANUROPAKO  (04;.),  Suitable  [^^^1^+  H]- 

ANURCPAA  (adv.).  According  to  [^g^MH]. 

ANURCPO  (aty.),  Suitable,  conformable,  proper 
[^1^1^].  Dh.  300.  With  gen.  AifoOt  drohako 
mama  amurdpOf  this  rider  suits  me  (Mah.  142). 
Tadamurdpena  tdpavyanjanena,  with  the  proper 
accompaniments  of  broth  and  curry  (Dh.  401).' 

ANUSAAVAGCHARAA  {adf}.\  Yearly  ['«ir  + 
<i^(^].    Dh.  120 ;  Mah.  241,  242. 

ANUSANDHI  (m.),  Ck>nnection,  application  [KW 
+  ^IfV]  •    AnM9andMm  ghafetiy  to  join  the  con- 
nection, i.e.  to  show  the  connection  between  the 
story  related  and  the  maxim  it  illustrates  (Dh.  89, 
99,  277»  305). 

ANUSANGlTO  {ppp.)^  Rehearsed  again  or  sub- 
sequentiy  [^  +  ^t4hT=  %]- 

ANUSArI  (af(;.),  Following  [^*[f»f\nj' 

ANUSARITO  (p.p.p.)>  ^%>  running  [^  + 
^].    Dh.410. 

ANUSARO,  Followhig,  conformity  [l^JHIT]- 
Ab.  79.  Instr.  antudrena,  according  to.  Sakke* 
tdnusdrena,  according  to  appointment  (Ras.  31). 
Dh.  126,  316. 

ANUSASAKO,  A  teacher,  preceptor,  mentor  [W^ 
+  1|7^+^|^].    Atthadhammdnutdgako,  tem- 
poral and  spiritual  counsellor  (F.  J4t.  7t  16). 

ANUSASANAM,  Instraction,  admonition ;  govern- 
ment [^gm4i^]>  Ab.  354;  Mab.  6;  P6t.  69, 
75.  LankddipanuidBanam  katvd,  having  governed 
Ceylon  (Mah.  242). 

ANUSASATI,  To  teach,  to  instract ;  to  admonish ; 
to  command ;  to  govern  [^IV^  + 1(1^  •  Mah.  9, 


ANU 


(46) 


ANU 


5%  198  ;  Dh.  14, 29, 326 ;  P^.  66.    Antudn  tarn, 
gave  bim  his  iostructions  (Mah.  177)* 

ANUSAYO,  Repentance;  indinatlon,  thought,  de- 
ure  [ifflpq^].  Ab.  853 ;  Dh.  411 ;  B.  Lot.  685. 
There  are  seven  Annsayas  or  inclinations,  kdmard^ 
gdnu8ayo,pafig'kdnu9ayOfiUtfhdntuayOt  vicikicchd' 
flmsoyo,  mdndnM9ay0y  bhavardg6ntuayOt  amjjdnu' 
Boyo. 

ANUSIKKHl  {adj.),  Stadyug,  learning  ["V^ff^- 
t^i(].    Dh.41. 

ANUSIKKHITABBO  {adj.\  That  onght  to  be 
Btadied  [^  +  fifNlf^  =  Hf^] . 

ANUSrrTHI  (/.),  Admonition,  command  [^PT  + 
firft].    Ah.  354. 

ANUSITTHO  (p.p.p.  anu9diaH\  Instructed,  ad- 
monished, ordered  [^HTflf?  =  ITT^l  *  ^^b*  73 ; 
Kamm.  5. 

ANUSOGATI,Tobewaa[irir+^pO.   Dh.  323. 

ANUSSARATI,  To  remember,  to  call  to  mind 
\^n  +  V]  •  P-p.  ofiKMoram,  anustaranto,  anuu^ 
artmdno  (Dh.  65,  226 ;  Mah.  195 ;  Kb.  12).  Adj. 
ammtiaraftiyo^  that  ought  to  be  remembered. 

ANU8SATI  (/.),  Recollection  [^+  ^glTl].  Ab. 
158 ;  B.  Lot.  794.  There  are  six  AnussatitthdfiM 
or  subjects  to  be  recollected — BuddhdnussaH, 
dhammdn^f  tildn,,  idnghdn,,  cdgdn.,  devatdnugaati, 
or  Buddha,  the  Law,  the  Church,  the  duties  of 
morality,  charity,  the  gods  (Dh.  346). 

ANUSSAVETI  (com.).  To  cause  to  be  heard ;  to 
proclaim,  to  announce  [^^^  +  4MI4i|R|  =  ^ • 
P6t.2. 

ANUSSAVIKO  (a^f.).  Traditional  [^ig^ftnj^ 

ANUSSAVO,  Report,  tradition  [^  +  ^IPI].  Ab. 
1199. 

ANU8SUK0  (adj.).  Free  from  desire  [^  +  ^^9] . 
Dh.  36.  At  Dh.  352  onustukko,  for  which  comp. 
Utiukkam  and  Appouukko. 

ANUSSUTO  (p.p.i».).  Heard  [^1^^  =  ^] .  B.Lot. 
337. 

ANUSSUTO,  At  Dh.  p.  71  this  word  is,  no  doubt, 
the  equivalent  of  ^  +  ^9^  +  ^llf  =  l^  with  the 

meaning  of  **  free  from  lust"  (comp.  dsava).    But 

there  is  another  reading  anusaadaih,  representing, 

I  Boppoee,  ^  -h  ^  +  ^^. 
ANUSCYATI  (/HIM.),  To  be  heard,  to  be  reported 

[^  +  ^=^. 
ANUTAKKETI,  To  consider,  to  bear  in    mind 


ANUTAPO,  Repentance  [^f^Jim].    Ab.  169. 

ANUTAPPATI  (poM.),  To  suffer,  to  fed  remorse, 
to  repent  [^H^  + 1^10^}  =  ^fl^.    Dh.  12,  55. 

ANUTHERAA,  Succession  of  elders,  apostolic  suc- 
cession [ll^  +  ^BTPnc]  •    ^«  ^^'  ^• 

ANUTHERO,  An  inferior  thera  [lV^  +  l|rf^]« 
Dh.  384,  where  it  is  opposed  to  mmffotthera,  **  pre- 
siding priest." 

ANUTTARIYAA,  Pre-eminence,  supremacy  [IV^- 
^fTC  +  If] .  There  are  three  Anuttariyas,  deusand' 
nuttariyath,  pafipaddnuttariyam,  vimuttdnuttO' 
rtyam.  There  are  also  six,  dasaandnuttariyamt 
Bavandn.f  Iddhdn.,  tikkhdn.,  pdricariydn.,  anvaaatd" 
nuttariyanhy  **  preeminence  in  insight,  in  learning, 
etc." 

ANUTTARO  {adj.).  Inferior;  unrivaUed,  preemi- 
nent, incomparable,  supreme  [^  +  ^^^^TC]  •  -^^* 
«94,  952 ;  Dh.  5,  10 ;  Kb.  9. 

ANUTTHAHANO  {adj.\  Not  exerting  oneself, 
sluggish  (see  UtthahaH).    Dh.  49. 

ANU7TIIA^^^>^<^^<>^®o^i^>  inactivity,  supine- 
ness  [^  +  ^<fm*l]-    Dh.  43. 

ANUTTHUBHAA,  The  Anushtubh  metre  [K^- 
^].    Ab.  945. 

ANUTTHUNATI,  To  bewail  [^  +  ^fiQ.  Dh. 
28,  323. 

ANUTTO  {adj.),  Not  uttered,  unexpressed  ["%(  + 

ANUVADATI,  To  blame,  to  censure  [IVW  +  n]. 

PAt  63. 
ANU  VADO,  Blame,cen8ure,  admonition  [Vf|^|f] . 

Ab.  120 ;  Pdt.  63. 
ANUVA8ATI,    To    inhabit    [^  +  ^^50-     ^• 

Gr.  132. 
ANUVASSAKO  {adj.),  Yearly,   annual   l^  + 

^  +  ^].    Mah.  66. 
ANUVASSAA  {adv.).  Yearly,  annually   [^W  + 

^r^].    Mah.  53,  232,  237. 
ANUVATAM  {adv.).  In  the  direction  of  the  wind, 

with  the  wind  [irg  +  ^PT]. 
ANUVATTAKO,  Follower,  attendant,  disciple  [^IT 

+  ^r^]-    Alw.  L  55;  Mah.  246;  P&t.  5. 
ANUVATTANAft,  Compliance  [l»|frf^].    Ab. 

345. 
ANUVATTATI,  To  follow;    to  conform  to;   to 

attend  upon,  to  associate  with  [yn  +  ^^]'  ^b« 

335 ;  Pdt.  27, 95. 
ANUVATTI  (/.),  Acting  in  conformity  with  [ITJ- 

^ftr].    Ab.  1174. 


I 
I 


ANU 


(46) 


APA 


ANUVATTi  (adj.).  Conforming  to,  obedient  to,  fol- 
lowing [Hjqn|i|J.    Dh.  16.. 

ANUVICARATI,  To  wallc  through  [^  +  f«T  + 
^q^.    Dh.  320.    Cans.  Monoid  anuviedreti,  goes 
over  in  his  mind,  studies. 

ANU  VIGINTETI,  To  meditate  upon  \yn  + 1^  + 
^;^.    Dh.e6. 

ANUVIJJOTATI,  To  shine  on  in  succession  [^ 
+  f^  +  ^].    Cl.Gr.  131. 

ANUVILOKETI,  To  take  a  view  of  [HlJ  +  f^  + 

ANUVITAKKETI,  To  reflect  upon  [^QW  +  fif  + 

ANUVYAf^JANAlk,  Minor  characteristic  [^  + 
iqqpl] .  There  are  thirty-two  Mahdpuri»alokkhO'' 
tMffM,  or  characteristics  of  a  Buddha,  and  also 
'  dghty  Anuvym^andm^  or  minor  characteristics, 
such  as  a  weli-ronnded  form,  well-proportioned 
members,  the  finger-nails  smooth  and  copper- 
coloured,  ete.  Man.  B.  369;  B.  Lot  583  and 
foU. ;  Dh.  314, 315. 

ANUYOGi  (a4;.).  Devoted  to,  applying  oneself  to 

ANUYOGO,  A  question ;  being  addicted  or  devoted 
to,  applying  oneself  to,  practising,  zeal,  exerting 
oneself  [^fWlJt^].  Ab.  115.  Anuyogam  daddH, 
to  apply  oneself  to.  Jdgariydnuyogo,  practising 
watchftklness  (Alw.  I.  zxxiv).    Kb.  18. 

ANUYUf^JATI,  To  practise,  to  be  addicted  to,  to 
devote  oneself  to,  to  be  zealous,  to  exert  oneself 
[^pf -f^^ll].  Buddhdnom  sdiofuim  anuyv^ja, 
devote  yourself  to  the  religion  of  the  Buddhas 
(Alw.  I.  92).  Pomddom  onuyut^anti,  give  them- 
selves up  to  sloth  (Dh.  5,  6).  Surdmerayaftd" 
nam  onuyw\faHy  is  addicted  to  drink  strong 
drink  (Dh.  44).  Mah.  141 ;  Dh.  182,  319,  370, 
394.  P.pres.  of  the  pass,  anuyn^fiyamdno,  being 
questioned  (Pdt.  86). 

ANUYUTTO  {p.P'P.  last),  Addicted  to,  devoted  to 
[^+^=^9^-  y^^t^  Bcc.  Fisdkadananafk 
anuyuttd  viharanti,  live  addicted  to  worldly  plea* 
sures  (Kb.  18).    Alw.  I.  107;  Dh.  358. 

ANVACAYO,  Adding  an  object  of  secondary  import, 
a  function  of  the  particle  ca  [^«^fH|€|] .  Ab.  1187. 

ANVADDHAMASAA,and  ANVAPQHAMASAA 
(adv.).  Every  fortnight,  twice  a  month  [^^  -l- 
iNI  +  W[^]'   Kamm.  35 ;  P4t.  108 ;  Dh.  153. 

ANVAGA,  see  AnveH. 


ANVAHATO  (p^.p.).  Struck,  agitated  [^  + 

+  fW=f^.  Db.a 

ANVASSAVATI,  To  flow  from,  to  result  from 
[^  +  "^  +  ^1-    B.  Lot  471 ;  Kuhn  K.  S.  24. 

ANVAVASITO  (p.p.p.).  Situated  on  or  near  [^ 
+  ^R  +  t%nf  =  fsr].   Cl.Gr.  131. 

ANVAYA,  This  word  is  a  gerund  from  If^+lC^ 
formed  on  the  false  analogy  of  gerunds  like 
-mdya  from  fl|.  It  seems  to  mean  *<  following 
upon,"  "  in  consequence  of,"  **  after.**  Dh.  120, 
205,  226,  268, 378,  403. 

ANVAYO,  Ck>nnection ;  race,  lineage,  fiunily ;  suc- 
cession [^RBlir].    Ab.332. 

ANVESANA  (/.),  Search  [^r^t^irr].   Ab.  428. 

ANVESATI,  To  seek ;  to  search  [^^  +  1C$.  Dh. 
255.    P.p.p.  antfento  (Ab.  753). 

ANVETI,  To  foUow  [^  +  t}'  Ndbbafuuh  tniom 
amveti,  poison  does  not  affect  him  who  has  not  a 
wound  (Dh.  23).  Aor.  onvagd  (Mah.  48,  155). 
Inf.  anvetum  (Dh.  204). 

ANVITO  {p.p.p.  last).  Possessed  of  [^rfS^HT^  X\' 
KafidattoyanvUo,  possessing  three  divisions  (Alw. 
I.ix). 

ANYAlfl,  Being  in  debt  [^BUT  +  ![]> 

APA  {adv,  and  prep.).  Away;  from,  away  from 
\yn\'  Ab.  1184.  With  abl.  Apa  Mdya  dyoxH 
vdfdjd,  the  merchanto  come  from  the  hall  (Kuhn 
K.  S.  23 ;  CI.  Gr.  139).  Used  in  composition  witii 
verbs  and  their  derivatives. 

APABBATO  (adj.),  Reaching  to  the  mountain  [^ 

-furHhr]-  ci.  Gr.  87. 

APABHATO  (p.p>p-).  Brought  away  [ygq  +  ^  + 

»f=^].    F.  Jat.55. 
APACAYATI,  To  honour  [yn  +  ^TT^].  Dh.288. 
APACAyI  («&•.),  Honouring  [HM^lfiwJ^    Dh. 

20, 185,  186. 
APACAYITO  (p.p.p-),  Honoured  [VM^|f€|l|  = 

f^].    Ab.750. 
APACAYO,  Loss,  decay ;  honour,worship  [l|l|f|€|] . 

Ab.  763,  1082. 
APACGAKKHO  (adj.).  Unseen,  indefinite  [^  + 

iniri^]-  Ab.  716 ;  Alw.  I.  6. 
APACGAlir,  Offspring  [IR^W].    Ab.  240;  Alw.  I. 


XXIX. 


APAcI  (/),  The  Soutii  [^RT^].    Ab.  29. 
APAGITI^  (/),    Offering,    worship;    loss,    decay 

[imMn].   Ab.  425,  1117. 
APACITO  (p.p.p.),   Honoured    [V?f^=f^]. 

Ab.  750. 


Apa 


(47) 


APA 


APADA  (/.),  Misfortane,  necessity  [^HPI^.    Ab. 

385 ;  743 ;  Kb.  13. 
APADADATI,  To  take  away   [^R  +  ^].    CI. 

Or.  117. 
APADAKO  {a^.\  Having  no  feet  [^  +  1|T^  +  ^] . 

APADANAA,  Breaking  off,  removing;  a  deed, 
heroie  action;  a  tale,  a  legend  [^R  +  ^T^]- 
Ab.  943.  In  tbe  sense  of  "  deed"  and  "  legend" 
the  Sanskrit  equivalent  is  ^fl|^|<|.  Ap<uldnaih 
is  the  name  of  the  thirteenth  book  of  the  Khudda- 
kanikiya ;  it  is  a  collection  of  tales  of  meritorious 
actions  performed  by  Buddlias  and  eminent 
Arahds,  as  for  instance  Ananda,  in  former  exist- 
ences (E.  Mon.  170 ;  B.  Intr.  64,  437). 

APAdANAA,  Taking  away,  removing;  in  gram, 
the  ablative  relation  [lHmd|*l] .  Knbn  K.  S.  23 ; 
a.  Gr.  117. 

APADESO,  Stating ;  pretext,  deception,  stratagem  ; 
cause  [HM^^].    Ab.  860. 

ApADETI  (eottt.  dpajjati)^  To  put  into  a  certahi 
state ;  to  inflict  [^mi^i|ff|  =  ^]*  With  two 
ace.  Bah^  khuddake  pdjui  aanghdtam  dpddeniOf 
inflicting  destruction  upon  many  minute  creatures 
(P&t.  xxviii). 

APADH  ARAI^AA,  Covering  [m  +  VTT^]  • 
Ab.  50. 

ApADI,  see  ApajjaH, 

APADISATI,  To  tell  of,  to  show  [lV^  +  f|[ir]. 
Dh.  364. 

APADO,  see  Padam. 

APAGA  (/.),  A  river  [^Sim^].    Ab.  681. 

APAGACCH ATI,  To  go  away,  to  depart  from  {ym 

+  9n(].    With  abl.  Tamhd  pdpapuggald  apa* 

gaecheyya^  should  depart  from  that  sinful  man 

(F.  J^  14).  Aor.  apdgami  (Mah.  119),  apagacchi 

(Dh.  299).    Ger.  apagantvd  (Dh.  241). 

APAGAMO,  Departure  [iV^^^iT].    Ab.  764. 

APAGATO  (p-p^p*  apagaeehaH)^  Gone  away  from, 
departed  [yr^  +  ^Pf  ==  ^^R^*  Alw.  I.  54.  Apo' 
gaimfinSidnOf  deprived  of  sense  (Dh.  179).  Apaga- 
takdfakatk  vaithatk^  doth  free  from  black  specks. 

APAHARO,  Taking  away  [^RVTT]* 

APAJITO  (|».p.p.),Defeated  (?)  [^IR  +  fWf  =  ftl]  • 
Dh.19. 

APAJJANAft,  Entering,  felling  into  {see  neat). 

APAJJATI,  To  enter ;  to  fall  into ;  to  undergo 
[in  +  1|V].    Dh.  55.    Sammoham  dp.^  to  fall 

into  a  swoon.      Samvegam  4p«»  to  be  grieved. 


Fisidsarii  dp.^  to  l)ecome  confident  (Dh.  48),  Lopam 
dp.f  to  undergo  elision.  A^kdro  U'4tam  dp.^  a  is 
changed  to  u.  Apattim  dp,,  to  fall  into  sin  (Dh. 
103;  Pdt.  69).  Cakkhundriye  iaikoaram  dpajfati, 
brings  the  eye  into  subjection.  Aor.  dpddi  (Dh.  48). 
Inf.  dpajjitum  (Ras.  16).  Ger.  dpajjiUfd  (Dh. 
103;  P&t.  3).     P.p.p.  dpanno. 

APAJJITA  (m.).  One  who  falls  into,  is  guilty  of. 
Formed  from  dpajjati  on  the  analogy  of  such 
words  as  ^iflfH. 

APAKADPHATI,  To  remove,  to  put  away  [^p|  + 
9^].    Dh.  209,  275. 

APAKKAMATI,  To  depart  [l«1|  +  ^Pl].  With 
abl.  Y^thd  apakkamma,  having  left  the  herd 
(Dh.  106).  Fihdramhd  apakkamum,  they  aban- 
doned the  monastery  (Mah.  236).  Mah.  44 ;  Dh. 
143, 194 ;  F.  J4t.  13,  46. 

APAKKAMO,  Departure ;  retreat,  flight  [^PHPT]- 
Ab.402. 

APAKKO  {adj.\  Unripe  \^  +  HW]. 

APALAPO,  Keeping  silence  about,  secrecy  [^iiri|- 

APALOKANAA,  (Hving  notice  of  an  intention; 
obtaining  leave  [^nf  +  fft^+^PT]*  Apalo^ 
kanakammatk  is  the  name  of  a  Sanghakamma, 
or  ecclesiastical  ceremony,  for  obtaining  the  formal 
consent  of  the  priests  to  a  proposed  course  of 
action;  first  the  permission  of  the  Sangha  or 
assembly  of  priests  is  obtained  to  introduce  the 
proposal,  then  the  proposal  is  formally  announced 
to  the  assembly,  and  their  assent  three  times 
asked  for  (P4t.  59). 

APALOKETI,  To  give  notice  of,  to  obtain  consent 
or  permission  [^m  +  Wt^.  Anapaloketvd 
bhikkhtuangham,  without  informing  the  priests  of 
his  intention  (Dh.  105).  Pdt.  61,  62,  97,  98,  108. 
Apalokitanif  the  Unseen,  Nirvioia  (Ab.  7). 

APAMAGGO,  The  plant  Achyranthes  Aspera 
[^nrRpI]-    Ab.583. 

APAMARO,  Epilepsy  [m^TTT]-  Ab.  325; 
Kamm.  4.    See  also  Apasmdro, 

APANAA,  Breathing  out,  respiration  [^nTTf]* 
Ab.39. 

ApANAA,  a  place  where  people  drink  together,  a 
tavern  [HinrR]*    Ab.  534 ;  Dh.  299,  307. 

APANAMETI  (cau9.).  To  remove,  to  carry  off  [^HT 

+  Tr«Rrfn=«nt]-  Kh.  13. 

APANAYANAA,  Removing  [^Rilinr]. 
APANETI,  To  remove,  to  put  away  [liR  +  i(t]- 


' 


APA 


(48) 


APA 


Opt.  apaneyya  (F.  Jdt.  12).  Ger.  apaniya  (Mah. 
210),  apanetvd  (Dh.  107,  364 ;  Alw.  I.  czziv). 
Ndgaddsakardjdnam  apaneivd,  having*  deposed 
king  Nligad&saka  (Mah.  15).    P.p.p.  apanUo. 

APANGO,  and  -GAA,  The  outer  corner  of  the  eye ; 
a  sectarial  mark  on  the  forehead  [^Mljj*]  •  Ab. 
261,  1116. 

APANIDHETI,  To  hide  away,  to  conceal  [^HT  + 
t^f  +  >arr]*  P^^  10-    Cans.  apanidkdpeH  (ditto). 

APANIKO,  a  tradesman  [^THHir  + 1[^]  •  Ab.  469. 

APANITO  {p»P'P'  apaneti),  Removed,  put  away 
[^R'fVff  =  ^]-    Alw.  I.  76. 

APAI^fJVAKO  (adj.).  Certain,  tnie,  absolute.  Ab. 
698.  jipafifuikam  fhanam,  real  things,  i.e.  abso- 
lute truth  as  opposed  to  inductive  reasonings 
(Man.  B.  112). 

APAN]^fATTIKO  (adj,).  Not  appearing,  not  exist- 
ing [^  +  miTTT  +  T^]  •    Bh.  121,278. 

APAf^^O  (adj.).  Without  wisdom,  foolish  [^  + 

HUT]-    Dh.e7. 
APANNO  {p^p'p.  dpajjaii).  Entered  upon,  fallen 

into;    unfortunate    [WPfl  =  ^7]-      Ab.  743; 

P4t.  97*    Pdrdjikam  dpattim  dpanno  hotif  he  has 

committed  a  P.  offence  (Pdt.  68).  Fivddam  dpannd, 

having  got  into  a  dispute.  ^dayi(/9anfio,unmerciful. 

Pardjayam  4panno,having  suffered  defeat  (P&t.65). 

jipanno,  having  fallen  into  sin  (Pdt.  3).  Apanna^ 

8attdf  a  pregnant  woman  (Ab.  239). 
APANO,  a  bazaar  or  market,  a  shop   [^innir]* 

Ab.  213;  Mah.  25,  139,  213. 
APANUDATI,  To  remove,  to  dispel  [^R  +  ^  + 

1}^].    Dh.  96. 
APARABHAGE  (adv.).  Afterwards,  subsequently 

[^WT  +  ^TTT  loc].    F.  Jdt.  49;  Dh.  78,  114, 

153,  310.    Tato  aparabhdge,  thereafter  (Dh.  421). 

Kassapassa  bhagavato  aparadhd^e,  since  the  time 

of  K.  Buddha  (B.  Lot.  364). 
APARADDHO  {p'p^p*  aparajjhati).  Having  sinned, 

guUty[lBirrnr=KT^].    Dh.  148. 
APARADHO,  Offence,  guilt,  crime,  sin  [^nT^T^]. 

Ab.  355 ;  Dh.  378. 
APARAGOYANAlVf,  Name    of  one  of  the  four 

Mahidlpas  or  great  continents  [^HIT  +  4^^!^]  • 

Ab.  183 ;  Man.  B.  4,  449. 
APARAJITO  (adj.),  Unconquered  [^  +  t|TTt^ 

=  ^] .    Kb.  6.    Fem.  apardjitd,  name  of  a  plant 

(Ab.  584). 
APARAJJHANAM,  Injury  (tee  next). 
APARAJJH ATI,  To  offend  against ;  to  injure ;  to 


sin  [^R  +  Tn|]-    ^>^^  ^^'  (Kuhn  K.  S.  28). 

With  loc  (Dh.  149,  203,  374). 
APARAJJU  (adv.).  On  the  following  day,  next  day 

[^Vq^^]-    Ca.  Gr.  69 ;  Pdt.  89. 
APARAA  (adv.).    Moreover,   further    [HM4^I{J» 

Ath(lparam,  and  further.    See  Aparo. 
APARAA,  Not  the  further  bank,  this*  side  [^+ 

T[p(].    Ab.  665 ;  Dh.  69. 
APARANHO,  The  afternoon  or  evening  [^TTnV]  • 

Mah.  170. 
APARAl^AM,  A  name  given  to  certain  sorts  of 

vegetables  [ITT^  +  ^m].   P^  71,  72 ;  Ab. 450. 

P&t.  87  mentions  mugga,  mdsa,  tila,  kulaitha, 

aldbu,  kumbhapda,  as  of  this  class. 
APARANTO,  The  future,  futurity  [^R^  +  "V^]. 
APARAPARAlil  (adv.).  On  and  on,  successively; 

up  and  down,  backwards  and  forwards  [HM^HI4, 

+  WQ.    Dh.  86, 172,  315,  320 ;  Has.  26. 
APARAPARO  (adj.).  Following,  successive  [m- 

^^].    Apardpareeu  divmeeu,  on  the  succeeding 

days  (Dh.  146). 
APARASELO,  The  western  mountain  behind  which 

the  sun  sets  [^fftf^  +  1^] .    Ab.  606. 
APARIMAJ^O  (adj.).  Undefined,  indefinite ;  bound- 
less, immense  [^  +  M(Xi41I||]  •  Kh.l6 ;  Alw.  1. 97. 
APARIMITO   {adj.).  Boundless,  unmense  [lV  + 

lrf^finf=W].   Kb.  21. 
APARISESO   (adj.).  Without   remainder    [^  + 

Ml\i)M]*     Ifne    cattdro    mahdbh&td    apat%$eid 

ntrujjhanH,  these  four  elements  are  destroyed 

without  remainder  (B.  Lot.  514). 
APARITASSi    (a^.).    Undaunted    [l|  +  trf^  + 

APARI YANTO  (adj.).  Boundless,  unlimited ;  indefi- 
nite [^  +  irS^].    F.  Jdt.  18,  19 ;  Man.  B.  492. 

APARO  (adj.).  Other;  subsequent,  following; 
western  ["IRT]  •  I>eclined  like  Sabbo  (CI.  Gr.  52). 
Plur.a|Mir&  (F.  J&t.  52).  Khipitvd  aparam  kap^am, 
having  shot  another  arrow  (Mah.  156).  Aparo 
nayo,  another  way.  Na  hi  dhammdparaik  atthi, 
for  there  is  nothing  besides  the  Law  (Ras.  17). 
Aparakdlamhi,  in  after  times,  subsequently  (Alw.I. 
64,  65).  Aparabhdge,  subsequently  (see  separ.). 
Alw.  1. 97,  102 ;  Kh.  20 ;  Dh.  249. 

APASADETI  (eaue.).  To  upbraid  (?)  [^[q  +  ^Tf]- 
Dh.  143,  263 ;  Fit  20. 

APASAKKATI,  To  depart  l^T  +  ^HJ  •    P^t.  20. 

APASAVYO  (adj.).  Right  (not  left) ;  contrary  [m 
+  ;ER|].    Ab.  719. 


APA 


(49) 


API 


APASMARO,  E^Uepsy  [iRll^nT]-    Ab.326.   See 
also  Apam^ron 

APASSENAlfir,  The  followingr  text  occurs  in  San^d 
Satta,  Catidn  apaatendnh  idh'  dmuo  bhikkhu 
wmikMy'  ekam  patisevaii  sankhdy*  ekatk  adhivd" 
weti  mmkh^  ekam  paHwjjeH  aankhay*  ekam 
tmodeti.  Here  pafUevUahbo  is  explained  to  refer 
to  tbe  four  paocayas,  adhivdsetabbo  to  heat  and  cold, 
parivajjetahbo  to  dangeroas  animals,  and  vinode- 
tabbo  to  lust,  heresy,  and  other  sins.  I  am  dis- 
posed to  think  that  apastenam  represents  ^|1|  + 
^+  ^RPly  and  to  mean  ''  that  which  should  be 
observed  or  had  recourse  to."  The  comment  says 
^MsteudnUi  epauaydni  (iRT^RT  ?),  and  the  TOtd 
i^foaedyitahbatthena  apateaydni, 

APATHAM,  No  road,  absence  of  a  road  [^HTW]* 
Ah.  UK3. 

APATTADHIKARAJyAA,  Question  of  guHt  (see 
Adhikaranaik), 

APATTAKO  (atff.),  Not  having  a  bowl  [^  +  IHTW 
+  ^].    Pdt.xxvi. 

APATTHO  {p.p.p.)y  Laid  aside,  thrown  away  [^pi 
+  ^rar=:^.    Dh.27. 

APATTI  (f.\  OflTence,  guilt,  sin,  crime  [^IHlfn]. 
PMjikdpatH,  and  pdrdjikd  dp.,  a  Pdrdjika  offence 
(Pdt.68).  TA«//acco^4|9am*,  a  Thullaccaya  offence. 
Apatti  appears  sometimes  to  be  used  adjectively  in 
the  sense  of  "  guilty,"  e.g.  yo  pahb^eyya  dpatH 
dukkaiataoy  '*  he  who  shall  ordain  such  a  one  shall 
be  guilty  of  dukkata**  (Alw.  I.  72),  and  andpatti 
bhikkhu  pdrdjikaeaa  dpatti  dukkatassa,  "the 
priest  is  not  guilty  of  pdrdjika,  he  is  guUty  of 
dokkata.''  But  in  both  these  examples  it  is  per- 
haps possible  to  take  dpatti  as  a  noun  ('<  there 
is  the  guilt  of  d.**). 

APATTIKKHANDHO,  Group  or  class  of  offences 
['mMrn+  ^IP^].  There  are  seven  classes  of 
priestly  offences,  of  different  degrees  of  heinous- 
ness,  viz.  Pardjika,  Sanghadisesa,  Thullaccaya, 
Nlssagg^  PAdttiya,  Dukkaja,  DubbhAsita. 

APATTIKUSALATA  (/.),  SkiU  in  offences,  i.e. 
skUl  In  determining  to  which  dass  an  offence 
Wongs  [^Rnif^  +  ^flHr  +  TTT]. 

APAVADO,  Blame,  abuse  [^Vmrr^].    Ah.  120. 

APAVACJGO,  Completion;  renunciation,  abandon- 
ment; final  deliverance,  Nirvfiva  [inW^].  Ab. 
8,896,910;  B.  Lot.  313. 

APAVAHATI,  To  carry  away  [^n?  +  to]. 


APAVAJJANAlif ,  Giving  away,  giving  up,  sacri- 
ficing [^nT+^+^R].    Ab.420. 
APAVARA]yA]!if,Covering,concealing  [lfl|€||^|||]. 
APAVIDDHO  (p.p./>.)»  Thrown  away,  discarded 

[^nTftir=iirH]-  Dh.62,392. 

APAYANAM,  Going  away  [^nWHl]. 
APAYATO  {pp.p.).  Fallen  away,  departed  [^M^M 

=  ^],    Alw.  I.  vii. 
APAYIKO,  One  suffering  in  an  Apdya  [^TTRT  + 

JJ$].    B.  Lot.  310. 
APAYO,  Going  away,  departure;  disappearance, 
loss;  misfortune,  ruin  [^n^TRr]-    PiydpdyOylwB 
of  what  is  dear  to  us  (Dh.  38).     Cha  bhogdnatk 
apdyamukhdnif  six  means  of  dissipating  wealth. 
ApdyoMahdyOy  a  spendthrift  or  debauchee  com- 
panion.   There  are  four  Apdyas, "  states  of  suffer- 
ing or  punishment '';    they  are  naraka  (hell), 
tiracchdna  (animals),  the  peiiUoka  and  the  asura' 
loka,     Catubbidho  apdyaloko^  the  four  worlds  of 
suffering  (Dh.  209).    Kb.  9 ;  B.  Lot.  806. 
APEKHA,  and  APEKKHA  (/.),  Desire,  lon^ng, 
affection,  care,  regard  [^|^^].    Dh.  62,  412; 
P&t.  89.    Nirapekkho,  regardless  (Dh.  2S5). 
APEKKHATI,  To  regard,  to  mind ;  to  look  for,  to 
expect;  to  look  at  [^R  +  t[^-    Jivitam  ana- 
pekkhitvd,  regardless  of  my  life  (Mah.  197).    P.p. 
apekkhamdno  (Pdt.  89),  apekkhanto  (Mah.  64). 
Mah.  196,  230. 
APETI,  To  go  away  ["^q  +  t^].    With  abl.  Gdmd 
apenti,  they  leave  the  village  (Kuhn  K.  S.  23). 
Imper.  2nd  pers.  sing,  apehi  (Dh.  107). 
APETO  (ppp.  kut)f  Having  departed  ;  free  from, 
deprived  of  [^|^=  ^.  With  abl.  Methunaamd 
apeto,  having  departed  from  fornication.    With 
instr.  Apeto  damaeaccena,  void  of  temperance  and 
truth  (Dh.  2).    Apetavmnd^y  senseless  (Dh.  8). 
Dh.  18. 
APHALO  (a4/.)fWithout  fruit,  unproductive,  barren, 

unprofitable  [^  +  J3n\  -    Ab.  541 ;  Dh.  10. 

APHASU  (n.),  and  APHASUKAA,  Discomfort, 

uneasiness,  ailment,  sickness  (see  Phdau),  P&t.  18 ; 

Dh.  81,  84,  89,  95,  166.    Aphdtum  karoH  (with 

gen.),  to  annoy  (Pit.  107). 

API,  and  PI  (part,).  Also ;  even ;  though ;  merely 

[^Im] •  Ab.  1 183.  Pahdya rqjjam api ndtitanghe, 

leaving  my  kingdom  and  my  friends  (Has.  21). 

Aham  pi  gamiudmi,  I  will  go  too  (Dh.  79).  Pubbe 

pif  in  a  former  existence  also  (F.  Jit.  16).   Vdfdjo 

pi  tarn  pahdya  pakkdmif  and  the  merchant  left  him 

7 


API 


(50) 


APP 


and  went  his  way  (F.  Jdt.  16).  Dassdmi  ongam 
api  jUntan  ca,  I  will  g^ve  both  life  and  limb 
(Has.  16).  Yasapadbajanam  pi  ca,  and  also  Yasa's 
embracing  the  ascetic  life  (Mah.  180).  Api — api, 
both — and  (Dh.  23 1).  Sihcati  pi  sincdpeti  pi,  both 
sprinkles  and  causes  to  sprinkle  (P4t.  74).  Pancdpi 
ie  mahdtherd  therdrittkddayo  pi  ca,  both  the  five 
great  elders  and  the  elders  of  whom  Ariftha  was 
the  first  (Mah.  126),  Pakkdni  pi  apakkdni  pi, 
both  ripe  and  unripe.  Api  dibbetu  kdmesu  raiim 
90  nddkigacchaH,  even  in  celestial  pleasures  he 
finds  no  happiness  (Dh.  34).  Api  cakkavatHrdjd, 
even  a  universal  monarch  (Alw.  1. 76).  Dtuakkh" 
attum  ffijdtdpi  khopana  takim  vijdtd  viya  amha^ 
tayabband  heva  hoti,  though  she  has  borne  ten 
children  she  is  as  young  looking  as  if  she  had 
been  but  once  a  mother  (Dh.  233).  Eko  pi  nd* 
sakkhi,  not  even  one  was  able  (F.  Jit.  5).  Ekava^ 
canam  pi  kathetum  na  iakkoti,  is  unable  to  say  a 
single  word  (F.  Jit.  8).  So  sdsanatsa  ddyddo  hoti 
no  ddyako  api,  he  becomes  a  kinsman,  not  a  mere 
benefactor,  of  Religion  (Mah.  36).  Te  taiyo  pi 
uddhari,  pulled  them  out  all  three  (Has.  30). 
Jdnanto  pi  na  sakkd  ti  rdjdnam  dha,  though  he 
knew  it,  he  said  to  the  king,  I  cannot  identify  it 
(Mah.  177).  Bandhdgdranivdsena  dukkhitam  pi 
narddhipam  dukkhdpetum,  to  afflict  the  monarch 
already  suffering  from  his  imprisonment  (Mah. 
260).  Uparajjam  Mahindana  ddtukdmo  pi,  though 
anidous  to  confer  the  viceroyalty  on  Mahinda 
(Mah.  36).  Eva  sante  pi,  in  spite  of  this  (F.  Jit.  7). 
Ma  kaddcipi,  never  at  all  (Mah.  158).  Api  is  some- 
times a  particle  of  interrogation^  e.g.  Api  bhante 
pifLdaih  dlabhamdnojigacchddukkhenapili^  attha. 
Lord,  not  receiving  alms  are  you  suffering  from 
hunger  ?  (Dh.  353) ;  Ap*  dmuo  amhdkam  tafthd' 
ram  Jdndsi,  Pray,  sir,  do  yon  know  our  teacher  ? 
(Pdt.  xxvi).  With  foil,  nu  kho  expresses  an  em- 
phatic interrogation :  Api  nu  kho  koci  upaddavo 
atthi.  Pray,  have  you  any  cause  of  distress  ?  (Dh. 
154) ;  Jdtinirodhd  api  nu  khoJardmarafUNkparmd'' 
yetha  no  A'  etam  bhante,  tell  me,  after  the  cessa- 
tion of  birth  could  decay  and  death  exist  ?  Cer- 
tainly not.  Lord.  Api  ca  khopana,  however,  never- 
theless (F.  Jit.  9).  With  foil,  ndma,  Api  ndma, 
perhaps  (Ab.1191).  Api  ndma  evariipopi  rakkhaso, 
dhammam  jdneyya,  perhaps  even  a  rakkhasa  like 
this  might  be  acquainted  with  the  Law  (Ras.  21). 
— When  followed  by  a  word  beginning  with  a 


vowel,  Api  sometimes  becomes  App  (Sansk.  apy), 
e.g.  app-'Cva-ndma,  "  perhaps."  The  initial  a  of 
Api  is  sometimes  absorbed  by  sandhi,  as  ajjdpi  = 
ajia  api,  cdpi  =  ca  api,  n^  =  na  api.  The  final 
i  is  sometimes  elided,  as  sabbe  p'  etc  =  sabbe  pi  ete 
(Mah.  253),  tatrdp*  dnfh=ztatra  api  dtifh.  The 
mutilated  form  Pi  owes  its  origin  to  the  frequent 
elision  of  the  initial  a  in  sach  cases  as  fnanutto  'pi, 
vd  *pi,  9abbe  *pi.  Thb  elision  was  so  frequent  that 
Pi  came  to  be  looked  upon  as  a  perfect  vocable, 
and  thus  we  have  such  forms  as  dutiyam  pi,  iti  pi, 
tint  pi,  in  which  an  initial  a  is  ignored.  It  is  equally 
correct  to  write  manu$80  'pi,  vd  'pi,  etc,  or  manuito 
pi,  vd  pi,  etc,  but  the  latter  forms  are  the  more 
convenient.    See  Pi, 

APlDHANAlil,  Covering,  concealment ;  a  cover,  a 
lid  [^fMMI*l]»   Ah.  51.    See  also  Pidhdnam. 

APO,  Water  [^ini:  =  ^n(J .  Ab.  661 ;  B.  Lot.  514. 
Retains  its  form  in  composition,  as  ^^)odhdtu,  ^^Hh' 
koiifuim,  etc. 

APPABADHATTA A,  Freedom  from  illness  [^T^ 

APPABADHO,  Slight  illness,  tolerable  health 
[^IHT  +  ^inrra]-  This  word,  though  literally 
meaning  "  slight  illness,"  is  used  in  the  sense  of 
"  good  health" (<y»pdbddhatd  ti  arogatd).  Anandofk 
appdbddhaik  pucchati,  asks  A.  about  his  good 
health,  viz.  asks  if  he  is  in  good  health  (B.  Lot. 

427). 
APPAbADHO  (a4f.),  In  good  health  (see  last). 

Alw.  I.  108. 
APPABHAVO,  Fewness,  paucity  [mT-f  ^TTV]. 

Kb.  21. 
APPABHIKKHUKO  {adj.).  Containing  few  priests 

[^l^  +  fH^  +  ^].    AJW.L92. 

APPABHOGATTA]fi[,Poverty[^RlSI  +  7^  +  ^]. 

APPABODHATI,  I  have  met  with  this  word  only 
at  verse  143  of  Dhammapada,  in  a  phrase  the 
exact  meaning  of  which  it  is  difficult  to  determine — 
yo  nindam  appabodhati  asio  bhadro  kaadm  iva, 
Fausl)dll  takes  appabodhati  as  the  equivalent  of 
^  +  H^ImHIj  ^^^  renders  the  sentence  *' who 
does  not  excite  (g^ves  no  occasion  for)  blame,  as 
a  spirited  horse  does  not  need  the  whip.''  Dr. 
Weber  refers  it  to  IR^  +  ^ftVfW?  Aiid  compares 
the  analogous  compounds  alpa-man  and  bahu- 
man ;  in  this  case  the  line  might  mean  '<  he  does 
not  resent  (lit  makes  little  of,  acquiesces  in) 
reproof,  as  the  spirited  horse  does  not  resent  the 


APP 


(61) 


APP 


whip  but  answers  to  it''  Subh6ti  is  of  opinion 
that  i^^  is  tlie  prep,  opa  witli  the  consonant 
doobled  metri  causft,  and  this  seems  to  l>e  in  agree- 
ment with  the  comment,  which  says  nindom  apa- 
haranio  buJjhafiH  appabodhati.  The  comment 
eWdently  understands  it  in  the  sense  of  "wards 
off  reproof,"  sees  his  error  in  time  to  amend  it,  and 
so  averts  the  threatened  reproof  {uppannam 
nimdatk)^  just  as  a  spirited  horse  does  not  wait 
for  the  strolce  to  fall,  but  as  soon  as  the  whip  is 
raised  starts  forward,  and  thereby  renders  the  blow 
unnecessary  {atiani  patamdnam  kasam  apaharati 
attani  patitum  na  deity  "  arrests  the  whip  in  its 
fidl,  and  does  not  suffer  it  to  reach  him  "), 

APPACGAYA   (adv.).    Without   a   cause    [^  + 
irVRT  abl.]. 

APPACCAYO,  Mistrust,  heartburning,  discontent 

APPADHANO  (adj.).  Secondary,  subordinate  [^  + 

l|^n«r].    Ah.  787. 
APPADlPO  (adj.).  Without  a  lamp  [^  +  H^]. 

P4t.  105. 
APPADUTTHO  (a4;.),Undepraved,  innocent  [IR  + 

APPAGABBHO  (o^/.),  Free  from  boldness  or  impu- 
dence, retiring,  modest  [^  +  inrer].  Dh.  44; 
Kb.  16. 

APPAHARITO  (adj.).  Having  little  grass,  free 
from  grass  [^9^  +  ^(\c|J.  Pat  13. 

APPAKIGGO  (adj.).  Having  few  duties,  free  from 
care  [^p?l|  +  W5]-    Kb.  16. 

APPAKO  (adj.).  Few,  litUe,  trifling  ["H^  +  ^J. 
Dh.  16, 381. 

APPALABHO   (a^f.).  Receiving   little   [^V^  + 
Wnr]-    Dh.  06,  220. 

APPAMADO,  Vigilance,  carefulness,  thoughtful- 
nesB,  earnestness,  zeal ;  diligence,  haste,  despatch 
[^  +  IVTIT^]-  Dh.  6 ;  Kb.  6 ;  Mah.  132,  261. 

APPAMAI^ABHO  (adj.).  Of  infinite  splendour 
[^nnm  +  ^IRTr]*  The  Appamdfulbkd  devd  «re 
the  inhabitants  of  the  fifth  Brahmaloka  (B.  Intr. 
611 ;  Man.  B.  26). 

APPAMAl^ASUBHO  (adj.).  Of  infinite  beauty  (or 
parity  ?)  [^Unm  =  ^9^]  •  '^^  Appamdnamthkd 
devd  are  the  inhabitants  of  the  eighth  Brahma- 
loka (B.  Intr.  612 ;  Man.  B.  26). 

APPAMAf^f^A  (/),  This  is  one  of  the  Buddhist 
technical  terms.  There  are  four  Appamafifi^, 
oonsistiDg  in  an  unlimited  or  perfect  exercise  of 


the  qualities  of  friendliness,  compassion,  goodwUl, 
and  equanimity  (mettd,  karui^,  muditd,  upekhd; 
comp.  Ab.  782  with  E.  Mon.  249).  Appamafilii 
represents  the  S.  ^l|4||l||  +  JJ^,  and  I  think  it  is 
properly  an  adjective  appamamo  in  the  feminine 
gender  in  agreement  with  the  feminines  mettd, 
karuftd,  etc. 

APPAMAlf^f^ATI,  To  underrate,  to  despise  [^|^ + 
TPlJ.    Dh.  22. 

APPAMANO  (adj.),  Unlimited,  boundless,  infinite, 

innumerable  [^  +  in?TQr]-    ^-  ^^*  ^^>  Mah. 
248. 
APPAM ARISO,  The  plant  Amaranthns  Polygamus 

[^W^  +  ^nft^].    Ab.694. 

APPAMATTAKO  (adj.).  Little,  slight,  trifling 
[^rai  +  ^rnr  +  ^].    Dh.  407 ;  Kuhn  K. 8.26. 

APPAMATTO  (adj.).  Little,  slight,  moderate  [^|^ 
+  irn].    Dh.  11. 

APPAMATTO  (adj.),  \agilant,  careful,  thoughtful, 
heedful,  earnest,  zealous,  strenuous,  diligent,  quick, 
active  [^  +  ITTPIT  +  ^Tf]-  Appamatto  hohi, 
make  haste  to  work  out  your  salvation  (Has.  26 ; 
comp.  Mah.  20,  Dh.  81,  176,  176).  Rakkhatha 
appamattd,  guard  them  vigilantly  (Kh.  6).  With 
loc.  Sadatthe  appatnatto  tato  bhava,  therefore 
strive  earnestly  for  thy  spiritual  good  (Mah.  12 ; 
B.  Lot.  296).    Dh.  6,  6 ;  F.  Jdt.  11 ;  B.  Lot.  630. 

APPAMEYYO  (adj.).  Unlimited,  boundless,  hinu- 
merable  [^Kl)€|  =  in]«    Mah.  242. 

APP  ANA  (/l).  Thought,  reasoning,  resolve  [iRIir]. 
Ab.  166 ;  Dh.  376 ;  E.  Mon.  266. 

APPANi  (aty.).  Inanimate  [^  +  Hlf^inO-  ^^^" 
K.  S.  29. 

APPANIHITO  (adj.).  Free  frt>m  longing  or  desire 

[^  +  Trfiirffnn[=W]-  Dh. 281,282 ("free from 

rdga  and  the  other  pa^idhis"^. 
APPAS ADDO  (atff.) ,  Free  from  noise,  quiet ;  making 

little  noise  [^|^  +  1P^]-   ^^^'  ^^  i  P^^  ^l- 
APPASADO,  Dissatisfaction  [^4-iraT^].    Ab. 

118L 
APPASANNO  (adj.).  Dissatisfied,  discontented ;  not 

having   faith,  unbelieving    ["^  +  HtlH  =  ll^]- 

Dh.  169 ;  Pdt.  ziv. 
APPASATTHO  (adj.).  Bad,  inferior  [^  -|-  THTW 

APPASATTHO  (a4;.),With  a  small  caravan,  having 

few  attendants  [IT^  +  ^QTHS]  •    I>b.  22,  294. 
APPASSADO  (a4;.),Insipid  ['^l^  +  ^rn^].Db.34. 
APPABSUTO  (adj.),  Having  learnt  little,  possessing 


APP 


(52) 


APP 


small  knowledge,  unlearned,  ignorant  [^n^  + 
^=  ^].    Db.  28 ;  Pdt.  xiv. 

APPATANKO,  Light  ailment,  freedom  from  bodily 
suffering  or  fatigue  [^T^  +  ^HHTSf]  •  B-  ^^ 
427.  Appdtanko  is  also  an  adjective  meaning 
*'  free  from  suffering.^    Gomp.  Appdb^dho, 

APPATARO  (adj.).  Fewer,  less  [^^rai  +  lfT]- 
Alw.  I.  93.    Appataram^lo,  cheaper  (Db.  250). 

APPATHAMO  (adj.).  Not  first  [^+  H^RT]-    Ab. 

1199. 
APPATIBAHIYO  (adj.).  Not  to  be  put  away  or 

averted  (see  Pa^<lA0^).    Dh.  223. 
APPATIBHAYO  (adj.).  Free  from  danger,  safe 

APPATIHATO  (adj.).  Meeting  with  no  obstacle, 
unopposed  [^  +  nfif  +  ^  =  fC .  Appatiha- 
tarn  HdfLom,  unlimited  knowledge  (B.  Lot.  344, 

e49). 

APPATIROPO  (adj.).  Unsuitable,  improper  [IR  + 
Hfir^].    Dh.293. 

APPATISAliiryEDANO  (adj.).  Inaccessible  to  sen- 

sation  [H  -|-  nft  +  ^j^^]. 
APPATISANDHIKO  (adj.).  That  cannot  be  re- 

united  [^ + nfir  +  ^BffV  +  ^]  •    Kamm.  10. 
APPATISSO  (adj.).  Disobedient,  rebellious  [^  + 

HfTT  +  ^?]*    Some  M8S.  read  appatisao. 
APPATlTO  (adj.).  Dissatisfied,  angry  [^  +  initif 

+  13.    Pdt.  4,5,  72. 
APPATTO  (adj.).  Not  obtained ;  not  having  arrived ; 

not  having  obtained  [^  + ITTH^^^inO-    Dh. 

48,  196 ;  F.  Jit.  50. 
APPAVARITO  (adj.).   Uninvited    [^  +  T|-|-in- 

f^  +  ^].  Pit.  11. 

APPAYUKO(ii4;.),8hortlived  \ym  +  W^  +  ^]. 

Dh.  143. 
APPEKAGCE,  This  is,  I  think,  api  ekacce,  and 

should  therefore  be  written  App  ekacee. 

APPESAKKHO  (adj.),  Having  little  power  or 
majesty  [^P5CT  +  f^J  +  ^WWT].  Lit.  "  he  who 
is  named  lord  of  little,''  or  "  he  who  has  the  name 
of  a  little  lord."    See  B.  Intr.  239. 

APPETI  (caus.),  To  fit,  to  fasten;  to  deliver,  to 
hand  over,  to  assign  [^t$€|f7l==^].  Tegam 
rajjam  appesi,  made  over  his  kingdom  to  them 
(Mah.  63).  Paigduvdsadevam  Lankdrajfena  appa" 
yum,  they  invested  P.  with  the  sovereignty  of 
Ceylon  (Mah.  54).  Appetvd  r^asandesam,  having 
delivered  the  royal  message  (Mah.  HI).    Kumd' 


ragenaa^  appetvd,  assigning  the  task  to  prince 
Sena  (Mah.  267).  Kdtuih  nagaram  t^payi,  gave 
orders  to  build  a  citadel  (Mah.  254).  Samddhim 
appeti,  to  indulge  in  Sam&dhi  meditation  (Mah. 
7,90). 

APPEVA  (adv.).  Perhaps  [trftT  +  tPT]  -  Ab.  1158 ; 
Has.  34. 

APPEVANAMA  (adff.).  Perhaps   [lrfq  +  TCT  + 
Wm].    Ab.  1158;  Alw.  L  93;  Pit.  4;  Ras.  17. 
Appevandma  janatdya    hitdya  ettka,  surely  it 
would  be  for  the  good  of  the  people  (Alw.  I.  112). 

APPHO7A  (/.),  Name  of  a  sort  of  jasmine  [^Vreift- 
^].    Ab.  575. 

APPHUTO  (adj.).  This  word  appears  to  be  a  p.p.p. 
of  pharati  compounded  with  the  negative  a,  and 
probably  means  **  not  pervaded,'' "  not  penetrated." 
The  MSS.  also  read  apphuto.  B.  Lot.  649. 

APPICCHATA(/.)>C;ontontment,  frugality  [IR^  + 
f^i^T  +  m].    Dh.  302,  372. 

APPICGHO  (adj.).  Wanting  little,  contented^  frugal 
[^re»+T^]-   Dh.  72,  302.  372. 

APPITO  {p.p.p.  appeH),  Fastened  [^|f5v=lB]. 
Mah.  179.  Appito  at  Pit.  11  is  explained  to  mean 
« tWck." 

APPIYO  {adj.).  Not  dear,  not  beloved ;  not  pleasant, 
disagreeable ;  unfriendly,  unkind,  inimical  [^  + 
flRT] .    Dh.  14, 140, 149 ;  Ab.  735.    Appiyo,  an 
enemy  (Kb.  13).    Appiyam,  unkindness,  hostility 
(Mah.  246). 

APPlYO  (adj.).  Less  [^wft^BO- 

APPO  {aty.).  Little,  moderate,  slight,  few  [mi]- 
Ab.  704.  Appaih  pumakammam,  a  small  act  of 
virtue  (B.  Lot.  340).  Appdni  pupphdni,  few 
flowers  (Dh.  253).  Appo  taggdya  gacchoH,  few 
go  to  heaven  (Dh.  32).  Appena  bahum  ieehoHf 
wants  much  in  return  for  little.  Appabhogo,  poor. 
^jj9pa/Kmno,having  little  wisdom,  fooUsh  (F.  Jdt.ll). 

APPODAKO  (adf.).  Having  little  water  [^T^  + 
^nj].  Dh.  241.  Appodake  tote,  when  the 
torrent  was  nearly  dry  (Ras.  90). 

APPOSSURKATA  (/.),  Reluctance,  hesitation; 
inaction,  rest  (see  next).    Dh.  119 ;  B.  Lot  408. 

APPOSSUKKO  (a^.).  Having  little  desire  fbr 
exertion,  having  little  zeal,  reluctant  to  act ;  liring 
a  life  of  ease  or  enjoyment,  inactive,  resting  from 
work,  taking  one's  ease  \yp^  +  ^MIH]*  Dh. 
59,  104,  108,  141,  143,  407. 

APPOfHETI,  To  snap  the  fingers  (dap  the  hands) 


APU 


(68) 


AHA 


in  token  of  pleasare  [W^n(tZ^Tf9T=^^R[]' 
Midi.  162. 

APUCCHANAA,  Salatation,  adieo  (see  next). 

APUCCHATI,  To  take  leave  of,  to  bid  adien  $  to 
ask  leave  [^  +  inF]*  Pffttacivarapatiggaho' 
{MNit  ^^mecki,  asked  to  be  allowed  to  take  the 
priesf  B  IniwI  and  robe  (Dh.  107).  ApucehUabbo^ 
wlioee  leave  ongbt  to  h%  asked,  or  who  on§fht  to 
be  taken  leave  of  (Db.  79).  F.  Jdt.  9 ;  Mah.  29 ; 
Dh.  11%  211,  266. 

APU5^AA,  Demerit,  sin  [^  +  t|^].  Ah.  84; 
Ras.  84 ;  Mah.  239.  Apwmaldbko,  acquisition  of 
demerit  (Dh.  65). 

APCPO,  Acake[irjp].    Ah.  483. 

ApORATI,  To  be  filled,  to  increase  [^  +  ^]. 

APUTHUJJANO,  see  Pttihujifano. 

APUTTAKATTAlSr,  Not  having  a  son,  childless- 
ness [^+5^WH^W].   Mah.  46. 

APUTTAKO  (adj.),  Sonless  [^  +  3^^]  •  ^b.  77, 
232,416.    Fem.  <9m^/iAMf  (Dh.  219). 

APUTTO  (ocfrO,  Sonless  [iff  +  ^].    Mah.  124. 

ArA  (/.),  An  awl  [^RTTT]-  Ab.  528 ;  Dh.  71,  72. 

ARA(aifir.),Faroff  [iRI^TIt]*  Ab.  1167;  Dh.  380, 
With  abl.  ^rd  $0  dtaoakkhayd^  he  is  fiu*  from  the 
extinction  of  passion  (Dh.  45). 

ARABBHA  {ger,  drabhoH),  Beginning  witii,  from ; 
coneeming,  with  reference  to ;  with  a  view  to,  for 
['WT'V  =  THI  *  ^^^  &<^  Mdlam  dr,,  hegimAng 
Iram  the  root  (Ab.  548).  Idtm  tatthd  mpakkho' 
9evhk  dr,  katkesi^  this  the  Teacher  related  concern- 
ing a  traitor  (F.  Jdt.  1).  BMkkhd  dr,  ptMatta^, 
ordained  for  priests  only.    Dh.  77 ^  313,  327. 

ARABHAPETI  (oom.  next).  To  cause  to  be  com- 
menced or  undertaken.    Mah.  26,  103. 

ARABHATI,  To  begin ;  to  undertake ;  to  attempt ; 
to  exert  oneself ;  to  obtain  |yy  exertion  [^  -h  T^' 
Vdeetum  drabhi,  began  to  read  (Alw.  I.  80). 
Maamnd  yuddham  drabkUh,  I  have  begun  the 
conflict  with  death  (Mah.  194).  R(yd  tarn  dud- 
petmm  drabM,  the  king  took  steps  to  have  her 
brott^t  to  him  (Mah.  223).  Anto  pamriiwm 
if«6AI,  attempted  to  enter  (Mah.  244).  Mahdthd^ 
pattham  drabki,  set  to  work  to  build  the  Mahi- 
th6pa  (Mah.  169).  DhdiU'-aropanaithdya  drabhi^ 
attempted  to  take  down  the  relic  (Mah.  107). 
jirmbhmthat  rouse  yourselves  (B.  Lot.  530).  Ftri- 
y«fc  dr.9  to  make  an  effort  (Alw.  1. 107 ;  Dh.  289). 
Ffrhfmk  drabhato  dafhatk^  to  one  who  makes  a 
strenuous  effort  (Dh.  21).     FipoBtaMath  dr.y  to 


attain  vipassani  (Mah.  32).  Ger.  drabkUvd 
(Mah.  32),  drabbha  (see  sep.).  Kb.  23 ;  Dh.  249 ; 
Mah.  172,  175.    P.p.p.  draddko. 

ARAGARI  (adj.)t  Living  far  from  sin,  leading  a 
virtuous  life  [W^CF^-h  ^TrfT'C* 

ARADDHO  {p.p.p.  dra6haH)y  Having  begun ;  striv- 
ing, exerting  oneself  [^|p^^=:  1^].  8o  rola- 
nam  mcinitum  draddhOy  he  liegan  to  look  fat  a 
treasure  (Alw.  I.  75).  Araddhamriy^f  making 
an  effort,  strenuous  (Dh.  2, 200).  Accdraddko,  too 
eager. 

ARADDHO  {p*P'P')t  Accomplished,  won,  provided 

ARADHANAA,  Satisfying,  propitiating;  winning, 

accomplishing  [W^TV^]> 
ArADHETI  (cow.),  To  propitiate,  to  conciliate,  to 

make  favour  with ;  to  win,  to  attain,  to  accomplish 

[lR|<l>j|*lRl  =  'TrHj'  I>karan(patim  drddha- 
yantd^  enjoying  the  favour  of  their  sovereign  (Mah. 
Ixxxix).  Dh.  50,  81,  327,  383 ;  P4t.  68 ;  Mah.  2. 
P.p.p.  drddkito. 

ARADHO  [UnCnV]-  Clough  (Or.  136)  translates 
drddho  me  raSAo  (or  rdjdmam)  by  <*  my  request  is 
to  the  king,"  and  in  his  Simhalese  Dictionary  he 
gives  to  Arddkana  the  meaning  of  "request, 
invitation."  But  at  Kuhn  K.  S.  Ar^dha  appears 
to  be  an  adjective,  drddko  me  (or  mam)  rdjd,  which 
Kuhn  translates  **  the  Idng  is  propitious  to  me." 

ARAGGAA,  The  pomt  of  an  awl  [WKH  +  mi]- 
Dh.  71,  72. 

ARAHA,  and  ARAHAA  (m.),  A  venerable  person, 
a  holy  man,  a  saint ;  one  who  has  attained  final 
sanctification,  an  Arhat  [^1^^]  •  Aoc  arakamtadi 
(Dh.  74).  Gen.  and  dat  arakato  (Kb.  2).  Plur. 
arakanto  (Dh.  18,  240 ;  Mah.  104).  Ace  plur. 
arakante  (Dh.  240).  Gen.  and  dat  plur.  arakatatk 
(Dh.  30).  There  are  two  sorts  of  Arah^  tiie 
arakattamaggaftko  and  the  arakattapkalaffko; 
the  latter  is  entirely  free  from  human  passion 
(kkindsavo,  vitardgo\  he  is  said  to  have  attained 
Nirv&^a  (viz.  kile§apaFitiibbdma  or  tipddiaeeami' 
bdna)^  and  when  he  dies  he  cpases  to  exist  (at- 
tains kkandkaparinibbdna  or  anupddUesanMdna). 
By  the  word  Arahd  standing  alone  the  Arahatta- 
phalaftha  is  generally  intended.  Ab.  10 ;  E. 
Mon.  6,  280-288,  290 ;  Man.  B.  38,  39 ;  B. 
Intr.  294 ;  B.  Lot  287,  520 ;  Dh.  83.  Arah£ 
properly  means  only  **  a  venerable  man,"  and  at 
Dh.  240  we  find  it  applied  by  a  non-Buddhist  to 


ARA 


(54) 


ARA 


Acelakas  or  oaked  ascetics.  Of  the  two  nomina- 
tives Araham  is  no  doabt  the  primitive  one,  re- 
tidning  as  it  does  the  form  of  a  present  participle 
from  arahati ;  arahd  follows  the  analogy  of  tnahd. 
It  is  possible  that  araham  is  used  exclusively  as 
an  adjective,  and  arahd  as  a  noun,  but  I  have  not 
suffident  data  to  determine  this  with  certainty 
(see  jirahant).    See  Maggo. 

ARAH ADDHAJO,  The  robes  or  dress  of  a  Buddhist 
priest  [^Rl|ll(+  M^]-   Ab.  296. 

ARAHAA  (m.),  Worthy,  venerable,  sanctified,  holy 
[^n(^]-  Thb  nominative  occurs  in  the  well- 
known  formula,  Itipiw  hhagavd  ardhanh  sammd' 
gambuddho  tfijjdcarafuuampanno,  etc.  (Alw.  1. 77)- 
In  the  formula  Namo  tana  bhagatfaio  arahato 
sammdsambuddhassa  we  have  the  dative.  In  both 
cases  araharii  seems  to  be  used  adjectively.  See 
Arahd, 

ARAHATA(/.),Worthine8s  [^  +  m].  CI.  Or.  97. 

ARAHATI,  To  deserve;  to  be  worthy  of;  to  be 
able ;  to  be  fit ;  to  honour  [in] .  Na  90  kdadvam 
arahatif  he  is  not  worthy  of  the  yellow  robe 
(Dh.  2).  Imdni  me  8ahayo  *rahate,  my  friend  u 
worthy  of  these  jewels  (Mah.  69).  Ime  mama 
§ar(re  upayogam  na  arahantit  these  are  not  fit 
for  use  upon  my  body,  i.e.  too  good  for  me  to  use 
(Dh.  291).  Kumbham  arahati^  is  equal  to  a 
kumbha  (Gl.  Gr.  91).  Ko  tarn  nindituni  arahati, 
who  would  dare  to  reprove  him  (Dh.  41).  Tasmd 
*yath  Damifdaanne  vdsetum  n*  eva  arahati,  there- 
fore he  is  by  no  means  the  man  to  cause  to  dwell 
among  Tamuls,  i.e.  he  is  too  good  to  dwell  among 
them  (Mah.  139).  7\>am  'eoam  vicaritutk  tia 
arahasi,  you  ought  not  to  go  about  thus  (Dh.  309). 
CI.  Gr.  136. 

ARAHATTAI!^,  State  of  being  an  Arah^  Arhat- 
ship,  final  sanctification  [^n|i||[+  Ff].  Ab.  436. 
The  last  of  the  four  Maggas  is  called  arahatta' 
maggo,  subdivided  into  arahaitamaggo  and  ara- 
hattaphalarii,  *'  the  path  of  Arhatship  and  the 
fruition  of  Arhatship."  The  latter  is  idendeal 
with  Kilesaparinibb&na  or  Up^isesanibb&na  (see 
Maggo  and  Nibbdnath).  Arahattappatto,  having 
attained  Arhatship  (Dh.  273 ;  Mah.  103).  Ara- 
hattappatti,  attainment  of  Arhatship.  Dh.  195^ 
273,  411,  421. 

ARAHATTAMAGGATTHO,  One  who  is  walking 
in  the  path  of  Arhatship  [^mi^+  ^  +  VfT^  + 


ARAB ATTAPHALATTHO,  One  who  is  in  the  fuU 

fruition  of  Arhatship  [^n{^  +  ^  +  ^V^  +  ^]- 

ARAHITO  (p.p.p.  arahati).  Revered  [irf|lf=: 
^].    Ab.750. 

ARAHO  {adj.).  Deserving,  worthy,  fit,  worth  [nf]. 
With  ace  Satthaghdtam  no  *rahd,  not  fit  to  be 
lopped  with  a  weapon^  viz.  too  precious  to  be 
lopped  (Mah.  111).  With  gen.  Buddhabhdn- 
ta$9drahdni,  suited  to  the  word  of  Buddha  (Alw. 
I.  vii).  Daf^akammdraho,  worthy  of  punish- 
ment (Mah.  28).  Mantusdraho,  fit  for  human 
habitation  (Mah.  4).  Samandraho,  suited  to 
priests,  sacerdotal  (Mah.  212).  Bodhitthdndrahd 
mahi,  a  spot  worthy  to  be  the  site  of  the  Bo  tree 
(Mah.  89).  Sankhamuttam  BataMhaBaadvayd" 
rahath,  chanks  and  pearls  worth  two  lacs 
(Mah.  53). 

ARAJIKO  (adj.).  Without  a  king  ["H  +  TT^  + 
jyi].    Mah.  54. 

ARAELA  (adv.*  and  prep.).  Far  off,  from  alar 
[^l^lll^].  Ab.  1157.  Dievd  tarn  drakd,  see- 
ing her  from  a  distance  (Mah.  43).  Asddhugafk' 
saggam  drakd  parivajjiya,  flying  far  from  assoda^ 
tion  with  evildoers  (Mah.  238).  With  abl.  Arakd 
imaimd  dhammauinayd,  far  from  this  Doctrine  and 
Discipline  (Kuhn  K.  S.  7»  also  with  ace.  and  instr.). 

ARAKATTAA,  Being  far  from  [^in:^R9^+  ?|]. 
Dh.433. 

ARAKKHEYYO  (adj.).  That  ought  to  be  guarded 
[^4.7^-j-l{^].  There  are  three  Tathdga- 
taua  drakkheyydni  enumerated  in  Sangfti  Sutta. 
The  text  is  as  follows,  Parieuddhakdyaiamdcdro 
dvuio  tathdgato  n'  atthi  tathdgataua  kdyadueea' 
ritam  yam  tathdgato  rakkheyya  md  me  idam  paro 
tAndsiti:  parisuddhavacifamdcdro  . . .  vacidticca' 
ritath . . .  afmd^ti :  parituddhamanoiamdcdro . . . 
manoducearitam  .  .  •  ahndtiiti,  *'  the  conduct  of 
Buddha  is  pure  in  action ;  there  is  not  in  Buddha 
any  wrong  conduct  in  action  which  he  should 
guard,  saying.  Let  not  my  enemy  know  this ;  the 
conduct  of  Buddha  is  pure,  in  word,"  etc  etc. 

ARAKKHATI,  To  guard,  to  protect  [^  +  T^]. 
P.p.p.  drakkhito  (Mah.  170). 

ARAKKHIKO,  a  guard,  a  keeper,  a  policeman 
[WTfW^l-    Dh.  158,219. 

ARAKKHO,  Guard,  protection  [^inCV]-  Arakkha- 
devatd,  tutelar  gods  (Dh.  103).  Fidhdya  tattha 
drakkham,  posting  a  guard  there  (Mah.  160). 
Mah.  18,  241. 


ARA 


(55) 


ARA 


ARAK0TO,and-TAM,Bni8ft  [^ITT^]-  Ab.482. 

ARAA  (adv,).  Speedily,  presently  ['W^i^]  •  Ab.  40. 

ARAMBHANAA,  CommeDoement  [W^^mi]- 
Mab.  163. 

ARAMBHO, Commencement;  exertion^ effort ;  mis- 
diiefy  injury  [^IT^ill].  Ab.  852.  T^^^fdrambho, 
oommenoement  of  the  tbi!ipa  (Mab.  174).  Andram' 
hhoy  free  from  mischief  or  danger  (P&t.  4).  There 
are  ei^ht  Arambhawitth(mij  *'  matters  or  occasions 
for  exertion,  or  for  making  an  effort,"  viz.  when  a 
priest  has  a  dnty  to  perform,  when  he  has  per- 
formed a  dnty,  when  he  has  a  jonmey  to  make, 
when  he  has  made  a  journey,  etc 

ARAMIKO,  One  employed  about  the  g^unds  of  a 
Buddhist  temple,  a  temple  servant,  g^ardener,  etc 
[^IRJif  + 1;^].    Mab.  239;  Pit  9,  68. 

ARAMMANAM,  That  on  which  anything  rests  or 
dwells,  a  support,  stay,  basis,  ground,  cause,  ma- 
terial, object ;  an  object  of  sense ;  a  thought,  an 
idea  [^|^I4|«|].  Ab.  94,  1132.  The  six  Aram- 
mana»,  or  objects  of  sense,  are  rApam,  saddo, 
gandhoy  ratOf  phauo^  dhammo^  ''form,  sound, 
odour,  taste,  contact  and  ideas*;  they  are  thus 
identical  with  the  Bdhira  Ayatanas,  and  are  the 
objects  of  the  six  Ajjhattika  Ayatanas  or  Senses 
(Ab.  94).  Arammana  is  also  used  in  a  more  re- 
stricted sense, "  the  object  or  material  of  the  mind 
or  of  thought,"  <<  thoughts,"  <<  ideas.''  At  Man. 
B.  468,  Hardy  defines  Ar.  as  **  thoughts  that  pro- 
ceed from  contact  with  sensible  objects  in  the  mind" 
(see  also  p.  500).  Gough  in  his  Simhalese  Diet, 
defines  Ar.  as  "being  affected,  reflection,  thought; 
the  subject  of  thought,  that  which  occupies  the 
mind.* — Ex.  Itthdrammane  mdnasam  vinajjetvd, 
allowing  the  mind  to  dwell  on  a  pleasing  object 
(Dh.  111).  CUtiah  ndnC  etark  ndndramma^tu 
digJutrattank  cdrikam  carantam^  that  mind  of  his 
long  wandering  in  many  channels  of  thought  (Dh. 
405 :  comp.  in  the  same  page  p^^disu  drammo' 
{MMfy  dwelling  on  sinfol  and  unworthy  thoughts). 
7V$am  hi  dibbapaiibhdgdni  jri  drammapini  Mttath 
edlehuh  na  sakkonti,  for  even  the  most  divinely 
attractive  fancies  cannot  tempt  their  mind  from 
its  ascetic  calmness  (Dh.  284).  Ime  tafthdsotd 
eakkhmdvdrddhuuh  wuena  sabbesu  r^pddUu  dram- 
wuufetu  iovanatOt  these  currents  of  desire,  from 
flowing  by  means  of  the  eye,  the  ear,  etc.,  through 
all  the  (six)  channels  of  Form,  Sound,  etc.  (Dh. 
410).    Nirodhatk  drammafta^  kaivd^  making  an- 


nihilation its  aim  (Dh.381).  SkdrammaftOf  having 
one  (or  the  same)  object  (Dh.  90),  AfthaHthtdya 
drammaf^su  kammam  karonto,  exercising  himself 
in  the  tliirty-eight  subjects  of  meditation  (Dh. 
422) .  Tarn  drammafunk  kaivd  tfiharantdnam,  who 
live  with  their  minds  set  on  this  object  (Dh.  282). 
Arammafunh  gafthati  or  gaheti  is  a  phrase  used 
in  connection  with  Kamma^th^a  meditation :  it 
means  to  obtain  or  lay  hold  of  an  idea,  a  topic,  a 
thought,  upon  which  the  mind  is  brought  to  dwell 
with  intense  force  until  supernatural  illumination 
is  obtained.  Thus  we  read,  at  Dh.  195,  that  a 
certain  priest,  who  had  made  strenuous  but  un- 
availing efforts  to  attain  Arhatship,  happened  to 
see  a  gpreat  fire  break  forth  in  the  forest.  He 
hastily  climbed  a  bare  hill,  and  while  seated 
watching  the  conflagration,  grasped  this  thought 
with  his  mind.  As  this  fire  advances,  consuming 
in  its  progress  all  foel  great  and  small,  even  so  I 
should  advance,  consuming  with  the  fire  of  the 
knowledge  conferred  by  the  Ariyamagga  aU  ob- 
stacles great  and  small.  Here,  then,  we  have  an 
dramma^^a,  or  subject  for  Kammat^hina  medita- 
tion :  another  will  be  found  at  Dh.  210,  where  a 
priest  sitting  by  a  torrent  side  watches  the  bubbles 
of  foam,  and  fixes  his  mind  upon  the  idea.  As 
these  bubbles  are  formed  and  burst,  so  the  human 
body  is  l>om  and  perishes.  For  this  subject  comp. 
Hardy's  account  of  the  Kasi^a  meditation,  E.  Mon. 
p.  252  and  foil.  The  primitive  form  Alambanam 
also  occurs.  In  the  modem  Simhalese  Prdkfit 
aramuftu  karafutvd  (^^IHRiinl  ^)  i^^^^b  "  to  re- 
solve," «<to  mtend."  B.  Intr.  449;  B.  Lot.  831 ; 
Dh.  121,  200,  273,  350. 
ArAMO,  Pleasure ;  a  pleasure  garden,  a  park ;  the 
gardens  or  wooded  enclosure  surrounding  a  Bud- 
dhist temple ;  a  vih4ra,  a  Buddhist  monastery  or 

temple  ["^nTT^l-  ^^^ ^i  ^' ^^ ^^i  K^- ^> 
Mab.  67,  225,  234 ;  Dh.  209. 

ARANALAA,  Sour  gruel  [W^^mi]-    Ab.  460. 

ARAIjTl  (m.  and  /.),  Wood  for  kindling  fire  by  at- 
trition [ITC^]-    Ab.  419. 

ARASJARO,  A  water-jar  [nftRST]-    Ab.  456. 

ARA^AKO  (adj.),  Belonging  to  the  forest,  situated 
in  the  forest  [W^^Rl]*  AraMako  vihdrot  a 
forest  hermitage  (Dh.  85).  Arannako,  one  who 
lives  in  the  forest,  a  reduse  (Dh.  144).  AraSma^ 
kangam  is  one  of  the  thirteen  Dhutangas,  and  en- 
joins living  in  a  forest.   It  is  possible  that  drmmi' 


ARA 


(56) 


ARI 


kanfom  may  be  also  a  correct  form.    Glongh  gives 

dranmkanga  under  Teles  Dh&tdnga  in  his  Pic- 

tiomiry,  and  I  find  6riMikaiwUiam  ("  duties  of  an 

eremite  priest ")  in  a  MS.  of  Sankfaylo'tha  Prakcu^ 
AR AM Aft,  A  forest,  a  wood  [^R:^]  .    Ab.  686 ; 

Dh.  18. 
ARA&^KUl  (/.),  A  large   forest  [^<<KH<n]' 

Ab.  636. 
ARATI  (/.),  Dislike;  discontent;  abstinence  from 

[^  +  Tt^].    Dh.  74;  Ab.  783;  B.  Lot  443. 
ARATI  (m.).  An  enemy  [^  -f-  TTfn]  •    Ah.  844. 
ARATI    (/.),   Leaving   off,  cessation,   abstinence 

[^IT^ITT]  .    Ab.  160 ;  Kb.  6 ;  Kuhn  K.  S.  26. 
ARAVINDAlk,  A  lotos  [^Rf^]-    Ab.  684. 
ArAVO,  Sound,  noise  [^RTTTW]-    Ab.  128. 
ARE  (inter;.).  Here!  I  say!  Sirrah!  [l|^.    Ab. 

1139;  Dh.  169,  168,  299. 
ARI  (i9t.).  An  enemy  [WfTl*    Ab.  344. 
ARINDAMO  (a«(/.),  Victorious  [^»f(^]. 
ARISAM,  Hemorrhoids  [^nf^.    Ab.  327. 
ARISSAA,  ^hishlp  [^1$].    Mno  bhdvo  driua^ 

(CI.  Gr.  97). 
ARITTAA,  a  rudder  [^if^Tl] .  Ab.  667 ;  Mah.  120. 
ARITTHAA,  Buttermilk  or  whey ;  bad  symptoms, 

signs  of  approaching  death ;  good  luck ;  bad  luck 

i^lfXt]'    Ab.822. 

ARITTHO,  The  soap-berry  plant,  ^apindus  Sapo- 
naria ;  the  Nimba-tree ;  a  crow ;  a  sort  of  spurituous 
liquor  [^rft?] .    Ab.  666,  670,  638,  822. 

ARIYADHANAJ!ir,  Noble  or  sublime  treasure 
[^in$  +  ^PT]  •  There  are  seven,  saddhddhanamt 
sQadhanmh,  htHdhanam,ottappadh(numf  nUadha- 
nafkf  cdgadhanam,  pannddhanam,  "  faith,  a  moral 
life,  modesty,  fear  of  sin,  learning,  self-denial, 
wisdom.'^ 

ARIYAKO  {adj,\  Aryan  as  opposed  to  Milakkha 
[IRP^] .  Anariydko,  non-Aryan,  as  Tamul,  etc 
(Pdt.  xliii). 

ARI  YAMAGGO,  Sublime  path,  viz.  Arahattamagga; 
see  £.  Mon.  280,  281,  294 ;  Dli.  196.  [^ir$  + 

ARIYAPHALAft,  Sublime  fruition,  viz.  Arahatta- 
phala  [ W^  +  ^Pr] .    Db.  180, 334. 

ARIYAPUGGALO,  Holy  personage,  i.e.  one  who 
is  in  one  of  the  four  Paths  or  four  Fruitions,  see 
-^nyo[W^-f  IJTW].  The  eight  Ariyapuggalas 
are,  SotdpaiHmaggaffho,  Sot^^HUtiphalaffho, 
8akad4gdmimaggapfho,     Sakad^^dmiphalattho, 


AndgdmimaggaffhOf  Audgdmiphalaffho,  Aro' 
hattamaggatt^i  Anihattaphdlaftho, 

ARIYASACCAM,  Sublime  truth  [^ir$  +  ^ra]« 
The  cattdri  ariytuaecdni,  or  "  four  g^reat  truths,'' 
are  four  theses  upon  which  the  whole  doctrine  of 
Buddha  Is  based ;  they  are,  dukkha^  mriyatacemkf 
dukkhasamttdayam  ariyaaaecam,  dukkhamro' 
dhaih  ariyasaccarih  dukkhamirodhagdmmi  pafu 
padd  anyoioecaiht  "suffering,  the  cause  of  suf- 
fering, the  cessation  of  suffering,  the  path  leading 
to  the  cessation  of  suffering."  They  are  also  some- 
times briefly  expressed  thus,  dukkhatkteammdt^, 
nirodhoj  maggo*  Stated  in  full  the  four  truths 
are  as  follows : — ^Firstly,  that  exbtence  is  snflSer- 
ing ;  secondly,  that  human  passion  {tafM,  desire) 
is  the  cause  of  continued  existence ;  thirdly,  that 
by  the  destruction  of  human  passion  existence 
may  be  brought  to  an  end;  fourthly,  that  by  a 
life  of  holiness  the  destruction  of  human  passion 
may  be  attained.  The  Magga  or  Paf  ipadi  of  the 
last  truth  is  the  Ariyo  Afthangiko  Mag^  (see 
Atthtmgiko).  B.  Lot.  617 ;  Man.  B.  496 ;  Kb.  8 ; 
Kuhn  R.  S.  32;  Dh.  36,  346,  347. 

ARIYASAVAKO,  Holy  disdple  [W^  +  lTFPl]. 
The  Ariyas&vakas  are  the  disdples  of  Buddha 
who  are  walking  in  the  Four  Paths^  Sotdpannas, 
Sakad^mins,  etc    Dh.  79,  206,  240 ;  Bas.  39. 

ARI YAVAlilSO,  Noble  famUy  [^|f^  +  ^ .  Mah. 
227*  Sangiti  Sutta  mentions  four  Ariyavamsas,  to 
which  belong  respectively  the  recluse  who  is  con- 
tented with  the  robes  presented  to  him,  the  re- 
cluse who  is  contented  with  the  food  presented  to 
him,  the  reduse  who  is  contented  with  tbe  bed- 
ding presented  to  him,  the  reduse  who  deligfatB 
in  meditation. 

ARIYAVASO,  Noble  or  holy  state  [^int  +  ^1^]. 
Ten  are  enumerated  in  Sangiti  Sutta, — the  state 
of  being  free  from  the  five  bad  qualities  (jemr- 
eaigani),  of  bdng  possessed  of  the  six  good  qnali- 
Hes  (chafangam),  etc. 

ARIYAVOHARO,  Noble  or  honourable  practice 
[lirH+ «9^niT]«  There  are  four,  mmiMdd 
veramaf^if  piau^^avdodya  o.,  phamuandediya  o., 
eamphappaldpd  v.,  '*  abstinence  from  lying,  from 
slander,  from  harsh  language,  from  frivolous  talk." 
There  are  also  two  other  sets  of  four  each,  **  saying 
you  have  not  seen  when  you  have  not  seen,  saying 
you  have  not  heard  when  you  have  not  heard,''  etc 
Qovoft,  Anoriyawkdro,  Seealso^r%fo(2). 


ARI 


(57) 


ARU 


ARI  YO  (a4^*-)>  Honoarable,  respectable,  venerable ; 
noble ;  excellent,  eminent ;  boly,  sanctified  [^^^n$]  - 
Ab.  696.  Ariydya  jdHyd  jdtOf  bom  of  an  bonoar- 
able  fomily.  Imind  ariyena  tUakkhandhena  sa- 
wumrndgato,  endowed  with  tbis  sublime  assemblage 
of  virtues.  Ariyabh&nd  at  Dh.  v.  236  is  explained 
to  mean  the  fky^  Saddh4v4sas.  At  Dh.  v.  208  we 
have  driymki  with  the  long  a  of  the  Sanskrit  re- 
vived metri  caosa.    Dh.  48. 

ARIYOy  A  venerable  or  holy  man,  a  saint ;  one  who 
has  entered  on  the  Four  Paths,  a  converted  man ; 
one  wholias  attained  final  sanctification,an  Arahi;  a 
Brahman ;  an  Arya  or  Aryan  [  W$]  •  As  a  technical 
term  for  one  walking  in  the  Four  Paths  the  word 
Ariya  indndes  Bnddhas,  PaccekaBnddhas,  Arahds, 
Anig&mins,  Sakad£g4mins  and  Sotdpannas.  These 
are  collectively  designated  by  the  plaral  Ariyd^ 
« the  saints,"  « the  elect,"  <'  the  righteous,"  which 
includes  the  whole  Buddhist  hierarchy  (Ab.  1002 ; 
B.  Intr.  290,  291 ;  B.  Lot.  520,  866 ;  Dh.  5,  37, 
180).  The  plural  Ariyd  is  sometimes  restricted  to 
Arah^B  (including  Bnddhas  and  PaooekaBuddhas), 
as  at  Dh.  v.  79,  and  164.  Ariyo  is  sometimes  used 
synonymously  with  Arah&  ( Ab.  435).  Ariydpavddo, 
speaking  evil  of  the  saints  (Pdt.  92).  Ariyavohdro, 
the  vernacular, speech  of  the  Aryans  (Alw.  I.  cvii). 

AROGAPETI  (cans,),  To  cause  to  be  announced; 
to  announce  [^  +  cans.  ^^^-  F.  J4t.  6 ;  Dh. 
265,395. 

AROCETI  (com.),  To  tell,  to  announce,  to  declare 

[^+  0'*l*in!  =  '^^]«  With  ace  Rdjdnam 
evam  drocaydki,  thus  address  the  king.  With  dat. 
Arocaydmi  tw,  I  tell  you  (Kuhn  K.  8.  28).  With 
dat.  and  aoc.  BhtigQvato  kdlam  drocetif  informed 
Buddha  that  it  was  time  (B.  Lot.  362).  Ranfid 
mttiatdBonatk  drocesi,  delivered  the  king's  message 
(Alw.  1. 79).  Geham  gantvd  drocenuh,  went  home 
and  brought  the  news  (F.  Jdt.  15).  P.p.p.  drocitOf 
declared.  Bhatiakdle  drocite,  when  dinner  was 
annoonoed  (Mah.  7)*    Ras.  73. 

AROGO  {odjJ),  Free  from  sickness,  healthy  [^  + 
^tlf].    Kaio  arogo,  cured  (Mah.  244).    Aroga- 
bkdvo,  health  (Dh.  206). 

AROGYAA,  Health  [^ft^]  •    Ab.  331 ;  Dh.  37, 


AROHA  (/.%  An  elegant  woman  [VlOlO* 
AROHAKO,  a  rider  [W<^]-    Mah.  142. 
AROHAJ^TAliil,  Ascent,  ascending;  a  ladder,  stairs 
[V^f|||].  Ab.216.   Sukhen*drohafMtthdy a, to 


facilitate  the  ascent  (Mah.  132).    Pabbatdrohafuukf 
ascending  the  mountain  (Mah.  103). 

AROHAJ^flYO  (adj.).  Fit  for  mounting  [WT^- 
<JV^].  Arohaniyo  ndgo,  riding  elephant  (Dh. 
188). 

AROHO,  Arider;  ascent;  length  [VI Of]*  Ab. 
295.  Hatthdroho,  an  elephant  rider.  AssdrohOf 
a  horseman.  Rathdroho,  a  chariot  rider  (Ab.  376). 
Svdroho,  easily  mounted  up  to,  of  moderate  height 
(Mah.  112). 

AROPANAIVT,  Raising ;  establishing  (see  next). 

AROPETI  (cans,  druhati),  To  cause  to  ascend,  to 
raise,  to  lift  up  to  or  upon ;  to  put ;  to  establish, 
to  set  on  foot,  to  introduce ;  to  transfer,  to  render, 
to  turn  into  [VlOM^n!  =  ^]-  Ndvam  dr.,  to 
put  on  board  ship.  Etadaggam  dr.,  to  raise  to 
the  chief  place.  Rupam  dropetvd  tnahdrathanif 
having  put  the  image  into  his  state  chariot  (Mah. 
248).  Attano  pitthim  dropetvd,  having  mounted 
him  on  his  back  (Dh.  149).  Tvlath  dropetvd, 
putting  them  into  the  balance  (Dh.  380).  With 
two  ace.  Sataaahauddhikd  nava  kotiyo  $akate 
dropetvd,  putting  nine  ko^is  and  a  hundred  thou- 
sand into  carts  (Dh.  248,  249).  Fihdram  Cetiya^ 
girim  theram  dropayi,  established  the  thera  in  the 
G.  vihdra  (Mah.  76).  Tepitakam  Buddhavacanaih 
tantim  dropento,  when  fixing  the  text  of  the  Tipi- 
faka  word  of  Buddha  (Alw.  I.  v).  BuddhavacO' 
nam  ekandaso  dropema,  let  us  turn  (translate)  the 
word  of  Buddha  into  chandas  (Pat.  xlii).  Vddam 
dr.,  to  found  a  religious  sect,  to  create  a  schism 
(Pdt.  v).  Tau^  eva  dotam  dropetvd,  fixing  the 
guilt  upon  liim  (Dh.  263).  Assa  moho  dropetabbo, 
lie  should  be  convicted  of  folly  (P&t.  18).  Dh.  176, 
194,  220,  239.    P.p.p.  dropito. 

ARU  (n.),  A  wound  [^^H^^]  •  Arukdyo,  this  mass 
of  corruption  (Dh.  27). 

ARUHATI,  and  AROHATI,  To  ascend,  to  mount, 
to  go  up  into  \yn  +  ^n] .    Assaih  dr.,  to  mount 

a  horse  (Mah.  142).  Rathath  dr.,  to  mount  a 
chariot  (F.  Jit.  10).  Pahbatam  dr.,  to  climb  a 
mountiun  (Ras.  24).  Ndvath  dr.,  to  go  on  board 
ship  (F.  Jdt.  4).  Ndvam  pun*  druhi,  re-embarked 
(Mah.  46).  Fut.  drohissati  (Mah.  40).  Imper. 
2nd  pers.  droha  (Mah.  142 :  yhdrohatha,  Mah.  81). 
P.pr.  drohanto.  Qer.  druyha,  druhitvd^  druyhitvd 
(F.  J4t.  4;  Mah.  142;  Dh.  199). 
ARCLHO  {p*p'P*  last).  Having  ascended ;  having 

8 


ARU 


(58) 


ABA 


put;  put;  rendered,  traoBferred  ['^mRt^^fl* 
Asidrdlho^  on  horseback  (Mah.  151).  Rathdrdput^ 
having  mounted  his  chariot  (Mah.  203).  Ar&fho 
tarn  mahindharam,  having  climbed  that  mountain 
(Mah.  167).  UpdhandrUfhOf  wearing  slippers  (P&t 
23).  JHsio  Mongittyo  drUPiadhammam,  the  doc- 
trines introduced  into  the  three  Rehearsals  (Pdt. 
85).  Po^Aa^irf^/Ao,  put  into  boolcs.  Finayapifake 
tantim  (fni/Acf,  having  fixed  the  text  of  the  Yinaya- 
pifaka  (Alw.  I.  vi). 

ARUNO  (adj.),  Light  red;  dark  red  [^R^HT].  Ab. 
97,d80. 

ARUNO,  Tbe  dawn ;  the  sun  [^TC^]*  Ab.  980; 
Alw.  1. 76.  Arunuggamanam,  dawn,  sunrise  (Dh. 
81,  106). 

ARCPABHAVO,  Formless  existence,  existence  in 
the  Ardpabrahmaloka  (see  Bbavo). 

ARCPABRAHMALOKO,Formle8s  Brahmaheaven 
[^in^  +  W9T  +  Wt^]  •  There  are  four  heavens 
peopled  by  formless  or  incorporeal  Brahmas.  Their 
names  are  Akdsdnahedyatanam,  Finhdnancdtfoia-' 
Main,  ^ki&caSiSuhfatanath,  NevasanSidndsanhdyata- 
nam  (see  each  sep.).  Their  inhabitants  are  called 
respectfvely  Akdsdnt^cdyaianiipagd  devd,  Firmd- 
fmcdyatan^ipagd  devd,  AkmccmndyatanApagd 
devdwiA  Nevasmm&ndsmindyatan^pagd  devd:  they 
have  no  bodily  form,  but  are  mere  effulgences  en- 
dowed with  intelligence.  B.  Lot.  811 ;  E.  Mon. 
308;  Man.  B.  26.  The  four  Formless  Brahma 
heavens  are  called  collectively  ArUpabrahmalokOf 
'*  the  Formless  Brahma  World.'' 

AROPADHATU,  see  Dhdtu. 

AROPAA,  Absence  of  form  [^  +  ^^].  B.  Lot.  807. 

AROpAVACARO  (adj.).  Belonging  to  the  Ar(i- 
pabrahmaloka  [^IRg^  +  HI|t|4^]. 

ARCpAVACARO,  Realm  or  world  of  Formless- 
ness, the  Ariipabrahmaloka  [^in[!!Cr+  imf|'4,]. 
Man.  B.  3,  423. 

ARCpI  {atff.)f  Formless,  incorporeal,  immaterial 

[^r^-hl[<].    Dh.90. 

ARCPO  (atff.),  Without  form,  incorporeal,  immate- 
rial [^  +  ^^]  •    ^^^  ari^^am,  Nirvd^a  ( Ab.  6). 

ARUPPO  {adj.\  Formless,  incorporeal,  belonging 
to  the  Artipabrahmaloka  (^I^ll|  +  If]. 

ARU YHA,  see  AruhaH.  ^ 

AsA  (/.),  Desire,  longing [^ITIH]  •  Ab.  162 ;  Dh.  73, 
431 ;  P^t.  75, 114.  FoKtdso,  free  from  lust  (Dh.  18). 

ASABBHO  (adj,)^  Improper,  wrong,  sinful  [^  + 
H)9].    Dh.  14. 


ASABHO  (wy.).   Belonging   to   a   bull,   taorine 

ASACGO  (atff.).  Untrue,  false  [^  -f  ^m]  •  Ab.  127, 
1176.    Neut.  asaccathf  falsehood. 

ASADDHAMMO,  Evil  state,  sm;  sexual  inter- 
course, fornication  [^  +  ^pif  +  ^^j .  Ab.  317 ; 
Kuhn  K.  S.  8.  Asaddhammavaeatumf  sinful  lan- 
guage (P&t.  60).  There  are  seven  Asaddhammas, 
being  devoid  of  faith,  of  shame,  etc. 

ASADHARAI^O  {adj.)f  Uncommon,  special,  pecu- 
liar, unrivalled  [^-|-  4J|MT^Q]<  Alw.  L  x; 
Dh.  193.  Asddhdrafuun  a^sani,  not  shared  with 
others  (Kb.  14). 

ASADHU  (a4;.).  Bad,  wicked  [^  +  Wf^] -  F.  J4t 
1 ;  Dh.  30. 

AS  AD  ISO  (adj.).  Unexampled;  incomparable  [^ 
-h  ^BTfll].    Alw.  I.  76;  Dh.  402. 

ASAJJA  (g^').  Having  approached,  having  at- 
tained [wcrpv=ir^]* 

AS  AJJHAYO,  Non-repetition  [^  +  Iflimi^l].  Dh. 
43. 

ASAJJO  (m^*.),  Attainable  [linn^  =  ^].  Ab. 
745. 

ASAKiA  (adv.).  More  than  once,  repeatedly  [^  + 
^ryO-    Ab.  1137. 

ASAKYAPUTTIYO,  Not  a  son  of  Sakya,  not  a 
true  disciple  of  Buddha  [i^  +  ^SfnV  +  ^^  +  ^]  • 
Kamm.  9. 

AsALH A,  and  -HO,  Name  of  a  month  (June-July), 
and  of  a  Nakkhatta  [l||l(|C]-  According  to  Ab. 
75  the  name  of  the  month  is  both  maec  and  fem. 
According  to  Ab.  59  the  name  of  the  lunar  man- 
sion is  masc.,  Pubtdsdfho  and  Uttardidfho  being 
the  18th  and  19th  lunar  mansions.    At  Mah.  12, 

103,  AsdfM  (iRrrrft). 

ASAMANO    (adj.),    Unequal,    dissimikr    [1^  + 

^^TTR].    Dh.  53. 
ASAMAYO,  Wrong  time  (see  Akkhano). 

ASAMCICCA,  see  Asancicca. 

ASAMO  (adj.).  Uneven,  unequal ;  unequalled,  peer- 
less [^  +  ^W] .    CI.  Or.  81. 

ASAMVASO  (o4/*)>  Deprived  of  co-rosidenoe,  ex- 
pelled from  the  priesthood  [^  +  ^hlTV]-  Kb.  29; 
P&t.  3,  65 ;  E.  Mon.  8. 

ASAAVUTO  (ad;.),  Unrestrained,  intemperate 
[^-f^t^  =  ^].    Dh.2. 

ASANAA,  Shooting;  an  arrow  [iRPf].  Ab.d89, 
1004. 


A8A 


(59  ) 


ASA 


ASANAM,  Eatfng;  food  [iVipi].    Ab.  466,  1004. 

The  four  Asanas  are  khajjmm^  bhqjjam,  leyyam^ 

peyytak  (Ab.  406). 
ASANAA,  Sitting;  a  seat  [W9*l]-  Ab.  311,  765, 

1099  ;  Mah.  39 ;  Dh.  3?2 ;  B.  Lot.  305.    The 

withers  of  an  elephant  (Ab.  363). 

ASAACICGA  (acfv.),  Inadvertently,  unintentionally 
[^  +  <rt^nW=t^].  Mah.  128;  Dh.  103. 
Also  written  tuamdcca^ 

ASANDI  (/I),  A  long  or  easy  chair  [^Mf«tf]. 
Ab.  311. 

AS  ANOO  {adj.)y  Detached,free»  absolute  [%  -f  'Wf]  - 
B.  Lot.  344. 

ASANGO,  Attachment  [^^nry]. 

ASANI  (m.),  and  ASANi  (/.),  Indra's  thunderbolt 
E^ni^]*  Ab.  24.  A9miipdta9addo  'va,  like  the 
noise  of  a  fiiUing  thunderbolt  (Mah.  143 ;  comp. 
Dh.  219).  Asani  my  a  gajfanto^  roaring  like 
thunder  (Mah.  152). 

ASANKA  (y.).  Fear,  apprehension,  anxiety,  sus- 
picion, doubt  [mi(4T]*    I^-  3^ 

ASANKATI,  To  fear,  to  suspect^  to  donbt  [^  + 
H^.    Dh.417. 

ASANKHATADHATU  (/),  The  unconditioned  or 
Immaterial  element  or  principle,  Nirv^^a  [^  + 
*yf=f+VF5].    Ab.8. 

A8ANKHATO,  see  Sankhato. 

A8ANKHEYY0  (adji).  Incalculable,  inmimerable 
[^RMKT=^RT]*  The  neut.  Atankheyyam  is 
the  highest  of  the  numerals,  and  is  equal  to 
10,000,00a'^  or  1  followed  by  140  ciphers  (Ab. 
476;  Man.  B.  7;  B.  Lot.  852;  Has.  72>  Amm- 
kheyymk  Is  also  a  period  of  an  asankheyya  of  years 
(Dli.79;  Mah.  8). 

ASAltKHIY0(a4ir.),Innnmerable  [^^tal  +  Vf]* 
Mah.  3.  Asaukhiyd  devd,  innumerable  devas  (Mah. 
81X  Ifdmdrdgambararit  tumikhiyamy  innumerable 
cloths  of  various  dyes  (Mah.  258). 

ASANBLI  iadj,)y  Apprehensive,  anxious  ['^llllfj^^ . 
Mah.  103. 

ASANKJTO  (adj\)y  Without  hesitation  or  doubt, 
fearless  [^  +  Ki^pi=W].  Mah.  131,230; 
Has.  24. 

ASAHSASATTO  (adj.).  Unconscious  [1R  +  ^hfT 
+  ^V|]»  Th®  Annmagattd  devd  are  the  inha- 
bitants of  the  eleventh  Brahmaloka;  they  pass  their 
existence  in  a  state  of  total  unconsciousness.  E. 
Mon.  306  ;  Man.  B.  26;  103;  B.  Intr.  614. 


ABAflSATO  {p^.)t  Unrestrained,  intemperate 
[II  +  4r«nT=  ^R].    Dh.  44,  54 ;  Mah.  232. 

ASAJ^J^  {adj.),  Unconsdons  [%  +  ^JhVT  + 1[^- 

ASANNO  (p.p.p.),  Near  [^JTO?r=  ;g^.  Ab.705. 
AsannetmaraiWy  dying  (Mah.  132).  Loc.  dMnne, 
dsannamht,  near.  With  gen.  Cfantvdna  tana 
dsanne,  going  close  to  him  (Mah.  39).  Lendian^ 
namhi,  in  the  neighl>ourhood  of  the  cave  (Mah. 
167). 

ASANO,  The  tree  Terminalia  Alata  Tomentosa 
[^TGR].    Ab.  563, 1004. 

ASANTASi  (adj,).  Free  from  fear  [^  +  ^^hmf  + 
f[H].    Dh.  63. 

ASANTO  (adj,).  Not  being,  not  existing ;  absent ; 
false;  bad,  wicked  [^4-?|p||[=lH[^].  Mayi 
asante,  if  I  had  not  been  present  (Dh.352).  Asatam 
h^H  appiyo,  he  is  a  foe  to  evildoers  (Dh.  14).  Ace. 
atatam  (Dh.  13),  atantam  (Dh.  268).  Intr.  aiatd 
(Dh.  66).  Loc.  oMti  (Dh.  235),  asante  (Dh.  352). 
Loc.  fem.  asantiyd  (P^.  2).  Nom.  plur.  asanto 
(Dh.  53).    Qen.  and  dat.  plur.  asatani  (F.  Jit  7). 

ASARO,  Unreality,  vanity,  wortblessness   [^  + 
f|f4^] .    Aidre  miramatif  taking  the  real  for  the 
unreal  (INi.  2). 

ASARO  (adj,),  Vain^  unsubstantial,  unessential,  un- 
real ["H  +  ^OnT]-  Ab.  698.  AadreM  dhanehi, 
with  perishable  riches  (Mah.  224). 

ASARO,  A  heavy  shower  [9|^|4j.    Ab.  50. 

ASASSATIKO  (adj.),  Not  eternal,  finite  [^  +  ^- 

ASATA,  ASATAfi,  etc.^  see  Aianio. 

AsATIRA  (/.),  A  fly^s  egg,  nit  (Ab.  645).    Comp. 

Mdr&thi  ^fTOrNV* 
ASATIYA,  Heedlessly,  unintentionally  [H  +  »f7| 

instr.]    Dh.  103w 
ASATTAA,  Nonexistence  [H  +  ^T^]  •   Ab.  1 103. 
ASATTHENA,  Not  by  the  sword,  peacefully  [^  + 

i;^  instr.] .    B.  Lot.  581 . 
ASATTI  (/.),  Attachment,  desire  [^+^rfl»]- 

Alw.  I.  107. 
ASATTO  (atff.).  Free  from  attadiment  or  desire 

[^  +  ^ni=^].    Dh.74,  433. 
ASATTO  {p,p,p,),  Attached,  clinging;  intent,  at- 
tentive, diligent  [irnHi = iT^]  •    Ab.  726,  816. 
ASAVAKKH  A  YO,  Extinction  or  cessation  of  human 

passion,  Arahatta  [W^FV+  ^W]*    I^*  ^9  ^ ; 

E.  Mon.  284;  B.  Lot.  795,  822. 
ASAVATI,  To  trickle,  to  flow  [^  +  '^]. 
AS  A  VO,  DistUled  spirit  [^TT^rer]  •  Ab.  533, 822, 968. 


ASA 


(  60) 


ASM 


ASAVOy  Oozing,  scum ;  misfortune ;  human  pas- 
sion, sin,  corruption,  depravity  [^TT^Itf  ^  often  in- 
oorrectly  written  ^m^C^]-  Ab.968;  B.  Lot.  288, 
822,  823 ;  Dh.  17,  41,  45,  52,  279.  Asava  is 
synonymous  with  Kilesa.  The  three  Asavas  are 
kdmdsavo,  bhavdaavOf  amjjdsavo^  "  the  lust  of  the 
flesh,  the  love  of  existence,  and  the  defilement  of 
ignorance"  (B.  Lot.  823).  The  first  of  these  is 
explained  by  pancaguniko  rdgo,  the  second  by 
"attachment  to  existence  in  the  riipa  and  ahUpa 
worlds,"  and  the  third  is  the  defilement  arising 
from  ignorance  of  the  Four  Great  Truths  (art^o- 
saccdni).  There  are  also  four  Asavas,  kdmdMvo, 
bhavdsavOf  ditthdsavOf  aviJljdsavo,  sensual  pleasure, 
existence,  heresy  and  ignorance  (£.  Mon.  290; 
Man.  B.  496). 

ASAYHO  (adj.).  Invincible  [^  +  ^9ir=^^]- 
Kuhn  K.  8.  23. 

ASAYO,  Meaning,  intention,  inclination ;  depend- 
ence; support;  abode,  retreat,  haunt  [iTTBRf^ 
And  f||<l|€|].  VUamdsayOy  evil-disposed  (Mah. 
122).  J^s^iirayo,  a  tank  (Ah.  677).  Ab.  766, 936; 
Mah.  117;  P4t.  71,  72, 

ASEGANO  {adj.).  Charming,  captivating,  bewitch- 
ing [^l%^f].    Ab.  697. 

ASEKHO,  and  ASEKKHO  {adj.\  Belonging  to  an 
Asekha  (see  next).  The  dasa  asekhd  dhammd,  or 
ten  attributes  of  an  Arahd,  are  asekhd  sammd- 
ditthiy  asekho  sammdtankappOt  asekhd  sammd- 
vdcd,  asekho  satnmdkammanto,  asekho  sammd' 
djivo,  asekho  sammavdydmo,  asekhd  sammdsati, 
asekho  sammdsamddhi,  asekham  sammdndpam, 
asekhd  sammdvimutti,"  right  views,  right  thoughts, 
right  speech,  right  action,  right  living,  right  exer- 
tion, right  recollection,  right  contemplation,  right 
knowledge,  right  emancipation.'' 

ASEKHO,  and  ASERKHO,  One  who  is  no  longer 
a  Sekha,  one  who  has  nothing  to  learn,  who  is 
perfect  in  knowledge,  an  Arah^  [^  +  ^^]-  Ab. 
10 ;  B.  Intr.  322 ;  B.  Lot  295 ;  Alw.  I.  76.  This 
term  applies  only  to  the  Arahattaphalattha,  the 
Arahattamaggatfha  being  a  Sekha. 

ASESAKO  {a4f.).  All,  entire  [^  +  ^  +  ^] .  Mah. 
13. 

ASESATO    (adv.),    Without    omission,    entirely 

[^n^r+<ra^].  Mah.  13,118. 

ASESITO  (adj.).  All   [IRH- i^fiR!  =  t^].    B. 

Lot.  332. 
ASESO  (adj.).  All,  every  [^H-^].    Ab.  702; 


B.  Lot.  514.    BhikkhA  asese  sanmipdUsifi,  assem- 
bled all  the  priests  (Mah.  41). 
ASE  VATI,  To  practise  [^  +  %^] .    Dh.  202. 
ASEVi  (adj.).  Addicted  to  [Wf^^nC-    Dh.  163. 
ASI  (2nd  pers.  sing,  atthi).  Thou  art.    Alw.  I.  38. 

The  initial  a  is  frequentiy  elided,  as  goto  *si  (Dh. 

97),  papto  'H  (Dh.  24),  adhiggahiio  'H  (Ras.  21). 
ASI  (m.),  A  sword  [^f^]-    Ab.  391;  Mah.  154. 

jisieamma^,  sword  and  shield.    Asivaro,  good 

sword. 
As  I  (preterite  drd  sing,  atthi),  He  was,  it  was,  there 

was.    Mah.  200 ;  Ras.  7. 

ASI  (/.),  Blessing  [^rrf^].    Ab.  872. 

ASl  (/.),  Fang  of  a  snake  [^TT^]-    Ab.  655, 872. 

ASlLAKO  (aiy.).  Immoral,  impious  [^  -h  iftW  + 

If].    Mah.  216. 
ASILESA  (/.),  Name  of  a  Nakkhatta  [^1%^]. 

Ab.  58. 
ASIlfr,  see  Atthi. 
ASIJfrsA  (/.)  Wish,  hope,  benediction  [^  +  Ifl^  - 

Kuhn  K.  S.  29. 
ASIASANA  (/.),  Wish,  hope,  benediction  (see  last). 

Ab.  872. 
ASlASU,  see  Atthi. 
ASI^GATI,  To  sprinkle,  to  moisten,  to  anoint 

[^  +  fW^Ji  •    Oer.  dsincitvd  (Dh.  82). 
ASINO  (p.pres.).  Sitting  [^^T#ir=  ^rWC].    Dh. 

41,  69 ;  Ras.  28. 
ASIPUTTi  (/.),  A  knife  [^iflrg^].    Ab.  392. 
ASITABBO  (a^.).  To  be  eaten  ["nr^TPQ^:  ^nC 
ASITAA,  and  -TO,  A  sickle.    Ab.  448,  1005. 
ASlTI  (/.),  Eighty  [^niVfn].   AsiHputtd,  eighty 

sons  (Mah.  247).    With  foil.  gen.  Asiti  sdvakdna^ 

eighty  disciples  (Ditto). 
ASITO  (adj.),  Black  [^flm]  •    Ab.  96, 647»  1005. 
A8IT0  (p.p.p.).  Eaten;  enjoyed  [l|fip|  =  ^n[J. 

Ab.  757,  1005. 
ASITTHO  (p.p.p.).  Wished,  prayed  for   [WT  + 

ftapg=irr^].  Ab.  uoo. 

ASITTO  (p.p.p.  dsincati).  Sprinkled;  anointed 
[^  +  ftrW  +  ftTfCI.    Dh.  82;  Mah.  124,  157. 

ASIVADO,  Blessing  [^ntll^+  ^T^]- 

ASlVISO,  A  snake  [^VTlfH^].  Ab.  653;  Kuhn 
K.  S.  34. 

ASMA,  We  are  (see  Atthi).    Alw.  I.  37. 

ASMA,  see  Ayam. 

ASMA  (m.),  A  stone  [^Ml^*  Ab.  605.  Asma^ 
puppham,  benzoin  (Ab.  591). 

ASM  ARl  (/.),  Name  of  a  phint  [^TTT^]  •  Ab.  558. 


ASM 


(61) 


ASS 


A8HI»  I  un  (see  jittki).  The  a  is  frequendy  elided, 
e.g.  patto  'mU  (Has.  16),  hatacdkkhu  'tmi  (Dh.  86). 
Dh.  63:  F.  J&t.  57;  E.  Mon.  2. 

ASMlft,  see  Ayath, 

ASMIMANO,  Tlie  pride  that  says  I  am,  the  pride 
ofMlf  [^rf^=:m^+l?T«r]*    AIw.  N.94. 

ASO,  Eating  [^rn[]-    Pdiardso,  hreak&st. 

ASOKO  (adjJ),  Free  from  sorrow  [mftv]-  I>h. 
6 ;  Kh.  6.  Masc.  imoAw,  the  shrub  Jonesia  Asoka 
(Ab.  573) ;  name  of  a  famous  Indian  king  (£.  Mon. 
177 ;  Mah.  21,  22,  etc). 

ASSA  {opt.  aithiy  Ce  me  mm,  if  I  thought,  lit. 
if  there  was  to  me.  Boam  ana  vacantyo^  he  should 
be  thus  spoken  to.  PdfUmhi  ee  vano  ndsta,  if 
there  be  no  wound  in  his  hand  (Dh.  23). 

AfiSA  {fen,  dot.  nuuc.  and  neut.  aya^)^  Of  him, 
his ;  to  him,  to  it,  etc.  Aa^ajahitd  bhavanti,  are 
rejected  by  him  (Kh.  9).  Atk*  ana  jdnato^  but 
to  him  knowing  (Dh.  69).  Parikkhepo  pan*  aua, 
now  its  covering  (F.  Jdt.  6).  Dh.  13,  25.  The 
initial  a  is  frequently  elided,  e.g.  Amki  *$8a  ddao, 
I  am  his  slave ;  Idam  pi  *88a  hoti  Mlaemithy  this 
also  is  part  of  his  morality ;  evam  *sa  (CI.  Gr. 
14) ;  hi'sta^  hi  ana  (Dh,  301). 

ASSA  (/.),  A  mare  [^^].    Ab.  371. 

AS8A,  see  Ay  am, 

ASSAD  ANA  A,  Tasting  [^IMl<*l]'    Ab.  938. 

A8SADDH0  (a^.).  Without  faith,  UQl>elieving ; 
not  credulous  [^  +  ^RTT]-    I>h.  18,  264. 

A88ADO,  Tasting.enjoyment,  happiness  [l||l^|tt*] . 
Alw.  1. 106;  Alw.  N.36. 

ASSAKANl^O,  One  of  the  seven  circles  of  rock  that 
rarronnd  Mem ;  the  tree  Vatica  Robusta  [^TV  + 
ipl].    Ab.  27,  562;  Man.  R  12$  B.  Iiot  842. 

ASSAA,  ASSAMA,  see  Atthi. 

AS8AMAN0,  Not  a  Samara,  not  a  true  priest  of 
Buddha  [H  +  '^H^']  -    Kamm.  9 ;  Pat.  73. 

A8SAMARAK0,  Oleander  [^Rf  +  TTRTV]  •    Ab. 

577. 
A88AMEDH0,  Name  of  a  sacrifice,,  the  A^vamedha 

[^rar  +  ^l.    Ab.413. 

ASSAMIKO  (a<(^'.).  Without  a  master  or  owner 
[11+ ^ff*!^  -f  ^]-  Dh.383.  Andmikamvanhu, 
unclaimed  property  (Mah.  235). 

A8SAMO,  and  -MAM,  A  hermitage ;  a  religions 
order  [^^HR].  Ab.  212,  928.  There  are  four 
Assamas,  or  steps  in  the  life  of  a  Brahman,  brah" 
wuieMygahaffhOf  vdnapattko,  bhikkhu,  *'  religious 
student,  householder,  hermit,  mendicant"  (Ab. 


409).  Anamapadam,  a  hermitage  (F.  Jat.  4). 
Dh.  135. 

ASSARO,  Not  a  vowel,  a  consonant  [^  +  ^nC]* 
Alw.  I.  xvii. 

ASSASATI,  To  inhale  idr,  to  inspire,  draw  in  the 
breath  [^TT  +  ^VB^]  •  Anasanto  panaaanto,  pant- 
ing for  breath ;  sobbing  (Dh.  401,  404).  P.p.p. 
assattho. 

ASSASETl  (caus.  last).  To  refresh,  to  comfort,  to 
encourage  [^  +  lErW^rf^=^^]*  Andsento 
mahdjanam,  comforting  the  people  (Mah.  12). 
Andsento  bhayatthe  te,  reassuring  the  terrified 
N&gas  (Mah.  6).    B.  Lot.  376 ;  Dh.  84*. 

ASSASO,  Inhaled  air,  inhalation ;  comfort,  conso- 
lation [^^91^].  Ab.  1038;  Mah.  158.  Andn, 
or  inhaled  air,  is  one  of  the  six  Vayus  (Ab.  39 ; 
Man.  B.  400).  Andsapandto,  inhalation  and  ex- 
piration (B.  Lot.  614 ;  E.  Mon.  266). 

ASSATARO,  A  mule ;  name  of  a  N^  [^raTTT]* 

Ab.  369,  652 ;  Dh.  57. 
A8SATHA,  see  Atthi. 
ASSATTHO,  The  Bo  tree,  Flcus  Religiosa  [mR^]  • 

Ab,  551,  1038. 
ASSATTHO  (p.p'P*  anasati).  Encouraged,  com- 
forted [^nnrer  =  ^ro^] .    Ab.  1038 ;  B.  Lot.  376 ; 

Mah.  205. 
ASSAVANAA,  Not  hearing  [^  +  ^SRUT]. 
ASSAVO,  Discharge,  matter,  pus  [^IM^]-    Ab. 

324,  1036. 
ASSAVO  (adj.).  Obedient  [W^R]  •   Ab.  730, 1036. 
ASSAYUJO,  Name  of  a  Nakkhatta;  name  of  a 

month,    September-October     [W^HJ^]*      ^^* 

58,  75. 
ASSO,  Comer,  edge  [iTSr].    Ab.  394,  1102. 
ASSO,  A  horse  [V»].    Ab.  368,  1102;  F.  qwef,  a 

mare  (Ab.  371).    Dh.  6,  17,  236. 
ASSOSI,  see  Sufoti. 

ASSU  (».),  A  tear  l^}.  Ab.  260;  Kh,  3;  Dh. 
308;  Mah.  116.  Assumukho,  with  tearful  face 
(Dh.  12 ;  B.  Lot.  863). 

ASSU  (opt.  Srdplur.  atthi)^  Let  them  be.  Dh.  13, 
269.  Evam  assu  vacanfyd,  let  them  be  thus  ad- 
dressed (P4t.  100).  Ime  chinnd  anu^  let  these  be 
divided  (P£t.  74). 

ASSU,  Although  the  gprammarians  give  this  particle 
with  an  initial  a,  I  am  disposed  to  believe  that,  it 
represents  the  S.  fljf^,  and  ought,  when  written 
independently,  to  be  «i.    Kimm  (CI.  Gr.  10)  Is 


ASS 


(  62) 


ATA 


undoabtedly  fH  f^X^f  ^^^  ^^^^  w  know  that 
f^R  may  become  su  la  IHLli,  and  at  Alw.  I.  106 

we  have  kinuu  and  kena  siu  in  the  same  gdthIL 
In  the  phrase  tayassu  dhammd  jahitd  bhavauH 
(Kh.  9),  tayassu  is  resolved  by  the  gframmarians 
into  iayo  assu,  ndth  the  final  vowel  of  tayo  elided 
before  the  initial  vowel  of  omk  ;  but  M r.Trenckner 
prefers  to  write  tc^as  9U,  making  tayof  the  equiva- 
lent of  the  Sansk.  l|in(^;  I  l>elieve  he  is  right, 
and  that  the  remaining  su  is  the  S.  ^f7*  -^i 
98U  at  Kuhn  K.  S.  33  is  probably  5Vfi|  tFT7« 
Ab.  1150  however  gives  a9$u^  and  eaUs  it  an  ex- 
pletive particle. 

ASSUTAVA  (adj.).  Not  learned,  ignorant  ['ir  + 
^TPnVf]-    Alw.  N.  72, 

ASSUTO  (a4/.),  Unheard  [^4^  ^=^]*  ^^' 
301.  Anuidldpo^  one  who  has  never  heard  qwech 
(Alw.  I.  cvii). 

ASU  (m.),  Breatii^  life  [^].    Ab.  407,  04& 

ASU  {pran.\  This;  that  [l|^  =  K^].  Nom. 
masc  and  fem.  am  (CI.  Gr.  58, 60).  Neut*  adum. 
Plor.  masc.  and  f.  amiS,  amuyp.  Pi.  neat,  omii, 
amiM.  Itoc.  sing,a«MfmAi(Kamm.  3).  Qen.  and 
dat..  pi,  ami^MfJb,  amMnam.  The  crude  base  in 
P^  is  amu  (oomp.  Gl.  Gr.  52  and  58,  and  at  Ab. 
185  amudviccha,  *'  twelve  of  those").    Ab.  1088. 

ASU  (adv.).  Quickly  [W^].    Ab.  40.; 

ASUBHO  (adj.),  Bad,  ugly,  disagreeable,  nasty, 
disgusting,  ofiensive  [^  +  ^1|] .  Neut.  agubhadt, 
nastiness,  impurity,  corruption.  There  are  ten 
Asubhas  or  offensive  objects  (Dh.  111,4 13).  Abu^ 
bhabhdvdnd  and  aaubhajhdnam,  contemplation  of 
the  impurity  of  the  body  (E.  Itfon.  ^M)»  Asubho- 
tamathpafilabhifkau,  obtained  an  idea  of  impurity, 
realized  how  impure  the  body  is  (I>h.  127). 

ASUCI  (a^.\  Impure  [irH!^^|^].  Ab.  1024. 
Masc.  atud,  semen  virile  (Ab.  274, 1024).  Atud" 
khddako,  eatmg  filth  (Dh.  241).  Dh.  102  i  Kuhn 
K.  S.  26 ;  P&t.  74 

ASUDDHO  (otyL),  Impure  [^  +  ^=^]. 
PUito  omcfciAo,.  base-bora  on  the  father's  side 
(Alw.  h  xhr). 

ASURO  (oiff.).  Such  a  one  [Am  (2)  -f*  ^;  the  & 
equivalent  is  ^M^].  Axukatthdnam,  such  and 
such  a  place  (Dh.  147>  200).  Agukena  katam, 
made  by  such  a  one  (Dh.  362).  Asukena  me  telath 
pakkam,  so  and  so  compounded  an  ointment  for 
me(Dh.  82Q.  Bdrdfuuitfont  asukdya  noma  viihiyd 


aamkageke  voBdmi,  I  live  at  Benares,  in  a  street 
named  so  and  so,  at  such  and  such  a  house  (Ras. 
31).  Asuko  mahdtheroy  some  eminent  thera  or 
other  (Bdl.  1).  Amikathero  ndma,  such  and  sudi 
a  priest  (Dh.  372).  Antkarog^assa  ndma,  for  such 
and  such  a  disease  (Dh.  83).  Anduu§a  ndma  sa- 
Idkabhaitath,  tidcet  food  for  the  priest  named  so 
and  so  (Alw.  I.  108).  Aiukatmim  ndma  kdU 
maria»dmi,  I  shall  die  at  such  and  such  a  time 
(Dh.  387). 

ASUA  {preterite  3rrf  plur.  aithi).  They  were. 
Alw.  I.  40 1  M ah.  24,  35. 

ASUI^ATI,  and  -NOTl,  To  hear,  to  listen  to  [^ 
-f^].  W\th  dtit.  AwfMnH  Buddhaeea  bkikkh^, 
the  priests  listen  to  Buddha  (Kuhn  K.  &  28). 

ASURO,  An  Asura,  a  Titan  or  fallen  angel  [^TB^]. 
Ab.  14;  Man.  B.  46,  58.  Aeurabhaeamafk,  the 
Asura  worid  (Dh.  183).  AeuHnda^  chief  of  the 
Asoras,  a  name  of  Rdbu  and  of  Vepadtti  (Dh.  183). 

ASUTTO  (o^f .),  Without  seam  ["H  +  ^] .  Mah. 
22;  Dh.  237. 

ATAKKITO  (adj.),  Unexpected  [^R|fiilt=r  If^]. 
Ab.  114a 

ATALAMPHA8S0  (adj.).  Bottomless,  anfttthom- 
able  [^nwrenj]«    Ab.  668. 

ATANDITO  {adj.).  Unwearied,  unremitting  [^^^ 
fl^].    Dh.54. 

ATANi  (/.),  Name  of  a  part  of  a  bedstead  [^fSlf^]. 
Ab.  308 ;  Pdt.  18,  88. 

ATANKO,  Sicluess,  affliction,,  pain  [^mi^]*  Ab. 
323,  1045. 

ATAPANAlil,  Sunshine}  burning  [^-^IVpini]- 
Dh.  382,  416. 

ATAPATTAA,  a  parasol  [  WlH^r] .    Ab.  357. 

AtApI  (adj.).  Ardent,  zealous,  strenuous,  active 

ATAPO,  Snnsbine,  sunlight  [^mn]  •    Ab.  37, 863. 

F(h(  eoKtwm  dtape  khipi,  put  some  paddy  in  the 

sun  to  dry  (Mah.  128). 
AtAPCH  Heat,  burning  \  ardour^  zeal,  exertion, 

energy  [1RI+ TITO]-    Ab.  1136. 
ATAPPA  A,  Ardour,  zeal,  energy,  exertion  [^  + 

ITR  +  ^]-    Ab.  156 ;  Dh.  310. 
ATA8lfi:),Flax[^inrt¥].    Ab.  453. 
ATATAA,  One  of  the  high  numerals,  10,000,000", 

or  1  followed  by  84  ciphers.   Ab.  475 ;  Man.  B.  6 ; 

B.  Lot.  855. 
ATATAA,  Generic  name  for  drums  covered  with 

leather  on  one  side  [^inil1==1PCI*    AtataMa-^ 


ATA 


(63) 


ATI 


imkt  drains  oampletely  covered  with  leather  (Ab. 
141). 
ATATAyI  (ffi.)»  A  felon,  mnrderer,  hlg^hiraymaa 

[^llUlftinJ-    Ab.736. 

ATATl,  To  go  l^fQ.    CI.  P.  Verbs,  10. 

ATATI,  To  roam  [W^-    CI.  P.  Verbs,  10. 

ATA VI  (/.),  A  forest  ["WZ^]  •  Ab.  536 ;  Mah.  44. 

ATHA  (adv.).  And;  but;  then;  now  ["l^]-  Ab. 
1190 ;  Alw.  I.  2.  Atha  nam  sakko  evam  dha^  and 
the  Sakka  said  thus  to  him  (F.  J&t  2).  Ath'  eka- 
ifioaMin  rdjdy  now  one  day  the  king  (Mah.  27). 
AtlC  etam  upagtmkamma,  then  approaching  him 
(Mah.  243).  Athimaccehi  mantetvd,  accordingly 
having  consulted  with  his  ministers  (Mah.  53). 
Narindo  *iha,  the  king  one  day  (Mah.  157).  Atha 
ngghoBoyi  tanghoy  then  the  assembly  shouted 
forth  (Mah.  252).  Tadd—atha^  when  — then 
(Dh.  49).  Pathamam  ^  atha,  first  — then 
(Dh.  29).  Fanditvd  gammdgambuddham  ddito 
atha  dhamman  ea  sanghan  ca,  having  sainted 
Buddha  first  and  then  the  Law  and  the  Church. 
Atha  kini  kariuad,  well  but  what  do  you  mean 
to  do  (Dh.  93).  Athdparafh,  and  further  (see 
Aparath),  Atha  ea  pana,  but  on  the  other  hand 
(F.  Jit.  11).  Atha  kho  Uttaro  mdnovo,  and  it 
eame  to  pass  diat  the  youth  Uttara  (Alw.  1.  Iziz). 
No  h*  etam  bhante  atha  kho  nam  mapam  eva 
abhUfddeyydmaf  not  so,  lord,  nay  I  should  respect- 
fbUy  salute  him. 

ATHABBANAVEDO.The  Atharva  Veda  [^^V^i^ 
+  %^^].   Alw.  I.  cxxiv. 

ATHAVA  (adv.),  Or  [^IRT  +  TT]-    I>h.  15,  25,  48. 

ATHENO,  Not  a  thief,  honest  [^  +  ^hf]* 

ATHO  (adv,)j  And ;  also ;  then  {^F^] .  Ab.  1 190 ; 
Dh.  28 ;  Kb.  13.  Sate^  atho  dasa,  a  hundred  and 
ten  (Mah.  144).  Atho  Jdtikkhayatk  potto,  who 
also  has  attained  the  end  of  births  (Dh.  75).  Atho 
pi  wakkaeea  tunantu,  let  them  also  carefully  listen 
(Kh.  6). 

ATI  (ado,  and  prep,).  Over ;  beyond ;  exceedingly ; 
too  mndi  [llfiT].  Ab.  1138, 1182.  Much  used 
in  eompoaition.  AUbahaio,  very  thick  (Dh.  159 ; 
Alw.  I.  76).  AHbahnhhando,  having  too  much 
property  (Dh.  302).  Atibakabhunji,  very  greedy 
(IHi.401).  ^<iA«^Ao,  exceeding  gkd  (Mah.  85). 
jtfKaMHiaramo,deUghtlal(Mah.87).  Atimmkharo, 
restj  garrnloas  (F.  J4t  18).  AtUantike,  too  near 
(Mab.  64).  Atieitalo,  very  cold  (F.  Jit.  57). 
AtUmndaro,  very  beandfnl  (Alw.  1. 74).  Atitaf^ho, 


very  desirous  (Ab.  729).    Atitarupo,  very  young 

(Dh.  157).     AtwitthdrUo,  too  ^fiuae  (Mah.  1). 

Atioimhito,    astounded.     Atimstuto,   renowned. 

Before  a  vowel  ati   in  composition   sometimes 

becomes  aty,  as  in  atyappo,  bat  generally  oec,  as 

in  aoedraddho. 
ATIBAHU  (a^'.)f  Too  much,  too  many,  very  nu- 
merous [irfif  -f  Hjr].    Dh.  174. 
ATIBALO  {adj.).  Very  strong  [^vf^T  +  W^f]-  Mah. 

126. 
ATIBHAYATI,  To  be  much  afraid  [^RfW  +  M^]* 

Mah.  78. 
ATIBHlTO  (adf.).  Much  alarmed  [lrf9!4-  M^- 

^].    Mah.  17. 
ATICARATl,  To  transgress ;  to  commit  adultery 

[^lft  +  ^].    Dh.205.  ^ 

ATlCARl    (adj.).   Transgressing   [ifftf^TPCl]  • 

Fem.  atiedrini,  an  adultress  (Ab.  238 ;  Dh.  371). 
ATICARIYA  (/.),  Adultery  [^ifif +  ^^]. 
ATICARO,  Transgression,  adultery   [^rfTT^TT]* 

Dh.  371. 
ATICCHATHA  (imperai.  ^6nd  pen.  plnr.).  This  is 

the  formula  for  civilly  refusing  alms  to  a  bhikkhu. 

Mr.  Trenckner  refers  the  word  to  lRf7|  +  l[^» 

and  renders  it  **  Go  and  beg  farther  on,*  viz.  Seek 

alms  elsewhere.    Dh.  241. 
ATICIBAYATI,  To  tarry  long  [^jft  +  f^TTTO]. 

Dh.  224. 
ATIDASSANO  (adj.).  Beyond  ken,  invisible  [^rfH 

+  1^^] .    B.  Lot.  515. 
ATIDHONACArI  (a^\).  This  word  is  explained 

to  mean  "  one  who  lives  transgressing  the  Pacca- 

yasannissitasf la."   The  etymology  of  dhona  is  un« 

certain. 
ATIDCRE  (adv.).  Very  for,  too  far  [irflT  +  ^ 

loc.] .    Mah.  84.     Nag^ard  nitid^iraemim,  not  very 

far  from  a  town  (Ab.  536). 
ATIGACCH  ATI,  To  overcome  [lrf||  + 1|9^ .  Aor. 

accagamd. 
ATIGATO  (p.p.p.  last).  Escaped  from  [^|fw  +  Wil 

=  l|i^.    Dh.428. 
ATIGO    (adj.).    Escaping   from ;    going   beyond 

[^VflRf]  •    Pancaeangdtigo,  escaped  firom  the  five 

bonds  (Dh.  66,  71).    SUndtigo,  versed  in  bounda- 
ries (Mah.  103). 
ATIHATTHAYATI,  To   cross  on    an   elephant 

[^rfTTf^RT]-    CI.  Gr.  Ill ;  Alw.  1.  17. 
ATIKHI^O  (<M&*.),  Not  harsh,  gentle  [^  +  lA^Qf]. 

Ab.  1067. 


ATI 


(64) 


ATI 


ATIKHlNO,  The  commentator  renders  edpdtikhind 
at  Dh.  verse  156  by  ''  shot  from  a  bow,"  making 
atikhfftd  a  p.p.p.  from  f^  with  '^tfjK,  and  under- 
standing sard.  He  says,  **  As  arrows  shot  from  a 
bow  flybg  swiftly  and  falling  to  the  ground,  if 
there  be  none  to  picli:  them  up,  become  a  prey  to 
the  white  ant  on  the  spot  where  they  fell.''  Per- 
haps, however,  the  reading  should  be  c<^  'tikhffuif 
"  worn  out  bows.** 

ATIKKAMANAJMf,  Going  beyond,  passing  [^rfH- 

inmrj-  i>b.  d4o. 

ATIKKAMATI,  To  escape  from ;  to  go  beyond,  to 
pass,  to  cross ;  to  transg^ress ;  to  elapse ;  to  excel, 
to  surpass  [^HfTf  +  IR^*  Sannqfanam  sabbam 
atikkameyya^  let  him  free  himself  from  all  l>onds 
(Dh.  40).  SekkhabMmim  atikkamitvd,  having 
passed  the  degree  of  S.  (B.  Lot.  297).  Asankhey- 
yam  atikkamitvd,  passing  over  an  Asankkheyya 
of  years  (Dh.  135).  IndakhUam  atikkameyya, 
should  cross  the  threshold  (P4t.  18).  jinam  atik' 
kamitum,  to  transgress  his  command  (Dh.  142). 
Majjhimaydme  atikkamante,  while  the  middle 
watch  was  passing  away  (Dh.  83).  Attha  vassdni 
^tikkamufh,  eight  years  elapsed  (Mah.  15).  Puthuj' 
jane  atikkamitvd^  excelling  ordinary  men  (Dh. 
256). 

ATIKKAMETI  (catu.  last).  To  go  beyond,  to  ex- 
ceed [^rfirarriRrfn='li^].    Pat.  7.  10. 

ATIKKAMO,  Passing  away,  transgression  [^rf?|- 
1|[9!].  Ab.  776.  Dukkhaisa  atikkamo,  the  termi- 
nation of  suffering  (Dh.  35).  Sattdhatikkame, 
after  the  lapse  of  a  week  (Mah.  119)- 

ATIKKANTO  {p.p.p.  atikkamati),  PaAt;  surpassing 
[^rf7f?irpfl  =  W(]  •  Pathamamdse  atikkante, 
when  the  first  month  had  elapsed  (Dh.  81).  Atik* 
kantamdnusako,  superhuman  (B.  Lot.  866).  Mah. 
206. 

ATIMAnI  (adj.).  Vainglorious,  conceited  [frfTf- 

ATIMAf^^ATI,  To  despise,  to  dislike  ["HfTT  + 

9P^.    Dh.  66;  Kb.  16. 
ATIMAPETI  {cans.),  To  injure,  to  destroy  [lRf?T  + 

^rnRrfiT=^].  i>b.44. 

ATIMATTO  {adj.).  Exceeding,  excessive  [^i|f?f  + 
Trnr]  •    Ab.  41.    Attmattam  (adv,),  exceedingly. 

ATIMUTTAKO,  Name  of  a  tree  [iMplljW^]. 
Ab.  555. 

ATIMUTTO,  The  creeper  Gaertnera  Racemosa 
[^ifif^].    Ab.  577. 


ATINAMETI  (caui.).  To  cause  to  pass ;  to  let  go 
by  [^rfif  +  TRn»ftr=  'nQ.  KdlathaHndmeuH, 
they  spend  the  time  (Dh.  227). 

ATINDRIYO  (adj.),  Beyond  the  reach  of  the  senses 

[^rrftftrr]-   Ab.716. 
ATIPATO  (adv.).  Very  early  [^rfif  +  HT^]. 
ATIPATO,    Injuring,    destruction;    transgression 

[l^finmi].   Ab.776. 
ATIPPAGE  (adv.).  Too  early  [^rffl  +  3|it]  -  Sandhi 

Kappa  (rule  36)  quotes  Atippago  kho  tdva  Sd^ 

vatthiyam  pinddya  earitwk,  *'it  is  too  early  to 

b^  alms  in  Sdvatthi,"  and  states  that  atippago  is 

for  atippage, 
ATIPPASATTHO  (adj.).  Very  exceUent  [^lfl|+ 

TnrW=:^].    Ab.918. 

ATIREKALABHO,  Extra  allowance  [^rf?|^  + 
^rnr].  There  is  a  general  role  that  Buddhist 
monks  are  to  dress  in  dirty  rags,  but  flaxen  or 
hempen  garments,  etc.,  are  exceptions  (atirekaU- 
bho).  So  again  there  is  a  rule  that  a  monk  b  to 
live  at  the  foot  of  a  tree,  but  vihiras,  etc,  are 
exceptions.    Kamm.  9. 

ATIREKATARO  (adj.).  More  excessive,  more 
abundant  [^rf^f^  +  ITC].  Dh.  308.  Akkhhu 
atirekataram  rujanti,  my  eyes  hurt  worse  than 
ever  (Dh.  89). 

ATIREKO  (adj.).  Exceeding,  excessive  [vOll^^]. 
lilam  civaram  atirekafh  jdtam,  this  robe  is  now 
superfluous  (Dh.  113).  Atirekam  ce  hoti,  if  there 
is  too  much  (Dh.  380).  Pentapaf^f^dkdrato  attre- 
kaih  petUwh,  to  send  a  present  surpassing  that 
received  (Alw.  I.  75).  Attrekadvaran^  an  extra 
robe  (Pdt  76).  Atirekappamdfuim  bhdioti,  talks 
beyond  measure  (F.  J4t.50).  Attrekamdtam  cird- 
yitvd,  having  tarried  more  than  a  month.  Atire- 
kapddaih  ddiyoH,  takes  more  than  a  p^a 
(Kamm.  10).  AtirekaviaaHvaggo,  consisting  of 
more  than  twenty  priests  (P&t.  xl)^ 

ATIRITTAKO  (aeff.).  In  excess,  superfluous  [^rfir- 
f?ni  +  H].    Mah.  49. 

ATIRITTO  (P'P.p.),  Exceeding,  in  excess,  extra, 
superfluous  [^rfTff^W  =  t^^  •  -^.b.  712.  Ana* 
tirittabhafanam  appears  to  mean  "fresh  food": 
when  a  priest  has  eaten  a  meal  at  the  house  to 
which  he  has  been  invited  he  is  not  to  begin  again 
to  eat  fresh  food,  lit.  ''food  which  is  not  the 
leavings  of  his  meal*:  Gogerly  says,  "food  not 
part  of  the  meal."    Pit.  xxxix,  14% 


ATI 


(  65) 


ATT 


ATIROCATI,  To  ontohine  [irflf  +  T^]  -  Dh.  1 1 ; 

P6t.xiU. 
ATISAYAft,  Very  late  in  the  e^ning  [l|f?f  + 

ATISAYO,  Excess;  excellence  [iVfinEl^].    Ab. 

41,  761,  771-    Instr.  atisayena,  exceedingly. 
ATISUNO,  A  mad  dog  [l|f?r  +  ^] .    Ab.  519. 
ATISORATA  (/.),  Great  heroism  [irflf  +  ITT  + 

m]. 

ATlTAlffSO,  Past  time  [infhT  +  ^].    B.  Lot. 

649,  e^. 

ATITHI  (m.),  A  gaest,  a  stranger  [^rfTTf^]-    Ab. 

424 ;  Kh.  13. 
ATITHOKO  («&•.),  Very  little,  too  little  [^rfif  + 

ATlTO  (p-p»p*  acceti).  Past,  elapsed ;  passed ;  having 
transgressed  [^||ft7r=  \^»  Atite  tamhi  »attdhe, 
when  this  weelc  had  passed  (Mah.  114).  Khaftd- 
Hid,  those  who  allow  the  right  moment  to  pass 
(Bh.  56).  Sabbopamdtito,  beyond  all  compari- 
son, incomparable  (Kh.  23).  Ekam  dhammarh 
aiUo,  having  transgpressed  a  single  commandment 
(Dh.  32).  Loc.  atite,  formerly,  once  upon  a  time 
(F.  J4t.  2,  21),  in  the  past  (B.  Lot.  344).  Neut 
mtdam,  a  tale  or  legend  (F.  Jit.  2,  21). 

ATITTO  (a4;.),  Unsated  [^  +  Tf^  =  ^ .  Dh.  9. 

ATlVA,  and  ATIVIYA  (adv.).  Very,  exceedingly 
[infN].  Ab.  1138;  Dh.  101;  Kh.  27.  Ativa 
dkmho,  very  fortunate  (Mah.  200).  Atimya  gam- 
bhiro,  exceedingly  deep  (Dh,  182).  For  the  form 
ativiya  comp.  Viya. 

ATTVAKYAft,  Bad  language,  abuse,  opprobrious 
speech  [irf?!  +  TTW].    Ab.  122;  Dh.  67. 

ATIVASO  {a^.).  Subject  to,  in  the  power  of  [^Rf?| 
+  ^qnQ-    I>h.  13. 

ATIVATTATI,  To  go  beyond,  to  pass ;  to  over- 
come ;  to  transgress  [lRf?f  +  ^] .    Dh.  179, 320. 

ATI  VELO  (adj.).  Unseasonable  [ifffTT  +  iNiT]  •  F. 
iiX.  18.  AHoelam  {adv.),  unseasonably  (F.  J6t.  49). 

ATIVI8A(/.),Nameofaplant  [iVfirt^lIT]-  Ab.586. 

ATIVIYA,  see  Ativa. 

ATIVUDDHO  («&•.),  Very  old   [ipfin-ljf  = 

Y^*    Ab.918. 
ATO  {adv.).  Hence;  now;  therefore;  accordingly 

[mraG-     a.  Gr.  68 ;   Kh.  21  ;  Alw.  I.  xvi. 

Ato — yaio,  because  —  therefore  (Alw.  I.  vii). 
ATOJJAA,  a  musical  instrument  [ WftV  =  ^7]  • 

Ab.  142. 


ATRA  {adv.).  Here  [IT^].  Ab.  1155,  1161.  See 
also  Attha. 

ATRAJO,  Offspring,  son  [^Hf^pv].  Ab.  210;  F. 
J&t.  49 ;  Mah.  15,  76,  228.    Comp.  Attajo. 

ATTA^  and  ATUMA  (m.),  Self,  body,  person,  in- 
dividuality; life,  mind,  soul;  in  a  non-Buddhist 
sense  the  Param&tman  or  Universal  Soul  [HI4H*C]  - 
Ab.  92,  861.  Ace.  attatii  (Dh.  68 ;  Has.  20),  at- 
tdnaih  (F.  Jit.  18),  dtumdnam.  Instr.  and  abl. 
attand  (Dh.  68).  Oen.  and  dat.  attano  (Dh.  68 ; 
Alw.  I.  76).  Loc.  attani  (Ab.  808).  Plur.  attdno 
(CI.  Gr.  21),  dtumdno.  Gen.  and  dat.  plur.  attd- 
nam,  dtumdnam.  Clough  gives  also  the  forms 
attena  (instr.  sing.),  attasmd  (abl.),  atta9mith(}iic). 
— Ex.  Attano  sdmikassddd,  bestowed  it  on  her 
own  husband  (Mah.  253).  Attano  nyydne,  in  his 
own  garden  (F.  Jit.  5).  Ayam  me  attano  attho, 
this  is  my  own  advantage.  Attano  attano  visa^ 
yappadese,  each  within  the  limits  of  his  own  dis- 
trict (Alw.  1. 79).  Attd  hi  kira  duddamo,  for  self 
is  difficult  to  tame  (Dh.  29).  Attano  dsane  yeva 
attdnam  daueei,  showed  himself  in  his  own  seat. 
Attd  hi  attano  n*  atthi,  he  himself  does  not  be- 
long to  himself  (Dh.  12).  Rakkhitum  eakam  at* 
tdnam,  to  save  his  own  life  (Mah.  120).  Sakattd-- 
nam  eammanni,  chose  himself  (Mah.  13).  Apasei 
takam  attdnam  pakkhittatk  Lohakumbhiyd,  saw 
his  own  soul  cast  into  hell  (Mah.  17).  Sucibhd" 
tena  attand  viharati,  lives  with  a  purified  heart 
Fedand  me  attd,  sensation  constitutes  my  indi- 
viduality. Attd  hi  attano  ndtho,  for  self  is  one's 
protector  (Dh.  68).  Attdnarh  pariccajitvd,  sacri- 
ficing my  own  life  (F.  Jit.  56).  The  histr.  attand 
is  sometimes  used  when  we  should  expect  the 
nominative,  e.g.  Attand  attdnam  tammanni,  he 
himself  (lit.  by  himself)  chose  himself  (CI.  Gr. 
134) ;  Attand  coday*  attdnam,  thyself  rouse  thy- 
self (Dh.  68);  Attand  marantd  pi,  even  when 
themselves  dying  (Dh.  223).  The  base  used  in 
composition  is  atta  or  dtuma.  Attadanto,  self- 
subdued  (Dh.  57).  Attdhetu,  for  one's  own  sake 
(Dh.  15).  Atumapddo,  his  own  foot  (Alw.  I.  xiii). 
Attasambhavo,  proceeding  from  oneself.  Atta- 
tamo,  like  oneself  (F.  Jit.  50).  Attagutto,  self- 
protected  (Dh.  68).  Attaldbho,  one's  own  gain 
(Ab.  1168).    See  Atumd. 

ATTABHAvI  {adj.).  Having  a  body  [iK^RrRr  + 

ATTABHAVO,  Person,  self,  individual,  personality, 

9 


ATT 


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ATT 


body,  form  [^niT*(  +  mM]  •  Ab.  151 ;  Man.  B. 
439,  440;  B.  Lot.  411.  DibbaUabhdvo,  celestial 
shape  (Has.  24).  Aeehardsahassaparivdram  at- 
tabhdvam  olokettdy  seeing  himself  sorronnded  by 
a  thousand  nymphs  (Dh.  94).  Atiabhdvam  iTt/o- 
hitvd,  quitting  his  present  form  (Ras.  19).  DuHye 
attabhdve,  in  your  last  existence  before  this  (Mah. 
195).  Anantarattadhdue,  in  her  next  existence 
(Dh.  402).  Doltu  attabhdvetu  sllaua  rakkkiiaiid, 
from  having  kept  the  precepts  in  two  anterior 
births  (Dh.  193).  Attabhdvatk  man^ayamdnd, 
adorning  her  person  (Dh.  189). 

ATTADAiypO  {adj.\  Usiog  the  stick  or  punish- 
ment ['^inT=13[T-f  cp9]-  Attadandeiu  nib' 
buto,  mild  among  the  violent  (Dh.  72). 

ATTADATTHO,  One's  own  advantage  or  good 
[^l<W^  +  "^V^i  the  d  is  euphonic] .  Attadattham 
paratthena  bahund  pi  na  kdpaye^  let  not  a  man 
forego  his  own  spiritual  good  for  that  of  another, 
however  great  (Dh.  30).  CI.  Gr.  11 ;  Dh.  334. 
See  also  Attattho, 

ATTADHiNO    (adj\).    Independent    [^niP(  + 

ATTADHIPATEYYAA,  see  Adhipateyyam. 

ATTADUTIYO  {adj.).  With  one  companion  [^. 
W^  +  ft[tfN]-    Dh.  146. 

ATTAHASO,  a  horse-laugh  [^BffTO].    Ab.  175. 

ATTAJO  {adj.).  Proceeding  from  oneself;  self- 
begotten  [^)T9l^].    Dh.  29.    Qom^.  Atrajo. 

A7TAK0,  Name  of  a  Rishi.    Ab.  109. 

AT7ALAK0,  A  watch  tower  [^TfTinV]  •   Ab.  204. 

ATTALO,  A  watch  tower  [HJTfl]  •  Oambhirapa- 
rikham  pdkdraparikkhittam  dvdraffdlayuttam, 
having  a  deep  moat,  surrounded  with  a  wall,  fitted 
with  gates  and  towers  (Dh.  201,  comp.  397). 
Ab.  1126. 

ATTAMANATA  (/.),  Rapture,  delight  (see  next). 
Ab.  87. 

ATTAMANO  (adj.)^  RaipU  delighted,  joyful  [^im 

=^+^nnCI-   ^'  ^^"^  ^»  ^^»  ^^-  ^» 

Alw.  I.  75. 
ATTANA,  ATTANO,  etc,  see  Aitd, 

ATTANIYO    (adj\)t  Belonging   to   oneself,   own 

[^irar^+^]-    Ab.  736,  808. 
ATTAJ^^C  (adj.).  Knowing  oneself  [^inni]- 
ATTANOPADAlil,  A  grammatical  term  meaning 
'' intransitive,"  and  equivalent  to  the  Sanskrit 
^t<M<IM<^'     CI.  Gr.  100  ;  Alw.  I.  2. 


ATTANTAPO  (adf.\  Self-mortifying  ['«imi(^+ 

WTO]- 
ATTATO  {adv.).  According  to  the  aitd  or  self 

['^m^Pl.+  ?f^*  Rdpam  attato  $amanupai$aii, 
\ookB  on  Form  as  the  soul  (Alw.  N.  72). 

ATTATTHO,  One's  own  good,  self  interest  [^- 
W^  +  ^Ri]  •    See  also  Attadattho. 

ATTAVADO,  Assertion  of  self  or  individoality 
[^1<il^  +  TTT] •  This  is  one  of  the  four  Up&- 
ddnas.  Alabaster  explains  it  by  "  the  belief  that 
I  and  mine  exist"  (Wheel  of  the  Law,  p.  239). 
For  the  Buddhist  doctrine  of  the  unreality  of  the 
Att&  (Soul  or  Self)  see  Man.  B.  388,  390,  396, 
424,  etc ;  Alw.  N.  48;  E. Mon.  289 ;  B.  Intr.264. 

ATTHA  (2ne/  pera.  plur,  atthi).  Ye  are.  Dh.  366. 
The  initial  a  is  sometimes  elided,  as  nu  *ttha  =  ss 
attha  {¥.  Jit.  8). 

ATTHA  {adv.).  Here  [IR].  Ab.  1161.  See  also 
Atra. 

ATTHA  {num.).  Eight  [l^fPO-  ^^'  ^^^f  ^^• 
Oen.  and  dat.  atthannam  {Fit.  75 ;  Dh.  311). 
Instr.  and  abl.  af/AnAi.  hoc  affhaiu.  AffhavitaH^ 
eight  and  twenty. 

ATTHACARIYA  (/.),  Wise  or  beneficial  conduct 
[^A  +  H44l]*  This  is  one  of  the  four  Sanga- 
havatthus ;  Alwis  renders  it  (Attanagaluvamsa  138) 
**  fruitful  conduct,  acts  productive  of  benefit,  well- 
being  in  law."    Alw.  I.  81 ;  B.  Lot.  406. 

ATTHADASA  {num.).  Eighteen  ['V7R[int]- 
Cl.  Gr.  66.    See  also  Atthdraga. 

ATTHADASSI  (m.),  Name  of  one  of  the  twenty-four 
Buddhas  [^  +  ^f^«0-  ^^-  ^^7 ;  Man.  B.  95. 

ATTHADHA  {adv.).  Eightfold,  hi  eight  ways 
[^reHT].    Ab.656. 

ATTHAGAMANAM,  Setting  (of  the  sun)  ;  de- 
struction [WQV![  +  ^if^T^]-  Ab.  896.  Suriyan^ 
atthagamanarh,  the  going  down  of  tiie  sun. 

ATTHAGAMO,  and  AITHANOAMO,  Setting 
(of  the  sun) ;  disappearance,  perishing,  destmo- 
tion,  annihilation  [^V^  +  lfif]. 

ATTHAKAM,  An  octad,  a  collection  of  eight  things 
[^TCTI].    Ab.479. 

ATTHAKARO  {adj.).  Beneficial,  advantageous, 
useful  [^  +  ^ .    P6t.  70. 

ATTHAKATHA  (/.),  Exposition  of  meaning,  ex- 
planation, exegesis ;  a  commentary  \yn  +  ^IWT]  • 
B.  Lot.  437;  E.  Mon.  171  $  Dh.  418;  Mah.  207, 
261,  252,  253.  The  following  is  %  list  of  tiM 
existing  P^i  Aftbakathds,  or  commentaries  oo 


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ATT 


tfaB  text  of  the  TipitaJu :  8amaniapd$ddikd  (oom- 
iiMiitary  on  the  Vumya) ;  KankhMtaraf^i  (c.  on 
Pitimokicha) ;  8wmamgalaM6tmi  (c  on  Dighani- 
kiya)  ;  PrnpantrnMami  (c  on  Majjjhimanikdya)  ; 
8draithapp<M§iM{(c.  on  Samyuttanik^ya) ;  Mano^ 
roikapArafd  (c  on  AnguttaraniMya) ;  Para$na' 
akmfoakd  (c  on  KhnddakanildLya  and  Siittani- 
pita) ;  Dhammt^padaffhakathd ;  Paramatthadi- 
pami  (c  on  Ud6aa,  yiminavattha»  Petavatthu, 
and  Theragithi)  ;  Abhidhammatthad^MuU  (c.  on 
Itivnttaka) ;  Jdtakaffhakaihd ;  Saddkammapajjih- 
tUed  (c  on  Niddeea) ;  Saddhammappakdimi  (c  on 
FatiBambhidi) ;  Fuuddhajanamlddni  (c.  on  Apa- 
d£na) ;  Madhuratihmnldtini  (c.  on  Buddhavaihsa) ; 
Cariy^^nfakatthakaiki ;  AtthaadUnl  (c  on  Dham- 
maaangani) ;  Sanunohamnodani  (&  on  A^bhanga) ; 
PaHea^ptikarafMttkokaihd  (c  on  the  Fire  Paka- 
ra^aa). 

ATTHAKKH AyI  (a^.).  Telling  another  what  is  for 
hbgood»giving  good  advice  [^  +  HH^ir^nJ* 

ATTHAft,  Disappearance,  destruction  [^RT].  Ab. 
1154.  Attham  gncchati,  or  oHhangacchatij  to 
set,  to  perish,  to  vanish  (Dh.  41,  69,  365,  389, 
425).    Atikameti,  to  set.    See  Attho  (1). 

A'ITHAA  (mfo.),  For  the  salce  or  purpose  of,  on 
afioonat  of,  for  [^rIv^.  Dhamnuuavanattham 
gaeehamti,  they  go  to  hear  the  Law  (Dh.  79). 
Jalmtthom  gacehafUif  they  go  to  fetch  water 
(Hah*  24).  Cfuftnaitham  vUstyjayi,  sent  him  for 
the  chunam  (Mah.  219).  Sanghakammaiiham 
bhamaBoHj  it  will  be  for  the  performance  of  sacer- 
dotal acts  (Mah.  86).  Patddatthani  Dhammdto- 
luuia  rdfmOf  to  please  king  D.  (Mah.  35).  Ta- 
drntthQikf  on  that  account.  KLmattham^  why? 
AtthaHham  and  hUatthafhy  for  the  good  of. 

ATTHAMETI,  To  set  (of  the  sun)  [^RR!(  -h  X\- 

ATTHAMITO  (p.p4'.  last),  Set,  gone  down 
[^|^B9|  +  \Ji  =s  \]  •  Suriye  muUthamite,  before 
tanwt  (Dh.  118,  319). 

ATTHAMO  (ordatiM.),  Eighth  [ir8i!].  Mah.  10. 
Fern,  afthamif  the  eighth  day  of  a  lunar  half 
month  (Mah.  249). 

ATTHAASO  iadj.)y  Octagonal  [^fflJH;  +  ^]. 

ATTHAASU,  see  TitthaH. 

ATTHANA  (/.),  Request,  begging  [^j^hl]. 
Ab.759. 

ATTHANAlil,  Wrong  place  [^  +  WT^]- 

ATTH  ANQACCH ATI,  To  set ;  to  perish,  to  vanish 
[IRPR  +  VLI-   8ee^«A«»(l). 


ATTHAlirGAM,  Eight  divisions  or  parts ;   eight 

qualities  [^Wt+^nT]'  ^^'  ^®^*  -^ff^^f^^- 
tamvpdg'ato,  possessed  of  eight  divisions,  eight- 
fold (Mah.  249;. Dh.  404).  AtihangoMmannd^to, 
possessed  of  eight  qualities  (B.  Lot.  566 ;  Dh.314). 
ATTHANOAMO,  see  Atthagamo. 

ATTHANGASlLA  A,  The  eightfold  moral  practice, 
the  eight  precepts  [^IB'^  +  ^I^  +  ift^]  •  These 
are  the  first  eight  of  the  ten  Sikkhdpadas. 

ATTHANGATO  [p.p.p.  atthangacehati).  Set,  dis- 
appeared [WQ9![  +  ^T7f  =  Vm^  •  A  it  hang-ate  m- 
riye,  when  the  sun  had  set  (F.  J&t.  46;  Pdt.  13). 

ATTHANGIKO  {adj\)y  Having  eight  parts  or  divi- 
sions, eightfold  [^V9^+  ^HF  "^  T^]  *  l^he^W^o 
atthangiko  maggo,  or  ''holy  eightfold  Path,"  is 
the  way  pointed  out  by  Buddha  for  escape  from 
the  misery  of  existence  (see  Ariyasaecam).  Briefly 
summed  up  it  is  A  Virtuous  Life.  Its  eight 
angas  or  divisions  are  sammdditthi,  aamrndsau" 
kappo,  sammdvdcdf  sammdkammanto,  sammd-dfivo, 
sammdvdydmo,  tammdsati,  samrndsarnddhi,  *'  right 
views,  right  thoughts,  right  speech,  right  actions, 
right  living,  right  exertion,  right  recollection,  right 
meditation."  B.  Lot.  519 ;  Man.  B.  498 ;  Kb.  4 ; 
Dh.  35,  48,  388 ;  Ab.  129. 

ATTHANGULO  {adj\).  Eight  hiches  long  or  thick 

[^ren.+  ^vpr].  Mah.  i69. 

ATTHASGUPOSATHI  (a4;.).  Keeping  the  eight- 
fold Uposatha,  viz.  the  Atthangasfla  [^^V^T^  + 
^qifina  +  l^i^].    Mah.  230. 

ATTHAPADA]$I,  and  -DO,  A  chequered  board  for 
draughts,  dice,  etc  [^TTR^]  •  Ab.  532 ;  B.  Lot 
363. 

ATTHARANAliir,  A  covering,  a  coverlet,  a  rug,  a 
carpet  [WRITW]  •  Ab,  312 ;  Mah.  12,  87,  167 ; 
Alw.  I.  93.    Bhummattharatiamf  a  carpet. 

ATTHARAPETI  {cau9,  attharati),  To  cause  to  be 
spread.    Mah.  12,  84,  87,  169,  213. 

ATTHARASA  (num.).  Eighteen  [^Sl^tinJ-    B. 

649;   Mah.  256.    Loc.  atthdrasasu  (Mah.  174; 

Alw.  I.  evil).    See  also  Atthddasa. 
ATTHARASAMO  (ard.  num.).  Eighteenth  [^JCT- 

np^  -f  it]  .    Mah.  Ixxxvi. 
ATTHARATI,  To  spread,  to  lay  out,  to  cover  [l|f 

•f^].    Mah.  3;  Dh.325;  Pdt.  75.    Attdnafh 

kalale  attharitvd,  stretching  himself  in  the  mud 

(Dh.  117).     P.p.p.  atthato. 
ATTHARO,  Spreading  [^TRTRj  •  P^  75, 76, 1 14. 


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ATTHASATTHAA,  Ethics  [^  +  1|T9I].  Ab. 
113. 

ATTHASO  {adv.),  According  to  the  sense,  accord- 
ing to  the  spirit  as  opposed  to  the  letter  [^R^  + 
inEC].    Kh.29. 

ATTHATO  (adv.).  According  to  the  sense  or  mean- 
ing ;  intelligently,  sensibly  [H^^4)J .  Alw.  I.  cvii ; 
Dh.  90,  179,  365 ;  Mah.  252. 

ATTHATO  {p.p.p.  attharaH),  Spread,  laid  oat 
[^  +  ^=]^].    P^t.  76,  76. 

ATTHATTHAft,  For  the  good  or  advantage  of 

ATTHAVAdI  {adj.).  Speaking  sensibly  or  truth- 

ATTHAVIDHO  {adj.).  Eightfold  [^re^+  ^IVT]. 

AITHAYA  {adv.).  For  the  good  of;  in  order  to,  on 
account  of,  for  the  sake  of,  for  [^I^TCT].  With 
gen.  Tasg"  atthdya,  for  his  good  (Mah.  231). 
Atthdya  me  bhawssati,  it  will  be  of  use  to  me 
(Kb.  12).  Atthdya  hitdya  sukhdya  devamanund' 
nam,  for  the  advantage,  the  welfare,  the  happi- 
ness of  gods  and  men«,  Buddhaasa  atthdya  jivitam 
pariccajdmi,  for  Buddha's  sake  I  will  lay  down 
my  life  (Kuhn  K.  S.  28).  Apanhdyamdnau^ 
atthdya  rodanto,  crying  for  something  that  does 
not  exist  (Dh.  96,  comp.  129).  Hitatthdya  sukh' 
atthdya  ca  pdvdnam,  for  the  welfare  and  happiness 
of  men  (Mah.  88).  Ropanatthdya,  for  the  pur- 
pose of  sowing  it  (Mah.  87).  Upavdnattheram 
unhodakatthdya  pahini,  sent  Upavdna  There  for 
hot  water  (Dh.  434).  Phaldphalatthdya  vanath 
na  pavUati,  does  not  enter  the  forest  to  gather 
fruits  (Dh.  155).  Etadatthdya,  on  this  account 
(Kb.  13).    Kuhn  K.  S.  29 ;  Mah.  103 ;  Alw.  1. 76. 

ATT^^^A  {adv.).  On  account  of,  by  reason  of 
[^f€|  instr.].  Sabbarogdnam  nivdsanatthdna- 
tthena  roganidam,  because  it  is  the  dwelling  place 
of  all  diseases  it  is  called  nest  of  disease  (Dh.  313). 
Dh.  90,  210,  311,  343,  383,  410. 

ATTHETI,  To  request  [^].    CI.  P.  Verbs,  13. 

ATTHI,  To  be,  to  exist  [^^].  The  following  is 
the  conjugation :  Present,  1.  A»mi,  amhi ;  2. an; 
3.  atthi ;  4.  asma,  amha  ;  5.  attha  ;  6.  9anti. 
Preterite,  1.  Anm;  2.  dn;  3.  dn;  4.  dHmha^  5. 
dnttha;  6.  dtum,  dsimsu.  Optative, '1,  Assam; 
2.  asaa ;  3.  assa,  nyd ;  4.  assdma ;  5.  assatha ;  6. 
assu,  siyum.  Imperative,  1.  Asmi;  2.  dhi\  3. 
atthu  ;  4.  asma ;  5.  attha  ;  6.  santu.  Part,  present 
Santo,  samdno  (see  sep.).   For  some  of  these  forms 


see  Alw.  I.  37, 39, 40.— Ex.  Atthi  paroloko,  there 
is  a  future  life.    R^d  ce  atthi,  if  there  is  a  king 
(Mah.  254).    Anno  buddho  ndma  »'  atthi,  there  is 
no  other  Buddha  (B.  Lot.  366).     Parihinam  n* 
atthi,  there  has  been  nothing  omitted  (F.  J4t  7). 
Tamdm  samdgame  dsum  osiH  bhikkhukoHyo,  in 
that  assembly  there  were  eighty  ko^is  of  priests 
(Mah.  35).    Bhuttam  atthi  nu  no,  have  I  eaten 
anything  (Mah.  158).    Ativa  dhahno  so  dti,  he 
was  very  prosperous  (Mah.  200).    Aham  ami 
dgato,  I  have  come.    Nikkhanf  amha,  we  have 
come  away  (Dh.  161).    Evam  assu  vacaniyd,  they 
should  be  thus  spoken  to  (Pdt.  100).    Ce  tumhe 
assatha  dnandino,  if  ye  were  glad.    Cattddlo  ndma 
so  siyd,  he  is  probably  a  Ca^f^a  (Mah.  24).   Pos- 
session is  frequently  expressed  by  Atthi  with  the 
dative ;  Kanitthabhdtd  me  atthi,  I  have  a  younger 
brother  (Dh.  79) ;  Santi  te  evaritpd  dbddhd,  have 
you  got  any  such  diseases  as  these?  (Kamm.  4); 
Yassa  mayi  sineho  atthi,  he  who  has  love  for  me 
(Dh.  333);  Mama  hinamam  suvanftam  attMy  I 
have  got  gold  and  wrought  gold  (Pdt.  80) ;  Paid' 
yato  te  mokkho  n*  atthi,  you  cannot  escape  by 
flight  (Dh.  404).    Atthi  with  the  dative  is  some- 
times used  in  the  sense  of  '*  to  think"  (comp.  the 
phrase  et€ui  ahosi) :  iV'  atthi  paroloko  ti  iti  ce  me 
assa,  if  I  thought  there  was  a  future  life.    The 
singular  atthi  is  frequently  used  with  a  nomina- 
tive in  the  jdural:  Puttd  m'  atthi,  I  have  sons 
(Dh.  12).    Sace  pdnakd  atthi,  if  there  are  insects 
(F.  Jdt.  57).     Ye  keci  pdf^abhdf  atthi,  whatever 
beings  there  be  (Kb.  15).    In  some  of  the  forms 
elision  of  the  initial  a  sometimes  takes  place: 
patto  *smi,  I  have  obtained  (Ras.  16) ;  dgato  'mhi, 
I  am  come  (Dh.  88;  Has.  21) ;  manussi  'mAt,  I 
am  a  woman  (Dh.  156) ;  goto  'si,  thou  art  gone 
(Dh.  97) ;  nu  *ttha  s  nu  attha  (F.  J&t.  8) ;  jdto 
'sim  =jdto  dsirh  (Ras.  28) ;  sadd  *si  *=  sadd  asL 
On  the  other  hand,  before  some  of  the  forms  be- 
ginning with  a,  the  final  vowel  {whether  short  or 
long)  of  the  preceding  word  is  frequently  elided : 
tunh*  assa  =  tut^hi  assa  (Kamm.  8) ;  dgiti*  attha 
;=  dgatd  attha  (Dh.  235) ;  nam'  atthu  ^^  name 
atthu  (Kb.  22). 

ATTHI  (n.),  A  bone ;  a  kernel  or  stone  of  a  fruit ; 
a  seed  [lrf^]>  Ab.  278;  F.  Jat.  12;  Kb.  18. 
Kappdsatthi,  a  cotton  seed  (Dh.  301).  Used  of 
the  stone  of  a  mango  (F.  Jdt.  5).  Dh.  27 ;  F.  Jdt.  16^ 

ATTHi   {adj.).  Desirous,  wishing  for  [^rftlt]. 


ATT 


(69) 


ATT 


8d$^m^jJotttnaithit  aiudoas  for  the  progperity  of 
religion  (Ifah.  10a).  PdtavoHM,  wishing  for 
skill  (Alw.  I.  vii).    Atthi,  a  beggar  (Ab.  740). 

ATTHIBHAVO,  Being,  existence  [l|f%=^||^+ 
1||^].    Tasad  atthibhdvath  vd  natthibhdvam  vd 
Ma  jdndnuh  we  Icnow  not  if  she  be  alive  or  dead 
(Dh.  157).   Tdya  ianndya  atthibhdvam  jdnmdma^ 
by  this  sign  we  shall  know  we  are  there  (Dh.  153). 

ATTHIKAM,  A  bone ;  kernel,  seed  [^If^  +  ^]  • 
Ambatthikam^  mango-stone  (Mah,  87)  • 

ATTHIKO  {adj.)y  Connected  with  existence  [^- 
t^fll]-  Ye  keel  aithikavddam  vadantif  all  who 
maintain  the  view  that  something  exists. 

ATTHIKO  (adf.),  Desiroas  of  [irf^  +  ^] .  With 
instr.  Ganthehi  atthiko,  wanting  books.  Seyyat" 
thikOf  desiroas  of  final  happiness  (Alw.  I.  xvi). 
AtiMkd  ga^hantUy  let  those  who  want  them  tak6 
them  (Dh.  142).  SdsanuJjotanatthikOf  desirous  of 
making  religion  prosper  (Mah.  28).  Mah.  24,  83, 
170,  250 ;  P&t.  88.    Atthiko,  a  pauper  or  beggar. 

ATrHIMli}jA(/.),Marrow[^rfl!r+^Rr9fT]-  Kh.3. 
ATTHITA  (/.),  Being,  enstenoe  [i||f^=^l||^4. 

^].     Suriydlokassa  atthitdyQf  owing  to  there 

being  daylight  (Pdt.  1). 

ATTHITO  (adj.),  Not  standing ;  not  staying  [^  + 
f^|?f  =  ^TT]  •    Mah.  Ixxxvi. 

ATTHITTA  A,  Existence  [^Vf^  =  ^IR^  +  Iff] . 
Pdpaa^  atthittanatihittatk  therath  jmcchi,  asked 
the  thera  if  there  was  or  was  not  gruilt  (Mah.  41). 

ATTHO,  Setting,  disappearance,  destruction;  the 
western  mountain  behind  which  the  sun  sets 
[1^9].    Ab.  006,  785.    8ee  Attham. 

ATTHO,  ATTHO,  and  AfTO,  Desire,  want,  need, 
oocarion ;  cause,  reason,  purpose ;  object,  aim ; 
substance,  object,  thing;  property,  wealth;  ad- 
vantage, gt>od,  welfare;  meaning,  sense,  signifi- 
cance [^].  Ab.  485, 785.  With  instr.  Aggind 
wte  aithot  I  want  fire  (F.  Jit,  2).  Mayhap  hirah' 
nddM  attho  n*atihi,  I  do  not  want  gold  and  such 
like  treasures  (Dh.  173,  comp.  163).  Atthe  $amup' 
pamne,  when  occasion  arises  (Kb.  12).  Atthamhi 
Jdiamki  tukhd  sahdyd,  blessed  are  (Heuds  in  need 
(Db.  59).  Taff  aiihe  boH  mania  santikam  dga- 
eekdhiy  if  ever  you  are  In  trouble  come  to  me  (Has. 
81).  JSim'  atthenOf  and  ken*  atthena,  for  what 
purpose,  on  what  account  (F.  J&t.  10).  UtiamaU 
ihom  anuppatto,  who  has  attained  the  highest  end 
(Dh.  60).  Attham  hitvd  piyaggdhi,  forsaking  the 
real  aim  of  life  and  grasping  at  pleasure  (Dh.  38). 


Itihaitho  and  iechitattho,  desired  object  or  aim 
(Ab.  727).  Kin  nu  kho  aham  eamofuum  Ootamafk 
puccheyyam  ditfhadhamnUkam  atiham  vd  »am» 
pardyikam  vd,  shall  I  question  Buddha  about  tem- 
poral matters  or  spiritual,  lit.  things  belong^ing  to 
this  world  or  to  the  next.  Sakalatthasamavha' 
yadlpani,  declaring  the  names  of  all  things  (Alw. 
I.  ix.).  Tarn  attham  pucchanto,  inquiring  about 
this  matter  (Dh.  434).  So  tam  attham  ddkkhi, 
he  told  him  what  was  the  matter  (F.  J&t.  12). 
Bhagavato  etam  attham  droceyya$k,  let  me  tell 
this  thing  to  Buddha  (Has.  83).  Tam  atthatk 
nivedayurh,  they  reported  the  circumstance  (Mah. 
166).  Tadattham  dipanatthdya,  to  explain  how 
this  took  place,  lit.  to  relate  the  circumstances  of 
this  (Mah.  130).  Etam  atthavaMitk  natvd,  know- 
ing the  force  or  significance  of  this  thing  (Dh.  51). 
Atthqfivitam,  life  and  property  (Ras.  63).  Attho 
parihdyati,  his  substance  is  wasted.  Atth^^Higamo, 
loss  of  property  (Ab.  764).  Sadattho,  eakattho, 
attattho,  attadattho,  one's  own  good.  Parattho, 
the  good  of  others.  Esanto  cdpi  attham,  seeking 
also  their  welfare  (Alw.  I.  112).  Atthatk  karU' 
admtti  anattham  akari,  thinking  he  would  do  a 
good  action  he  has  done  a  bad  one  (Dh.  88). 
Atthapadam,  a  profitable  saying  (Dh.  10).  Attha* 
aamhito,  beneficial.  Atthakwtalo,  skilled  in  seek- 
ing his  own  spiritual  good  (Kb.  15).  Samdnattho 
synonymous.  Samaayatthamhi,  in  the  sense  of 
doubt  (Ab.  1158).  Bhusatthe,  in  the  sense  of  ex- 
cessive (Ab.  1162).  OadraAhdnam  rave  attham 
kith  jdndsi,  do  you  know  the  meaning  that  lurks 
in  the  bray  of  asses  (Mah.  250).  Mahantam  at" 
tham  gahetvd  titthati,  possess  vast  significance 
(Dh.  179).  Imasmim  lake  anmdito  ndma  natthtti 
attho,  the  meaning  is  that  in  this  world  no  man 
escapes  blame  (Dh.  367),  Tast^  attho,  the  mean- 
ing of  it  is  as  follows  (Dh.  434).  Atthabya^jana' 
sampanno,  possessed  of  meaning  and  of  letter  (B. 
Lot.  330).  Atthaih  Id  ndtho  iara^m  avoca  na 
hyanjanam,  for  our  Lord  has  declared  salvation 
to  be  in  the  spirit  and  not  in  the  letter  (Kh.  21 ; 
comp.  Dh.  123,  and  Alw.  I.  63).  Atthavaaena  vd 
vyaf^anava$ena  vd,  according  to  the  spirit  or  ac- 
cording to  the  letter  (Alw.  I.  xxvili).  Attho 
dhammo  ca,  appears  sometimes  to  mean  **  mean- 
ing and  text  of  the  Scriptures"  (see  Alw.  I.  54, 
63,  66).  But  I  think  it  may  also  mean  *'  things 
(phenomena)  and  doctrines,"  as  in  the  phrase 


ATT 


(  70) 


AVA 


atthadhammdmuiatakOf  **  temporal  and  spiritual 
oomiadlor''  (F.  Jit  7).  At  Dh.  v.  363  the  oom- 
mentator  evidently  understands  attha$k  dkammon 
ea  d^feti  to  mean  ^^explains  the  meaning  and  the 
text,"  though  In  the  first  Instance  he  renders 
dhammam  by  desanddhammai^,  which  would  ra- 
ther mean  doctrines  than  text  (see  Bh.  90,  line  2 
and  foil.).  At  Alw.  h  IW  RattoatihmhnajdndH 
raito  dkammmh  napoMoH  Is  translated,  ''he  who 
is  actuated  by  lust  Icnows  not  causes  of  things : 
pereeives  not  what  is  right."  See  Lotus  839.  For 
the  less  common  form  Affha  see  Affhena  and 
jifthakathd;  Subhiiti  quotes  Dukkhana  pifan' 
aftho  semkhataftho  mnidpatfho  vipariudmattho, 
when  aftho  is  the  S.  ^R^;.  For  the  adverbial 
forms  Atikam,  Atthdya^  Affhena^  see  separately. 
For  Atio  see  separately. 

ATTHUy  see  Aithi,  It  may  be  used  as  an  excla- 
mation, conveying  the  sense  of  reluctant  acqui- 
escence, ''Let  it  be,"  "It  cannot  be  helped" 
(Ab.  1151). 

ATTHUDDHARO,  Exegesis,  explanation  [in}  + 

^irnc]*  Aiw.  1. 67. 

ATTO  (p.p.p.).  Thrown  [lRr=  l^jj.  Ab.  744. 

ATTO,  A  watch  tower  [^].  Ab.  204,  1126. 

ATTO  {adj.).  Hurt,  distressed,  afflicted  [ITTA], 
Ab.  1126. 

ATTO,  A  case,  cause,  lawsuit  [^].    Ab.  1126. 
K&taftapar^fitamanuiad,  some  persons  who  had 
been  defeated  in  a  folse  action  at  law  (Dh.  220). 
Dubbinicchayam    attath    rnmccbinitffd,    having 
settled  a  very  difficult  case. 

ATULO  (adj.),  Incomparable,  admirable   [^4- 
IJITT]-    Dh.  41 ;  Alw.  L  xHi. 

ATUAIA  (m.),  A  rare  form  of  Attd  (which  see). 
The  nom.  sing,  dtumd,  and  plur.  dium4mo  irill  be 
found  under  rules  138,  139  of  Kacc&yana's  N&ma 
Kappa.  Comp.  dtumapddot  his  own  foot  (Alw.  I. 
xiu). 

ATURO  (adj.),  Ill,  diseased;  affected  [W^]- 
Ab.  322;  Dh.  27,  36.  Rogdturo,  diseased 
(Mah.  249).  FafMrogdiuro,  troubled  with  boils 
(Mah,  24).    Sokdturo,  afliicted  (Mah.  12). 

ATYAPPO  (atf^,),  Very  smaU  [^rfTf  +  ^Wl]. 
Ab.  929. 

AVA  {prep,).  Away,  off*;  down  [^^].  This  is  one 
of  the  twenty  Upasaggas,  and  is  much  used  in 
composition  with  verbs  and  their  derivatives.  It 
is  very  frequently  In  P61i  contracted  to  o,  e.g. 


otaraH ^  S.  H^fl^Hl*  In  some  cases,  as  oiw- 
bodho,  the  lull  form  only  is  found ;  in  others  both 
forms  are  in  use,  as  avadhi  and  odftt,  avaidro  and 
etdro ;  but  in  the  great  minority  of  instances  the 
p^p.  a»a  is  in  PiUI  contracted  to  o. 

AVA-,  For  many  words  beginning  thus  see  under  0-. 

AVABODHANAlfr,  Instruction  [^q4tV|lf]. 

AVABODHO,  Full  knowledge  or  understanding 

AVACA,  see  VaUi. 

AVACARATI,  To  go  through,  to  traverse,  to 
occupy,  to  make  one's  home  [iTT  +  ^T]*  . 

AVAOARO,  Sphere,  realm,  home  [m^^].  Kdmd- 
t>acaro,  r4qtdvacaro,  ardpdvacaro,  the  realm  or 
world  of  Desire,  of  Form,  and  of  Absence  of 
Form  (Man.  B.  3),  Rdpdvacarampdkaeittaihf 
thoughts  which  lead  to  birth  in  the  world  of  Form 
(Man,  B.  423).  Kdmdvacaradeoaloko,  a  god- 
world  belonging  to  the  realm  of  Desire  (Man.  B.29). 
KdmdvaearakusaloM,  meritorious  works  in  the 
realm  of  Desire  (Dh.  89).  Atakkdvaearo  dhammo^ 
doctrines  not  within  the  domain  of  thought,  un- 
attainable by  reasoning  (Qog>  £v.  6).  Yogd' 
vacarakulaputto,  a  young  man  of  family  who  lives 
In  the  practice  of  meditation  (B.  Lot.  354).  jSaa/t- 
kdpaearo  yeva  kdtabbo,  he  should  be  kept  close  (or 
at  home),  viz.  near  the  senior  priests,  or  under 
the  superintendence  of  his  Upi^ihdya.  The  com- 
pounds kdmdvacaro,  r^q^vacaro,  ar^ipdcaeam  are 
also  used  adjectively  wilh  the  meaning  of  "  belong- 
ing to  the  realm  of  Desire,  of  Form,  of  absence  of 
Form,"  e.g.  Akusald  cetand  kdmdvacard,  sinful 
thoughts  in  the  realm  of  Desire  (Gog.  Ev.  68). 
The  word  Avacara  implies  motion,  action,  lifo 
within  certain  limits  or  in  a  certain  sphere.  It 
partly  coincides  in  meaning  with  (locara,  but  in 
the  latter  word  the  idea  of  motion  or  action  is  less 
prominent.  I  do  not  feel  myself  competent  to 
decide  whether  Avacara  is  ever  an  adjective  with 
the  meaning  of  "  having  its  sphere  in,"  "  X>elong- 
ing  to.*  Bumouf  says  that  it  is  sometimes  a  noun 
and  sometimes  an  adjective,  but  I  think  that  in 
each  of  the  examples  he  gives  It  may  l>e  treated  as 
a  noun,  e.g.  Antariksh&vacara  might  well  be  ren- 
dered "  whose  home  or  sphere  is  the  sky." 

AVADARAISTAA,  a  spade  or  hoe  [^RF^T^If]- 

Ab.  447. 
AVADHANAA,  Attentu>n  [mv|ir]. 


AVA 


(71  ) 


AVA 


AVADHARAIjTAA^ABcertaiDiiient;  affirmation,  env- 

pharis;  restriction  [li^MI<<|]>  Ab.  1152, 1169. 
AVADHARETI  (catw.)>  To  ascertain  [^n  +  ^- 

<<|fil  =  ^] .    P.p.p.  avadhdrito  (Ab.  797). 
AVADHI  (m.).  Limit  [^ITlfW].    Ab.  1082,  1193; 

Dh.  262.    See  also  Odhu 
AVAQAN90,  A  protaberanoe  on   the  cheelc  (?) 

\^n  +  ^n9]-  Naanagandakdrakaihbhunjissdmi 

Is  expluned  to  mean,  I  will  not  staff  out  my  cheeks 

by  eating  two  monthfols  at  a  time  (Pit.  22 ;  Pdt.  93 

adds  "  like  a  monkey  "). 
AVAOAiyETI,  To  neglect,  to  disregard  [^|1T  + 

1|^].    P.p.p.  mvaganito  (Ab.  766). 
AVAGATO  (P'P'P-)f  Known,  understood  [^n^iRT  = 

^^].    Ab.767. 
AVAOOO  (adj.),  Undassed  [1R  +  ^ .  This  term 

b  applied  to  those  consonants  which  are  not  in  the 

fiv«  dasses  (Gl.  Or.  8). 
AVAH ANAlfr,  Bringing  [^  +  ^  +  ^R]  •    I»i- 

839. 
AyAHANAA,  Getting  a  wife  for  a  young  man 

AYAHARAl^Alit,  Taldng  away,  stealing  [l^f- 

^^].    P6t06. 
AVAHARATI,  To  take  away,  to  steal ;  to  draw 

down  l^n  + 1]  •    Dh.  100, 412. 
AVAHARO,  Taking  away  [^mfT?;]-   I>1>-  ^3. 
AVAHATI,  To  bring  [^  +  ^f],    Dh.  126,  198, 


AyAHO(ac^*.),  Bringing,  causing  [^mf]-  Sukhd- 

ffoko,  bringing  happiness  (Dh.  7)-    Mah.  263. 
AvAHO,  Marriage   [^IHITC].     Puttassa  dvdha^ 

mumgaUak  kartmtOf  celebrating  his  son's  wedding 

(Dh.  210).     Dhitarmk  dndhatthdya  deti,  gives 

her  danghter  in  marriage  (Mah.  49). 
AVAJAHATI,  To  leave,  to  abandtm  \yn  +  fT]- 
AVAJAnATI,  To  despise  [^r^+lVT]-   Dh.294. 
AVAJATO  Cp-P-pO»  Base-born,  bom  of  a  mother 

lower  in  caste  than  her  husband  [^n+  WHf = 

V(].    Alw.l.  101. 
AVAJlYATI,  and  AYAJIYYATI  (post.).  To  be 

conquered  [^n  +  «fhn}= A]-    Dh.33,342. 
AYAJJAA,  BUme  [^nW]. 
AYAJJANAA,  Meditation  [H+W^]-  Dh.281, 

343. 
AYAJJATI,  To  reflect,  to  consider  [^  +  ^^« 

Dh.  340b  403.    F.  Jit.  63,  64. 
AYAJJSn  (ooMt.  last).  To  bend,  to  bdiae;  to 

vpMl  [^  +  ^^can8.].    F.  J&td. 


AYAJJHAYATI,  To  waste  away,  to  perish  [^ 

+  ^].    Dh.  322. 
AYAJJO  (adj.).  Not  to  be  shunned,  not  forbidden, 

not  wrong,  harmless  [^  +  ^91$  =  ^^.  Dh.  56. 
AYAJJO  (a(y.).  Low,  bad,  inferior.    Ab.  699.    A 

rpikd  says  dvaditabbo  ti  dvajjo. 
AYAKAP9HATI,  To  drag  down,  to  remove  \yn 

AYAKAASO,  Inferiority,  abasement  \yn  +  irf]. 

AYAKASO,  see  Okdw. 

AYAKKANTI  (/.),  Introduction,  descending  hito 

\yBn  +  1R7^  +  fif] .    Qabbdvakkanti,  conception, 

commencement  of  pregnancy. 
AYALAMBANAft,  Han£^bg,depending  from  [^Pf- 

minr].  Ab.526. 

AYALEPO,  Anointing ;  pride  [lV^%I|] .   Ab.  1079. 

AYALI  (/.),  A  row  or  range  [^IW^].    Ab.  539. 

AYALITTO  (p.p.p.).  Smeared  ['«^Tf^=  ^^. 
At  Pit.  70  ullitto  and  avalitto  are  explained  to 
mean  "plastered  inside*  and  "plastered  outside.** 

AYALOKETI,  see  OlokeH. 

AYAMANAA,  Disrespect  [^nHTPr].    Ab.  172. 

AYAMANETI  (caw.).  To  despise  [^<|4HHIlfil  = 
WQ'    P.p.p.  aoaifMfntto  (Ab.  756). 

AYAMSIRO  (adj.).  Head  downwards,  head  fore- 
most [^WT^-f  ftlT^]-    Dh.  190;  CI.  Gr.  14. 

AYANADDHO,  see  Onaddho. 

AYANI  (/.),  The  eartii  [^rrfif].    Ab.  182. 

AYAii^^A  (/.),  Disrespect,   contempt   [HI)Hf], 

Ab.  172. 
AYAMATO  (p.p.j9.   amjdndH),  Despised  {yn* 

inn=Jft]'    P6t.83. 
AYAfif^ITO  (adj.).  Despised.    Ab.  756. 
AYANJJfO,  Dispraise,  blame,  reproach  [^  +  ^R(]« 

Avap^vddo,  blame  (Ab.  120).    Buddkaasa  ooafi- 

tuif*  bhdsaH,  speaks  evil  of  Buddha  (B.  Lot.  314, 

445). 
AYANTI  (m.  pi.).  Name  of  a  country  and  its  people 

[infill].   Ab.184.    ^ooM/iiw  otAaro^  is  living 

in  the  Avanti  country  (Alw.  K.  92). 
AYANTIKO  (a«y.),  Belongfaig  to  the  Avanti  country 

['fWfilf -f  H].    Mah.  16. 
AYAPURAIifAA,  A  key  [i|i|  +  i(|i +  ^4.^^11]. 

Ab.222. 
AYARANA]£|,   Covering  ;  obstruction  ;  restraint, 

interdiction,  prohibition  [lim^lf].     Dh.  351; 

Ab.  1167. 
AYASANAA,  see  Oidnam. 


AVA 


(  72) 


AVE 


AVASANNO  {P'p-P'  oiidati).  Depressed,  languid 

[^WWre  =  ^^-    Dh.383. 
AVASARATI,  To  go  to  [^n  +  «].    Yena  Mithild 

tad  avasarif  went  to  Mithild.    See  Dh.  105. 

AVASARO,  Opportunity,  occasion;  turn  [H8|^'<|J. 
Ab.  770. 

AVASATHO,  Dwelling-place,  abode,  house,  dwell- 
ing [^IPilirir]-  Ab.  206;  Db.  185;  P&t  14,  88, 
108.  BhujagdvaaaihOf  the  N^a  world  (Alw.  I.  ix.). 

AVAS ATI,  To  dweU,  to  inhabit  [^  +  ip^]  MUhU 
lath  dvoiwh,  dwelt  at  Mithild  (Mah.  8).  Mah.  17 ; 
Dh.392. 

AVASESETI  (com.),  To  leave,  to  spare  [^|^  + 

AVASESO,  Remainder  [1R^]. 

AVASESO  {adj.\  Remaining  [^n^].  Avasesd 
ta8anti,  the  rest  are  afraid  (Dh.  296).  Avasesatk 
Buddhavacanath,  the  rest  of  the  word  of  Buddha. 

AvASIKO  (adj,),  Resident,  in  residence,  living 
at  home  [^IT^TO  + 1[1|]  •  jivdsiko  bhikkhu,  a 
resident  priest,  one  staying  at  his  own  monastery 
(Dh.  88 ;  Fit.  27).  Avdnkavattmh,  duties  to  be 
observed  by  a  resident  priest. 

AVASISSANAliil,  Being  left,  remainder  [^|^  + 
fir^+^R].    Ab.  167. 

AVASITO  {P'P'P*\  Finished;  determined,  known, 
ascertained  [^q^^RT  =  ^] .    Ab.  963. 

AVASITTHO  {p.p.p.).  Remaining,  left  [^T^f^ 
=  tl[^*  Bahu  avaiiffham^  much  remains  to 
be  done  (Dh.  323).    Pit.  1. 

AVASO  (adj.)f  Unsubdued,  independent ;  powerless 
[^  +  Wn]'    Ab.  743 ;  Mah.  10. 

AvASO,  Residing,  dwelling;  a  dwelling,  a  resi- 
dence; a  monastery  [^|^|^].  Ab.  206;  Dh. 
13 ;  Mah.  220  ;  Pdt  xl. 

AVASSAA(<m/9.),  Certainly,  surely  [^HI^IIRI^].  Ab. 
1150.  Awusaih  yeva  bhijjati,  must  inevitably 
perish. 

AVASSAYO,  Support,  help,  protection,  refuge  [ysn 
+  W9Rr]-   Ra8.34; Mah.  195; Dh.  187,301,384. 

AVASSUTO  (p.p.p.).  Filled  with  desire,  lustful 
{_^n  +  ^  +  '^^=  ^ :  comp.  dsavd].  Pit  94. 
Anavastuto,  free  from  lust  (Dh.  8).  I  have  not 
found  Avassuta  in  the  sense  of  ''oozing,  flowing," 
but  Subhiiti  quotes  from  a  fikk  avtusuto  ti  tinto 
kilinno;  and  at  Dh.  201  anavauutacitto  is  ex- 
plained by  rdgena  atintaciUo,  "having  the  mind 
unwetted  by  lust." 


AVA8U88ATI,  To  dry  up  [^m  +  ^] .  CI.  Gr.  13. 
AvATAKAlfil,  A  pit  (see  Avdto).    Mah.  129. 

AVATA  ASO, A  crest ;  an  earring  [Mmre] .  Ab.870. 
AVATARO,  AVATARATI  etc.,  see  Otdro  etc 
AVATI,  To  protect  [U^].    CI.  P.  Verbs,  18. 
AVATINli^O,  see  OtipfM. 

AVATO  (P'P.p*  dvufuiti).  Covered,  enveloped, 
shrouded  [^irn=v].    Alw.  N.  98.    Andvapuh 

ndfMdastanathf  unlimited  insight. 
AvA^O,  A  hole  in  the  ground,  a  pit  [comp.  ^Rf^J* 

Ab.  650,  931,  1125 ;  Ras.  35 ;  Dh.  191,  299. 
AVATTABBATA  (/.),  Ineffability  [^  +  ^IPV= 

^^+?n].    Dh.362. 
AVATTATI,  To  turn ;  to  return  [^  +  ^f'O-  ^*** 

404.    P.pr.  dvattamdno  (B.  Lot.  864).    Ger.  dvat* 

titvd  (Mah.  250). 
AVATTATO  {adv.).  In  circumference  [W^  + 

71^] .    Dh.  348. 
AVATTHA  (/.),   State,  condition;   time,  period 

[^WWT].    Ab.ll27. 
AVATTHANAJSI,  Standing-place;  state;  abiding 

AVATTHAPANAA,  Fixing,  settling  [■liqHIIMH]. 

AVATTHARATI,  see  OttharaH. 

AVATTHITI  (/.),  Abiding,  steadiness  [iwfillfif]. 
Ab.  1172. 

AVATTHITO  (p.p.p.).  Abiding,  steady,  firm  [m^ 
flUnf  =  ^TT]*    Anavatfhito,  unsteady  (Dh.  7). 

AVATTHO  (a^\).  Naked  [^  +  ^f^] .    Ab.  734. 

AVATTI  (adj.).  Returning  [Wq|fi|iC|. 

AVA'IT^,  Turning ;  a  whirlpool ;  circuit,  circum- 
ference [IVTBT^].  Ab.  660 ;  Mah.  213.  Dakkhi- 
ndvatto,  toming  to  the  right. 

AVAYAVO,  A  limb,  a  member;  a  part  [^n^n]. 
Ab.  278 ;  Mah.  180. 

AVECCA,  This  is  a  gerund  frt>m  ^  li^th  ^|lf,  and 
appears  to  be  used  adverbially,  but  with  what  exact 
meaning  I  do  not  know,  perhaps  **  intelligently," 
"clearly,"  '* wisely."  I  leave  it  untranslated  in 
the  following  quotations.  Vydkaraf^ank  avecea 
adhite  H  veyydkarafto,  one  who  reads  grammar 
is  a  grammarian  (CI.  Gr.  92).  Ariyasaccdni 
avecca  pauati,  beholds  the  four  great  truths 
(Kb.  8).  Buddhe  aveccappaaddena  9amanndgato 
hoHy  is  endowed  with  faith  In  Buddha.  Aham 
pana  Buddhoidtane  aveceappatannaisa  kuUuia 
dhitdy  I  am  the  daughter  of  a  family  that  has  ftutfa 
in  the  religion  of  Buddha  (Dh.  244). 


AVE 


(  73) 


AVI 


AVEKKH ATI,  To  look  down  apon ;  to  look  at ;  to 
consider ;  to  perceive ;  to  foresee ;  to  contemplate 
[^l^  +  l^]-  jiniceatam  avekkhatef  contem« 
plates  impermanenoe  (Mah.  10).  Sdsanagaa  pa- 
HttJtdnmk  paccanteiu  avekkhiya,  foreseeing  the 
cstaliUshment  of  religion  in  foreign  countries 
(Mah.  71).    Dh.  6,  10,  31 ;  Mah.  132. 

AVEfiA  (/.),  A  garland  worn  on  the  crown  of  the 
head.    Ah.  308. 

AVEiyiKO  (adj.).  Free  from  contact,  detached,  in- 
dependent [^  +  ^flf  +  '^],  The  atthdrasa  dee- 
ftikd  dkammd,  or  "  eighteen  independent  states,* 
are  explained  at  B.  Lot  648  and  foU.  Eitel  says 
they  are  "  the  distinguishing  marks  of  a  Buddha, 
who  is  detached  from  the  imperfections  which 
attach  to  the  majority  of  mankind." 

AVERAA,  FriendUness,  mildness,  kindness  [^  + 
%^.    Dh.2. 

AVERI  (adj,)f  Free  from  hatred,  mild,  peaceable 

[^+^f^.   Dh.36,46. 

AVERO  (adj.).  Peaceable  [^  +  ^]. 

AVESANAft,  A  workshop;  a  dwelling;  fury; 
entrance  [irf%inf]-    Ab.  212,  906. 

AVESIKO  {adf.)f  Entering,  arriving,  adventitious 
[^n^  +  1['l]-    -<#w«A»,  a  guest  (Ab.  424). 

AVHA  (/.),  Name,  appellation  [^TIXT]-  Ab.  114. 
TMpavhet  in  that  which  bears  the  name  of  Thdpa, 
viz.  the  Tbikp&r^a  (Mah.  216).  Buddkappi" 
ymfho  yaHf  the  priest  named  Buddhappiya  (Alw. 

I.  XV). 

AVHANAA,  CalUug,  addressfaig  [^11X1^]-  Ab. 
1139. 

AVHAYANAA,  Invocation,  summons  [^|Jli|^]* 

AVHAYO,  Name;  calling,  invocation  [^ITm]* 
Ab.  114,  1111.  MedaAkaravhayamahdyaHf  the 
eminent  elder  named  Medankara  (Alw.  I.  xiii). 
KufutmWeo  Dhdhuenanhayo,  a  landed  proprietor 
named  Dh&tusena  (Mah.  264).  Kkuddikd  Kaku- 
dkavkojfd  tfdpi,  the  lesser  Kakudha  tank  (Mah.  88). 
UpMoikavht^ef  in  that  which  bears  the  name  of 
Upoaalba,  viz.  the  Uposatha  hall  (Mah.  216). 
Sirivhajfo,  invocation  of  Siri. 

AVI  (at.).  A  ram,  a  sheep  [^rf^]-  .  Ab.  601. 

A VI  (adv,)f  Manifestiy^  In  full  view,  close  before  the 
eyes  [mf^nO*  Ab.  1149,  1167.  Jvim  va  yd- 
dhd  rako,  openly  or  in  secret  (Dh.  404).  Com- 
pounded with  the  verbs  bhawtti  and  karoH  and 
their  derivatives  (see  below).  In  Sangiti  S.  I  find 
dvi  cVvo  rako  ea^ 


AVIBHAVATI^  To  become  visible  or  manifest,  to 
appear,  to  be  evident  [^iRm^H-  ^]*  Fut.  dvi' 
bhauUaaH  (F.  Jit.  16 ;  Dh.  267 ;  Has.  7). 

AVIBHAVO,  Appearance,  manifestation  [^ff^^l^ 

AViCI  (m.).  Name  of  one  of  the  eight  Narakas  or 
heUs  [^  +  ^Ftf^] .  Man.  B.  26.  Ab.  667  gives 
Avici  (/em.),  but  the  Sansk.  equivalent  is  masc., 
and  at  Dh.  148,  340,  we  have  the  loc.  avicimhL 

AVIDDASU  (aty.).  Ignorant  (see  Fiddagu).    Dh. 

47,380. 
AVIDDHO    (p./>.p.)»    Thrown    [^|ff?ff  =  1811^ . 

Ab.  744. 
AVIDCRO  (adj.).  Not  very  far,  near  [^  +  f^  + 

7^] .    Ab.  706.    Loc.  avidinre,  avid^ramhi,  near. 

With  gen.  Lenaua  avidAramhi,  not  far  from  the 

cave  (Mah.  167).  With  abl.  Tato  avid^e,  not  far 

from  that  place  (Dh.  166).    F.  J&t.  6 ;  Kb.  16 ; 

Ras.  20,  22,  66. 
AVIOGAHO,  The  god  of  love  [^  4-  t^Rff ]  •  Ab.  42. 
AVIHI]$[SA  (/.),  Mercy,  humanity   [^  +  fir  + 

AVIHO  (a^'.).  The  Avihd  devd  are  the  inhabitanU 
of  the  twelfth  Brahmaloka  (B.  Intr.  614 ;  Man.  B. 
26,  29).  The  meaning  of  Aviha  is  uncertain, 
perhaps  **  making  no  effort,"  or  "  not  thinking.** 
The  S.  equivalent  is  HR[Y*  Avihesu  nibbattitvd, 
having  been  bom  in  the  Av^lha  heaven,  lit.  among 
the  Avrihas  (Dh.  362). 

AVIJJA  (/.),  Ignorance,  error  [^  +  f^UTT]-    Ab. 

168, 1087 ;  B.  Intr.  473,  486,  488,  606,  607,  638 ; 

B.  Lot.  823 ;  Man.  B.  392,  413,  432,  436,  496 ; 

E.  Mon.  290, 296, 302.  Avijjd  is  one  of  the  Asavas, 

of  the  Oghas,  of  the  Yogas,  etc. 
AVIJJAMANO  (adj.).  Not  existing,  non-existent 

[^  +  t'WrR  =  f^T^]- 

AVIKAROTI,  To  make  manifest,  to  show,  to  ex- 
plain [111^1^+ V].  1st  pers.  pres.  dvikaronU 
(Kuhn  K.  8.  29 ;  Gi.  Or.  137).  P.  pr.  dmkaranto 
(Dh.  344).  Oer.  doikatvd  (Mah.  206).  Att.  196 
has  p.p.p.  dvikato  with  long  i. 

AVIKATTA  (m.).  One  who  manifests  [^rrPrat+ 

AVIKKHEPO,Equanimity,calmnesB  [fJH-  ft%q]. 

Ab.  166 ;  B.  Lot.  619. 
AVILAMBITO    (a^f.).    Speedy    [«fqiiril|fl  = 

Wrni].    Ab.40. 
AVILb(a4;.)> Turbid;  stained ;  agitated  [iVTf^]- 

10 


AVI 


(74) 


AYA 


Ab.  069,  1106.  AndvUoj  pare,  serene.  Hatdnatik 
lohitdffilo,  stained  with  the  blood  of  the  slain 
(Mah.  154).    Dh.  105. 

AVINAYO,  Wrong  or  false  Yinaya;  miscondact, 
sin  [^  +  f^PRf]  •  AmnayavddinOf  followers  of  a 
false  Yinaya  (Mah.  234).   Att  192. 

AYIMAJVAKO  (adj.).  Without  inteUigenoe  or 
consciousness,  inanimate  [^  +  f^TUT^]  -  ^^*  K* 
75.  AvihndvMkafh  dhanam,  personal  and  landed 
property  as  opposed  to  live  stock  (Dh.  79). 

AYlMO  (adj.).  Ignorant,  foolish,  stupid  [l|  + 

t^].    Ab.72L 
AYIRATO  (o<(/.)*  Uninterrupted,conthiual  [lif^T^ 

=  "^1^^.    Ab.  41. 
AYIRUDDHO  (oiff.),  Not  contrary ;  unobstructed, 

without  difficulties,  certain,  absolute  [^rf^T^  = 

1|;<(^.    Ab.  698. 

AYIROLHO  («(/.),  Not  grown  [^  +  ftn^  = 
^] .    Avir^fhapakkho,  unfledged  (F.  Jit.  49). 

AYISATI,  To  approach,  to  enter  [^  +  fini[]. 

Mah.  175;  P&t.  119. 
AYISESENA  (adv.%  Not  specially,  generally  [^  + 

f^^].    Pdtxl. 
AYITATHO  (adj\),  True  [^  +  fir  +  n^].    Ab. 

127.    Neut.  avitathani,  truth  (Ditto). 

AYITO,  Guarded,  protected.    Ab.  754  (both  MBS. 

read  a-). 
AYOCA,  see  FattL 
AYUDHAA,and  AYUDHAA.Aweapon  [WT^]- 

Jvudham  (Ab.  18,  44 ;  F.  Jit.  5, 15  ;  Dh.  8, 202). 

Jyudham  (Ab.  49 ;  Ras.  20  ;  Gl.  Gr.  45 ;  Mah. 

04,  152).    Sangiti  Sutta  mentions  three  Avudhas, 

iutdfmdham,  pavivekdvudkam,  pamdvudham, 
AYU^ATI,  and  -lyOTI,  To  cover,  to  inclose ;  to 

put  a  string  through,  to  string  [^  +  ^]  •  Alw.  I. 

20 ;  F.  J4t.  53.    P.p.p.  dvato,  dvuto. 

AYUSO  (indecL),  Friend !  Sir  I  Brother !  This  ad- 
dress  is  used  by  senior  priests  in  speaking  to  priests 
of  equal  or  inferior  standing  (Q.  Gr.  70).  Used 
in  speaking  to  several  persons :  Em  nu  kho  dmuo 
karissdma,  brethren,  what  shall  we  do  ?  (Dh.  333). 
Used  by  priests  to  Updsakas  or  lay  devotees 
(Dh.  105).  By  a  priest  to  another  priest  (Dh.  103 ; 
Pat.  15).    By  an  Acariya  to  his  pupil  (Pdt.  xvi). 

AYUTO  (p.p.p.),  Covered,  hedged,  inclosed,  sur- 
rounded ;  strung  [irTn=  «].  Ab.  372,  746. 

AYYAKATO,  and  ABYAKATO  (adj.).  Undefined, 
unexplained  [^RTTVIf^  V]*    As  an  epithet  of 


I      Kamma  it  means  ^'indefinite,"  ''neitber  good  nor 
bad."    Man.  B.  445. 
AYYApADO,  and  ABY-,   Absence  of  desire  to 
injure  another  person,  absence  of  malice  [^  + 

AYYAPAJJHO,  and  ABY.(a4;.),  Free  from  sdrer- 
ing.  This  singular  form  is  no  doubt  due  to  a  oon« 
fusion  between  the  roots  ITHf^  and  Xf^;  its  mean- 
ing shows  that  it  represents  a  Sanskrit  form  ^iP^T- 
lfP9f'  H^eat,  avy^^Jf hath 'Sirvia^R  (Ah,  B).  Alw. 
N.  135. 

AYYAPANNO  (adj.),  Free  from  desire  to  injure, 
free  from  malice  [H^IMfl^IlT]- 

AYYASEKO  (a^'.)f  Charming,  fascinating  [^  + 
fir  +  ^  +  t^]-    Ab.697. 

AYYAYIBHAYO,  Indeclinable  compound,  a  gram- 
matical term  [^c^lH^I^]*    CI.  €h*.  86. 

AYYAYENA  (adv.),  Without  loss,  safely  [l|  + 
iQ^instr.]. 

AYYAYO  (a^\).  Unchangeable  [^  +  ts^'].  Neat. 
amfayam,  an  indeclinable  word,  particle,  adverb 
(Ab.  p.  171,  181,  V.  826,  957). 

AyACANAA,  Request  [^H-^TP^+^m].  Ab. 
790;  P&t69. 

AyACATI,  To  ask,  to  request  [i^T  +  VJ^J-  With 
two  ace.  Aydcmm  abhayash  Jinatk,  they  asked 
Buddha  for  safety  (Mah.  3).  P.p.p. -^^feito,  re- 
quested. 

AYAft  (prwi.).  This  [^RR  =  1[^^.  CI.  Gr.  3a 
The  following  is  the  declension:  Masc  aytuk; 
ace.  imam  (Dh.  31) ;  instr.  auena,  imind  (Mah.  24 ; 
Dh.  808) ;  gen.  and  dat  ana,  imasta  (Dh.  288^ 
329) ;  abl.  a$md,  imannd,  imamhd  (Dh.  39) ;  loc 
asmim,  imamtim,  imamhi  (Dh.  39,  199).  Fern. 
apam  (Dh.  64) ;  aoc  imaH^  (Dh.  304) ;  instr.  and 
abl.  im^a;  gen.  and  dat.  aud,  osMfyo,  imU9$d, 
imasadya,  imdya  (Dh.  240, 315, 329) ;  loc.  omom, 
imiuanh,  imdyank.  Neut  idarii  (Dh.  66);  ace 
idam,  imam  (Dh.  8,  247) ;  rest  like  masc  Flnr. 
masc  nom.  and  ace.  ime  (Dh.  366) ;  instr.  and  abL 
eJU,  ime  hi ;  gen.  and  dat.  esam,  e$dnam,  imeaam, 
imesdnath  (Dh.  241) ;  loc.  em,  imeeu  (Dh.  306). 
Plur.  fem.  nom.  and  ace.  imd,  imdyo  (Mah.lzzxviii ; 
Dh.  352);  instr.  and  abl.  imdhi;  gen.  and  dat 
imdsam,  imdgdnam ;  loc.  imdsu*  Plur.  neut.  imdm 
(Dh.  27);  rest  like  masc. — ^Ayam  may  be  used 
either  adjectively  or  substantively:  Ay  am  vejjo, 
this  physician  (Dh.  89) ;  Aymk  iimrd  pajd,  this 


AYA 


(75) 


AYO 


other  folk  (Dh.  19) ;  A^fun  ca  oyoft  ea  dcdro^  such 
and  sneli  oonduct  (Dh.  239) ;  Mmim  hke,  in  this 
wofld  (Dh«  31) ;  Idam  maykiuh  mdiu  dethOf  give 
thU  to  my  mother  (Dh.  2ip);  Ime  munstamH, 
tboM  people  will  perish  (Dh.  3S3) ;  KoBt"  imd»i, 
wlioee  are  these  things  ?  (Dh.  392) ;  Aitd  dMccari" 
iatk,  her  nuseondiict  (Dh.  371)*  The  initial  a  of 
Ayam  is  frequently  elided  or  absorbed  by  sandhi : 
an^lflio  'yam  (Dh*  C3),  mtedyam  =  taee  ay  am  (Dh. 
329),  apaM»uidyaini:=:  appasstUo  ayam  (Dh,  28), 
iabrdyatk  ^  taira  mfaih  (Dh.  ^)t  mydyath  =  me 
myam*  The  base  nsed  in  composition  is  idam^  aa 
Idattayam,  these  three  (Ab.  100).  Idamaithe,  in 
the  sense  of  "  this"  (Ab.  1186). 

AYAM,  Iron  (see  Ayo), 

AYAMATI,  To  draw,  to  stretch,  to  extend  [^  + 
TQT^.    P.p.p.  dyaio, 

AyAMATO  (adv.).  In  length  [^TTTR  +  Tfit.]. 

AyAMO,  Length  [^TRTTR],  Ab.  295.  Safthiyo- 
jamdydmo,  sixty  yojanas  long  (Dh.  16).  Aydmena, 
in  length  (Kb.  20). 

AYANAA,  a  road ;  going,  motion  [^TOT^]  •  Ab.  191, 
1101.  Uttardyanaitk,  the  half  year  in  which  the 
son  Is  north  of  the  equator  (Ab.  81).  Dakkhipi' 
yoMotk,  the  half  year  in  which  the  sun  is  south  of 
the  equator  (Ab.  80).    Mah.  251. 

AYASMA  {adj.).  Old,  venerable  [m<jm<W].  Gl. 
Gr.  94.  Used,  either  adjectively  or  absolutely,  as 
a  respectful  appellation  of  a  Buddhist  priest  of 
some  standing  (E.  Mon.  11).  Junior  priests  are 
directed  to  address  senior  priests  by  this  titie.  So 
M  dyoBmdf  for  this  venerable  man  (Dh.  254,  said 
of  the  Thera  Qodhika).  Fa«f'  dyamato  khamati, 
any  priest  who  agrees  to  this  (Kamm.  7).  Ay  at' 
md  2tsfo,  the  venerable  Tissa  (Kamm.  5).  UddU 
ffkam  kho  dyatmanto  niddnamf  reverend  brethren, 
the  introduction  has  been  read  (Pit.  2). 

AYA80,  m  reputation,  disgrace  [H  +  ^TIl^]* 
See  Taw. 

AYASO  (aty.).  Made  of  iron  [l^T^re]  •    ^^'  ^^S. 

AYATANAfi,  Place,  dwelling-place,  abode,  home, 
seat,  rendezvous,  haunt,  receptacle,  mine ;  altar, 
shriae  i  place  of  ori^,  source,  fount,  cause, 
origin  [^n^niW].  Ab.  207,  801.  TakkJuMa 
rmmmtdyyaffkdne  dyatmnam  kdretvd,  having  made 
a  liome  for  the  yaksha  in  a  pleasant  place  (Dh. 
806).  Ragdmuih  dyatamathf  hotbed  of  diseases. 
In  the  Buddhist  metaphysical  system  the  twelve 
Ayatanas  are  the  six  Organs  of  Sense  and  the  six 


Objects  of  Sense.  The  former  are  called  Cka 
Ajjhattikdni  Ayatandni  (or  SaldytUatunh)  "six 
internal  senses  or  properties,"  and  are  as  foUows : 
cakkhdyatana^f  Mtdyatanaak,  ghdndyatanatkfjiv' 
kdyatanam,  kdydyatanath,  mandyatanaik^  ''the 
eye,  the  ear,  the  nose,  the  tongue,  the  body  (viz.,  the 
faculty  of  touch  or  feel),  and  the  mind.'*  The 
Cka  Bdhirdni  Ayatai^ni, "  six  external  senses  or 
properties,''  are  H^dyatanaih,  iadddyaianaihy  gaa^ 
dhdyatanamt  raMdyatanam,  phofthabbdyatanamt 
dhammfyatanam,  "form,  sound,  odour,  taste,  con- 
tact, and  ideas"  (B.  Intr.  500,  501,  635 ;  Man.  B. 
403, 452).  The  ten  Ay atanas  are  cakkhdyatanaikf 
ripdyaianamt  iotdyatanathj  tadddyaianamf  ghd- 
ndyaianamf  gandhdyutanaiih,j%vhdyaianaaht  road' 
yatanam,  kdydyatanam,  phofthabbdyatana^ 

AYATI,Togo[lRrJ.    CI.  P.  Verbs,  9. 

AYATI  (/.),  Futurity,  the  future ;  length ;  majesty 
[^ITRT^]*  Ab.  86,  875 ;  Mah.  8.  Ayatibkavo, 
a  foture  birth  (Dh.  148).  The  ace.  ^atim  seems 
to  be  used  adverbially  in  the  sense  of  "  in  future." 
AyaH  is  said  also  to  be  an  adverb  (Q.  Or.  75). 

AyATI,  To  go ;  to  approach  (with  ace.) ;  to  return 
[^  +  1|X]«  Imper.  dydtu  (Mah.  92).  Aor. 
dydsi  (Mah.  156).  Andyantesu  sabbesu,  when  all 
failed  to  return  (Mah  48).  No  ee  hattham  mam* 
dydtiy\![  he  does  not  fall  into  my  hands  (Mah.  246). 
Kuhn  K.  S.  23. 

AYATIKO  {adj.).  Future  ^TRrfH  + 1]  •     Kb.  10. 

AYATO  (p.p.p.  dyamati),  Long  [^17^71=  ^Enill- 
Ab.  707 ;  Pit.  11 ;  B.  Lot.  573, 589.  Tiyojandyato, 
three  yojanas  long  (Mah.  3). 

AYATTATA   (/.),  Dependence   [^ITRni  +  TTT]- 

Ab.  898. 
AYATTO  (P'P'P»)f  Dependent,  belonging  to  [^- 

T^f  =  VJQ'    Ab.  728,  870 ;  Mah.  23. 
AYO  (m.  and  n.),  and  AYAM,  Iron  [^HT^]  •    Ab. 

493;    a.  Or.  47.     Abl.  ayaad  (Dh.  43),  ayato 

(Dh.  370).    Ayokammaikf  iron  work  (Mah.  152). 

Ayodvdram,  iron  gate  (Ditto), 

AYO,  Oain ;  revenue;  coming  in,  entrance  [^VT^]> 
Ab.  356.  Ayasddhako  dyuttako,  the  tax-gatherer 
(Dh.  390).  Udakast*  dyamukham,  channel  for  the 
water  to  enter  by  (into  a  lake).  Aydpdyo,  gain 
and  loss. 

AYODHANAA,  Battie  [^n^ftlillf].    Ab.  399. 

AYOOOO,  An  iron-tipped  pestie  for  husking  paddy 
[^RPBl-f^W].    Ab.465. 


iV 


AYO 


(76  ) 


BAH 


AYOGHANO,  A  sledge-hammer  [^ra^+^RT]. 
Ab.  526,  828. 

AYOGO,  Wrong  occupation,  sinfol  practice ;  wrong 
occupation  of  the  mind  [^  +  ^ft^]*  ^^'  ^» 
60,  187. 

AYO€K),  Occupation  [m|^J|].  Adhidtte  dyogo^ 
dwelling  on  lofty  thoughts  (Dh.  34). 

AYOOULO,  An  iron  baU  [l^cftTi].  Mah.  152; 
Dh.  54. 

AYOMAYO  (adj.),  Made  of  iron  ["91^^+^. 
Ab.  093. 

AYONISO,  see  Yoniso. 

AYU  (n.).  Life  [^IT^]-  Ab.  155.  Finmfo  ndma 
Buddhassa  tdsanagsa  6yu,  Vinaya  is  the  life  of 
Buddha's  religion.  Ayupariyotdne,  when  he  died. 
(Ras.  36).  Ayu  va9»a9ata$ahas$am  ahoHj  he  lived 
a  hundred  thousand  years  (Dh.  131).  Instr.  dyund 
(Dh.  288).  Gen.  dyuita  (Mah.220),<^fio  (Dh.l28). 

AYUDHAM,  see  Avudham, 

AYUKO  {adj.\  Living  [^irT^+ 1].  Dighdyuko, 
long-lived  (Alw.  I.  108).  Kappdtfuko,  whose  life 
was  a  kalpa  long  (Mah.  27).  Cattdlistuahtusdyuko, 
forty  thousand  years  old  (Dh.  129).     Mah.  8. 

AYUSAlir,  Duration  of  Ufe  [^TT^]*  Ab.  dywdy 
during  life,  as  long  as  life  lasts  (Kb.  16). 

AYUTO  (p.p-p.).  Endowed,  furnished  with  [^TT^ 
=  g].    Ras.  27. 

AYUITTAKO,  An  agent,  manager,  superintendent 
[^rr^  +  ^]  -    Alw.  I.  101 ;  Dh.  128,  300. 

AYUTTO  (adj.),  Improper,  wrong  [^  +  ^= 
^[^J.    Dh.  107, 115,  305. 

AYUTTO,  An  agent,  trustee,  manager  [^l^n^ 
ypQ'    Mah.  59. 

AYYAKO,  A  grandfather;  an  ancestor  ['^TRn]. 
Ab.  247;  Ras.  72;  Mah.  161.  At  Mah.  64  it 
means  a  maternal  great  unde.  At  Mah.  105  it  is 
translated  by  Tumour,  "  the  head  of  your  family .* 
Fem.  ayyakd,  grandmother  (Ab.  245),  the  47th  rule 
of  Kaccayana's  Ndma  Kappa  gives  also  ayyakdnL 
See  also  Ariyako, 

AYYO,  A  lord,  chief,  master;  a  Buddhist  priest 
['^^TTEfJ.  Ab.  725;  Alw.  I.  xlv,  lix.  Dhammik- 
ayye  khamdpaya,  make  amends  to  the  orthodox 
priests  (Mah.  18).  Ayyaua  no  dinnd,  we  gave 
them  to  the  Master,  viz.  Ananda  (Dh.  174).  It  is 
used  in  addressing  Buddhist  priests,  sometimes  in 
conjunction  with  Bhante :  Ayyassa  kira  akkhi  vdto 
vijjhati,  I  hear  the  wind  hurts  your  reverence's 
eyes  (Dh.  82) ;  Kim  pana  bhante  ayyo  imasmith 


fhdne  ekako  vasati,  pray  does  your  reverence  live 
here  alone  ?  (Dh.  153) ;  Bhante  kuhim  ayydgaeek^ 
anti,  lords,  whither  are  ye  going  ?  (Dh  81).  Voc 
ayya,  sir  I  my  lord !  (Dh.  155).  Voc  fem.  ayyd 
and  ayye,  madam  I  my  lady  1  (Dh.  155,  169, 140^ 
where  I  think  the  reading  should  be  ayye),  Dh. 
87, 113, 154 ;  P&t.  88.    See  also  Ariyo. 

B. 

BABB  A  JO,  A  sort  of  coarse  gprass  [^^T^ni]  -  B.  Lot. 

534 ;  Gl.  Gr.  84. 
BABBU  (m.),  A  mungoose  or  ichneumon ;  a  cat 

[^].    Ab.  615, 1080. 

BADARA  (/.),  Cotton  [ir^TT]-    Ab.  589. 

BADARl  (/.),  The  jujube  tree  [^^0]-    Ab.  558. 

BADARO,  The  jujube  fruit  [^Sf;^].    Ab.  559. 

BADDHAlfr,  A  leathern  thong  or  strap  [^]. 

BADDHO  (p.p.p*  bandhati)j  Bound;  fixed;  con- 
tinuous ;  acquired,  contracted  [Wf  =  '^^^J  •  Ab. 
747 ;  Dh.  57.  Katthabaddham,  a  bundle  of  sticks 
(Dh.  202).  Tayo  mdte  na  nipajjiisdmtti  te  md" 
nasam  baddhark,  your  mind  is  made  up  that  you 
will  not  lie  down  for  three  months  (Dh.82).  Slmd^a 
baddhdya,  when  the  boundary  is  fixed  or  conse- 
crated (Mah.  98).  Baddhavero,  one  by  whom 
hatred  has  been  contracted,  enraged,  full  of  hatred 
(Mah.  259).  Baddhaveram,  hate,  anger  (Ab.  165, 
comp.  Dh,  203).  Sataemd  baddho,  bound  in  the 
sum  of  a  hundred  pieces  (Gl.  Gr.  142;  perhaps 
'*  imprisoned  for  a  sum  of  100  pieces,"  see  Kuhn 
K.  S.  26).  Baddhardvam  ravi,  uttered  oontinn- 
oiis  cries. 

BADH A  (/.),  Annoyance,  aflUction ;  refutation,  con- 
tradiction [^rrar]-  Ab.  1097. 

BADHATI,  To  obstruct,  to  annoy,  to  afflict,  to  op- 
press [ifj^].  Dh.91.  Caas.  bddheti.  Bhikkhnssa 
vdtdbddho  bddheti,  rheumatism  troubles  the  priest. 
P.p.p.  bddhito.  Saw  bddhito,  the  hunted  hare  (Dh. 
61,  or  perhaps  ''the  snared  hare,"  from  babh, 
see  under  bandh  in  Benfey's  Diet.). 

BADHIRO  (adj.).  Deaf  [irf%r<] .  Ab.322 ;  Dh.  217. 
BAH  A  (/.),  The  arm  [WTfT]  •  Ab.  265 ;  B.  Lot.  306. 
BAHALATO  (adv.).  In  thickness  [^V^  +  lf^]. 

AffhangtUo  bahiUato,  eight  inches  in  tliickness 

(Mah.  169). 
BAH ALO  (a^f.).  Thick  [^TVi] .  Dh.  86 ;  Alw.  1. 76. 

Caturqngulabahalo,  four  inches  thick  (Mah.  211). 

BAHATI,  and  BAHETI,  To  remove,  to  pot  away. 


BAH 


(  V7) 


BAH 


to  reject  [^Tf]-    Ger.  bdhUvd  (Dh.  379),  bdhetvd 
(Dh.  47).    P.p.p.  bdhito  (Dh.  69). 

BAHI»  and  BAHiA  (adv.),  Ootwards,  outside,  out, 
tmt  of  doon  [^1f^].  Ab.  1153.  Bahi  dlinde 
wipiiQj^ipedt  laid  him  down  outside  the  house  in 
the  verandah  (Dh.  94).  BdlnkammaniOy  out  of 
door  work.  NaroBatam  bahi,  a  hundred  men  out- 
aide  (Mah.  66).  J^a^tfli  khipati,  throws  outside 
(Mah.  137).  Bahi  gantum,  to  go  out  (Dh.  169). 
Bahigamaiiuakj  going  out  of  doors  (Dh.  290). 
Bakigato,  gone  out  (Dh.  300).  Bahikarai^am, 
potting  outside,  removing,  expelling  (P&t.  2).  Bo- 
kUUto,  plastered  outside  (P&t.  70).  Bahi  thito, 
standing  outside  (Dh.  159).  Bahi  ahoH,  it  re- 
mained outside  (Mah.  5).  AfUo-aggi  bahi  na  ni- 
karitahtOf  the  indoor  fire  must  not  l>e  carried  out 
of  doors  (Dh.  239).  Te  bhikkh^  bahi  thapetvd, 
leaving  the  priests  outside  (Dh.  107).  With  abl. 
Nikkhamma  nagard  bahi,  having  gone  out  of  the 
dty  (Mah.  52) ;  Dakkhifutdvdrato  bahi,  outside  the 
south  gate  (Mah.  84).  With  gen.  AtUo  ea  bahi 
ea  nagara$$a.  Inside  and  outside  the  town  (Mah. 
2S9 ;  eomp.  Dh.  219).  Bahigdme,  outside  the  vil- 
lage  (Dh.  228).  Bahinagare,  outside  the  town 
(Dh.  160,  204).  BahiBdfLtyath  fhatvd,  standing 
outside  the  curtain  (Dh.  159,  comp.  245).  Dh.  162, 
175,  336,  401.    Comp.  the  use  of  Anto  (2). 

BAHIDDHA  (adv.).  Outside  [^ff^+  Vl]-  Ab. 
1153;  B.  Lot.  566;  Dh.  169.  With  abl.  Ito  ba- 
hiddhd,  foreign  to  Buddhism  (Kh.  26,  comp.  Dh. 
377,  "  foreign  to  my  religion"). 

BAHIRA  (adv.).  From  outside  [^CTTIITTIC]*  Ab. 
1153;  Mah.  109. 

BAHIRAKO  (adv.).  External,  foreign,  heretical 
[^nr  +  l]-    Wt.  116. 

BAHIRATO  (adv.),  FVom  outside  [^11111^0  •  1^^- 
249. 

BAHIRE  (adv.).  Outside,  externally ;  outside  Bud- 
dhism [^TV 1^^-]  -  Sama'i^  n*  atthi  bdhire,  there 
can  be  no  true  ^rama^a  outside  the  pale  of 
Buddhism  (Dh.  45,  377  ;  Alw.  N.  85).  ^tii 
abl.  Ddrake  yakkhanagard  nisid^ya  bdhire, 
having  set  the  children  down  outside  the  dty  of 
the  yakkhas  (Mah.  52). 

BAHIRO(a€^*.),  External;  foreign;  non-Buddhist, 
heretical;  external  to  the  individual,  objective 
[^^f^].  Ab.703.  Bdhirafkparimajjad,i);k^€mU 
side  thou  makest  clean  (Dh.  70).  The  ace.  bdhi' 
rvk  seems  to l>e  an  adverb,  "outside"  (Ab.  1153). 


Non-religrious  arts  and  sciences  are  called  bdhtra^ 
Batthdni  as  opposed  to  the  stody  of  the  Tipi(aka 
(Att.  191). 

BAHITO,  see  Bdhati. 

BAHU  (adj.).  Much;  mftny;  large,  ample  [^V]. 
Ab.703, 1072.  ¥i.bahi,bahavo.  Neut. pi. 6aAt{m 
(Mah.  126).  Gen.  and  dat.  pi.  bahunnadi,  bah^- 
nam  (Dh.  81 ;  F.  Jdt.  47).  Loc.  pi.  bah^uu,  ba- 
hfuu  (Dh.  90,  253).  There  seems  to  be  a  neut. 
nom.  bahum  (F.  Jat.  13 ;  Dh.  97,  bahum  dkana^ 
atthi).  Bah^jand,  many  people  (Kuhn.  K.  S.  25 ; 
Alw.  I.  63).  Bahum  bhdsamdno,  speaking  much 
(Dh.  4).  Bahufh  ve  »aranam  yanti,  they  fly  to 
many  a  refuge  (Dh.  34).  Tena  te  bahavo  ahutk, 
therefore  they  became  numerous  (Mah.  207). 
Bahud  eva  rattim,  the  greater  part  of  the  night 
(for  bi^ufh  eva  rattim).  There  appears  to  be  an 
adverb  bahum,  **  much,"  « at  great  length"  (Dh. 


BAHU  (m.).  The  arm  [WTV]-    Ab.  265 ;  Mah.  153, 

228. 
BAHUBBIHI,  This  is  the  equivalent  of  S.  HVlRf^, 

and  is  the  technical  name  for  one  sort  of  Samdsa 

(a.  Or.  80). 

BAHUBHAJVI  (adj.).  Garrulous  [^W  +  Vn^  + 

Xjfl].    F.  Jit.  16,  49 ;  Dh.  41. 
BAHUBHA^ITA  (/.),  Garrulousness    [the   last 

+  ^].    F.  J&t.  16,  48. 
BAHUBHAVO,    Quantity,    multiplicity    [^W  + 

Vm']'    Kh.  21. 
BAHUBHEDO  (adj.).  Multiform,  various  [l|y  + 

^].    Ab.  720. 

BAHCDAKO  (adj.).  Holding  much  water  [yf^  + 

^^].    Mah.  65. 
BAHUDHA  (adv.).  In  many  ways  [^V^TT]-   Mah, 

107, 158.    Eko  pi  hutvd  bahudhd  hoti,  from  being 

one  he  becomes  many. 
BAHUJAGARO  (adj.).  Keeping  many  vig^,  very 

watehful  [inr  +  VTPR:]  •    I>b.  6. 
BAHUJJANO,  Most  people,  the  multitude,  the  w(M*ld 

^^  -f  Hlf] .    Dh.  57.    PL  bahujjand,  many  people 

(Mah.  79). 
BAHUJO,  a  Khattiya  [WTinil]-    Ab.  335;  Mah. 

Ixxxvii. 
BAHUKIGGO  (adj.).  Having  many  duties,  very 

busy  [mr  +  WW]- 
BAHUKO  (adj.).  Much ;  many  [^Ijr  +  H] .    Tassa 

te  bahukd  pihayanti,  many  envy  you  (Dh.  392). 


BAH 


(78) 


BAL 


Bahukttfh  dhanam  datvd,  having  given  much  trea- 

Mire  (Mah.  51).    Mab.  84,  228 ;  Dh.  214,  285. 
BAHUUKAROTI,  To  increase,  to  extend  [l|V^ 

+  V]-    Dh.  374. 
BAHULlKATO  (p.p^.  last),  Enlarged,  increased, 

multiplied  [iflNft  +  Wf]  • 
BAHULLAM,  Abundance  [WHTW]. 
BAHULO  {a^j")*  Much,  abundant;  abounding  in 

[^^m] .  PdmeJJabahulo,  filled  with  joy  (Dh.  67). 

F.  Jit,  8;  Ab.  703.    Fern,  bakuld,  cardamoms 

(Ab.  591). 
BAHULYAA,  Abundance  [wnnv].    Ab.  1153. 
BAHUMATO  (o^/.).  Esteemed,  venerated  [iRpr  + 

THT  =s  fO  •    Mah.  8. 
BAhUMCLAA,  The  armpit  [inV  +  W^]-    Ab. 

264. 
BAHUNADIKO  (mf/.),  Recdving  many  rivers,  an 

epithet  of  the  ocean  [^lir  +  ^T^  +  ^]* 
BAHtTPAKARO  (adj.),  Very  helpful,  very  useful 

[^nr + ifqnnr<l-  K^hn  k.  s.  29 ;  Dh.  119, 166, 

245. 
BAHUPPADO  (114/.),  Liberal,  munificent  [iVlT-f 
H^].  Ab.723.   In  Pirit  I  find  diiA»jggeNi<fo<' many- 
footed"  =  ^V  +  Jfg,  with  doubled  1^. 

B Ah  us AGCAA,  Great  learning  [iRpr  +  ^  +  If]  • 
Kh.  5;  Dh.  48.  Buddhaghosa  explains  it  by 
''having  learnt  the  three  Pi^akas"  (Dh.  381). 
There  can  be  no  doubt  that  this  word  represents 
buhuaauta  +  ya ;  the  a  is  perhaps  due  to  the  analogy 
of  mufiha»€tccamf  where,  however,  #acea  represents 
smfitya  and  not  i^rutya. 

BAHUSO  iadfi.).  Greatly,  abundandy  [^f^nPCJ* 
Ras.23,24. 

BAHU8SUTATTAA,Leamedness,  erudition  \yaf 
+  ^11  +  W].    Alw.  I.  luaiv. 

BAHUSSUTO  {ad{f.\  Having  great  religions  know- 
ledge,  learned,  erudite  [iQf +  ^1f  a=^]»  Dh. 
38;  Mah.  85,  126;  Pit  88. 

BAHUTARO  {adj.\  Mora  [if^lIT]-    ^h-  1^3. 

Ydcakd  pi  bakutord  na  hontif  there  are  not  very 

many  beggars. 
BAHUTTAA,  Multitude  [iflR^].    Mah.  39. 

BAHUTTHAlif  (adv.).  In  many  ways  [UT-f  W^]» 

CI.  Gr.  98. 
BAHUVACANAA,  In  gram,  the  plural  number 

l^W  +  I^T] .    CI.  Gr.  112. 
BAHUVARAKO,  The  tree  Gordia  Myxa  [iQRrT- 

Xm].    Ab.  558. 


BAHUVIDHO  (adj.).  Various,  multilbrm  [iRpr  + 

fSfVT].    Ab.7I7. 
BAHYO  (a4f.),  External  [^Vft]-    Ab.  1153.    Sea 


BAJJHATI  (pau.  bamdhaH),  To  be  bound ;  to  be 
imprisoned  [^l^^s  ^'P^]-  ^^*  bajjIUiwd  (Dh. 
322). 

BAKO,  A  crane  (the  bird)  [^].  Ab.  06;  Alw. 
I.  xxi ;  Dh.  191. 

BAKUCI  (/.),  The  plant  Vemonia  Aatbelminthica 

[^T^f^]*    Ab.  586. 

BALAGGAft,  Front  of  an  army,  troops  in  amy 
[ifW-h^'Rll].    Pitt.  15,  90. 

BALAkA (/.),  A  crane  (bird)  [ifWT^].  AK642; 
CL  Gr.  37. 

BALAKAYO,  An  army  [^H  +  WfV].  Mah.  62, 
150,  217;  Alw.  I.  79;  Dh.  158, 162, 236, 308. 

BALAKKARO,  Violence  [^fHWf^],  Ab.  400, 
1130;  P&t82. 

BALAKO,  a  lH>y,  a  child ;  the  young  of  any  animal 
[ifTirV].    Ab.  1003, 1118. 

BALAA,  Strengtli,  power,  force ;  an  amy,  troops, 
forces;  bnlkiness  [mr]-  Ab.  350,  381,  398,  894; 
Dh.20;  B.Lot427;  Kh.  12;  F.  Jdt.5;  Mah. 217. 
IkuahatthibtdOf  having  the  strength  of  ten  ele- 
phants (Mah.  140).  Punnabalam,  the  forae  or 
efficacy  of  morit  (Man.  B.  35).  JSCAnn/iMo,  having 
the  strength  of  patience  (Dh.  71).  The  four  Balaa 
or  Forces  are  virfyt^alatk,  mfibakuht  sanuUAi- 
bakakf  paSuMalamf  *' energy,  recollection,  con- 
templation, wisdom."  The  five  Balas  are  taddkd' 
bakuh,  vhiyabalatk,  $atibalarii,  tamddhiialam, 
pMMalam,  ''fiaith,  energy,  recollection,  con- 
templation, wisdom"  (Man.  B.  408).  Tlie  seven 
Balas  are  Baddhdbdlafh,  viriyabalam,  toMaianh 
hiribakuh,  ottappadakukp  tarnddkiMatk,  panni' 
bdUun,  ''faith,  energy,  recollection,  shame,  fear  of 
sin,  contemplation,  wisdom."  The  ten  Balas  or 
forces  belonging  to  a  Buddha  are  tea  kinds  of 
knowledge,  ihdndfhdmmdfM^,  etc.  (B.  Ijot.  781 ; 
Man.  B.  398). 

BALANlK0(ii4r.)[WW  +  ^nfhl]-  The  comment 
explains  this  word  by  khantibaldniko,  meaning, 
I  think,  *'he  to  whom  the  strength  of  patience  is 
like  the  strength  of  an  army  in  array*  (Dh.  71). 

BALATA  (/.),  Childhood  [ifTir  +  IIT]  *    Ab.  260. 

BAlATAPO,    The  rays   of  the  newly-risea   sun 

BALATI,  To  live  [^].    CI.  P.  Verbs,  17. 


BAL 


(79) 


BAN 


BlLATTA A,  ChUdhood  [^J;m  +  1^]  •    Ab.  250. 

BALATTHOy  A  royal  messenger  or  peon,  a  palace 
senmnt.  Mah.  218»  219,  and  see  the  Index  and 
Glossary. 

BALAyA(cM^'.),  Strong  [ifiriiQ].  BalavdjmrUo, 
a  strong  man  (B.  Lot.  d06).  Rogo  bakatd  ahoHy 
the  disease  gained  strength  (Dh.  98).  Balatfovdto, 
a  Strang  wind  (Dh.  111).  BalavapUif  exceeding 
joy  (Alw.  I.  80).  Man.  B.  494.  Balavam  (adv.), 
exeeedingly  (Ab.  1138).  Balaw^faccHaasamayet 
Tory  eariy  in  the  morning  (Dh.  94). 

BALAVATARO  (adj.).  Stronger  [iRTW^-h  1T^]. 
Dh.234. 

BIlAVATARO,  Name  of  a  weU-lmown  Pill  gram- 
nMT  [mWf  +  ^WITT]-    Alw.  I.  vi,  xiv,  xxxvi. 

BALEYYO  (aifj')f  Fit  for  a  child ;  soft  [in%^]- 

BALiHO  (ocff Ot  Hard,  severe,  excessive  {ynX]  •  Ab. 
41.  BdfkMk  (adv.),  esceedmgly.  Bdfkddukkha- 
nedamdf  extreme  suffering.  Bdfhagildno,  very  ill 
(Dh.  97). 

BAIil  (nft.).  Religions  offering,  oblation ;  royal  re- 
venue, tax  [^Vflr].  Ab.  355, 426, 897 ;  Mah.  ]«5, 
211 ;  Kh.  6.  Devatdbaliddnamy  presentation  of 
offerings  to  tiie  devas  (Mah.  89). 

BAU  (adj.).  Strong  [ifflnt].  Dh.  49 ;  Mah.  141. 
Maac  hali,  name  of  a  dass  of  Asnras  ( Ab.  14). 

BAUKAMMAft,  Religions  offering,  offering  of  food 
to  Bhdtas  [lif%  +  ^qR$^.    Mah.  52 ;  Dh.  403. 

BAIjIMA  (a4j.).  Receiving  offerings  [^f^||l||]. 
GLOr.24. 

BALIPUTTHO,Acrow[l|flr  +  ^=^].  Ab. 


BALI8IK0,  A  fisherman  [^fllir  +  T^]«  ^"b- 
134;F.J^63. 

BALISO,  A  fish-hoolL  [^f^].    Ab.  074, 1025. 

BAUSO  («(&'.),  Young;  ignorant  [ifTfWSr]-  Ab. 
721, 1078. 

BALIVADDO,  An  ox  [ifflT^].  Ab.  495;  Dh. 
28,91. 

BAliO  (a4/.)»  Young;  ignorant,  foolish  [WTH]- 
Ab.  721, 923.  Masc.  bdlo,  a  chfld  up  to  sixteen 
yeaics  of  age ;  also  an  ignorant  person,  a  fool. 
Bdlappabadka^  enlightening  of  the  ignorant  (Alw. 
I.  xiv).  Bdlantr^fo,  the  newly-risen  sun  (Mah. 
112).  B41a  is  often  used  in  the  sense  of  ''one  ig- 
norant of  religion,"  "  the  unconverted  man"  (Dh. 

5, 11 ;  Kh.  5;  Ras.  35).    Dh.  90. 

«» 

BALYAA,Childhood,youth;  ignorance,folly[irm]- 
Ab.  250, 1079;  Dh.  12. 


BANADHI  (m.),  A  quiver  [ifRif^l] .    Ab.  389. 

BANDHAgARA]^,  a  prison  [^^  +  ^V^nT]. 
Mah.  200. 

BANDHAKI  (/.),  An  unchaste  woman  [l|ll|4\]- 
Ab.233. 

BANDH  ANAoARAM,  A  prison  [^HR  +  ^PTK]  • 
Ab.407. 

BANDHANAA,  Binding ;  bonds ;  a  fetter ;  a  band, 
ligature ;  a  snare,  a  trap ;  the  stalls  of  a  leaf  or 
flower  1^9^ .  Ab.  354, 738, 948 ;  Dh.  7, 01, 02. 
Unapancabandhano  potto,  a  bowl  with  fewer  than 
§ye  ligatures  (P4t.  10).  Kdyabandhanam,  a  waist- 
band or  girdle  (Mah.  93).  Pupphaba$ulha$uuh, 
stalk  of  a  flower  (Ab.  544).  Pandupaldio  bandha^ 
nt^Mtmutto,  a  sere  leaf  loosed  from  its  stalk  (Kamm. 
10).     Oharaba$uihanam,  wedlock,  marriage. 

BANDHANi  YO  (a^f.).  To  be  bound,  fit  to  be  bound 

[WCr^^]  •    CI.  Gr.  93. 
BANDHAPETI  (eaus.  next).  To  cause  to  be  bound ; 

to  cause  to  be  embanked  (of  a  river).    P6t.  108 ; 

Mah.  260 ;  Dh.  351. 

BANDHATl,  To  bind ;  to  fasten ;  to  fix ;  to  em- 
bank ;  to  acquire,  to  get,  to  contract  [^P9]. 
Ti^akaldpe  bandhitvd,  tying  up  bunches  of  grass 
(F.  Jit,  9).  Fafum  bandhitvd,  having  bandaged 
the  wound  (Dh.  279).  Pa^futm  ta$$a  dasante 
bandhi,  attached  the  letter  to  the  hem  of  his  gar- 
ment (Alw.  1. 101).  Fitdnam  katvd  bandhhfastened 
it  up  as  a  curtain  (Dh.  291).  Nadkh  b,,  to  em- 
bank a  river  (Mah.  100).  Gapam  bandhati,  col- 
lects a  following  (Pit  74).  Satthari  dghdtam 
bandhi,  contracted  hatred  towards  the  Teacher 
(Dh.  104).  Simam  &.,  to  fix  a  boundary  (Mah.  98). 
Dh.  234,  247.    Pass,  btyjhatu    P.p.p.  baddho. 

BANDHAVO,  A  kinsman  [ITP^]-    Ab.  243. 

BANDHETI  (cans,  bandhati).  To  cause  to  be  bound ; 
to  bind,  to  fix,  to  tie,  to  fasten  [^H^^fJI  =  ^iP^] • 
Mah.  142,  145,  152,  261. 

BANDHO, Binding;  bonds; union;  bandage  [ipif]. 
Bandhamokkhath  kdraiyi,  opened  the  jails,  lit. 
caused  release  from  bonds  (Mah.  214).  Simd' 
bandho,  fixing  of  a  boundary  (Mah.  100).  Dh.  279. 

BANDHU(m.),  A  relative,  a  kinsman  [l|i^].  Ab. 

243. 
BANDHUJiVO,  and  -VAKO,  The  plant  Pentapetes 

Phoenioea  [^ip^^ft^].    Ab.  576 ;  B.  Lot.  826. 
BANDHOKO,    The   plant   Pentapetes    Phcenicea 

[in^].    Ab.  575. 


BAN 


(80) 


BHA 


BANDHURO  (adj.),  Uneveo,  undalatiDg  [ip^]. 

Att.  191. 
BANDHUMA  (adj.).  Having  relatives  [ipfiT^]. 

a.  Gr.  24. 
BANO,  An  arrow  ['^TUf].    Ab.  389. 
BAPPO,  A  tear  [TH*?]-    Ab.  260. 
BARANASEYYAKO  (adj.),  Belonging  to  Benares 

[Wnrr%^+^].  c1.Gr.90. 

BARAiyASi  (/.).  The  city  of  Benares  [TRTHrtft]  • 
Ab.  199 ;  F.  J4t.  2,  5 ;  Mah.  2.  Bdrdtuuivdsi,  an 
inhabitant  of  Benares  (Dh.  114). 

BARASA  (num.).  Twelve  [^[T^IPT].  CI.  Gr.  66. 
See  also  Dvddaaa. 

BARIHAB^,  A  peacock's  tall  [iff]-    Ab.  635. 

BARIHl  (m.),  A  peacock  [W^^.    Ab.  634. 

BARIHISA A,  Sacrificial  grass  [^f|^] .   Ab.  602. 

BATTlAsA  (»tt«ii.  /.),  Thirty-two  [fl^lf^^^]. 
Ras.  26.    See  also  Dvattimsa. 

BAVHAbADHO,  Much  sickness  [^^  +  ^mnV]- 
CI.  Gr.  15.  Also  an  adj.  meaning  ''having  much 
sickness,''  <<  ha^ng  bad  health  "  (Gog.  Ev.  31). 

BAVISATI  (num.  j.).  Twenty-two  [flfTPhTfiT]. 
CI.  Gr.  96. 

BELU  VO  (adj.).  Relating  to  the  Vilva  tree ;  made 
of  Vilva  wood  [^^]-  Bh.  255.  Masc.  beluvo, 
the  Vilva  tree,  ^gle  Marmelos  (Ab.  556). 

BHA  (/.),  Light,  ray,  splendour  [HT]-    Ab.  64. 

BHABBO  (atfj.).  Right,  proper,  good,  well  con- 
ducted ;  future  [^^  and  YTT^].  Ab.  913, 1071 ; 
Dh.  175. 

BH ACCO,  A  servant,  an  attendant  [WV]  •   Mah.  48. 

BH  AD  ANTO,  A  venerable  man ;  a  Buddhist  priest 
[i|?i|T] .  R6pasiddhi  says  that  Bhadanta  is  other- 
wise declined  like  PurUto,  but  that  the  voc.  has 
the  following  forms,  bhaddanta,  bhante,  bhadanta, 
bhaddante  (Att.  12).  The  voc.  bhadanta  occurs 
at  Mah.  79,  and  at  Dh.  85  bhaddanta  is  probably 
a  vocative.  A  voc.  pi.  bhadantd  occurs  at  Mah. 
1 70.  Agacchantu  bhadantd,  let  the  holy  men  come 
near  (P&t.  zzx).  Bhadantdnam  ravam  tutvd, 
hearing  the  shout  of  the  priests  (Mah.  81).  Ayaih 
bhadanf  ambarukkho,  lord !  this  mango  tree  (Mah. 
79).    For  Bhante  see  sep. 

BHADDADARU  (m.).  The  tree  Pinus  Deodora 

[H^+'^T^]-    Ab.568. 
BHADDAKACCAnA  (/.),  A  name  of  the  wife  of 
Siddhattha  (Buddha).    Ab.  336 ;  Mah.  9. 

BH  ADDAKO  (adj.).  Good,  happy  [^n*9]  •  Dh.  323. 


BHADDAKUMBHO,  An  auspidous  vase,  a  jar  with 

holy  water  [i|^  +  ^] .    Ab.  359. 
BHADDAMUTTAA,  The  grass  Cyperus  Rotundas 

[^  +  ^]-    Ab.599. 

BHADDAPADA  (/.),  Name  of  two  Nakkhattas, 
Pubbabhaddapadd  and  Uttarabhaddapadd  [H^~ 
Xr^].    Ab.  60. 

BHADDE  (voc.  f.  bhaddo).  My  good  woman  I  my 
dear !  Madam !    Dh.  89,  156,  206. 

BHADDO,  and  BHADRO  (a^;.).  Good,  exoelleat, 
noble,  worthy,  pious ;  fortunate,  auspicious,  happy, 
blest  [iTJ^]*  Neut.  bhaddam,  prosperity,  happi- 
ness (Ab.  88),  also  a  good  deed  (Dh.  22).  Asm 
bhadro,  a  spirited  horse  (Dh.  26,  68).  Bhadra- 
kammam,  a  good  deed  (Dh.  293).  Bhi  ttmrn 
bhadra  Sumana,  come  excellent  S.  (Mah.  105). 
Bhaddayugam,  a  noble  pair  (Dh.  124).  Bhadra- 
yobbanam,  auspicious  youth  (Dh.  117;  B.  Lot. 
410).  At  Dh.  22  bhadda  is  opposed  to  p&pa. 
Bhaddam  bhavato  hotu,  good  luck  to  you  I  (Kuhn 
K.  S.  10).  Icchdmi  bhaddath  tassa,  I  wish  well 
to  him  (Kuhn  K.  S.  28).  Ab.  694,  1072;  Dh. 
60,245. 

BHAGADHEYYAA,  Lot,  destiny  [iTR  +  ^  = 
VT]-    Ab.  90. 

BHAGAA,  Power,  majesty;  fortune,  prosperity; 
fame,  glory ;  virtue,  merit ;  desire,  love ;  puden- 
dum muliebre  \V[^\.    Ab.  273,  844. 

BHAGANDALA  (/.),  Fistula  [l^pl^].   Ab.  328. 

BHAGAVA  (adj.).  Worshipful,  venerable,  blessed, 
holy  [^Vf^llf].  Ab.  1098;  B.  Intr.  71  (note); 
CI.  Gr.  24.  This  word  is  generally  used  as  an 
epithet  or  name  of  a  Buddha  (Ab.  1),  and  in  par- 
ticular of  Sakyamuni  (Ras.  15).  Aomo  tana  Bka- 
gavato,  praise  be  to  him  who  is  the  Blessed  (Kb.  2). 
Ekam  tamayafh  Bhagavd  Sdvatthiyaik  viharaH^ 
at  one  time  the  Blessed  One  dwelt  at  S.  (Kh.  4). 
Buddhdnafk  bhagavantdnam  sattetu  mahdkarufid 
okkamati,  a  great  compassion  for  mortals  arises  in 
the  blessed  Buddhas  (B.  Lot.  376).  BhagawUd 
vattaih,  it  was  spoken  by  our  Blessed  Lord 
(Alw.  I.  xxi). 

BHAGAVA  (adj.).  Partaker  of,  having  a  share  in 
[iTPr  +  ^^].    Dh.4. 

BHA(}GA  (m*  pi.).  Name  of  a  people  and  country 
[)n4].    Ab.  185. 

BHAGGAVO,  A  descendant  of  Bhflgu  [^THN]- 

BHAGGO  (p.p.p.bharyati).  Broken  [^^=  ^i^]- 
Dh.  28 ;  Ras.  20. 


BHA 


(81) 


BHA 


BHAGI  (o^*.),  Partakings  in  ;  underg^olng,  raiFeriDg 
[^rrfSPCI-  Ta$ia  bkdgi bkavdm' ahaOi,  thtreoil 
am  a  partaker  (Has.  28).  Kilamathassa  bhdgi  as9a, 
ahoold  Buffer  fatigae  (Dh.  306).  Dh.  161, 161 ;  Gl. 
Or.  29. 

BHAGINEYYO,  A  sister's  sod,  nepliew  [inf^T^]  • 
Ab.  246 ;  Dh.  85 ;  Mah.  SI,  69. 

BH  AGINl  (/.),  A  sister  [i|^|^] .  Ab.  248 ;  B.  Int. 
278.  Used  as  a  term  of  respect  by  a  priest  to  a 
deiroot  lady  (Has.  40). 

BHAGIRATHI  (/.),  The  Ganges  [ifpfV^]. 
Ab.  68L 

BHAGIYO  («((/.)>  Connected  with,  oondndve  to 
[ifPI  +  ^]  •  Occurs  as  the  last  part  of  several 
compoond  words,  as  uddhambkdgiya^  hdHobhdgijfa, 
etc    AnHabh4gij^^  iq[>peani  to  mean  '*  different" 

(psa.73). 

BHAGO,  a  portion,  part,  share;  region,  quarter, 
side;  time;  lot,  destiny  [iTR].  Ab.  90,  485, 
1 120.  Kappasfa  tatiyo  bhdgo^  the  third  of  a  Kalpa 
(Gog.  Er.  18).  Tati^  uttare  hhdge^  on  the  north 
side  of  it  (Mah.  60).  2>aiUrAt{io  bhdgo,  the  south 
(Biali.  12).  AparobMge^  in  aftertime,  afterwards. 
Airflt^Ai^tf,  at  night  Upartbhdge^thixvt.  Paika- 
Mhdgo^  quarter  of  the  globe  (Dh.  295).  jidho- 
bkdgo  and  keffhdbhdgo,  lower  part.  AntobhdgOf 
interior.  Tibhdgo,  divided  into  three  (Mah.  136). 
A  portion,  share,  or  ration  of  food,  generally  boiled 
rice  (Mah.  136,  147 ;  Kamm.  29). 

BHAGU  (m.).  Name  of  one  of  the  ten  l^ishis  [H^]- 
Ab.  109. 

BHAGYAA,  Fortune,  lot,  destiny;  merit  and  de- 
merit acquired  in  former  existences,  Kamma 
[WnV]-    Ab.  90,  892,  909, 1120. 

BHAJANAA,  a  vessel,  bowl,  jar ;  dividing,  distri- 
bocioD  [ifnilf].  Ab.  467 ;  Mah.  87.  Suva^iiLa' 
bkdfamdmi,  golden  bowls  (Mah.  44,  136).  DhdtU" 
bk4fan&m^  distribution  of  relics. 

BHAjAPETI  (eoiw.  next).  To  cause  to  be  dis- 
tributed.   PAt  102. 

BHAJATI,  To  serve;  to  honour;  to  cultivate  the 
•equaintanee  of ;  to  be  devoted  to,  to  follow,  to 
emlwaee;  to  obtain  [i1B|[].  MUte  bhajanu  kal- 
y^ne,  let  him  cultivate  good  fHends  (Dh.  67).  Yani 
ftak  pmdettuk  bhajati,  whatever  place  he  chooses 
§»  his  residence  (Dh.  63).    Dh.  14,  38. 

BHAJETI,  To  divide,  to  distribute  [WT^- 

BHAJJAPETI  (coat,  next),  To  cause  to  be  fried  or 
bdud.    Dh.176;  P^  106. 


BHAJJATI,Tt>fry,  to  roast,  to  bake  [^f^].  CI. 
P.  Verbs,  3 ;  Pdt  106.  P.p.p.  bhaffho  (Ab.  1076). 
P.p.p.  cans,  bhajjito  (Ditto). 

BHAKARO,  The  sun  [^TTWr]* 

BH AKKHAK0(a4/.),  Voracious  [1T^?«].  Ab.734. 

BHAKKHAI^AM,  Eating,  enjoying  [^HTir].   Ab. 

1004. 
BHAKKH£TI,Toeat;  to  devour;  to  feed  upon;  to 

enjoy  [^in  ]  •  (htmbam  bhakkhayamdnOthrowting 

the  jungle  (Mah.  78).  Aor.  abhakhhayi  (Mah.  128). 

P.p.p.  bhakkhito  (Ab.  767).    Mah.  48,  74,  230. 
BH  AKKHO  {adj.\  Eating,  feeding  on  \7S(%\ .  PUU 

bhakkho,  feasting  on  joy  (Dh.  36).  Lohitabhakkhop 

feeding  on  blood  (F.  JiU  13). 
BH  AKKHO  (adj\).  Eatable,  to  be  eaten  [1^9  = 

^T^].     Bhakkho  *n  mama,  you  are  my  prey 

(Mah.  48).  Neut.  bhakkhath,  food,  prey  (Has.  22) 
BHALLATAKO,  and  -Kl  (/.),  The  marking  nut 

plant,  Semicarpus  Anacardium  [^f||^l|].    Ab 

661.    Neut  bhalldtakam,  the  nut  (Ditto). 
BHALLT  (/.),  The  marking  nut  plant   [iflft] 

Ab.  661. 
BHA  A,  A  star;  a  lunar  asterism;  a  planet  [l|] 

Ab.67.    Loc.  Me  (Ab.  851). 

BHAMAKARO,  A  turner  [isnT  +  VTT]-  Ab.609 
BHAMAPETI  (caiM.  bhamati),  To  cause  to  revolve 

(Mah.  172). 
BHAMARO,  A  bee  [^sRnG.    Ab.  636 ;  Dh.  10. 

BHAMATI,  To  whirl  about,  to  revolve;  to  roam 
[ifi;^ .  Aisd  akkhini  bhamhhiu,  her  eyes  rolled 
(Dh.  316).    P.p.p.  bhanto. 

BH  AMETI  (cau8.  last).  To  cause  to  revolve,  to  whirl 

[^fTEff^  =  ^^T'^]*      Bhametvd    tisamatthake, 
whirling  them  over  his  head  (Mah.  143). 

BHAMO,  Whirling ;  a  lathe ;  a  watercourse,  dndii 
[H^].    Ab.  660,  1121. 

BHAMU  (m),  An  eyebrow.  Ab.  269.  Bhamu  pro- 
bably represents  the  Sanskrit  H^  If  bhrd  be 
pronounced  carelessly  a  nasal  is  heard  which  might 
easily  pass  into  m,  while  the  r  would  he  dropped, 
as  is  usual  in  P&li  (comp.  bh^,  "an  eyebrow*'). 

BHAMUKO,  An  eyebrow.  Ab.  269;  Dh.  Ill ; 
B.  Lot.  663. 

BHAI^AKO,  Ajar  [«rn9ii]-    Ab.  466. 

BHANAKO  (adj.).  Reciting,  saying,  preacbbg 
[^rntH]*  BAi^iaAco,  a  preacher  (P&t.  88).  Dha- 
mmabkdfMko,  an  expounder  or  preacher  of  the 
Scriptures  (Mah.  246).    DighabhifMko,  one  who 

11 


BHA 


(82) 


BHA 


makes  the  Digha  Nlkdya  his  special  stndy,  ex- 
pounds it,  preaches  from  it,  a  professor  of  the 
Digha  Nik&ya  (P&t.  xv).  In  the  same  way  Majjhi- 
mabhdfMkOj  Jdtakahhdnako  (P&t.  xv).  Sakuv^ 
mm\jtibhdnakOy  sweet-voiced  bird  (Dh.  146). 
BHANAM,  Saying,  reciting  [^TTO].    F.  Jdt  18. 

BHANANAA,  Telling,  expounding  [HIQ^].  Dh. 
419. 

BHANATI,  To  speak,  to  say,  to  tell,  to  recite,  to 
preach  [^].  R  Jdt.  14,  19,  46  ;  Dh.  47,  223. 
Therassa  vacanam  bhani,  spoke  the  message  of 
the  elder  (Mah.  105).  Saccam  b.,  to  speak  the 
truth  (Dh.  40).  Bhanantd  ratanam  suttam,  reciting 
the  Ratana  Sutta  (Mah.  249).  Pass.  bhannoH. 
P.p.p.  bhafiito.  Cans,  bha^teti,  bhaftdpeti  (Alw. 
I.  16).     See  Bhane, 

BHAiyAVARAA,  A  recitation,  a  portion  for  recital 

[HnV  +  TfT]*  ^^^  purposes  of  recitation  the 
Tipitaka  is  divided  into  a  certain  number  of  Bhd- 
navdras  or  sections  (see  Dh.  35,  351).  At  Att. 
13  Alwis  says  that  the  whole  Tipitaka  contains 
matter  equal  to  2547  Bh&nav4ras.  The  Dfgha- 
nikdya  contains  64  Bhdi^av&ras  (Alw.  I.  v). 

BHAQ^AGABBHO,  A  store-room  [H^  +  ^]. 

Dh.  302. 
BH ANpAGARIKO,  A  treasurer ;  a  royal  treasurer, 

one  of  the  ministers  of  state    [^|ll4|4||(\iK]. 

Mah.  231 ;  Ab.  436. 

BRAND AKAA,  a  utensil,  article,  implement; 
goods,  property  [HTQ7  +  ^]*  Mah.  138^  151; 
Dh.  234,  248. 

BHAI^DAKl  (/.),  The  plant  Solanum  Melongena 
[^TI^rNit]-    Ab.  688. 

BHANDAM,  a  utensil,  article,  implement ;  goods, 
wares,  property ;  the  stock-in-trade  of  a  tradesman 
[^TPBI].  Ab.  921 ;  Pdt.  81 ;  Alw.  I.  73.  Tdni 
bhaiiddni  ddrumayddini  ndma  honti,  these  articles 
are  made  of  wood  and  other  materials  (Dh.  90). 
Mayarh  hi  vikkiniyabhandam,  for  we  are  chattels 
to  be  sold  (Dh.  234).  Parassa  b,  ganhdti,  takes 
the  property  of  another  (Kb.  29).  Atibahubhando, 
having  too  much  property  (Dh.  302). 

BHAJ^f^ANAlJI,  QuarreUing,  strife  [^19^].  Ab. 

400 ;  Dh.  104,  147. 
BHANPATI,  To  quarrel;  to  abuse  [^fl^].    CI. 

P.  Verbs,  11, 13. 

BHA]^pIKA  (/*.),  An  article,  utensil ;  goods,  wares, 
merchandise;  a  bundle  [iffl^^].    Dh.  237; 


F.  Jdt.  14 ;  Alw.  1. 37«  Aniobhaftdiikam  mvneUvdf 
releasing  the  parcel  it  contained  (Alw.  I.  75). 
jibharaftdni  omuhcitvd  bhandikam  kaivd,  taking 
off  his  jewels  and  making  a  bundle  of  tliem  (Dh. 
142).  Uttardsange  bhaisLdikam  bandhitvd,  tybg 
them  up  in  a  bundle  in  her  doak  (Dh.  247).  Bluing* 
kdyam  gahetvd,  taking  them  in  a  bundle  (Mah. 
167,  here  Tumour  translates  "in  a  jar'*). 
BHAN^IKO,  The  plant  Pentapetes  Phosnicea.  Ab. 
575  (dough's  edition  has  bhandikdy  fern). 

BHAiypiLO,  The  tree  Mimosa  Sirisha  [iff^RT]- 
Ab.  571. 

BHAJypU  {adj.\  Oose  shaven,  bald.    Ab.  321. 

BHANE,  This  is  the  Ist  pers.  sing.  pres.  Atmane, 
from  bhafutti,  and  is  used  as  an  interjection, "  I 
say,'*  <'  to  l>e  sure."  It  is  a  fiimiliar  term  of  address, 
frequently  used  by  a  king  to  a  subject.  Kaham 
bhane  tumhe  ime  divase  na  dimatha,  why,  where 
have  you  been  all  this  time  ?  (Alw.  1. 74).  Dukkw' 
raik  bhaite  brdhmaftena  katam,  I  declare  the  brah- 
min has  done  a  most  difficult  thing  (Dh.  291). 
Handa  bhane  (Dh.  142).    Dh.  223. 

BHANGO  (a£[f .),  Hempen  [^H^f] .  Nent.  bhangam, 
hempen  doth  (Ab.  291).  Ab.  1130 ;  P&t.  76,  82 ; 
Kamm.  9. 

BHAnI  (a^^*.).  Speaking,  talking  [^THir  +  l^lJ* 
BahubhdpU  talkative  (F.  Jdt.  16).  Comp.  SfiU- 
bhdtjti,  Mandabhdni,  MantabhdnL 

BHAJyiTO  (p*p>p>  bhanati).  Spoken,  said  [HfHlTT^ 
W^l]'    Ab.  755 ;  Alw.  I.  63 ;  P&t  xlvi,  72. 

BHA^JANAJVI,  Breaking,  fracture ;  injuring,  de- 
struction [^^«r].    Mah.  128. 

BHANJATI,  To  break,  to  crush,  to  destroy  [in|]. 
Dh.  60, 249;  F.  Jit.  4, 15 ;  Ras.  89.  P.p.p.  bhaggo. 

BHAJ^J^ATI  (pais,  bhaf^ati),  To  be  spoken,  told, 
preached.    Alw.  N.  23. 

BH ANTE,  This  is  a  conti-acted  form  of  Bhadante. 
It  is  used  as  a  reverential  term  of  address,  '*  Lord," 
"  Reverend  sir,"  and  is  the  proper  address  ot 
Buddha,  of  Buddhist  priests,  of  fishis,  tikpasas^ 
etc  It  is  generally  used  absolutely,  as  BhanU 
ayam  bhikkhu  atibahubhan^Oi  Master,  tliis  piiest 
has  too  much  property  (Dh.  303).  Bhante  kena 
te  attho,  lord,  what  are  you  in  need  of  (F.  JiL  2). 
It  is  sometimes  used  in  conjunction  with  a  noon 
in  the  voc  case,  e.g.  Bhante  Ndgasena,  lord  N4- 
gasena  (Alw.  I.  xlii).  It  is  also  frequently  used  in 
conjunction  with  a  noun  in  the  nom.  case^  e.g. 


BHA 


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BHA 


Deaetu  bhante  Bhagavd  dhammam,  let  the  blessed 
lord  preach  the  Law  (Oog.  £v.  8) ;  Bhante  ayyo 
MahdkaecdyanOt  the  venerable  elder  M.  (Alw.  I. 
92).  Sundiu  me  bhante  Mangho,  let  the  venerable 
assembly  hear  me  (Kamm.  1 ;  B.  Lot  435). 

BHANTO  (p.p.p.  bhamaH)y  Whirling,  rolling ;  con- 
fused [%ffiff  =  %f|^.  Ratho  bhanto,  a  rolling 
chariot  (Dh.  40).    BhantacittOy  perplexed. 

BHANU  (m.),  A  ray  of  light;  the  sun  [91T^].  Ah. 
63,64,1044;  Alw.  L  xiii. 

BHANUMA(ai(/.),Ltiminou8,brilliant[l|T^pni(]. 
Q.  Or.  94.  Masc.  bhdnumd,  the  sun  (Ab.  63),  also 
fire  (Ab.  34). 

BHARADVAJO,  Name  of  one  of.  the  ten  ^ishis 
[^Kflil^]'    Ab.  109.    See  In. 

BHARAKO,  A  load  [)|T?;^].    F.  J&t.  14. 

BHARAIjrAM,  Bearing,  supporting,  maintenance 
[iHTir]-  Ab.  1053 ;  Dh.  236.  JDdrdbhara^m, 
maintaining  a  wife. 

BHARANi  (/.),  Name  of  the  second  Nakkhatta 
[if^ljY].    Ab.  58. 

BHARAPADATA  (/.),  Elephantiasis  of  the  leg 

[«!n;+^T^+m].  Ab.sae. 

BH  ARATA  A,  The  Mah&bharata  [if  T^]  •  Ab.  1 1 1 . 
BHARATI,  To  bear,  to  support,  to  maintain,  to 

Doorish  [ij] .    Das.  7. 
BHARATI,  (/.),  Speech  [HTHft].    Ab.  106. 

BHARl  (adj\\  Carrying,  bearing  [inf^'^]-  Md- 
IdbhdH,  wearing  garlands  (Dh.  98). 

BHARIKO,  a  porter  [ifTf^li].    Ab.  514. 

BHARIKO  (adj.)f  Serious,  gprievous  [HTf^^]* 
Bhdrikan  te  katam  kammathy  you  have  done  a 
grievous  action  (Mah.  18).     See  also  Bhdriyo. 

BHARITO  {adj.)y  FiUed  with  [irf^].  Puppha- 
bhariio,  full  of  flowers  (Mah.  99). 

BHARI YA  (/.),  A  wife  [^TpJl] .  Ab.  237 ;  Dh.  78. 

BHARIYO((u(;.),  Serious,  grievous  {comp.Bhdriko). 
Bkdrnfom  vo  bhikkhave  katam,  priests,  you  have 
done  a  grievous  thing  (Dh.  109).   Dh.  86, 1 15, 200. 

BHARO  (adj.).  Supporting  [H<]  -  Ydvajivam  md- 
tdpeitibharo  a8$am,  as  long  as  I  live  may  I  main- 
tain my  parents  (Dh.  185). 

BHAROj  A  load ;  much,  excessive  [HT]*  Ab.  1112. 

BUARO,  A  weight,  a  burden  ;  charge,  duty,  busi- 
ness; a  weight  of  2000  Palas  [mK]-  Ab.  481, 
933.  Bhdravdho,  a  porter  (Ab.  514).  Ucchubhdro 
a  load  of  sugar-canes  (Pdt.  xvi).  Pakkabhdrena 
ndmitatkf  bending  with  its  burden  of  fruit  (Mah. 


167).  Ime  ddrakd  tava  bhdrd,  these  children  are 
your  charges  (Dh.  207)*  Kukua*  eva  bhdrd  bha~ 
veyydma,  we  should  become  burdensome  to  our 
family  (Dh.  234).  Mayham  ev'  eso  bhdro  md 
cintayittha,  I  will  manage  this  business,  do  not 
be  anxious  (Dh.  339,  lit.  "  this  burden  is  mine  "). 
Etam  pativijjhiturh  mayham  bhdro,  I  undertake 
to  make  out  the  meaning  (Dh.  123).  Bahdhi  duaei' 
lehi  kathitakathdnam  iahanam  ndma  tnayham 
bhdro,  it  is  my  duty  to  bear  the  reviling  of  many 
impious  men  (Dh.  170).    Dh.  135,  189,  236. 

BH ASA  (/.),  Speech,  language  [i|T^] .  Ab.  105 ; 
Mah.  253 ;  Alw.  I.  iii. 

BHAsA  (/.),  Light,  radiance  [«rWr]- 

BH ASANAA,  Lustre,  radiance  [ifTiR] .    Ab.  899. 

BHASATI,  To  speak;  to  say;  to  address  [VfT^]. 
Bhasam  b.,  to  speak  a  language  (Alw.  I.  cvii). 
hud  gdthd  abhdsi,  spoke  these  stanzas  (Dh.  96). 
Dhammam  b.,  to  preach  (Pat.  iii).  Bhdtatha 
rdjdnam,  said  to  the  king  (Mah.  36).  Ger.  bhd- 
ntvd  (Mah.  230),  bhdtiya  (Mah.  18,  82,  163). 
P.pres.  bhdaamdno  (Dh.  91).  P.f.p.  bhdntabbo. 
P.p.p.  bhdsito.    B.  Lot.  455. 

BHASATI,  To  shine  [lIT^]-  Bhdsate  $akalo  dipo, 
the  whole  island  shines  (Mah.  178). 

BH ASETI  {caus.  last).  To  illuminate.    B.  Lot  576. 

BH ASITA  (m.).  One  who  speaks  or  utters  [^TTf^]  • 
With  ace  Samaggakaranidi  vdcam  bhdtitd  hoti, 
he  is  one  who  speaks  conciliatory  words. 

BHASITO  (p.p.p.  bhdsati).  Spoken ;  told,  stated ; 
spoken  to,  addressed  [^nftlT]-  Ab.  755.  Neut. 
bhdsitam,  speech,  words,  utterance  (Ab.  105 ;  Kb. 
6 ;  Dh.  65).  Gat^hitvd  therabhdntatk,  agreeing  to 
what  the  thera  said  (Mah.  172).  Buddhabhdntd 
dhammd,  doctrines  preached  by  Buddha  (Ras.  17). 
Buddhabhdsitatk,  the  Word  of  Buddha  (Alw.  I. 
vii ;  B.  Lot.  840). 

BHASMAlff,  Ashes  [H^^PO-    ^^-  ^>  ^^-  ^^> 

354.    Loc.  bhaemani  (Ab.  1135). 
BHASMlBHAVATI,    To    be    reduced    to   ashes 

[iWft  +  ^].    Mah.  6. 
BHASMIKARA^AA,  Reducing  to  ashes  [^irf^  + 

^iX!^].    CI.  Gr.  99. 
BHASO,  a  vulture  [^Tra].    Ab.  645,  1049. 
BHASSAM,  Talk  [^TT^].    Mah.  18. 
BHASSARO  (adj.).  Shining,  brilliant  [iTreCT]- 

Ab.  733. 
BH  ASS  ATI,  To  fall  [^aflT  nud  HJITJ.     F.  Jit.  53 

P.p.p.  bhattho  (Ah.  751)^  bhanito  (Mah.  50). 


BHA 


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BHA 


BHASTA  (/.),  A  bellows  [iren]-    Ab.  526. 
BHASURO  (aty,),  Shining  [iTrgT].     Ab.  733{ 

Mah.  179. 
BH  AtA  (m.)»  A  brother ;  a  cousin  germane  [^sTT^]  • 

a.  Gr.  53.     Instr.  bhdtard  (Mah.  256)^     Gen. 

and  dat.  bkdtuno,  hhdtuua  (Mah.  ixzzvii,  111). 

Ah\.  bhdtard,  hhaUto.    Loc.  ^Ai^art  (l(h.  13).    PI. 

bhdtaro,  brothers  (F.  Jit.  9)f  brother  and  sister 

(Ab.  250).    Gen.  and  dat.  pi.  bhdt^am  (Mab. 

128).  The  base  in  composition  is  bhdtu,  e.g^  bhdtt^ 

kumdrako  (Mah.  4)  and  bhdti, 
BH ATAKO,  A  servant^  hireling  [^pPH] .    Ab,  5 14. 

Bhatdkapuriso,  a  labourer  (Att.  215). 
BHATI  (/.),  Support,  maintenance;   wages,  hire 

[)jf7T].   Ab.  530, 1053 ;  Mah.  208.    Na  me  etdya 

dinnabhatiyd  attho,  I  do  not  want  her  fee  (Dh.  89). 

Bhatikammam  labhitvd,  having  obtained  work  for 

which  he  was  paid  (Dh.  165).     Bhatikammam 

akdrayi,  had  work  done  with  paid  labour  (Mah. 

226). 
BHATI,  To  shine;  to  appear  [HJ].    Alw.  I.  43. 

Imper.  bhdtu  (Alw.  I.  xiii). 
BHATIKATTA A,  State  of  being  a  brother  [l^TTJ 

+  ^  +  Fr].    Mah.  811. 
BHATIKQ,  One  who  works  for  hire,  a  lalMurer 

[^|f^  +  ^].     T>h,  165.     Ddru^hatiko,  a  wood 

carrier  (Mah.  209). 
BH ATIKO,  a  brother  [in^  +  ^]  •    Dh.  80,  126 ; 

Ab.244;  F.Jdt.3;  Mah.  21, 157.  Com^.  Bhdtuko. 
BHATO,  A  soldier  [H?]f    Ab.  376 ;  Kamm.  5. 
BHAITA  (m.),  A  husband  [H^].    Ab.  24Q;  Dh. 

162.    Loc  bhatiari  (Ab.  97^). 

BHATTAGGAA,  A  refectory  (see  ^^^am,  2).  Mah. 
88,  132;  Dh.  104.  Bhattaggavattam,  duties  to 
be  observed  by  priests  at  jneals. 

BH ATTAKARO,  a  cool^  [^f|i  +  W[t] '    Ab.  464, 
BHATTAKICGAlir,  Business  of  food,  i.e.  a  meal 
[H<RI  +  W]  •     Nitthite  bhattakicoamhi,  when 
the  repast  was  fwncluded  (Mah. 82).  Bhattakiccar 
tthdnafh,  dining-room  (Dh.291).  Jfatabhattakicco, 
having  endei)  his  mcaL 
BH  ATTAINT,  Food,  boiled  rice ;  a  meal  [HW]  -   Ab. 
465.  BAa^ofif/d,  a  refectory  (Mah.  2^).  Bhatta- 
kdlo,  meal  time  (Mah.7).  Matttmhutd  bhattasmim, 
moderation  in  eating  (Dh,  34).     Sabbe  tattha 
macchakacchapabhattd   ahesufk,  they  there  all 
became  food  for  fishes  and  turtles  (Dli.  224). 
Pdiardnibkattafh  Mdyamdsabhattan  ti  dife  bha- 


ttdniy  there  are  two  meals,  the  morning  and  the 
•vexing  meal. 

BHATTHO  {p,p.p,  bhaaoH),  Fallen  [tfC=  ^]. 
Ab.  751.  1076. 

BHATTHO  (p.p.p.  bhaJjaH),  Fried,  roasted  [^lE^ 
^mQ.    Ab.  463, 1076. 

BHATTI  (/.),  Division;  service,  devotion  [ifflf]. 
Ab.  1055. 

BIf  ATTUDDESAKO,  One  whose  duty  it  is  to  regu- 
late the  distribution  of  food  to  the  priests  [^HV  + 
^r^  +  ^].    Alw.  I.  103;  IHbt.  86. 

BHATUKO,  a  brother  [ifn|  +  i|].  Mah.  128, 
255 ;  P&t.  zlii.    Gomp.  Bhdtika. 

BHATUNO,  BHATUSSA,  see  Bhdtd. 

9HAVABHAV0,  Various  births,  repeated  birth, 
existence  under  different  forms  successively,  as 
deva,  man,  preta,  ete^  [H^  +  H^]*  This  is  a 
eompoond  like  phaliphala.  Bha^dbhave  samtO' 
ranto,  passing  through  various  forms  of  existence. 

BH  AVADIfTHI  (/.)>Tlie  heresy  of  believing  matter 
and  being  to  be  everlasting  [ifW+  ffC]*  ^nip- 
Ab.  829. 

BHAVAGGAft,  Culminating  point  of  existence 
[^  +  ^ra]-  Man.  B.  301.  This  term  designates 
the  highest  of  the  Arupa  worlds,  viz.  the  Nevasa- 
fifiinl^afiMyatana  heaven  (see  B.  Lot,  309).  Bha* 
vagga  is  often  opposed  to  Aviciy  the  inhabitants 
of  the  Avid  hell  l>eing  the  lowest  in  the  scale  of 
the  Buddl^st  hierarchy,  while  the  angels  of  the 
Nevasafifi&n4safifi&yatana  heaven  are  the  highest. 

BHAVAKKHAYO,  Cessation  of  birth  or  existence, 
Arahatta  or  Nirvd^a  [H^+^V^]-    B.  Lot.  350. 

BHAVAA  (m.).  Lord,  Sir  [H^Jp  This  is  a 
re^ctful  term  of  address,  oflten  used  in  the  place 
of  the  second  personal  pronoun,  but  taking  the 
verb  in  the  third  person.  The  following  examples 
will  illustrate  its  use :  Jayqtu  bhavafh  mahdrdjd, 
he  victorious,  great  king  1  lit.  *'  let  the  lord  maha^ 
rajah  conquer ''  (Dh.  318).  Bhaddam  bhavato 
hotUy  good  luck  to  you  (Sen.  K.  329).  jiddasdma 
kho  fuayafh  bhota^  bhaga^ffntam  gacehanioMf 
we  have  seen  the  lord  Bhagav&  walking.  Bke 
bhmito  $amaiuibrdAma^t  some  reverend  priests 
and  brahmins.  At  Ras.  17  a  king  in  addressing 
his  ministers  says,  bhonto, ''  my  lords," or  ''gentle- 
men." Ace.  bhatfantam,  bhotam,  lust,  bhavatd, 
bhotd,  bhavantena.  Gen.  and  dat.  bhavato,  bhoto, 
bhavantaasa,  AbL  bhavatd,bhotd,  \oe.bho,  bhonto. 
Plur.  bhavanto,  bhonto,  bhavantd.    Ace.  pi.  bhav* 


BHA 


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BHA 


ante,  bhante.  Voc.  pi.  bkavantOf  bhanto.^^There 
are  three  fem.  forms,  bhavaii,  bhavaniiy  and  bhoti. 
Fern.  pi.  bhoUyo,  The  contracted  vocative  bhoti 
is  Ireqaently  used  as  a  respectful  term  of  address 
to  women.  Bhoti  dhammasavanaiii  gkosiiathi 
Madam,  the  charch  call  has  sounded  (Dh.  290). 
Used  hy  a  prince  to  a  female  devotee  (Mah.  48). 
By  a  brahmin  to  his  wife  (Dh.  93,  162).  BhoH 
ayycj  revered  lady.  For  the  use  of  BKq  see  the 
separate  article. 

BH AVANA  (/.),  Produdngf,  increasing,  developing, 
being  devoted  to,  realizing,  attidning;  earnest 
consideration,  meditation  [HT^^]*  Sangiti 
Sntta  mentions  three  Bhivan^,  kdyabhdtfandf 
eUiabkdmmdt  pmUbhdvand,  .  Hardy  says  there 
are  five  sorts  of  Bhdvan^  mettd,  muditd,  karuftd, " 
mpekhdf  and  99ubha  (comp.  Appamanndy  Mettd* 
bkiffond).  E.  Mon.  24a,  247,  266,  273,  276; 
Man.  B.  33,  52,  150,  277,  312;  Dh.  138,  180; 
If  ah.  141 ;  Alw.  I.  cxxlv.     Comp.  Bhdpetu 

BHAVANA A,  Being,  existence ;  a  house,  dwelling, 
palace  [19^^]  •  Ndgabkavanam,  the  N4ga  world. 
7\uUabhavanamf  the  Tusita  heaven.  Ab.  206, 
1106;  Dh,  118,  193,  224,  244,  304;  Ras.  83; 
Alw.  I.  77. 

BHAVANAlii,  Consideration,  reputation  [itT^pf]* 
Dh.  13. 

BHAVANAMAYO,  Consisting  of  or  sprung  from 
meditation  [ifT^PfT  +  7R|],    Qog.  Ev.  68. 

BHAVANETTI  (/.),  Desire,  lust.  Ab.  162 ;  Alw. 
N.51. 

BHAVANlYO  (adj.),  Tbat  ought  to  be,  that  must 
b«  [^Wft^]-    CI.  Or.  115. 

BHAVANTA,  etc.,  see  Bhapafh. 

BHAVANTARA A,  Another  birth  or  existence,  viz. 
either  a  previous  or  a  subsequent  one  [vpf  + 
^^Pir^].     Ab.  1148^     Bqddkavero  bhavantare, 
who  had  been  his  enemy  in  a  former  existence 
(Mah.  245). 

BHAVANH,  see  Bhaoam. 

BUAVATI,  and  HOT!,  To  be ;  to  exist ;  to  become ; 
to  take  place;  to  befall;  to  behave  [^]-  Tassa 
gehe  ffoyappatto  dd$Q  hoti^  in  his  house  there  is  a 
grown-np  slave  (Alw.  I.  xlv).  T^^a  pannasdldya 
hmtthimaggo  koti^  by  his  hut  there  is  an  elephant 
path  (F.  J&t.  2),  Amhdkam  uyydnapdlana  santike 
kokU  stay  with  my  gardener  (F.  Jdt.  6).  Ddtuth 
MtmaHho  bhavUtati,  will  be  able  to  give  (F.  Jdt.  3). 
Khad^tro  ito  KaUuigdmo  hoti,  how  far  from  here 


is  the  village  Kalasi  ?  (Alw.  I.  xlii).    NUinno  hoti, 
is  seated.    Abhuvinuu  samdgatd,  were  assembled 
(Mah.  160).     Ambalatthikapdsddo  tassa  majjhe 
thito  ahu,  the  A.  terrace  stood  in  the  midst  thereof 
(Mah.  162).    The  fut.  bhamuati  is  sometimes  used 
idiomatically:   Tumhehi  dinnd  bhavissanti,  they 
must  have  been  given  by  you  (F.  Jkt,  10) ;  JIfato 
bhatnssatif  he  must  be  dead  (Dh.  154) ;  Esd  p'  ekd 
p^vaoikati  bhapissati,  that  must  be  some  sort  of 
cake  (Dh.  139) ;  comp.  F.  J&t.  1 7.  Rdjdno  ahewm, 
became  kings  (Dh.  153),    Purindadana  Hld»anam 
u^ham  ahait  Indra's  throne  became  hot  (Ras.  19). 
Nirogo  hutffdy  having  got  well  (F.  Jit,  12).  Mahd" 
nadi  hutvdy  turning  into  a  river  (F.  Jitt,  3).     Yadd 
punhakkhm/o  hoti,  when  merit  is  exhausted,  lit. 
when  exhaustion  of  merit  takes  place  (Eh.  13). 
Nekesam  pd^takofinam  dhamnMhiaamayo  ahd, 
the  conversion  of  many  kofis  of  lieings  took  place 
(Mah,  3).    Apassanto  viya  hutvd,  behaving  as  if 
he  did  not  see  him  (Dh.  241).    With  dat.  "to 
serve  to,"  "to  cause *';  Atthdya  me  bhavissati, 
will  be  of  use  or  service  to  me  (Kb.  12) ;  Ftttavi' 
ndsdya  bhQV4$ti,  leads  to  loss  of  wealth  (Ras.  37). 
With  gen.  "  to  belong  to  " :  Yaua  bhamsHtti,  to 
whom  it  belongs  (P4t.  19) ;  Kadd  nu  me  bhaviuati. 
Oh  when  shall  I  possess  ?  (Att.  201).    With  gen. 
also  "  to  befall  *' :  Th^  aniffhite  yena  marafiam 
OBsa  he8sati,  ere  the  shrine  be  completed  death 
shall  overtake  him  (Mah.  172;  comp.  Dh.  203). 
With  loc.  sometimes  ^'to  be  occupied  with" :  Pan- 
capidhe  oa  te  kduiagufie  oitiam  md  bhavatu,  and 
let  not  your  thoughts  be  set  on  the  ^ve  kdmagunas 
(Ph.  421).     With  adverbs :  Ekato  bhaviudma,  we 
shaU  be  together  (Dh.  153) ;  Tunht  ahosi,  was 
silent    Tbe  phrase  etad  ahoH  with  dat.  is  much 
used  with  the  meaning  of  "  he  thought,"  lit.  "  it 
was  to  him;"  the  sentence  is  perhaps  elliptical, 
the  word  cittam  being  understood.     Atha  kho 
tesam  brdhm^pdnafh  etad  fihon,  then  those  brah- 
mins thought  thus,  lit.  to  those  brahmins  this 
(thought)    arose    (Alw.  I.  Ixix).      For   further 
examples  see  Dh.  165, 199 ;  Alw.  1. 100;  Oog.Ev. 
8.    At  Dh.  353,  we  have  a  modification  of  this 
idiom,  evam  kir*  assa  qhoH,  ^'thus  he  thought." 
The  imperat.  hotu  is  used  in  certain  idiomatic 
phrases:   Manused  vd  hontu  tiracchdnd  vd,  no 
matter  whether  they  be  men  or  animals  (F.  Jdt. 
49) ;  Tvam  vd  hohi  tmno  vd  yo  koci,  be  it  thou  or 
any  one  else  (F.  J&t.  19);  Hotu  nigga^hissdmi  tarn. 


■ 

1 


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BHA 


very  well,  Til  rebuke  him  (Dh.  96).  Yam  hoH 
tarn  hotu,  be  that  as  it  may  (F.  J&t.  9).  Yam  vd 
tarn  vd  hotu,  anyhow,  in  any  case.  Yathd  vd  tathd 
vd  hotu,  be  it  this  way  or  be  it  that»  anyhow. 
Bhavato  bhaddam  hotu,  good  lack  to  yon  (Gl.  €h*. 
137).  Bhavati  is  sometimes  compounded  with  a 
noun  or  adjective,  of  which  the  final  vowel  of  the 
base  has  been  changed  to  (,  e.g.  bhaxmibhavati, 
**  to  be  reduced  to  ashes,"  mandibh6to,  '*  slackened." 
— The  form  hoti  is  of  course  a  contraction  of  bha- 
vati (comp.  anubhoti),  and  the  disintegrated  forms 
given  at  Alw.  I.  48,  49,  can  all  be  easily  traced 
to  the  root  IJ.  Thus  ahu  or  ahud  is  the  Sansk. 
^^Plj^l  ahuvd  is  ^ni^,  heuati  is  iff^rqfTT 
through  the  intermediate  steps  havissati,  haissati; 
ahemm  points  to  a  1st  aor.  form  H^HIMm  the 
transition  being  ahavisum,  ahaisuni;  hehitl  is 
deduced  from  lif^f^f^  thus,  bhavishyatl,  havi- 
shyati,  haisbyati,  heshyati,  hehiti;  for  the  last 
step  comp,  ehiti  :;=  1I]^f7T  >  hdhiti  =  lllXmHl 
(Dh.  369).— Imperf.  abhavd,  ahuvd  (F.  J&t.  7), 
2nd  pers.  plur.  abhavattha,  ahuvattha  (Dh.  105). 
Imperf.  Atm.  1st  pers.  plur.  ahuvamha$e  (F.  Jdt.  13). 
Opt.  bhave,  bhaveyya,  huveyya  (Ab.  20;  Dh.  422; 
Alw.  I.  48).  Imperat.  bhavatu,  hotu  (Kb.  15). 
Ist  Aor.  ahon  (Dh.  77 ;  F.  Jdt.  5),  plur.  ahesum 
(M ah.  182 ;  F.  Jdt.  6 ;  Alw.  I.  75) ;  another  form 
of  the  1st  Aor.  is  abhavi  (Mah.  160).  2nd  Aor. 
ahu,  ahA  (Mah.  17,  24,  25,  34,  35,  75 ;  Dh.  308 ; 
B.  Lot.  339 ;  Alw.  1. 64),  before  a  vowel  sometimes 
ahud  (see  Ahudeva),  plur.  ahum  (Mah.  58,  200, 
207)>  2ad  pers.  pi.  ahumhd  (Dh.  105).  The 
future  forms  bhavUsati  and  heiaati  are  frequent 
(Mah.  18,  25,  157>  158),  for  some  rarer  forms  see 
Alw.  I.  47.  Cond.  abhaviami,  ahavUsd  (Dh.  203). 
Inf.  bhavitum,  hotum  (Dh.  333 ;  Pit.  68).  Ger. 
hutvd,  bhavitvd  (F.  Jdt.  3 ;  Mah.  18).  P.  pres. 
honto  (Dh.  200).  Adj.  bhavitabbo,  hotabbo.  Pass. 
bh^ati  (Gl.  Or.  120).    P.p.p.  bhdto. 

BHAVATl,  see  Bhavam. 

BHAVE,  1st  pers.  pres.  Atm.  from  Bhavati;  also 
drd  pers.  opt.  Par.  from  Bhavati;  also  loc.  sing, 
from  Bhavo. 

BHAVETI  (cans,  bhavati).  To  cause  to  exist,  to 
produce,  to  obtain ;  to  increase,  to  enlarge,  to  per- 
fect ;  to  be  occupied  with,  to  practise,  to  be  versed 
in ;  to  develop  the  idea  of,  to  dwell  upon,  to  con- 
template [MT^RlfTf  =  W].  Pathamajjhdnam 
parittam   bhdvetvd,  having   attained  the  lower 


degreeof  thefirstJhina(Oog.Ev.  18).  Buddha- 
bhdvam  bhdvetvd  &eva  sacchikatvd  ca^  havini; 
worked  out  and  realized  Buddhaship.  KafAam 
dhammam  vippahdya  sukkam  bhdvetha  paf^dito, 
let  him  who  is  wise  put  away  sin  and  grow  in 
righteousness,  lit.  cause  the  holy  state  to  increase 
(Dh.  16).  BdgddidAsakam  maggam  bhdveti,  at- 
tains the  path  which  destroys  lust  and  otlier 
sins  (Alw.  I.  33).  Mettacittam  bhdveti,  develops 
charitable  feelings.  Evam  pi  sabbabh^eiu  md- 
nasam  bhdvaye  aparimdnam,  so  let  him  cultivate 
boundless  charity  towards  all  beings  (Kh.  16). 
Tarn  cittam  bhdveti,  dwells  on  that  thought  Ma- 
ranasatim  bhdvayimau,  enlarged  on  the  idea  of 
death  (Dh.  360).  Aeubham  bhdveti,  realizes  the 
idea  of  impurity,  viz.  attains  asubhabh&vaiia 
(Dh.  63).  Ptmca  v-wttarV  bhdvaye,  let  him  de- 
velop ever  more  and  more  the  five  indriyas,  viz. 
faith,  energy,  recollection,  meditation,  wisdom 
(Dh.  66,  comp.  v.  87)*     See  Dh.  382. 

BHAVl  {adj.).  Future  [Wf^]-  Ab.  1071; 
Mah.  Ixxxvili. 

BHAVISSANTi  (/.),  The  future  tense,  vlbhatti  is 
understood  [hPHWu]-     Alw.  I.  7. 

BHAVITABBO,  and  HOTABBO  {adj,).  That  is 
or  ought  to  be  [Hf^HT^  =  ^]*  Used  as  an  im- 
personal passive :  Nanu  appamattehi  bhavitabbam, 
ought  we  not  to  be  zealous  ?  (Dh,  81 ).  Anhena  pi 
Attadatthasadisen*  eva  bhavitabbam,  others  also 
should  be  like  A.  (Dh.  333).  Dafidakam  dad- 
petvd  dkdae  pakkantehi  bhavitabbam,  they  most 
have  made  him  take  bold  of  the  stick  and  have  flown 
into  the  air  (F.  Jdt.  17).  Vpajjhdyassa  pacchdta- 
mavLcna  hotabbam,  he  must  be  his  teacher's  atten- 
dant {Pit.  xx).    Dh.  407,  418,  419. 

BHAVITO  {p.p.p.  bhdveti).  Increased,  enlarged, 
perfected ;  trained,  practised ;  occupied  with,  intent; 
attained;  perfumed  [irrf^^  =  ^]-  Ab.  307, 
1076.  Yesani  eambodhi-angetu  aammd  Httam 
subhdvitam,  they  whose  mind  is  rightly  versed  in 
the  branches  of  knowledge  (Dh,  16) .  Bhdvitattd, 
one  whose  soul  is  practised  in  religion  (Dh«  20). 
Dh.3. 

BHAVO,  Being,  existence ;  birth,  origin ;  renewed 
existence,  Sams&ra;  a  birth  or  existence  in  the 
Buddhist  sense;  gain,  increase,  welfare [if^].  Ab. 
829.  There  are  three  Bhavas,  kdmabhavo,  rdpa- 
bhavo,  ar&pabhavo,  *'  sensual  existence,  corporeal 


BHA 


(87) 


BHE 


fnriittency,  formless  ezisteiioey''  that  is,  existence  in 
the  K^aloka,  the  R6pal<^a  and  the  Ardpalolca 
respectively  (see  Loko).  The  three  bhavas  are 
collecdveiy  termed  hhavo^  "existence."  BhavoMa 
pdragit,  having  passed  throngh  existence  or  Sam* 
sira,  i.e,  having  attained  Arahatta  (Dh.  62). 
l^bhavahitakarOf  benefactor  of  the  three  worlds 
(Mah.  20).  Bhavesu  eva  laggd^  attached  to  the 
three  modes  of  existence  (Alw.  N.  24).  Atthtuno 
bkavo,  an  eighth  birth  (Kh.  8).  Bhave  bhave,  in 
successive  births  (Dh.  409 ;  B.  Lot.  313).  Bhavo 
ffibkavo,  gain  and  loss  (Dh.  50).  Bhavena  assa 
namdatiy  rejoices  at  his  prosperity.  Man.  B.  405 ; 
E.  Mon.  290,  308;  B.  Int  493 ;  B.  Lot.  291 ;  Dh. 
73,  413.  Bhava  is  one  of  the  links  of  the  Pafi- 
ccasamnpp^da.  It  is  one  of  the  Asavas  of  the 
Esan^s,  of  the  Tai^hds,  of  the  Oghas,  of  the  Yogas. 
BH  AVO,  Property,  nature ;  state,  condition ;  mean- 
ing, intention ;  gesture ;  amorous  dalliance ;  sub- 
stance, thing  [^TR].  Ab.  177,  766,  807,  1087. 
Gambhfrabhdvo,  profundity  (B.  Lot.  330).  Make- 
Mhdvo,  queen-consortship  (Mah.  62).  Tittdka- 
bhdvOj  bitterness  (F.  Jdt.  6).  Bhariydya  ca  puttd- 
nan  ea  arogabhdva^  pucchU  asked  after  the  health 
of  his  wife  and  children  (Dh.  206).  Yakkhabkdve 
ddfuavatk  kathetvd,  telling  him  of  the  evil  of  being 
a  yakkba,  lit.  telling  of  the  evil  in  the  state  of  a 
yakkha  (Dh.  305).  Rathassa  lahubhdvatthath^ 
to  lighten  the  carriage,  lit.  for  the  sake  of  the  light 
state  of  the  carriage  (Mah.  203).  Majjabhdvmh 
oMunpatto,  not  having  attained  intoxicating  pro- 
perties, Le.  yet  unfermented  (P&t.  xli).  Sdsanadd- 
y6dabhdvam  iceham,  wishing  to  l>e  a  kinsman  of 
religion,  lit.  wishing  for  the  state  of  a  kinsman  to 
religioa  (Mah.  36).  FinieehayafthdHom  ckadde- 
tabbabhdvam  pil^ni,  the  police  court  had  to  be 
dosed,  lit.  reached  the  state  of  having  to  1>e  dosed. 
Bhiva  as  the  last  part  of  a  compound  is  frequently 
vscd  in  constructions  where  we  use  the  conjunction 
**^bai**i  UdakoBta  tattabhdvam  jdnitvd,  having 
ascertained  that  the  water  was  boiling,  lit.  having 
ascertained  the  l>oiling  state  of  the  water  (Dh.  106). 
gadrabhabhdvam  hatvd,  finding  out  that  it 
an  ass  (F.  Jdt.  15).  Pamfthabhdoam  addoia, 
saw  that  he  had  entered  (Has.  19).  Attano  thita- 
bkdiHuh  vd  mMtnnabhdvam  vd  najdndH,  he  does  not 
know  whether  he  is  standing  or  sitting  ( Alw.  1. 80). 
Na  nute  puttena  Maftakuftdaiind  mayi  numark 
pmMetvd  aitano  9agge  nibbattabhdvo  kathito,  did 


not  your  son  M.  tdl  yon  that  having  believed  in 
me  he  had  been  bom  in  heaven  ?  lit.  was  not  the 
fact  of  his  having  been  bom  in  heaven  after  be- 
lieving in  me  told  you  by  your  son?  (Dh.  98). 
Tdya  tasaa  attano  sdmikabkdve  akkhdte,  the  lact 
of  his  being  her  husband  having  l>een  told  by  her 
(Dh.  156).    F.  J&t  9, 10 ;  Dh.  94,  298, 434. 

BHAVYO  (adj.)y  Existing,  being  [1^9=  IjJ. 

BHAYAA,  Fear,  fright;  danger,  calamity  [iRT]. 
Ab.  166.  Bhayadandvi  and  bhayadauhd,  seeing 
danger,  afraid  (Dh.  6 ;  Gl.  Or.  40).  Yadd  dnbbhi^ 
kkharogddibhayafh  dipamhi  heisati,  wherever 
there  shall  l>e  calamity  in  the  land,  famine,  plague, 
etc.  (Mah.  249).  N'aithijdgaraio  bhayamyth»n 
is  no  danger  to  him  that  watches  (Dh.  8).  Gfam- 
hdbhayabhitOf  afraid  of  l>dng  blamed  (Dh.  305). 
Mara^utbhayabhitOf  terrified  with  the  fear  of  death 
(F.  76t.  15 ;  Dh.  155).  Bhayabherawuk,  fear  and 
dismay  (Mah.  72). 

BHAYANAKO  (adj.).  Frightful,  horrible  [HOT- 
If^].  Ab.  167*  Yujjhamdno  bhaydnako,  dread- 
ful in  fight  (Mah.  154).  Mah.  75 ;  Ras.  20.  Bha^ 
ydnako,  the  sentiment  of  terror,  one  of  the  ndfya^ 
rasas  (Ab.  102). 

BHAYANKARO  {adj.).  Fearful,  dreadful  (l^^W^]. 

Ab.  167,  928,  989. 
BHAYATI,  To  fear,  to  be  afraid  of  [ift]-    With 

gen.  Sabbe  bhdyanti  maceuno,  all  fear  death  (Dh. 

24).    Aor.  bh^     Md  bhdyi,  be  not  afraid  (F. 

Jdt.  12).    P.p.p.  bhito. 
BHAYATTHO  (adj.).  In  danger;  terrified  lVn+ 

^].    Mah.  3,6. 
BHEDAKO,  One  who  breaks,  one  who  causes  dis* 

union  [^^].    Pdt.  28. 
BHEDANAKO  (adj.).  Liable  to  be  broken  [^ipf 

+ 1|].    Pdt.  19 ;  Alw.  I.  64. 

BHEDANAlir,  Breaking,  division  [^?^].  SarU 
rasaa  bhedanam,  maiming  (Dh.  25).  Silaaaa  bhe^ 
danam,  breach  of  a  precept  (Att.  202). 

BHEDETI  (cans,  bhindati).  To  break,  to  deave,  to 
divide  [^^[^8rfl!=.fii^]*  Pp-P*  bhedito  (Ab. 
748). 

BHEDl(ai(;.),  Breaking,  cleaving  [^f^i(J.  Kh.22. 

BHEDO,  Breaking ;  rending ;  division  ;  disunion  ; 
breach,  schism ;  sort,  kind  [^].  Ab.  349,  759. 
KdyasM  bhedd,  after  the  dissolution  of  the  body 
(Dh.  129 ;  Mah.  201 ;  B.  Lot.  866).  Silabhedo, 
breach  of  morality  (Dh.  156).  Futy-abhed^Uktfya, 


i 


BHE 


(88) 


BHI 


for  the  sake  of  not  violathig  metre  (Bti.  7).  ime* 
sam  bkeddya,  to  ereale  discord  among  these. 
SanghabhedOf  caasing  divisions  among  the  priest- 

.  hood.  SUarogddibhedam  phanumh  vetUmatk,  se- 
vere pain  of  different  sorts,  as  headache,  etc.  (Dh. 
dOl).  SattathkiobodhapakkhikadkamTnabhedo 
saddkammot  saddhamma  consisting  of  the  thirty- 
seven  hodhapakkhikadhammas  (Dh.  201).  Mafi' 
bkedo,  a  sort  of  gem  (Ab.  907).  Cka  vhfvbkedd^ 
six  kinds  of  wind  (Ab.  38).  Utubkedo,  one  of  the 
seasons  (Ab.  924).    Alw.  I.  64. 

BHEKO,  A  frog  [^].    Ab.  675. 

BHERAiypO,  A  jackal  [^^].    Ab.  615. 
BHEBAVO  (adj.)y  Fearfdl,  terrible  ^([^].    Ab. 

167.    Neat,  bkeravarii^  terror  ( Ab.  166 ;  Mah.  72). 

Dh.  130. 
BHERI  (f),  A  ketUenlram,  tomtom  [f^].    Ab. 

143.     Bhernfo  vddentd,  sounding  tomtoms  (F. 

JiL  15).     Bkerim  cardpeti,  to  proclaim  by  beat 

of  drum,  lit.  to  cause  the  tomtoms  to  be  marched 

about  (Alw.  I.  74;  Ras.  17, 18). 
BHESAJAJif,  A  medicine,  drug  [^im]-  Ab.  380. 
BHESAJJAA,  a  medichie,  drug  [S^^m].     Ab. 

330 ;  Mah.  38.    Bkesajjarh  yojeH  or  karoH^  to 
.  compound  a  medicament  (Dh.  89,  93 ;  Mah.  243). 

Ekabhesajjen*  eva  akkkini  pdkatikdtU  ahetumf  her 

eyes  were  cured  with  a  single  dose  (Dh.  89).   The 

&ve  Bhesi^as  are  9appi,  nawmita,  tela,  tnadku, 

pkdjuta. 
BHESAMO  {adj.).  Terrible  [oomp.  ^].  Ab.  167. 

BHEITA  (m.).  One  who  breaks  [3^]. 
BHETVA,  see  BhindatL 

BHi  (/.),  Fear  [^=t]-    Ab.  731. 

BHIDA  (/.),  Difference,  kind  [fif^ .  Ab.  451, 489. 

BHIJJANA]$[,  Breaking  up,  dissolution.   Dh.  359. 

BHIJJATI,  see  Bkindatu 

BHIJJO  (adj.).  To  be  broken  [fl|V=DT^. 
P6t.66. 

BHIKKHA  (/.),  Begging;  alms;  begged  food, 
boiled  rice,  food  [^|^].  Ab.  759, 1112.  Uita- 
rakuruto  bhikkkam  dkaritvd,  having  brought  his 
repast  from  U.  (Mah.  2.).    Bhikkkam  ga^hatha 

.  me,  receive  your  maintenance  from  me  (Mah.  174). 
Mah.  213. 

BHIKKHACARIYA  (/.),  Going  about  for  alms, 
going  the  rounds  [fif^  -f  ^n$T]  •  I'bis  was  one 
of  the  duties  of  the  Buddhist  priests,  who  were 
mendicant  fnars.    Dh.  392. 


BHIRKHAcARO,  Going  the  nmads  Ibr  alms  [tl^- 

^  +  ^nt]-    Dh.  81,  83,  132. 
BHIKKHATI,  To  ask  for,  to  beg  [f^^}.    Bhu- 

kkhaie  pare,  begs  of  his  neighbours  (Dh.  47). 

BHIKKHU  (in.),  A  begg;ar ;  a  mendicant  friar ;  a 
Buddhist  priest  [^Tf]-  B.  Int.  275;  B.  Lot. 
442;  Ab.  415,  433;  E.  Mon.  11;  Dh.  47.  Ace 
bhikkhwk.  Gen.  and  dat.  bkikkhutio,  bhikkhueia^ 
PL  bMkkhavo,  bhikkhA.  Yoc.  pi.  bkikkhaw  (P. 
J&t.  8 ;  Dh.  255). 

BHIKKHUNi  (/.),  A  female  mendicant,  a  Buddhist 
nun  or  priestess  [flTJ^ift]  •  £•  Mon.  159 ;  B.  Int. 
278 ;  Ab.  415 ;  Mah.  35,  173.  BhikkhunUangho, 
company  of  nuns,  sisterhood  (Dh.  314).  Bhikkhm^ 
ndpaseayo,  a  nunnery  (E^t.  13). 

BHIKKHUSANGHO,  A  company  of  priests ;  the 
priests,  the  priesthood,  the  clergy  [fH^  +  ^Nl]* 
B.  Lot.  435 ;  B.  Int.  282.  At  Mah.  150  the  term 
is  applied  to  %y%  hundred  priests.  At  F.  Jdt.  45» 
to  "  a  great  number  of  priests."  At  Alw.  I.  z,  it 
is  used  of  the  Ceylon  clergy.  Mdhdbhikkhueaigha, 
a  great  assembly  of  priests. 

BHiMO  (a^\).  Dreadful,  horrible;  cruel  [ifVlf]* 
Ab.  1066.  Bhimo,  a  Rakkhasa  (CL  Gr.  129). 
Neut.  bhimam,  horror  (Ab.  167)9 

BHIMSANO  (a^.).  Dreadful,  horrible  [ifhRf]. 

Ab.  167;  Mah.5,72,  15L 
BHIAsAPANAA,   Terrifying,    intimidation  (see 

next).    Pdt  47. 
BHIMSAPETI   (com.   bhdyati).  To  fri(^ten,  to 

terrify  [comp.  )ff^^s=:  iftj*    P^  15;  Mah.  78. 
BHIASIKA   (/),  Terrifying,  an    alarm    [oomp. 

^fhn].    Mah.  72. 

BHlNDANAtt,   Breaking  destroying  (see  next) 
Dh.334. 

BHINDATI,  To  break ;  to  break  up,  to  injure,  to 
destroy;  to  divide;  to  separate  [fif^].  BMrndUvd 
dvdrask,  breaking  down  a  gate  (Mah.  153).  Bkeiva 
^hakofk,  breaking  the  stake  to  which  he  was 
fastened  (Mah.  217).  PdfuitipdiddM  pakkhipitffd 
tayo  vede  bkinditvd,  breaking  the  three  Vedas  by 
introducing  life-slaughter  and  other  heresies  (Alw. 
I.  czxiv)^  BhindUvd  miUaeangaham,  altering  the 
original  recension  (Alw.  I.  63).  Sanghmh  b.,  to 
cause  divisions  among  the  priesthood  (Dh.  332). 
8Uaik  bhindoH,  to  break  a  precept  (Dh.  156). 
Mah.  152,  261 ;  Alw.  I.  54.— Pass.  bh^oH.  Send 
bkyJiUha  Ddmifi,  the  Tamul  army  gave  way  (Mah. 


BHI 


(89) 


BHO 


154).  Bhijjandne  W^,  as  mornings  was  breaking 
(Mah.  249).  Ihndhd  bh.,  splits  into  two  (Alw. 
I.  64).  Pancadhd  6h,,  is  divided  into  seven  sub- 
divisions (Has.  85).  Sabbam  pi  sankhdragatam 
acauam  yeva  bh,,  every  living  being  assuredly 
perishes  (Mah.  194).  Sace  hattho  vd  pddo  vd  bhij- 
Jeyyoy  if  a  hand  or  foot  were  to  be  broken  (Dh.  234). 
TofM  akkhini  bh\jjitvd  agamamsuy  his  eyesight 
was  destroyed  and  lost  (Dh.  211,  82,  83).  Bubbu- 
fam  bh,,  a  bubble  bursts.  Angam  bk.,  a  precept 
is  broken.  Bijam  bhijjitvd  dH  manddko,  the  egg 
having  been  hatched  there  was  a  frog  (Mah.  245). 
P.p.p.  bhinno. 

BHINDIVALO,  A  sort  of  spear  [fiifi^Ml^^]- 
Ab.394. 

BHINGARAJO,  Name  of  a  shrub,  Eclipta  Prostrata 
[^  +  TT^].    Ab.695. 

BHINKARO,  A  golden  vase  [^^fK]-  Ah.  359; 
Alw.  K.  97 ;  Mah.  70. 

BHINKO,  A  young  elephant.    Ab.  362. 

BHINNAKO  (adj.).  Schismatic  [f^^IV] .  Mah.  21. 

BHINNO  (p.p.p.  bhindaii).  Broken ;  divided ;  dis- 
miited;  separated;  other,  different;  joined,  con- 
nected. Ndffdya  bhinndya,  the  ship  having  been 
wrecked  (F.  J&t.  4 ;  Dh.  368).  Bhinndnam  san- 
dkdtdf  a  reconciler  of  those  who  are  at  variance. 
Bhinnalitigath,  different  genders  (Gl.  Gr.  84). 
BhinnavddOj  a  heresy  or  schism  (Alw.  I.  64).  F. 
JiX.  17 ;  CI.  Gr.  139 ;  Dh.  104. 

BHiRU  {adj.)y  Timid,  afraid  \yft\\  •  Ab.  731, 1019. 
F.  Bhiru,  a  timid  or  modest  woman  (Ab.  231, 1019). 

BHiRUKO  (a4/.).  Timid,  afraid  [)ft^].  Ab.731, 

1019 ;  Dh.  154. 
BHIRUTA  (/.),Timidity,  dread  [^Hm]  •  Att.  203. 
BHISAKKO,  A  physician  [fifinij.    Ab.  329. 
BHISAA,  The  film  or  fibres  of  the  stalk  of  the  water 

lily  [fif^].    Ab.  687-    Bhisapuppkam,  a  lotus 

flower  (Ab.  685;  Dh.  304 ;  Ras,  77,  89). 
BHISI  (/.),  A  mat,  or  mattrass  [^p^].    Dh.  251 ; 

Fit.  12,  86,  87. 
BHlSlIiO  (a4f\).  Timid  [ift  +  ifNl]  •    Ab.  731. 
BHlTIC/:),Fear[ifVfiT].    Ab.  166. 
BHiTO  (p.p.p.  bhdyaH),  Frightened,  afrud  [if^ 

=  ifV]  •    Mah.  198 ;  Dh.  55.    See  Bhayam. 
BUilTI  (/.),  A  wall  of  earth  or  masonry  [flTpfT]. 

Ab.204;  Mah.  261. 
BHiYO,  and  BHIYYO  (adj.).  More  [ijjt^.   Ab. 

703,957. 


BHiYO,  and  BHIYYO  (adv.\  Again,  further,  be- 
sides ;  repeatedly,  frequently ;  much  [H]Q^]. 
Ab.  957.  Bhiyyo  tuttho,  greatly  delighted  (Mah. 
36).  Dh.  3,  55,  63,  102 ;  Mah.  Izxxix.  Bkiyyo- 
bhdvOf  abundance. 

BHlYOSOMATTAYA,  and  BHIYY-,  More  and 
more,  exceedingly,  abundantly  [ira^B[^+dat. 
^mr].    Dh.  188,  340 ;  O.  Gr.  76,  137. 

BHO  (interj.).  Oh !  I  say  t  Sir  I  Friend !  [ift 
and  Ht^]-  Ab.  1139.  This  is  a  familiar  term 
of  address,  and  is  used  to  inferiors  and  equals. 
Ayam  bko  ko  nu  dipo.  Pray,  Sir,  what  island  is 
this  ?  (Mah.  47).  Imetam  sUam  chindatha  bhoj 
here !  cut  off  their  heads  (Mah.  218).  Passatha 
bko  imam  sariram,  just  look  at  this  body  (Dh.  127). 
Alam  bko  nisidatha,  nay,  my  friends,  be  seated. 
Used  by  a  king  to  his  younger  brother  (Mah.  198). 
By  a  bird  to  a  lion  (F.  Jat.  13).  By  a  king  to  a 
peasant  (Mah.  231).  By  a  king  to  a  rakkhasa 
(Ras.  21).  By  a  king  to  his  servants  (Mah.  160, 
261).  By  a  king  to  a  Ndga-king  (Mah.  27).  See 
Bkovddi  and  Vata. 

BHOGAVA  (adj.).  Wealthy  [^Mt>RR|[].  Ab.  1094 ; 
Mah.  60,  262. 

BHOGi  (m.),  A  snake ;  a  village  headman  [Htf^^O  * 
Ab.  653,  1094 ;  Mah.  243 ;  Alw.  I.  79. 

BHOGlNl  (/.),  A  royal  concubine  [Htf'WV]- 
Ab.  232. 

BHOGO,  A  snake's  body ;  a  snake's  expanded  hood ; 
a  fold;  eating,  enjoying;  food;  wealth  [Yffr]* 
654,  859.  Charabhoffo,  the  fold  of  a  robe  (Alw. 
I.  103).  Parikkhipitvd  bhogeM,  encircling  him 
with  its  folds  (Mah.  255).  Bhogaadld,  boarding 
house  (Mah.  248,  comp.  245).  YasabhogasamappitOf 
gifted  with  fame  and  wealth  (Dh.  53).  Bhatta' 
bhogo,  eating  rice  (Mah.  231).  Saha  bhogena, 
with  a  dowry  (Mah.  Ixxxix).  Bhogakkhandho, 
accumulation  of  property.  PI.  bhogd,  riches  (Dh. 
64,79).    ^^^0^0,  poor  (Mah.  262). 

BHOJAKO,  A  village  headman  [ift^n].  Mah. 
142 ;  Dh.  187. 

BHOJANAM,  Food  [ift^R].  Dh.  13.  Bkojanamhi 
matte^u,  moderate  in  eating  (Dh.  2).  Mahdbho' 
jano,  a  glutton  (Dh.  401).  Bhqjanasdld,  an  alms- 
house where  food  is  distributed  by  the  priests. 

BHOJANIYO  (ca(;.),  To  be  eaten  [^t^^ifhr]. 
Neut.  bhojaniyarh,  soft  or  wet  food  (opposed  to 
khddaniyam),  as  boiled  rice  or  other  grain,  gruel, 

12 


BHO 


(90) 


BHU 


etc.    Pdt.  89  says,  ''rice,  sour  grael,  soft  cake, 
fish,  meat."    Comp.  Bhoijam.    Dh.  98,  231,  333. 

BHOJAPETI  {caus.  bhurijati).  To  feed,  entertain. 
Mah.  23,  62. 

BHOJETI  {cans,  bhuf^att).  To  cause  to  eat,  to  feed ; 
to  maintain;  to  entertain  [lft^RrfH=H^- 
With  two  ace.  Tarn  hhojetvd  varabhojanaiht 
having  caused  him  to  eat  choice  food  (Mah.  152). 
Mah.  23,  49,  136,  261.  Pass.  bhofit/aH  (Sen. 
K.  350). 

BHOJl  (adj.).  One  who  eats  [^^f^P^].    Dh.  146. 

BHOJJO  {adi.\  To  he  eaten,  edible  [ift^  =  ^] . 
Rdjabhqjjdya  jambuydf  of  the  jambu  to  be  eaten 
by  the  king  (Mah.  229).  The  neut.  bhajjath  is 
used  like  bhqfanUfam,  of  soft  or  wet  food  (see 
Khajjabhojjam), 

BHONTO,  BHOTi,  see  Bhavam. 

BHOTTA  (in.),  One  who  eats  or  enjoys  [^JtfJ- 

BHOTTABBO  (adj.).  To  be  eaten  [Htm]- 

BHOTTUM,  see  Bhuf^aH. 

BHOVADi  (ill.),  One  who  says  Bho,  a  brahmin 
[Ht  +  ^nf^  ]  •  Ab.  408.  This  term  is  applied 
reproachfully  by  the  Buddhists  to  the  brahmins. 
Unconverted  brahmins  are  always  represented  as 
saying  bho  Chtama  to  Buddha  (e.g.  see  Dh.  98, 
349 ;  Oog.  £v.  31),  and  this  must  have  been  very 
displeasing  to  Buddhists,  who  in  addressing  their 
Master  always  used  the  reverential  address  bhante, 
**  lord."  Bho  is  a  familiar  term  of  address,  and  by 
using  it  to  Buddha  the  brahmins  implied  that  they 
considered  themselves  his  equal  or  superior.  The 
epithet  bhovddi  therefore  implies  arrogance  or 
haughtiness,  and  at  Dh.  v.  396,  Bhovddi  ndma  so 
hotiy  might  be  translated  freely  ''he  is  called 
Arrogant."    See  Bho, 

BHtT  (/.),  The  earth  [^].    Ab.  182,  1069.    Loc. 
bhuffi  (Ab.  1052).    Alw.  I.  ix. 

BHC  (/.),  An  eyebrow  [^].    Ab.  259,  876,  1059. 

BHCBHUJO,  A  king  [^J^]-    Ab.  334. 

BHODHARO,  a  mountain  [^+  VT]-    Ab.  605. 

BHUJA  (/.),  and  BHU  JO,  The  arm  [^].    Ab. 
265.     Parakkamabhujoy  having  a  mighty  arm 
(Alw.  I.  x). 
BHU  J  AGO,  A  snake  [^^W]-  Ab.  653  ;  Alw.  I.  ix. 

BHUJANGAMO,  A  snake   [^^A^lif].    Ab.  653; 

Mah.  72. 
BHUJANGO,    A     snake     [^^].       Ab.    653; 

Mah.  6. 


BHCJAPATTO,  The  Bhojpatr  tree,  a  kind  of  birch 
[^  +  inr]-    Ab.  665. 

BHUJASIRO,  The  shoidder  E^  +  fip^BG- 
Ab.  264 

BHUJISSO,  A  freed  slave,  a  freedman ;  a  freemaB 
[^f^] .    Ab.  616 ;  Dh.  88 ;  Kamm.  4. 

BHOMARO,  Having  stages  or  stories  [^  +  ^]. 
Latter  part  of  a  good  many  compound  words,  e.g. 
dvebhUmako,  ^wo  storied  (Dh.  249),  pahcabhimako, 
five  storied  (Mah.  226),  sattabhdmako  (Mah.  235), 
tibh^mako  (Att.  138),  dvibh^mako  (ditto).  See 
also  Tebh^mako,  ISni  is  found  in  Sanskrit  at 
the  end 'of  some  compounds  as  a  substitute  for 
vfif,  oomp.  in  P^  navfobhUmo,  having  nine  stories 
(Mah.  161). 

BHCMI  (/.),  The  earth ;  place ;  stage,  degree,  state; 
the  grround  ;  story  of  a  house  [^f^l]*  Ab.  181, 
1098.  Bh^mibhdgOf  spot,  place,  area,  district  (Att 
8,  135).  YakkhoiOHgdmabh^mi,  the  meeting  plaoe 
of  the  Yakkhas  (Mah.  3).  Jdtabh6mi,  buthplaoe. 
Bh^micdlo,  earthquake  (Mah.  108 ;  Gog.  Ev.  20). 
Apdnabhdmiy  a  tavern.  Jayabh^mi,  field  of  vic- 
tory (Mah.  156).  Fdsabh^mif  dwelling- phoe 
(Mah.  6).  Ydvatikd ydnassa  bh^mi ydnena  gantvdt 
having  driven  as  far  as  the  ground  was  practicable 
for  a  chariot  (Dh.  231).  NavakoUhi  bh^fuim 
ganhi,  bought  the  site  for  nine  kotis  (Dh.  249). 
Bh^miyam  pati,  fell  to  the  ground  (Mah.  152). 
Bh^miyd  utthahiriuu,  came  out  of  the  ground 
(Dh .  88).  Tasmim  pdsddasetthasmim  ahentm  nava 
bh&miyo,  in  this  noble  palace  there  were  nine  stories 
(Mah.  163).  Hetthdbh^i,  ground  floor  (Dh.  250). 
Puthujjantuekkhabh^mim  atikkamitvd,  baring; 
risen  above  the  degrees  of  puthtyjana  and  seldia 
(B.  Lot.  297).  Buddhabh^mi,  supreme  Baddha- 
ship  (Kb.  14).    Dantabhdmim  pdpundti,  attains 

•  the  condition  of  one  who  is  self-controlled  (Dh. 
400).  Figuratively,  the  basis  or  groundwork  of 
religious  knowledge  (B.  Mon.  193).  The  three 
bhdmis  or  stages  of  being  are  Icdmdvacarabkimi, 
Hipdvacarabh^mi,  ar^pdvacarabh^mu  The  six- 
teen Brahmalokas  are  classed  in  five  bhdmis  or 
stages ;  the  first  three  form  the  pafhamajfhdna' 
bh&miy  **  stage  or  region  of  the  first  jhdna,''  the 
next  three  the  dutiyajjhdnabh^mh  the  next  three 
the  t^tiyajjhdnabhdmi,  the  tenth  and  eleventh  are 
called  catutthajjhdnabhdmiy  and  the  five  last 
pancamddhdvdsabh^mi,  Alw.  1. 93 ;  Dh.  250, 267 ; 
Mah.  164,  166,  255. 


BHU 


(91) 


BHU 


BH0MIKA(/.),  A  story  or  stage  [l|finT].  JM- 
bkimiko,  two-storied  (Pdt.  87).  TUbh&mikoy  three- 
storied  (Pit  87).    See  Catudh£miko. 

BH  CMINIK),  A  king  [l^  =  XJ^] .    Mah.  161. 

BHOMIPALO,Akiiig[^^+^TW].    Mah.  25. 
BHOMIPO,  A  king  [^[|if  +  ^].    Ab.  334 ;  Mah. 

49,88,154. 
BHUMMATTHARAJ^AA,  a  carpet  [^  +  V- 

^rCW]-    Oh-  ^74,  250;  Mah.  82,  164. 
BHUMMAITHO  (adj.).  Standing  on  the  ground. 

Dh.6. 

BHUMMO(ac(f.)>  Terrestrial  [^lar]*  Bhummddevd, 
devas  who  inhabit  this  earth  (Mah.  81).  Mah.  166; 
Kh.  6.    Bhumma  is  a  name  of  the  locative  case. 

BHOnATHO,  a  king  [^+  ^TRf].    Ab.  334. 

BHU^JANAJM[,  Enjoying,  eating  (see  next).  Ab. 
457,859. 

BHUNJATI,  To  eat,  to  partake  of,  to  enjoy;  to 
possess,  to  govern  [^pi^].  Mamsam  bh,,  to  eat 
flesh  (Has.  22).  Bhqfanaih  bh,,  to  partake  of  food 
(Dh.  13).  Bhutvd  dvdda$d  vatsdniy  having  ruled 
for  twelve  years  (Mah.253).  Fut.  bhokkhate  (Das. 
7).  Aor.  bh^ji  (Mah.  136,  255).  Inf.  bhottum 
(AIw.  I.  14).  Ger.  bhutvd  (F.  J&t.  54 ;  Ras.  22 ; 
Dh.  215).  P.p.p.  bhutio.  Cans,  bhojeti,  bhuhjdpeti. 

BHUf^Jl  (adj\),  Eating  [^=  1C<|.    Dh.  401. 
BHCFAIiO,  A king[l|^+  VilWi]*  Ab.333;  Alw.  I.  x. 
BHOPATI  (m.),  A  king  [^+lrf7r].    Ab.  333; 

Mah.  12, 150. 
BHOPO,  a  king  [ygq].    Mah.  70,  108. 
BHORI  (a4f»)t  Much,  many,  abundant  [Hf^*  Ab. 

703,  1131.     BMripanno,  one  whose  wisdom  is 

great,  viz.  Buddha  (Ab.  2). 
BHORI  (/.),  Wisdom.    Dh.  50 ;  Ab.  153,  J1131. 
BHORI  (/.),  The  earth  [^fij  or  ^^f^^.    Ab. 

182,1131. 
BHOSAC/.), Adornment [^^].  RdjabhAsdykinglj 

apparel  (Mah.  218). 

BHUSAA,  Chaff  of  corn  [ipr]-  Ab.453.  OpundH 
pmtAd  bhutam,  winnows  like  chaff  (Dh.  45). 

BHUSA  A  (adv.),  Mach,  exceedingly  [H^Qi^] .  Bhu- 
smm  rmvit  shouted  vehemently  (Mah.  203).  Bhu' 
g^ipamattot  very  careless  (Kh.  8).    See  Bktuo, 

BHOSANAlIk,  Ornament  [^[||nr].    Alw.  I.  x. 

BHDSJSTI,  and  BHOsAPETI,  To  adorn  [^] 
Mah.  26, 218.    P.p.p.  bhMto  (Mah.  63, 173, 182). 

BHUSO  (adj\)y  Much,  excessive  [)p(].  Ab.  41 ; 
Db.  eO.    See  BhuMuk. 


BHOTADHARA  (/.),    The  earth    [^  +  V<|. 

Ab.  182. 
BHOTAGAMO,  Vegetation,  as  grass,  plants,  shrubs, 

trees  [^  +  ITRf ]  -     P^t.  12, 85 ;  Dh.  364 ;  Gog. 

Ev.  15. 
BHOTAPATI  (lit.),  Indra  [lj?t  +  irfTf] .    Ab.  19. 

BHOTAPO,  A  yakkha  chief  or  king  [^  +  ^] . 
Mah.  49. 

BHOTAPUBBO  (adj\\  That  has  been  or  existed 
before  [^+  ^1].  Dh.  126.  Abhitapubboy  that 
has  never  existed  before  (Dh.  205). 

BHOTATTAA,  State  of  being  a  bh6ta  [^+  ?f]. 

BHOTAVAdI  (adj\).  Speaking  according  to  facts, 

truthful  [^4- ^Tf^n.]- 
BHOTAVEJJO,  An  exorcist  (see  next). 
BHCTAVUJA  (/.),  Knowledge  of  spirits  or  demons, 

exorcism  [Wf  +  l^m]-    Mah.  232. 
BH0TI(/.),  Being,  existence,  birth ;  welfare  [^f^]. 

Ab.  1054.    BMtabMHpardyanOf  devoted  to  the 

welfare  of  living  beings  (Mah.  172). 

BHOTINAA,  and  -lyAKAlit,  A  fragrant  grass, 
Andropogon  Schoenanthos  [H^^]  *    Ab.  602. 

BHDTO  (P'P'P'  bhavati).  Been,  become,  being; 
gone,  past,  former;  real,  true,  right  [^|]^=^]- 
Ab.  788.  BMto  and  bMtam,  a  living  being ;  a 
spirit;  an  evil  spirit  or  demon;-  vegetation,  as 
trees,  shrubs,  grass;  an  Arhat;  the  five  Khandhas. 
^—Kin  nu  kho  katvd  gihtbMto  jhissdmif  what 
shall  I  do  for  a  living  when  I  turn  layman  ?  (Dh. 
199).  BMid  vd  tambhavesi  vd,  born  or  seeking 
birth  (Kh.  16).  Manussabhdtd  kim  akdsi  punnam, 
what  good  deed  did  you  do  when  you  were  a  human 
being?  (Dh.  99).  Manu9»abhdtdf  human  beings 
(F.  J&t.  1).  Bhutabhdvo,  state  of  being  past, 
anteriority  (Ab.  1182).  BMtd  bhdmno  ca  bhdpd, 
past  and  present  kings  (Mah.  Ixxxviii).  Bh^takdh, 
time  to  speak  the  truth  (Kamm.  4).  PdfUibhdto, 
a  living  being  (Kh.  15).  KhatiiyabhdtOy  bhdtO' 
khatthfOt  one  who  is  or  was  a  Khattiya  (CI.  Gr.  78). 
Lankdlankdrabh^a^  Hemam^ikaceUyam,  the  H. 
cetiya  which  was  the  ornament  of  Ceylon  (Mah. 
108).  AsahdyabhAto,  companionless  (B.  Lot.  332). 
SucibMtOy  purified,  pare.  Pubbe  agdriyabhdto, 
formerly  when  he  was  a  layman.  BMtd  (m.pl.) 
and  bMtdnif  living  beings  (Dh.  24, 72),  also  spirits 
whether  good  or  bad  (Kh.  6).  Ab.  13  enumerates 
Bhdtas  (masc.)  among  the  demigods  (gandha- 
bbas,  yakkhas,  etc.)    Bh6ta  is  also  stated  to  be  a 


BHU 


(92) 


BOD 


generic  name  for  all  beings  below  the  Cdtumma-  | 
b&rdjika  gods.  Clough  in  his  Simh.  Diet,  grives 
the  foil,  meanings  to  Bh6ta,  "  a  goblin,  a  ghost,  a 
malignant  spirit  haunting  cemeteries,  larking  in 
trees,  animating  carcases,  and  deluding  or  derour- 
ing  human  beings;  a  demigod  of  a  particular 
class ;  a  tree,  a  plant,  a  shrub,  a  creeper,  etc. ;  a 
son,  a  child ;  a  name  of  Siva ;  the  I4th  day  of  the 
dark  half  of  a  lunar  month;  an  element  •  .; 
a  living  being ;  figure,  identity ;  thought,  percep- 
tion ;  fact,  matter  of  fact ;  the  real  state  of  the 
case,  or  what  has  actually  been;  adj.  evident, 
apparent,  known ;  been,  become ;  gone,  past ;  (in 
composition)  like,  resembling;  obtained,  got; 
proper,  right ;  true."  For  the  elements  see  Mahd- 
bhdto. 

BHUTTAVA  (pret.  participle).  Having  eaten  [^- 
ir^^].    CI.  Gr.  119. 

BHUlTAVl  (flfij/.),  Having  eaten  [^H-ftft]. 
CI.  Gr.  119. 

BHUTTI  (/.),  Eating,  enjoying  [^[Rf].  Ah.  1103. 

BHUTTO  {p4>p*  bhttr{fati).  Eaten ;  possessed,  used 
[^711=^1^].  BhuttapdtardsOf  having  break- 
fasted (Alw.  1. 73, 76 ;  Dh.  401).  Pattam  bhuttam 
satthundy  the  bowl  used  by  the  Teacher  (Mah.  105). 
Ab.  757 ;  Dh.  54 ;  Mah.  158. 

BHUTVA,  see  Bhutyatu 

BHUVANAft,  The  world  [^pnr].    Ab.  186. 

BHUVI,  see  Bh6. 

BHOYATI,  see  Bhavati. 

BiBHACCHO  {adj\).  Loathsome,  dreadful ;  altered, 
disguised  [^ftH^Or]-  Ab.  1067.  B(bhaccham,  the 
horrible,  is  one  of  tiie  N&tyarasas  (Ab.  102). 

Bl J AGAMO,  Collection  of  germs  [^f^  +  JH^]  • 
The  comment  on  Brahmajdia  Sutta  says  that  by 
this  term  are  meant  the  five  sorts  of  b(ja  or  germs, 
viz.  m^labijam,  khandhabijathy  aggab\jamy  phalu' 
b^jathy  bijabijam :  it  adds,  sabbam  h'etam  rukkhato 
viyojitam  virdhanasamattham  eva,  "for  each  of 
these  is  able  to  gprow  when  separated  from  the  tree." 
Gog.  Ev.  15. 

Bl JAA,  a  germ ;  a  seed ;  cause,  origin ;  pudendum 
l^tm]'  Ab.  91, 273, 950.  B/;a6(;V/m,  seed  germ. 
Bfjajdtdni,  plants  or  vegetables  (Gog.  Ev.  55). 
BiJakoM,  seed-pod  (Ab.  687).  Pakkhibijamy  bird's 
e^g  (Ab.  627).  Bijapdroy  the  citron  (Ab.  577). 
Manddkabfjafhy  frog-spawn  (Mah.  245).  At  Mah. 
87  a  mango  stone  is  called   bija,     Figrnratively 


Karma  u  called  the  bija,  rix.  seed  or  canse  of  ex* 
istenoe  (Dh.  284 ;  Kh.  10).    Mah.  166;  P&t  80. 

BILALAlir,  A  sort  of  salt.     Ab.  461. 

BILALO,  A  cat  [f^TITW].    Ab.  642, 1090. 

BILAld,  A  hole,  a  chasm  [f^] .  Ab.  649, 1092, 
1100;  Mah.  243.  Ndsikdbilatky  orifice  of  the 
nostril  (Mah.  245). 

BILAiar,  A  part,  a  bit  [f^].     Ab.  1100. 

BILANGO,  Sour  gruel.    Ab.  460. 

BILARO,  A  cat  [ftTTt]-  Ab.  615.  Sec  ako 
BUdlo. 

BILASO  {adv.)y  Bit  by  bit  [t^+U^]-    ^^'  ^' 

BILLO,  The  tree-ffigle  Marmelos  [f^Rf].  Ab.65d. 

BIMB  A  (/.),  A  name  of  Yasodhard  [finirT]  •  Ab.  336. 

BIMBIKA  (/.),  The  plant  Momordica  Monadelpha 
[fTO  +  l[^].    Ab.  591,  920. 

BIMBISARO,  Name  of  a  king  of  Magadha,  a  con- 
vert of  Buddha  [f^H^  +  ^T]-  ^-  ^^^  ^^' 
Alw.  I.  72. 

BIMBO,  and  BIMBA]!^,  Tlie  disk  of  the  sun  or 
moon ;  an  image,  a  figure ;  the  fruit  of  Momordica 
Monadelpha  [ftur]  •    Ab.  529, 920 ;  Dh.  27, 232. 

BIMBOHANAM,  A  pUlow.    Ab.  311 ;  Dh.  261. 

BINDU  (w.),  A  drop ;  a  spot ;  a  little  circle  or  dot 
used  as  a  symbol  for  Anusvdra ;  one  of  the  high 
numerals,  10,000,000',  or  1  followed  by  49  dphers 
[f^].    Ab.  129,  475,  600,  1115. 

BlRANAl£[,  A  fragrant  grass,  Andropogon  Mnrica- 
tum  [^Hr].    Ab.  601 ;  Dh.  60 ;  F.  J4t.  9. 

BODDHUM,  See  Bujjhati. 

BODH  AKARO,  One  whose  duty  it  is  to  awaken  a 
prince  with  music  and  song,  a  Vet^lika  [^lV+ 
^R^.    Ab.  396, 

BODHANAI^,  Knowing,  understanding  [llW]- 
Alw.  I.  xvi. 

BODHANNEYO  (adj\)y  Explained  by  SabhAti  to 
mean  one  who  has  attuned  the  degree  of  sotApatti, 
or  any  other  of  the  Four  Paths,  a  converted  man 
[iJt^+lOT]'  Clough  says  in  his  Simh.  Diet 
"  studious,  acquiring  knowledge,  attentive  to  the 
particular  study  of  Buddhism.**    Dh.  230 ;  Kb.  21. 

BODHAPAKKHIYO,  and  -IKO,  also  BODHI- 
PAKKHI YO,  and  -IKO  (adj\).  Accessory  to  the 

Bodha  or  supreme  knowledge  [WtV  ^^  Wtv^ "'" 
TVrf^n].  Thesattatinuabodhapakkhiyddhammd, 

or  thirty-seven  constituents  of  true  knowledge,  are 

the  four  Satipatth&nas,  the  four  Sammappadhdnas, 

the  four  Iddhipddas,  tlie  five  ludriyas,  the  ^y^ 


BOD 


(  93) 


BRA 


Balas,  the  seven  Bojjhangfas,  and  the  Ariyo  Atfhan- 
giko  Maggo  (Att  57 ;  Alw.  I.  87 ;  Man.  B.  497). 
B0dhapakkhiyo  (Alw.  I.  77,  87 ;  Dh.  180,  273). 
ilMtti^Mift^Ai^o  (Dh.  201,  209).    B.  Lot.  430. 

BODHATI,  This  conjugation  of  the  root  ^  is 
little  used  in  P&li,  see  Bujjhati. 

BODHETI  (com.  bujjhati).  To  inform ;  to  teach ; 
to  cause  to  blossom  [4tV|4f7t  =  W^\  Mafa.  41 ; 
CLGr.  127;  Alw.  I.  111. 

BODHI  {m.  and/.).  The  knowledge  possessed  by 
a  Buddha,  supreme  or  infinite  knowledge,  omni- 
sdence,  the  Troth ;  Boddhahood ;  the  supernatural 
knowledge  of  an  Arhat;  a  Bodhi  tree ;  a  precept 
[^1f^].  Ab.  551,  805;  B.  Int.  77,  295,  388; 
E.  Mon.  155 ;  CI.  Gr.  39 ;  Mali.  86, 179.  Bodhim 
paivd,  having  attained  supreme  knowledge  or 
Bnddhahood  (Mab.  10).  Bodhito  atthame  vane, 
in  the  eighth  year  of  his  Buddhahood  (Mah.  7). 
Paceekabodhi,  the  condition  or  knowledge  of  a 
Pacceka  Buddha  (Kb.  14).  Bodhimdle,  at  the 
foot  of  the  Bo  tree  (Mafa.2). — Each  Buddha  attains 
Bnddhahood  seated  under  a  tree,  which  from  tliat 
time  becomes  a  sacred  object,  and  is  called  Bodhi' 
mkkko  or  "  tree  of  Buddhahood,"  and  idso  simply 
BodkL  C&kyamnni's  Bo  tree  was  an  Assattha,  or 
Ficns  Religiosa,  that  of  his  predecessor  Kassapa 
a  Nigrodha  or  Indian  fig.  The  tree  under  which 
pikyamuni  attained  Buddhaship  no  longer  exists, 
but  a  branch  or  shoot  from  It  was  planted  at  Anu- 
ridhapnra  in  Ceylon  in  B.C.  288,  and  the  tree 
grown  from  this  still  flourishes.  At  the  present 
day  every  individual  tree  of  the  Assattha  species  is 
called  a  Bodhirukkha,  and  possesses  a  certain 
sanctity.  In  the  grounds  of  every  Buddhist  temple 
or  monastery  there  stands  a  Ficos  Religiosa, 
around  which  is  built  a  stone  terrace  a  few  feet 
high.  The  tree  stands  within  a  yard  or  inclosure 
which  is  kept  carefuUy  swept  The  Bo  tree  occu- 
pies in  modem  Buddhism  the  same  position  that 
tiie  Cross  occupies  in  Christianity ;  it  is  not  wor- 
shipped, but  venerated  as  the  symbol  of  Buddha's 
triumph, — According  to  Ab.  805,  bodhi  is  fem. 
when  it  means  knowledge,  masc.  when  it  means 
ordinance,  and  m.  or  f.  when  it  means  Bo  tree. 
For  bodhi'^tngOt  see  Bqjjhango,  See  Bodho  and 
Makdbodhi.  The  word  Bo  is  the  Siihhalese  cor- 
ruption of  Bodhi. 

BODHIMALAKO,  The  sacred  indosure  In  which  a 
Bo  tree  stands  [^Yf%f  +  IVT^Rl]-    Ras.  38,  74. 


BODHIMANPALAA,  The  region  surrounding  the 
Bo  tree  under  which  C&kyamunl  attained  Buddha- 
ship, considered  the  most  sacred  spot  in  India 
[^tf^  +  ^FHOnr]-    Man.B.  4;  Has.  39. 

BODHIMAI^O,  The  miraculous  throne  under  the 
Bodhi  tree  upon  which  C^yamuni  sat  when  he 
attained  Buddhahood  [WtfM  +  W^^  -  B.  Int. 
387;  B.  Lot.  349 ;  Kb.  20 ;  Mah.  250 ;  Dh.  118, 
280.  I  infer  from  Alw.  I.  evil,  that  the  term  is 
also  applied  to  the  raised  terrace  built  under  the 
Bo  tree,  within  the  precincts  of  a  Buddhist  temple. 
This  terrace  Is,  I  presume,  in  imitation  of  C&lcya- 
muai's  Bodhim  anija. 

BODHIPAKKHIYO,  See  Bodhapakkhtyo. 

BODHISATTO,  A  being  destined  to  attain  Buddha- 
ship ['iftfV  +  HtA] -  "^iB  tei"°^  ^8  applied  to  a 
Buddha  in  his  various  states  of  existence  previous 
to  attaining  Buddhahood.  Thus  Cikyamual  was 
a  Bodhisatta  in  the  Dadhivahana  J4taka  when  he 
was  the  wise  counsellor,  in  the  Javasaku^a  birth 
when  he  was  a  bird,  and  so  on  (F.  J4t.  30,  36). 
In  his  last  existence  when  born  as  the  son  of  king 
Suddhodana  he  was  still  a  Bodhisatta,  and  con- 
tinued so  until  the  age  of  34,  when  he  attained 
Buddhahood.  Metteyya,  the  coming  Buddha,  is 
now  a  Bodhisatta  in  the  Tusita  heaven.  Amhdkank 
Bodhisatto,  our  Bodhisatta,  i.e.  9^yiunnni  In  a 
previous  existence  (Ras.  14). 

BODHO,  Knowledge,  wisdom,  intelligence ;  supreme 
knowledge,  Buddhaship  [^1v]  •  Ab.  944.  Dat 
Bodhdyapaftidhim  akd^  made  a  prayer  for  Buddha- 
ship (Mah.  1).    B.  Lot.  340.    See  Bodhi. 

BOJJHANGO,  and  BODHI-ANGO,  Member  or 
constituent  of  Bodhi.  There  are  seven  Bojjhangas, 
or  requisites  for  attaining  the  supreme  knowledge 
of  a  Buddha,  satisambqjjhango,  dhammavicayas*, 
viriyas,,  pitis.,  patsaddhis.y  samddhis.,  upekhds,, 
**  recollection,  investigation,  energy,  joy,  calm,  con- 
templation, and  equanimity."  Bojjhanga  and 
sambojjhanga  are  Identical  in  meaning.  B.  Lot. 
796 ;  Man.  B.  498 ;  Kb.  4. 

BONDI  (m.),  The  body.  Ab.  151.  This  word 
points  to  a  form  if^f^from  ^T^.    Comp.  Bundo. 

BRAHA  {adj.).  Large,  great  [^f«?[].  Ab.  700. 
Fem.  brahati,  name  of  a  plant  (Ab.  588). 

BRAHMA (m.),  Mah&brahma;  the  Hindu  Brahma; 
a  Brahmin ;  parents;  a  Brahma  angel ;  a  Buddha ; 
an  Arhat  [if^p^.  Ab.  408, 812.  Tlie  names  at 
Ab.  5  belong  to  the  Hindu  god  Brahma. 


BRA 


(94) 


BRA 


Ace  ^ahmdnoA,  liutr,hrahmund,hvhmand(Dh* 
19,  41).  Qen.  and  dat.  brahmuno.  FL  brahmdito. 
There  is  also  an  adj.  brahma,  with  the  meaning 
<'be8t»""ezeellent/'  Brahmatknidkhnapdlaiftim, 
guarded  a  noble  treasure  (Ten  J.  97).  BrakmO' 
cakhampavatteti,  establishes  the  supremacy  of  his 
glorious  law  (see  Dhamnuteakkofk),  Brahmam  «a- 
bbamutiMf^mkj  his  sublime  omniscience.  Brahma^ 
bMto,  noble»  excellent  Comp.  BrahmaghoiOf 
BrahmaviAdro.  See  Mah4brahmdf  Brahmari^, 
Brahmaloko,  The  adjective  brahma  is  I  think 
declined  brdhmo^  brahmd  (f.),  brahmam* 

BRAHM ABANDHU  (m.),  A  Brahmin  [Wip^  + 
^].    Ah.  408. 

BRAHMAGARl(a4;.)»  A  religious  student ;  celibate, 
chaste,  holy  [WVP^+^TTfT^]*  ^b-  ^^i  ^^  ^• 

BRAHMACARIYAA,  The  duties  or  practice  of  a 
religions  student;  celibacy;  chastity,  parity;  the 
life  of  holiness  led  by  the  sanctified ;  living  ac- 
cording to  Buddha's  precepts;  charity  or  alms- 
giving ;  the  practice  of  the  AppamaM&s  [?n|pl. 
+  ^].  Ah.  782;  Man.  B.  482;  B.  Int.  141 ; 
Alw.  I.  92;  Db.  28,  56,  379.  Brakmaeariyatk 
caraH,  to  live  a  religions  life  (Dh.  124 ;  Alw.  1. 72). 
Brakmaeariyd  (/.)  at  Rh.  6. 

BRAHMAGARIYAVA    {adj.).    Celibate,    chaste, 

virtuous,  holy  [Wiprt  +  WW].    I>h.  47. 
BRAHMACARIYAVASO,  Living  as  a  religious 

student ;  living  a  life  in  accordance  with  Buddha's 

low  [irVnrt  +  ^m\*    I>h.  121 ;  B.  Lot.  896. 
BRAHMAOHOSO,    Either  a  voice   like    Mah4- 

brahma's,  or  a  glorious  voice  [in|P(  +  ^4t^]- 

Has.  26 ;  Ten  J.  97.    See  Brahmd. 
BRAHMAJALAA,  Name  of  a  sermon  of  Buddha, 

the  first  of  the  Sutta  Pifaka  [ITIPC  +  ^Tm]* 
BRAHMAJO  (adj.)y  Sprung  from  Brahma  (of  a 

Brahmin)  [inip^ +  11]. 

BRAHMAKAYIKO  {adj.\  Belonging  to  the  snite 
of  Mahdbrahma  [HIP^  +  ^ITH  +  f|^]  •  The 
Brahmakdyikd  devd  are  I  believe  the  Inhabitants 
of  the  three  lowest  Rdpabrabmalokas.  B.  Int.  609. 

BRAHMALOKO,  World  or  heaven  of  Brahma 
angels,  Brahma  world  [Wint+ ^^ft^]*  '^^ 
Brahmaloka  is  divided  into  the  RApabrahmaloko 
*<  world  of  corporeal  Brahmas,"  and  the  ^rtf- 
pabrahmalokOf  « world  of  formless  Brahmas." 
Tlie  Rdpabrahmaloka  consists  of  sixteen  heavens 
placed  one  abov«  the  other,  and  inhabited  by 


M 


>f 


Brahma  devas  or  angels  of  different  sorts.  The 
Ardpabrahmaioka  (see  separate  article)  contains 
four  heavens,  and  is  placed  immediately  above  the 
Rdpabrahmaloka.  The  following  are  the  names 
of  the  inhabitants  of  the  sixteen  Rdpabrahmalokas, 
beginning  with  the  lowest :  Brahmapdri$qjjd  devd, 
Brahmapurohiid  detfd,  Mahdbrdhmd  devd,  Parti* 
idbhd  devd,  ^ppamdpdbhd  devd,  AbhoMeard  devd, 
Pariitasubhd  devd,  AppamdfMuubhd  devd,  Smbha^ 
kif^devd,  Fehapphald  devd,  A»mna»atid  devdf 
Avihd  devd,  Atappd  devd,  Sudastd  devd,  Sudaesf 
devd,  AkatUffhd  devd.  Each  of  the  sixteen  iiea vens 
is  called  RdpabrahmaUko,  **  a  corporeal-Brahma 
heaven,"  or  simply  Brahmaloko,  "  a  Brahma 
heaven " ;  while  the  whole  are  called  collectively 
Rdpabrahmaloko,  **  the  corporeal-Brahma  worid, 
or  simply  Brahmaloko  "the  Brahma  worid. 
The  word  Brahmaloko  may  therefore  mean  either 
one  of  the  twenty  Brahma  heavens,  or  one  of  the 
sixteen  Rdpabrahma  heavens,  or  the  twenty 
Brahma  heavens  collectively,  or  the  sixteen  R6pa- 
brahma  heavens  collectively.  The  Brahmas  are 
a  higher  order  of  angels  than  tlie  devas  of  tiie 
Devaloka,  being  free  from  k&maor  sensual  passions, 
and  insensible  to  heat  and  cold.  In  some  of  the 
worlds  they  are  self-resplendent,  and  have  purely 
intellectual  pleasures ;  those  of  the  Rdpabrahma- 
loka  have  a  form  or  body,  but  those  of  the  Arii- 
pabrahmaloka  are  mere  effulgences  or  spirits  with- 
out form.  Man.  B.  26, 43 ;  Mah.  31, 81 ;  Alw.  I. 
xlii ;  Dh.  103,  188,  329.    See  Sattaloko. 

BRAHMAM,  The  practice  of  austere  devotion ;  the 
Vedas  [iflPl].    Alt.  812.    Comp.  Brahmd. 

BRAHMANAMAHASALO,  a  wealthy  Brahmin 
[WTVW  "^  4ff  mi^] •  The  qualification  for  a  B. 
is  said  to  be  eight  kofis  of  treasure,  and  a  daily 
expenditure  of  ten  amma^as  (Ah.  338).  Db.  348. 
See  Mahdedh. 

BRAHMAJyl  (/.),  A  Brahmin  woman  [iTIlN^]- 
Alw.  I.  xlv. 

BRAHMAf^f^ATA  (/.),  The  state  of  being  a  Brah- 
min, Brahminhood  [l||f|li||+  K\\.  Dh.  v.  332, 
but  the  comment  explains  it  to  mean  dutiful  con- 
duct towards  Br&hma^as,  i.e.  Arhats. 

BRAHMAl^fO,  A  Brahmin;  an  Arhat  [HTfrU]- 
Ab.  408.  Though  Buddha  constantly  spoke  against 
the  doctrines  and  pretensions  of  the  Brahmins,  he 
adopted  the  appellation  Briihnuqia  into  his  own 
system,  using  it  to  designate  an  Arhat,  or  one  who 


BRA 


(95) 


BUD 


has  obt^ed  final  sanctification.  Thas  at  Dh.  408 
the  term  is  applied  to  Boddhas,  Paccekabaddhas 
and  Sdvakas  (or  Arab&s) ;  and  in  the  Brdhma^a 
Vagga  of  Dhammapada  the  true  Brdhmana  is  siud 
to  be  the  Arahd,  or  being  in  whom  passion  is  ex- 
tingoisbed  (see  v.  420). — ^The  Hindu  brahmins  are 
▼ery  frequently  referred  to  in  the  Buddhist  scrip- 
tares,  and  entire  discourses  are  devoted  to  their 
doctrines  and  practices.  Buddha's  attitude  towards 
them  as  a  caste  was  one  of  decided  hostility,  but  he 
lost  no  opportunity  of  gaining  oyer  individuals  by 
kindness  and  temperate  argument,  and  he  was 
able  to  reckon  great  numbers  of  them  among  his 
€onyert8. — Brdhmmg^addrikd,  abrahmini  lass  (Alw. 
I.  zlv).  Db.  d3,  etc. ;  Alw.  I.  Ixviii-lxxi,  cxxiv. 
The  spelling  Brahmana  is  occasionally  met  with, 
espedally  in  Burma  MSS.,  but  Is  incorrect. 

BRAHMAPAKKHIKO  {adj.\  Belonging  to  the 
Brabminical  party  [?nni  +  ^TV + T^\  •  Mah.  23. 

BRAHMAPARISAJJO  {adj.\  Belonging  to  the 
retinae  of  Mab&brahma  [Hff^+^TT^^]*  The 
BrakmapdrtMajjd  detfd  are  the  inhabitants  of  the 
lowest  Rdpabrahmaloka  (see  Brahmaloko).  Man. 
B.  26 ;  B.  Int.  008,  600. 

BRAHMAPUROHITO,  Minister  or  priest  to  Mahi- 
brahma  [inp(^  +  JjOf^^]'  '^^  Brahmapuro^ 
hiid  devd  are  the  inhabitants  of  the  lowest  Rdpa- 
brahmaloka  but  one  (see  Brahmaloko).  Man.  B. 
26;  B.Int609. 

BBAHMASSARO,  The  voice  of  Mahdbrahma 
[Hffl^  +  ^r^].  B.  Lot.  566.  Also  adj. '<  having 
a  voice  like  Mah&brahma's"  (B.  Lot  565,  566). 
Comp.  Brahmaghoio* 

BRAHMATTAA,  Brabmaship  [^TIRV].   Bh.  134. 

BRAHMAVIHARO,  Excellent  or  perfect  state; 
life  or  abode  in  the  Brahma  world  [UlR^-f 
ftfifp^ .  This  term  is  explained  in  the  comments 
by  stffkamhdro  or  anyavikdro,  and  generally 
means  the  exercise  of  the  Appamafifiis,  or  perfect 
good  wiU  towards  all  beings.  Kb.  16 ;  Man.  B. 
43,  505;  Mah.  43;  E.  Mon.  m    See  Fihdro. 

BRAVlTI,  and  BRCTI,  To  say ;  to  tell ;  to  call, 
to  name  [Vl.  Brdhi  mang^alam  uttama^hf  tell  me 
the  greatest  blessing  (Kb.  5).  Tarn  aham  br(tmi 
irdhmapath,  him  I  call  a  Brahmin  (Dh.  69). 
FoMi  pama  etath  hrM^  that  which  you  speak  of 
(Gog.  Ev.  43).  AmdH  $o  ^bravi,  he  said  "  Yes" 
(Mah.  31).     Mam  vacanam  abravi,  said  these 


words  (Mah.  110 ;  Dh.  133).  With  dat.  of  the 
person  spoken  to,  Tassa  abruvif  said  to  him  (Mah. 
17,  46).  With  ace.  of  the  person,  Tarn  abravif 
said  to  him  (Mah.  32,  48,  81).  With  dat.  of  the 
person  and  ace.  of  the  thing.  Tarn  attham  r^ino 
'broH,  told  this  matter  to  the  king  (Mah.  ^). 
With  two  ace.  Tarn  rdjd  idam  abrutfit  the  king 
said  this  to  him  (Mah.  45).  Pres.  Par.  Br^mi, 
bruii,  brM  and  braviti,  bHuna,  br^tha,  bra- 
vanti,  Pres.  Atm.  Brave,  br^se,  bHite,  br^mhe, 
brdvhe,  bravante,  Aor.  abravi  (Mah.  27,  52, 
59,  63,  77),  abruvi  (Alw.  I.  29 ;  Mah.  16,  24,  40, 
41,  78,  80). 

BROHETI  (cau»,)f  To  increase,  to  augment,  to  de- 
velope,  to  perfect,  to  devote  oneself  to  [49^f{1  = 
#|].  Dh.  50,  183,  270,  386.    Comp.  AnidfrAhetL 

BUBBULAKAA,   a  bubble   [^g[^  +  ^].     Dh. 
31,336. 

BUBBULAld,  A  bubble ;  a  blister,  pimple  [^T^]- 
Mah.  175,  213 ;  Att.  10,  190. 

BUBHUKKHATI,  To  wish  to  eat,  to  be  hungry 

[W^=W]-    Alw.  L  28. 
BUBHUKKHITO     (adj.),    Hungry     [^i^f^]. 

Ab.  756. 

BUDDHABHAVO,  State  of  a  Buddha,  Buddbahood 

[^  +  W^]-    Mah.  199. 
BUDDHABHCMI  (/.),  Degree  or  condition  of  a 

Buddha,  Buddhaship  [^  +  Hf^l'    ^^'  ^^* 
BUDDHACAKKHU  (n.).  The  eye  of  Buddha,  Le. 

his  omniscience  [Wf  +  ^^^]*    ^^'  ^^- 
BUDDHADHAMMO,  Condition  or  attribute  of  a 

Buddha  [^  + V^]-     Man.  B.  87;  Mah.  108. 

Eighteen   Buddhadhammas  are  enumerated    at 

Man.  B.  381. 

BUDDHAQHOSO,  An  eminent  Buddhist  divine  who 
flourished  in  the  fourth  century  a.d. 

BUDDHAKAPPO,  A  kappa  in  which  one  or  more 

Buddhas  appear  [WV  +  ^BV9T]*    Ras.  15. 
BUDDHAKICCAA,  That  which  has  to  be  done  by 

a  Buddha,  his  duty  or  mission  [WK  4*  V!i|]-    B. 

Lot.  335.    Kaiabuddhakicco,  having  performed 

the  duties  of  a  Buddha. 

BUDDH  ANKURO,  An  embryo  Buddha,one  destined 
to  become  a  Buddha  [v^  +  ^f^^]-    Dh.  117. 

BUDDH  ANTARAJ£[,  The  period  between  the  death 
of  one  Buddha  and  the  appearance  of  another 

[WT  +  iraiT]  •    I^b- 1^»  ^73  >  ^^'  B'  1^>  ^^- 


BUD 


(96) 


BYA 


BUDDHASASANAft,  The  oommandment  or  re- 
ligion of  Buddha  [^  +  1(T^R]  .  Dh.  66,  68 ; 
Att.  134. 

BUDDHATA  (/.),  Knowledge  [^  +  TTT]- 
Dh.  433. 

BUPPHATA  (/.),  Seniority,  greater  age  [^4- 

m].  p^t.  87- 

BUPPHATARO  and  BUDDHATARO  (adj.). 
Elder,  senior  [OT  +  ^].    Dh.  288. 

BUDDHATTAM,  Buddhahood,  [^4-?^]. 

BUDDHAVISAYO,  The  extent  of  Buddha's  power 
or  wisdom  [yn^  +  f^HRT]  -    Man.  B.  9. 

BUDDHI  (/.),  Understanding,  knowledge,  intelli- 
gence [^flr].  Ah.  152,  1034;  B.  Int.  295; 
Dh.  226;  Ras.  28.  Mandabuddhi,  foolish 
(Dh.  144). 

BUDDHIKO  {adj.\  Having  faith  inBuddha  [i|V  + 
fre].    CI.  Or.  91. 

BUDDHIMA  {adj.\  Intelligent,  wise  [fflmilt]. 
CI.  Gr.  24 ;  Mab.  26. 

BUDDHO  (P'P'P*  hujjhati),  Known,  understood; 
possessing  knowledge,  enlightened,  wise ;  ex- 
panded, full-blown  [^=  1[\{].  Ah.  229,  757» 
1643.  Kim  samafLO  Gotamo  buddho  mayam  pi 
buddhdj  the  ascetic  Gotama  is  enlightened,  and  we 
are  enlightened  too  (Dh.  338).  Buddhambujam, 
full-blown  lotus.    Dh.  33,  71,  74. 

BUDDHO,  A  Buddha,  a  supreme  Buddha ;  Ootama 
Buddha  or  Sakyamuni  [v^  ^  V^aJ^] .  Ab.  1.  A 
Buddha  is  a  man  possessed  of  infinite  and  infallible 
knowledge.  He  spends  his  life  in  preaching  this 
knowledge  to  men  under  tlie  name  of  Dhamma  or 
the  Truth.  He  thus  becomes  the  Saviour  of  man- 
kind, for  by  knowing  the  Truth,  and  living  a  life 
in  accordance  with  its  precepts,  men  are  redeemed 
from  the  misery  of  Samsdra  or  existence,  and  attain 
Nirvd^a,  or  the  annihilation  of  being.  The  super- 
natural knowledge  of  a  Buddha  is  earned  by  a  long 
course  of  probation  in  countless  existences,  during 
which  he  practises  in  the  most  perfect  manner 
such  virtues  as  charity,  self-sacrifice,  and  truth, 
and  in  so  doing  voluntarily  and  repeatedly  under- 
goes the  severest  sufferings  and  privations.  At  his 
death  the  Buddha  ceases  to  exist  His  religion 
continues  to  flourish  for  a  certain  period,  aflter 
which  it  dies  out,  and  in  course  of  time  a  new 
Buddha  appears  who  preaches  anew  the  lost  Truth, 
and  once  more  enables  men  to  save  themselves 


from  renewed  existence.  Innumerable  Buddhas 
have  already  appeared,  and  of  some  of  the  last  the 
names  and  a  few  other  details  are  preserved.  The 
present  dispensation  is  that  of  Ootama  Buddha, 
who  was  bom  as  a  royal  prince  in  the  year  622  B.C., 
attained  Buddhahood  in  588,  and  died  B.C.  543. 
The  Buddha  who  will  next  appear  is  Metteyya 
Buddha. — Buddhdnarli  sdsanam,  the  command- 
ment or  religion  of  the  Buddhas  (Alw.  I.  92; 
Dh.  33).  Buddhapamukho  bhikkhutangho,  the 
priesthood  with  Buddha  at  their  head  (Dh.  250). 
Buddhapatimd,  a  statue  of  Buddha  (Mah.  180). 
Piyadauibuddhakdle,  under  the  dispensation  of 
Piyadassi  Buddha  (B.  Lot.  436).  Pubbabuddhd, 
former  Buddhas  (Mah.  96).  Buddhtuettho,  glorious 
Buddha  (Att.  135).  Buddhaviro,  mighty  Buddha 
(Oog.  Ev.  28).  The  following  are  the  names  of  the 
twenty-four  Buddhas  who  immediately  preceded 
Ootama:  Dipankaro,  Kondaniio,  Mangalo,  Su' 
mano,  Revato,  Sabhito,  Anomadani,  Padumo, 
NdradOf  Padumuttaro,  Sumedho,  Sujdto,  Piym- 
daniy  Atthadasii,  Dhammadaui,  Siddhattko, 
Tisso,  Phus90,  Fipasii,  Sikhi,  Veuabhd,  Kaku- 
iandho,  Kondgamano,  Kastapo  (Mah.  xxxii,  1,  2 ; 
Dh.  116,  117 ;  Man.  B.  94 ;  B.  Lot.  335). 

BUl^DHO  (p.p.p.  vaddhati).  Old,  aged    [^  = 
V^].     Pat.  87.     Buddhapabbajito,  became  a 
monk  in  his  old  age  (oomp.  Mah.  11,  "  the  dotard 
Subhadda").    Mah.  201. 

BUDDHUPPADO,  Appearance  or  birth  of  a  Buddha 
in  the  world  \^  +  "^n^TT^] .    Dh.  397. 

BUDHO  {adj.).  Wise  [^].  Ab.228, 1074;  Mah. 
177 ;  Sen.  K.  200. 

BUJJHANAA,  Knowing  (see  next).    Dh.  269. 

BUJJHATI,  To  know,  to  perceive,  to  understand 
[1|^  =  p|] .  Dh.  25,  51 ;  Alw.  1. 18, 19,  21. 
Imper.  2nd  pers.  bujjhassu  (Dh.  117)-  Aor.  bujjki, 
Perf.  bubodha  (Att.  203).  P.pr.  bujjhatUo  (Dh. 
210).  QtT.  bujjhiiwi  {C\.  Qr.  IW).  Int  boddhwk 
(Sen.  K.  200),  bodhUum,  b^^'hitnm.  Pass,  btylfki- 
yaH  (Alw.  I.  17). 

BUNDIKABADDHO^  Name  of  a  sort  of  bed.  Ab. 
310;  Pdt.86. 

BUNDO,  The  root  of  a  tree  Finfl .    Ab.  549. 

BY-,  For  all  words  beginning  thus  see  under  VY-, 
which  is  the  more  correct  spelling. 

BYASJANAM,  BYAPANAA,  BYCHO,  etc.,  see 
Vyarijanamf  Fydpanatk,  Vy&ho,  etc. 


(  97) 


CAK 


c. 

CA(eay\),And;  bat;  even  [^].  Ab.  1187.  Divd 
00  ratiB  ca,  by  day  and  by  night  (Kb.  6).  Rdgah 
ca  do§a»  ea  pahdya,  forsaking  lust  and  anger 
(Dh.  4).  leehd  mdno  ea  vaddhatU  desire  and 
pride  grow  stronger  (Dh.  13).  Saddhdya  tilena 
ca  viriifena  ca,  by  faith  and  virtae  and  resolution 
(Dh.  26).  Na  ca  khddi  na  ca  pivi,  neither  ate  nor 
drank  (Mah.  45).  Bhikkhuninmt  c'eva  updsakdnan 
ea  mntikdf  from  both  the  nuns  and  the  lay  devo- 
tees (Dh.  314).  Iti  vatvd  mahdrdjd  katannA  idam 
iha  ca,  having  spoken  thus  the  grateful  king  said 
this  also  (Mah.  157).  Na  casankamatipatisanda- 
kati  ca,  conception  takes  place  without  transmi- 
gration, lit.  it  both  does  not  transmigrate  and  does 
receive  existence  (Gog.  £v.  44).  jima  mahdrdja 
bhagavd  »abbanM  ti  na  ca  bhagavato  satatam  «a- 
mitam  ndfutdauanam  paccupatthitam.  Yes,  great 
king,  Buddha  is  omniscient,  but  B.  does  not  at  all 
times  exercise  his  omniscience  (Gog.  Ev.  2).  Na 
kko  90  bhikkhu  panho  evam  pucchitabbo  evan  ca 
kho  ao  bhikkhu  panho  pucchitabbo,  the  question 
ODgbt  not  to  be  put  as  you  have  put  it,  but  it 
oagbt  to  be  put  thus  (B.  Lot  514).  Yassa  &  etam 
u»mucchmnam,  but  be  in  whom  this  is  rooted  out 
(Dh.  47).  Saggamaggantardyo  ca  watthi  te  tena 
kammund,  nay,  you  will  not  be  prevented  by  that 
deed  from  obtaining  heaven  (Mah.  158).  Aiha 
amaeed  yadi  cdyam  nicchayo,  weU  if  this  be  your 
determination,  said  his  ministers  (Att.  208).  Tatsa 
utayhatk  bhante  etad  ahoH  ayaln  ca  ime»afh  sama' 
fimbrdhmafidnam  tabbabdlo,  I  thought  to  myself, 
well  to  be  sure,  this  is  the  most  foolish  of  all  the 
priests  and  brahmins  I  have  consulted.  SumuM 
moyofw  iena  mahdsamafLcna  upaddutd  ca  homa 
idam  vo  kappaU  idam  vo  na  kappatiU,  we  are  well 
rid  of  this  great  Crama^a,  why  we  are  quite 
wearied  with  hearing  him  say,  '*  Yon  may  do  this, 
yoQ  may  not  do  that."  The  vowel  is  often  affected 
by  aandhi :  edkam^ca  dhaiih  (Dh.  88) ;  ciyafk 
^  ea  ayam  (Dh.  19) ;  c^  =  ca  api ;  cdti  =s  ca  t^ 
(P6t.  74 ;  edhu  ^caaku  (Dh.  41) ;  e'dgato  (Dh. 
161);    e'addhag^  (Dh.  192). 

CACCARAM,  A  place  where  four  roads  meet,  a 
•qnare;  a  courtyard  [^RT^].    Ab.  203,  218. 

CAGAVA  (a^f.).  Generous,  liberal  [HfR  +  ^^RlJ- 
Mah.  163. 

CAGI    (atff.).    Giving   away,   liberal    [WlfiPl]- 


N*attki  cdgi  tayd  $amo,  there  was  no  giver  like 
thee  (Mah.  36). 

CAGO,  Abandoning,  forsaking;  resigning,  sacri- 
ficing, giving  away;  self-sacrifice,  liberality 
[^nr].    Ab.  420,  1129. 

CAJATI,  To  abandon ;  to  resign,  to  sacrifice,  to  give 
up,  to  give  away  [iQ^l].  Dh.  51;  Mah.  213. 
Jivitam  c,  to  sacrifice  one's  life  (Dh.  224).  Acca- 
janto,  not  rejecting.    Pass,  cajjati.    P.p.p.  eaito. 

CAJJANAA,  Being  abandoned,  or  given  away 
(formed  from  Cajjati). 

GAKKALAKKHANAM,  The  figure  of  a  wheel 
under  the  foot  of  Buddha  [^rV  +  IV^lf]  >  Ab. 
781 ;  Man.  B.  367 ;  B.  Lot.  ei6. 

CAKRAA,  a  wheel;  a  potter's  wheel ;  a  circle;  a 
discus,  or  sharp  circular  missile  weapon ;  an  army ; 
a  multitude ;  a  body  of  religious  doctrine ;  a  region, 
tract,  curcuit ;  region,  domain,  sphere ;  happy  state, 
good  fortune  [^^].  Ab.  373,  381,  394, 781, 782; 
Dh.  1,  96 ;  Mah.  128.  There  are  four  cakkas  or 
h\esnDgB,paHrApade8aifdao,  aappurintpauayo,  attOf 
aamrndpa'addhi,  pnbbekatapumatd,  *'  living  in  a 
suitable  place,  association  with  good  men,  right 
self-regulation,  having  done  good  works  in  a  former 
existence."  Iriydpathacakkam,  the  four  successive 
positions,  walking,  standing,  sitting,  lying.  Mayd 
patfattiiam  cakkam,  the  religion  established  by  me. 

CAKKAPADO,  a  cart,  carriage    [^nF  +  ^?T^]. 

Dh.  199. 
CAKRAPA^I  (ffi.),  Vishnu  [^H  +  VTCpf] .  Ab.  16. 

CAKKARATANAA,  The  magic  wheel  of  a  Gakka- 
vatti  monarch,  which  rolls  before  him  when  he 
makes  his  royal  progress  from  one  continent  to 
another  [5^  +  JJSf] .     Ab.  781 ;  Man.  B.  127. 

CAKRAVAKO,  The  ruddy  goose,  Anas  Casarca 
[^TlWra].    Ab.641. 

GAKKAVAliAlir,  and  -LAA,  A  world,  a  sphere 
[^imTZ»  or  ^nnrrH]-  a  Cakkav&]a  is  a  vast 
circular  plane  covered  with  water,  in  the  centre  of 
which  stands  Mount  Mem.  Round  Meru  are  the 
seven  concentric  circles  of  rock.  Beyond  these,  on 
the  north,  east,  south,  and  west,  lie  the  four  great 
continents,  and  the  whole  is  bounded  by  the  Cakka- 
v6]apabbata.  Each  Gakkav^A  has  its  own  sun  and 
moon.  The  CakkavQas  are  scattered  through  space 
in  infinite  numbers.  They  are  arranged  in  groaps 
of  three,  touching  each  other,  the  triangular  space 
in  the  centre  of  each  group  lieing  occupied  by  die 

13 


GAK 


(98) 


CAN 


Lokantarika  hell.  Man.  B.  2 ;  B.  Lot.  842 ;  Dh. 
94,  244 ;  Mah.  114.  The  Simhalese  form  of  this 
word  is  Sakwala. 

CAKKAVALAPABBATO,  The  lofty  wall  of  moan- 
tains  which  encircles  the  Cakkavdla,  forming  the 
world's  limit  [^URTZ  +  vAH]  • 

CAKKAVATTi  (m.),  A  monarch;  a  universal 
monarch  [^TR^rf?¥^.  Ab.  335;  Man.  B.  126; 
B.  Lot.  907;  Kh.  14;  Mah.  27.  Cakkavattirtyd 
(Alw.  I.  75,  76).  There  are  three  sorts  of  C, 
cakkavdlaeakkavatti,  dipacakkavatt(,  padesa^ 
cakkavattL  The  first  rules  over  the  four  great 
continents,  the  second  over  one  only,  the  third 
over  a  portion  of  one. 

CAKKAVHO,  The  ruddy  goose.  Anas  Casarca 
[^Wr  +  ^^OTXT].    Ab.64L 

GAKKHAYATANAA,  and  CAKKHVAYATA- 
NAM,  The  organ  of  the  eye,  the  sense  of  sight 
[^^+^^ira?nr].  Sen.  K.  234,  235.  See 
jiyatanafh. 

GAKKHU,  and  CAKKHUA,  The  eye;  insight, 
perception ;  supernatural  insight  or  knowledge 
[^T^l^].  Ab.  149,  835.  For  the  nominative  form 
cakkhum,  see  Man.  B.  399;  Gog.  Ev.  1,  47; 
CL  Gr.  14 ;  it  is  attributed  by  the  grammarians  to 
sandhi.  Instr.  cakkhund  (Dh.  65,  B.  Lot.  866). 
The  three  Cakkhus  are  mamsacakkhv,  dibba' 
cakkhUf  pcmndcakkhu^  the  natural  eye,  the  divine 
eye,  and  the  eye  of  wisdom.  Cakkhuioiafhf  the 
eye  and  the  ear.    See  Pahcacakkhu. 

CAKKHUMA  {adj,\  Having  eyes  or  sight,  seeing ; 

having  supernatural  insight  or  wisdom  [f|VQ||l|^ . 

Ab.  1 ;  Dh.  48. 
CAKKHUNDRIYAA,  The  organ  of  the  eye,  the 

faculty  of  sight,  the  vision    [^^^+l[f^^]* 

Att  193. 
CAKKHUPATHO,    Range    or    reach    of    vision 

^^^^  +  1^] .      Cakkhupatham    mjahati,    or 

atikkamaiU  to  go  out  of  sight  (Dh.  95,  109,  340). 
CAKKHUVlf^^ANAlVr,    Eye -consciousness,    the 

faculty  of  vision  [^T^^+  PlHIII^]*  Man.  B.  419. 
GAKKIKO,  A  sort  of  bard  or  encomiast  [^|fi|l|]. 

Ah.  396. 
CAKORO,  The  Greek  partridge  [^V^JtT  ]  -  ^^-  ®^- 
CALAOALO  (mj;.),  Unsteady  [^ITT^W].  Mah.  136. 
CALANAA,  and  GALANAA»  Shaking,  trembling 

\yC^n  and  WTIR]  •    Ab.  712 ;  Dh.  232. 
CALANI  (/.),  A  swift  antelope  [fTlPft]-  Ab.  618. 


GALATI,  To  move,  to  shake,  to  tremble  [^Tl(^]« 
Vdtd  ealimsup  winds  began  to  blow  (Dh.  155). 

GALETI  (catu.  last).  To  move,  to  shake  [^- 
iinrf^=^W]*  Pdnim  c,  to  wave  the  hand. 
Sisam  c,  to  nod.  Dh.  192,  231,  284,  307 ;  Mah. 
41,  160. 

GALITO  (p.p.j9.  calaH\  Trembling,  shaking 
[iq[t^=^ir^].    Ab.744. 

GALO  (adj.).  Trembling,  unsteady,  uncertain,  tran- 
sient [^ir].    Ab.  712 ;  Mah.  200. 

GALO,  A  shaking  [^TTW]-  BMmicdlo,  an  earth- 
quake (Mah.  108). 

GAMARAlif ,  A  Yak's  tail  used  as  a  whisk  to  drive 
off  flies,  it  is  one  of  the  insignia  of  royalty  [^VT^F^]* 
Ab.  357. 

GAMARO,  The  Yak  ox,  or  Bos  Gronniens  [^^T^- 
Ab.  619. 

GAMIKARAA,  Gold  [^Tif^PC]-  Ab.488;  Kh.23. 

GAMMAKARO,  Though  the  equivalent  of  S. 
V|4{^|^  this  word  appears  to  mean  a  blacksmith 
or  carpenter.    Ab.  508 ;  Pdt.  91. 

GAMMAM,  Skin,  hide;  a  shield  [^F^.  Ab.392, 
442,  1107.  Loc  eammani  {Ah.  1109).  Canuna^ 
pasibbakam,  a  blacksmith's  bellows  (Ab.  526). 

GAMPA  (/.),  Name  of  a  town  in  India,  the  present 
Bhagulpore  [^KTT]  .    Ab.  200. 

GAMPAKO,  The  champac  tree,  Michelia  Ghampaca 
[^iq^].    Ab.  568 ;  Att.  86. 

GAMPEYYAKO  (adj.).  Belonging  to  or  inhabiting 
Gamp4  [^Tqj + 1[?T  +  9] .    Gl.  Gr.  90. 

GAMPEYYO,  The  Ghampac  tree  [^ITT  +  ipj]. 
Ab.  568. 

GAMG  (/.),  An  army  [^].    Ab.  381. 

GAMCPATI  (m.),  A  general,  a  oommander-in  chief 
[^+  irfTf] .    Ab.  340 ;  Mah.  44,  64, 137,  204 

GAMURU  (m.),  A  sort  of  deer  [^T^].    Ab«  620. 

GAl^AKO,  A  chick-pea  [^HRl].    Ab.  451. 
GA^GALATI,  To  move  to  and  fro,  to  dance.    Alw. 

L27. 
GAl^GALO  (atfj.).  Wandering,  moving  to  and  fro, 

unsteady  [^qT^]*    Ab.  712,  1107. 
GANDABHAGA  (/.),  Name  of  a  river  in  India 

[^raCHT^].    Ab.682.  

GANDAKO,  An  eye  in  a  peacock's  tail  [^V^^^ll]. 

Ab.635. 
GANt)ALO,  A  Gba^f^a,  or  man  of  the  lowest  caste 

[^19T^]-    Mah.  23.    F.  caf^^dK,  a  Gha^fala 

woman  (Mah.  200). 


CAN 


(  99) 


CAR 


CANDANAft,  and  -NO»  The  sandal  tree  ;  the  sandal 

wood;  unctuous  and  fragrant  preparations  made 

from  sandal  wood  [^iq[«f]  •    Ab.  300 ;  Dh.  10. 
CANDANIBLA  (/.)•  A  dirty  pool  at  the  entrance  of 

a  Tillage.    Ab.  683. 
CANDIKA  (/.),  Moonlight  [^7fl[piX].    Ab.  54. 
CAIJirplKATO  (adj\).  Provoked,  angry  [^^^3^  + 

lRf=tr].    Wt.  108. 
CANDIMA  (»».),  The  moon  [^IJ^Tf^].    Ab.  52; 

Dh.  31,  38,  09  r  Mah.  163.    Candimaswriyd  {pL\ 

the  sun  and  moon  (Dh.  367). 
CANDO,  The  moon    [^^IJ^].     Ab.  51;   Dh.  73. 

Candaauriyd  (pL)f  the  sun  and  moon  (Dh.  96). 

CamdamoHdalam^  the  moon's  disk  (F.  J&t.  58). 

CamdoffgdhOf  eclipse  of  the  moon. 
GAl^fpO  (at(f')>  Wrathful,  passionate ;  harsh,  cruel ; 

fierce,  savage,  violent  [^T9]-    ^b-  711,  732; 

Dh.  142, 149,401.  CandoMtark,  a  torrent  (Dh.210). 

CANDODA YO,  The  risng  of  the  moon  [^pf^  + 
^Tff].    Mah.  70. 

CANOOTAKO,  A  casket.    Ab.  317 ;  Mah.  4,  106. 

CANKAMANAA,  Walking  up  and  down ;  a  covered 
walk  or  cloister  [^I^VniT] .    Ab.  2ia ;  Mah.  101. 

CANKAMATI,  To  walk  up  and  down  [^|p^= 
11^].    Alw.  I.  27;  Dh.  88,  334 ;  Mah.  38,  261. 
Cankamito  (Mah.  101).    Adj.  Cankamanfyo,  fit 
for  walking  (CI.  Or.  93). 

GANKAMO,  A  covered  walk,  arcade,  portico,  cloister 
[^nPC  +  ^].   Ab.  213 ;  Dh.  88,  334 ;  Mah.  38. 

CAPALO  (adj\\  Fickle,  unsteady ;  swift  ["^TmrJ. 
Ab.  1075;  Dh.  7o  Capah,  one  who  has  unin- 
tentionally or  thoughtlessly  committed  a  crime 
(Ab.  738). 

CAPIKO,  An  archer  [ifTIT  +  f^]'    CI.  Or.  91. 

CAPO,  and  CAPAA,  A  bow  [^^T?]-  Ab.  388; 
Dh.  28,  57. 

CARACARO,  (adj\).  Movable  ['ITTR^I.  Ab.711. 

CARAHI  (adv.).  Said  at  CI.  Or.  75  to  express  con- 
sent, as  "  noWr  therefore.* 

CARAKO  (aty.).  Walking  about,  wandlering  [^- 
'Tjt\.    FoMocdrako,  a  forester  (F.  Jdt.  5). 

CARAiyA  A,  The  foot ;  a  fixed  observance  or  practice ; 
good  conduct  [^^C^].  Ab.  277 ;  Dh.  425.  The 
fifteen  Caracas,  or  good  practices,  are  a  moral  life, 
gnardlng  the  senses,  moderation  in  eating,  watch- 
fulness, faith,  shame,  fear  of  sin,  learning,,  energy, 
reeoflection,  wisdom  and  the  four  Jh^as  (Alw.  I. 
jxxlv;Dh.dll). 


CARAPETI  (cans,  next).  To  cause  to  walk,  to 
drive.  Gdvo  c,  to  drive  cattle  (Mah.  22).  Bherm 
cardpeti,  to  cause  the  tomtoms  to  be  beaten,  to 
proclaim  by  beat  of  drum  (Ras.  17»  32 ;  Att.  214 ; 
Dh.  296 ;  Mah.  154, 155). 

CARATI,  To  walk,  to  walk  about,  to  wander;  to 
act;  to  behave,  to  live  [^^T]-  Fipine  caranto, 
walking  in  the  forest  (Ras.  20).  Attano  maraxM' 
pa^fuim  dasante  bandhitvd  carati,  goes  about  with 
his  death-warrant  fastened  to  his  skirt  (Alw.  I. 
102).  Sankhdya  loke  carati,  walks  circumspectly 
in  the  world  (Dh.  47).  Crdmath  carati,  walks 
about  the  village  (CI.  Or.  132).  Gocaram  caram, 
browsing  (Mah.  120).  Gocardya  c,  to  go  in  quest 
of  food  (F.  Jat.  17 ;  Dh.  418).  '  Pif^ddya  c,  to  go 
for  alms.  Akdsena  c,  to  walk  in  the  air  (F.  J&t.  4). 
Careyya  tena,  let  him  walk  with  him  (Dh.  12, 58). 
Bhikkkdcdram  c.,.  to  go  the  rounds  for  alms. 
Brahmacariyam  c,  to  practise  the  duties  of  a 
religious  life  (Alw.  1. 72, 92).  Dhammam  c,  to  per- 
form religious  duties,  to  live  a  religious  life  (Dh.  31, 
80).    Dh.  26 ;  Kh.  16 ;  Alw.  I.  xxi.    P.p.p.  Ctiiiio. 

CARl  (adj.).  Walking,  living,  acting  [^itX*^]. 
Bdlasangatacdri,  walking  in  the  company  of  fools 
(Dh.  37).  Pamattacdri,  living  a  earless  life 
(Dh.  59).    Micchdcdri,  acting  wrongly. 

CARIKA  {/.),  Moving  or  walking  about,  wandering, 
roaming  \^\  + 1[^]  •  Idam  pure  cittam  acdri 
cdrikam  yenicchakam,  once  this  mind  wandered 
as  it  listed  (Dh.  58).  Buddhist  priests  sometimes 
journeyed  about  from  place  to  place,  living  by 
alms,  and  preaching  to  and  exhorting  the  people : 
the  phrase  cdrikam  c.  is  used  of  these  journeys. 
Caram  vajjitu  cdrikam,  making  his  alms-pilgri- 
mage in  the  V.  country  (Mah.  15).  Caratha  bhi' 
kkhave  cdrikam,  go  forth,  priests,  on  your  journey 
(Dh.  119).  Jambudipamhi  vicantvdna  cdrikaih, 
wandering  from  place  to  place  in  India  (Mah.  12). 
Cdrikam  carimsu  Lankddipamhi,  they  traveUed 
over  Ceylon  (Mah.  56).  Cdrikam  pakkamati,  and 
gacchati,  to  go  forth  on  an  alms-pilgrimage  (Dh. 
249).  Vihdracdrikam  carantd,  going  from  mo- 
nastery to  monastery  (Dh.  88).   IIbs.  28 ;:  Dh.  406. 

CARIMO  (adj.),  Last;  subsequent  ["^^IT].  Ab. 
715»  1200 ;  Dh.  83. 

CARITAA,  Action  ;  conduct,  life  ['^f^sr  ^]. 
Ekaua  caritam  seyyo,  the  life  of  the  solitary  is 
best  (Dh.  59).  Duccaritam,  bad  conduct,  sin. 
Mahdviracantdni,  feats  of  prowess  (Att.  190). 


■ 

I 


CAR 


(100) 


CAT 


CARITTAA,  Practice,  observance  [^TfT^]-  ^^- 
rittam  anupdlayani,  keeping  up  the  customs  of  the 
country  (Mab.  128,  159).  Ubhatopdrumpanacd- 
rittath,  the  practice  of  covering  both  shoulders. 
Cdrittasilariif  **  duties  of  performance,*  opposed  to 
vdrittasflitth,  '*  duties  of  avoidance"  (Man.  B.  492). 
Cdrittam  dpajjati,  to  have  intercourse  with  (Pdt.90). 

CARIYA  (f,).  Walking,  roaming;  observance, 
practice,  conduct  [^T^]*  K&tacariyd,  deceitful 
conduct  (Ab.  983).  Naggacariyd,  going  naked 
(Dh.  25).  Dinacariyd,  daily  observance  (E.  Mon. 
24).  Bhikkhdcariyd,  going  the  rounds  for  alms 
(see  Sep.).  Cariyam  bodhUattdnam  danento,  ex- 
emplifying in  his  Wn  person  the  conduct  of  the 
Bodhisattas  (Mah.  242). 

CARI YAPITAKAft,  "  Treasury  of  conduct,*'  the 
name  of  the  fifteenth  book  of  Khuddakanikdya 
(E.  Mon.  170).  It  contains  a  brief  account  of 
Buddha's  meritorious  actions  when  a  Bodhisatta. 

CARO  {adj.).  Going,  walking,  moving  [^^ .    Ab. 

7119  1107.     Udakathalacaro^  going  in  water  and 

on  land  (Dh.  147).    Saddhimcaro,  a  companion 

(Dh.  58). 
CARO,  A  spy  [^TT].    Ab.  347, 1107.     Carapuriso, 

a  spy  ^Dh.  158,  299). 

CARO,  Walking,   roaming;  a  spy    [^PC]*    Ab. 

1107.    Bhikkhdcdro,  walking  about  begging. 
CARU  (m.).  An  oblation  to  the  devas  [^q\| .  Ab.  418. 

CARU  {adj,)f  Agreeable,  charming,  beautiful  [^n^  • 
Ab.  693.  Cdrudauano,  beautiful.  Neut.  cdrUy 
gold  (Ab.  487,  1108).    Mah.  8d,  115,  202. 

CASAKO,  and  -RAM,  a  drinking  vessel  [^qf^V] . 

Ab.  534. 
CATAKO,  A  sparrow  [^Zli] .    Ab.  643. 
CATAKO,  a  sort  of  cuckoo,  Cuculus  Melanoleucns 

[^PWI]*    Ab.64L 
CATASSO,  see  Cattdro. 
CAtI  if')f  A  chatty  or  earthenware  vessel,  a  jar, 

waterpot.  Mah.  163 ;  Dh.  175 ;  Att.  209.  Comp. 

Tamul  sddL 
CATTA(in.),  One  who  resigns  or  gives  away  [int]- 

cattAlIsaA,  cattArIsaA,  -^ISA,  -RISA, 

-XJSA,  and  -RisA  (fim.  num.\  Forty  [^^ft- 
f?(^||;^].  Akkhard  p^ddaya  ekaeattdfdam,  the 
letters  beginning  with  a  are  forty-one  (Alw.  I. 
xvii).  Cattdrisam  vaudniy  forty  years  (Mah.  128). 
Cattdfiia  gdtkdyo,  forty  stanzas  (Dh.  76).  CatU" 
cattdUsafhdnamhif  in  forty-four  places  (Mah.  198). 


With  gen.  Katthavdhdnank  eattdjiid,  forty  wood 
carts  (Alw.  N.  36).  Mah.  162,  171,  250 ;  B 
Lot.  565. 
CATTARO,  and  CATURO  (mm.).  Four  [tmK 
and  ace.  ^W^l]*  Masc  nom.  and  aoc  cattdro 
(F.  Jat.  2),  eaturo  (Dh.  48 ;  Ab.  78 ;  Mah.  179) 
instr.  and  abL  eatubbhi  (Kb.  8 ;  Mah.  131),  (mMM 
(Kb.  9 ;  Mah.  150) :  gen.  and  dat.  cattmnatk  (Dh. 
383) :  loc.  eattuu,  eatdtu  (Dh.  Ill ;  Das.  42).  Fern. 
eatoMo  (Kb.  20 ;  Dh.  292) :  gen.  and  dat.  cataua- 
nnam.  Neut  eattdn  (Kb.  4 ;  Dh.  55).  CaitM 
cattdri  hatvd,  distrilmting  them  in  fours  (Dh.  292). 
The  base  in  composition  is  catu,  or  sometimes 
before  a  vowel  caiur,  Caturammofuukt  four  am- 
ma^as  (Ab.  995).  Catmpaf^pdtOy  fifty-four  (Dh.  78). 
Catvpasimmhif  on  the  four  sides  (Mah.  171>  179). 
Oa^ArArato,  containing  four  kaUb  (Kb.  23).  CmHh- 
iobham,  four  usabhas  (Alw.  I.  79). 

CATTO  (p4^.p.  tajati\  Relinquished,  sacrificed 
[iq^=^q^].  Ab.  754.  CatUUdmappamigo^ 
freed  from  the  bonds  of  desire  (Mah.  215). 

CATU,  see  Cattdro. 

CATUBBAGGO,  Assembhige  of  four  things  ["^^ 
+  ^Pl]*  The  name  is  given  to  the  four  objects 
of  human  pursuit,  dAammo,  kdmo,  attho,  mokkhof 
virtue,  pleasure,  wealth,  Nirv^^  (Ab.  318). 

CATUBBIDHO  (adj.),  Fourfiad  [^J^  +  ftVT]. 

Dh.  91.     Oatubbidho  apdyo,  the  four  states  of 

punishment  (Dh.  434). 
CATUBHAGO,   Fourth   part,  quarter    [^^1^  + 

^TR]-    Dh.  20. 
CATUBHOMIKO    (adj.).    Having    four    stages 

\y^^  +  ^f^m] .    Catubhdmikaeittam,  by  this 

is   meant    kdrndvacaradttam^  rdpdvacaracittam, 

ar^pdvacaracittam^  lokuttaraciitamf  thoughts  in 

the  World  of  Desire,  etc.  (Dh.  89.) 

CATUDDASA  (num.).  Fourteen  [^^^^V^]-  Dh. 
76 ;  Mah.  8.    See  also  Cuddtua  and  Coddoio. 

CATUDDASIKO  (adj.).  Belonging  to  the  fourteenth 

day  [^T^^  +  'l]-    P^t-27. 
CATUDDASO  (ai^.).  Fourteenth  [^ip^].  DJw- 

oamhi  eatudda»e,  on  the  fourteenth  day  (Mah.  170). 

Pakkhasia  edtuddaoe,  on  the  fourteenth  day  of  the 

half-month  (Pdt.  27).    Pern.  odtuddoBi,  the  four- 

teenth  day  of  the  half  lunar  mouth  (Mah.  249 ; 

Pdt.  2 ;  Dh.  404). 
CATUDDISAft,  The  four  cardinal  points  [^T^  + 

^lQ>    Sen.  K.  234 ;  Mah.  99, 182.    See  DM. 


CAT 


(101) 


CAT 


CATUDDI80  (adj\y.  Coming  fram  the  Ibar  quarters ; 

ruling  the  foor  quarters  {y(fj^  +  fi^lt]  •  Mah.ldd. 
CATUDDVARAA,   Four   gales    [^iT^  +  l[1T]- 

Hah.  aid. 
€ATUDIlA(MiEr.),  In  four  parts,  foarfold  [^T^f^]. 

Ab.  4M^    IV  tmiudhd  ti^fh^  let  them  be  of  four 

sorts  (Afo.  M5). 
CATUJJATIGANDHO,   Perfume  of  four    sorts 

[^rj^  +  HTfif  +  'Wr].     The   ciOuJIfdiigandhd 

are  kwrnkummih  y^iwanapuppkam,  iagarmky  and 

tmrukkho  (Ab.  147;  B.  Lot.  850).    Dh.  824  has 

eminjiHgmUUkeliL 
CATUKKAfty  A  place  where  four  roads  meet»  a 

square ;  a  eoUeeHon  of  Ibar  things  [^^^]-  Ab. 

903;  Dh.  291. 
CATUKKAASAft,  Four  Icamsas  (P6t.  103). 
CATUKKAl^Aliff,  Four  4iomers  [Y^+W|]* 

PI.  eaMekamnem  at  the  four  comers  (Mah.  182). 
CATUKKANNO,  Heard  only  by  two  peo]^,  secret 

counsel  [^|{^  +  l|n|].    Ab.  362. 
GATUKKO  {€4j.)y   Consisting   of  fear»  Ibarlbid 

[^llPi]-    Alw.1.80. 
CATUMAGGAft,  Four  paths  [^[^+ VfT^].  Dh. 

399.    See  Maggo. 
CATUMISAA,  Fourmonths  \y(f[^  +  ^Tnr]*  'The 

year  was  divided  into  three  catum&sas  or.  periods 

9ikmr  months  eaeh,  Ibrming  Ae  three  seasons^ 

tiie  cold,  the  rainy,  and  the  hot  (Ab.  78 ;  Db.  387). 

Caiumdntky  daring  Ibur  months  (Mah.  210).   Co* 

tmmdaena,  in  Ibur  months  (Mah.  150).  Dh.  236,33a 
CATUMM AHABHCTIKO  (a4f.)y  Consisting  of,  or 

rdadng  to,  the  four  elements  [^fH^  +  V[f\  + 

CATUBIM AHArAJIKO  (a4f.),  Beion^ng  to  the 

lbfurgreatkings[frij^-f  Ynrnm  +  T^]-  The 
CitummahSrdjikd  devd,  are  tLe  inhabitants  of  tlie 

lowest  of  the  six  devalokas.  It  is  called  edtumma* 

hM^UcQ  devaloko  or  c^kummahdrdjiikam  bhuwa^ 

mmky  and  extends  from  the  Yugandhara  rocks 

to  tiie  Cakkavilapabbata,  and  is  thus  situated 

abofe  Jambndlpa  and  the  other  three  continents, 

but  at  a  vast  height.  See  Mahdrifd.  Ab.  416 ;  IMi. 

103;  Man.  B.  24;  B.  Int.  603. 

CATUMMUKHO  (im^'.),  Haidng  four  looes  or  fronts 
r^qj^  +  ^^] .    Mah.  162,  163  (of  a  palace). 

CATUNIKAYAKO  (adj.).  Versed  in  the  four  Ni- 

kiyuB[^T^  +  fi|l|Tir+l].    Mah.  205. 
CATUPACCAYAM,  The  four  requisites  (see  Pao- 
Myu).   SampamnacatupaceayOf  possessing  the  foor 


requidtes  (Mah.  12).    CatupacoajfofantotOf  con* 

tentm'ent  with  the  foor  priestly  requisites  (Alw.  I. 

78,88;  Dh.422). 
CATUPARISAA,  Four  assemblies  (see  ParUd). 

Dh.  124,  303. 
CATUPARISUDDHISlLAtil,    Four   precepts   of 

parity  [^^  +  1?PC^-Mi^].    These  are 

the  same  as  the  Catusamvartuilamf  which  see.  Dh. 

115,  380,  422. 
CATUPPADO  A  quadruped  [^J^+^l^].    Ab. 

620 ;  Mah.  164,  179. 
CATUPPADO  {adj.).  Having  four  p4das  [^J?^  -h 

HT^].    Pdt.  xliv. 
CATURANQl  (adj.).  Consisting  of  four  divisions 

[^T^+  ^fjf^]-    Fem.  caturangin(  tend,  an 

army  of  four  hosts,  viz.  dephants,  cavalry,  chariots 

and  infantry  (Ab.  359;   F.  Jdt.  3;    Dh.  141; 

Mah.  112). 
CATURANGULAA,     Foor     fingers     or    indies 

[^^  +  ^HR]-    Mah.  211. 
CATURANGULO  {a^.).  Measuring  four  fingers  or 

inches  [y[f[%+  ^IW]-    P^-  76. 
CATURANTA  (/)  The  eartii  [^rf^:im]- 
CATURANTO  (adj.).  Lord  of  the  earth,  or  of  the 

four  points.    B.  Lot.  481. 
CATURAPASSENO  (adj.).  Endowed  with  the  four 

CATURA^TI    (fern,   num.),  £ighty4bur    [^- 
l^U^:] .    Mah.  8,  26,  ^1 ;  Dh.  120. 

CATURASSO  (adj.).  Quadrangular,  regular  [^flj^ 
+  W^]-    Alw.  I.  80;  F&U  xliv.    Cuturauako 

(Ab.  200). 
CATURO,  see  Oattdro. 

CATURO  (adj.),  SkilAil,  dever  [^T^Jt]  •    Ab.  721. 
CATUSACCAA,  The  fow  truths,  see  Ariyaaaecam. 

Has.  26 ;  Dh.  378. 
CATUSAI^VARASILAA,   Four  precepte  of  re- 

Btraint  [^^TT^  +  ^^  +  if^]  •    These  are  also 

called  CatupdritnddhuUafh.  They  Mepdtimokkka' 

samvarasUam,    indriyastmtvarasdaih,    djUfOpdri' 

mddhiaafhvaratttathj    paeeajfosannmitaBamvara* 

Mam.    E.  Mon.  31 ;  Dh.  422. 
CATUSATTHI  (fom.  num.),  Sixty-fcuf  \yC^  -♦- 

iff^].    Mah.  145. 
CATUTTHO  (adj.),  Ftortii  [fT^].    P.  J&t.  66 ; 

Dh.  66.      Catutthqffkdnam,  the   fourth  Jhina. 

Caiutthamw,  a  quarter  or  fourth  part    Fern. 

Catutthi,  the  dative  case. 


1 


CAT 


(102) 


CBT 


CATUTTI ASATIMO  (ii4;.>»  Thirty-foorth.    Mah. 

215. 
CATUVAGGO  (adj\)y  Consbting  of  four  iadiviclaalB 

CATU ViSATI  (fern,  num.).  Twenty-four  ['flfTJ^ + 

f^hlfJIT]-    Mah.  2,  10 ;  P4t.  27 ;  B.  Lot.  335. 
GATUVlSATIMO  (aty.).  Twenty-fourth.  Mah.  145. 

GAVANAKO  (adj.),  Disappearing  [^^  +  ti]. 
Dh.  183. 

CAVAN  Alir,  Disappearance,  death  [^V^] .  Ab.404. 

CAVATI,  To  disappear,  to  vanish,  to  die,,  to  leave 
one  world  to  be  reborn  in  another  [^].  Nidhi 
vd  thdnd  cavati,  either  the  treasure  vanishes  from 
its  place  (Kh.  13).  Ihmtabhavanato  cavitvd,  having 
left  the  Tusita  heaven  (Alw.  1. 77).  Ito  cavitvdna, 
having  left  this  world  (B.  Lot.  313).  P.p.p.  cuto, 
fallen,  vanished  (Ab.  751).  Vassena  «q  cuto^  he 
died  within  the  year  (Mah.  254).  Sdsanaccuto, 
fallen  away  from  religion. 

CAVETI  (com.  last),  To  cause  to  fall  or  depart 
from  ;  to  cause  to  vanish  from  one  world  to  be  re- 
bom  elsewhere  [^|l|€|ni  =  V].  Brahmacariyd 
c,  to  cause  to  depart  from  the  life  of  holiness 
(P&t.  4).  Ko  nu  kho  mam  fhdnd  cdwtukdmo,  who 
is  trying  to  bring  me  down  from  my  celestial  abode 
(Dh.  87). 

CAYO,  A  heap,  a  quantity,  a  bundle  [^nV]-  Ab. 
629,  1128.  Ketacayo,  a  masa  of  hair  (Ab.  257). 
Punnacaye,  an  accumulation  of  merit  (Mah.  104). 

C£  (adv.).  Even;  if  [^].  Ab.  1147.  Alankaio 
pi  ee  hatihi,  an  dephant  even  whenm  hjs  trappings 
(Has.  17).  With  pres.  Cejdndsi,  if  thou  knowest 
(Ras.  21).  With  opt.  Sace  labhetha  nipakafh 
tahdyath,  if  be  should  obtain  a  wise  companion 
(Dh.  58).  With  cond.  Se  ee  tarn  ydnam  alabhised 
agacchissd,  if  he  had  got  that  vehicle  be  would  have 
gone  (Alw.  L  8).  Acoro  ce  tfiseqjjenii,  if  he  be  not 
a  thief  they  release  him  (Alw.  1. 99).  Kasmd  ti  ce, 
if  (it  be  asked)  why  (Alw.  1. 104).  Dh.  1,  12,  51. 
Comp.  Sace,  Noee,  Yance. 

CEIA]S§,  Cloth;  a  garment  [^].  Ab.  290; 
Dh.d24. 

OELUKKHEPO,  Throwing  up  or  waving  a  cloth 
[%ir  +  ^f^n].  Mahdjano  celukkhepam  akdei, 
the  multitude  waved  their  dotbs  (Alw.  1. 75).  Ce^ 
lukkhepaeatehi,  with  hundreds  of  waving  cloths 
(Mah.  99,  113).  The  upper  cloth  was  taken  off 
the  shoulders  for  this  purpose. 


CETAKO,  A  servant,  a  slave  [^71|].  Ab.  514; 
Mah.  202,  235  ;  F.  Jdt.  17. 

GETANA  (/.),  Gonsdousness,  sense,  thought,  in- 
tention [%7TTr]>  Man.  B.  405;  Mali.41.  There 
are  six  Getan&k&yas,  Hipaeancetand,  eaddae,,  gam^ 
dhoi,,  raiot.,  photthabbae.,  "  oonsdousneas  of  form« 
of  sound,  of  smeU,  of  taste,  of  touch  i"  or  "  thought 
caused  by  Ibrm,  sound,  ete.'*  Acetone,  unoonsdous, 
senseless. 

GETAFANAA,  Purchase  money  (see  next).  P&t. 
8,78. 

GETAPETI  (comb.).  To  collect,  to  get  together. 
Civaram  c^  seems  to  mean  "  to  obtain  a  robe  by 
subscription,"  **to  purchase  a  robe  with  money 
collected  for  the  purpose."  Cetdpeti  by  its  form 
should  be  a  caus.  from  f^T?^»  but  its  meaning 
points  rather  to  f^f  ;  it  is  probably  due  to  a  oon- 
lusion  between  these  two  roots.  P£t.  8, 37f  78, 103. 

GETASA,  see  CetiK 

GETASIKO  (aefj.).  Mental  [%7Tflra].  Kdyikam 
pi  ceiaeikam  pi  dukkham,  physical  and  mental 
suffering  (Dh.  91).    Alw.  I.  107. 

CETETI  (emu.).  To  think  [^IWf?r  =  f^]. 
P&t66. 

GET!  (m.\  Name  of  a  people  who  inhabited  Bnndd- 
cund  [%f^].    Ab.  184. 

GETl  (/;),  A  maid-oeihrant,  a  slave  g^l  [%^] .  Ab. 
236^  Mah.  24. 

GE^IKA  (f.),  Amaid-servant,.a  slave  girl  [^f^^Q . 
Mah.  25. 

GETI Y AA,  a  religious  building  or  shrine,  a  temple ; 
a  Th6pa  or  Buddhist  relic-shrine ;  a  sacred  tree ; 
a  tomb  [%n].  Ab.  207,  436,  955.  Bukkhm- 
eetiyam,  a  tree  shrine  (Dh.  346).  Mah.  6,  155 ; 
Kh.  13 ;  B.  Int.  74,  348,  630 ;  Dh.  350.  Cetyam 
(Dh.  34,  346) 

GETO  (masc.  and  neut.),  and  GETAA,  The  mind, 
the  heart,  the  thoughU  [^7!^].  Ab.  152;  Gl. 
Gr.  47.  Fippaeannena  eetaed,  with  serene  mind 
(Mah.  170;  Dh.  15).  Kdyena  vdcdya  cetaed,  in 
deed,  word,  or  thought  (Rh.  9).  Cetepaeddo,  faith 
(Dh.  350).    Gen.  cetaeo  (Das.  37). 

GEJO,  A  servant,  a  slave  [^Z]* 

GETOKHILO,  Hardness  of  heart,,  stubbornness 
[%7n(.4- ^Snr]  •  The  ^ve  Getokhilas  are  per- 
verse doubts  and  want  of  faith  with  regard  to 
Buddha,  the  Dhamma,  the  Sangha,  and  the 
Sikkhd,  and  peevish,  ill-tempered  conduct  towards 
fellow-students. 


CET 


(103  ) 


CHA 


CETOPARIYAf^A]$rAli[,  and  CETOPARIYAYA- 
fiAJljlAJSi,  The  first  of  these  forms  is  the  older.  I 
am  disposed  to  believe  that  pariya  represents  the 
S.  ir4^  (oomp.  ehUi  =  eshyati,  nuQJhima  =:  ma- 
dhyama,  etc),  so  thatportya  KaApariydya  (^T^'PT) 
might  very  well  be  nsed  as  synonyms.  Paraasa 
eetopanyandvMm  is  one  of  the  Abhififi&s  and  one  of 
the  Viji^  (see  Alw.  I.  xzziy,  B.  Lot.  821),  and 
means  "  knowledge  of  the  aatnre  of  the  heart  or 
thoogfats  of  others/'  whether  they  are  lustful  or 
pare,  angry  or  friendly,  etc.  A  comment  g^ves 
to  pariya  the  meaning  of  "  distingaishing,"  pari" 
ydHH  partyam  paricchindatUi  attho  eetaaopari^ 
ymm  cetopariyam, 

CHA,  and  CHAJL  (aam.),  Six  [if^]-  Oen-  And  ^^^ 
ekamnam  (Dh.  3d7)«  Instr.  and  abl.  chahi  (Dh. 
410).  Loc.  chtuu,  Cha  ajjhattikdfd  dyatandnif 
rix  internal  senses  (Kb.  4).  CAa/  eva  vtusdni,  six 
years  (Hah.  202).  Chabbasadni,  six  years  (Mah. 
218).  Ckammdid,  six  months  (Mah.  76).  Chafa- 
bhmndf  six  Abhinn£s.  Chaftmgamf  six  qualities. 
Chaddiidj  six  directions. 

CH  ABBAOGIYO  (aiff.).  Consisting  of  six  individuals 
[lT^+ir4  +  ^].  The  chabbaggiyd  bhikkM 
were  Anajiy  Punabbasu^  and  four  other  priests 
ootemporaries  of  Buddha.  See  Gogerly^s  Laws  of 
Che  Buddhist  Priesthood,  Joum.  Ceylon  As.  Soc 
1853,  p.  129,  where  he  says, "  some  of  the  six  class 
priests  (that  is,  a  fraternity  of  six  principal  priests, 
who  had  many  disciples  adherents  among  the 
jmii<H>  priests)."    Dh.  378. 

CHABBAlifNO  (adj.).  Six-coloured  [^  +  ^1. 
Ckoibaf^  buddharoimiyo,  the  six-coloured  rays 
of  light  emitted  from  Buddha's  body  (Dh.  206 ; 
Ras.  25 ;  Mah.  108).    See  Tafifio. 

CHABBASSAA,  Six  years  [^+  ^1$].  Mah.  10. 
CkiMaudm  (Mah.  218,  224). 

CHABBIDHO  {adj.).  Sixfold  [^+f^[VT]- 
Dh.358. 

CHABBISATI  and  CHABBlSA  (fern,  num.), 
Twenty-slx  [^rf^llfw].  I>h.  76,  434.  ChabH- 
9adivaad,  twenty-six  days  (Mah.  102). 

CHABBlSATIMO   (adj.).    Twenty-sixth   [l|^  + 
f^llRlH]-    Mah.  161. 

CHADANAA,  Covering,  roof;  a  leaf  [ip^].  Ab. 
218,  543 ;  Dh.  135 ;  Pdt  87. 

CHADANAtir,  Covering  [tB(n[^]-    Ab.  51. 

CHAdAPETI,  To  cover,  to  enclose  (comp.  ChddeH). 
Mah.  4, 157. 


CHAP9AK0  {adj.),  Throwhig  away,  removing 
(comp.  Chaddeti),    Ab.  508. 

CHADDAJir,  Aroof  [ipiir^].    Ab.  218. 

CHA^DANAJfl,  Rejecting,  see  Chaddeti. 

CHADDANTO,  Name  of  a  mythical  elephant ;  name 
of  one  of  the  seven  great  lakes  [^'^  +  7^]  •  Ab. 
361,  679 ;  Mah.  22,  134 ;  £.  Mon?  178 ;  Man.  B. 
17.  The  lake  is  probably  named  from  the  elephant ; 
see  Alabaster's  Wheel  of  the  Law,  p.  305,  where 
Chaddanta  is  said  to  be  *'  a  king  of  elephants,  who 
lives  in  a  golden  palace  on  the  shores  of  the  Hima- 
lajran  lake  Chatthan  (Chaddanta),  attended  by 
eighty  thousand  ordinary  elephants." 

CH  APpAPETI,  To  cause  to  be  removed  (see  next). 

CH AJ^PETI,  To  throw  away,  to  remove,  to  abandon, 
to  reject,  to  cast  off;  to  set  aside ;  to  leave  out,  to 
omit;  to  put,  to  place;  to  throw  up,  to  vomit 
[^"e  ,  ^F?]-  Tath  sutvd  mam  chadded,  hearing 
the  sound  the  bird  dropped  me  (Dh.  155).  ChaddeH 
veram,  put  away  h is  resentment  (Mah.  1 53).  Sam^ 
buddhasdsanani  tumhe  yadi  chaddetha,  if  ye  for* 
sake  the  commandment  of  Buddha  (Mah.  135). 
Mahdvihdram  ehaddetvd,  having  deserted  the  M. 
(Mah.  234).  Finicchayaffhdnam  chaddetabbo' 
bhdvaihpdpuj^i,  the  court  of  justice  became  deserted. 
Pdrupanam  ehaddetvd,  throwing  off  his  robes 
(Dh.  303).  Cakkapdde  chaddewUi,  will  put  the 
child  in  the  cart  (Dh.  199).  Tarn  pif^am  cha- 
ddessati,  will  leave  this  morsel  of  food  (Dh.  356). 
Ufiham  lohitam  chaddeti,  vomited  warm  blood 
(Dh.  124).    Alw.  I.  63.    P.p.p.  Chaddito. 

CH ADDHA  (oi^o.)*  ^^  six  ways  [^^W].  Mah.  14. 

CHADDIKA  (/.),  Vomiting  [C(f^liT]-  Ab.  327. 

CHAPPITO  {p.pp.  ChaddeH),  Thrown  away, 
rejected ;  abandoned,  left.  Dh.  115,  356.  Mahd- 
vihdro  nova  mdse  evam  bhikkhdhi  chaddito^  thus 
for  nine  months  the  Great  Monastery  was  deserted 
by  the  monks  (Mah.  237)- 

CH  ADETI,  To  cover,  to  conceal ;  to  render  invisible 

\^\\'  ^^-  ^  >  ^^*  ^^>  ^^-   P^-  chddiyaH 
(Att.  198).    P.p.p.  channo,  chddito. 

CHADI  (».),  A  covering,  roof  [Wf^^]-    Ab.  940. 

CHADITO   (p.p.p.    chddett),   Covered,  concealed 

[9lf^  =  V"^] •    Ab.  748 ;  Mah.  82.    Tamba- 

lohitthakdhi  ehddito,  roofed  with  copper  and  brass 

tiles  (Mah.  164). 
CHADO,  A  cover;  a  leaf;  a  wing  [^?[].    Ab. 

543,627. 


GHA 


(104) 


GHA 


GHADVARAA,  The  six  apertores  or  avenaesof  the 

body  [^^  +  ^[1T]  •  "^^^  ®y®»  ^^^  wne^  the  earsy 
etc.    (Alw.  I.  78,  88 ;  Dh.  410). 

GHADVARIKO  .(a4;.)>  Gonuected  with  the  six 
apertures.     Chadvdrikd  taphd  (Dh.  361, 400, 4d2> 

GHAJJO,  Name  of  one  of  the  notes  of  the  Hindu 
gamut  ["^^if]*    Ah.  132. 

GHAKALAKO,  A  he-goat  [^imi].    Ab.  509. 

GHARALO,  A  he-goat  [^9^].    Ab.  llll. 

GHAKAAy  Dung,  excrement  [lIVlO*    Ab.  274. 

GH  AKANA  A,  The  dung  of  animals  [ifVRt]  •  Ab.276. 

GHAKKANNO,  Heard  only  by  three  people,  secret 
counsel.     [^  +  91$  ]  •    Ab.  352. 

GHAKKHATTUA,  Six  times  C^+Vn^]. 
Dh.  254. 

GHA{i,  see  Cha. 

GHAfiABHI^f^A  (fern.  pl.\  The  six  supematnral 

.    facolties  (see  Abhvmd), 

CHAfiABHlMO  (a4;.),  Possessing  the  six  super- 
natural faculties  [tf^  +  HfifUl] .    Mah.  32. 

GHALAA,  Fraud,  stratagem,  pretext,  stumbling 
[HIT,  comp.  ^RR]-    Ab.  1108. 

GHALANGAA,  Six  qualities  [^^+9^].  The 
term  Chafang^Mamafmdg^aio  implies  the  subjuga- 
tion of  the  six  senses,  the  six  qualities  being  equa- 
nimity when  an  object  is  seen,  when  a  sound  is 
heard,  etc: 

OHAMA  (/.),  The  earth  [^fin]-  Ab.  181.  Cka^ 
mdyam  niMitvd,  having  sat  on  the  ground  (P&t.23). 

GHAMBHATl,  To  be  alarmed,  to  tremble,  to  be 
paralyzed  with  fear.  Mr.  Trenckner,  rightly  I 
thinic,  refers  this  verb  to  ^(W.  Gomp.  the  next, 
and  jicchawihhL 

GHAMBHITATTAA,  Trembling,  consternation, 
stupefaction  [^fftinf  +  ^].  In  the  phrase  ahud 
eva  hhayaidi  ahu  ehambhitattamf  **  there  was  fear, 
there  was  stupor."    See  Has.  20. 

GH  AMMAS  A  A,  Six  months  [if^+im]  •  Mah.  210. 

GHANDASO  (adj\),  Gonversant  with  the  Vedas,  a 
Brahmin  [^T^^pTj-    Ab.  408. 

GH ANDO,  Wish,  desire }  intention ;  will,  resolve ; 
power;  consent,  approval  [l^<^]*  Ab.  162,  706> 
945.  Taam  gamauaehandam  eva  iaivdf  finding 
they  were  quite  determined  to  go  (Dh.  84).  Na 
tamhi  ehandam  kayirdtha,  let  him  not  desire  it 
(Dh.  22;  perhaps  "let  him  not  delight  in  it"). 
Chandajdto  a$uikkhdte,  resolved  to  attain  ^rv&mt 
(Dh.  39).     Saithu  dhammade$andiya  itppamna- 


chmnd9f  having  formed  a  wish  to  hear  tiie  Teadier's 
preaching  (Dh.  314).  Dhammikdmom  kamwtduam^ 
chtmdam  datvd^  having  given  his  consent  to  code- 
siastical  proceedings  (P4t.  18).  ChandapdrUuddJd^ 
consent  or  concurrence  in  the  meeting  being  lield, 
and  freedom  from  ecclesiastical  censure  (P4t.  !)• 
Man.  B.  411 ;  Mah.  106 ;  B.  Lot.  649. 

GH  ANDO  (m.  mi4  n.\  and  GH  ANDAA,  TV  Vedas ; 

poetical  metre;  metrics,  prosody  [l(^^]-    Ab. 

417,  945.    Loc  ehandan  (Ab.  847 ;  Kh.  21). 
GHANDOVIGITI  (/.),  One  of  the  Vedangas,  piMody 

[W<[^+ftrf^fi!]-    Ab.ll0. 
GHAJIOULAA,    Six    finger-breadtiis    or    IndMa 

[^+^RWW]-    Mah.  211. 

GHANNAftrsee  Cha. 

GHANNAVUTI  (/em.num.), Ninety-six  [l|lj^]. 
Mah.  26,  172,  194 ;  Ab.  441. 

GHANNO,  An  ordinance.    Ab.  834. 

GHANNO  {p<p*p>  chddeti),  Gonoealed,  seduded, 
private;  covered;  clothed;  suitable,  appropriate 
[W=Wf]-  Ab.  353,  748,  834.  Suechannam 
agdram^  a  well-roofed  house  (Dh.  3).  Megha^ 
cchanndhafk,  a  cloudy  day  (Ab.  50). 

GH AQfO,  Festival  [^TQT  ] .  Ab.  178 ;  Mah.  49 ;  Dh. 
149,  236,  247.    Gomp.  Khano. 

GHAPO,  and  GHAPAKO,  The  young  of  an  animal ; 
a  child  [ifnV]*  ^^'  ^^*  Hatthicch^,  young 
elephant  (Mah.  134).  Suvacchdpo,  young  parrot 
(Alw.  I.  xiii).  Sakufuicchd^,  young  bidr(Dh.  325). 

GHAPPADO,  A  bee  [^^q^].    Ab.  636 ;  Ras.  27. 
GHAPPAf^^ASA  (fern,  num.).  Fifty-six  [^^4^- 
'  IfjQ.    Mah.  8. 
GH  ARATTAA,  a  period  of  six  nights  [^  +  JJ^] . 

P6t.  6,  11,  74. 
GHARIKA  (/.),  Ashes  [Tfft^]-    Ab.  35 ;  Mah. 

38 ;  Oog.  Ev.  16. 
GHATAKAA,  Famine.   Mah.  195,  225.    See  next. 

GHATO  (adj.),  Hungry,  fambhed  [^QTW^^^]- 
Ab.  756 ;  Mah.  49 ;  Dh.  166^  202 ;  Att  205. 

GHATTADHARO,  Parasol  bearer,  one  who  holds 
the  royal  parasol  over  the  king's  head  [^HT  + 
V^].    Mah.  154. 

GHATTAA,  a  parasol  or  umbrella;  the  royal 
parasol  or  state  canopy,  one  of  the  insignia  of 
royalty ;  royal  dominion,  sovereignty  [9^]  •  Ab. 
357,  593,  1130.  Chatiakdro^  a  parasol  maker 
(Mah.  193).  A  parasol  or  canopy  over  a  Th6pa 
(Mah.  200,  201).    ChaHaHhdya,  to  demand  tiie 


GHA 


(105) 


CIN 


toverdgnty  (Mah.  203).    Ekaechattadi,  one  do- 

minkm  (see  sep.).    See  Setacchattam, 
CHATTAft,  A  body,  a  corpse.    Ab.  1130. 
CHATTAPA^O»  Name  of  a  tree  [q[^+  TrS]. 

Ab.  556. 
CHATTHO  (mfr.),  Sixtb  [^.    Fem.  chatthi,  the 

genitive  case  (vb.  vidhatti),    Mah.  47. 
GHATTIJJteA,  and  CHATTlASATI  (fem.  num.), 

Thirty-dx  [^^^f^ipt].    Mah.  8 ;  Dh.  fiO,  410 ; 

Ab.  194. 
CHATTlASATIM0(«4;.),Thirty^ixth.  Mah.  224. 
CHATTI YATI,  To  treat  as  a  parasol.  Alw.  I.  15. 
CHAVAKO,  A  corpse  [J[^  +  n].    Ab.  1130. 
CHAVI  (/,),  The  skin  [^f^].     Chavivaftno,  the 

eolonr  of  the  skin,  the  complexion  (Dh.  122,  233, 

414).    B.  Lot.  568 ;  Dh.  412. 
GHAVO,  A  corpse  [j[q].  Ab.405, 1026 ;  Mah.  249. 
GMAVO  (adj\\  Vile  [u^].    Ab.  1026. 
GHAYA  (/;),  Shade;  a  shadow;  reflected  image; 

splendour;   pretext,  fiction   [^HTT].    Ab.  953. 

Siidj^a  ehdydyoy  in  the  cool  shade  (Mah.  177). 

Fyc^amaeeMsydya  attham  patibdhaH^  under  the 

ttAaar  of  the  letter  does  away  with  the  true  mean- 
ing (P&t.  61 ;  Alw.  I.  63). 
GHEGGHATI,  see  CkindaH. 
GHEDANAKO   (adj.).   That   ought   to   be   torn 

[^ifH  +  H].    Pit  19. 
GHEDANAM,  Gutting,  severing;  destruction,  loss, 

expenditure  [^^].    Ab.  909.     Chedanaik  or 

dhmtaeckedaiuim,  expense,  waste  (Dh.  93,  213). 
GHEDAPETI  (com.  ekmdoH),  To  cause  to  be  cut 

off  or  cat  down.    Has.  83 ;  Mah.  218. 
GHEDETI  (com.  chmdaH),  To  cause  to  be  cut  off 

[^i[lrf?l=:fi(^].    Mah.  128,  218;  227. 
GHEDO,  Gutting,  severing ;  loss,  destruction,  waste 

[^^].     Sitacchedo,   decapitation   (Mah.   218). 

nkamaeehede,  expense,  waste  (Dh.  93).    Dh.  308. 
GHEJJO  (adj.).  That  ought  to  be  cut  off  [%V]. 

Pit  66 ;  Ab.  737. 
GHEKO  (adf.).  Skilful,  expert,  clever  [^].    Ab. 

731 ;  Dh.  253,  337,  405. 
GHETVA»  see  CkmdatL 
GHIDDAH,  A  hole,  an  aperture,  a  rent,  a  gap; 

a  defect  [f^].  Ab.  649 ;  Mah.  59 ;  Dh.  169,  m. 

Gomp.  nddhackiddakof  having  an  opening  at  the 

top  (Dh.  169),  JaiaeehddUacAiddako,  having  an 

q^ertnre  nnder  water  (Mah.  59). 
GHIDDAVl  (a4f.),  FuU  of  boles  [fi^  =  ira(]- 

Ab.915. 


CHIDDITO  (p.p.p.).  Perforated  [f|(f|pTs=  fl^]. 
Ab.  748. 

GHIDDO  (adj.).  Perforated  [fl|[^].    Dh.  81. 

GHIGGALAM,  A  hole.    Ab.  650. 

CHIJJATl,  see  ChindaH. 

GHINDAPETI  (caus.  next),  To  cause  to  be  cot  off, 
or  cot  down.    F.  Jdt.  5,  8. 

CHINDATI,  To  cut;  to  cut  off;  to  cot  down;  to 
interrupt,  to  stop ;  to  remove ;  to  destroy  [f^7]* 
Vanam  chindathay  cut  down  the  forest  (Dh.  50). 
Kese  ch.,  to  cut  the  hair  (B.  I/ot.  864).  Sisam  ch., 
to  cut  off  the  head  (F.  Jdt.  4).  M6lam  ch.,  to  cut 
out  the  root  (Db.  60).  Chinddmi  tath  iapbalakath, 
111  cut  him  down,  shield  and  all  (Mah.  154). 
Tarn  palibodham  chinditvd,  having  removed  this 
obstacle.  Chinda  sotam,  stop  the  stream  (Dh.  69). 
Fiudsam  acckinditvd,  without  interrupting  their 
intimacy.  Perf.  ciccheda  (Alw.  I.  26).  Aor. 
acchecchi  (Dh.  413),  chindi,  acchintU  (Mah.  39). 
Fut.  checchaH  (Dh.  63).  Ger.  chitvd  (Dh.  79), 
chetvd  (Dh.  9,  50,  62 ;  Mah.  167),  chinditvd.^ 
Pass,  chijfati  (Dh.  50).  Aor.  chijji  (Dh.  340 ; 
Mah.  134).  Ger.  chijjitvd  (Das.  8).  P.p.p.  chinno. 
P.  fut.  pass,  chejjo.    Gomp.  Acchindati. 

GUINDETI  (catu.  last).  To  cause  to  be  cut.  Mah.  57. 

GHINNO  (p.p.p.  chindati).  Gut  off ;  cut  down ; 
interrupted,  stopped,  destroyed,  removed  [f^ff  = 
f|(^].  Dh.  60.  CAinnahirottappo,  deprived  of 
shame  and  fear  of  sin  (Dh.  371).  Chinniriydpatho, 
a  cripple,  lit.  ''from  whom  the  iriy&pathas  are 
removed"  (Ab.  319). 

CHUDDHO  (adj.).  Mean,  contemptible  [^s^]. 
Dh.  8,  202. 

GHUPANAA ,  Touching  [^+  ^fR] .   Pit.  94. 

CHUPATI,  To  touch  [^].  Aor.  cAiipt  (Dh.  156). 
Acchupitvd,  without  touching  (ditto). 

GHURIKA  (/.),  A  knife  [^ft^ifT] .    Ab.  387, 392. 

GICGITAA;  The  splash  of  the  sea,  the  bubbling  of 
boiling  water.    Alw.  I.  13 ;  Man.  B.  444. 

GIGGITAYATI,  To  splash,  to  hiss,  to  bubble 
Alw.  I.  13. 

GIHANAA,  a  mark,  a  sign  [f^] .  Ab.  879, 1020, 
1064,  1105.    See  also  Cinhatk. 

CIKIGCH  ATI,  To  cure  [fMfti^ffl  =  ftS^]  •  Alw 
I.  26.    See  TikicchaH. 

GIKKHALLAI^,  Mud,  swamp  [f^T^9ir  +  ^] 
Ab.  663. 

GlNAPITTH A* ,  Red  lead  [^ftif  +  fipS = fV^J 
Ab.494. 

14 


CIN 


(106) 


CIT 


CiNARATTHAlft,  China  [^^  +  ^T^]. 
CINATI,  To  heap  up ;  to  collect,  to  gather  [^] . 

Dh.  209,  380;   Ras.  36.     Caus.  cindpeH  (Mah. 

107,  223).    P.p.p.  cito. 
ClSCk  (/.),  The  tamarind  tree  [fTOX] .    Ab.  662. 

CINGULAKAlft,  A  mimic  windmill  made  with 
palm  leaves. 

CINHAM,  A  mark  or  sign  [f^].  Ab.  65.  Sec 
Cihanafk. 

CIJ^NO  {p-P'P-  carat%)y  Performed,  practised 
[^f^=^].  F.  Jdt.  11;  Pat.  6;  Dh.  126. 
CinvLam,  a  deed,  a  good  deed  (F.  J4t.  13,  14). 

CINTA  (/.),  Thought,  meditation  [T^td|].  Ab. 
171 ;  Dh.  384. 

CINTETI,  To  think;  to  think  of;  to  devise;  to 
mind,  to  regard  [f^4fl].  Ko  jdndti  kirn  p'  esa 
karissatiH  cintetvd,  thinking  to  himself,  "  Who 
knows  what  this  fellow  will  do?"  (F.  Jat.  12). 
Keumirath  cintehi,  think  of  Cashmere  (Alw.  I.  xliii). 
Itthakattham  cetiyassa  rdjd  dntesif  the  king  has 
been  thinking  how  to  get  bricks  for  the  cetiya 
(Mah.  166).  ^cin^a^t/va,  disregarding  (Mah.  168). 
Md  cintayi,  never  mind,  do  not  grieve  (Dh.  84, 
156,  339,  364).  F.  Jdt.  4,  18 ;  Mah.  165,  260 ; 
Dh.325. 

CINTITO  (p.p.p.  last).  Thought,  thought  of 
[f^fJrtJl].  Alw.  I.  xliii;  Dh.  301.  Atnhehi 
cintitadntitath  sabbam  deti,  gives  us  everything  we 
think  of  (Dh.  165,  199).  Neut.  cintitam,  thought 
(Mah.  165). 

CIPITO  (adj.),  Flattened,  stumpy  [T^ffqz]  •  Ras.  20. 

CIRAKRIYO  (adj\).  Dilatory  [f^  +  ftniT]- 
Ab.  727. 

CiRAM,  Bark,  fibre  [^t<|.    Ab.  985. 

CIRANTANO  (adj\),  Old,  ancient  [f^t^nf]- 
Ab.  713. 

CIRAPPABkUTI  (adv,).  Since  long, «  depuis  long- 
temps  "  [f^ +1T^].    Mah.  69. 

CIRARATTAft  (adv^,  A  long  time  [f^  +  -^THl]  • 
Dat.  cirarattdya,  for  a  long  time  (Ab.  1136). 
Cirarattapilito,  long  oppressed  (B.  Lot.  350). 

CIRASSAM  (adv,).  For  a  long  time,  long  since. 
Dh.  135,  314;  Ab.  1136.  Cirassam  parihinarh, 
long  fallen  into  decay  (Mah.  Ixxxvii).  Comp. 
eiraam  tinder  Giro, 

CIRASSUTO  (adj.),  Not  heard  of  for  a  long  time 
CIRATARO  (a4^'.),  Longer,  slower  [f^  +  ^O- 


dratarauk  («Mfe.)»  a  longer  time,  leas  soon  (Alw. 

I.  xlli).    Ciratarena  (adv.),  less  soon  (Dh.  12S). 
CIRATTHITI   (/.),    Lasting   long,   perpetaatioA 

[f^  +  ^rflT]-     Mah.  11.     CirafthU-mkhmk 

dhammasBu,  for  the  sake  of  the  perpetnatioD  of 

religion  (Mah.  207). 
CIRATTHtTlKO  (o^;.),  Lasting,  enduring,  pei^ 

petual  [PTK  +  ftrtn  +  ^]. 

CIRAYATI,  To  tarry  [t^TW].    Dh.  234,  304. 

CiRl  (/.)  A  cricket  [^fr<^].    Ab.  646. 

CIRIKA  (/.),  A  cricket  [^lfV  + WT]-    Att.  209. 

CIRO  (a<{;.)>  Long,  continued,  lasting  [f^VT]  •  Hie 
ace.  eiraihy  instr.  cirena,  dat.  eirdya,  gen.  eirataoj 
are  used  adverbially.  Ctranh,  long,  for  a  long 
time  (Alw.  I.  z. ;  Ab.  1136 ;  Dh.  44).  Cbraak 
jhantu  no  ndti,  long  may  our  kinsmen  live  (Rh.  II). 
Cirena,  after  a  long  time  (Ab.  1136 ;  Alw.  I.  xHii). 
Cirdya,  for  a  long  time  (Dh.  61).  iVis  eiras^  etm^ 
ere  long,  very  soon  (Dh.  B13;  Att.  196).  tfa 
ciren*  etm  Jcdlena,  ere  long  (Ras.  15).  Cirappavdgi 
longexiled  (Dh.  39).  Cirdtito,  long  past  (Ab.  1 194). 
Cirapabbajito,  having  long  given  up  tlie  world,  a 
priest  of  some  standing. 

CITA  (/.),  A  funeral  pile  or  pyre  [f^RIT]  •  Ab.  405. 

CFTAKA  (/.),  A  funeral  pile  [f^  +  ^].  Mab. 
4,288. 

CITAKO,  A  funeral  pUe  [f^  +  H].  Ab.  406; 
Mah.  125,  199. 

CITO  (p.j».p.  cindH),  Heaped  up,  heaped  or  pressed 
together  [t^)7f  =:f^].     Mah.  38,  178. 

CITRAKATHi  (adj.).  Eloquent  [t%rW  +  WT  + 

CITRO,  see  Citto. 

CITTA  (/.),  Name  of  a  Nakkhatta  [t^RT]-    Ab. 

59,838. 
•CIITABHOOO,  Consciousness,  sensitiveness  [f^f^ 

+  'WHt'r]-    Ab.  169. 
CITTAGARAlft,  A  theatre  (?)  [f^  +  ^J*n^]. 

Pdt.  107,  115. 
CITTAJO  (adj.),  Sprung  from  the  heart,  ineBti& 

[f^  +  ^] .    Man.  B.  402. 
CITTAKA  (/.),  A  woven  woollen  counterpane  of 

many  colours  [t^^  +  Wt]  •    Ab.  812. 
CITTAKAlir,  A  sectarial  mark  on  Hbe  fbrdiead 

[f^lfH].    Ab.  800. 
CUTTAKARO,  a  painter  [f^^<i|ij.    Ab.  508; 

Mah.  193. 
Crrr AKATO  (adj.),  Varl^^ted,  painted  [t%F^  + 

Wf  =  ir].    Dh.27. 


CIT 


(  107  ) 


COL 


CnTAKKHJSPO,  Madness   [^nT  +  %l|].    Dfa- 

26,301. 
CITTAKO,  Theplant  Plumbago  Zeylanica  [f^^Hi] . 

Ab.  5B0. 
CITTAKDTO,  Name  of  a  mountain  in  Bundel- 

cand  [1^  +  ^].    Ab.  6D7. 
CITTALATA  CfO>  Name  of  one  of  Indra's  gardens 

[t^  +  Wn].    Ab.23. 

GITTAtir,  A  painting  (see  dtto). 

CITTAA,  The  heart ;  the  mind  ;  a  thought,  an  idea ; 
will,  intention  [f%nf].  Ab.  152,  838.  SaHrassa 
mte  iuaranapana  citta9$ay  you  are  lord  of  my  body 
bat  not  of  my  mind  (Dh.  159).  Cittakiriyd,  opera- 
tion of  the  mind  (Att.  107, 219).  Cittam  pasddeH, 
to  have  faith  in,  lit.  to  cause  the  heart  to  rejoice 
In  (Mah.  70:  with  loc.).  Cittappasddamattena, 
by  faith  alone  (Mah.  177).  Abhijdndhi  cittdcdram, 
ascertain  how  bis  mind  is  disposed  (Mah.  246). 
TkeyyaeUtena,  with  thievish  intent  (Kb.  29). 
Santuffhacitta^hamng  a  contented  mind  ( Att.212). 
Najdndri  cittam  etaua,  do  not  you  see  bis  object  ? 
(Mah.  260).  Maeeheroeittdnam  aahassam,  a 
thoosand  sordid  thoughts.  Rajjaldbhdya  cktam 
pi  ammppddetvdf  without  giving  a  thought  to  re- 
ceiving the  kingdom  (Att.  196).  Ahaih  bhUckkn* 
Bongham  pariharwdmitti  pdpokam  cittam  uppd" 
detvd^  having  conceived  the  sinful  thonght,  *'I 
win.  .  .*  (Dh.  149^  comp.  134).  Upardjavadh" 
oHhdya  jdtaeittd  nirantaram,  continually  forming 
the  project  of  assassinating  the  sub-king  (Mah. 
130).  SaddhivihMka  upqjjhdyamhi  pitueittam 
Mpatthapeuati^  the  pupil  shall  look  upon  his  master 
as  a  father,  lit.  **  entertain  towards  his  master  the 
Idea  of  father"  (Pdt.  zz).  Gogerty  says  that  as -a 
psydiological  term  **  citt^i,.  thoughts,  differ  fi*om 
cetan&y  which  are  thoughts  on  ezternal  objects, 
whereas  the  dtt&n  appear  to  be  occupied  with 
internal  Impressions^  and  are  identical  with  the 
fifth  khandha or  consciousness*' (Friend,  Oct.  1839, 
p.  68).  B.  Lot.  866 ;  Dh.  3,  ^  66 ;  Mah.  32  r 
Man.  B.  40a 

CITTAH^  (/),  Swooning  [f^-i-^^]. 
Ab.  173. 

€HTAVI^aAMa,    Madness     [f^  +  f^^f^T]* 

All.l?4{. 

CIITETI,.  T\»  paint,  to  variegate  [fT|.]  •  ^^b.  193. 
CITTlKARO,  Consideration,    respect    [f^[^  + 

^nr]*    ^^^«  ^^*    Comp.  CittikaUh  respected 

(Fit.  83). 


CITTO,  Name  of  a  month  [^  or  f^pr] .  Ab.  75 ; 
Mah.  4. 

C3TTO,  and  CITRO  {adj,).  Shining;  variegated, 
painted  ;  various  ;  beautiful ;  wonderful  [f^nC]  • 
Ab.  99,  838.  Fern,  cittd,  one  of  the  Nakkhattas 
(Ab.  59).  Neut.  cittam,  a  picture  or  painting 
(Ab.  838).  Etka  passath*  imam  lokam  cittaihf 
come  behold  this  glittering  world  (Dh.  31).  Manx- 
eitt<^  studded  with  jewels  (Dh.  412).  Ndndrata- 
nacUtOi  spangled  with  various  gems  (Mah.  112). 
Katvd punndni  citrdni,  having  performed  manifold 
good  works  (Mah.  253,  comp.  242).  Citratanduld 
{f,)j  name  of  a  plant  (Ab.  586).  Citravijani,  an 
ornamental  fan  (Dh.  168).     Mah.  163. 

dVARAJft,  The  tattered  dress  of  a  mendicant ;  the 
dress  or  robes  of  a  Buddhist  monk  [^W?^]- 
£.  Mon.  114.  The  three  robes  of  the  Buddhist 
priest  (ticiuaram),  are  sanghdti,  uttardsango  and 
antaravdsako. 

ClYATI  (pa»8.  cmdti),  To  be  heaped  up  [^hl?J 

CODAKO,  One  who  rebukes  or  ezhorts  [^^?^]  • 

CODANA  (/.),  Rousing,  inciting ;  rebuke,  reproof; 
accusation,  complaint  [^7^]-  Mah.  237; 
Kb.  21 ;  Pat.  63,  89. 

CODANAVATTHU  (n.).  Ground  or  cause  for  accu- 
sation [^^^^1  +  ^^] •  There  are  three,  having 
seen  the  offence  committed,  having  heard  of  it,  and 
suspecting  it. 

CODAPETI  (cau8,\  To  cause  to  be  rebuked,  or 
urged.    Pat.  72. 

CODDASA  (num.).  Fourteen  ["^^^^*^^] .  Cl.  Gr. 
66.    See  also  Ouddaaa;  and  Catuddasa, 

CODDASO(arf/V),Fourteenth  [-^g^^] .  Alw.  I.  zcvi, 

CODETl  (cau9.)y  To  urge,  to  rouse,  to  ezhort;  to 
rebuke,  to  reprove ^  to  complain,  to  accuse;  to 
draw  a  person's  attention,  to  remind ;  to  speak  to, 
to  warn  [Tj^^^fif  =  ^^]  •  Karundbalacodito, 
impelled  by  the  force  of  mercy  (Mah.  88).  Codito, 
stung,  nettled,  ui^d  to  emulation  (Mah.  251). 
Evam  codito  theroi  the  elder  thus  ezhorted  (Mah. 
13).  Pdt.  72 ;  Dh.  68  ,*  Kb.  21.  Pass,  codiyati 
(Pdt.  9,  63). 

COLA  {m.  plur,\  Name  of  a  people  [m\m|]  .  Cola^ 
desoy  and  Co/ara^^Aaf»,theColacountry(Mah.  128). 

COLIKO  (adj,).  Belonging  to  the  Cola  country 
[^^tW  +  T^].    Mah.  232. 

COLO,  Cloth  [^tl[].  Ab.  290 ;  Pdt.  86 ;  Mah.  219. 


COR 


(108) 


DAD 


CORBTI,  To  steal  ['iftT^rfif  =  ^]  •    Alw.  1. 20. 

GORIKA  (/.),  Theft  [^iR^l].    Ab.  622.     Can- 

kam  karoti,  to  commit  theft  or  robbery  (Alw.  1. 72). 

CORO,  A  thief,  a  robber,  a  bandit,  an  outlaw,  a  felon 
[^^].  Coragehamj  jiul  (Dh.  158).  Fern,  cari 
(P&t.  97).  Ab.  522 ;  Dh.  170 ;  F.  Jdt.  5 ;  Kh.  13 ; 
Mah.  202,  235  ;  Alw.  I.  99. 

CUBUKAM,  The  chin  [^[^].    Ab.  262. 

CUCCO  (/.),  A  radish  [^].    Ab.  598. 

OCGUKAAf  A  nipple  [^|;^].    Ab.  270. 

CUDDASA  (num.),  Fourteen  [^j^^^i,].  CI.  Gr. 
66 ;  Dh.  76,  205  ;  Mah.  173,  204,  208.  See  also 
CatuddasOf  and  Coddaaa. 

CUDDASO  (adj.),  Fourteenth  [^^IJ^].  Fern. 
cuddatit  fourteenth  day  of  the  lunar  half  month 
(Mah.  118;  Alw.  I.  xcvi). 

CC(<A  (/.),  A  single  lock  of  hair  left  on  the  crown 
of  the  shaven  head ;  a  top-knot,  the  hair  knotted 
up  at  the  back  of  the  head ;  a  crest,  diadem  [^VT]  • 
Ab.  258,  864.    Peacock's  crest  (Ab.  634). 

COlAMAI^I  (m.),  A  jewel  worn  in  a  crest  or  diadem 
[fll  +  Vfftr]*    Ab.  283 ;  Mah.  203,  258. 

COLIKA  (/.)  Root  of  an  elephant's  ear  [^|f^Rn]. 
Ab.  363.    KatnttacAlikd  (Dh.  401). 

CULLASlTI  (fern,  num.),  Eighty-four  (a  contracted 
form  of  caturdsiti). 

CULLI  (/.),  A  fire-place  [^pft].    Ab.  455. 

CULLO,  COLO,  and  COLO  {adj.).  Small  [t|V]. 
Ab.  705, 1119.  Cullajntd,  and  cAlapitd,  a  father's 
younger  brother,  an  uncie  (Dh.  162,  170,  216). 
Cullamdid,  an  aunt.  C&laailam  and  cullasilam 
(see  Silam),  Cullupatthdko,  and  ciS/-,  a  page 
(Alw.  I.  80;  Dh.  140).  C^lavaggo,  name  of  one 
of  the  divisions  of  the  Vinaya  (E.  Mon.  8,  168). 
The  spelling  e^la  sometimes  occurs,  e.g.  Dh.  126, 
140,  170,  238,  and  see  the  Index,  at  p.  456. 
CUMBAKO,    A    load-stone,    magnet     [^im]. 

Att.  xjdi. 
CUMBATAA,  and  CUMBATAKAA,  A  circular 
roll  of  doth  used  as  a  stand  for  a  vessel  carried  on 
the  head;  a  coil,  circlet,  hoop;  a  stand,  rest, 
support,  pillow.  Ab.  458.  Pattarh  pdrdpojfitvdna 
kdretvd  vatthacumbatam  ddpesi  »abba»angha»9a, 
filling  the  vessel  (with  melons),  and  potting  a  cloth 
support  under  it,  he  handed  it  to  all  the  priests 
(Mah.  215).  Pupphacumbatakafk,  a  wreath  or 
coil  of  flowers.  Ekatk  sUe  cumbatakam  katvd, 
having  coiled  one  of  the  snakes  upon  his  head  like 


a  cnmbataka  (Dh.  143).     See  Att.  zvi  and  foU., 

Mah.  229,  260,  259. 
CUMBATI,  To  kiss  [^pi(].    Dh.  128. 
CUNDAKARO,  a  turner  [^1^  +  1|n;] .  Ab.  509, 

oomp.  1121. 
CUI^AKAA,     Aromatic    powder     [^^  +  ^]- 

Ab.  1021. 
CUl^AJil,  Aromatic  powder  for  the  toilet  [^^]- 

Ab.  1021.  Cafiifafliac«|ifii(iii,  sandal  powder.  Ifort- 

candanacunnam  (Mah.  99). 

CUl^ETI,  To  grind,  to  crush,  to  pulverize  [^^  - 
C%fif^tf)d  tesam  atthM,  grinding  their  bones  to 
powder  (Mah.  143).  Mah.  153.  P.p.p.  ew^nito 
(Mah.  169 ;  Dh.  194). 

CUNIJI^O,  Dusty  powder;  chunam  or  lime  cement 
[Vl(].  Ab.  395,  1021.  The  chunam  or  quick 
lime  mixed  with  betel  for  chewing  (Mab.  219; 
P4t.  83). 

CUTI  (/.),  Disappearance,  vanishing,  death ;  leaving 
one  world  to  be  bom  in  another  [^^Vf{f ]  •    Dh.  74. 

CUTO,  see  Caoati. 

COTO,  The  mango  tree,  Mangifera  Indica  [^]- 
Ab.557. 

CUTCPAPATO,  and  CUTUPPATO,  Vanishing  and 
reappearance,  leaving  one  world  and  being  bom  in 
another  [^fif  +  ^^TTP!  and  ^Jf^TTf]-  B.  I4»t 
866 ;  Dh.  118,  183.  CutttpapditmAfMrn  or  aUup- 
pdtahdfuuh  is  one  of  the  three  Fijjd»,  and  means 
the  power  of  seeing  by  the  dibbacakkhn  beings 
leaving  one  world  and  being  reborn  in  another. 

D. 

DABBAA,  Object,  thing;  material,  substance;  a 
fit  object;  wealth,  property;  fuel  [|p9]-  Ab. 
486,  913.  Mahdpihdrasia  dahbdni,  the  materials 
of  which  the  M.  was  built  (Mah.  235,  see  Errata). 
Dabbamddatu,  learned,  expert  (Ab.  229). 

DABBHO,  Ku9a  grass  [;^].    Ab.  602, 1079.    At 

F.  Jit  57,  58,  we  have  dabbatij^a. 
DABBI  (/.),  A  spoon   [^^].    Ab.  468,  1112; 

Dh.  12.  DaWmukhadvijo,  name  of  a  bird  ( Ab.  637). 
DABBI  (/.),  Name  of  a  pUnt  [^T^-    Ab.  586. 
DADATI,  DETI,  and  DAJ JATI,  To  give,  to  grant ; 

to  give  up ;  to  allow  [i^] .  ^gim  d.,  to  set  fire  to 

(Dh.  175).     Yuddham  d.,  to  give  batUe  (F.  Jit  6). 

Pahdram   d.,   to   strike  (Mah.  50;    Dh.  294). 

Phalam  d.,  to  bear  fruit  (F.  Jit  6).     Ovddam  d., 

to  admonish.    JUntank  me  dehi,  save  my  life  (F. 


DAD 


(109) 


DAK 


JiL  12).  Maggam  dehi  rannOf  make  way  for  the 
Uiif^.  Raihasta  okd»aih  dehi,  make  room  for  the 
earriage.  Vipdkam  </.,  to  prodaoe  results  (Dh.  203). 
DaMMa  dakkhtftam  de$mh,  assigning  to  him  the 
Mmthem  division  (Mah.  Ixzxvii).  Diyyamdnam 
ma  iedUt  refosed  the  proffered  reward  (Mah.  150). 
Sddkukdraik  d,,  to  applaud.  Teaam  mama  v{;t- 
taii  pavisUufk  na  dassdmif  I  wiU  not  allow  them  to 
enter  my  kingdom  (Dh.  109,  oomp.  Dh.  238, 405). 
VAMkdmam  denH^  they  hand  the  prisoner  over 
to  the  voh^kas  (Alw.  I.  90). — ^The  following  are 
the  prineipal  forms  belonging  to  the  root  DA, 
many  of  them  are  highly  irregular.  Pres.  Ist  pers. 
dmmwd,  daddmi,  dettUt  dajjdmi  (Alw.  I.  35,  38; 
Mah.  25, 48, 85)^  pl.  damma  (Alw.  1. 35) ;  3rd  pers. 
daddiif  deti,  dajjaiL  Opt.  dajjd,  dadeyyay  dajjeyya 
(Dh.  40;  Kh.  12;  Alw.  I.  38).  Imperat.  detu 
(F.  J4t.  5);  2nd  pers.  dehiy  daddhi  (Mah.  48; 
F.  JiL  12 ;  Sen.  K.  200) ;  2nd  pers.  pl.  detha, 
daddiha  (Dh.  231;  Mah.  102).  Fnt.  da»9aH 
(Mah.  63,  231 ;  Dh.  80).  Fut  Atm.  Ist  pers. 
danadk  (Mah.  09).  There  are  two  aorist  forms  in 
common  use,  add  (Mah.  23,  214),  and  addai  (Dh. 
107;  Mah.  103;  F.  J6t.  6);  there  appears  also 
to  be  a  form  dadij  but  I  have  only  met  with  it 
once,  at  Dh.  238 ;  aor.  3rd  pl.  adum,  adamsu 
(Mah.  6, 175 ;  F.  J&L  5).  P.pr.  dadam,  dadanto, 
dadamdao  (Dh.  175,  292,  294).  Ger.  daiod,  -ddya, 
daditvd.  Inf.  ddium  (F.  J6t.  3 ;  Dh.  208).  Pass. 
^ati,  diyyaH  (Alw.  I.  39;  Dh.  229).  Pass, 
imperat.  diyatu,  diyyaiu  (Dh.  229 ;  CI.  Or.  131). 
Pass.  aor.  dfyUtha  (Dh.  237).  Adj.  ddtabbo, 
detfyo*  P.p.p.  <iifiiio.  CaxL%.ddpetu  Des,  dicehaii. 
See  sep.  the  forms  Deti,  IkQJatL 

DADDALLATI,  To  blaze,  to  shine  brilliantly 
[WnWifif  =  W^].    Alw.  I.  25 ;  Das.  29. 

DADDARl  (fit.),  A  sort  of  drum  [comp.  ^^]- 
Ab.  144. 

DADDARiKO,  Asortof  drum  [^^[^if^].  Ab.  140. 

DADD ARO,  Name  of  a  mountain  [^[^  ]  •  F.  J6t. 
45,47. 

J>AP)>IIO  iP'P'P'  dahaii)fivLTni,  scorched,  consumed 
byfira[;(9^=;i[|].  Dh.25;  Kh.28.  Daddha- 
dlosM,  day  of  cremation  (Mah.  155). 

J^ADDV  (m.),  A  kind  of  cutaneous  eruption  [^^]- 

DADDURO,  A  frog  [^r^].    Ab.  675. 

DADHATI,  and  DAH ATI,  To  put,  to  hold,  to  bear 
[VT].    Alw.   I.  25.     Inf.  dhdtum  (Dh.  372). 
CUUuk  dakaHf  to  fix  the  mind  upon  (with  loc). 


DADHI  («.),  Milk  curds  [^f%|]  •  Ab.  501 ;  F.  Jdt. 
3,  5.    Dadhimafidafhf  whey  (Ab.  500). 

DADO  (adj.).  Giving  [7?] .  Amatamdado,  giving 
Nirvina.    Sabbakdmadado,  giving  every  wish. 

P  Ah  AKO  (adj.).  Setting  on  fire  [  (^Tf^]  •    I>h.  301 . 
DAHANAM,  Burning,  consuming  by  fire  [^Tpf]- 
Mah.  181. 

DAHANO,  Fire  [^ff].    Ab.  33. 

DAH  ARO  (adj.).  Young  [^f?:] .  Ab.  253 ;  Dh.  68 ; 
B.  Lot.  410. 

DAHATI,  To  bum,  to  consume  by  fire ;  to  torment 
[^  ] .  Dh.  13, 25, 195,  196,  261,  301 ;  Mah.  38. 
Pass*  dayhati,  to  be  burnt,  to  be  consumed,  to  be 
in  torment  (Dh.  66,  195,  422 ;  Gog.  £v.  52,  53). 
The  usual  spelling  is  dak-,  I  have  met  with  dah' 
only  at  AU.  192, 208 :  at  Mah.  125  the  Ind.  Office 
MS.  has  daykati. 

DAHO,  A  lake  [^] .  Ab.  678 ;  F.  Jdt.  5 ;  Mah.  2. 

DAHO,  and  ][>AH0,  Burning,  conflagration ;  suffer- 
ing, torment,  gfrief  [^T^]  •  KUesaddho,  the  fire  of 
the  passions  (B.  Lot.  332).  Jdtaddho,  in  anguish 
of  mind  (Mah.  40). 

DAJJA,  see  Daddti. 

DAJJATI,  To  give.  According  to  Kaccdyana  (Alw. 
I.  38),  a  root  DAJJ  may  be  substituted  for  DA 
throughout  the  whole  conjogfation ;  the  examples 
given  are  dajjdmi  and  dajjeyya.  Dajjdmi  occurs 
at  Mah.  48.  The  origin  of  this  singular  conjuga- 
tion is  obscure.  It  is  possibly  due  to  the  false 
analogy  of  the  opt.  dajjd,  Sansk.  ^^1?^.  A  pres. 
n^  is  given  by  the  Sansk.  grammarians,  but 
being  a  passive  form  (from  the  redupl.  root  7^)f 
it  can  hardly  be  the  source  of  dajjoH.  I  am 
inclined  to  think  it  possible  that  dajjati  was 
originaUy  a  future  (comp.  the  form  dakkhinasi 
from  '^S,  which  shows  that  the  fot.  dakkhati 
must  have  come  to  be  used  as  a  present).  At 
Mah.  48  we  find  dajjdfni,  where  either  a  future  or 
a  present  is  required,  and  at  Mah.  63^  in  a  parallel 
passage,  we  find  dajjaih,  which  cannot  be  a  present, 
but  might  be  a  fut.  Atmane,  unless  we  take  it  as 
the  opt.  1st  pers.  from  DA  (^^^)- 

DAKAlJr,  Water  [^].  Ab.66L  Dakarakkhaso, 
a  water-sprite  (Dh.  303,  304).  Dakaaitalikam, 
the  white  water-lily  (Ab.  689). 

DAKRHATA  (/.),  Skill  [^^TOT]. 

DAKKHATI,  see  PassaH. 

DAKKHIl^rA  if.),  A  g^ft ;  a  present  to  a  Buddhist 


DAK 


(110) 


DAM 


priest i  an oflbringp toft petA  [^f^l^].  Ab.066; 
Kh.  12.  Addri  iherdnam  rdjd  nihdradmkkhi^aai, 
the  kiog^  made  the  priests  a  present  of  the  mo- 
nastery (Mah.  103). 

DAKKHIl^AOOI  (m.)*  One  sort  of  sacred  fire, 
that  which  is  taken  from  the  domestic  fire  and 
placed  to  the  south  [^f^RT  +  ^irf^]  •    Ab.  419. 

DAKKHINAMBU,  Same  meaning  as  Ikikkhi^fk' 
dakam,  which  see  [^^f^RT  "^  ^Hj]  •    Mah.  165w 

DAKKHINAPATHO,  The  southern  coantry  [^f^- 
^  +  '^Tir]-    I>h-  3^7 ;  Alw.  I.  96. 

DAKKHIISATO  {adm).  On  the  south ;  on  the  right 
hand  [^f^U|fl^]>    Mah.  86^  206. 

DAKKHI9AVATTO,  and  -TTO  {a^).  Turning  to 
the  right  [^f^-h^!^].  Dakkkif^vaHo 
nmkho  a  cbank  or  conch  shell  with  its  spiral  turning 
to  the  right  instead  of  the  left :  these  shells  from 
their  ezeessiTO  rarity  were  greatly  prized,  and  used 
for  the  water  of  consecration  at  a  king's  inaugu- 
ration (Mah.  69).    B.  Lot.  632. 

DAKKHINAVISUDDHI  (/.},  Purity  of  a  gih 
[Tf^m  +  f^Ufl].  Sangiti  8.  says  there  are 
four,  when  the  offering  is  pure  on  the  giver^  side 
and  not  the  receiver's,  when  it  is  pore  on  the 
receiver's  side  only,  when  on  neither  side»  when  on 
both  sides.  Glovgh  in  his  Diet,  has  ^  Dakshiyavi- 
Buddliiy%  pure  offerings,  such  as  can  only  be 
offered  to  the  priests  on  religioua  occasions.'*  See 
E.  Mon.  80,  and  comp.  83. 

DAKKHII^AYANAA,  The  half  of  the  year  when 
tiie  son  moves  to  the  south  of  th(fr  equator  [4[f^m- 
IV^].    Ab.  80. 

DAKKHI]^EYYO(mf^),  Worthy  of  offerings  [comp. 
;(f^#^].  Ab.  726;:  Alw.  I.  78;  Mah.  10&; 
Kh.  7.  Sangfiti  &  enumerates  seven  Puggmld 
dakJMfSLeyyd^  th»  Mhhato^hdgammutto^  pmAdni' 
ffntf^to,  ete. 

DAKKHI^JiAJlk,  Kindness,.  affhbiUty  [^^if^]. 
Att41. 

DAKKHl]^  {adi\  Bight  (dexter)^  soutiiem; 
dextorow  [?^f^].  Ab.  986.  DtkkUMkkhako^ 
the  righl  collar-bone  (Mah.  105).  DakkM^diid, 
th»  sMth  (Kh.  20).  Dakkki^u^ubbd  dimi,  the 
BOHtb-east  (Gl.  Or.  82).  AiAJIcAiiuK/vdriHn,  south 
gate  (Mah.  154). 

DAKKHINODAKAtt,  Water  of  donation  [^f^RTT 
+  ^i^^]  •  **  Water  poured  into  the  right  hand  of 
a  priest  Bs  a  ratification  of  an  offering  of  value  that 


has  either  been  made  or  is  yet  to  be  made"  (Glongh 
Simh.  Diet).    Mah.  86, 160 ;  Dh.  244. 

DAKKHINTI,  see  PamUi. 

DAKKHO  (ii4f.).  Clever,  skilful  {j^].    Ab.  721. 

pAKO,  and  PAKAM^  A  vegetaUe,  a  potherb 
[irni].    Ab.459.    Comj^Sdka. 

DALAA,Aleaf  [;a[W].    Ab.  543. 

DALETI  (cone.),  To  splits  to  break  [i|TVqTl|  = 

DA)iH AYATI,  To  make  firm  lj[€%  or  J!€^»  see 
B.  and  R.].    Alw.  1. 17. 

DAIiHlKAMMAA,  and  DAI^HlKABA^AA.Mak- 
ing  firm,  strengthenings  confirmation   [^^  + 
1|^  and  ^1^].    Ab.  790 ;  Dh.  175,  369. 

DAliHO  ip-P'P^)t  Hard,  firm,  strong,  o^oesdve 
[^=f|].  Ab.  41,  714;  Dh.  60.  Dafkam 
imndhmuuk,  a  strong  fetter  (Dh.  62).  3lmuud 
do^Amui,  with*  steadfast  nsind  (Kh.  8).  Dafht^M- 
r&kkama^  making  strenuous  exertions  (Dh.  5). 
Dmthamitto,  a  firm  friend  (Ab.  346).  Dafkam 
{adv.),  strongly^  firmly  (Dh.  55 ;  Has.  24).  Datha- 
taroA  (adv.),  more  firmly  (Att.  210). 

DAL.IDDO,  and  DALIDDO  («&*.),  Poor,  needy 
[^7]  •   ^'  739 ;  Dh.  218,  243. 

DALIMO,  The  pomegranate  tree  [^if^Hl].  Ab.  570. 

DAMAKO,  One  who  practises  self-mortification  by 
living  on  the  remnants  of  offered  food  [^If  +  ^]. 

Ab.467. 
DAMAJMI,  A  rope,  a  strings  a  wreath  [lpir>(]. 

Ab.  489.    Pufiphaddnuukt  a  wreath  of  flowers 

(Mah.  198).    ]»!.  283 ;  F.  J4t.  6. 
DAMANAM,  Subduing  [i^ni].    Mah.  118. 
DAMATHO,  Self-control,  seUM»mmand;  subjof*- 

tion  [ipnr]*    Ab.  758;  Alw.  I.  93;  Dh.  7- 
DAMBHO,  Deceit  [^].    Ab.  177. 
DAMETI  {eami^  dammatC^,  to  tame,  to  snbdne,  to 

overcome }  to  convince  [^'4iC|ni=s  ?i^].    Dh. 

15v  54,  273 ;  B.  Lot.  376.    Dameium  vaffaih  I 

ought  to  convert  him  (Mah.  250). 
DAMIfiO,    A   Dravidian,   a   Tamul,.  a   Malabar 

[sTf^-    Mah.  4,  127.    Fem.daiii#r(Mah.2S3; 

Alw.  I.  evil).    Damifabhdtd^  the  Tamul  language 

(Alw.  I.  cvii). 
DAMIL0(a4;.)^Dmvidian,  Tamul  [inf^]«  l^^em. 

ddmifi  (Mah.  154). 
DAMITO  {p^p.p.  dameti),  Tamed^  subdued  [<^fi|l| 

=  ^].    Ab.  749. 
DAMMATI,  and   DAMYATI,  To   be  tamed  or 

subdued  [^^].    Alw.  1. 18^    P.p.p.  daaim. 


DAM 


(   111) 


DAN 


DAHHI,  see  DaddH. 

DAMMO  (adj\).  To  be  tamed  [l^  =  |^] .  nam- 
mo,  a  steer,  a  youngs  bollock  (Ab.  496).  Dh.  148, 
309;  B.  Lot  862;  Alw.  I.  77. 

DAMO,  Setf-command,  sabjagatioD  of  the  senses, 
self-restraiiit,  abstinence;  long-suffering;  punish- 
ment, discipline;  temperance,  sobriety  [7if]- 
Ab.  349,  758^  847;  Dh.  2,  46;  Kb.  13. 

PAASO,  a  gad-fly  [^].    Ab.  645 ;  O.  Or.  83. 

DANA  A,  Purification  [7^  from  ^].    Ab.  1014. 

DANAft,  Cutting  or  breaJung  off  [7^1  from  ?T  to 
cut].    Ab.  1014. 

DANAISI,  (Hving;  a  gift,  a  donation;  almsgiving, 
charity,  liberality  [^PT].  Ab.  420,  1014.  Ovd- 
daddnam,  admonition.  Baliddnam,  giving  offer- 
ings (Mah.  89).  Ddnapati,  a  noble  giver,  one  who 
gives  much  and  keeps  little,  or  gives  the  good  and 
keeps  the  bad ;  ddnatahfyo,  one  who  gives  away 
property  similar  to  what  he  keeps ;  ddnaddso,  one 
who  gives  little  and  keeps  much,  a  sordid  giver 
(EL  Hon.  81).  The  two  diuias  are  dhamtnaddnam 
and  dmisaddnamf  gift  of  spiritual  and  gift  of 
temporal  blessings  (Mah.  196;  £.  Mon.  196). 
Great  virtue  is  attached  by  Buddhism  to  the 
practice  of  alms-giving.  See  Pdramitd,  and 
Sangahavatihu.  £.  Mon.  79-90 ;  Dh.  32 ;  Kh.  13. 

DANAA,  The  fluid  that  flows  from  an  elephant's 
temples  when  in  rut  [i^T^].    Ab.  1014, 1128. 

DANAMAYO  {adj.)y  Consisting  of  or  connected  with 
almsgiving  [^T«r  +  ^W] . 

DAnARAHO  (a4f.).  Worthy  of  gifts  [?[T>r+  ^]. 
Ab.7a6. 

DANASO];^>0  {adj.).  Profusely  liberal,  munificent 

[ifPI  +  liY«].    Ab.723. 

DANAVATTH  U  (n.).  Cause  for  giving ;  object  for  a 
gift  [^nW  +  ^^l-  Sangfti  S.  enumerates  ten 
motives  for  almsgiving,  such  as  fear,  gratitude, 
the  hope  of  reward,  etc.  There  are  ten  objects 
suitable  for  gifts,  annam  pdnath  vattham  ydnaih 
wUUdgmndhavilepanath  geyydvasathapadipeyyam, 
food,  drink,  clothing,  vehicles,  flowers,  perfomes, 
unguents,  bedding,  dwellings,  lights  (oomp. 
Ab.  4a&). 

DANAVO,  An  Asura  [^(T^m].    Ab.  14,  83. 

DA^^^AKAMMAA,   Atonement,  penance,    penal 
AsdpHne,   ecclesiastical    punishment    [79  + 
1|4«(].    Mah.  28,  150,  201 ;  Das.  4. 

DA^f^AKO,  A  stick,  a  staff  [^pSH]-  P-  J^t.  4, 
1^18;  Mah.  99;  Dh.  106. 


DANpANlTI  (/.),  The  scienoe  of  crimfaial  justice 

[^IW  +  H^]-    Ab.lia 
DANJPETI,  To  punish  [^^1^] .     01.  P.  Verbs,  13. 
DANDHO  {adj.\  Idle,  slothful,  slow,  heavy,  fbolish 

\inC\*  Dh.  21, 124, 172.  It  is  also  explained  by 

''Idmaka^jamma"  (Dh.  292). 
DANpI  (fit.).  One  who  carries  a  staff,  a  mendioaiit 

[^h^^J-    CI.  Or.  94. 
DANpiKO,  One  who  carries  a  staff  [l^fi^li]. 

a.  Or.  94. 
DANDIYO   (a^\).  Punishable   [^mf].     JBMa$h 

da^kfo,  amenable  to  a  fine  of  a  hundred  pieces 

(Mah.  284). 
D AjypO,  A  staff,  a  pole ;  a  handle;  a  stalk  or  stem ; 

punishment,  penalty;  violence,  cruelty   [TV]* 

Ab.  349, 686, 1044.  Sajfhuda^m  wiaeehaHadt, 

a  white  umbrella  with  a  silver  handle  (Mah.  164). 

Daftdam  pafteti,  or  karotiy  to  inflict  a  punishment 

(Dh.  56 ;  Alw.  99).    Dafidadlpikd,  a  torch.    Dh. 

24,  72 ;  Mah.  234. 

DANI  (adv.),  Now  [T^^tH^].     Dh.  42,  384; 

Kh.  28 ;  F.  Jat.  3.    With  the  original  final  m 

revived  for  euphony :  hmtda  ddnim  amdhaih.  See 

also  Jddnu 
DANTACCH  ADO,  The  lip  [^  +  Xf^] .  Ab.  930. 
DANTADHAVANO,   The    tree   Acacia   Catechu 

[ifm  +  W^W].    Ab.567. 
DANTAJO  {a4f.).  Dental  [^+  IT]-    The  dental 

letters  are  t,  th,  d,  dh,  n,  I,  and  «  (CL  Or.  2). 

DANTAKATTHAA,  a  tooth-brush,  a  piece  of 

wood  used  for  cleaning  the  teeth  [Vl|f-f  im] 

Ab.  442 ;  Mah.  22. 
DANTAMAYO  (a4f.).  Made  of  ivory  [^  +  ^ 

Alw.  I.  78 ;  Mah.  242. 
DANTAPOJyO,   A   tooth-deaner   [^  +  in«f] 

Ab.  442 ;  Pdt.  14. 
DANTASATHO,  The  lime  or  lemon  [^i|f  -h  IRT] 

Ab.553. 
DANTA VARAN AA,  The  lip   [^+^^W] 

Ab.262. 
DANTI  (/.).  Self-control  [^Tf^].    Ab.  758. 

DANTi  (m.),  An  elephant  [^fifn(]-    Ab.  360. 

DANTO,  A  tooth ;  an  elephant's  tusk ;  Ivory  [i^]. 
Ab.  261 ;  Kh.  18 ;  Mah.  151, 210.  DantakhaeUo, 
Inlaid  with  ivory.  Dantavijani,  an  'ivory  fon 
(Mah.  164).  Dantatlppam,  art  of  carving  on 
ivory  (Mah.  242). 

DANTO  (p*p.p.  dmmmaift).  Tamed,  subdued ;  trained. 


DAN 


(112) 


DAS 


broken ;  self-oontrolled,  temperate  [THfl  =  T^O* 
Ab.  749 ;  B.  Lot.  376  ;  Db.  7,  26,  57. 

DANTOTTHAJO  (adj\).  Dental-labial,  tbe  letter 
«  is  80  called  [i^  +  "ift?  +  ^]-    CI.  Gr.  2. 

DANU  (/.),  Name  of  tbe  motber  of  tbe  Asuras 

DANUPPATTI    (/.),  Re-birtb  of  an    almsgiver 

according^  to  bis  wisb  [^^^  +  ^f^fWj  •  £•  Mon. 

83.    Tbere  are  eigbt  d&nuppattis,  re-birtb  as  a 

wealtby  kbattiya,  a  wealtby  brabmin,  a  wealtby 

boQsebolder,  a  Tusita  angel,  etc. 
DAPETI  (caus.  daddti),  To  cause  to   be   g^ven 

[^TingrfH=  ^].    Mab.  27,  135,  202 ;  Db.  237. 

•^ggi"^  ddpeti,  to  cause  fire  to  be  applied,  to  set  on 

fire  (Db.  176,  299). 

DAPPANO,  A  mirror  [^^].    Ab.  316. 

DAPPAVA  (a4;.)»  Proud  ["^  +  ^(WQ.   Mab.  162. 

DAPPO,  Pride  [^].    Ab.  860. 

DARA,  see  Ddro. 

DARARO,  An  infant,  a  cbild,  a  boy,  a  son  [TTT^l* 
Ab.  253;  Alw.  h  zlv;  Mab.  45 ;  Db.  155.  Chi- 
maddrakd^  tbe  village  cbildren  (F.  Jit  17). 

D AR ANAlil,  Gleaidng  [i[KW]  •    Ab.  393. 

D ARATHO,  Oppression,  suffering,  pain  [^  +  ^] . 
Ab.  1111 ;  Db.  425  ;  Das.  33.  Divddaratho, 
oppression  caused  by  tbe  beat  of  tbe  sun. 

DARl  (/.),  A  cave,  a  grotto  [?[^].    Ab.  609. 

DARIKA  (/.),  A  gurl,  a  young  woman  [^ifXmi]* 

Alw.  I.  zlv ;  Mab.  222 ;  Db.  223. 
DARITO  (p.p.p.),  Tom  asunder  f  divided   [^- 

f^=|].    Ab.  748. 

DARO,  Fear;  pain,  suffering  [^].  Ab.  1111; 
F.  Das.  33.  Mahddaro,  anguisb  (Mab.  261). 
In  niddaro  (Db.  37),  and  viiaddaro  (Db.  69), 
dara  is  taken  by  tbe  commentator  in  tbe  sense  of 
"  suffering." 

DARO,  and  DArA  (/.),  A  wife  [l^].  Ab.  237. 
Sakena  darena  ea  homi  tuff  ho,  and  remain  content 
witb  my  own  wife  (Db.  97).  Loc.  sing,  ddre 
(Ab.  1000).  Loc  pi.  ddresu  (Db.  62 ;  bere  it  is 
possible  tbat  ddresu  sbould  be  rendered  "  a  wife," 
not  **  wives,**  comp.  tbe  Sansk.  use  of  tbe  word). 
Ddrddhara^fkf  maintaining  a  wife.  Putta-- 
ddram,  wife  and  cbild  (Kb.  5).  Puttaddrd  (plur, 
masc,)f  wife  and  cbild,  or  wives  and  cbildren 
(Db.  412). 

DARU  (n.).  Wood  [JJ^].  Ab.  548.  PL  ddr^i, 
firewood  (F.  Jdt.  2,  56).    Ddruhatthi,  a  wooden 


elepbant  (Db.  158).  Patodaddr^ni,  sticlcB  to  make 

a  goad  of  (Mab.  167). 
DARUHALIDDA  (/.),  Name  of  a  plant  [^J^  + 

ff^yr]-    Ab.  586. 
DARU  JO  (adj.).  Made  of  wood  [^J%  +  H] .  Db.  02. 
DARUKAA,  Wood,  a  log  [^f^  +  1i].    Db.  392. 
DARUMAYO    (adj.),    Made    of    wood,    woodoi 

[<^T^T9]*    Db.90,  158. 
DARUNO  (adj.),  Harsb,  severe ;  terrible,  dreadful 

[^rmr]-    Ab.  167 ;  Db.  25 ;  Mab.  235. 
DASA  (num.).  Ten  [^Ip^J .   Instr.  and  abl.  dasahL 

Gen.  and  dat.  da»annam  (Db.  25).    Loc  daaaau. 
DASA  if.),  Tbe  skirt  or  border  of  a  garment ;  con- 
dition, state ;  period,  age  [7^].  Ab.  294, 1127* 

DaidkanfM,  tbe   edge  of   tbe  skirt  (Db.  234). 

Oddtdni  vatthdni   dighadoidni,  wbite  garments 

witb  long  skirts. 
DASABALAA,  Ten  forces,  see  Balam.  Man.  B.  380. 
DASABALO,  One  wbo  possesses  tbe  ten  Balas,  a 

Buddba  [  <)[1PC  +  ^V^l  -  ^'  ^'  I>h.  84;  CL 
Gr.  81 ;  Mab.  11, 118.  Kanapadasabalo,  Kassapa 
Bttddba  (Has.  24). 

DASADHA  (adD.),  In  ten  ways  [^[^IVT].  Mab.  155. 

DASADHAMMAlk,  Ten  objects  [[^  +  V^]. 
According  to  Hardy  tbese  are  tbe  four  Maggas, 
tbe  four  Phalas,  Nirv&^a,  and  tbe  Scriptures 
(E.  Mon.  194). 

DASADISAft,  Ten  directions,  see  DUd.    Att  1^. 

DASAHAM,  Ten  days  [^[ip(  +  ^].    P4t.  10. 

D ASAMO  (a4;.),  Tentb  [^l^f] .    Mab.  67.    Fern. 

dasami,  tbe  tentb  day  of  tbe  lunar  half  month 

(Mab.  117). 
PASANAA,  Biting  [^ipf]. 
DASANO,  A  tooth  [^ipT]-    Ab.  261.    Datamm- 

cchadOf  the  lip  (Ab.  262). 
DASANTO,  Tbe  border  of  tbe  skirt  [^ITT+^V^]- 

Alw.  I.  101. 
DASASATANAYANO,  Thousand-eyed,  a  name  of 

Indra  [(i[ipC.  +  ^ + 'RPf]  •    Ab.  19. 
DASASILAA,  Tbe  ten  precepts  or  Sikkh^HP*<las 

PASATI,  To  take  hold  of  with  the  teeth ;  to  bite 
.  [^If  ]•    Mukhena  d.,  to  seize  in  the  mouth  (F. 

J&t.  3).    Db.  223;  Mab.  244;  Has.  72;  F.  ja. 

17,  53.    P.p.p.  daffho.  Caus.  Da^^dakam  kaedkO' 

pena  dasd^tvd,  having  made  the  tortoise  take  the 

stick  in  bis  mouth  (F.  J&t.  17). 
DASAVAGGO  (adj.),  Consisting  of  ten  individuals 


DAS 


(113) 


DAT 


[<^lfi(^  +  ^Jf] .   Datatfoggo  Mmgho,  a  chapter  of 

ten  priests  (Pdt.  xl).  <*^ 
DASAVYAA,  Slavery,  servitude.    Ddtavyopagato, 

a  servant  or  slave  (Ab.  515). 
DASIDASAft,    Maid-servants    and    man-servants 

DASO,  A  slave,  a  servant  [TRV]*  Ab.  514;  Alw. 
I.  zlv.    Fern.  dM,  a  female  slave,  a  maid-servant 
(Ab.  236 ;  Mah.  162). 
DASSAlMr,  see  Daddti. 

DASSANAM,  Seeing^,  sig^ht ;  meeting  or  associating^ 
with  ;    opinion,    doctrine,    belief ;    knowledge ; 
sotipatti,  or  the  knowledge  gained  by  one  who  is 
walking  in  the  first  path ;  an  eye ;  showing,  illus- 
trating  [^[if^].     Ab.  161,  775,  888.     Tesam 
dananam  pi  anicchantij  disliking  the  very  sight  of 
them  (Dh.  300).    Ariyataccdna'  dananam,  dis- 
oemment  of  the  sublime  truths  (Kb.  6).  BhikkM' 
mam  da$9anafk,  the  presence  of  the  priests  (Mah. 
150).    Miechddastanaih,  false  doctrine  (Dh.  306). 
Da$9andycpagaeehanto  mdtu  deviyd,  goiag  to  see 
his  princess-mother  (Mah.  24).    With  ace.  Tarn 
bhagavantam  da&$andya,  to  see  the  Blessed  one 
(Alw.  92,  93).    Alw.  I.  xlv ;  Dh.  37,  38,  48,  299. 
DASSANlYO,    and    -NEYYO    {adj.\    Beautiful 
[^^lH^=^J.     Alw.  I.  74;   B.  Lot.  407; 
Dh.  314 ;  Mah.  225,  235. 
DASSATI,  see  Daddti. 
DASSAVl   {adjJ)f  Seeing.     BhayadassdvU  seeing 

danger. 
DA8SETI  (cotct.  pauaH),  To  show ;  to  point  out ; 
to  show  oneself  [^l(€|ff|  =  ^tJT^] .  Ranho  kumd' 
ram  daatetum,  they  presented  the  prince  to  the 
king  (Mah.  45).  Mahdsattdbhimtikhe  attdnam 
datten,  presented  himself  before  the  Bodhisatta 
(Ras.  19).  Asandni  na  da»seH,  rendered  the  seats 
invisible  (Mah.  31).  Attdnam  adoMetvd,  without 
aOowing  myself  to  be  seen  (Dh.  314).  Paradd" 
rasevandyam  dasam  dastento,  pointing  out  the 
sinfulness  of  adultery  (Dh.  395).  Naccagitam 
doMBoiyamdndj  exhibiting  her  dancing  and  singing 
(Dh.  307).  Sumane  k&fe  pddam  dassesiy  left  an 
impression  of  his  foot  on  Adam's  Peak  (Mah.  7). 
Smnakhapamoik  dasn^itvd,  comparing  him  to  a 
dog,  lit.  pointing  out  his  resembkinoe  to  a  dog  (Mah. 
227)*  Da$9eH  §onir6pena  paricdrikayakkhinif  a 
menial  yakkhini  showed  herself  under  the  form  of 
a  dog  (Bfah.  48).  GodhdHipena  dauen  lutldakam 
Skwnmadevaidf  the  devat4  of  the  spot  presented 


himself  to  the  huntsman  under  the  form  of  an 
iguana  (Mah.  166).    F.  Jdt.  419 ;  Ras.  25 ;  Mah. 
59,  162,  176 ;  Dh.  15. 
DASSI^  DASSITHA,  etc.,  see  PassaH. 

DASSi  (adj.)f  Seeing;  showing  ['TnPt]-    Digko' 

dassi,  far-seeing  (Dh.  219).     Bhayadasti,  seeing 

danger  (Dh.  56).     Vajjadaui,  pointing  out  what 

is  to  be  avoided  (Dh.  14).    Dh.  2. 
DASSITO  {p^p^p.  dassett).  Shown,  exhibited  [l^f^ 

=  T>l]-    B.  Lot.  310. 
DASSI VA  (adj.)^  Having  seen  [^f^N^]-  Bhaya-- 

dassivd,  having  seen  danger  (Dh.  6). 
DASSlYATI  (pa98.  dasseti).  To  be  shown.    Angn- 

liyd  dassiyamdnd,  being  pointed  at  with  the  finger 

(Dh.  109). 
DAtA  (f».),  A  giver  [^[T<T]  •    Sen.  K.  340. 
DATABBO  (p/p.  daddti).  To  be  given,  that  must 

be  given    [7X71^=  Tf].    Bhattavetanam  dd' 

tabbam  bhavissati,  food  and  fees  will  have  to  be 

given  him  (Dh.  93).    Mah.  220. 

DATHA  (/.),  A  canine  tooth,  a  tusk,  a  fang  [^^i 
^l^l] .  Ab.  261 ;  B.  Lot.  599.  Tusk  of  an  elephant 
(Mah.  152),  of  a  Rakkhasa  (Ras.  20).  Sappaddfhd, 
fang  of  a  snake  (Ab.  655). 

DATH ADHATU  (w.),  Tooth  relic  [^TlfT  +  ^TT^]  • 
An  eye-tooth  of  Buddha  brought  from  Kalinga  in 
310  A.D.  and  enshrined  by  the  reigning  king 
Sirimeghava^^a :  it  is  now  at  Kandy  in  Ceylon. 

DAXHI  (adj.).  Having  tusks  or  fangs  [^t^P^]* 
CI.  Or.  29. 

DATO  (p.p-p.\  Cut  [^T7f  =  ^]-   Ab.  752. 

DATTA*,  a  sickle  [^nr].  Ab.  448 ;  CI.  Gr.  133. 

DATTHABBO  (p/p.  panaH),  To  be  seen  [  j^lg^ 
=  '^ir]*  Na  kho  pan' etam  evam  datthabbam, 
this  matter  must  not  be  viewed  thus  (B.  Lot.  402). 
Ayam  panndkdro  nagaramajjhe  amaccddipari- 
vutena  datthabbam,  this  present  is  to  be  examined 
by  him  in  the  midst  of  the  city  surrounded  by  his 
ministers  and  other  officers  (Alw.  I.  74).  Da- 
tthabbam,  let  it  be  known,  it  must  be  observed, 
or  considered,  or  borne  in  mind  (Kh.  21). 

DAr[THO  (P'P.p-  diasatt).  Held  or  seized  in  the 
mouth  or  teeth ;  bitten  [7^  =  ^1(^]  •  Dafthatthd- 
nato  dax^dakam  viMajjetvd,  having  let  go  the  stick 
from  the  place  he  held  it  by,  lit.  from  the  bitten 
place  (F.  J4t.  17 ;  Dh.  412).    F.  J&t.  42. 

DATTHUA,  see  Panaiu 

DATTI  (/.),  Offering  \j^'\. 

16 


DAT 


(114) 


DET 


DATTIMO  (adj.),  Received  by  donation  [^f^4|]. 

DAJTU  (adj.),  Stupid.    Ab.721. 

DATUM,  DATVA,  see  DaddH. 

DATYCHO,  a  g:fillinule  [^[T^]-    Ab.  644. 

DAYANAM,  Burning,  heat. 

DAYATHU    (m.).    Burning,    heat,    inflammation 

[^^]-    Ab  328. 
DAYO,  Quick  motion;  sport,  amusement   [j^]* 

Ab.  176,  1126.    Comp.  Dfavo. 
DAYO,  Burning,  inflammation;   a  forest    [^^]- 

Ab.  1126. 
DAYO,  A  forest  [^T^]  •    Bdvaggi,  a  burning  forest 

(Dfa.  195).    See  Ddyo. 
DAYA  (/.),  Mercy,  compassion  [^^|].   Ab.  160. 
DAYADO,  A  kinsman;  an  heir  [^|€||^].    Ab. 

1046 ;  Mah.  36 ;  Kh.  13.     Gondnam  ddyddo,  one 

who  inherits  oxen  (Sen.  K.  345). 
DA YAJ JAA,  Inheritance ;  dowry  [^^feTT^] .  Mah. 

51 ;  Alw.  I.  xlv. 
DAYAKO    (adj.),  Giving,  a  giver,  a  benefactor 

[^T^n].  Fern.  ddyikd(Dh.  252).  Mah.  36, 176; 

Kh.  11;  Dh.lOd. 
DAYALO  (adj.),  Compassionate,  merciful  [^"^QW]* 

Ab.727.    2>ayrf/ttA:o  (Mah.  231). 
DAYANAA,  Reaping  [from  ^].    Dh.  126. 
DAYAPANNO    (ai^.),    Compassionate    [^^  + 

DAYAPARO  (adj.).  Compassionate  C^^  +  ITC]. 

Mah.  226. 
DAYATI,  To  give,  to  aUot ;  to  protect  [^] .    CI. 

P.  Yerbs,  9.    With  gen.  Telassa  dayati,  he  allots 

oil  (CI.  Or.  145).    Dh.  398. 
DAYATI,  To  give  [^[T^]-    Mah.  222. 
DAYHATI,  see  Pahatu 
DAYl  (adj.).  Giving  [^Tf^]-    Sen.  K.  502. 
DAYITO  (p.p./>.  dayati),  Beloved  [^f^=  ^i^]. 

Ab.  697.    Fem.  dayitd,  a  woman  (Ab.  230). 
DAYO,  A  gift ;  separate  property  of  a  wife  [^TO]- 

Ab.  355,  898 ;  Dh.  120. 
DAYO,  A  forest,  a  wood  [^T^] .    Ab.  536,  898. 
DEDDUBHO,  An  Amphisbsena,  a  kind  of  lizard 

without  legs  [^H^]-  Ab.  651 ;  Mah.  244. 
DEHANI  (/.),  A  threshold  [^f^rft]-  Ab.  219. 
DEHI  (m.).  An  animal,  a  creature  [^f^P(^  ]  •  Ab.  93. 

DEHO,  and  DEHAM,  The  body  [^].  Ab.  151. 
DehapaHtatthdne,  on  the  place  where  his  body  fell, 
i.e.  on  the  spot  where  he  was  killed  (Mah.  155). 
Antimadehadhdrf,  wearing  his  last  body ;  i.e.  in 


his  hist  existence  (B.  Lot.  350).    Alw.  I.  zxxiv ; 
Ras.  21 ;  Mah.  178. 

DE^IMO,  A  kind  of  drum  [f^rf^CHl]-  Ab.  143; 
B.  Lot.  478. 

DESAKO,  A  district  [^  +  li] .    Mah.  61. 

DESARO  (adj.).  Showing,  teaching,  a  teacher 
[%^S|9].  A  priest  confessing  an  offence  to  another 
is  called  desako  (Pit.  27).  Desako,  a  preacher 
(Mah.  196).  Dhammadesako,  one  who  teaches 
the  Law  (Ras.  18). 

DESANA  (/.),  Instruction;  preaching;  a  sermon 
or  discourse;  showing  [^^QWT]-  Mah.  2,  173; 
B.  Lot  436.  Vatthudesimd,  consecrating  a  site 
for  a  building  (P4t.  4). 

DESAPETI,  To  cause  to  be  pointed  out    P&t  72. 

DESETI  (cau9.).  To  point  out ;  to  teach ;  to  show; 
to  preach;  to  expound;  to  confess  [^^€|(ff  = 
f^ir].  Fatthum  d.,  to  consecrate  a  site,  viz. 
to  mark  it  out  with  certain  ceremonies  (P&t  4, 71). 
Dhammam  d.,  to  preach  the  truth,  to  teach  reli^on, 
to  preach  a  sermon  (Kh.  9;  Ras.  22;  Dh.  119). 
Kassa  nu  kho  aham  pathamam  dhammam  de^ 
seyyam,  whom  shall  I  first  teach  the  truth  (Dh. 
119).  Suttam  desetum,  to  preach  the  (Ratana) 
Sutta  (Mah.  240).  jinnamannam  accayath  deseivd 
having  confessed  their  fault  to  each  other  (Dh.  105). 
Alw.  I.  Ixix.    Pa8s.p.pr.  denyamdno  (Dh.  125). 

DESIKO,  One  who  shows  or  teaches  [^fipi]- 
Maggadenko,  a  guide  (Dh.  124,  158). 

DESITAVA  (adj.).  Having  preached  or  tanght 
[tftnr-f-^^].    Cl.Gr.l26. 

DESITO  (p-p-p>  deseti),  Shown,  pointed  out,  taught, 
preached  [^ftnT=tl[H.]*    Dh.  50. 

DESlYO  (adj.).  Belonging  to  a  country  [^ij^]. 
ColadesUfo,  belonging  to  the  Cola  country. 

DESO,  A  place;  a  region,  a  district;  a  country; 
a  part,  a  side  [^].  Ab.  186.  Sabbadetesu, 
in  all  the  provinces  (Mah  35).  Purd  pubbuttare 
dese,  on  the  north-east  side  of  the  dty  (Mah.  166). 
8o  deso  sammajfitabbo,  the  place  must  be  swept 
(Pat  xx). 

DETI,  To  ^ve.  Whether  this  form  is  the  Sanskrit 
?^  from  ?^,  or  whether  it  is  due  to  the  false 
analogy  of  detu,  the  imperat  from  DA,  I  am  not 
able  to  determine.  The  present  occurs  very  fre- 
quently (demi,  deti,  deti,  dema,  detha,  denti),  and 
I  have  met  with  a  part.  pres.  dente  (see  Dh.  374). 
Detu  belongs  of  course  to  daddti  (which  see). 

l?ETI,Tofly[vrit=^]. 


DEV 


(115) 


DEV 


BEVA,  see  Devo. 

DEVADARU  (».),  The  Deodar  pine,  Plnus  Deodora 
[^  +  ^1^].    Ab.668. 

DEVADATTO,  A  name  used  to  denote  a  person  in 
genera) ;  name  of  a  oonsin  of  Buddha  who  was  his 
enemy  and  rival  [^^f^^].    CI.  Gr.  131. 

DSVADEVO,  Angel  of  angels,  highest  of  celestial 
beings,  an  epithet  of  Baddha  [^If  +  ^] .  Ah.  3  $ 
Ras.27. 

DEVADH AMMO  (adj.)y  Of  celestial  nature,  godlike 
[^^  +  ^t4]*  Those  are  so  caUed  who  are  en- 
dowed with  shame,  fear  of  sinning,  and  piety 
(Dh.  d04 ;  Das.  41). 

DEVADHItA  (/.),  A  female  deva,  a  goddess  or 

^g^  [^  +  l[ff^]-     ^^'  226,  364.     Comp. 
Devaputto. 

DEVADUNDUBHI  (w).  Thunder  [^  +  ^ffH]  • 
Brahmajdla  S.  Atthakathd  says  sukkhavaldha- 
kagajjanafk. 

DEVADOTO,  a  messenger  from  the  gods  [^  + 
^^j.    This  term  is  applied  to  the  three  devas 
who  took  the  forms  respectively  of  an  old  man,  a 
leper  and  a  corpse,  to  warn  Siddhatta  of  the  vanity 
of  human  pleasures  (Man.  B.  155).    Dh.  117. 

DEVAKHATAKAI!^,  A  natural  pond  [^  + 
^Tif  =  1BPC  +  ^]-    Ab.680. 

D£ VAKUIAM,  A  (non-Buddhist)  temple ;  a  family 
of  royal  blood  C^+^W].    Mah.  e7,  115. 

DEVAKUSUMAA,  Cloves  [^+  ^P|7T].  Ab.dOS. 

DEVALAYO,  a  Hindu  temple  l^+^inRr]. 
Mah.  237. 

DEVALOKO,  The  world  of  devas  or  angels,  the 
god-world,  heaven^  a  deva  heaven,  a  heaven, 
a  god-world  [^  +  Wtf]  •  Ab.  10.  There  are 
six  devalokas;  Cdtummahdrdfikadevaloko,  Td' 
v^HthMdetfolokOf  Ydmadevaloko,  Ttmtadevaloko^ 
Nimumdwaraiidevaloko,  Paranimmitava»avatti' 
devaloko.  Of  these  the  first  extends  above  the  four 
Mah4dipas,  from  the  Yugandhara  rocks  to  the 
CakkaWyapabbata,  the  second  is  on  the  summit  of 
Mount  Mem,  and  the  remaining  four  rise  one  over 
the  other  above  Mem.  Their  inhabitants  are 
caUed  Cdiummakdrdjikd  devd,  Tdvaiimsd  devd, 
ete.  The  devas  of  the  devalokas  are  superhuman 
beings  or  angels,  living  a  life  of  happiness  exempt 
frvca  the  ilk  of  humanity,  lliey  are  inferior  to 
the  Brahma  angels,  lieing  subject  to  K&ma,  or  the 
pkasiims  of  sense.    The  six  devalokas  are  called 


collectively  devaloko  or  ^'heaven.*  The  term 
devaloko,  "angel-world,''  is  also  applied  to  the 
six  devalokas  and  the  twenty  brahmalokas  col- 
lectively, and  each  of  these  twenty-six  worlds  is 
also  called  devaloko,  **  a  heaven''  (see  Dh.  434). 
Devalokasiri,  the  bliss  of  heaven  (Dh.  117).  Man. 
B.  5, 24, 25 ;  B.  Int.  202, 603  and  foU. ;  Mah.  178 ; 
Kb.  14 ;  Alw.  I.  cvii. 

DEVANAM,  Sport ;  custom  ;  desire  to  win ;  praise 

[^^pr].    Ab.  880. 

DEVAPUTTO,  A  deva  [^  +  3^1].  The  in- 
habitants of  the  Devaloka  are  called  devd,  but  the 
sing,  devo  occurs  but  very  rarely.  In  its  place 
devatd  is  used,  or,  if  it  is  intended  to  particularize 
sex,  devaputto  and  devadhitd.  Devaputto  therefore 
means  simply  a  male  deva,  and  devadhitd  a  female 
deva.  At  Mah.  182  the  Tdvatimsa  gods  are  called 
devaputtd,  and  at  Gog.  Ev.  28  the  moon  (candimd) 
is  called  devaputto.  At  Dh.  117  the  term  is 
applied  to  Vissakamma,  the  celestial  architect, 
and  at  Dh.  94  the  son  of  the  Brahman  Adinna- 
pubbaka  is  called  d.  when  reborn  in  the  Tdva- 
timsa  heaven. 

DEVARAjA  (m.),  King  of  the  devas,  viz.  Indra ; 

a  deva-king  [^  +  Jj^] .    Ab.  18 ;  Dh.  163. 
DE  VARAJ J  AM,  Sovereignty  over  the  devas  [^^  -j- 

TT^]'    Kb.  14. 
DEVARO,  A  husband's  brother,  a  brother-in-law 

[^^].    Ab.247. 

DEVASIKAA  (adv.),  DaUy  [f^^R-f  ^:^  +  *^]- 
Dh.  95,  128,  212,  265. 

DEVATA  (/),  A  deva,  a  celestial  being,  an  angel, 
a  deity  [^^nn]  •  Ab.l2.  This  word  has  the  same 
meaning  as  deva,  and  the  sing,  devo  being  little 
used,  devatd,  "  a  deva,"  generally  takes  its  place 
(comp.  Devaputto).  At  Dh.  99  a  Tdvatimsa  deva 
is  called  both  devatd  and  devaputto  (comp.  Mah. 
178).  Devatdhi  upatthiyamdno,  ministered  to  by 
the  angels  (Dh.  265).  Devatdbali,  offering  to  a  deva 
(Mah.  89).  Kuladevatdnam  bhikkh^mam,  to  the 
priests  who  are  the  tutelar  deities  of  our  race  (Mah. 
136).  Chattamhi  devatd,  the  deity  who  guarded 
the  royal  parasol  (Mah.  165).  Kb.  4.  Rukkha- 
devatd,  a  tree*  nymph  (see  Has.  83).  Nagara^ 
devatdyo,  guardian  devas  of  a  town  (Kb.  28). 
Bhummd  devatd,  a  deva  who  inhabits  the  earth 
or  a  particular  spot  (Mah.  166). 

DEVATApO,    The    grass    Lipeocerds     Serrata 


DEV 


(116) 


DHA 


[^unnV]*     Ab.  578.     Cloagh  hae  devaidnda 
both  in  his  diet,  and  in  his  edition  of  Abhidh&- 
nappadfpikd. 
DEVATAM,  A  deva  [^IRT] .    Ab.  12. 

DEVATIDEVO,  The  deva  who  is  over  all  devas, 
i.e.  Buddha  [^4||f^^^] .    Mah.  5 ;  Dh.  148. 

DEVATTAA,  Devaship  [f^?^]. 

DEVATTH ANAlfr,  A  holy  place,  a  cetiya ;  celestial 

abode  [^  -f  WPf]  •    Dh.  349 ;  F.  Jdt.  58. 
DE VA  YONI  (ac(;.)»Of  celestial  origin  [^ + ^tf^Tj  • 

PI.  devayoniyo,  demigods  (Ab.  13). 
DEVi  (/.),  a  female  deva,  a  nymph,  a  goddess,  a 

queen  [^4^].    Alw.  I.  97;  Dh.  99,  154;  Mah. 

83 ;  Das.  45. 
DEVINDO,  King  of  the  devas,  Indra  [^  +  X'lC' 

Mah.  47. 
DEVITTAft,  Queenship  [^^R^].     Mah.  25. 
DEVIITHI   (/.),   A  female  deva,  a  goddess  or 

nymph  [^  -f  ^] .    Ab.  25. 

DEVO,  A  deva,  a  god,  a  celestial  being,  an  angel ; 
a  cloud;  a  king ;  the  sky,  the  air ;  death  [^^]. 
Ab.  11,  46,  47,  842.  The  devas  or  angels  are 
superhuman  beings  of  various  classes  or  orders. 
The  term  is  applied  to  the  inhabitants  of  the 
twenty  Brahmalokas  and  the  six  Devalokas  (see 
Devaloko).  But  there  are  also  devas  who  are 
tutelar  deities  to  certain  towns  or  families,  some 
are  tree  nymphs,  some  reside  in  rocks  or  are  the 
genii  of  a  particular  locality,  others  make  their 
home  in  the  air  or  the  cloud  (see  Devatd), — Sa^ 
middkiaumano  ndma  devo,  the  deva  named  S. 
(Mah.  5).  Devo  uppalavan^,  Vishnu  (Mah.  47). 
Devamdnussd  (pL),  gods  and  men  (Dh.  267; 
Kb.  14).  Devdnam  indo,  king  of  the  devas,  viz. 
Indra  (Has.  24 ;  Dh.  185).  Devakamd,  a  celestial 
nymph.  Devo  vassati,  it  r^ns,  lit.  '*  the  cloud,  or 
the  cloud  deva  rains"  (Mah.  129).  Devopatha- 
maydmam  vasHtvd,  rain  having  fallen  during  the 
first  watch  (Dh.  88).  Devamdtiko  deso,  a  district 
watered  by  rain  (Ab.  188).  Tarn  devo  payirupd- 
satu,  let  Your  Majesty  attend  upon  him.  Voc.  deva. 
Sire,  Your  Majesty.  Sakkoma  deva,  we  are  able. 
Your  Majesty  (Alw.  I.  73 ;  F.  Jdt.  6 ;  Mah.  85). 
Man.  B.  39-44.  There  are  said  to  be  three  sorts 
of  devas,  sammutidevd,  uppattidevd,  visuddhidevd, 
kings,  angels,  arahds  (Das.  45). 

DEYYADHAMMO,  A  gift,  an  offering   [^  + 
^].    Dh.  132, 267,  434;  B.  Int.  42. 


DEYYO  (adj\).  To  be  ^ven  [^=^].  Ncut. 
deyyani,  an  offering.  Buddhadeyyam,  an  offering 
to  Buddha  (CI.  Gr.  79).  Brahmadeyywk^  a 
present  made  to  a  brahmin  (F.  J&t.  10). 

DHAJALO  {adj,\  Adorned  with  flags   [^qw  + 
HT^].    Ab.733. 

DHAJAVA  {adj.).  Adorned  with  flags  [^if^l^lll]- 
Ab.  733. 

DH AJl  {adj.).  Having  flagd  [^d^]  •  CH.  Gr.  29. 
Fem.  dhajini,  an  army  (Ab.  381). 

DHAJO,  A  flag;  a  mark  or  symbol  [M^]-  Ab. 
397,  1064 ;  Mah.  99.  Tambapanniddhajd  gwrd, 
teachers  who  are  the  standards  of  Ceylon  (Alw. 
I.  xv). 

DHAMAA,  Light,  splendour;  dignity  [^TTR^l* 

DHAMANl  (/.),  A  vein ;  anerve  [Wrf*!]-  Ab.279; 
Dh.  71. 

DHAMANO,  A  reed  [VPT]-    Ab.  601. 

DHAMATI,  To  blow  [UTT]-  Sankhask  d.,  to  blow 
a  conch  (Mah.  143,  154).    Dhameti  (F.  Jdt.  15). 

DHAMMABHAN^AgARIKO,  Treasurer  of  the 
Law,  a  name  of  Ananda  \y[n  +  HPOTPTTf^^]- 
Ab.  436. 

DHAMMABHISAMAYO,  Comprehension  of  the 
truth  [\|^  +  ^rf^  +  ^RTOr]  •  This  term  means 
the  attainment  by  an  unconverted  man  of  one 
of  the  four  paths.  Caturdaitiyd  pdnaaahassdnaM 
dhammdbhUamayo  ahoal,  the  conversion  of  eighty* 
four  thousand  beings  took  place  (Dh.  130).  B.  Lot. 
432;  E.  Mon.  292;  Mah.  3,  73;  Dh.  144,  350; 
Kamm.  28. 

DH  AMMACAKKAA,  Dominion  of  the  Law  [yf^-^- 
^Sf%].  The  well-known  phrase  dhammacakkam 
pavatteti  is  usually  rendered  "  to  turn  the  wheel 
of  the  Law,"  but  that  this  was  its  original  meaning 
I  consider  extremely  improbable.  Pavatteti  (whUh, 
see)  does  not  mean  **  to  turn  "  so  much  as  '*  to  set 
going,*  '<  to  set  on  foot,"  *'to  establish,*  **to 
begin,*  **  to  make,*  and  cakka  is  probably  used 
in  its  sense  of ''  domain  "  or  '*  dominion."  Thus 
dhammacakkam  p.  should  be  rendered  by  some 
such  expression  as  "to  inaugurate  the  reign  of 
Religion,"  *'  to  set  on  foot  the  dominion  of  the 
Law.*  It  is  most  important  to  bear  in  mind  that 
this  famous  phrase  is  used  not  of  the  whole  period 
of  Buddha's  ministry,  but  only  qfhUJirtt  9emumf 
in  which  he  "  began"  or  ''  set  on  foot"  his  religion 
by  imparting  the  knowledge  of  it  to  the  ^\^ 
brahmins.    Tumour's  rendering  is  "proclaimed 


DHA 


(117) 


DHA 


the  sovereigpn  supremacy  of  his  faith"  (Mah.  2» 
oomp.  the  Index  and  Glossary).  In  Buddhaghosa's 
comment  on  Brahmajdla  Sutta,  the  word  dhamma- 
cakka  occurs  in  a  different  connexion ;  when  the 
priests  inform  king  Ajdtasattu  of  their  wish  to 
hold  a  general  council,  he  replies  gddhu  bhante, 
viMtatthd  karaiha,  mayham  dftdcakkam  tumhdkam 
dhmmmacakkam  hotu,  dtuipetha  kim  karomi, 
which  I  would  translate  as  follows,  <'It  is  well, 
venerable  men,  you  may  rely  upon  me,  let  mine 
be  the  domiun  of  temporal  authority,  yours  the 
domain  of  reli^on,  command  me  what  to  do.'* 
Dhammacakkappavatianaauttamf  the  sermon 
called  "  The  Establishment  of  the  Truth  "  (Mah. 
101,  74).  Dhammacakkappavattitapadeio,  the 
spot  where  the  Law  was  first  preached  (Kh.  20). 
Man.  B.  187 ;  B.  Lot.  299, 335,  387 ;  Dh.  78, 119. 
In  his  Simh.  Diet.  Clough  explains  Dharmacakra 
as  *'  The  laws  contained  in  the  whole  of  the  sacred 
and  moral  discourses  delivered  by  Buddha." 

DHAMMACAKKHU  (a.).  The  eye  of  the  Law 
[\9^  +  ^W^^]*  The  following  phrase  is  of 
firequent  occurrence,  Ttissa  virajath  vitamalam 
dhammacakkhuth  udapddi  yam  kind  samuda^ 
yndhammam  sabbam  tarn  nirodhadhammaihf  he 
received  the  pure  and  spotless  Eye  of  the  Law, 
(which  is  the  knowledge)  that  whatsoever  is  in 
the  condition  of  having  an  origin  is  also  in  the 
condition  of  having  an  end,  i.e.  that  whatsoever  is 
brought  into  existence  must  One  day  perish. 
JDkammacakkhum  visodheti,  to  make  dear  the 
eye  of  the  Law,  i.e.  to  purify  the  mental  insight  so 
as  to  obtain  the  Icnowledge  called  dhammacakkhu 
(Mah.  73). 

DHAMMACARl  (adj.),  living  according  to  the 

Law,  virtuous  [^H-^Tftl'l].  ^^'  ^^>  126. 
Fem.  dhammacdfini  (CI.  Gr.  40). 

DHAMMAGARIYA  (/.),  Religious  life,  piety 
[^+^^].    Kh.6. 

DHAMMACARO  {adj.).  Pious  \y(ii  +  ^TT]- 

DHAMMADANAM,  Gift  of  the  Law,  viz.  imparting 
to  others  a  knowledge  of  the  Truth  \yc^  +  TTf  ]  • 
Dh.  ei ;  E.  Mon.  196 ;  P&t  xxii.  Dhammaddnam 
wuthoMtam  H  mUvd  dmisaddnato,  hearing  that  the 
gift  of  religion  is  a  greater  gift  than  the  gift  of  alms 
(Mah.  196). 

DHAMMADASSi  (m.).  Name  of  one  of  the 
twenty-fiKir  Buddhas  \yp^  +  ^f^|*t.  ]  -    ^&^-  2. 

DHAMMADESANA   (/),  Religious  teaching,  a 


sermon,  a  discourse  [^Ji|  +  ^ipTT]  •  Db-  305, 314 ; 
F.  Jdt.  8 ;  B.  Lot.  436,  640. 

DHAMMADHAMMO,  True  and  false  doctrine 
[^iTn  +  ^^*f].  Dhammddhammesu  kovido^ 
skilled  in  distinguishing  true  and  false  doctrine 
(Mah.  74 ;  Alw.  N.  62.) 

DHAMMADHARO  (adj.).  Versed  in  the  Buddhist 
scriptures  [\j|^  +  ^sR^].    Dh.  46 ;  Mah.  27. 

DHAMMADHIPATEYYASlLAlil,  See  Adhipa- 
teyyam. 

DHAMMAJIVI  (adj.),  Living  according  to  the  Law, 
living  righteously  [^snS  +  'ftfiT^]  •    Dh.  5,  30. 

DHAMMAKATHA  (/*.),  A  religious  discourse,  an 
exposition  of  the  Scriptures ;  conversation  on  re- 
ligious subjects  [VY^  +  ^v^].  Dh.  135,  231; 
Alw.  I.  78 ;  Pdt.  xxii ;  Mah.  196 ;  Has.  26.  At 
Dh.  366  it  is  opposed  to  abhidhammakathd,  ex- 
position of  metaphysical  doctrine. 

DHAMMAKATHIRO,  One  who  expounds  the  Law, 
one  who  has  the  gift  of  preaching  \y^  +  ^UTT  + 
fTR].  Mah.  196;  Dh.  259,  384;  Pdt.  xxii. 
Mahddhammakathiko,  mighty  in  the  scriptures 
(Dh.  405).  At  Pdt.  xvi  it  is  siud  that  to  be  an 
efficient  dhammakathika  a  man  shoidd  be  versed 
in  Abbidhamma. 

DHAMMAKETU  (m.),  Standard  of  the  Law  [^  + 
%?].  DAammaketum  ussdpeti,  to  raise  the 
standard  of  the  Law  (B.  Lot.  323). 

DHAMMAKKHANDHO,  Branch  of  doctrine; 
division  of  the  dhamma  or  scriptures  [Vf  + 
^Ifilf].  The  l^pltaka  is  divided  into  eighty-four 
thousand  dhammakkbandhas,  "  articles  "  or  "  sec- 
tions of  the  Law."  They  are  divisions  according 
to  subject.  Buddhagbosa  as  au  illustration  of 
the  meaning  of  this  term  says  that  a  Sutta  or 
discourse  dealing  with  one  subject  forms  one  dh., 
while  a  Sutta  embracing  several  subjects  forms 
several.  Mah.  26 ;  B.  Int.  34 ;  Att.  133.  Saugiti  S. 
also  mentions  four  dhammakkbandhas  or  '*  bodies 
of  doctrine,*  aUakkhandho,  sarnddhikkhandho, 
panndkkhandho,  vimuttikkhaudho. 

DHAMMA]£[,  see  Dhammo. 

DH  AMMAMATAM,  The  nectar  of  the  Law  ["Cnl  + 

^U^].    Mah,  74. 
DHAMMANi  (m.),  A  rat-snake.    Ah.  652. 
DHAMMANUDHAMMO,  see  Anudhammo. 
DH  AMMAPADAJfif,  A  religious  sentence ;  name  of 

one  of  the  books  of  the  Tipi^aka ;  body  or  portion 


DHA 


(118) 


DHA 


of  Dhamma  [^T^+^f^]*  There  are  four 
Dhaminapadas,  anabhijjMdhammapadamj  avyd- 
pddadhammapadafhy  sammd*atidhammapadam, 
sammd9amd4/iidhammapadam  (Dh.  285).  At  Man. 
B.  4&7  Hardy  gives  another  set  of  four.  Dhamma' 
padam,  "  Religious  Sentences,"  is  the  name  of  the 
second  book  of  the  Khuddakanik&ya  (£.  Mon.  169). 

DHAMMAPAKKHO,  The  side,  canse,  or  party  of 
true  religion  [^if  -f  V^]*    Mah.  18. 

DH AMMARAJA  (m.),  King  of  Dhamma,  Buddha; 
king  of  justice  or  righteousness  [lal^  +  TT^^'t.]* 
Ab.  3;  Dh.  89;  Mah.  7.  At  B.  Lot.  581  the 
Cakkavattin  is  called  dhammardjd, 

DHAMMARAMO,   One  who  dwells  in  the  Law 

[^  +  ^IHTR]-    ^b-  ^'    '^^  comment  says 

nivdsanatthena  samathavipassanddhammo  drdmo 

assdti  dhammdrdmo. 
DHAMMARASO,  Taste  or  sweetness  of  the  Law 

[V^  +  I7Er].    Dh.64. 
DHAMMARATI  (/.),  Delight  in  the  Law,  pleasure 

caused  by  religion  \y([^  +  T^^-    Dh.  64. 
DHAMMASABHA  (/.),  A  religious  meeting;    a 

place  of  religious  meeting  \y(^  +  ^RTT]  •     ^1^* 

300 ;  F.  Jat.  8,  46;  Das.  21. 
DHAMMASALA  (/.),  Hall  of  Dhamma,  a  place 

where  the  Scriptures   are   read  and  expounded 

L^  +  HTWr].    Att.  116. 
DHAMMASANAA,  a  pulpit,  a  seat  in  which  a 

priest  sat  while  preaching  \y(i(  +  ^iR]*    Dh. 

402 ;  Mah.  13 ;  F.  J4t.  46. 
DHAMMASANOANIPPAKARANAA,  Name  of 

the  first  book  of  the  Abhidhamma  Pitaka.  £.  Mon. 

170.    See  Sangavd. 
DHAMMASAVANAjfr,  Hearing  the  Law,  attend- 
ing the  preaching  of  a  sermon  or  exposition  of 

religious  doctrine  \yi^  +  ^qm].  Dhammagavo' 

nattham  or  'fiatthdya,  or  -ndya  gacchati,  to  go  to 

a  church  service  or  sermon  (Dh.  79,  336).    Dh. 

ghosetij  to  sound  the  church  call  (Dh.  290,  402). 

DhammMavanaggam,  a  preaching  hall  or  church 

(see  Aggath),    F.  Jdt.  46 ;  Kb.  5. 
DHAMMASENAPATI  (m.),  Captain  of  the  Faith, 

a  name  of  Sdriputta  [yp^  -f  %fT+  "RfH]*    Ab. 

434 ;  Dh.  135. 
DHAMMASSAmI  (m.).  Lord  of  Dhamma,  Buddha 

[^  4-  ^rrfiPl]-    Ab.  3 ;  Dh.  104 ;  Mah.  252. 
DHAMMATA  (/.),  Custom,  habit ;  nature  [V^  + 

^].     Attano  dhammatdyay  spontaneously,  in- 

taitively  (Alw.  I.  cvu ;  Dh.  301, 403).  Dh.  147, 153. 


DHAMMATTHO  (oi^*.),  Just,  righteoiu  [\ri  + 

^].    Dh.d9,  46. 
DHAMMA VAdI  {adj.\  Speaking  according  to  the 

Law,  orthodox   [V^  +  ^Trf^]*      I>h.    104; 

Mah.  17. 
DHAMMAVICAYO,    Investigation    of    doctrine, 

religious  research  [^aT^ +  f^'^lT]-    This  is  one 

of  the  Bojjhangas  (B.  Lot.  798 ;  Man.  B.  498). 

DHAMMAVINAYO,  Doctrine  and  Discipline  [\n$ 
+  t^«rQ']-  There  is  a  twofold  division  of  the 
contents  of  the  T^pifaka  into  Vinaya  and  Dhamma, 
the  latter  including  the  Suttapifaka  and  Abhi- 
dhamma (Dh.  104). 

DHAMMAYATANAA,  Ideas,  thought,  see  Aya- 
tanam. 

DHAMMENA  (adv.),  Justly,  righteously  [V^]- 
Mah.  208,  237;  F.  Jat.  5;  Dh.  373.  Katham 
dhammena  ifthakduppddessdmi,  how  can  I  without 
oppression  obtain  bricks  ?  (Mah.  165,  comp.  39). 

DHAMMl  (adj.\  Having  the  nature  or  quality  of 
[^Sff^i^].  Vayadhammif  subject  to  decay  (Has. 
24 ;  Att.  clxxii).    CI.  Or.  29. 

DHAMMl,  DHAMMIKATHA,  see  Dhammo,  2. 

DHAMMIKO  (adj.).  Religious;  pious;  orthodox; 
ecclesiastical  [^£r[f^<QK]-  Dhammikd  isayo,  holy 
sages  (Alw.  I.  cxxiv).  Dhammikayyd,  orthodox 
priests  (Mah.  18).  Mah.  211  ;  Alw.  I.  73;  Pdt 
18,  7^ ;  Das.  10. 

DHAMMILLO,  Braided  hair  [vf^]«    Ab.257. 

DHAMMISSARATA  (/.),  Supremacy  in  religion, 
lordship  of  Dhamma  \y^  +  t,^<fl|] .  Dh.  325. 

DHAMMO,  and  DHAMMAM,  Nature,  condition, 
quality,  property,  characteristic;  function,  practice, 
duty;  object,  thing,  idea,  phenomenon ;  doctrine; 
law ;  virtue,  piety ;  justice ;  the  law  or  Truth  of 
Buddha;  the  Buddhist  scriptures ;  religion  [^PR, 
and  V^].  ^'  85,  ^4,  784.  The  neuter 
dhammam  is  rare,  I  find  it  only  at  CI.  Or.  51, 
where  he  says  that  dhamtna  is  masc.  and  neat., 
and  at  Dh.  v.  82,  dhammdni  sutvd, "  having Jieard 
religious  truth  or  doctrines."  Naradhammam- 
rahito,  bereft  of  humanity.  Khayadhammd  vaya^ 
dhammd  tukhd  vedand,  pleasurable  sensation  is  in 
its  nature  perishable  and  transitory.  Evamdhamwtd 
hi  ydeand,  for  such  is  the  nature  of  asking  (F.  J4t. 
11).  Maricidhammo  kdyo,  the  mirage-like  body 
(Dh.  9).  Marat^adhammo  bhijjanadhammo,  subject 
to  death,  subject  to  dissolution  (Dh.360).  Mucca" 


DHA 


(119) 


DHA 


dkammo,  having  the  nature  of  a  man^  a  mere 
mortal  (Att.  199).  Nibbdnadhammo,  the  nature  of 
Nirvii^a  (£.  Mon.  294).  Yam  kihci  iamudaya^ 
dkammam  sabbam  tarn  nirodhadhammam,  what- 
ever is  in  the  condition  of  having^  an  origin  is  in  the 
condition  of  having  an  end  (see  Dhammacakkhu), 
Uifiko  dhammOj  the  visible  condition,  the  present 
state  of  thingrg,  this  world,  this  life  (B.  Lot.  370, 
oomp.  Difthadhatnmo).  Mittadhammo,  friendship 
(F.  Jit,  13).  Sabbetu  dkammesUf  in  all  conditions, 
in  all  things  (Dh.  63).  Asekhd  dhamfnd,  attributes 
or  properties  of  a  perfected  saint  (see  Asekho). 
Suddhadhammd,  attributes  of  Buddha  (Mah.  108). 
Sabbaua  lokaua  sadevakassa  es'  eva  dhammo 
yadidam  aniccam,  impermanence  is  the  property 
(or  condition)  of  the  whole  world  including  the 
devaloka  (Att.  dzxii).  The  two  dhammas,  "  con- 
ditions "or  "  qualities,"  are  samatho  and  vipagsandf 
•aim  and  contemplation  (Dh.  69, 196, 425).  Virdgo 
seftko  dhammdnarh,  Arbatship  is  the  best  of  con- 
ations or  things  (Dh.  48).  Sabbe  sankhatdsankha- 
tadkoMmd^  all  things  material  and  immaterial 
(oomp.  Dh.  382).  Aniccd  dhammdj  transitory 
things  (Das.  9,  of  the  eight  lokadhammas).  Cattdro 
dhammd  dyu  vanno  tukham  balam,  four  qualities 
or  conditions,  age,  beauty,  happiness  and  strength 
(Dh.  20).  Ye  keci  kusald  dhammd  sabbe  te 
tippamddamilakd,  all  good  conditions  or  qualities 
have  their  origin  in  diligence  (Dh.  179).  Pdpako 
dkmmmOf  sin  (Sen.  K.  322).  Pdpakd  dhammd, 
and  akusald  dhammd,  evil  states,  evil  ways,  sin 
(Dh.  43,  371;  Sen.  K.  319,  322).  Pdpadhammo, 
sinful,  a  sinner  (Dh.  54).  Pdrdjiko  dhammo,  a 
p.  sin  (Pdt.  95).  Tayo  dhammd  jaMtd  bhavanti 
eakkdyaditthi  vicikicchitan  ca  silabbatah  ca,  three 
sins  or  states  are  cast  off  (Kh.  9).  Hinam 
dkammam  carati,  to  follow  a  low  mode  of  life 
(Dh.  31).  Dhammam  sucaritath  carati,  to  live  a 
religious  life  (ditto).  Ndtidhammo,  pious  duty  to 
relatives  (Kb.  12).  Udake  hdeadhammo,  sport- 
ing in  the  water  (Pdt.  15).  Kalydnadhamvw, 
mtuons,  excellent  (Pdt.  4).  Methuno  dhammo, 
the  practice  of  sexual  intercourse.  Vaaaladhammo, 
low  conduct  (Sen.  K.  322).  Bahunnam  dukkha* 
dhammdnam  purakkhato  hoti,  is  exposed  to  many 
painfnl  drcnmstances.  Abhogapaccavekkhana^ 
rakUd  ete  dhammd,  these  organs  (the  stomach, 
liver,  etc.)  are  void  of  reflection  and  consideration. 
Te  dktt$mmd  hetuppabhavd,  those  things  which 


proceed  from  a  cause  (Att,  cxxx).  Dve  dhammd 
bhdvetabbd  dve  d,  parinneyyd  dve  d.  pahdtabbd, 
two  things  to  be  increased,  two  things  to  be  learnt, 
two  things  to  be  avoided.  Acchariyd  abbhutd 
dhammd,  wonderful  and  miraculous  phenomena. 
Kdyena  photthabbam  phusitvd  manasd  dhammam 
vinndya,  having  felt  a  sensation  by  the  touch, 
having  perceived  an  idea  or  phenomenon  with  the 
mind.  Yadd  have  pdtubhavanti  dhammd  dtdpino 
jhdyino  brdhmaiuusa,  when  the  Verities  dawn  upon 
the  striving,  the  meditating  saint  (Alw.  N.  71)* 
Bvddhabhdsitd  dhammd^  doctrines  uttered  by 
Buddha  (Ras.  17;  Mah.  25).  Ariyappavedito 
(jAammo, the  doctrine  preached  by  holy  men(Dh.l  5). 
Etaua  dhammassa  ananubodhd,  from  not  under- 
standing this  doctrine  (of  the  Paficcasamuppdda). 
Tiiso  sangitiyo  drdfhadhammo,  the  doctrines  or 
scripture  rehearsed  at  the  three  Councils  (P&t.  85). 
The  doctrinal  portions  of  the  Tipitaica,  viz.  the 
Sutta  and  Abhidbamma,  are  called  Dhamma  in 
contradistinction  to  the  Vinaya.  Dhamma, ''  doc- 
trine," is  also  opposed  to  Abhidbamma,  ''meta- 
physical doctrine"  (Dh.  366).  Dhammavinayo, 
Doctrine  and  Discipline  (Dh.l04).  Ekam  dhammam 
atitassa,  in  him  who  has  broken  one  law  (Dh.  32). 
Eia  dhammo  aanantano,  this  is  an  old  law  (Dh.  2). 
AdhikaratMuamathd  dhammd,  rules  for  settling 
difficulties.  Cha  dhammd,  six  rules  or  precepts, 
viz.  the  first  six  sikkhdpadas  (Pdt.  117).  ChannO' 
vutinam  pdsav^ddnaih  dhammdnam  pavaram, 
superior  to  the  doctrines  of  the  ninety-six  pdsa^^^ 
(Sen.  K.  322).  Satan  ca  dhammo  najaram  upeti, 
but  the  piety  of  the  righteous  suffers  not  decay 
(Dh.  28).  Appamddo  dhammesu,  diligence  in  good 
works  (Kb.  5).  Dhammam  carati,  to  walk 
righteously,  to  live  a  religious  life  (Dh.  80). 
Dhammam  ndtivattati,  does  not  transgress  the 
bounds  of  virtue.  Saccan  ca  dhammo  ca,  truth 
and  righteousness  (Dh.  46,  70).  Dhammena,  and 
8aha  dhammena,  justly,  righteously  (Dh.  373; 
B.  Lot.  403).  Asdhasena  dhammena,  with  just 
judgment  (Dh.  46).  Passato  dhammam  uttamam, 
beholding  the  perfect  Law  (Dh.  21).  Ciratthu 
tattham  dhammassa,  that  the  Faith  may  long 
endure.  Adhammo  dippati  dhammo  bdhiyati,  false 
doctrine  flourishes  and  true  religion  decays. 
Dhammam  deseti,  or  bhanati,  to  preach  the  truth 
or  the  Scriptures  (Pat.  xxii ;  Dh.  315).  Dhammam 
su^dti,  to  hear  the  Scriptures  expounded,  to  hear 


DHA 


(120) 


DHA 


a  sermon,  to  go  to  charch  (Dh.  308, 966).  Dhamma- 
idkacchd,  religfioas  conversation  (Kb.  5).  Three 
of  the  five  Khandas,  viz.  Vedani,  SaMd,  and 
Sankhdra  are  collectively  termed  dhammd(plur,)f 
"mental  faculties,"  and  in  the  first  verse  of 
Dhammapada  the  commentator  takes  the  word 
dhammd  to  mean  those  three  faculties.  But  this 
interpretation  appears  forced  and  unnatural,  and 
I  look  upon  Dr.  Max  Mailer's  translation,  <<all 
that  we  are  is  the  result  of  what  we  have  thought," 
as  the  best  possible  rendering  of  the  spirit  of  the 
phrase  manopubbangamd  dhammd.  The  meaning 
evidently  is  that  a  man's  mental  or  physical 
''conditions"  or  "circumstances**  are  dependent 
on  the  state  of  his  thoughts,  or  heart,  or  intentions. 
Thus,  as  the  verse  goes  on  to  say,  a  man  who 
speaks  or  acts  from  a  bad  heart  will  be  in  a  con- 
dition of  suffering  or  unhappiness.  The  illustrative 
stories  of  Gaklchup^a  and  Maftakunfalin  in  the 
commentary  confirm  this  view,  for  Gakkhupala's 
blindness  was  the  consequence  of  his  having  acted 
with  evU  intent,  and  Mattaku^falii^'B  blissful  state 
in  the  Tdvatimsa  heaven  resulted  from  his  faith 
(manopasdda)  in  Buddha.  B.  Int.  41, 42 ;  E.  Mon. 
5, 167;  Dh.  4, 16,  47,  49,  65,  67. 

DH  AMMO  (adj.),  Religious  [VTll] .  Fern,  dhammi. 
Dhammi  kathd,  a  religious  discourse  or  exposition. 
Instr.  and  loc  dhammiyd  kathdya  (P4t.  xxii). 
Dhammi  kathd,  is  sometimes  written  as  a  com- 
pound with  the  i  shortened,  dhammikathd  (Pit. 
xxii ;  Dh.  107). 
DHAftSAKO  (adj,).  Destroying  [vj^+  ^Wl]- 
DH AllKSETI  (catw.).  To  fell ;  to  destroy  [^^iFQ^^fn  = 
'tift^].    Alw.  I.  111. 

DHAlfirSi   (adj,),  Destroying,  mischievous,  hack' 
biting  ['^fB^H^].    Db.44,d72. 

DHAASITO    (p.p.p.    dhamseti),    Felled,    fallen 

[^ftnT=^].    Ab.761. 
DHANA  (/.),  Fried  barley  [VTTT].    Ab.  463. 
DHANACGHEDO,  Expense,  waste  [^iR +  $^]. 

Db.93. 
DHANAGAMO,  Revenue  [yif  +  ^QHRf].  Ab.356. 
DHANAKKlTO,  A  slave  bought  with  money  [^SR  + 

lFhT=1lM.    Ab.616. 
DH  ANAIVI,  Property,  wealth,  treasure,  money  [^PT]  . 

Ab.  485.     Dhanakotif  ten  millions  of  money  (Mah. 

26,  probably  kahipa^as).    KofisatasahanadhanO' 

pariecdgena,  by  an  expenditure  of  treasure  amount- 


ing to  a  hundred  thousand  ko^is  (B.  Lot  430). 
Saddhddhanoy  rich  in  faith  (Alw.  I.  xiii).  The 
two  dhanas  are  avimd^kadhaxuim  and  Mvimii- 
pakadhanam  (Dh.  79). 

DHANAP^JANIf/.),  Loss  of  wealth  [^HT  +  Wtf^]- 

DH ANAVA  (adj.).  Wealthy  [l^R^] .  B.  Lot.  313. 

DHANI(m.), Sound, noise  [^^].  Ab.  119,128,899. 

DHANI  (a^;.),  Wealthy  [\rf*R].    Ah.  725. 

DHANIKO,  A  lender,  a  creditor  [^SrfvRf]  -  Ab.  470. 

DHANITAA,  Sound,  noise  [vrf^=M^].  Ab. 
747 ;  P4t.  29. 

DHANITTHA  (/.),  Name  of  one  of  the  Nakkhatlu 
[Vf^rer].    Ab.60. 

DHANKO,  A  crow;  a  sort  of  crane  [^^mV]-  Ab. 
638,  1042. 

DHAf^f^AA,  Grain,    corn    [lIRr].      Ab.   1007. 
Dhannakaraftatk,  threshing  (Ab.  927).  The  Mvm 
dhafiiias,  or  grains,  are  tdli,  vihi,  yavo,  godhimo, 
kangUf  varakOf  kudrdso  (Ab.  450 ;  P&t  87). 
J  DHA^^AMASO,   A    certain  measure   [^rn  + 
W[W]'    Ab.  195. 

DHAMaMBILAA,  Sour  rice-gruel  [V1^+ 
^9[m]'    Ab.  460. 

DH A^^O  (adj.)y  Fortunate,  lucky  [^n] .  Ab.  722, 
1007 ;  Mah.  134,  200.  Dhmihalakkhanam,  sign 
or  mark  of  future  good  fortune  (Mah.  Ixxxviii). 

DHANU  (».),  A  bow ;  a  measure  of  lengfth  [V^^* 
Ab.  388, 811 ;  Mah.  48.  Dhanukaldpam,  bow  and 
quiver. 

DHANUGGAHO,  An  archer  [V^+1Vf]- 
Mah.  155. 

DHARA  (/.),  The  earth  [VTT].    Ab.  181. 

DHARA  (/.),  A  torrent,  a  stream;  a  shower;  tb^ 
sharp  edge  of  a  cutting  instrument  [VTTT]*  ^' 
50, 1095.  Tikhifutdhdram  Hnam,  grass  with  sharp 
edges  (Dh.  396).    Dh.  81 ;  Mah.  108. 

DHARADHARO,  a  cloud  [VTTT  +  VT]-  Ab-  *?• 

DHAR AKD  (adj.).  Bearing  [VH^IS]  -  Chattadhd- 
rakOf  carrying  a  parasol  (Mah.  180). 

DHARAmAISTAKO  (aty.),  Living  ["CR^RTW- 
^  +  l|i].    Dh.  241. 

DHARANAA,  Bearing;  a  weight  of  ten  ftiu 
[VTW]-    Ab.  479. 

DH  ARAI^r Aft,  Preserving ;  bearing  in  mind ;  bear- 
ing, supporting  [VT^^]-  Ab.  1059;  Dh.  90. 
SukhadhdrafUf,  easy  to  be  remembered  (Mab.  lj« 

DHARANI  (/.),  The  earth  [Vnd^].  Ab.  181. 
Dharanipati^  and  dharafi(pdlo,  a  king  (tf^ 
Ixxxviii,  85).    Dharaf^(talam,  the  ground. 


DHA 


(121) 


DHA 


DHARATI,  To  Hve  [^].  Sace  Mttkd  dkareyya, 
if  the  Teacher  were  liying.  Dharamd^  pi  wgaie^ 
evea  in  Buddha's  lifetime  (Mah.  10,  36).  Dha- 
ramio,  living  (Dh.  333 ;  Mah.  222). 

DHARETI  {cau8.  last),  To  bear,  to  carry,  to  hold, 
to  keep;  towear;  to  possess;  to  restrain;  to  bear 
in  mind,  to  know  by  heart  [VI^4ni  =  ^J> 
Chmttaaik  Tathdg-aUusa  maithake  dhdrayantOy 
holding  a  parasol  over  the  Baddha's  head  (Dh.  133, 
eomp.  Mah.  5).  Devadattana  tuvappachatiam 
dkdrwfaiet  he  holds  a  golden  parasol  over  D. 
(Sen.  K.  326).  Ckattam  dhdrayatit  to  raise  the 
n>yal  umbrella  as  a  symbol  of  sovereignty  (Mah. 
65b  104).  Telapajjotmk  dh.,  to  hold  a  lamp. 
Sokam  dhdretuih  asakkontd,  being  unable  to  bear 
their  sorrow  (Das.  4).  Puppham  dh,,  to  wear  a 
flower  (Dh.  230).  Fattha^  dh,,  to  wear  clothes 
(Dh.  114).  Pa/^aiJk  d%.,  to  carry  a  bowl  (Pdt.  10). 
SQam  dh.,  to  keep  the  precepts  (Att.  200). 
Swddhaadaamam  dhdrehi,  keep  the  commandment 
of  Buddha  (Dh.  82).  Pancannam  hatthinam  balam 
dhdrenti,  possess  the  strength  of  five  elephants 
(Dh.  154).  Updsaka^  tnam  bhavam  Gotamo 
dhdretu,  let  the  lord  €K>tama  receive  me  as  a 
disciple.  Suvan^m  me  dhdrayate,  he  owes  me 
gold  (Sen.  K.327).  Manasd  dh,,  to  bear  in  memory, 
to  know  by  heart.  Buddhaviieanani  dhdrento, 
bearing  in  his  heart  the  word  of  Buddha.  IHfti 
pifakdmi  dhdremi,  I  am  versed  in  the  three  I^fakas 
(Dh.  384).  Evaih  dhdretha  Jdtakam,  so  under- 
stood the  J&taka  (Dh.  417).  JSmm  etaah  dhdra- 
ydmi,  thus  I  receive  your  decision,  thus  I  under- 
stand your  wish  (Kamm.  8;  Pdt.  3).  Kodham 
dh,,  to  restrain  anger  (Dh.  40). 

DHABI  (adf.).  Bearing;  wearing;  keeping  In 
mind  [^ff^i|J.  No  vesadhdrino,  to  one 
who  wears  our  robe  (Mah.  29).  Pifakattatfa- 
dhdri,  versed  in  the  three  Pitakas  (Mah.  19). 
Mah.  118. 

DHARIYATI  {pan,  dhdreti).  To  be  carried,  worn, 
etc    Alw.  I.  75. 

DHARO  (odj,).  Bearing;  wearing;  possessing; 
keeping  in  mind,  knowing  by  heart  [^la|^]«  Dhu' 
tadharo,  keeping  a  dhutanga  precept.  Paita" 
pakkadharo,  bearing  leaves  and  fruit  (Mah.  87). 
pMHwAii/adAaro,  wearing  sordid  raiment  Devo' 
rajJMiiidharo,  possessing  the  splendour  of  celestial 
rule  (Dh.  87).  Ttpifakadharo,  versed  in  the 
ITpitaka  (Dh.  168).    Dh.338. 


DHATAKI  (/.),  The  shrub  Grislea  Tomentosa 
[VPnft].    Ah.  589. 

DHATARAinrHO,  Name  of  one  of  the  four 
Mahddgas;  a  sort  of  goose  [V(f^T]|f].  Ab.  31, 
647;  Man.  B.  24. 

DHAtI  '(/.).  A  nurse;  a  woman  servant  [\3rnft]- 
Ab.  244;  Mah.  216 ;  Dh.  328. 

DHATU  (m.  and  f,).  Primary  or  elementary  sub- 
stance; principle,  element,  material;  a  property 
of  a  primary  substance,  as  colour,  taste,  sound ; 
an  organ  of  sense ;  a  bodily  principle  or  humour 
of  which  there  are  three,  phlegm,  wind  and  bile ; 
a  constituent  of  the  body,  as  flesh,  blood,  bones ; 
the  remains  of  a  body  after  cremation ;  a  sacred 
relic;  a  fossil;  a  metal  [VTI]]-  Ab.  278,  817. 
The  two  dh^tus  are  tankhaiadhdtu  and  asankha- 
tadhdtu,  the  conditioned  and  the  unconditioned, 
or  the  material  and  the  immaterial.  The  three 
dhdtus  are  kdmadhdtu,  r^tpadhdtu,  ar^qnidhdtu, 
the  element  or  region  of  Desire,  of  Form,  and  of 
absence  of  Form  (B.  Lot.  315,  516, 807).  Another 
classification  of  three  is  rdpadhdtu,  ardpadhdtu, 
nirodhadhdtu.  Form,  absence  of  Form,  and  Anni- 
hilation. A  third  is  hinadhdtu,  majfhimadhdtu, 
paftdadhdtu.  The  four  dhdtus  are  pathavidhdtu, 
dpodhdtu,  tejodhdtu,  vdyodhdtu,  the  elemente  of 
earth,  water,  fire  and  air  (€rog.  Ev.  59 ;  £.  Men. 
193 :  they  are  the  four  Mahdbhdtas).  The  six  dhatus 
BT^  pathavidhdtu,  dpodhdtu,  tejodhdtu,  vdyodhdtu, 
dkdsadhdtu,  vmndfuidhdtu,  the  elemente  of  earth, 
water,  fire,  far,  space  and  intelligence  (B.  Int  496, 
497 ;  B.  Lot.  514).  The  eighteen  dhdtns  are  cakkhu' 
dhdtu,  Htpadhdtu,  cakkhuvmhdnadhdtu,8otadhdtu, 
saddadhdtu,  sotavmndnadhdtu,  ghdnadhdtu,  gan- 
dhadhdtu,  ghdnavmndfMdhdtu,  jivhddhdtu,  raea- 
dhdtUfjivhdvinhdnadhdtu,  kdyadhdtu,  photthahba" 
dhdtu,  kdyavnindfMdhdtu,  manodhdtu,  dhamma^ 
dhdtu,  manovihhdnadhdtu,  the  eye,  form,  vision,  the 
ear,  sound,  the  hearing,  the  nose,  odour,  the  smell, 
the  tongue,  flavour,  the  taste,  the  touch,  contact, 
feeling,  the  mind,  ideas  or  objecte,  thought  (B. 
Lot.  511;  Man.  B.  432;  B.  Int.  449).— The 
remains  of  Buddha's  body  after  his  cremation 
were  called  dhdtuyo,  **  relics,"  they  were  distributed 
among  different  princes  and  preserved  as  sacred 
objects.  The  ddfhddhdtu,  or  tooth  relic,  is  still 
venerated  in  Ceylon.  The  dakkhinakkhakadhdtu, 
or  right  collar-l)one  of  Buddha,  was  brought  to 
Ceylon  in  the  reign  of  Devdnam  Piyatissa,  and 

16 


DHA 


(122  ) 


DHU 


enshrined  in  the  Thikp^brdma  D%oba.  The  term 
dh&tu  is  also  used,  more  comprehensively,  of  any 
relic  of  Buddha ;  in  this  sense  there  are  three  sorts 
of  dhdtu,  $dririkadhdtu,  uddesikadhdtu,  pdribhO' 
gikadhdtu  (see  Sep.). — PI.  dhdtuyo  (Dh.  909 ;  Mah. 
104).  Dhdtubhdjanath,  distribution  of  Buddha's 
relics  after  his  cremation.  Dhdtukiccathy  duties 
to  be  performed  to  do  honour  to  a  relic  of  Buddha 
(Mah.  11,  107).  Dihbd  sotadhdtu,  the  dibbasota, 
or  divine  hearing.  Bhd'dhdtu,  the  verbal  root 
BHC  (Sen.  K.  318).  Comp.  Kusaladhdtu,  Aku- 
saladhdtu, 
DHATUGABBHO,  A  relic-receptacle  or  shrine,  the 
inner  room  of  a  Thdpa,  in  which  the  sacred  relic 
was  deposited  [VT^  +  ^]-  Mah.  179,  211. 
In  modem  Simhalese  the  word  Ddgaba  applies  to 
the  whole  Thdpa. 

DHATUKATHAPAKARAI^AA,  Nameof  the  third 
book   of    the   Abhidhamma    [isTT^  -h  ^RTT  + 
iniT^]*    B-  Mon.  170. 

DHATURO  (tf4/0>  '^^  ^ord  frequently  occurs  as 
the  last  part  of  a  compound  word  with  the  mean- 
ing **  affected  with.**  Papduroffadhdtuko,  ill  with 
jaundice  (F.  Jit,  3).  uinattamaituidhdtukof 
melancholy  (Dh.  121).  lltokath  badhiradhdtuko, 
slightly  deaf  (Dh.  217).    Dh.  177. 

DHATULOKO,  World  of  dhdtus,  the  aggregate  of 
the  different  elements  [VTW  +  ^^<9]  •  B.  Lot.  511; 
Das.  44. 

DHATUA,  see  Dadhdtu 

DHAVALO  {adj.).  White,  glistening  [JS^m]. 
Ab.  95  ;  Gl.  Gr.  126. 

DH AVANAA,  Running,  going ;  washing  [^(»rnnf]  • 
Ab.  1087.    Comp.  Dhovanam, 

DHAVATI,  To  run,  to  go  [VT^].    Mah.  63,  78. 

Bandhanam  eva  dhdvati,  rushes  back  into  bondage 

(Dh.  61).    P.p.p.  dhdvito,  running  (Dh.  234). 

Cans,  dhdveti,  to  cause  to  run  (Mah.  142). 
DHAVO,  A  husband ;  the  shrub  Qrislea  Tomentosa 

[If^r].    Ab.  240,  1041. 
DHENU  (/.),  A  milch  cow  [^] .  Ab.  498;  Dh.  238. 
DHENUKA  (/.),  A  milch  cow  [^^^].  Mah.  128. 
DHEVATO,  Name  of  one  of  the  notes  of  the  Hindu 

gamut  [^^nr].    Ab.  132. 
DHEYYAA,    Realm,    region    [\)^=:^].     See 

Mdradheyyam,  Maccudheyyatk, 

DHI,  and  DHl  (interj.).  Fie  I  Shame!  Woe! 
[fijl^].    Ab.  1160,  1201 ;  CI.  Gr.  71.   With  foU. 


ace.  Dhi  brdhfnafuiua  kantdranij  shame  on  him 
that  strikes  a  brahmin  (Dh.  70).    Dh.  340. 
DHl  (/.),  Knowledge,  intellect  [^].    Ab.  152. 

DHIMA  (adj.),  Wise  [^f^Pir ]  •  Ab.  228 ;  Mah.  253 ; 

Alw.  I.  xiii. 
DHIRATTAA,  Fortitude  [^|V^  -h  ^].  Ab.  1059. 

DHIRO  (im/;.).  Wise ;  resolute,  firm,  brave  [^SV^]* 

Ab.  229, 1072 ;  Kb.  14 ;  Dh.  5,  46. 
DHlTA  (/.),  A  daughter  [l|ff1|].    Ab.241.  Aoc 

dhitaram  (Mah.  36).    Inst,  dhituyd  (Mah.  54). 

Gen.  and  dat.  dhiiu,  dhiidya,  dhituyd  (Dh.  162 ; 

Mah.  34,  36,  259).    Plur.  dhM,  dhUaro  (Ab.  44 ; 
'  Mah.  Ixxxviii).  Gen.  and  dat.  pi.  dhitdnam  (Mah. 

Ixxxviii).    Dh.  189,  193.    Comp.  DukUd. 
DHITI  {f.)f  Wisdom;  fortitude,  energy,  courage 

[1^].    Ab.  1059. 
DHITIKA(/.),  Adaughter  [^ff^+^].Mah.236. 

DHITIMA  (adj.).  Courageous,  firm   [\|f?14(^]. 

Ab  1072. 
DHlVARO,  A  fisherman  [v\^].    Ab.  670. 
DHlYATI,  and  DHIYYATI  (pan.  dadhdH),  To  be 

contained  [^f^EHl  =  ^TT]  •    I>h.  197. 
DHORAYHO,  A  beast  of  burden,  an  ox  [^  + 

^rrf  +  ^]-    Ab.  496;  Dh.  358.    Dhwrayhatilo, 

patient,  enduring  (Dh.  38). 
DHOTO  (p.p»p,  dhovati).  Washed,  cleansed,  dean 

[\ft^=  VT^].    Dhoteti  pddehi,  with  nnsoiled 

feet  (Mah.  213).    Comp.  Yathddkoto. 

DHOVANAA,    Washing    [VPR].     Mah.    133. 

Comp.  Dhdvanam, 
DHOVATI,  To  wash,  to  cleanse  [VT^]-    Mah. 

87,  210;  Dh.  102.     Pass.  dhoviyaH  (Dh.  102). 

Caus.  dhovdpeti  (Mah.  65). 
DHCLI  (/.),  Dust  ["({f^].    Ab.  395. 
DHCMAKETU  (m.),  Fire;  a  comet  [^+%g]. 

Ab.  34,  987. 
DHCMO,  Smoke ;  cremation  of  a  dead  body  [^[^T]- 

Dhdmankho,  fire  (Ab.  34).    Mama  dhitmakdie 

dgantvd,  returning  at  the  time  of  my  cremation 

(Das.  2).     Dh.  354. 
DHCMYATO,  The  fork-tuled  shrike  [^IIITO]- 

Ab.  644. 
DHUNANAM,  Shaking  off. 
DHUNATI,  To  shake  [^].    Alw.  I.  20. 

DHCPATI,  and  DHCPAYATI,  To  fumigate;  to 

spit  smoke  [^^ij-    Mah.  72,  152. 
DH  OPITO  (p.p./>.),  Suffering  pain  [^jfim]  •  Ab.  751. 
DHCPO,  Incense  [^.    Ab.  958 ;  Alw.  I.  79. 


DHU 


(123) 


DIG 


DHURANDHARO  (adj\),  Bearing  a  burden 
[^ti^lT]  •  Used  metaphorically  of  a  priest  who 
is  a  supporter  or  pilhir  of  religion  (Mah.  13,  36). 

DHURO,  and  DHURAA,  A  yoke;  a  burden;  an 
office,  charge,  trust;  a  chief,  leader;  the  front, 
the  head  [^].  Ab.375,  1004;  Dh.  80,  91, 134, 
219.  Dhure,  in  front  (Dh.  173).  Dhuravdhi,  a 
beast  of  burden  (Ab.  496).  Dhuraeohattatk,  the 
parasol  or  pinnacle  surmounting  a  thtipa 
(Mah.  211). 

I>H0SARO(ai&-.),Grey[^jr^].    Ab.  96. 

DHUTANGAft,  and  DHCTANGAft,  The  thirteen 
Dhutangas  are  certain  ascetic  practices,  the 
observance  of  which  is  meritorious  in  a  Buddhist 
priest.  It  is  not  intended  that  all  should  be  kept 
at  the  same  time,  but  of  course  the  more  are  kept 
the  greater  the  merit.  The  word  represents  the 
Sanskrit  J^  or  ^  -|-  ^|y,  and  is  explained  to 
mean  '*  precept  by  which  the  passions  are  shaken 
or  queUed."  The  dhutangas  are  as  follows,  pamsu- 
MUkangamy  tecivarikangamy  piftdapdHkangafh, 
•apad^hMcdrikangam^  ekdsanikangam,pattapifidi' 
kmiffom,  khalupacehdbhattikangam,  dranha" 
kamganij  rukkham^likangam,  abdhokdsikangam, 
90»dmikang^am,  yatAdnantkatikangam,  nesajji- 
koMgmh  (see  each  sep.).  E.  Mon.  9, 73, 97, 98, 99 ; 
B.  Int.  304  and  foil.  Ndp€  s$a  kind  dhutangam 
atihi,  and  he  does  not  keep  a  single  dhuta  precept 
(Dh.  229).    Dh.  151,  348. 

DHUTO,  and  DHCTO  (p.p.p.  dhundii).  Shaken; 
removed  [^,  ^=^].  Ab.  744.  Dhuia- 
dMammo  and  dhiUagUfto  are  other  names  for 
dhntanga  (Dh.  381, 407).  Dhutavatam,  practice 
of  the  dhutangas  (Dh.  379,  429). 

DHUTTO  (adj.).  Fraudulent;  a  gamester  [»|]. 
Ab.  531,  m ;  Dh.  127. 

DHUVATI,  To  go  [^].    CI.  P.  Verbs,  18. 

DHUVO  (adj\)t  Firm,  stable ;  continual,  permanent ; 
fixed,  certain  [^].  Ab.  41,  709,  893.  Neut. 
dkuvaikj  permanence,  stability  (Dh.  27),  also 
NurvAna  (Ab.  7).  Marmuim  ndma  dhuvam,  death 
b  certain  (Dh.  131).  Dhuvanahdnamj  constant 
bathing  (Alw.  I.  93).  Dh^aydgu,  continued  dis- 
tribotion  of  rice  gruel  (Att  cii).  Dhuvavdsatthdya, 
for  permanent  occupation  (Pdt.  87).  Dhuvam 
(aifo.),  firmly,  constantly.  Dhuvam  appamatto, 
steadily  diligent  (F.  JiU  11). 

DI-,  see  Dvi^ 


DIBBAGAKKHU  (n.),  Divine  eye,  supernatural 
vision  [t^  +  ^^^]-  See  Dh.  87.  This  is  one 
of  the  six  Abhiflii&s  or  supernatural  faculties.  It  is 
the  power  of  seeing  all  that  is  taking  place  in  the 
whole  universe,  e.g.  the  death  and  re-birth  of 
different  beings  in  the  different  worlds  or  heavens, 
etc.  E.  Mon.  4, 284, 285 ;  Man.  B.  179 ;  B.  Lot. 
794,  821,  866 ;  Dh.  87. 

DIBBAGAKKHUKG  (iM&*.).Po8se8sing  the  heavenly 

«ye  [1^  +  ^^+  ^]-    ^h.  142 ;  Das.  43. 
DIBBAMAYG    (adj.),     Celestial     [f^-j-ipy]. 

Dibbamayehi   gandhamdlddihi  pdjetvd,  making 

offerings   to    him  with  heavenly  perfumes  and 

flowers  (Ras.  24,  26). 
DIBBASGTAM,  Divine  ear,  supernatural  hearing 

[fipBTH-^ft^].    Gne  of  the  six  Abhifiiids,  the 

faculty  of  hearing  every  sound  in  all  the  universe. 

E.  Mon.  284 ;  B.  Lot.  821. 
DIBBATI,  To  play,  to  sport  [f^].    Alw.  I.  18, 

P.p.p.  yi^^o. 

DIBBG  (adj\),  Celestial,  heavenly,  angelic,  divine 
[f^^].  Dibbam  sukham,  celestial  bliss,  the 
pleasures  of  the  devaloka  (Mah.  195).  Dibbd 
kdmdy  celestial  pleasures  (Dh.  34).  D'Mattabhdvo^ 
celestial  shape,  the  form  of  a  deva  (Ras.  24). 
Dibbapupphdniy  flowers  used  by  the  devas  (Dh.  266). 
Dibbam  cakkku,  supernatural  vision  (Dh.  87,  B. 
Lot.  866,  see  Dibbacakkhu).  Dh.  42,  74.  Masc. 
dibbo,  a  deva  (Ab.  12).  Devarajjam  dibbesu, 
celestial  rule  among  the  angels  (Kb.  14). 

DICCH  ATI  (desid.  daddti),  To  wish  to  give,  to  give 

DICCHATI,  To  see  [fll].     Alw.  I.  42.     The 

grammar   Hisa   refers    this    form    to    **  DISA 

pekkhaneJ* 
DIDDHG  (p.p.p.),  Smeared  [f^  =  f^].    Ab. 

746.    Diddho,  a  poisoned  arrow  (Ab.  390). 
DlDHITI  (/.),  Ray,  light  [;^^ftrf?f].    Ab.  64. 
DIGACCHA  (/.),  Another  form  of  fighacchd  (Dh. 

354,  355). 
DIGAMBARG  {adj.).  Naked  [f^^WiJ.  Ab.  734. 

DigambarOf  a  naked  ascetic  (Ab.  440). 
DIGGHIKA    (/.),    An    oblong    pond,    a    moat 

[^tf^NsT].    Ab.205. 
DiGHABHANAKG,  see  Bhdnako. 
DIGH  ADASG  (adj.).  Having  a  long  fringe  or  border 

DlGH  ADASSi  (adj\),  Far-seeing,  prophetic  [^H 
^[f^].    Dh.  219 ;  Mah.  172. 


DIG 


(  124) 


DIP 


DlGHAJlVl  (a^'.),  Long-Uved  [^  +  ^ftf^]. 
DIGHAKALAA  (adv.).  For  a  long  time  [^t^+ 

liTW]-    Alw.  I.  X. 
DiGHAKO    (adj.),   Long   [^H  +  ^].     ^o/ofo- 

hatthadighakOf  sixteen  palms  in  length  (Mah.  141). 

DiGHANIKAYO,     Long     eoUection      [^^H  + 
f*1^|€|].    This  is  one  of  the  divisions  of  the 
Baddhist  Scriptures,  it  is  the  first  book  of  the 
Suttapi^alca,  and  contfdns  thirty-four  Suttas  (E. 
Mon.  168 ;  Alw.  I.  v). 

DiGHAPITTHIKO,  A  snake  [ift^  +  ^  +  jyi\ . 

Ab.  654. 
DiGH  ARATTAA  (adv.).  For  a  long  time  [^H  + 

^^^T^].     Kh.  12;  Ras.  18, 21. 
DiGH  ASO  (adj.),  In  length,  lengthways  [^t^  + 

^[^].    €1.  Gr.  142 ;  Sen.  K.  322. 
DIGHASUTTO   (adj.).  Slow,  dUatory   [:^  + 

;|^].    Ab.  727. 
DIGHATA  (/.),  Length  [^Wfm].    Ab.  2»5. 
DiGH  ATO  (adv.),  In  length  [^H  +  71^]  •  Digkato 

wfasahatthd   ahesum,    in   length    they  were  of 

sixteen  palms  (Alw.  I.  75). 
DiGHATTAft,  Length  [^V^]-    Ab.  875. 
DiGHAVANTO,    The    tree    Calosanthes    Indica 

[;^+yil].   Ab.572. 

DIGHAYUKO  (adj.).  Living  a  long  time,  long-lived 

[^+^W^  +  ^].  Dh.76,  143;  Gog.Ev.3l; 

Alw.  I.  108. 
DiGHO  (adj.),  Long   [l(H].    Ab.  707.    Dighd 

jdgarato  ratti,  the  night  is  long  to  him  who  keeps 

vigil  (Dh.  11).    Digho  saro,  a  long  vowel  (Alw.  I. 

xvii).  i>^^,aBnake(Ab.654;  Ras.  31).  Dh.73; 

Kh.  15. 
DIGU  (hi.),  a  grammatical  term,  one  of  the  Samdsas 

[tfl(af].    Cl.Gr.  78. 
DIGUGCHATI,    Another    form    of    JiguechaH 

(Dh.  420). 
DIGUNO  (adj.).  Two-fold,  double,  twice  as  many 

[t^  +  ^]  •    ^^^'  ^*  7^ ;  ^^*  ^^'    Digu^ik 
karoti,  to  double  (Dh.  291). 

DUO,  see  Dvyo. 

DIKKH A  (/.),  Sacrifice;  worship,  devotion  [f|[^] - 

Ab.  1104. 

DINAKARO,  The  san  [f^  +  ^]  •    Ab.  62. 

DINAJik,  Day  [^[if]-    Ab.  67.    IHne  dine^  every 
day  (Mah.  22, 231).  Sattadinath,  a  week  (Mah.  69). 

DINAPATI  (m.).  The  sun  [f|pf  +  1|f7f]  •    Ab.  63. 

DINDIBHO,  Name  of  a  bird  [f^f^H'']-  Ab.  643. 


DINNAdAyI  (a^\),  Takhig  what  is  given,  honest 

[dinna  :s  ^ -f- "Vn^rf^  ]  • 

DINNO  (p.p4f.  daddH),  GKven  (Sansk.  |^=  ;^). 
Dimnasunko,  one  to  whom  tribute  is  given,  a  king 
(CL  Gr.  81).  Ma^d  na  dmnaptMmk  ddnmk^  a 
gift  never  before  given  by  me  (F.  J^  56).  Given 
in  marriage  (Mah.  5).  Dinndm,  gifts  (Kh.  7). 
Sometimes  followed  by  loc.  of  the  recipient :  Saigke 
dinnam  muhappkalam,  offerings  bestowed  on  the 
priesthood  have  great  reward  (Sen.  K.  349 ;  oomp. 
Kh.  7). 

DiNO  (P'P'P'),  Poor,  wreteiied  [^^t^^f^]- 
Ab.  739. 

DIPADAKO  (a4f.).  Biped  [fil  -h  Ifl^  +  ^] . 

DlPADlPO,  Lamp  or  light  of  the  island,  vis.  of 
Ceylon  [{^  +  ^].    Mah.  102,  231. 

DIPADO,  A  biped ;  a  man  [ff  +  If^].  Dh.  48 ; 
Has.  26. 

DIPADUTTAMO,  Greatest  of  men^  Bnddha 
[fflpj^  -h  ^nn?].    Ab.  1. 

DiPAKO,  An  island  [|ft^  +  M]^  Mah.  46 ;  F.  J4t. 
3 ;  Att.  xxviii. 

DiPAKO  (adj.),  Dlnminating;  exponndhig,  illas- 
trating;  pnblishing  [^^^Tfl|].  Dh.  285.  DfyHidi- 
pako,  enlightening  the  land  (Mah.  88).  Fem. 
dipikd  (Alw.  I.  cxxiv). 

DIPANAM,  Expounding,  explaining,  illustrating 
[^Alfff].  Tadattham  dipanatthMfa,  to  explain 
this  matter  (Mah.  130). 

DiPANKARO,  Name  of  one  of  the  twenty-foar 
Baddhas  [f^^^^i^].    Man.  B.  94;  Mah.  1. 

DlPANO(a4;'.),  Explaining,  prodaiming,mnstratin^ 
[7t^]-  Suttaik  ydgdmUmkiod^naiky  a  dia- 
oourse  illustrating  the  merit  of  giving  rice  gmel 
in  charity  (Mah.  229).  Fem.  d(pa»L  Sakalattka- 
samavhayadipani  'yam,  this  work  sets  farth  the 
names  of  all  objects  (Alw.  I.  ix). 

DlPATTHO  (a^j.).  Staying  in  the  island,  living  is 
Ceylon  [|{^  +  W]*    Mah.  17L 

DlPAVAlftSO,  Royal  dynasty  of  Ceylon  [i^  -h 
^|[].    This  b  the  name  of  the  oldest  extant 
history  of  Ceylon  in  the  P61i  language.    Alao 
accordmg  to  Tumour  another  name  for  the  Ma* 
hivaihsa  (Mah.  257). 

DiPETI  (caua.  dippati).  To  kindle ;  to  illomiaate  ; 
to  throw  light  on,  to  illustrate,  to  explain,  to 
expound;  to  show,  to  point  out,  to  announce, 
to  declare,  to  publish  [^MVfA^^^t^- 


DIP 


(  125) 


DIT 


wmymmm  c^pa§ftoA,  to  p<^nt  out  the  way  of 
happiness  (B.  Lot.  332).  Buddka^ddotid^a^wm^ 
dedared  it  to  be  Baddba's  doctrine  (Mah.  39). 
180  hkUUtha»9a  dipesiy  be  pointed  liiin  oat  to  the 
peon  (Mah.  176).  D^tmm  dipavamaatih  to  make 
poUie  tfie  D.  (Mah.  257).  Dh.  65, 115, 166, 179 ; 
Ahr.  1.54;  Mah.  15, 124. 

DiPl  (m.),  A  panther  [^[tfiP(].  Ab.  372;  Mah. 
82;  F.  Jit.  15. 

PiFl  (#4^.),  Teaching,  prodaiming  [T^  +  ^]. 
Mah.  19. 

DIPIKA(/.).  Alamp;  atoreb  [i^tftm].  Ab.795. 
A^mM^vOh^  a  torch  (Dh.  175).    QeeD^foka. 

DiPrro  (p.p.i».  d^feti).  Manifested,  declared,  etc. 

[^(tfim=l(V^.    Mah.  262. 

DlPO,  A  car  covered  with  a  pantber^s  sldn  [comp. 
fq].    Ab.372. 

DlPO,  A  lamp  [^ft^].  Ab.  316,  990.  JXpatehnh, 
lamp  M  (Mah.  196).  D^wndld^  row  or  festoon  of 
lamps  (Mah.  213).  D^Muikhd^  flame  of  a  lamp 
(Dh.  89).  D^mmjdleH,  to  light  a  lamp  (F.  Jit  6). 
Baddha  is  eaUed  at  Mah.  11  dipo  Masta,  the  light 
of  the  world. 

DlPO,  and  DiPAJft,  An  bland ;  one  of  the  foor  oon- 
tinesCi ;  a  resting-^Uuse,  shelter,  reliige ;  Xirv^a 
[^].  Ab.  6,  664,  872,  999.  For  the  four 
continents  see  Mahddipo.  Lamkdd^,  the  island  of 
Ceykm  (Mah.  196;  Att  8).  Suhhalese  writers 
fineqnently  nse  the  word  Dfpa  for  the  island  of 
Ge^n,  as  being  to  them  the  island  par  excellence, 
eg.  dipavdMi,  an  inhabitant  of  Ceylon  (Mah.  267), 
d^  aggadhmmggaho,  the  first  archer  in  the 
island  (Mah.  155),  dipabhd$d,  the  Simbalese 
language  (Mah.  83 ;  Ras.  7).    Dh.  5,  42. 

DIPPATI,  To  shine;  to  be  Ulustrious;  to  prosper 
[^^].    Alw.  1.  xxix ;  Kb.  20.    P.p.p.  ditto. 

DIftATT  Alt,  Two  nights,  or  two  days  [f^  +  TTW]* 
Fix.  12;  Sen.  K.  405. 

DISA  (/.),  A  quarter,  or  point  of  the  compass ; 
a  region  of  the  earth,  a  country,  a  foreign  country 
[fn^,  and  f^[in]  •  1^^  catudditdf  or  four  cardinal 
points  are  pmratthimd  dUd^  dakkhiftd  dud,  pacchU 
wU  dud^  mttord  dud,  the  east,  the  sooth,  the  west, 
the  north  (comp.  Ab.  21).  The  ehaddud  or  six 
directions  are  the  above  four,  with  the  addition  of 
keffkimd  disd  and  upariaui  diid,  the  nadir  and 
tiie  leaith.  The  ten  dls4s  are  these  six,  with  the 
addition  of  the  four  anudisis  or  vidls4s,  viz. 
pmbbuiU^d    di$d,  fiubbadakkhif^   diid,  pacchi» 


mmUmrd  disd,  pacehimadakkki^  dud,  the  north- 
east, die  south-east,  the  north-west,  the  south- 
west. Dudmitlhd,  having  lost  their  bearings 
(Att.  8).  Sattkim  bhikJcM  dUdau  pe$etvd,  having 
sent  sixty  priests  into  different  countries  (Dh.  119). 
Agatd  dUd,  the  yet  unapproached  region  (Dh.  57). 
Sabbd  dud  sappurito  pavdti,  the  fragrance  of  the 
righteous  man  pervades  every  place  (Dh.  10). 
Dudvikkhittaeakkhund,  with  wandering  eyes  (Att. 
195).  Obhdaenti  disd  sabbd,  shedding  light  on 
every  side  (Dh.  99). 

DISABHAGO,  a  region,  quarter  [f^+iTPl]. 
Puratthhnadisdbkdge,  on  the  east  side  (Mab.  173, 
comp.  179).  Dakkhifuumim  disdbhdge,  on  the 
south  (Mah.  255). 

DISAGAJO,  One  of  the  elephants  at  the  eight  points 
[fnr+^ra]  •  Their  names  are  Erdvafto,  Punda^ 
riko,  Vdmano,  Kumudo,  Anjano,  Puppkadanto, 
Sabbabhummo,  Suppatiko  (Ab.  30). 

DIS  AMPATI  (fM.),  A  king  [f^  +  ^] .  Ab.  334 ; 

Mab.  144. 
DISANTARAA,A  foreign  country  [t^H[+  ^V^^T]* 
DISANTO,  End  of  the  earth,  a  great  distance 

[f^+^Wf].    Att.  89. 
DISAPAMOKKHO  [a^.).  Eminent,  famed  far  and 

wide.    Pdt.  XV ;  F.  Jdt.  32.    See  Pdmokkho. 
DISAVAsI  (a4/')»  Living  in  a  foreign  country  or  at 

a  distance,  foreign  [f^V  +  ^Tf%^  ]  •  ^b.  88, 107. 
DlSAvASIKO  {adj,).  Laving  in  a  foreign  country 

[t^+^Tftk  +  ^]-    Bh.lW,  115. 
DISO,  An  enemy  [f^].     Ab.  345;  Dh.  8,  29; 

Ras.  35. 
-DISO,  Appearance,  resemblance  [iflf]*    As  the 

last  part  of  a  compound,  see  Khandhddiso,  Arnhd" 

diso,  Mddiso,  Tddlso,  etc. 
DISSAKO  {a^.\  Visible  [^H  +  If].    Dh.  96. 
DISSATI,  DISVA,  see  PassaH. 
DlfTH^  "^^B  is  an  exclamation  expressive  of  joy. 

Thank  heaven!  [f^lVT]*    Ab.  1151. 
DITTHADHAMMIKO  (04;.),  Belonging  to  this 

world,  temporal   [^  +  lf^  +  l[«l].    Ab.  85; 

Att  193.    Opposed  to  Sampardyiko. 
DITTHADHAMMO,  The  visible   condition,    the 

present  state  of  things,  this  world,  this  life,  this 

state  of  existence  \jfZ  +  ^i4]  •    Difthadhammo' 

nibbdnuvddo,  holding  the  heretical  doctrine  that 

there  can  be  extinction  of  suffering  in  the  present 

state  of  existence,  i.e.  that  there  may  be  extinction 


DIT 


(126) 


DON 


of  saiFering  without  extinctioii  of  being.  Dittho' 
dhammasukhamhdrOf  I  think  this  phrase  means 
« living  a  life  of  worldly  ease"  (Dh.  143).  The 
diffhadhamma  of  each  being  is  his  present  state 
with  its  surroondings.  Thns  the  d.  of  a  deva  b 
his  devaship  and  the  devaloka,  while  a  man's  d.  is 
this  world.    B.  Lot.  370. 

DITTHADHAMMO  (adj\),  One  who  has  seen  the 

Truth  [^4-^]. 
DITTHANTO,  Example,  illustration  [f2  +  ^Ri?l]. 

Ab.  115.    Clough  says  that  this  term  is  especially 

applied  to  "the   apologues   introduced    in   the 

Arthakathds." 

DITTHAPADO,  One  who  has  seen  Nirvd^a,  a 
Sotdpanna  [^  + 1^] .    Kb.  9. 

DITTHAPUBBO  (ii4;.).  Seen  before;  having 
formerly  seen  [^^  +  n^].  Na  ditthapubbo,  and 
aditfhapnbboy  never  seen  before  (Dh.  141,  301). 
Therd  ditthapubbd  tathdgatam^  elders  who  had 
formerly  seen  Buddha  (Mah.  19 ;  Alw.  I.  55). 

DITTHI  (/.),  Sight,  view,  the  eye ;  religious  belief, 
doctrine ;  false  doctrine,  heresy  [ff^]  •  Ab.  161. 
Ditthi  pdpikd,  sinful  views,  false  doctrine  (Dh.  30). 
Diffhiviiuddhi,  purity  of  doctrine  (E.  Mon.  193). 
Sanatddikd  ditthi^  the  heresies  of  which  the  Sassata 
heresy  is  the  first,  viz.  the  sixty-two  heresies 
(Mah.  42).  Dvdgatthi  ditthiyo,  and  dvdiatihi 
difthigatdnif  sixty-two  heretical  doctrines  (these 
are  enumerated  in  the  Brahma  J41a  Sutta,  see 
Man.  B.  388  and  Dh.  428).  Ditthi,  <<  heresy,''  is 
one  of  the  Anusayas,  of  the  Oghas,  of  the  Yogas, 
of  the  Up4d4nas. 

DITTHO  (p.p.p.  poMati),  Seen ;  met  with,  found 
iJJi  =  ^]  •  Ab.  1078 ;  F.  Jit.  9.  Gahakdraka 
dittho  *H,  1  have  found  thee,  O  architect  (Dh.  28). 
Jiuadiffhd  t«/,  saints  by  whom  Buddha  had  been 
seen. 

DITTHO  (p.p.p.).  Hateful,  hostUe  [f^=f|[^]. 
Diffho,  an  enemy  (Ab.  345,  1078). 

DITTI    (/.),    Splendour,    light    [^tfH=^]. 

Ab.64. 
DITTO  (p.p.p.  dippati).  Blazing,  radiant  [^fVK== 

;(t^.  Ab.  1075.  Dittaggiy  flaming  fire  (Has.  20). 

DITTO  {ppp\  Proud,  arrogant  [^=^pCI- 
Ab.  1075. 

DIVA(arf».),  By  day  [f^pTT].  Ab.  1147 ;  Mah.  160 ; 
Dh.  44,  52,  69;  Kb.  6.  Divdbhdgo,  day-time 
(Mah.  255).    Dwdvikdro,  rest  during  the  heat  of 


the  day  (Mah.  89).    Dwdtthdntak^  restbg-plaoe 

during  the  day  (Dh.  198, 344, 389).    Divddaratho^ 

oppression  caused  by  the  sun's  heat.  IHvdtappamf 

sleeping  by  day. 
DIVAPPHO,  see  Diyaddho. 
DIVAKARO,  The  sun  [f^  -|-  H^].    Ab.  62. 
DI VASABH  AGO,  Day-time ;  time  of  day  [f^^nT  + 

irni].    Dh.  307 ;  Kamm.  8. 
DIVASO,  and  -SAA,  A  day   [fl[^nr].     Ab.  67. 

Loc.  diva»e  divtue,  day  after  day,  every  day  (Dh. 

258).    Ekadivoiatk,  one  day  (Mah.  27 ;  F.  J&t.  2). 

Diwuaua  tikkhattuik,  thrice  a  day  (Mah.  212). 
DIVO,  The  sky,  the  heavens ;  the  devaloka,  heaven 

[f^].    Ab.  10,  1119.    DifMuk  agdy  went  to  the 

world  of  devas  (Mah.  209). 
DIVOKO,  A  deva  [fl[^A^].    Ab.  11. 
DIYAPPHO,  and  DIVAPPHO  {a^.\  One  and  a 

half  [fflpflnBI  +  ^].    Ab.  478;  Sen.  K.  407. 

DtyaddhMoiam,  a  hundred  and  fifty  (Mah.  66). 

Dkfoddham  iahastathj  one  thousand  five  hundred 

(Mah.  75).     Diyaddhayqjantuatiko,  a  hundred 

and  fifty  yojanas  long  (Dh.  190). 
DlYATl,  see  DaddH. 
-DO   (adj.),   Giving    [?].     Janatukhado,  giving 

happiness  to  the  people  (Mah.  71).     Madhudo, 

giving  honey  (Mah.  25).    Nissayado  (Ab.  410). 

See  Abhayado,  Kdmado. 
DOHALINl  (/.),  A  pregnant  woman  [^i|fc(^]. 
DOHALO,   The  longing  of  a  pregnant  woman; 

desire,  longing  [^tl<^]  •  Ab.  163 ;  Mah.  133, 134 ; 

Dh.  219. 
DOH  ATI,  To  milk  [^  ] .    Gdvim  d.,  to  milk  a  oow. 

(Sen.  K.  336).    PI.  duhanti  (Sen.  K.  333).    Pass. 

duyhati.    P.p.p.  duddho. 
DOLA  (/.),  A  swing ;  a  palanquin  [ig^tWT] .  01-  Or.  38. 
DOMANASSAlil,    Dejection,  gloom,    melancholy, 

grief [^4$^4fl] .    Yam dukkham  cetasikam  idam 

domanauam,  mental  suffering  is  called  grief  (Alw. 

I.  107).    Das.  24. 
DOMANASSO  (a^'.).  Sorrowful,  dejected.  Das.  24. 
DOiNi  (f.)t  A  trough ;  a  coffin  ;  a  tub ;  a  dhoney,  or 

trough-shaped  canoe  with  an  outrigger  to  steady  it 

[sfNV]-  Ab.668;  Mah.  124;  Dh.273.   FkUiya 

dovki,  body  of  a  lute  (Ab.  138). 
DONO,    and    DONAIVf,  A   dro^a,  a  measure  of 

capacity  =  four  Alhnkas  [j^lir] .  Ab.  482.  Accord- 
ing to  Clough  the  dro^a  is  equal  to  7  lbs.  11  oz. 

Pofiadhdtu,  a  dro^a  of  relics  (Mah.  97).    Tandu* 

ladopOf  a  dro^a  of  rice  (Dh.  401).  Sen.  K.  350. 


DOS 


(  127  ) 


DUH 


DOSAMD (adj.),  SkUled,expert,  wise  [^+  %]  • 
Ab.229. 

DOSINO  (adj.),  DoHnd  ratti,  is  expUuDed  to  mean 
**dear,  spotless  Dight." 

DOSO(flrfp.).  By  night  [;gfr^].    Ab.  1147. 

DOSO,  Defect,  blemish ;  offence,  guilt,  sin,  crime ; 
injury,  damage  [^f^] .  Ab.  766, 1 125 ;  Mah.  167. 
FdjjUam  teki  dosehi,  freed  from  these  defects 
(Mah.  1).  Find  dosena,  though  she  was  innocent 
(Mah.  259).  Paraddrasevandya  dosam  dMsento, 
pointing  out  the  sinfulness  of  adultery  (Dh.  395). 
N'atthi  ettha  aihacammaua  daso,  this  was  no  fault 
of  the  lion's  skin  (F.  Jit.  16).  Kulasamsatfha" 
d€$ena,  for  the  offence  of  associating  with  the  laity 
(Mah.  207).  Tinadoso,  spoilt  with  weeds  (Dh.  64). 
Ih8ado8o,  spoilt  by  hatred  (ditto).  Dosakkhayam 
patto,  having  obtained  the  destruction  of  sin, 
freed  from  human  corruption  (Mah.  20). 

DOSO,  Anger,  hatred  [fflf].  Ab.  164,  1125;  Dh. 
4,  36,  45,  66 ;  Man.  B.  417 ;  E.  Mon.  153.  Doao 
is  one  of  the  Agatis,  of  the  Aggis,  of  the  Akusala- 
m61as. 

DOVACASSAM,    Abnsiveness,     unrullness     f^'- 

DOVACASSATA    (/.),    Abnsiveness,    unruliness 

DOVARIKO,  A  gatekeeper,  warder,  porter  [^€|'|- 

f^],    Ab.  341 ;  Mah.  117,  218. 
DRAVO,  Liquid  [jr^].  Ab.  804, 960.  Comp.Paw. 
DU-,  see  Dvir. 

'DV'f  and  before  a  vowel  DUR-,  A  prefix  implying 
badness,  difficulty,  etc.  [^].    Ab.  1169. 

DUBBA  (/.),  The  grass  Panicum  Dactylon  [^f^lT]. 
Ab.599. 

DUBBACATTAft,  Unruliness  [f^^^  +  Ff]  • 
Mah.  39. 

DUBBACO  («&'.),  Abusive,  unruly,  violent  [^+ 
^^^.    Pdt.6. 

DUBBALAKO  (adj.).  Weak  l^m  +  n] .  Cakkhu^ 
dubMakd  itth(,  a  woman  with  weak  eyes  (Dh.  89). 

DUBBALATTAft,  Weakness  [^W  +  ^] .  Mah. 
193. 

DUBBALO(ai(;.),Weak[^+^r^].    Dh.  2. 
DUBBALYAft,  Weakness  [f^  +  ^].  Pdt.  3,100. 
DUBBAiyiyO    (adj.).  Ill-favoured,  ugly   [^+ 
^r^.    B.  Lot,  866;  FAt.  10,  16. 

DUBBHAGO  (adj.).  Unfortunate  [f^+lfT]- 


DUBBHASITO  (a^.),  lU-spoken  [^-h  HTf*n! 
==Hl\].  P.  Jat.  60.  Dubbhdsiiam  vaeanafh, 
wicked  language  (Mah.  11). 

DUBBHIKKHAM,  Fariiine,  want  [f^-f-fiTTT]- 
Kb.  13. 

DUBBHIKKHO   (adj.),    lU  provided   with   food 

DUBBlNlTO(ai(^'.),  Miscreant,  a  scoundrel  [f^-f 
t^lfhT=^].    Dh.  299. 

DUBBUTTHI  (/.),  Drought  [^+  Hft].  Mah. 
91,229.    Dubbutthikd  (Mah.  230). 

DUCCARITO  (ad;.),  fll-conducted,  bad  [f?t+ 
^f^?f  =  ^].  Dh.  31.  Neut.  dtfccanVam,  mis- 
conduct, sin  (Ab.  84 ;  Dh.  43).  There  are  three 
duccaritas,  or  modes  of  sinning,  kdyaduccarUam, 
vaciduccaritam,  manoduccaritam,  sins  of  deed, 
word  and  thought  (Dh.  41,  42). 

DUCCHANNO  (a^/.),  Ill-covered,  badly  roofed 
[I^+^W=^].    Dh.3. 

DUDDAMO  (a4;.).  Difficult  to  tame  [f^+^]. 
Dh.29. 

DUDDASO  (a^'.).  Difficult  to  see ;  difficult  to  per- 
ceive or  understand ;  ugly  [^5^+  f^]«  Dh.  46, 
186 ;  Gog.  Ev.  6 ;  Ab.  998. 

DUDDHO  (p.p.p.).  Milked  [fJ^=f|].  Neut. 
duddham,  milk  (Ab.  500). 

DUDDINAM,  A  cloudy  day  [^+  f^].  Ab.  60. 

DUDDITTHO  (adj.).  Foolish,  misguided  [f^+ 
^=1^-    Dh.  60. 

DUOGAHlTO  (a^.).  Badly  grasped;  deluded 
[fH  +  ^^  =  ^]-    I>h.  66 ;  Mah.  17- 

DUOGAMO  (a^j.).  Difficult  to  pass,  said  of  a  bad 
road  [f^+  V:^\.    Ab.  192. 

DUGGANDHI  (adj.),  lU-smelling  [^+  ^TP^l]. 

DUGGANDHO  (adj.),  lU-smelling,  stinking  [^ 
+  ipir].    Ab.  146 ;  Dh.  102,  381. 

DUGGATI  (/.),  Distress,  suffering,  state  of  punish- 

™«*»*  [f^+Tfif]-    Ab.  656;  Dh.  3,  66;  B. 
Lot.  866. 

DUGGATO  (adj.),  Distressed,  wretched,  poor  [^ 

+  ini  ==  IJi^]-  Ab.  739 ;  B.  Lot.  866 ;  Mah.  197. 

DUGGO  (adj.),  Difficult  to  pass   [^].    Duggo 

sanudro,  the  thorny  road  of  transmigration  (Dh. 

73).  Duggam,  a  strong-hold  (Ab.  360),  a  difficult 

road  (Ab.  1107).    Dh.  68. 
DUH  ARO  (adj.).  Difficult  to  take  away  [^  +  fT]  • 
DUH AYATI,  To  injure  [^] .  With  dat.  DuhayaH 

disdnam  megho,  the  storm  spreads  havoc  in  all 


DUH 


(128) 


DUM 


directioDBy  lit  does  harm  to  the  varioiia  regions 

(Sen.  K.  327). 
DUHITA  (/.),  A  daughter  [fff^].    Ab.  241 ; 

Mab.  259.    See  also  Dh(td. 
D  U J  J  ANO,  A  bad  man  [ip[  +  Iflf] .  PL  Duff  and, 

bad  men,  the  wicked  (Sen.  K.  327). 

DUJJARO  (a<ff.).  Not  easy  to  wear  out,  imperishable 

[f^+'Ti:^]-    Ab.840. 
DUJJl  VAA,  Hard  to  live,  a  hard  life  [^+  ^4t^] . 

Hirimatd  dujjham,  life  is  hard  to  the  modest  man 

(Dh.  44). 
DUJJIVIKA  (/.),  Hard  Dfe  [ipC+^l^  +  1[^]. 

Att.  206. 
DUJJiVITAM,  Hard  life,  wretched  life  [^+ 

fftf^].    Wt.3. 
DURAA,  a  pair,  two  [f^]. 

DUKKARO  {adj.\  Difficult  [ip(+^].  Dh. 
30,291;  Mah.242. 

DUKKATAA,  and  DUKKATAA,  An  offence,  a 
sinful  act,  sin  [^+inV  =  ir].  Ab.  84;  Dh. 
55,  70;  Gl.  6r.  119.  There  is  a  dass  of  priestly 
offences  called  dukkata,  requiring  confession  and 
absolution. 

DUKKH  AKKH  A  YO,  Cessation  of  suffering,Nirv69a 

[i:«  +  ^^].  Ab.8. 

DUKKHAPETI,  To  cause  to  suffer,  to  afflict. 
Mah.  260.    Gomp.  Dukkheti, 

DUKKHAPPATT0(a4/.),  Orieved>  suffering  [^:^ 

+  Trni=^pn^].  Ras.34. 

DUKKH ATA  (/.),  Suffering  [^:^  +  Jfj].  There 
are  three  sorts  of  D.,  dukkhadukkhatd,  sankkdro' 
dukkhatd,  viparindmadukkhatd  (Alw.  I.  108). 
Ghardvdsana  d.,  the  painfulness  of  a  householder's 
life  (Dh.  392). 

DUKKHl  (a4;.).  Sorrowful,  snfferhig  [^:^  +  f^ . 
Das.  24. 

DUKKHITO  (adj.),  Afflicted,  suffering,  grieved ; 
side,  ill;  in  difficulty  or  distress  [^sf^RT]* 
Mahdvihdrandsamhi  dukkhitd,  grieved  at  the 
destruction  of  the  Great  Monastery  (Mah.  236). 
Bandhdgdranwdiena  dukkhito,  suffering  from  his 
imprisonment  (Mah.  260).  Has.  32 ;  Dh.  95, 359 ; 
Fit.  114. 

DUKKHlYATI  (pai9.).  To  be  afflicted  [pass. 
^:^].    Dh.  258. 

DURKHO  (at(f,),  Painful,  grievous,  unpleasant, 
difficult  [^:9].  Neut  dukkham,  pain,  suffering, 
trouble  (Ab.  89).    Dukkho  pdpaua  uccayo,  the 


accnmnlation  of  evil  deeds  is  attended  with  mffiBr- 
ing  (Dh.  22).  AbhiramUuih  dukkhaik,  difficult 
to  feel  enjoyment  (Dh.  392).  Dukkhogadk^ 
difficult  to  ford;  deep.  Dukkha&amphatt^,  rwij^ 
Duvidham  dukkham  kdytkm  ea  eetankaSi  m, 
suffering  is  twofold,  bodily  and  mental  (Alw.  1. 107), 
Sokadukkham,  the  pains  of  sorrow  (Das.  7)*  £» 
te  9amma  dukkham,  friend,  what  ails  you  ?  (F.  J^ 
12).  Hatthhuak  me  va9ena  dukkhadt  uppajjaH,  I 
am  sordy  troubled  by  the  dephants  (F.  J4t.  3). 
Dukkham  icchati,  to  wish  ill  to  (with  dat,  Kh.  16). 
Dukkhafk  viharaH,  to  live  ill  at  ease,  or  in  sorroir 
(Dh.  104).  jimhe  dukkham  ni»iddpetv4,  makkg 
me  sit  in  suffering  (Dh.  159).  Instr.  dukkhena,  with 
difficulty,  painfully  (Dh.  105).  As  a  noun  meaningf 
**  pain  "  or  '*  sorrow,*  dukkha  appears  to  be  ume- 
times  masc.  (Dh.  v.  203,  221) ;  and  Mr.  Fausboll 
tells  me  he  has  even  met  with  a  fem.  form  dukkki 
(dukkhdya  kdyaci,  "to  any  suffering*).  Some- 
times written  dukha  metri  causd,  the  analogy 
of  iukha  not  being  without  its  influence  (Dfa.  15, 
34,  37,  53).  Mah.  1,  2,  245 ;  F.  J&t  49;  Alw.  1. 
100,  101,  106 ;  Dh.  24,  28,  37, 49. 

DUKKH  CPASAMO,  Cessation  or  destruction  of 
suffering  [^:^  +  53inPT].    Dh.  35. 

DUKtTLAA,  Fine  cloth  [ff^]-  Ab.  291 ;  Hah. 
139, 182 ;  Att.  zziv. 

DULLABHO  (adj).  Difficult  to  obtain,  or  to  find, 
rare,  few  and  far  between  [^pif^]*  B.  Lot  305, 
352 ;  Dh.  29. 

DUMAITO  (a4f.).  Two,  about  two  [ff+im]* 
Dutnattdni  yofanatatdni,  about  two  hosdred 
yojanas  (Alw.  I.  xliii). 

DUMfiARIKA  (/.),  The  opposite-leaved  fig-tree. 
Ab.  572. 

DUMINDO,  King  of  trees,  monarch  of  the  forest 

[I'^  +  T^]-    Mah.  117. 
DUMMANO  (wff.).  Sad  [f?St+  W^}-  Ab.  723; 

Dh.  256. 
DUMMATI  (adj.).  Foolish ;   evil-minded,  iridced 

[f^+  ^]»    ^^-  31 ;  Mah.  39,  235. 
DUMMEDHi  (adj.),  FooHsh  [^  +  %«l  +  i;^]- 

Dh.6. 
DUMMEDHO  (a^f,), Foolish  [^+  ^].  J>^  1* 

25,  29,  64. 
DUMMOCAYO  (adj.).  Difficult  to  undo  [m+ 

caus.  ^^  +  J(] .    Dh.  412. 
DUMMUKHO    (adj.).  Foul-mouthed,  scurriioas; 

8«d[l^+^]-    Ab.735. 


DUM 


(129) 


DUT 


DUMO,  a  tree  [|p|].  Ab.  28,  540. 
DUMUPPALO,  The  plant  Pterospermain  Aoeri- 

foUam  l^jR  +  ^3<qil] .  Ab.  670. 
DUNDUBHI  (m.),  A  ketde-dnmi  [^^ffif].    Ab. 

143;  Ras.27. 

DUNNAMAKAA,Hemorrhoids[^4T'm]  •  Ab.d27. 
DUMNAYATA  (/.),  Wrong  drawing  out,  misunder- 
standing (?)  [^+  VRr+  Wr]  •    Sen.  K.  200. 
BUNNIGOAHO  (oiff.),  Difficult  to  restrain  [^+ 

PnBTf].    Dh.7. 
PUMNIVATTHO  (a^\%  Wrongly  or  badly  dressed 

(eee  Nivattko). 
DUNNIVARAYO  (a^f.).   Difficult  to  hold   back 

[^f*n#=3].  Db.7. 

DUPHA880 (adj.).  Rough  [^+  ^].  Ab.  967. 
Maac  dupkasBo,  name  of  a  plant  (Ab.  582). 

DUPPABBAJJAft,  The  hard  life  of  a  mendicant 

fri»[f^+lIlWr].    Dh.53. 
DUPPAMUf^CO  (a^\).  Difficult  to  loose  [^+ 

11  +  ^]-    Dh.fl2. 
]>UPPAJ}i}0(a4/.),Fooli8h[^+  in|].Dh.20^. 
DUPPA8AH0  (a4f.).  Difficult  to  master  or  excel 

DUPPATIMANTIYO  (a^'.%  Difficult  to  argue  with 

DUPPATIPAJJO  (a^f.).  Difficult  to  walk  in  or 

fonow  [7p(^+llf^  +  1R[  +  ^].    Dh,390. 
DUPPATIVIJJHO  (adj.).  Difficult  to  penetrate  or 

oomprehend  [^^+  Tifif  -f  ^IT^  =  «^] . 
DUPPAVESO  (adj.),  Difficult  to  enter    [^+ 

H^lf].    Mah.  153. 
DUPPORO    (a4f.).  Difficult   to  fiU,  or   to   fulfil 

[^[^].    Dh.392. 

DOrA,  see  D^. 

DURABHIRAMO  (atf;.),  Difficult  to  enjoy,  irksome 

DURACCAYO  (a^f.).  Difficult  to  overcome  [^+ 

mm].    Dh.W. 
DORAGAM!  (a^.).  Going  far  [fi:  +  ^rrfiPC]* 

Ab.  145. 
DURAKKHATO,  and  DURAKHYATO  (adj.),  lU 

preadied    or    shown    [^+'mn9rnT  =  WT]- 
8m.  K.  224. 
DORAKKHO  (ai^.)f  Difficult  to  guard  or  watch 

DORAMAft,  Absence  of  enjo3rment,  irksomeness 

[f«C+T«r].    Dh.  16. 
DORANGAMO  (a4;\).  Going  hr  [^f^tlRf] .  Dh.  7. 


DURANNAYO  (adj.).  Difficult  to  follow  [f^+ 

^RRT].    Dh.  17. 
D  UR  ANUBODHO  (adj.).  Difficult  of  comprehension 

[1^+^  +  ^]-    Gog.Ev.6. 
DURASADO  (a4/.),  Difficult  to  approach  or  to  equal 

[l^T^]-    Alw.1.54. 
DORATO  (adv.).  From  afar  [f^l^fi,]-    DArato 

diivd,  having  seen  him  from  afar  (Mah.  246). 

D6rato  *va  dgato  'mhi,  I  have  come  from  a  very 

great  distance  (Dh.  153,  comp.  39). 
DURATTAM,    Two  nights   [ftf  +  TTf]-     Sen. 

K.  405     Gomp.  Dtrattatk. 
DURAvASO  (o4;.),  Disagreeable  to  live  in  [^+ 

DURITAM,Sin  [^+^s=l[].  Ab.84;  Ra8,7. 

DORO  (adj.).  Far,  distant,  remote  [^] .  Ab.  706. 
D^o  pabbato,  the  "mountain  is  a  long  way  off 
(Mah.  84).  D&rajanapado,  a  distant  country 
(Att.  205).  Instr.  dttrena,  afiir.  Abl.  durd,  from 
afar  (Ab.  1157).  Loc.  d&re,  afar  (Dh.  53 ;  Kb.  16). 

DURUTTO  (adj.).  Ill  spoken  ;  abusive ;  badly 
pronounced  [^TO  +  ^H  =  ^H^]  •    P^t.  29,  59. 

DOSAKO  (a^f.).  Defiling;  injuring,  destroying 
[X!^]'  B.  Lot.  445 ;  Pdt.  6,  72,  74.  Rdffddi- 
d^ako,  destroying  lust  and  other  passions  (Alw. 
1.33). 

DDSANAA,  Defilement  [^{["^HT].    Ab.  1013. 

DOSBTI  (caus.  dussaU),  To  pollute;  to  spoil,  to 
injure,  to  ruin  [^[lE|I|f7!  =  ^].  Alw.  1.36,111; 
F.  J&t.  15 ;  Dh.  340 ;  Pdt.  30^  72.  P.p.p.  dMto. 
(Ab.  1077). 

DU8SAH0  (a^.).  Insupportable,  violent  [^+ 
^].    Mah.  46. 

DUSSAft,  Cloth.    Ab.  290;  Dh.  175,  236,  324; 

Alw.  I.  75.    Duuapitham,  a  chair  covered  with 

white  doth  in  honour  of  a  priest  or  great  man 

(Mah.  82). 
DUSSATI,  To  offend,  to  wrong  [^].    With  gen. 

(Dh.  23,  26).    Dh.  115.    P.p.p.  duttho. 
DUSSlLO  (adj.).  Immoral,  wicked,  impious  [^^^4- 

iftml.    Dh.  20,  54,  57 ;  Mah.  158. 
DUSSILYAA,     Wickedness,     impiety      [^+ 

lf^  +  ^].    Dh.29,425. 
DUSSUTO  (adj.).  Imperfectly  heard  [^  +  ^  = 

^].    Dh.217. 
DOTAKO,  a  messenger   [^pra].    Fem.  d&tikd 

(Pdt.  105). 
DOTE  YYO(a<^'.),Suited  to  a  messenger  [^ + Jf^] . 

17 


I 

\ 


DUT 


(130) 


DVfi 


DOTI  (/.),  A  female  messenger  [flft].    Ab.  236. 

DUTIYAKO(a4/.),8econd  [ft[7ft^  +  ^].Mah.210. 

DUTIYO  (arf;.),  Second  [fipft^].  Fem.  dutiyd, 
a  wife  (Ab.  237,  987),  also  the  inflection  of  the 
accusative  case  (Gl.  Gr.  17,  vibhatti  is  understood). 
Dutiye  atteUfhdve,  in  your  last  existence,  viz.  second 
from  this  (Mah.  195).  Dutiyafk  (adv,),  a  second 
time,  agfain  (Kb.  2).  Dutiyantam  ndmam,  a  noun 
in  the  accusative  case.  Dutiye  dioase  or  duHya- 
divaae,  next  day  (Mah.  31 ;  Dh.  212). 

DCTO,  a  messenger,  an  emissary  [^Tf].  Ab.347. 
D&takammam,  doing  errands  (Dh.  181).  Mah.  228. 

DUTTARO  (a<&.),  Hard  to  cross  [f^+?TT]- 
Dh.  16. 

DUTTHO  (p.p.p.  dussati).  Corrupt,  wicked,  de- 
praved;  bearing  ill-wiU,  angry  [^=T'|]. 
Dutthd  cetakd,  wicked  slaves  (F.  J4t.  17,  comp. 
Dh.  168).  Duffhaoora,  you  rascally  thief  I  (Dh. 
299).  At  Dh.  V.  399  the  comment  explains  adutfho 
by  akuddhamdnaso,    Dh.  412 ;  P^t.  6,  72. 

DUTTHU  (adv.),  Ill,  badly  [^-H  ^].  Ab.  1164. 

DUTTHULLO  (adj\),  Wcked,  lewd.  Dutthulld 
dpatti,  a  grave  offence  (PAt.  16,  86).  Pdt.  4,  12, 
18,  42,  69,  91 ;  Ben.  K.  396.    Probably  ^  + 

DUVARAlfir,Adoor  \]SjX\.  Mah.  203.  See i>»<frafw. 

DUVE,  see  Dve. 

DU VIDHO  {a^.).  Two-fold,  of  two  sorto  [ft[  -h 

ftfVT]-    Alw.  I.  76. 
DUVUPASANTO    {adj,\   lU-calmed,  Imperfectly 

tranquiUized     [^  -f-  ^IHTRT  =  IR].    Sen. 

K.  224. 
DUYHATI,  see  DohaH. 
DVACATTAlISA  {fern,  num.),  Forty-two  [q[T- 

■«l«ir<?|cl^ ] .    Mah.  250. 
DVADASA  {num.).  Twelve  [{JT^^Pll-  Mah.  171 ; 

Dh.  76.   Gen.  and  dat.  dvddasannath  (Mah.  208). 

Nom.  dvddasam  (Mah.  8). 
DVADASAKARO  (adj.).  Having  twelve  aspects, 

twelve-fold  [lB[T^ini  +  ^iRTT]- 
DVADASAMO  (adj.).  Twelfth.    Mah.  257, 
DVANDAM,  A  couple  [^f^.    Ab.  628. 
DVANDO,  Name  of  one  of  the  Samdsas  [l[^]» 

CI.  Or.  77 ;  Sen.  K.  376. 
DVANGULAIVI,  Two  finger-breadths,  two  inches 

[fi[  +  ^nf  ]  •    I>vangulamatto,  two  inches  long 

(B.  Lot.  864).    Dvangulakappo,  the  **  two-inch" 
rule,  viz.  a  rule  extending  the  allotted  time  for  the 


morning  meal  to  two  inches  of  shadow  after  mid- 
day (Mah.  15 ;  Alw.  I.  53). 

DVAPARAlil,  Name  of  one  of  the  Yngas  or  great 
periods  [^PTT]*    ^^tn.  B.  7. 

DVARABAHA  (/.),  Door-post  [fl[lT  +  ^HT]. 
Ab.219;  Kh.  11. 

DVARABANDHANAA,  The  terrace  before  a  house 
[fl[7T  +  Ti'«W].    Ab.218. 

DVARAKOTTHAKO,  The  towers  or  batttementa 
of  a  town-gate ;  a  gfate  [^[T^  +  ^P^  +  9]*  Ab. 
204;  Dh.373;  Mah.  6. 

DVARAA,  a  door,  a  gate ;  an  entrance,  an  aperture 
[{^].  Ab.  219,  1110.  Ih)drapdlako,  a  door- 
keeper  (Ab.  341).  GtMdvdram,  mouth  of  a  care 
(F.  Jdt.  47 ;  Mah.  45).  Ekmsm^  gdmadvdre,  at 
the  entrance  of  a  village  (F.  J^t.  15).  GharM^ 
ram,  house  door  (F.  Jilt.  52).  The  three  dv^ 
or  avenues  of  good  or  evil,  are  kdyadvdrmk,  vaddvA- 
ram,  manodvdram,  the  body,  the  speech,  the  mifld; 
or  deed,  word  and  thought  (Man.  B.  494).  There 
are  also  six  dvdras,  which  I  think  are  the  sii  senses, 
the  eye,  the  ear,  the  nose,  the  tongue,  the  toncfa, 
the  mind  (see  Dh.  265,  410 ;  Man.  B.  403;  comp. 
Chadvdram). 

DVARATTHO,  A   door-keeper,  porter  [^+ 
m].    Ab.  341. 

DVASATTHI  (fem.  num.),  Sixty-two  [^Wft]. 

Ab.  441 ;  Alw.  I.  104.    Dudsaffhi  difthiyo,  the 

sixty-two  heresies  (see  Dittfa). 
DVASlTI  (fem.  num.).  Eighty-two  [jJlW^]- 
DVATTIKKHATTUlSf  (adv,\  Two  or  three  times 

[^  +  t^-»-W3WL].    Dh.  301 ;  Mah.  252. 
DVATTlASA,  and  -SA,  and  -SATI  (fem.  mm), 

Thirty-two  [^[if^hlpi;]-    Dh.  221,  291;  Mah.  8, 

26,   182.    Dvattimedkdram,  the  thirty-two  ooo- 

stituents  of  the  body  (Kh.  3,  Dh.  166,  see  Jk^y 

See  also  Battimsa. 
DVATTIlJrSATIMO  (acfr-.),Thirty.8eoond.  Mah.aOO. 
DVAVlSATI  and  DVAVlSA  (fem.  num.),  Tweoty- 

two  [^(jf^llf^].    Mah.  8.    See  also  BivisaH. 
DVAYO  (adj.).  Of  two  sorts,  two  [^].    Dh.®, 

123 ;  Mah.  252 ;   Sen.  K.  263.    Neut  dtMOfo^ 

a  pair,  a  couple.  Mdsadvayam,  two  months  (tf ah. 

209).    Dvayam  nigracchati.   Incurs   two  things 

(F.  Jdt.  11). 
DVE,  and  DUVE  (num).  Two  [ftf].    Sen. K.2©. 

Instr.  and  abl.  dvihi  (F.  Jdt.  9).    Oen.  and  dat 

dmnnarii  (F.  Jii.  Sy    Loc  do(m  (Dh.  237>    ^^ 


DV£ 


(131) 


EKA 


dmve  see  Mah.  8^  127,  171,  254,  Ab.  195 :  gen. 

dmmnnmk  (Sen.  K.  263).    I>ve  tayo^  two  or  three 

(Dh.  372).    Tbe  bases  used  in  composition  are 

dm^^  di-,  du-  (see  Dm-),  dve^  (oomp.  dvecattdlisa, 

dvenavuH,  dvebhdve),  dvd-  (comp.  dvavUati^  dvd- 

9affki),  and  bd-  (comp.  bdra$a,  battwua,  bdvUati). 

In  words  like  dvenavuti  and  dvebkdvo^  dve-  is 

probably  doe  to  the  false  analogy  of  words  like 

doebhUmako,  dvepakkha, 
DVEBHAOO    (adj.).    Broken    in    two,    sundered 

[tfl[  +  inf  +  ^].    F.  Jdt.  17 ;  P4t  80. 
DVEBHAVO,   Doubling    [ft[  +  ^TPr]-     Sen.  K. 

213,443. 
DVEBHCMAKO  (adj.).  Having  two  stories  [fq[  + 

l|lf  +  ^].    Dh.240. 
DVEBH0TO(<i4f.)>I>onbled[t^  +  ^]  .Sen.K.444. 
DVEGATTAlISA  (fim.  num.).  Forty-two  (comp. 

Bvdcattdfisa). 
DVEDHA  (adv.%  In  two  parts  [^VT]-    Dvedhd 

bhhimo,  broken  in  two  (F.  JUt  17 ;  Kamm.  10). 

Dvedhd  pariaam  kaivd,  making  his  way  through 

the  crowd,  lit  dividing  the  crowd  (Mah.  61). 

Dvedhdpaiho,  a  double  or  branching  road  (Dh.  50). 
DVEJJHAA,  Duplicity  [^].  Advejjho,  without 

goQe,  sincere. 
DVEKOrniASO  {adj.\  Divided  into  two  parts  (see 

KofthdMo).    Dh.  103 ;  Pdt.  80. 
DVELHAKAA,  Doubt  [|t^+  ^].    Ab.  170. 
DVBNA VUn  {/em.  num.).  Ninety-two  [fl[PRf?T]  • 

Dh.  127. 
DVEPAKKHO  (adj.).   Divided  into  two   parties 

[flTf].    Dh.  103. 
DVI-,  and  DI-,  and  DU-,  Two.    This  is  the  crude 

base  otdve  used  in  composition  [f|[] .  Comp.  DvUa' 

k4U9iuk,  DvUckhattum,  Dirattani,  DiguvLO,  D\jo, 

Dipadako,  Dumdho,  Durattaih,  Dukaik.     For 

other  bases  not  representing  Sansk.  f^,  see  Dve. 
DVIBH Ave,  Doubling  [f|[  +  V[m\  •    Ben.  K.  4d4. 
DVIBHOMAKO  (adj.).  Two-storied  [fg^  +  i|if  + 

li].    Att.  138. 
BVIGCHA,  Twelve  [f^  +  If^].    Ab.  195. 
DVIDHA  (adv.).  In  two  ways,  of  two  kinds  [f^[^]. 

Sen.   K.  414;  Has.  7.    Dcidhd  bhyjaii,  to  be 

broken  in  two,  to  separate  into  two  (Alw.  I.  64 ; 

eomp.  Mah.  217).    Dmdhdthiio,  double  (Dh.  425). 
DVlH Alii,  Two  days  [f^  +  ^If^] •    Dvlhatiham, 

two  or  three  days  (F.  J4t.  4). 
DVIIIATTHO  (a^.).  Two  cubits  long  [f^  +  f^]. 

P«t.87. 


DVIJIVHO   (adj.).  Double-tongued;    treacherous 

[f^  +  t^OC-     ^b*    1^^-     Dtnjivho,  a  snake 
(Ab.  654). 

DVIJO  (adj.).  Twice  bom ;  oviparous ;  proceeding 
from  one  cause  [f^].    Ab.  1047;  Man.  B.  403. 

DVIJO,  and  DUO,  A  brahmin ;  a  bird ;  a  tooth 
[f^].  Ab.  261,  408,  416,  624,  1047.  Dvifa- 
mahd»dlo,  a  wealthy  brahmin  (Ab.  339,  see 
BrdhmafjMmahdidlo).  Dijo,  a  brahmin  (Mah.  31, 
62,  69).    Dijapoto,  a  young  bird  (Mah.  128). 

DVlKAlif,  Two,  a  pair  [ft[^].  Sen.  K.  412.  Comp, 
Dukani. 

DVIKKHATTUM,  Twice   [fa[  +  irW^.    Mah. 

212 ;  Sen. K.  529. 
D VIPAfJCA,  Ten  [ffl[  +  l|^l(^  ] .    Mah.  259. 
DVIPO,  An  elephant  [fip?].    Ab.  360. 
DVIRADO,  An  elephant  [[f^+  '^].    Ab.  360. 

DVISAHASSAl^,   Two    thousand    [f^  +  ^n(^]. 

Has.  18. 
DVISATAJft,  Two  hundred  [ft[  +  lj?f].  Alw.  1. 104. 

DV1TTI-,  Two  or  three  [ft[  -f  N] .    P^t.  87. 
DVIYASlTI    (fern,    num.),    Eighty-two     [ft[-h 

E. 

EDHATI,  To  prosper,  to  increase.  [l[>i(^].  Sukham 

edkati,  prospers  (Dh.  35). 
EDHO,  Firewood  [it^].    Ab.  36. 
EDI  (adj.).  Such  \X!^  +  VQ-    Sen.  K.  525. 
EDIKKHO  and  ERIKKHO  (a^.).  Such  [l[^  + 

^].    Sen.  K.  525,  526. 
EDISO  and  ERISO  (adj.).  Such    [l[^  +  ^]. 

Mah.  24,  133 ;  Alw.  I.  92 ;  Pdt.  93 ;  Sen.  K.  525. 

EH  I,  Imperat.  2nd  pers.  sing,  from  EH.    Also  abl. 

and  instr.  plur.  from  Ayam. 
EHIPASSIKO  (ae{j.).  Inviting.    Alw.  I.  77.    This 

compound  is  formed  by  adding  the  termination 

~1[^  to  the  imperatives  ehi,pa8sa, "  come  and  see." 
EHISAGATAVAdI  (adj.).  One  who  says  *<  Come 

and  be  welcome,"  a  cordial  friend  [ehi  +  ^ynT  = 

EHISI,  EHITl,  see  EH. 

EJA  (/.),  Desire,  lust.    Ab.  162.    Anejo,  free  from 

desire  (Dh.  73,  74,  432). 
EKABADDHO    (a^.)t    Contiguous;     continuous 

[iPI  +  ^HnW +  W»«^]-    Mah.  142. 
ERABH ATTAM,  One  meal  a  day  [jf^  +  HW]  • 

Alw.  I.  92. 


EKA 


(132) 


EKA 


EKABHATTIKO  (adj.).  Having  one  meal  a  day 
[K]^  +  HW  +  T^]-  Alw.  I.  92.  Buddhist 
priests  were  forbidden  to  eat  between  noon  and 
sunset,  but,  according  to  the  comment  on  Brahma 
J^a,  they  might  eat  ten  times  between  sonrise  and 
noon  and  yet  be  ekdbhattika* 

EKACARIYA  (/.),  Walking  alone,  solitude  [l[^  + 

^pIt].    Dh.  12. 
EKACARIYO  {adj\).  Having   the    same   teacher 

[TCTH-^imr^].    Dh.  153. 
EKACARO  {adj.).  Walking  alone,  solitary  \j[J%  + 

^T]-    I^h.  7. 
EKACCHANDO  {adj.).  Unanimous  [lE^  + W^]- 

Dh.  298. 
EKACCHATTAA,    a    single    dominion    [1^1  + 

^g^].    Ekacchattam  or  ekacchattena  karoti,  to 

reduce    under    one    dominion,    to    become    sole 

sovereign  of  (Mah.   155,   159;  Att.  200).     See 

Chattam,  and  comp.  Ekdtapattam, 

EKAGCO  {adj.).  One,  a  certain  [l^IiTnC]-  A^-  ^l^* 
Ekacco  kulaputto,  a  young  man  of  family  (Das. 
43,  comp.  Dh.  90).  PI.  ekacce.  Rdjdno  piekacce 
nindanti  ekacce  pasanuanti,  kings  however  some 
blame  and  others  praise  (Dh.  367).    P4t.  6. 

EKACITTO  (adj.).  Having  the  same  thought,  of 
one  mind  [ipi  +  f^pff].    Mah.  261. 

EKAGlVARO  {adj.).  Wearing  a  single  garment 

[TPi  +  ^^].    Das.  39. 
EKADA  (adv.).  One  day,  once;  on  the  same  day 

[lle|{^].    Mah.  35,  254. 

EKADASA  {num.),  Eleven  [HTVH^ll^] .  Dh.  143 ; 
Sen.  K.  405,  489 ;  Mah.  144. 

EKADASAMO  {oiff.),  Eleventh  [lE^IT^^].    CL 

Gr.  96 ;  Mah.  71. 
EKADASi  (/.),  The  eleventh  day  of  the  half  month 

[lE^^lf^]-    Ben.  K.  402 ;  O.  Gr.  96. 
EKADESO,  A  part,  a  portion  [m  +  ^] .    Mah. 

128 ;  Alw.  1. 63.  Instr.  ekadesena,  partly,  partially, 

briefly  (Alw.  I.  77 ;  Dh.  213). 
EKADHA  {adv.).  In  one  way  [ll]mVT]- 
EKADHITIKA  (/.),  An  only  daughter  [l[!l  + 

^f|[^  +  ^].    Mah.  222. 
ERADIVASAA,  One  day,  on  a  certain  day  [T[l  + 

f^^ir] .    F.  Jdt.  17 ;  Mah.  27 ;  Dh.  212,  366. 
ERAGARIKO,  A  thief;  a  robber  [^^RRTf^]* 

Ab.  522. 

EKAGGATA  (/.),  Tranquillity  of  the  mind,  abstrac- 


tion of  the  mind,  contemplation  [lljBfni-hlfT]* 
Ab.  155,  858;  Man.  B.  408;  B.  Lot  519. 

EKAGGO  {adj.).  Calm,  tranquil  \jm='  ^TBT]*  Ab. 
1035.  Ekagganidnaao,  having  a  tranquil  mind. 
According  to  Ab.  1035  ekaggo  is  also  a  noan 
meaning  tranquillity  or  abstraction  of  the  mind. 

EKAGHANO  {adj.),  SoUd  [T[1  +  ^CHf].    Dh.  15. 
EK AH AA,  One  day  [jfj^  +  ^  4.  9^  ] .  Mah.  17i 
Ekdham  jhitaan,  life  for  one  day  (Dh.  20). 

EKAHENA,  In  one  day  [in8tr.l{«|  +  ^|f  ] .  Mah.  150. 
EKAJALlBH AVATI,  To  become  one  mass  of  flaiM 

[TCT  +  ^^Tir  +  t+^-    Gog.Ev.  16. 
EKAJJHAA  {adv.).  In  the  same  place,  in  ooi* 

junction,  together  [lll||U|4(^].  P4t.  zv,  Ekajjkmk 

karoti,  to  unite  (Mah.  135). 

EK AJJH ASAYATA  (/.),  Unanimity  [l[^  +  llf^ 

^inn»+wr].  Dh.  121. 

EKAJO  {adj.).  Proceeding  from  one  cause  [ll]W]- 
Man.  B.  403. 

EKAkI  {adj.).  Alone,  solitary  [H^|pl*l  ]  •  Ab.  718. 
Fern,  ekdkini  (Mah.  43). 

EKAKKH A]yE,  At  the  same  moment  [l{li  +  loc 
^Hr].    Dh.  90,  155. 

EKAKKHATTUft  {adv.).  Once  [ipi  +  V^]- 
Gl.  Gr.  122 ;  Sen.  K.  529. 

EKAKKHl  {adj.).  One-eyed  \jfj%  4-  ^T  +  T^* 
Dh.  140. 

EKAKO  {adj.).  Alone,  solitary  [iftni].  Ab.  718; 
Dh.  108,  391 ;  B.  Lot.  332. 

EKAMANASO  {a^.).  Unanimous  [^  +  ifT^]. 
Mah.  46. 

EKAMANO  (o4;.),  Unanimous  [lE^  +  innLl- 
Alw.  I.  112. 

EKAMANTAA,  On  one  side,  apart  \jf%  +  ^PR  + 
7^].  Ekamantam  Hpfhati,  to  stand  on  one  side 
of  a  person,  at  a  short  distance,  in  token  of  respect 
(Kh.  4).  Ekamantam  niMati,  to  seat  oneBelf 
near  a  person  (F.  Jit.  2).  Ekamantam  iqMd, 
went  to  one  side  (Mah.  260).    Att.  50. 

EKAMANTE,  On  one  side  [j/J^  +  im  ^]' 
Dh.  109. 

EKAMANTIKAA,  On  one  side  [m  +  ^PV  + 
^[^] .  Bhandufh  netv*  ekamantikam,  having  drawn 
Bha^^ii  aside  (Mah.  80). 

EKAMEKO  {adj.).  Each  [ll]«  +  m]-  Das.  S5; 
Ras.  85. 

EKAMIDAHAA,  see  Idarii  (2). 


ERA 


(133  ) 


EKA 


BKA As Aft»  On  one  shoulder  {jpn  +  ^] .  Oocurs 
frequently  in  the  phrase  ekamsom  vitardamgam 
haritvd^  having  adjusted  his  upper  robe  so  as  to 
leave  one  shoulder  bare,  or  so  as  to  cover  one 
shoulder,  lit.  ''having  put  his  upper  robe  upon 
one  shoulder.*  Buddhist  priests  were  required  to 
leave  one  shoulder  bare  when  they  appeared  in 
public  At  Gog.  £v.  8  Mah&brahman  when  he 
approaches  Buddha  is  represented  as  loosing  his 
robe  from  one  shoulder  in  token  of  respect.  Ekam 
(sHakatk)  ekaahtoih  pdrupittfdf  having  put  on  one 
of  the  garments  so  as  to  cover  one  shoulder  (Dh. 
168).  Ekam  (dsimaam)  ekamsa^  karitvdf  having 
put  one  snake  over  one  shoulder  (Dh.  143). 

EKAASIKO  {adj.)j  Certain  [lE^  + ^  +  1[1|]. 
Das.  8. 

EKAMSO,  This  word  is  a  compound  of  l[|i|  and  ^^ , 
but  answers  in  meaning  to  the  Sansk.  Tpirnfl- 
As  the  first  part  of  a  compound  it  implies  **  cer- 
tainty,* "  absoluteness.*  Ekamsavydkaraniyo 
panho,  a  question  that  can  be  answered  with 
eertainty  (see  Man.  B.  473).  Instr.  ekanuena, 
eertainly,  necessarily  (Dh.  302).  Loc  ekamse, 
certainly  (Ab.  995,  1140).    Ab.  1196. 

EKANINNADO  (a4f.),  FlUed  with  noise  [jfj^  + 

EKANTO,  and  EKANTAA,  One  end,  one  side 
[|[]li  +  ^pi(f].  EkantalomU  a  woollen  coverlet 
with  a  fringe  at  one  end  (Ab.  313).  As  the  first 
part  of  a  compound  ekanta  generally  implies 
''completeness,"  "perfection.*  Ekantasantugito^ 
perfectly  happy  (Dh.  418).  Ekantaparipux^^f 
ekamtaparUuddho,  alU^ther  perfect,  altogether 
pare  (Alw.  I.  92).  Ekantabdlabkdvo,  complete 
ignorance  (Dh.  259). 

EKAPADI  (/.),  A  path  [ll!«qif^].    Ab.  192. 

HLAPPAHARENA,  Unanimously,  in  unison,  simul- 
taneously [instr.  l[|^  +  irYrQ«  Sabbe  ekappo' 
kdren^  eva  setthim  garahimiUy  they  all  with  one 
mouth  blamed  the  set(hi  (Dh.  240).    Dh.  340. 

EKAPUTTO,  and  EKAPUTTAKO,  An  only  son 
[lW  +  3^*ndTyHH].    Dh.93;Kh.l6. 

EKARAJJAA,  Sole  sovereignty  pt^iW]-  ^^* 
21.22;  Dh.32. 

EKARAMMANO  {adj,).  Having  the  same  sub- 
stratum, basis  or  object  [l[^  +  1||Q|I4|^] .  Dh.  90. 

EKARASA  (aam.).  Eleven  [mT^iP^].  Sen.  K. 
406,489.    See  also  ^^il<ua. 


EKARO,  The  letter  e  {ffJ^TK]' 

EKASANAJfr,  Sitting  apart  or  alone  [l[^  +  "VPTW]  • 
Dh.  54. 

EKAsANIKANGAA,  Precept  enjoining  eating  at 
one  sitting  \jf^  +  ^jngif  +  1:^4-  ^^] .  This 
is  one  of  the  thirteen  Dhutang^as.  Hardy  says, 
"  The  fifth  of  the  Thirteen  Ordinances  is  called 
Ek&sanikanga,  from  eka,  one,  and  ^na,  a  seat. 
He  who  keeps  this  ordinance  may  not  eat  food  in 
two  or  three  different  places ;  he  is  to  remain  on 
one  seat  until  he  has  finished  his  repast.  When  in 
the  refectory  he  must  look  out  for  a  proper  seat, 
so  that  if  a  superior  priest  were  to  come  in  he  may 
not  have  to  rise  in  order  to  g^ve  place  to  him. 
Cb61&baya,  learned  in  the  sacred  books,  spake 
thus :  It  is  not  proper  to  rise  until  the  repast  be 
finished ;  if  the  priest  has  sat  down,  but  not  begun 
to  eat,  he  may  rise ;  but  if  he  has  begun  to  eat  he 
may  not  rise,  and  if  it  should  be  required  of  him 
to  rise  he  may  not  sit  down  again  to  eat**  (£.  Mon. 
98,  comp.  9).    B.  Int.  307. 

EKASEYYA  {f,)y  Sleeping  or  reclining  alone  or 
apart;  a  single  couch  [1[|^  +  1I^9|T]-  l^h.  54; 
Alw.  I.  92  (but  here  ektueyyam  is  perhaps  an 
adjective  agreeing  with  hrahmaeariyam^  and 
meaning  "allowing  only  one  couch''). 

EKASO  (adv.).  One  by  one  [ll^l[4j^]« 

EKATAPATTAA,  One  dominion,  lit.  "one  parasol* 
\JIJ%  +  W^M^]  •  Mah.  155.  Comi^,  Ekaeehattam. 

EKATO  (alio.),  Together ;  on  one  side;  apart,  alone 
[ll^^H^]*  Ekato  gacchdma,  let  us  go  together 
(Dh.  87).  Ekato  bkaviudma,  we  shall  be  together 
(Dh.  153).  Tena  taddhim  ekato  aheium,  joined 
themselves  to  him  (Dh.  145).  Sabbe  huttfdna 
ekato.  Having  all  assembled  together  (Mah.  216). 
Tehi  ioddhim  ekaio  na  nieidanti,  will  not  sit 
together  with  them  (Dh.  109).  Ekato  karoti,  to 
put  together,  to  collect  (Mah.  140).  Bahusu  ekato 
gdmaghdtakddikammdni  karontewywhen  a  number 
of  men  banded  together  commit  crimes  such  as 
plundering  a  village  (Dh.  90).  Ekato  vasantd, 
living  together  (F.  Jdt.  52).  Ekato  pahbatapddo 
ekato  nodi  ekato  paccantagdtMiko  ahoriy  on  one 
side  was  the  foot  of  a  mountain,  on  one  side  a 
river,  on  one  side  a  border-viUage  (ditto).  Eka' 
topanhattiy  an  enactment  applying  to  one  party 
in  a  criminal  act.  Ekatodaso,  having  a  fringe  on 
one  side. 

EKATTAA,  Unity  [IJ^R^]. 


EKA 


(  134) 


EKATTH ANAA,  One  place,  the  same  place  [jf^  + 
^IT^]*    Skafthdne  vasanti,  they  live  together. 

EKA VACANAM,  One  word ;  (in  gfram.)  the  singular 
numher  {JU^  +  If^pf].  Ekavacanampikathetutk 
na  sakkotij  is  unable  to  utter  a  single  word  (F. 
J4t.  8).  Ekavacanena,  as  soon  as  they  were 
spoken  to,  or  at  the  first  summons  (Das.  4). 

EKAVATTHU  (».)»  One  subject  [m+^9]. 
Alw.  I.  106. 

EKAVATTHUKO  (adj.),  Havmg  the  same  ground 
or  cause  [l|t|  +  ^qf^  + 1|].    Dh.  90. 

EKAVIDHO  (a^f.).  Single  [j^  +  f^TVT]- 

EKAYANAM,  The  exact  meaning  of  this  word 
(B.  ipiT^nf)  I  am  not  sure  of.  Clough  in  his 
Sinih.  Diet  says  thatit  means  <*  thewayof  Nirvl^^t." 
At  P&t.  zvi  we  h&ye  ekdyananuig^go,  which  perhaps 
means  ''the  only  true  road  to  salvation.''  At 
Mah.  251  Buddhaghosa,  after  studying  the 
Buddhist  Scriptures,  says  Ekdyano  ayank  maggo, 
which  Turnonr  renders  "  this  is  the  sole  road  (to 
salvation)." 

EKEKO  (o4;0>  One  by  one,  each,  severally  [ll.%l]. 
Ekekath  laddhikebhikkh^pakkatitvdnaf  summon- 
ing the  heterodox  priests  one  by  one  (Mah.  42). 
Yodhe  doHuiat^  ekeko  esaiha,  seek  out  each  of  you 
ten  soldiers  (Mah.  144).  EkekdtU  kmidni  loma- 
Mipetu  jdtdnif  the  hairs  grow  singly  in  the  pores 
(B.  Lot.  571).  EkekakamaiOy  successively  (Mah. 
19,  kamaio^lfm^r^).  Fem.  gen.  ekekitsd 
(Mah.  163).    Mah.  179. 

EKIBHAVO,  SoUtude  [lEtftiTRr].    Dh.  857,  407. 

EKO  (€uHf.)t  One,  single;  alone;  a,  a  certain; 
the  same;  chief,  pre-eminent,  unique;  general 
[m^].  Ah.  696,  717,  718,  850.  Eko  tumhesu, 
one  of  you  (Mah.  28).  Eken'  ^no,  deficient  by 
one  (Mah.  Ixxxvii,  comp.  Ekdno).  Eko  pi  ntf- 
sakkhi,  not  one  was  able  (F.  Jdt.  5).  Ekam  pi 
gdthatk  vadehif  speak  but  a  single  stanza  (Has.  21). 
Ekabhikkham  pi  alabhitvd,  not  having  received  a 
single  mess  of  boiled  rice  (Dh.  160).  Ndham  afifiam 
ekoModdam  pi  iamanupagsdmi,  1  do  not  know  of 
any  one  other  sound  (Dh.  85).  Ekavisati,  one 
and  twenty  (Dh.  76).  Ekapanndsam,  fifty-one 
(Alw.  I.  104).  Ekatimsatimo,  and  ekatitfuo, 
thirty-first  (Mah.  193 ;  Has.  28).  Ekapatte,  on 
one  side  (Has.  28).  Eko  'va,  all  alone  (Mah.  39, 
194 ;  B.  Lot.  332).  Eko  care,  let  bim  walk  alone 
(Dh.  58).  Eko  ekdya  raho  nisajjatk  kareyya, 
should  sit  secretly  alone  with  her  alone  (Kamm.  37; 


comp.  Pdt  105  purisena  saddhhk  eken*  ekd), 
Ekaua  earitam  Boyyo,  the  life  of  the  solitaiy  is 
best  (Dh.  59).  Ekam  updyam  upadhdrenta,  re- 
flecting on  an  expedient  (F.  J4t  16).  Ekam 
amaecam  petetit  sent  a  minister  (Mah.  39).  Ek$ 
wyydnapdlo  dgato,  a  gardener  has  come  (F.  Jit  6). 
Tasmifk  kdle  eko  tfdnifo,  at  that  time  a  certain 
merchant  (F.  Jdt.  14).  Plur.  eke,  some  men  (Dh. 
23;  Das.  6).  Ekardpena,  in  the  same  form 
(Ab.  710).  Ekakoldhalam  ahotiy  there  was  a 
general  shout  (F.  Jdt  17).  Pabbatam  ekanddm 
karoH,  fills  the  mountain  with  his  roaring  (F.  J^ 
47,  comp.  ekqfdlibhdvati)*  Fem.  gen.  and  dat 
ekiud  (Dh.  85,  402). 

EKODIBHAVO,  The  second  Jhana  is  said  to  be 
cetaao  ekodibhdvo,  which  Bumouf  renders  "  unity 
of  the  mind" ;  but  that  this  is  the  true  meaning  ig 
very  doubtful,  as  will  be  seen  from  the  folL  extract 
sent  to  me  by  the  Thera  Subhiliti,  Eko  ude^ 
ekodif  vitakkauicdrehi  atuyljhdrdfhattdaggo  ietth» 
hutvd  udettti  aitko,  seffho  pi  lake  eko  ti  tmeeatL 
Athavd  sampayuttadhamme  udettti  tuU,  uftha- 
petiti  attho,  Seffhatthena  eko  ca  to  udi  cdti  eko^ 
samddhiti'  etam  adhivacafuuk.  In  accordance  with 
this  gloss  I  would  be  inclined  to  render  ekodibhdM 
by  "  predominance"  rather  than  by  **  unity,'*  bat 
I  do  not  feel  competent  to  give  a  decided  opinion 
as  to  its  meaning. 

EKUDDESO  (ac{/.).  Having  the  same  teaching  or 

studies  [m  -H  ^^]  •    P^^-  ^• 
EKCNAKO  (a^\).  Deficient  by  one  [Tpi+^R  + 

^].    Ekdnakath  satarh,  ninety-nine  (Mah.  21). 
EKCNO  (a^.).  Deficient  by  one,  minus  one  \jn  + 

^Qflf].    EkdnavUam,  ekdnavUati,  nineteen  (Mah. 

195).     Ekdnavitatimo,   nineteenth    (Mah.   122). 

Ekdnatiriuo   and    ekdnatviuatimOf   twenty-ninth 

(Mah.  174,  247).    Ekdnasatam,  ninety-nine  (Mah. 

195). 
ELA  (/.),  Cardamoms  [itlTTl-    Ab.  591,  1010. 
El[iA  (/.),  Saliva.    Ab.  281,  1010. 
EfiAOALO,  The    plant    Cassia   Tora    [l[liri]* 

Ab.  694. 
ELAKO,  A  ram ;  a  wild  goat  [l^li].    Ab.  501, 

1123;   Alw.  I.  93;    Sen.  K.  367.     Fem.  eliki 

(Dh.  199). 
ELAKO,  A  threshold.    Ab.  220, 1123. 
ELALUKAA,  a  kind  of  cucumber  [l[l$r(  +  l]* 

Ab.  597.    Dh.  193  has  eldluka,  and  eldfuka. 
E(AA,  Fault,  sin  [IR^].    Ab.  1010. 


ELA 


(135) 


BTI 


EliAMCQO  (<atff.).  Deaf  and  dumb  [id^]. 
Ab.  734. 

S(iIKA«  see  Bfako. 

EBTA,  A  proDominal  base  of  which  only  two  or  three 
obUqoe  eases  occur.  It  has  the  meaning  of  "  this," 
**  it,"  referring  to  something  that  has  been  already 
mentioned.  It  is  a  subsUtnte  for  eiad^  as  na  is  a 
a  snbstitnte  for  ttui  [l|]>f]*  The  cases  I  have  met 
with  are  aoc  entnk,  and  instr.  enena.  PuSmafk  ce 
pmruQ  kmfird  kaifirdth*  etunk  puiu^fpunafkf  if  a 
man  do  a  good  work  let  him  do  it  agiun  and  again 
(Dh.  23 ;  oomp.  55).    Das.  0. 

E^BYYO,  A  Idnd  of  antelope  [jm  +  JfJ^] .  Ab.  618. 

EI^O,  A  kind  of  antelope  [JU^'] .    Ab.  1050.    Fern. 

eni  (Ab.  618 ;  B.  Lot.  572). 
ERANPO,  The  castor  oil  plant  [ip^V]  •  Ab.  566 ; 

Sen.  K.  536. 
BRAVADO,  Indra's  elephant  [^^nW].    Ab.  22, 

30;  B.  Lot.  637;  Dh.  190. 
ERAVATO,  The  orange  tree  [^^T7?T]-    Ab.  560* 
ERISO,  see  Edito. 
ESA,  see  Eso. 
ESAKO  (adj.).  Seeking  [l[^+  "in].    Dh.  383. 

ESAA,  ESANAA,  ES(J,  see  ^yam. 

ESANA  (/.),  Wish,  desire  [1I;^IHT].  The  three 
esanis  are  kdmesandf  bhavesand,  brahmacariye' 
itmdf  desire  for  pleasure,  for  existence,  for  holiness. 

ESATI,  To  seek,  to  search,  to  desire,  to  strive  to 
obtain  [ip(^]*  Yuddheesatha,  try  to  get  soldiers 
(Mah.  144).  P.pr.  emmto  (Alw.  L  112),  esdno 
(Dh.24;  Das.  37). 

ESl  (a4/0>  Sticking,  desiring  [l[f^^]*  Sukhesi, 
seeking  good  (Dh.  61).  AimamamahiteginOf 
seeking  each  others  good  (Mah.  68).    Kb.  16. 

ESIKA  (/.),  A  pillar  in  front  of  a  city  gate.    Ab« 

204,1006. 
ESIKATTHAyI  (adi.),  SUble  as  a  piUar  [erika  + 

inf^]-  B.  Lot  457. 
E80,  and  ESA  (prM.),  This,  this  one ;  that  [ll?T^] . 
K0  Mini'  MO,  who  is  this  ?  (F.  Jit.  47).  Nmipa' 
kdr9  e$a  omhdkmk,  this  fellow  is  no  use  to  ns 
(F.  Jit.  3).  E90  mahdrdfa  bhagavd,  that,  great 
king,  is  Baddha.  Sometimes  pleonasticaUy  joined 
to  a  personal  pronoun,  as  esdham,  I.  Ace  etam, 
laslr.  etemm^  PL  ete  (Dh.  81).  Gen.  and  dat. 
pi.  eUsmk,  eietdnarit  (Dh.  90).  Fem.  e$d(Dh.  60). 
Aoe.  fem.  etam*  Oen.  and  dat.  fem.  etind,  etaud 
(Dh.  233).    Intr.  and  abl.  fom.  pi.  etdhi  (Dh.  234). 


Gen.  and  dat.  fem.  pi.  etdiam  (Dh.  117).  Nent. 
etmhj  and  before  a  vowel  frequently  eiad,  Eiad 
avocoy  etad  o^rtim,  said  this  (Dh.  124).  For  etad 
akoH,  see  Bhavaiu  Kim  etafk,  what's  this? 
(Mah.  59).  N'  etam  tathd,  it  is  not  so  (Mah.  198). 
No  h'  etanh  certainly  not  (Sen.  K.  205).  The  base 
in  composition  is  etad>  Etadatthdyat  on  this 
account  (Kb.  19). 

ETABBO  (  p/ip.  eU),  That  ought  to  go  [l^FV  =  \\ . 
Pit  74. 

ETAD,  see  Bw. 

ETADAGGAA,  Chiefplace,  pre-eminence,  the  chief, 
the  best  [ifT^  +  mi]*  The  foil,  examples  will 
illustrate  the  use  of  this  compound.  Atha  fMm 
Botthd  etadaggam  bhikkhave  mama  idvikdnath 
updsikdnam  bahusiutdnam  dhammakathxkdnam 
yadidam  Khtyjuttard  ti  etadagge  fhapetiy  and 
Buddha  gave  her  the  precedence,  saying.  Priests, 
the  chief  of  my  female  disdples  who  are  learned 
in  the  scriptures  and  able  to  eicpound  them  is 
Khiyjuttara  (Dh.  168«  oomp.  Alw.  I.  zzvii). 
Etadaggaffhdne  fkapito,  occupying  an  eminent 
position  (Alw.  I.  xxix).  Etadaggam  pdricariyd' 
nam,  the  highest  of  services  (Pit.  4).  Etadagga-' 
sannikkhepo,  placing  in  the  foremost  rauk. 
Yebhuyyena  bhagavatd  etadaggam  dropUd,  most 
of  whom  had  been  raised  by  Buddha  to  the  chief 
place.  Buddha  frequently  singled  out  one  of  his 
disciples  as  unrivalled  in  some  branch  of  learn- 
ing or  piety,  and  the  person  thus  honoured  was 
thenceforward  looked  up  to  as  the  highest  authority 
in  that  particular  branch.  Thus  Upili  was  ac- 
knowledged to  be  the  greatest  master  of  Vinaya  or 
ecdestastical  law,  Kacciyana  of  exegesis,  and  so  on. 

ETADISO,  and  ETARISO  (o^;.).  Such  [ipiTfll]- 
Das.  36 ;  Kb.  6 ;  Pit  xi. 

ETAlif ,  see  Ew. 

ETARAHI  (adv.).  Now  [l[l|ff  ].  Ab.  1140;  B. 
Lot  651;  F.Jit.8;  Dh.  4K 

ETE,  ETESAlk,  see  Eta. 

ETI,  To  come ;  to  go ;  to  attain ;  to  undergo  [l[]. 
Imperat  etu  (Mah.  254),  2nd  pers.  eki,  2nd  pers. 
pi.  etha  (Dh.  31).  Aor.  agd  (Mah.  204),  pi.  agum 
(Mah.  52,  234).  Fut  etsaH  (Dh.  16,  66),  ehiH 
(Mah.  40),  2nd  pers.  ehiri  (Dh.  42,  66, 369).  3rd 
pers.  pi.  ehintU  P.pr.  ento  (Mah.  45,  134). — 
Pdfivdtam  eti,  goes  against  the  wind  (Dh.  10). 
Gabbhaaeyyam  eti,  to  enter  the  womb  (Kb.  16). 
Na  catubhdgam  eti,  equals  not  the  fourth  part 


ETI 


(136) 


EVA 


(Dh.  20).  Pdram  euanti,  will  reach  the  further 
shore  (Dh.  16).  Entaua  piffhito,  as  he  came 
behind  him  (Mah.  134).  Yadi  hattham  me  etiy 
if  be  falls  into  my  hands  (Mah.  246).  Etha 
paasath*  imam  lokam  cittaih,  come  behold  this 
painted  world  (Dh.  31).    Kh.  16. 

ETIHYAM,  Oral  tradition  [$f?Tir].    Ab.  412. 

ETTAKO  (iidj.),  So  great,  so  much,  so  many. 
Etiakam  atikkantam,  so  much  has  elapsed  (Pit.  1). 
Alam  ettakena,  that  is  enough,  lit.  "  enough  with 
so  much"  (Dh.  95).  Ettakam  evd  hotu,  let  this 
suffice  (Dh.  123).  Rdjdnant  taih  vindsetum  etHteivd 
kdlam  ettakam^  having  plotted  the  death  of  the 
king  for  ever  so  long  (Mah.  246).  Ettakatk  me 
dhanam,  this  is  all  the  treasure  I  possess  (Mah. 
261).  Mdtu  eantdkam  ettakam^  thus  much  is 
your  mother's  portion  (Has.  72).  Ettakd  bhikkh^ 
henti,  there  are  so  many  priests  (Pit.  1).  Fem. 
etHkd.  EtHkd  gdvo,  so  many  cows  (Dh.  238). 
Dh.  121.  Gomp.  the  similarly  formed  adjectives 
Kittako,  Tattakoy  Yattako.    See  also  Etto. 

ETTAVATA  {adv.).  So  far,  to  that  extent,  there- 
abouts, thus  [instr.  I^^I^IH].  Ab.  1141 ;  01. Gr. 
76 ;  Dh.  417. 

ETTHA  {ado,).  Here;  herein;  now.  This  adv. 
corresponds  to  S.  ^QT^,  Kaccdyana  refers  it  to  etad 
(Sen.  K.  302).  Ydvanf  ettha  samdgatd,  as  many 
as  are  assembled  here  (Dh.  60).  Ettha  dpatti, 
there  is  sin  in  doing  this  (Dh.  103).  Yathd  ca 
ettha  evam  saeiu  pi,  and  as  in  this  case  so  in  the 
others  also  (Dh.  243).  Tumhdkam  ettha  kith, 
what  is  that  to  you  ?  (F.  J&t.  17).  £im  nu  kho 
ettha  kdrafunh,  what  is  the  reason  of  this  (F.  Jdt 
6).  Etthdpi,  in  this  grammar  also  (Sen.  K.  202). 
Ayam  hi  ettha  attho,  for  this  is  the  meaning  of 
the  passage.  Tm  ^v*  ettha  patifmcchiudmi,  I 
will  now  question  you  in  turn  (Sen.  K.  215). 
Vakkhdmi  ettha,  I  will  now  declare  (Alw.  I.  zvi). 
Etthantare,  within  this  period,  during  this  interval 
(Pat.  67).  For  the  termination  comp.  Taitha, 
Kattha,  Attha, 

ETTO  (ocf;.),  So  great,  so  much  (comp.  Ettako), 
Na  eakkdpunnam  eankhdtum  tW  ettam  apt  kenaci, 
no  one  is  able  to  measure  this  his  so  great  merit 
(Dh.  35,  350). 

ETTO  {adv.).  Hence  [i;^  -f  ft^J.  CI.  Gr.  68 ; 
Sen.  K.  302.  Etto  gantvd,  departing  hence  (Dh. 
156).  Na  ito  vd  etto  vd  honti,  are  not  some  in 
one  place  and  some  in  another  (Dh.  266). 


£VA«  YEVA,  and  HEVA  {adv.).  Just,  quite,  even, 
only  [ll]^].  Ab.  1152.  Ajf  eva,  this  very  day 
(Mah.  36,  Dh.  97).  Etth*  eva,  in  this  very  place 
(Mah.  89).  Iddn  'eva,  at  this  very  time  (F.  J^ 
16).  Tattakdn*  eva  pupphdui,  the  very  same 
number  of  flowers  (Mah.  86).  Eko  *va,  quite 
alone  (B.  Lot  332;  Mah.  194).  Anandatheram 
ekam  eva  fhapetvd,  witii  the  single  exception  of 
the  thera  Ananda  (Dh.  213).  Pathamam  eva, 
fir8tofail(F.J4t.4).  PitumatasdsanatknUvd'va, 
as  soon  as  they  heard  their  father  was  dead 
(Das.  4).  Evath  vadante  yeva,  while  he  was  in 
the  act  of  saj^ng  these  words  (F.  J^  16).  Atteu 
vanmafthdnam  eva  gatd,  went  straight  home  (Dh. 
240).  Puna  madhuro  *va  ahoei,  again  liecame  as 
sweet  as  ever  (F.  JdL  8).  Arinam  eva,  quite  • 
different  thing  (ditto).  Na  bhikkhave  Devadatt9 
iddW  eva  pubbe  pi  akatafmd  yeva^  priests,  not  only 
now  but  in  a  former  birth  also  was  D.  ungratefol 
(F.  J&t.  12,  comp.  16).  Paldyati  yeva,  condnaes 
to  flee  (Dh.  158).  So  pufutppuna  ydci  yeva,  he 
still  kept  on  asking  again  and  again  (Dh.  126). 
Sakkd  geham  ajjhdvasanteh*  eva  punndni-  kdtmk, 
even  those  who  live  at  home  can  do  good  works 
(Dh.  80).  Attasio  'va  katdni,  his  own  deeds 
(Dh.  10).  Kaccdyanatherena  eva,  by  Kaocajaiia 
thera  himself  (Alw.  I.  zxii).  Aham  eva,  I  myself 
(F.  Jdt.  19).  So  puriso  ddio  *va  hoti,  that  persoo 
is  a  slave  also  (Alw.  I.  xlv).  Samakatk  yeva, 
exactiy  the  same  (Alw.  I.  xUii).  Iddn*  eva  gone 
yddtufk  na  ynttam,  it  would  not  be  proper  to  ask 
him  for  oxen  just  at  this  time  (F.  J&t  9).  SatthoH 
dharamdne  yeva,  while  the  Teacher  is  still  Unng 
(Dh.  333).  Mutto  bandhanam  eva  dhdvati,  set 
free  he  flies  back  to  his  bonds  (Dh.  61).  Fdi 
kind  katvd  ganhissdm'  eva,  by  some  means  or 
other  I  am  sure  to  take  him  (Dh.  158).  Addhi 
i^eva  dafiddd  ca,  l>oth  the  poor  and  the  rich 
(Das.  5).  N'eva  eoci  na  rodi,  neither  lamented  or 
wept  (Das.  3).  The  apocopated  form  'va  is  ased 
only  after  a  long  vowel,  generally  o,  as  d&rato  'm 
pattiko  *va.  The  form  yeva  is  used  after  all  vowels 
and  fh,  e.g.  patthdya  yeva  (Dh.  106),  p^fuudi 
yeva  (F.  Jdt.  18),  eadied  yeva  (Dh.  l5S),pitthii9 
yeva  (Mah.  153),  akatannd  yeva  (F.  Jit  12), 
dharamdne  yeva  (Dh.  333),  imaemhk  yeva  (Ras. 
19),  tahim  yeva  (Mah.  156).  The  y  is  a  euphonic 
addition.  In  the  case  of  a  word  ending  in  m  being 
followed  by  yeva,  a  further  euphonic  change  some- 


EVA 


(137) 


GAB 


tim«8  takes  place,  the  my  becoming  ^n,  e.g. 
mddkm  neva  (Db.  84),  tan  heva  (Gl.  Gr.  13 ;  Sen. 
K.  215).    For  Heva  see  separate  article. 

EVAM(aif0.),Tbus[li;8Ri;].  Ab.  1142, 1158,1186. 
Bvam  hotu,  so  let  it  be  (Mah.  110;  Dh.  126). 
Md  evam  akattha,  do  not  do  this  (Dh.  80,  84). 
Evmk  ffodehi,  say  as  follows  (Alw.  I.  93).  Ce 
ihikkkuno  etfoni  hctij  if  a  priest  tbinlss  thas  {Fit, 
zzzi,  see  Bhavati ).  Eva^  sante,  and  evam  9aH, 
Boch  being  the  case,  this  being  so,  under  these 
drcumstances  (F.  J^t  7 ;  Dh.  84;  Ras.  22 ;  Mah. 
80 ;  Alir.  I.  101).  Evam  bhante.  Yes,  lord  (comp. 
Dh.  105  evofH  dvuso).  Evam  bho,  yes,  sir  (B. 
Lot.  351).  Evam  pi,  thus  (Ab.  1143).  Evm  hi 
for  etfam  hi  (Sen.  K.  215 ;  Alw.  I.  cviii).  EvaHt 
*M  for  evatk  atea  (01.  Or.  14 ;  Sen.  K.  221). 

EVAMADI  {adj,\  Beginning  thus,  such  and  the  HIce 
['5^IH+-  ^|(<([]-  Evamddhh  ndgdnam  anusdM- 
nam  katvd,  having  given  this  and  similar  exhorta- 
tions to  the  n£gas(Sffah.  6).  PaStcasatdn*  evamddi 
mhdre  kdreti,  built  these  and  other  monasteries  to 
the  number  of  five  hundred  (Mah.  127).  Evamd" 
dmd  nayena,  in  this  and  similar  ways. 

EVAMADIKO  (ac(;.),This  and  the  like  [l(«RTf?[  + 
^] .     Vthdre  evamddike  kdreivd,  having  built  this 
and  other  temples  (Mah.  131).    Att.  195. 

EVAMAHARO  (adj.).  Living  on  such  and  such 

food  [iPR  +  ^HfK]. 
EVAlilDHAMMO  (adj.).  Of  such  a  nature,  such 

[TPR  +  ^].    F.Jdt,lL 
EVAMEVA  (adv.).  In  this  very  way,  even  thus 

{JH^  +  HIT] •    Mah.  240 ;  Kb.  12 ;  Alw.  I.  zliii. 
EVAMEVAM  (adv.).  In  this  very  way,  thus  [id^ + 

H!^}.    Ab.  1142 ;  Dh.  319,  282. 
EVAMMAHANUBHAVO  (adj.).  Of  such   great 

power  [H^  +  TTfT  +  irjin^].    B.  Lot.  836. 
EVAMNAMO  (adj.).  Having  such  and  such  a  name 

EVAASASHI  (atyj).  Having  this  thought  [l{^  + 

EVAMUCCO  (adj.).  Of  such  a  height   [l{^  + 

^V].    Mah.  222. 
EVAAvAdI    (adj.).    Saying   thus,    holding   this 

doctrine  [l(^7(  +  HXt^^O*    ^*  ^^*  ^^  >  Man. 

B.  196. 
EVAtilVADITA  (/.),  Saying  thus,  adherence  to 

thk  doctrine  [ip^  +  TTfi^  +  WT]- 
EVAftVLDHO  (adj.).  Of  such  kind,  such  [KT^  + 

filVT]-    Att.  202,  2n. 


EVAlifyiFAKO  (adj.),  Having  such  and  such  a 

result  [n^+f^nrrai]. 

EVANOARUKO   (adj.).  Of  such  importance  or 

value  [Tf^f^  +  ^  + 1]  •    ^^'  39, 
EVANGATIKO   (adj.).  Such,  similar,  analogous 

EVANGOTTO  (at^.).  Of  such  a  family  [ij^  + 

EVAf^HI,  see  Evam. 

EVANNAMAKO(a<^'.),So  named  [H;^  +  ^THTIi]* 

EVAROPO  (adj.).  Such,  of  this  sort  [ipF^  +  ^:g]. 
Evar&pd  man(  ditthd  mdyd.  I  have  seen  a  jewel 
of  such  a  description  (Mah.  168).  Evar^po  pi 
rakkhaw,  even  a  rakkbasa  like  this  (Ras.  21). 
Santi  te  evoHtpd  dbddhd,  have  you  any  such  diseases 
as  these  ?  (Kamm.  4).  Kb.  18 ;  F.  Jdt.  18 ;  Dh. 
158,  280,  434. 

EVUMAA,  Anomalous  sandhi  for  evain  imam  (CI. 
Gr.  16), 

G. 

GABBHARAA,  A  cavern  [^HXTl-  Ab.  609,  1092. 

GABBHASAYO,  The  womb  [J^A  +  ^inrVj- 
Ab.239. 

GABBHASEVYA  (/.),  The  womb  [ipl  + 1[^]. 
Kb.  16. 

GABBHAVAKKANTI  (/.),  Entrance  of  the  em- 
bryo into  the  womb,  commencement  of  pregnancy 
[ipl  +  H^4lTf^]*  Sangiti  S.  enumerates  four 
gabbh&vakkantis,  or  conditions  of  consciousness  in 
which  a  being  is  conceived,  carried  in  the  womb,  and 
bom.  The  following  is  the  text  of  the  first,  Idh* 
dvuso  ekacco  asampajdno  &eva  mdtu  kucchismim 
okkamati,  atampqfdno  mdtu  kucchismim  fhdti, 
sampajdno  mdtu  kucchismd  nikkhamati;  ayath 
pathamd  gahbhdvakkanti* 

GABBHINi  (/•),  Pregnant,  a  pregnant  woman 
[^rf^^]  •    Ab.  239 ;  Mah.  23 ;  Dh.  154. 

GABBHO,  The  womb;  interior;  an  embryo,  a 
fcetus ;  a  sprout ;  an  inner  room,  a  doset,  a  private 
sitting  room,  a  bedroom;  the  calyx  of  a  flower 
[inl].  Ab.  214,  271,  943.  Gabbhaih  upapajjaH, 
to  be  born  into  the  womb,  to  be  bom  as  a  man 
(Dh.  23).  Ath*  aua  bhariydya  kucchiyam  gabbho 
patifthdsi,  his  wife  conceived  (Dh.  78,  comp.  120). 
Qabbham  labhati,  andgaphdti,  to  become  pregnant 
(Dh.  328 ;  Das.  2).  Gabbhapanhdro,  a  ceremony 
performed  when  a  woman  became  pregnant  (Dh. 

18 


GAB 


(  138) 


GAH 


78, 120 ;  Das.  2,  22).  GabbhamtthdiUMii,  chUd- 
birth  (Db.  155).  Gabbhakumdrako,  tbe  anborn 
infant  (Mab.  58).  Angdragabbhe  patitsdmu  will 
fall  into  tbe  midst  of  tb«  coals  (F.  Jdt.  56).  SdlU 
gabbhOf  sprout  of  newly-sown  rice  (Db.  126). 
Bh^migabbho,  a  subterranean  cbamber  (Mab.  238). 
Attano  gabbham  paomtvd  dvdrampidhdya^  baving^ 
entered  ber  own  cbamber  and  sbut  tbe  door  (Alw. 
I.  102).  Sirigabbho,  royal  cbamber  or  cabinet. 
Crabbhe  nitinnOy  seated  in  bis  private  room  (Db. 
239).  Gabbhasahauapafimandito  pdtddo,  a  palace 
fumisbed  witb  a  tbousand  apartments  (Db.  250). 

GABBHUPPATTI     (/.),     Conception     [^  + 
^fMfil]*    Tbere  are  nine  modes  of  conception, 
see  Man.  B.  443. 

GABBITO  («<(;.),  Proud  [^rffn]-    Ab.  1075. 

GABBO,  Pride  [irf].    Ab.  171. 

GABHiRO  (adj.).  Deep  [l^fV^.    Ab.  669.    See 
also  Gambhiro, 

GACCHAPETI  {caus.  next),  To  cause  to  ^,  to  send. 
Pass,  gacchdpkfati,  to  be  sent. 

GACCH ATI,  To  go,  to  go  to,  to  proceed ;  to  depart 
[9fl^].  Fihdrarh  gantvdy  baving  gone  to  tbe 
monastery  (Db.  88).  Geham  ganivd,  baving  gone 
bome  (F.  Jdt.  15).  Satthu  santikam  gantvd, 
baving  gone  to  tbe  Teacber  (Db.  128).  BUgavmh 
^.,  to  go  to  tbe  chase  (Mab.  33).  Tesam  upatthd- 
nam  gacchantOy  going  to  tbeir  relief  (F.  Jdt.  2). 
Paraddram  g,,  to  commit  adultery.  Panndsa 
yojandni  gacchatif  marcbes  fifty  yojanas  (Db.  160). 
Bhaydgatiih  g,,  to  live  under  tbe  evil  influence  of 
fear  (see  Agati),  Chandddivtuena  agantvd,  un- 
influenced by  lust  and  tbe  otber  Agatis,  lit.  not 
going  according  to  lust,  ete.  (Ten  Jdt.  2).  Go' 
cchante  kdle,  as  time  goes  on,  in  course  of  time 
(Alw.  I.  cvii).  Khayani  g,,  to  perisb,  to  cease 
(Mab.  91).  Sankhyam  g.,  to  be  reckoned.  ImaHi 
mdyetvd  mamsani  khdditvd  pacchd  gantum,  to  kill 
bim,  eat  bis  flesb,  and  tben  be  off  (F.  Jdt.  4). 
Witb  dat  Saggdya  g.,  to  go  to  beaven  (Db.  32) ; 
Crocardya  ^.,  to  go  for  food,  to  prowl  for  prey 
(Mab.  44).  Witb  instr.  of  tbe  mode  of  proceeding : 
Nabhaad  g,^  to  go  through  tbe  air  (Mab.  48); 
Ndgena  g*f  to  ride  on  an  elephant. — Opt.  gacche, 
gaccheyya  (Db.  57 ;  Sen.  K.  465).  Imperat.  2nd 
pers.  gaecha,  gacch&hif  gama  (F.  Jdt.  6 ;  Sen.  K. 
450, 451,458).  FntgamisaaH  (F.  Jdt  17;  Mab.  150; 
Db.  121,  199,  290),  gacehissati  (Sen.  K.  428, 464). 
Aor.  agamd,  gamd  (Qeik,  K.  42S,  432 ;  Mab.  4, 48, 


76),  agamdn  (F.  Jdt  10, 49 ;  Dh.  290 ;  Mab.  88), 
agamU  garni  (Dh.  219 ;  Sen.  K.  449, 465),  agacM 
(Sen.  K.  449),  agacchin  (Mab.  206).  Gond.  ago- 
mmdf  agaechiMd(&en.  K.  429, 465).  P.^r,  gaeehmk, 
gaechanio  (Mab.  152 ;  F.  Jdt  4).  Atm.  gaceha- 
mdno  (Mah.  1 16).  Inf.  ganttukf  gandtum  (Sen.  K. 
603).  Ger.  gantvdt  gantvdna,  gamt^na,  gamma 
(Mah.  87 ;  Sen.  K.  503).  Pass,  gamyate^gamfyati, 
gacchiyatit  to  be  gone  to,  to  be  i^roached 
(CI.  Gr.  131 ;  Alw.  I.  18,  29).  P.f.p.  gantabbo, 
gamitabboy  gamaniyo,  gammo.  P.p.p*  gato, 
gomito*  CBXUi,gitHeH,gamdpeH,gacekdpetin  The 
aorist  'gacchi  is  very  frequently  spelt  "gancki  in 
Suhbalese  MSS.,  e.g.  see  Ras.  35  (aganchi),  Dh. 
299  (iq»aganchi)f  Mah.  5  {-apdganehi).  In  Mab. 
Tumour  has  generally  misread  it  -gmfit  e.g. 
dga^um  at  p.  119,  dga^finuu  at  p.  141,  agofifitmk 
p.  206.  In  one  instance  I  find  "gaecki  in  Mah., 
viz.  at  p.  236,  line  4,  where  the  India  Office  MS. 
reads  n^dgacchL  That  the  spelling  -gakehi  is  a 
wrong  one  I  have  no  doobt,  though  how  it  aitise  it 
is  difficult  to  say.    See  GhammatL 

GACCHO,  A  shmb  [If^].  Ab.  540.  Paduma- 
gacchOf  a  lotus  plant  (Dh.  191).  T^lagaeekOf  a 
cocoanut  sapling  (Mah.  140). 

GAD  A  (/.),  A  dub  [Vf^].  Ab.  32,  394,  1099; 
Mah.  141,  153. 

GAD  ATI,  To  speak  [iT^]. 

GADDABH  AI^PO,  The  tree  Thespesia  Popnlneoides 

[^rfirnv]-  Ab.562. 

GADDHO,  A  vulture  [^].  Ab.  637.  Gomp. 
Gijjko  and  Giddho. 

GADHATI,  To  stand  fast;  to  have  a  firm  footing 
[irn^].  CI.  p.  Verbs,  4.  Dhammavinaye  gddhoH, 
stands  fast  in  tbe  Doctrine  And  the  Disdpline. 
Ettha  dpo  ca  pathavi  ea  tejo  vdyo  na  gddhatiy 
here  (In  ^irvd^a)  tbe  four  elements  have  no  footing, 
i.e.  do  not  exist  (Alw.  N.  39 ;  B.  Lot  515). 

GADHITO  (adj.),  Clinging  to,  desiring  [l|V]. 

GADITO  (pp.p.  gadatt),  Spoken,  said  [9rf^= 
ir^].    Ab.  132,  755. 

GADO,  Disease  [if^ .    Ab.  323,  1099. 

GADRABHO,  An  ass  [IT^].  Ab.502;  F.  Jdt  14. 

GAGANAA,  The  sky  [9RR].    Ab.  45,  940;  Dh. 

246.    Gagatuim  at  Ab.  1119. 
GAGGARl  (/.),  A  chum ;  a  blacksmith's  bellows 

[oomp.  jAk  ]  •    ^'  ^^>  ^^* 
GAhAKO    ia^\).    Taking,    receiving,     holding 


QAH 


(  189) 


GAH 


[Vl^^]*  jiddtagdhakd  devd^  devas  holding 
mirron  (Mah.  182).  Chattagdkako^  an  umbrella- 
bearer  (Mah.  Ixsczvii). 

GAH  Aft,  and  GAHO,  A  house  [^].  Ab.  206, 
919 ;  Db.  28.    Gomp.  Gharam. 

GAHANAft,  see  Gahano. 

GAHAl^Aft,  Taking,  receiving,  holding,  grasping, 
■ai'^g;  acquiring,  learning,  mastering,  com- 
prehension; clinging  to  the  world,  attachment, 
desire;  an  eclipse  [iVflf]-  Ab.  919.  Ndma^ 
gmkmfmm^  receiving  a  name.  GoAafiam  Jetava' 
Muaa,  the  receiving  of  J.  by  Buddha  (Mah.  180). 
(Jmmidaggakm^amt  insertion  or  addition  of  the 
word  ea  (Sen.  K.  234).  OaAattoiit  is  used  liJce 
Addmmk  in  the  sense  of  "dingring  to  the  world, 
attachment,  desire,"  also  '*  wrong  views,  heresy*' 
(Dh.  110, 137,  398,  399, 413,  425,  434). 

GAHAJSn  (/.X  The  belly;  the  internal  fire  pro- 
moting digestion  [^l^lfV]*    Ab.  271,  972. 

GAHANO  (pdj»\  Impervious,  tangled,  impenetrable 
[if^Vf].  Ab.  719.  Neut.  gahanofk^  a  jungle, 
fcreat,  thidcet  (Ab.  636).    Dh.  70. 

GAHAPACGO,  The  sacred  fire  Irept  up  by  a  house- 
holder [l||f  lldl].    Ab.  419.    See  Aggi. 

GiilAPAKO  (adj.)^  Causing  to  take,  distributing. 

Pit.  62. 
GAHAPANAft,  Causing  to  take. 
GAHAPATI  (m.),  A  householder,  the  head  of  a 

household,  master  of  a  house  \jn  +  V^ii\  •    P^t. 

8;  Dh.  263.      Fem.  gahapatdni  (CI.  Gr.  41; 

P&l.  1 1).    Gahapataggif  the  sacred  fire  maintdned 

by  a  householder  (see  Aggi), 
GAHAPATIKO,  A   householder    [^fqtTT  +  V]- 

Db.S34. 
OAHAFATIMAHASALO,  a  wealthy  householder 

[^f^+'ffT  +  ^rnC]-  Ab.  339  says  that  tiie 
qnalificatloa  for  a  G.  is  forty  ko^is  of  treasure,  and 
m  daUy  expenditure  of  ^y%  amma^as  of  gold.  At 
Dh.  \20  gafuq^aHmahdBdra. 

G AHAPETI  (caiw.  gafthdii^  To  cause  to  be  taken ; 
to  deliver  to.  Gdhdpetvdma  dhdtuyo,  causing  the 
relics  to  be  collected  (Mah.  125).  Gdkdpetvd 
rmimmdtd  imdmif  entrusting  them  with  these  predous 
things  (Mah.  69).  Dh.  78,  108,  158,  299,  434 ; 
lfah.aS9;  F.JitlO. 

GAHA'fl'uO,  One  who  lives  in  a  house,  a  house- 
holder, a  layman  as  opposed  to  a  priest  [^Y^]« 
Ab.  409,  446 ;  Dh.  72, 100. 


GAH  ATI,  and  GAHETI,  To  wade,  to  dive,  to  enter 
[Wtj]'  Sen.  K.  499;  Mah.  41.  Com.  ogahi 
(Mah.  152). 

GAHETI,  and  GAHETI  (cotw.  ganhdti).  To  cause 
to  take ;  to  indude,  to  embrace,  to  hold,  to  contain ; 
to  take,  to  seize ;  to  obtain,  to  receive,  to  acquire, 
to  buy ;  'to  inform,  to  teach  ;  to  undergo  [4||f  ^ifll 
=  ^re].  Kdidgdram  gdhayitvd,  having  caused 
the  state  hearse  to  be  removed  (Mah.  124).  M^d-* 
nam  satthu  santikam  gahetvd,  taking  the  king  to 
Buddha.  Cfahetvd  nnehake,  teking  with  him  his 
friends  (Mah.  227).  Avudhdni  gahetvd,  snatching 
up  their  weapons  (F.  J4t.  15).  Bhikkhd  gdhayUvd^ 
having  caused  the  priests  to  be  arrested  (Mah.  232, 
216,  comp.  204,  yfha^gahetvd  is  rendered  '<  putting 
to  death").  Cfocaram  gahetvd^  having  fed  or 
browsed  (Dh.  114,  of  depbants).  Ekam  yugaik 
attano  gahetvd,  keeping  one  pair  for  himself 
(Dh.  291).  Imaik  mayd  gahetwk  vattati,  I  must 
get  possession  of  this  (F.  J&t.  4).'  DoUki  eataaa-' 
hanehi  nekavatthdni  gdhiya,  having  bought  a 
gfreat  numl)er  of  dothes  with  two  lacs  of  money 
(Mah.  228).  Upaddhadhdtuik  gdhetvd,  having 
taken  half  the  relics  (Mah.  125).  Qdhayitvd 
amaccena,  having  assigned  to  a  nobleman,  lit. 
having  caused  to  he  taken  by  a  nobleman  (Mah. 
172).  MtechdditthigahafMm  gahetvd,  laying 
hold  of  or  embracing  false  doctrine  (Dh.  137). 
Khayavayaka$nmatthdnam  gahetvd,  having  ob- 
tained or  learnt  from  Buddha  the  Kb.  meditotion 
(Alw.  I.  xxi,  comp.  Dh.  210).  Mahantam  atthaih 
gahetvd,  containing  great  significance  (Dh.  179). 
Vinayavddi  mayam  rdja  iti  gdhiya,  having  in- 
formed him,  O  king,  we  profess  the  Vinaya  (Mah. 
234).    In  prose  the  form  gaheti  is  the  usual  one. 

GAHl  (a^»).  Taking,  receiving,  seizing,  catching 
[4||(f  ^^ ] *  Baliggdhi,  reodving  offerings  (Mah. 
129).  Piyaggdhi,  grasping  at  pleasure  (Dh.38). 
Find  pupphamphaiaggdM  rukkho,  a  tree  that  gete 
ite  fruit  without  flowers  (Ab.  903). 

GAHITAKO  («&•.),  Accepted  [^ftn  +  «l].  Das. 
2,22. 

GAHITO  and  GAHlTO  (p.p.p.  gaiihdti).  Taken, 
received;  held,  kept;  grasped,  seized;  cauglit, 
captured ;  occupied,  taken  possession  of  [«ljin  = 
VM]  •  Pacedmitto  me  gahito,  my  enemy  is  taken 
prisoner  (Dh.  159).  Cfahite  dandake,  the  stick 
being  hdd  (F.  Jdt.  18).  Candiuid  devaputto 
Rdhund  asurindena  gahito  hoti,  the  god  Cauda  is 


OAH 


(140) 


GAM 


seized  or  eclipsed  by  Rdhn  tlie  icing  of  the  Asnras 
(Gog.  Ev.  28).  Gahitd  pathavi  ^tnehi^  these  men 
are  getting  possession  of  the  land  (Mah.  82). 
Ettha  ffyddhimarafuini  pi  gahitdn*  eva  honti,  here 
disease  and  death  are  induded  also  (Dh.  369,  oomp. 
281).  Suggahito^  firmly  grasped  (F.  J&t  18). 
JOuggdhitOf  loosely  or  badly  held  (Dh.  55).  The 
form  gahito  I  have  met  with  only  in  verse, 

GAHO  {adj.).  Taking,  holding  [Hl^ .  Dhanuggaho, 
an  archer. 

GAHO,  Taking,  receiving,  seizing;  a  planet;  a 
yakkha;  a  shark;  a  crocodile  [iTf]-  Ab«  762, 
919 ;  Dh.  45, 375.  The  navagahd,  or  nine  planets, 
are  S^o,  Candoy  Angdro,  BudhOt  Jivo,  8ukko, 
AHfOf  Rdhu,  Ketu  (Ab.  61 ;  Man.  B.  24). 

GAHO  (adj.).  Taking,  holding,  seizing  [ITTV]' 
RoBtniggdho,  holding  the  reins  (Dh.  40). 

GAHO,  Taking,  acceptance;  capture,  seizure; 
holding ;  a  seizure  or  eclipse  of  a  planet  f  one  that 
seizes,  a  yakkha,  a  crocodile;  idea,  inclination; 
attachment,  desire  [^TTlf].  Ab.  762.  Gdhato 
tattaraaame  divase,  on  the  seventeenth  day  after 
receiving  it  (Mah.  114).  PyUanagaragdhatthaih, 
for  seizing  the  town  of  V^jita  (Mah.  151).  Do^a- 
gdham  gafJidH,  to  hold  tight  (GL  Gr.  122).  Jiva- 
gdham  gafJidH,  to  take  prisoner  alive  (Dh.  158). 
Yaasa  ahan  ti  vd  maman  ti  vd  gdko  n*  atthi,  in 
whom  there  is  no  clinging  to  the  idea  This  is  I 
or  This  is  mine  (Dh.  420).    Dh,  11 1, 375,  413. 

GAJATA  (/),  A  herd  of  elephants  [iHt  +  TTT]- 
Ab.  362. 

GAJJANAM,  Roaring,  thundering  [ifjilf].    Alw. 

1... 
.  cui. 

GAJJATI,  To  roar;  to  thunder  [^].     Megho 

gajjatif  the  clouds  thunder  (Mah.  72,  comp.  Dh. 

155).  P.p.p.  gajjito,  a  fnrions  elephant  (Ab.  362) ; 

neut.  gajfUaihf  thunder   (Ab.   49).      Dh.   159; 

Mah.  152. 
G  A  JO,  An  elephant  [iHl] .    Ab.  360.    CU^'uttamo, 

a  noble  elephant  (Mah.  152). 
GAKARO,  The  letter  G.  [if  +  ITT]- 
GALATI,  To  flow  away ;  to  foil ;  to  vanish ;  to  eat 

[IIWQ.    a.  p.  Verbs,  17. 
GALAVO,  The  treeSymplokos  Raoemosa  [^nmf]* 

Ab.556. 
GALO,  The  throat  [^TW]-    Ab.  263;  F.  J£t  12; 

Dh.  237.     Oalandf{,  the  larynx  or  windpipe  (Dh. 

265).     Oalamattam  jalaih  ogdhetvd,  entering  the 

water  up  to  his  neck  (Mah.  116). 


.GAfiOGi    (/.),   The   shrub   Coceulus   GordifiiUiii 
[^1^^].    Ab.  581.    In  his  Simh.  Diet.  Cknigh 
has  **  Gal6ci,  holy  basil  (ocymum  sanctum),  alw 
Terminalia  Gitrina.'' 
GAMA,  See  GacchaH. 

GAMADHAMMO,  Sexual  intercourse,  fornication 
[Hm  +  \pS[] .    Ab,  317 ;  GL  Gr.  141. 

GAM  AKO,  A  viUage  [imPl] .  Ab.  226 ;  F.  JiL  62. 

GAMANAA,  Qomgi  journey,  march;  departore; 
walk,  life  [ifVpf].  Ab.  395.  Oamandgamanam, 
going  and  coming  (Dh.  96, 114).  Maydgamanam 
varam,  it  is  right  that  I  should  go  (Ras.  20]. 
Sekhena  gamanam  tahim  na  yuttan  te,  your  gvingf 
there  as  a  Sekha  is  not  right  (Mah.  12).  Mbd- 
nagamano  maggo,  the  way  that  leads  to  Nlrvi^a 
(Dh.  51).  Saggana  gamanarh,  going  to  beaveo 
(Dh.  32).  Pah(nagamanam,  going  on  low  erraods. 
Gamandham,  day  of  departure  (Mah.  177).  Gamo' 
namaggo,  way  by  which  to  depart  (Dh.  150). 
Samitagamanam,  a  measured  step  (Dh.  234). 
AgatigaTnanaik,  a  sinful  life  (Das.  1,  see  Jgati), 
Agatigamane  fhUo,  subject  to  the  four  Agatis 
(Das.  21). 

GAMAJ^I  (adj.),  Ghief  [Vmf^].  Ab.  6d5,  920. 
Masc  gdmafti,  a  chief,  a  village  headman  (Ab.  920; 
Mah.  151). 

GAMANlYO  (adj.).  That  ought  to  go;  traosieot; 
accessible  [iT^nf^]*  P^t.  13;  Kb.  14;  Sen. 
K.  476. 

GAMAiylYO,  An  elephant  or  horse  trainer 
[mWlf^]-    Ab.368. 

GAMANTARAft,  This  word  seems  to  mean  the 
distance  between  a  monastery  and  the  oearest 
villagfe,  or  between  two  adjacent  villages  \VT^  + 
IRIin^].  P&t.  xxxix,  16.  Gdmantaram  gaccM, 
seems  to  mean  merely  "  to  go  as  fiur  as  the  village." 

GAMANTO,Borderoroutskirtsof  a  village  [itT^-^ 

G  AM  APETI  (cans.  gacchoH  ),  To  cause  to  go,  to  lesd. 

Mah.  260.    Gomp.  Cfameti, 
GAMATA  (/.),  A  collection  of  villages  [^n^PIT]* 

a.  Gr.  96 ;  Sen.  K.  295. 
GAMBHIRATA    (/.).     Depth    [IWBH  +  ^l' 

Dh.  119. 
GAMBHiRATO  (adv.).  In  depth  [wffK  +  ^l 

Pmcahaitham  gambhiraio,  five  cubits  'm  depth 

(Mah.  112). 
GAMBHiRO,  and  GABHiRO  (adj.).  Peep,  an- 


GAM 


(141) 


GAN 


fiitboniftble ;  profound,  abstrase ;  foil  of  meaning  or 
import.  Important,  weighty  [l|lifV^  and  ^IT^ftT]' 
Ab.  000.  Rahado  gambhiro,  a  deep  lake  (Dh,  15). 
CfmaMirag^kaaOf  a  deep  or  resonant  voice  (Mah. 
251).  Cfambkin^MtSmo,  one  whose  wisdom  is  pro- 
fovDd  (Dh.  72;  Kb.  8).    Alw.  N.  23. 

GAMETt  and  GAMETI  (eaus.  gueehoH),  To  cause 
to  go,  to  send  [J|K€|ni  =  l|i^].  Sen.  K.  449, 
451,  453.  With  two  ace.  Purito  purisam  gdmam 
f^btuyatif  the  man  sends  a  man  to  the  viUage 
(Ben.  K.  342). 

GAMf ,  see  Gaechati, 

GAMl(ad;.),GoiDg ;  leading  to ;  attaining  [J||f4|^]. 
n  pihayanti  nerayxkd  viya  iaggagdmma^i, 
envy  thee  as  those  who  are  suffering  in  hell  envy 
those  who  are  going  to  heaven  (Dh.  392).  GdtnO' 
gimimaggOy  the  road  leading  to  the  village  (Mah. 
24).  Nibhdnagdmi  dhammavaro,  the  glorious 
Truth  that  leads  to  Nirvd^a  (Kb.  9).  MandagdmU 
marching  slowly.  Akdsagdtni,  going  through  the 
air  (Ras.  38).  Fern.  gdminL  Dukkhanirodha- 
gdmunipafipadd^  the  step  leading  to  the  destruction 
of  sorrow.  Dh.  14, 35,  337 ;  Mah.  43, 98,  111,  225. 

GAMIKO  (adj\).  Going,  travelling  [^T^  +  K;^]. 
Ab.  424;  Dh.  229,  247.  Gamiko  bhikkhu,  a 
travelling  priest,  one  away  from  his  monastery 
(Sen.  K.  489). 

GAMIKO  (adj.),  TraveUittg  [iTTf^].    Mah.  202. 
GAMIKO,  a  villager,  or  perhaps  a  village  head- 
man [infin]-    Mah.  106. 
GAMISSATI,  see  GaecAati. 

GAMITABBO  (p^.p.gaechaH\  That  ought  to  go. 
Sen.  K.  505tt 

GAHITO  (p/jp.  gaeehait)^  Gone.  Das.  30;  Sen. 
K.510. 

GAMlYATI,  see  Gaeehati. 

GAMMA,  see  Gaeehati. 

GAMMO  (p'fp.  gacchoH),  Accessible,  attainable 

[inir=  Ifi^].    Ab.  745 ;  Sen.  K.  477. 
GAMMO  (adj.)f  Belon^ng  to  villages,  rustic,  pagan 

GAMO  (adj.)t  Going  [ifif] .  Adhogamo^  going  down. 
Vddkamgamo^  ascending. 

OAMOy  Going,  jonmey,  march  [^RT]*    Ab.  395, 
GAMO,  a  village ;  a  collection,  a  multitude  [UTT]- 

Ab.  225,  1 107.    GdnuwdMi,  a  viUager  (F.  Jdt.  15). 

G4maM0fako,  a  village  headman  (Dh.  187).    A 


gdma  may  consist  of  so  few  as  two  or  three  or 

even  one  house  (Pit  05).    BijagdmOf  collection  of 

germs.    BMtagdmo^  vegetation. 
GAAfCPAGARO,  Outskirts  or  entrance  of  a  village 

[Unr H-  ^M-^K].    Pdt.  05 ;  Ras.  70 ;  Dh.  100. 
GAMYATE,  see  Gaeehati. 
GAI^AKAMMAA,  GANABHOJANAA,  see  GafM. 

GAl^AKO,  An  accountant,  treasurer ;  an  astrologer, 
one  who  calculates  nativities  [TinV]  •  Ab.  347 ; 
Mah.  09» 

GANAft,  A  song  [iTHf].    Ab.  130. 

GANANA,  and  GAl^TANAM,  Counting,  calcuUition ; 
number  [^HipTT]*  Gai^nam  aikkhati,  to  learn 
mathematics  (Alw.  1. 100).  Bhikkhuganand,  the 
number  of  the  priests  (Pdt.  1,  comp.  Mah.  172). 
Sendgafumam  kdretvd^  having  caused  the  army  to 
be  numbered.  Mayi  manaih  pasddeivd  9agge 
nibbattdnam  gafumd  n*  atthi,  the  nnmber  of  those 
who  having  believed  in  me  are  bom  in  heaven  is 
beyond  computation,  lit.  there  is  no  counting  of 
them  (Dh.  98).    Ab.  845. 

GAiyANAPATHO,  Range  of  calculation  or  counting 
[i|1|lf  +  ^IV]  •  Gafutnapatho^  vitivatto^  exceed- 
ing the  bounds  of  computation,  innumerable. 

GANAPETI,  To  cause  to  be  counted.    Dh.  223. 

GAJJf ASAJJHAYO,  a  repetitioYi  by  a  number  of 
priests  in  unison,  a  chorus  [iRf  +  4^m|i|]. 
Mah.  194, 198,  211. 

GAf^CHI,  see  Gaeehati. 

GAI^PAKO,  A  rhinoceros ;  a  sort  of  fish  [?|1QIi]. 
Ab.  013,  672. 

GAIt^)AMBO,  Name  of  a  tree.   Mah.  107 ;  Kb.  21. 

GANDHABBO,  A  Gandharva  or  celestial  musician 
[ifiCp^].  Ab.  13.  Ab.  902  gives  also  the  mean- 
ings "  music,"  ''  a  musician,"  "  a  horse."  Fem. 
gandhabbi  (CI.  Gr.  40).  Gandhabbddhipo,  lord 
of  gandharvas,  viz.  Dhataraftha  (Ab.  31).  The 
Gandhabbas  are  a  class  of  demigods  {dewtyeni) 
who  inhabit  the  Cdtummah^rdjika  heaven,  and 
are  the  special  attendants  of  Dbatara^tha  (Man,  B. 
24,  43 ;  Dh.  19,  74). 

GANDHAKUTI  (/.).  Perfumed  chamber  \ym  + 
v;f^].  Any  private  chamber  devoted  to  Buddha's 
use  was  called  gandhakuti,  but  especially  the 
room  he  always  occupied  at  Sdvatthi*    Ab.  211 ; 
Dh.  195,  222 ;  Mah.  17 ;  B.  Lot.  305. 

GANDH  AM  AD  ANO,  Name  of  a  mountain  [ifi^  + 
iTR^if].  Ab.  007;  Man.  B.  15, 10.  QteHimavd. 


OAN 


(142) 


OAN 


OANDHANAlk,  lojaring,  destroying  [ipiR]. 

GANDHARA  (fn*pl.\  name  of  a  people  [^ip^TT]* 
Ab.  184 ;  E.  Mon.  300 ;  Mah.  71, 72, 73.  Gandkd^ 
raraffham,  the  GandhAra  oonntry,  Gandahar. 

GANDHARO,  One  of  the  notes  of  the  Hinda  gamut 

[TP^rrr].  Ab.  132. 

GANDHI,  A  substitote  for  gandho  at  the  end  of 
some  oomponnds,  e.g.  duggmMH^  stinking; 
aurabhigandhi^  fragrant. 

GANDHIKO,  A  perfume  seller  [ifT^IRi].  CI.  Gr. 
91 ;  Sen.  K.  391. 

GANDHO,  Smell,  odour;  perfume,  fragpranoe; 
fragrant  substances,  perfumes;  a  mere  whiff  or 
scent  of  thing,  i.e.  a  very  little  of  it  [ipif].  Ab. 
1129.  JlfaccA<i^aiu^Aain^A<^to<f,  smelling  a  smell 
of  fish  (F.  Jdt.  53).  Gattdhagajo,  a  musk  elephant, 
one  supposed  to  emit  a  particular  perfume  (Ab. 
301).  Gamdhatelam,  scented  oil  (F.  J&t  6). 
(jhmdhodakaiky  and  gandhudakaiikt  scented  water 
(F.  Jdt.  8 ;  Dh.  245 ;  Mah.  180).  Gandhtudto, 
sandal  wood  (Ab.  300).  Oandhavdho,  the  wind 
(Ab.  38).  Ckmdhamdld,  perfumes  and  flowers 
(Mah.  170).  Btnam  gamdhqfdtdnam  tilagandho 
ann^tarOf  the  perfume  of  holiness  fisr  surpasses 
these  sorts  of  perfumes  (Dh.  10).  Chndko^  **  odour»* 
is  one  of  the  Ayatauas,  Dh4tus,  etc. 

GANDHO,  The  word  gantho,  ''bond''  or  "book,* 
is  very  frequently  spelt  thus,  see  Sen  K.  202,  Alw. 
I.  X,  zzii,  Dh.  80, 369,  Buddhaghosa's  Parables,  3, 
It  is,  I  think,  a  corrupted  spelling,  and  not  a 
dialectic  form. 

GANDO,  Tlie  cheek ;  an  elephant* s  temples ;  a  boQ 
[inqr]-    Ab.  202,  304, 1048;  Kamm.  4. 

GAQq>ULO  (a(&'.).  Humpbacked  [IR^].  Ab.  319. 

GAJ^UPPADO,  a  sort  of  worm  [comp.  W^^l^]  • 
Ab.  075  (both  editions  have  -tf/^-)*  Clough 
in  his  Slmh.  Diet  has  ''  Qa^upddOf  an  earth 
worm.'* 

GAI^IiTI,  To  count,  to  reckon ;  to  reck,  to  value, 
to  regard  [l|l|].  Dh.  4, 151 ;  Mah.  59.  Jghd- 
toin  agafietvdf  not  caring  about  hatred  (Dh.  164, 
comp.  Kh.  21). 

GANGA  (/.),  The  river  Ganges;  the  celestud 
river,  the  MUky  Way  [111^].  Ab.  27,  681; 
Man.  B.  17. 

GANGEYYO  (a^\),  Belonging  to  the  Ganges 
[irn^^l  •  Sen.  K.  388.  Masc.  gangeyyo^  a  sort 
ofelephant(Ab.  361). 


GA^ANAliil,  Takfaig,  receiving,  catching.  Msh. 
123 ;  Dh.  159,  366;  Das.  44. 

GAl^f HAPETI  {emu.  next).  To  cause  to  be  taken. 
AkdlaphmUmi  gofiA^P^fi^*  causing  fruit  to  be 
gathered  out  of  season  (F.  J4t.  6). 

GAJyHATI,  To  take;  to  receive,  to  accept ;  to  catch, 
to  capture ;  to  arrest,  to  seize ;  to  buy ;  to  acquire, 
to  obtain,  to  get  possession  of;  to  adopt ;  to  grasp 
with  the  mind,  to  perceive,  to  comprehend,  to 
learn ;  to  approve,  to  agree  to,  to  mind,  to  regard 
[^re].  Tnmhe  gafhiivd^  taking  yon  with  me 
(Mah.  194).  Oocaram  g.,  to  take  food  (F.  Jit  12 ; 
Mah.  43).  Nivdtam  g.^  to  take  up  one's  quarters 
(Dh.  232).  Qabbham  g.^  to  become  pregnant 
(Mah.  57).  Cttrarii  gatthisBdmi,  111  seize  the  robber 
(F.  Jdt.  5).  Chattam  damilam  aggahi^  took 
prisoner  the  Malabar  named  Ghatta  (Mah.  150). 
Maccham  ganhitum,  to  catch  a  fish  (Alw.  I.  zjd). 
Pdlim  v\fa  tarn  aggahumf  received  it  (with  the  same 
veneration)  as  the  Scriptures  themselves  (Mah. 
253).  Efikam  gafJdndmi^  111  buy  a  goat  (Dh. 
199).  Navakofihi  bhdmim  eva  gaphi,  acquired 
the  site  for  nine  kofis  of  money  (Dh.  219). 
Hatthika»tav(f^am  vddento  gafJidH^  captures  them 
by  playing  on  the  elephant-charming  flute  (Dh. 
158).  Mama  vacanam  na  ga^himsu,  they  did  not 
take  my  words  to  heart  (Dh.  109).  SopUu  kaiham 
na  gafJidtii  he  did  not  mind  what  his  father  said 
(Ten  Jdt.  7).  Crarihitvd  therabhdntanh^  agreeing 
to  what  the  thera  said  (Mah.  172).  Mantiuk  g^ 
to  learn  a  mantra  (Dh.  159).  Sikkhtuk  g.,  to 
receive  instruction  (Sen.  K.  317)*  €raf^ha  pabbo' 
jaiam,  adopt  the  ascetic  life  (Mah.  251).  SUdmg^ 
to  take  upon  oneself  the  sila  duties  (Dh.  81). 
Saf^ihdnwk  tubham  H  gaphdHf  receives  the  im- 
pression or  lays  hold  of  the  idea  that  the  form  is 
beautiful  (Dh.  111).— Aor.  aggahi  (Mah.  45,  57, 
150,  261),  agaphi,  gafihi  (Dh.  101,  137,  232). 
Imperat.  2nd  pers.  ganhOf  gofthdhi,  Ftet. 
gaf^hinati  (Dh.  199),  Atm.^a2iAtMam(Mah.  111). 
Inf.  gafihitufk  (Dh.  101;  F.  Jdt  12).  Ger. 
gafthitvd  (Mah.  43,  194 ;  F.  J&t  4),  gayha  (Mah. 
110),  ^afiAj^o  (Mah.  170).  P.pr.  ^aftAaa^o.  Pass. 
gayhaii  (Gl.  Gr.  110).  Pass,  imperat.  gaykatu 
(Att.  230).  Pass.  p.pr.  gayhamdno  (Mah.  106). 
P.p.p.  gahiio*  Gaus.  gaheti,  gdheti,  gafUk^H, 
gdhdpeti, 

Qklfl  {adJJ)f  Having  a  following,  having  many 
disciples   [Wflp^]*     Mah.   7.     Masc.  ^«!i^  a 


GAN 


(143) 


GAR 


iBMiiar  (Msh.  104).    Ace.  to  Ab^  613  gaf^i  is  a 
Dune  of  the  gokaftfM^  or  Ceylon  elk»  bat  Cloagh 

OA^IKA  (/.),  A  ooortezan  [irflnT]  •    Ab.  233. 

QAIflTO  (p»p>p*  gafieH)^  Coantedy  reckoned 
[^fl|IT=^].    Ab.710. 

GA^Oy  A  mnltitade,  number,  assemblage,  troop, 
herd ;  a  chapter  of  priests ;  the  priesthood  [iRf]  • 
Ab.  689, 1060.  DevaMamuuaguftd^  hosts  of  angels 
and  men  (Mah.  104).  Bk9  gafuumd  v^tpakaffhOf 
alone,  lar  away  Irom  the  busy  crowd  (Dh.  105). 
GofMn*  bimdhaHi  gets  together  a  foUowing  (P6t. 
74).  jiwtaceaga^f  retinne  of  ministers.  Crafuf- 
eor^,  teacher  of  a  troop  of  disciples.  8aga^ 
migmrdj^j  the  N4ga  king  with  his  retinae  (Mah.  7). 
BMkkkumktam  ^fia,  the  sisterhood  or  commanity 
of  nans  (Mah.  214).  NAHgafi^t  assemblage  of  re- 
latives, fismily  drde  (Mah.  76).  MigagaitM^  herd  of 
wild  beasts  (Ras.  27).  Abhwandiya  gafuim  uita^ 
■MM,  revering  the  excellent  priesthood  (Alw.  I.  xvi). 
Fm^adharapaSicawio  ^afio,  an  assembly  of  five 
priests,  one  of  whom  Is  versed  in  Vinaya  (Alw.  I. 
M).  Cram^kcfamafk  is ''  food  prepared  for  several 
priests  as  a  joint  meal''  (^^^O*  FiMtigafut  6At- 
kkkmaamghoj  an  assembly  of  priests  twenty  in  nnm- 
ber  (P4t.  6).  Appatarena  gaftena  upatampadam 
mu^dmeyym^  woald  permit  ordination  by  a  smaller 
number  Aan  ten  (Alw.  I.  93).  It  will  be  seen 
from  the  above  examples  that  Ga^  as  applied  to 
an  assemblage  of  priests  is,  like  Sangha,  used  in 
a  wide  and  somewhat  vagae  sense,  being  applied 
alike  to  the  whole  priesthood,  and  to  so  small 
a  number  as  five.  The  term  ga^akammank^  **  an 
ecdesiastical  act  performed  by  a  small  chapter  of 
priestSt''  is  opposed  to  Mougkakommath ;  I  believe 
there  can  be  little  doubt  that  the  quorum  for  a 
gayakamma  is  two  or  three  priests  only,  while  a 
saaghakamma  may  be  performed  by  any  number 
from  four  upwards  (B,  Lot.  437 ;  P&t.  xl). 

6ANTABB0  (pfy.  gacchati),  That  ought  to  go 
[inifm = ip;] .  Sen.  K.  503.  Neat,  used  im- 
penonally;  Mojfd  taitha  gtmUMam^  I  must  go 
there  (Ras.  19;  Mah.  Ill ;  Dh.  153). 

GAMTHATl,  and  GANTHETI,  To  tie,  to  connect ; 
Id  compose  [l|^]>  ifanfe  ^oiUAtfmdk,  composed 
tfsB  Vedk  hymns  (Alw.  I  cudv).  Oanthdpeti,  to 
cause  to  be  tied  (Pit  74). 

eAtlTHI(M.),Ajoiot;  a  knot;  a  tie,  bond  [H^]- 
Ak  600.    Pddag^t^,  tibe  footjohit,  ancle  (Ab. 


277).  Chfitthipdyo,  a  snare  (Ab.  520).  Fedetu 
gaftfhiffhdndmt  the  knotty  points  in  the  Vedas 
(Mah.  29).  Tliere  is  a  plant  called  gaufhi  (Mah. 
179).  CL  Gr.  27 ;  Dh.  259,  372. 
GANTHO,  A  bond,  a  tie ;  a  literary  composition, 
book  [^pq].  Ab.  965,  1006.  Ganthd  tesam  na 
ffyjantif  they  have  no  ties  (Dh.  38,  comp.  17). 
Ctanthadhuraih  mpoMonddhuram,  harden  of  study, 
harden  of  contemplation  (Dh.  80).  CkmthakdrOf 
a  writer,  an  aothor  (B&l.  i).  Cranthakdratiam, 
authorship  (Ab.  p.  182).  Cfanthato  atthatOf 
according  to  the  text,  according  to  the  meaning 
(Mah.  252).  The  Kbnddakanikdya  is  also  called 
KhuddakagatUho.  Cfantha  is  very  firequentiy 
written  gandha  (see  GandhOf  2). 

GANTUlEl,  GANTVA,  see  GaechaH. 

GARAHA  (y.).  Blame,  reproof,  contempt  [^fl(T]* 

Ab.  121 ;  Dh.  305. 
GARAHAlJirAA,  Blame,  contempt  [^lll]. 

GARAHATI,  To  blame,  to  disparage,  to  despise 
[ire].  P.p.p.  ^loroAito  (Dh.  6).  P.f.p.  ^aroAi- 
tabbo  (Sen.  K.  577). 

GARAHl  (adj.)f  Censoring,  despbing   [if^pi^]* 

Dh.  87. 
GARALAft,  The  venom  of  a  snake  [^T^lf ,  ^TC?]  * 

Ab.  655. 
GARAVATA,  Respect  (see  next). 

GARAVO,  Respect,  reverence;  weight,  authority, 
importance  [5'«r«-f^,  oomp.  ifV^].  With 
loc  Sdmafiere  gdratfo,  respect  for  the  novice 
(Dh.  403).  Sanghagdravd^  out  of  reverence  for 
the  assembled  priests  (Mah.  196).  There  are  six 
g^vas,  respect  for  Buddha,  for  the  Law,  for  the 
priesthood,  for  the  sikkhd,  for  appamddo,  for 
pa.<ini«^Ai^  (oomp.  ^^aeo).  B.  Lot.  335;  Kb. 
5 ;  Mah.  7-  In  the  compound  ratanatiayagdravOf 
**  reverencing  the  three  gems,"  Mah.  127,  gdrano 
is  perhaps  an  adjective. 

GARAYHO  (ii4;.).  Contemptible,  blamable,  low, 
base,  absurd  [points  to  a  form  ^mi|}>  comp.  Ifl^] . 
Ab.  700,  735 ;  CL  Gr.  116;  Sen.  K.  477. 

GARU  (o4/0.  Heavy;  large;  weighty,  important; 
venerable  [^].  Ab.  701,  840.  Qwrnm  karoH^ 
to  respect,  to  revere,  to  attach  importance  to. 
Tampiyakkkinuk  garutk  Aa/vif,  reverencing  even 
the  yaUchhii  (Dh.  403,  oomp.  Kb.  21).  I  have 
also  met  with  a  pros,  garukar&ti.  OarukatOf 
revered.    Garmkdtabb09  deserring  respect.    Cram- 


GAR 


(144) 


GAT 


kdrOf  respect  Cfarudasianamf  respectful  attention 
(Att  134).  Cfarugabbhd,  a  pregnant  woman  (Ab. 
239).  Crarubhaudam,  property  held  in  common 
by  a  community  of  priests,  as  lands,  tanks, 
crockery,  opposed  to  parikkkdro,  "personal  re- 
quisites" (Att.  142).  At  Mah.  Ill  occurs  a  neut. 
nominative  garum  ;  bhdtuno  vaeanam  garvm,  my 
brother's  word  is  imperative  (the  Ind.  Off.  MS. 
reads  gurum).  In  prosody  a  long  syllable  is 
called  garu,  **  heavy"  (Kb.  21).    See  Guru. 

GARU  (fn.)y  A  parent ;  a  teacher,  a  religious  pre- 
ceptor [^].  Ab.  840;  Sen.  K.  615;  Dh.  107. 
Lokaguru,  teacher  of  the  world,  Buddha  (Ab.  3). 
QarutthdnikOf  holding  the  place  of  a  teacher. 

GARU  (m.),  A  bird's  wing  [ir^].    Ab.  627. 

GARUGABBH ATA  (/.),  Pregnancy  [lj^-|-  in|  -h 
JP;].    Dh.  154. 

GARUKO  (adj,).  Heavy  ;  severe ;  serious,  grievous ; 
weighty,  important  [^nH]*  Dando  garuko^ 
heavy  punishment  (Dh.  55).  Garuko  dbddho^ 
severe  illness  (Dh.  25).  Garukdni  kammdniy  im- 
portant ecclesiastical  acts  (P&t.  02).  Garuko 
iokghabhedOf  it  is  a  grievous  sin  to  create  discord 
in  the  priesthood  (Dh.  145  ;  P6t.zzxi).  In  gram- 
mar a  long  syllable  is  called  g,  (Sen.  K.  505).  As 
the  last  part  of  a  compound :  Dhammagaruko, 
revering  the  Law  (Dh.  87);  NahdnagarukOf 
attaching  great  importance  to  bathing  (Alw.  I. 
93) ;  Rdpagarukd  esd,  this  woman  thinks  a  grtat 
deal  of  her  appearance  (Dh.  315). 

GARULO,  A  Garu4a  bird  [^IREl].  Ab.  633; 
Sen.  K.  335.  The  Gamlas  are  a  gigantic  race  of 
birds,  ever  at  war  with  the  N%as  (Man.  B.  44). 

GATADDHI  (a4/.)>  ^^^  whose  journey  is  ended, 
who  has  reached  his  destination  [ifTf  +  '^R^Pt.  + 
T^]*    Figuratively,  of  an  Arahd  (Dh.  17). 

GATASATT0(a4;.),Lifeless  [inT  +  ^6r^].Das.31. 

GATHA  (/.),  A  verse  or  stanza  [imTT]-  Ab.  1090. 
This  word  generally  means  a  Cloka  or  Anush^ubh 
stanza  (comp.  Dh.  82,  86^  89,  95;  F.  Jdt  18). 
Catuppadd  gdthd  or  catuppadikd  gdthd^  a  gdth4  of 
four  half-lines,  a  complete  9loka  (Ras.  18,  ^. 
Gdihd  or  gdthaik  is  the  fourth  of  the  nine  Angus, 
or  divisions  of  the  Scriptures  according  to  subject- 
matter.  It  comprises  Dhammapada,  Therag^thd, 
TheHg6th&,  and  those  portions  of  Suttanipdta 
which  are  unmixed  verse,  and  do  not  bear  the 
title  of  Stttta  (B.  Int.  53,  56,  57;  B.  Lot.  729; 


Alw.  1.61 ;  E.  Mon.  172).  Gdihdpadmh,  a  stansa 
(Dh.  19). 

GATI  (yi).  Going,  journey,  march;  course;  refuge, 
resting-place,  abode ;  way  of  turning  out,  lesnlt, 
issue,  consummation ;  mode  of  re-birth  after  death, 
state  of  existence,  future  state,  destiny ;  re-birth, 
transmigration,  existence;  good  state,  safely, 
happiness;  discretion,  prudence,  wisdom  [l|f?|]. 
Ab.  395,  793.  Dve  gatiyo  bhauMmti^  two  coarBes 
or  careers  are  open  to  Idm  (B.  Lot.  581).  N'ev 
ta»8a  gatim  ndgatimjdndma,  we  know  not  whether 
he  is  in  safety  or  not  (Dh.  206).  jittd  hi  atimio 
gati,  for  self  is  the  refuge  of  self  (Dh.  68).  Qs^ 
9atisahito,  endowed  with  ^scretion  and  intdligenoe 
(Alw.  I.  112).  There  are  five  gatis  or  states  of 
existence  into  which  a  being  may  be  re-bom  oa 
death,  they  are  nirayo,  tvracckdnaymUf  pettwutofo, 
numuudf  devdj  hell,  the  brute  creation,  the  preta- 
world,  men  and  gods  (B.  Lot.  377;  Dh.  282; 
Man.  B.  37 ;  at  Alw.  I.  cvii  we  have  mamMakk»t 
devalokOf  instead  of  iimmiiim^  devd).  The  su  gatis 
are  the  above  with  the  addition  of  oiurttMikdyo 
(B.  Lot.  309).  Gati  tesam  duramnayd,  their  fiitore 
state  cannot  be  seen,  i.e.  when  they  die  they  vt 
not  reborn  in  another  state,  but  attain  Nirvifa 
or  annihilation  (Dh.  17).  Yaua  gaivk  najdiumti 
devd  gandhabbofHdiutidf  whose  Idture  state  none 
know  of,  i.e.  he  is  not  re-bom  when  he  dies  (Dh. 
74).  Gativimuttoy  freed  from  transmigratioo,  le. 
having  ceased  to  exist,  having  attained  Nirvifs. 
Cittappasddamattena  wgaie  gaH  uttdmd  IMIMt 
by  mere  fiaith  in  Buddha  the  happiest  state  is 
obtained,  i.e.  re-birth  in  one  of  the  deva  worids 
(Mah.  177).  SubhagaH,  re-burth  in  a  deva  woiid 
(Mah.  158).  GaHpd^kd,  <' evil  state  after  death," 
is  explained  by  the  commentator  to  be  niraya 
** hell"  (Dh.  55,  396).  TdMoik  updsUcdMk kdgvH 
ko  lampardyoy  what  is  the  state  of  these  devotees 
after  death,  what  is  theur  future  existence  (Dh.  175). 
Caldealdyofk  gatiyam  hi  pdfuno  pumiena  vpenU 
yathdrueitk  gatvkj  in  this  ever-changing  existeaoe 
by  good  works  men  obtain  after  death  the  state  of 
being  they  wish  for  (Mah.  136). 

GATIMA  (a4;.).  Having  the  power  of  mc^ 
[^rtW»nH]-    Cl.Gr.24. 

GATO  (ppp-  gaechuH),  Gone  to,  reached ;  walldBg, 
going ;  having  come  to,  having  attained ;  directed 
to,  devoted  to,  occupied  with ;  having  entered, 
being  in,  being  upon ;  departed,  gone,  disappsBT^ 


1 


OAT 


(145) 


GHA 


[IHI  ^  1|V(  ] .  with  ace.  gdmaik  goto,  gone  to 
the  village  (a.  Gr.  79>  With  daLgdmasgagato, 
gone  to  the  Tillage  (Sen.  K.  329).  OdmagaU, 
gone  to  the  village  (CI.  Gr.  79).  UjJMgato,  walking 
uprightly  (Dh.  20).  Yathdkammaih  goto,  passed 
mway  aeeording  to  his  deeds,  viz.  was  reborn  in 
that  gatif  or  state  of  existence,  which  his  deeds 
had  merited  (F.  Jat.  8).  ChUagaiaveldyaj  when- 
ever he  went  there  (Das.  90).  Ten*  dyoimatd 
gui^ataffhdne,  at  every  place  reached  by  the 
venerable  man.  Tkeraaa  gamandhan  ca  gataffhd' 
SM»  ea  jMyOf  having  ascertained  the  day  of  the 
thera's  intended  joarney  and  his  destination  (Mah. 
177).  J[%/9ifoe<^iMim^atoffui^^,  the  path  trodden 
by  Arahib  (Dh.  102).  TiMMvdpim  gate  taemim^ 
when  he  had  gone  to  the  Ussa  tank  (Mah.  216). 
FmddMm  goto,  grown  up  (Att.  202).  Fyoiatuim 
gaiOf  perished  (F.  J&t.  18).  Yau^  indriydui  sama- 
tkiok  gaidmi,  whose  senses  are  stilled  (Dh.  17). 
Ifeifdmam  eetthatam  gatOf  having  attained  the 
sovereignty  of  the  gods  (Dh.  6).  Sdkdlagu^gga^ 
tarn  gatoy  having  attained  the  perfection  of  all 
virtues  (Mah.  10).  Parinitthitath  goto,  completed, 
accomplished  (Mah.  2S3).  Attano  hatthagato, 
passed  into  his  hands  (F.  J&t.  6).  Buddhagatd 
9tUit  thoaghts  set  on  B.  (Dh.  52).  Panjaragaio, 
having  entered  the  cage  (Alw.  I.  xiii).  Savana" 
gatam  Mmk,  like  a  thorn  run  into  the  ear  (Att. 
193).  Hattkikkhandhagatam  eahoiaofk,  a  thousand 
pieces  placed  on  the  back  of  an  elephant  (Mah.  45). 
Smbkdgato  parUagato,  when  in  a  court,  when  in 
an  assembly.  Mama  vieayagaidmantued,  the  men 
who  inhabit  my  realm  (Att.  206).  Qdmagata/ik 
armmagatam  vd,  stored  in  the  village  or  in  the 
ibrest.  jiff  hi  paiitvdgatam^  the  bone  dropped  and 
mi  out  (F.  J^.  12).  Gatamalo,  spotless.  Gata- 
hhrnyOf  fearless  (Mah.  159).  Neut.  gaiaHt,  going, 
walking. 

OATTAA,  The  body ;  a  limb  [Vm'].  Ab.  151, 901 ; 
Ras.  16;  Dh.  d04.  Gattdni  pariameatha,  bathed 
his  limbs  (Mah.  33). 

GAVAJO,  see  Gavajfo. 

GAVAKKHO,  A  round  window,  air-hole,  buUseye 
[ifWR].    Ab.  216,  948 ;  Mah.  57. 

OAVAA,  GAVAM,  see  Go. 

GAVAMPATI  (m.).  One  who  owns  or  herds  cattle 

[^  +  lfif]-    Sen.  K.  237. 
OAVASSAKAM^  Cows  and  horses  [lfV+  W  + 
11].    Sen.  K.  237. 


GAVA YD,  and  GAVAJO,  A  species  of  ox,  the  Gayal 
or  Bos  GavsBus  [9R^].    Ab.  616;  Sen.  K.  209. 

GAVELAKAA,    Cows  and  sheep   [^  +  I[;i9] 

Sen.  K.  237. 
GAyESAK0(a4;.),  Seeking  [9|^+  ^Vl|].Ras.l8 

GAVESANA  (/.),  Search  [ifihr^]-    Ab.  428. 
GAVESATI  and  GAVESETI,  To  seek  [l|^] 

Mah.  45,  223 ;  Dh.  121.    GaveseaH  at  Dh.  27 

P.p.p.  gavesito  (Ab.  753). 
GAVESI  (adj.),  Seeking  [if^f^] .  Dh.  18, 44, 64 

GAVEYYO  (a<y.),  Belongmg  to  cattle  [ift  +  Jljf] 

Sen.  K.  388. 
GAvI  (/.),  A  cow.  Ab.  498 ;  Dh.  238, 387 ;  Sen.  K 

236.    PI.  gdviyo  (Dh.  238).    See  Go. 
GAVO,  see  Go. 
GAVUTAA,  a  measure  of  lengfth  =  the  fourth  part 

of  a  Yojana,  a  league  [^HOfTf]  •    Ab.  196 ;  Dh. 

148,  191 ;  B.  Lot.  486.   Tigdvutaik,  three  leagues 

(Dh.  98). 
GAVYO  (adj.).  Bovine  \ym\. 
GAYAKO,  a  singer,  chorister  [^rnni]-    Ab.  902. 
GAYANAA,  Singing  [iTRPf].    Ab.902. 
GAYATI,  To  sing   [It].    Alw.  I.  41;  Dh.  85; 

Pdt.  xliv.    P.p.p.  gito. 
GA  YATTi  (/.),  Name  of  a  metre  [ifT^nft] .  Ab.  417. 
GAYHA,  GAYHATI,  see  Gav>hdH. 
GAYHO  (pjf'P'  gafihdti).  That  can  be  taken,  seized, 

grasped   [^inir=^]-      Indriyaggayho,    per- 

ceptible  to  the  senses  (Ab.  716). 
GEDHO,  Greed,  desire  (from  ira).    Kb.  16. 
GEHAA,  and  GEHO,  A  house  [i)f  ].    Ab.  207; 

Dh.  28 ;  Mah.  241.    Geham  gaechati,  to  go  home 

(F.  Jdt.  15). 
GELAii^f^AlCr,    Sickness,    illness    (abstract    noun 

formed  from  GildiWy  which  see).    Ab.  323.    At 

Mah.  50  it  is  used  for  sea-sickness. 

GENPUKO,  A  ball  to  play  with  [i|l^] .  Ab.  316. 

GERIKAA,  Red  chalk  [Slf^].    Ab.  610,  817. 

GEYYAA,  Mbced  prose  and  verse  [i|^=^]. 
Geyyank  is  one  of  the  nine  Angas,  or  divisions  of 
the  Tipifaka  according  to  subject-matter  or  style. 
The  term  is  applied  to  those  Sottas  which  contain 
an  admixture  of  verse  (edbbaih  sagdthakam  eutta^ 
geyyam) ;  I  may  instance  the  Sig61ovddasntta,  in 
which  at  intervals  the  prose  text  of  Buddha's 
exhortation  Is  repeated  or  paraphrased  in  verse. 
B.  lut  52,  53 ;  E.  Mon.  172 ;  Alw.  I.  61. 

GHACCO  (oi^.).  To  be  destroyed  [^Gim]-  Dh.  45. 

19 


OHA 


(146) 


OHA 


GHAMMATI,  To  go.  According  to  KacdtyaM 
(Sen.  K.  458)  a  root  GH  AMM  may  be  Babgtitated 
for  im^  throughout  the  whole  conjugation.  The 
examples  given  in  the  vutti  are  the  imper.  forms 
ghammdmi,  ghammdhi,  ghammatu*  I  have  not 
met  with  this  conjugation  elsewhere. 

GHAMMO,  Heat;  the  hot  season;  sweat  [^3Fl}]* 
Ab.  954 ;  Mah.  3.  Ghammajalam,  sweat  (Ab.l088). 

GH AlftSATI,  To  rub,  to  grmd  [ot  ] .  CI.  P.  Verbs, 
16 ;  Dh.  106. 

GHANACCHAYO  (atff.).  Deep-shaded,  thickly 
wooded  [^BPf +  1BfTTr]-    Mah.  84. 

GH ANAM,  The  nose,  the  organ  of  smell  [^Hlf] . 
Ab.  150 ;  a.  Gr.  44 ;  Man.  B.  399,  420.  Ghdnam 
is  always  spelt  with  the  dental  it,  at  Dh.  v.  360  all 

.  three  MSS.  have  ^^(fnefta.  See  Ayatanam,  Dhdtu, 
Indriyanif  Vmhdxtam. 

GHANASARO,  Camphor  [lf«f  +  ^TTT]-   Ab.  305. 

GHAl^^Aft,  Destruction  [from  fl^].  Dh.30,332. 

GHANO  (adj,)y  Firm,  dense,  solid,  uninterrupted 
[^fif].  Ab.  707,  820.  AtthangulaghatMf  eight 
inches  thick  (Mah.  112).  Meghavannapdsdne 
ghane,  Meghava^na  stones  without  a  flaw  (Mah. 
179,  or  is  it  ''dark-coloured"?).  Man(hi gkano" 
nilehi,  with  dark-blue  gems,  i.e.  sapphires  (Mah. 
258).  Ghanatamo,  thick  darkness  (Ab.  72). 
Ghanakarakavassam,  a  heavy  shower  of  hail  (Dh. 
224).  Ghanam  ghan^pdkanam,  thick  shoes  (Alw. 
I.  93).  Ghand  cAdyd,  dense  shade.  Ghano  and 
ghanam^  a  doud  (Ab.  47;  Mah.  119).  Ghano, 
an  iron  club  (Ab.  820).  Ghanam,  a  musical  instru- 
ment played  by  striking,  as  a  cymbal,  tambourine, 
bell  (Ab.  142,  820). 

GH ANOPALAA,  HaU  [^R  +  ^qif]  •    Ab.  50. 

GHANTA  (/.),  A  bell  [tHBrr].  Mah.  128,  164; 
Sen.  K.  536. 

GHA^IKO,  A  ballad  singer  [^tPCTV]-  Ab. 
396  (the  reading  is  ghanthiko). 

GHARAGOLIKA  (/.),  A  house  lizard  [;jf + 
9frf^9^].    Ab.^21. 

GH ARAKAft,  A  house  [^  +  If] .    Mah.  23. 

GH  ARAA,  and  GHARO,  A  house  [^] .  Ab.  206 ; 
Sen.  K.  509.  Jlgantvdna  sakam  gharam^  revisiting 
their  old  homes  (Kb.  11).  Sake  ghare,  at  hone 
(Mah.  110;  oomp.  Alw.  I.  75).  Pafimdgharam 
bodkigharam,  an  image  house,  a  bo-tree  sanctuary 
(Mah.  235,  236).  Gharadvdrofh,  house  door  (Dh. 
241).  Gharas^karo,  domestic  hog  (Dh.  401). 
Gharoiappo,  a  rat-snake  (Ab.  652).    In  the  plur. 


Che  maac.  ghmrd  b  used.  Ghard  nin^ppakdrakdp 
buildings  of  various  sorts  (Mah.  235).  Ammffhd^ 
ttamald  ghard,  sloth  is  the  bane  of  a  koiu^old 
(Dh.  43,  eomp.  the  meaning  of  the  ^  in  Sansk.). 
Durdvd$d  ghard,  household  life  is  irksome  (Dh.  5S^ 
Te  wtifafifHttieghmrabandhanenabamihUkmh  when 
these  young  men  were  grown  up  thehr  paceats  got 
them  married  (Dh.  78).    Gomp.  Croham, 

GHARANI  (/),  A  wife  [ijfflfV].    Ab.  S37. 
GHARAvASO,  Living  in  a  house  or  at  home,  life 

in  the  world,  the  householder's  or  layman's  life  as 

opposed  to  the  life  of  an  ascetic  \Wf  +  ^Vf^fnTj- 

Dh.  153,  392,  403. 
GHASATI,  To  eat  [tnC].    Alw.  1. 14. 
GHASMARO  (adj.).  Gluttonous  [^^V^].  Ab.  734. 
GHASO,  Eating,  pasturing ;  food,  fodder ;  meadow 

grass  [tnV].    Ab.  465,  602,  1103 ;  Att.  193. 

GHAfA  (/.),  Multitude,  many ;  junction  [^TZT]- 

Ab.  630,  1 128.    Hatthighatd,  a  troop  of  elephants 

(Ab.  362). 
GHATAKO  {adj.).  Killing,  destroying,  murdering, 

sacking  [^Cfnni]*    Pt^ff^A<f foAw,  parricide  (Mah. 

15).     Gdmaghdtako,  plundering  villages  (Dh.  90). 

Dipaghdtakd  damifd,  the  Tamuls  devastators  of 

the  island.   Hamsaghdtako  hhikkhu,  a  priest  who 

had  killed  a  hamsa  (Dh.  415). 
GH  ATAA,  Ghee,  or  clarified  butter  [ot]  .  Ab.  499 ; 

Dh.  96 ;  Mah.  196. 
GHATANAlJr,  Junction  [tT^lf].    Ab.  1128. 
GHATANAA,  Slaughter  [^TTTPT].    Ab.  403. 
GH ATANO  {adj.).  Destroying  [^^FHl] .  F.  ghdt^ni 

(Mah.  158). 
GHAtAPETI  {com.  hanii),  To  cause  to  be  slain. 

Dh.  224 ;  Das.  2. 
GHAtAPETI  {camt.  next).  To  cause  to  be  united, 

etc.  (see  Ghateti)*    Alw.  I.  35. 

GHAfATI,  To  endeavour,  to  strive,  to  exert  oneself; 
to  join,  to  adapt  [^].  Dh.  210.  Bhikkkdeari- 
ydya  jMtavutHm  ghafamio,  devoting  his  life  to 
mendicancy  (Dh.  392). 

GHATETI  (caiM.last),  To  join,  to  unite ;  toendeavoor, 

to  strive  [^ZirfTf  >  ^TTOTft  =  ^RQ-  Alir.  1.36 ; 
Dh.  195, 286.  Kapdidnighatetvd^iiuUingtogfiiier 
again  the  two  halves  of  the  skull  (Mah.  245).  See 
AnusamdhL 
GHATETI  {cans.  hanH),  1V>  kill,  to  caase  to  kUl 

[^Prafn=f^].    I>h.  24,  72;  Mah.  150;  P. 
J&t.  18. 


GHA 


(147) 


OIM 


GHATl(/.XAjar[^i^].    Ab.457- 
OHAH  (adj.).  Killing  [^Tfif^].    Sen.  K.  612. 
SmHugkdii,  kiUiog  his  foes  (Gl.  Gr.  29).    Bhdiu^ 
gMUmi,  his  brotlier's  murderess  (Mah.  2S0). 

GH  ATIKA  (/.),  The  sixtieth  part  of  a  day  and  night, 
twenty-four  minutes  [Mf^'^l]  •  Ab.  74 ;  CI.  Gr.  ^. 
One  of  the  games  enumerated  in  Brahma  J&la  S. 
Is  ghafikdy  it  is  thus  explained  in  the  comment, 
gkatikd  H  vuceati  dighadaftdakena  roModan^O' 
kapaharanMldyL 

GHATIKO  {adj,).  Mixed  with  clarified  butter 
[^ifliNl].    a.  Gr.89. 

GHATITO  {p.p.p.  ghdteH)y  Slain  [^enflfTT+ 1^]  - 
Mah.  ISa 

GHATlYANTAft,  The  rope  and  bucket  of  a  well 
[^  +  ^W].    Ab.624. 

GH  ATO,  A  jar,  a  bowl  \yri\  •    Ab.  457 ;  Dh.  250. 

GH  ATO,  Slaughter,  destruction  \y(XH\  -  Ab.  403  ; 
Mah.  158,  218. 

GHATTANAA,  Touching,  knocking,  rubbing, 
BbAking  [Hflf].    Dh.  367 ;  Mah.  157. 

GHATTEn,  To  touch ;  to  shake ;  to  speak  spitefully 
to,  to  annoy;  to  join  [^B|7]«  Ghantaih  gh,,  to 
ring  a  bell  (Mah.  128 ;  Ind.'Off.  MS.  has  ghaten). 
Ohmffento  rdfakufidctUmt,  grazing  the  king's 
earring  (Mah.  156).  BhikkM  durattavacanehi 
ghaffeuto,  annoying  the  priests  with  harsh  words 
(Mt.  69).  Nimittath  ghafteHj  joins  the  boundary 
(Mah.  I0a).Dh.283, 351 .  P.p.p.^Aa^.ei7o(Mah.lOO). 

GHATUKO(<M;^\),Mischieyons,destructiYe  [^EHTpi]  • 

Ab.  731. 
GHAVANIYO  {adj.).  Odorous. 
GHAYATI,  T6  smell  [TTT]  -    F-  J&t.  53. 
GHEPPATI,  T6  take  \JPS(} .  Alw.  1. 20 ;  Sen.  K.455. 

GHORO  {adj.).  Dreadful,  terrible  [wIT] -  Ab.  167 ; 
Mah.  14. 

GHOSANA  (/.),  Sounding,  proclaiming  [^ft^lirr]- 
Ab.  117. 

GHOSANO  {adj.),  Soundmg  [l^t^W]-  ^n-  K.473. 

GHOBAVA  (a4^)>  Sounding,  sonant  [V^l^^^^].  ^' 
The  aooant  letters  are  g,  gh,  n,J,Jh,  n,  e^a,  ^ha, 
m  d,  dh^  %,  b,  hh,  m,  y,  r,  I,  v,  h,  or  the  medi», 
the  medi»  aspiratB^  the  nasals,  and  the  liquids 
(Sen.  K.  202). 

OHOSEn,  and  GHOSAPETI  (eaw.).  To  shout,  to 
pndalm  [cans.  ^[^].  Bhaitakdlam  gho$dpeH, 
tia  seCiq^  the  call  of  refisedon,  i.e.  to  proclaim  that 
the  meal  Is  ready  (see  Mah.  195).  Dhdtupatitfhd' 


nam  ghos^M,  having  proclaimed  tl^at  the  relic 
was  going  to  be  enshrined  (Mah.  107).  Dhamma" 
moanam  ghaaeii,  to  proclaim  (shout)  that  the 
preaching  is  going  to  begin,  to  sound  the  church 
call  (Dh.  290 ;  Mah.  81).  P.p.p.  gharito,  ghotdpito 
(Dh.  290 ;  Mah.  81). 

GHOSO,  Sound,  noise ;  rumour ;  voice ;  a  village  of 
herdsmen  [^t^].  Ab.  128, 226, 1081.  Samudda- 
gho90,  the  roaring  of  the  sea.  Ghowpi  so  tattha 
n'  atthi,  they  have  not  even  been  heard  of  there 
(Alw.  I.  76). 

GHOTAKO,  A  sort  of  horse  [ift?^]  •    Ab.  370. 

GHUTTHO  (p.p.p.).  Shouted,  proclaimed  [^  = 
^ff^].     Pat.  xvi. 

GIDDHi  (adj.),  Greedy  [^fV^].  Fern,  giddhini 
(Mah.  43). 

GIDDHO  {atff.).  Greedy  [^,  ^].  Ab.  729. 
Giddha  appears  to  be  also  a  noun,  as  at  Sen.  K. 
327  we  have  Idbhagiddhena,  "  through  greed  of 
gain.''    Comp.  Gaddhe  and  Gijjho. 

GIHI  (m.),  A  householder ;  a  layman  as  opposed  to 
a  priest  [^f\|^]  Ab.  446.  Gihijand,  laymen 
(Mah.  173).  Hierassa  gihikdle,  when  the  thera 
was  a  layman  (Dh.  199).  GihibMto,  being  or 
having  been  a  layman  (Dh.  333).  Gihibhdvo,  state 
of  being  a  layman  (Dh.  411). 

GIJJHATi,  To  be  greedy  [^]. 

GIJJHO,  A  vulture.  Ab.  637-  Gyjhakdfo,*' The 
Vulture's 'Peak,''  name  of  a  mountain  near  R&ja- 
gaha  (Ab.  606 ;  Dh.  365^  427 ;  B.  Lot.  287). 
Gijjha  probably  represents  the  S.  ^9,  through 
an  intermediate  step  gjidbya,  the  r  passing  into  y ; 
the  S.  WSBf  has  perhaps  created  confusion.  Comp. 
Craddho  and  CHddho., 

GILANAKO  (adj.),  m  [Wl^  +  ^]-    Hah.  23. 

OILAl^  (p.p4f.).  Sick,  ill  {JWm  =  ^] •  Ab.  322. 
Neut.  gildnam,  illness.  Bdfhogildno,  seriously  ill 
(Dh.  97).  CfUdnamanee  nipqjJUvd,  having  lain  on 
the  bed  of  uekuess*  CHidnapaccayo,  a  medical 
requisite,  i.e.  drugs,  or  food  adapted  to  sickness 
(E.  Mon.81).    Dfa.34L 

GILATI,  To  devour,  to  swaUow  [v] .  a.  Gr.  129 ; 
Dh.  66,  421.     P4).p.  gilito  (Ab.  757). 

GIMHANA]£r,  The  hot  season.  Ab.  78 ;  P&t.  11, 15 ; 
Att^  10.  Gimhdaamd9e  pathamatmim,  in  the  first 
month  of  the  hot  season  (Kb.  9). 

GIMHO,  The  hot  season,  summer  [^ifV^].  Ab.80; 
Db.  51,  387.     Gimhakdle,  in  the  hot  weather,  in 


OIN 


(148) 


GOC 


Bammer  (Ras.  90).    PL  gimhd,  the  hot  season 
See  Utu. 
GINOAMAKAA,  a  sort  of  ornament.    Ab.  289. 

OINI  (in.),  Fire  [^rf^].  Ab.  34.  Comp.  jiggi  and 

jiggini. 
GI J^JAKA  (/.),  A  tile,  a  brlek.    Ab.  220. 

OIRA  (/.),  Voioe,utterance,  speech  [fiT^] .  F.  J&t.l8. 
GIRI  (m.),  A  mountain  [fiff^].    Ab.  006.    Giri- 
kandard,  a  mountain  cave  (Dh.  191). 

GIRIKAI^I  (/.),  The  plant  Clitoria  Ternatea 
[fi|(\Hlff] .    Ab,  584, 

GIRIMALLIKA  (/.),  The  plant  Wrightia  Anti- 
dysenterica  [f3|(\  -f  Hf^lll].    Ab.  573. 

GIRIMEKH ALO,  Name  of  Mdra's  elephant  [firf^ 
+  ^^iWr] .    Ab.  44 ;  Man.  B.  172. 

GiTAJil,  Singing,  a  song,  or  hymn  [lf^=^]. 
Ab.  130 ;  Dh.  85 ;  Mah.  213.  Qitavdditam,  vocal 
and  instrumental  music  (Kb.  3)-  ThuHtiiqngO' 
lagitehit  with  hymns  of  praise  and  joy  (Mah.  99). 

GITIKA  (/.),  A  song  [4Vf?RIT].    Ab.  130. 

GiVA  (/.),  The  neck,  the  throat;  debt  [^A^]- 
Ab.  263,  1129  ;  F.  Jit.  53 ;  Mah.  48. 

GlVATTHI  (n.),  The  collar-bone  [^^  +  ^9%]. 
Mah.  4. 

GIVEYYAA,  a  neck  ornament,  necklace  [^^Tf]. 
Ab.  285. 

-GO,  and  -QU  (adj.).  Going ;  being  [if].  Only  at 
the  end  of  a  compound  word,  e.g.  Sildeethfathd' 
nagOf  going  to  the  site  of  the  Sil&oetiya  (Mah.  7), 
toyago,  floating  on  the  water  (Mah.  63),  addhag^^ 
going  a  journey.  Comp.  Anugo^  Atigo,  HaitAago, 
Mtyjhago,  Samipago,  PdragA, 

GO  (m.  and/.),  A  bull,  a  bullock,  an  ox ;  a  cow  (/.) ; 
the  earth  (/.). ;  speech  (/.)  [ift].  Ab.  181,  495, 
498,  869.  Go  vajjho  mya,  like  an  oz  led  to  the 
slaughter  (Das.  35).  Ace.  gavam  gdtmth^  gdvath. 
lustr.  givena.  Gen.  and  dat.  gimuaa.  Abl.  gSvd, 
gavasmd.  Loc  gUve,  gUvasmim.  PI.  giifo  (Dh. 
4,  25).  Instr.  and  abl.  pi.  gohi.  Gen.  and  dat.  pi. 
gunnam  (Dh,  151),  gawm  (Ab.  496),  gonath. 
Loc.  pi.  gaveau,  gam.  For  these  forms  see  Q.  Gr. 
35  and  Sen.  K.  235-239.  There  is  also  in  P41i  a  fem. 
gdvi, "  cow  "  (Ab.  496 ;  Dh.  238,  387).  The  bases 
used  in  composition  are  gava-,  and  go-, 

GOCARIYO  (adj.),  Brown,  reddish.    Fit.  9,  80. 

GOCARO,  Pasture;  food,  prey;  abode,  resort; 
sphere,  range,  province;  an  object  of  sense,  as 
form,  sound   [4)x|^].     Ab.  94;    F.  Jdt.  37. 


CrocorodAi^i,  pasture  ground.  Goearatk  coram, 
browsing  (Mah.  120,  of  an  dephant»  comp.  Dh. 
114).  Gdffo  pdeeti  gocarmkj  drives  the  cows  to 
the  pastures  (Dh.  25).  Qoeardya  gtUe  Hhe^  when 
the  lion  had  gone  to  seek  for  prey  (Mah.  44). 
€heardya  earantd,  seeking  food  (F.  JiX,  17,  of 
geese).  Chi^hUvd  gocarmh  Mo^  the  lion  haviiig 
eaten  his  prey  (Mah.  43,  comp,  Dh.  114).  €iok 
uddhum4yi  gocaram  gafthHum  na  oakkoH,  his 
throat  swelled,  he  is  unable  to  eat  (F.  Jit.  12,  of  a 
lion).  Attano  attano  gocayaffhdne  goearmk 
gahetvd,  obtaining  their  food  each  in  his  own 
hnnting-sgrouod  (F,  Jdt.  52,  the  monkey  goes  to 
the  forest,  the  jadud  to  the  field-watcher's  hnt, 
and  so  on).  Migd  Hfuigocard,  doer  that  feed  on 
gprass  (Mah.  33).  Qoearo  as  opposed  to  agocero 
means  ''lawful  resort,"  a  place  which  a  priest  is 
allowed  to  frequent  in  quest  of  alms,  as  the  houses 
of  pious  or  philanthropic  laymen  (E.  Mon.  71; 
Dh.  269).  PdpdearhfogocarOf  freqnenilng  wicked 
teachers.  Rdjagaham  mahdgocaram  appears  to 
mean  "  Rijagaha  is  a  place  of  great  resort,"  or 
perhaps  "  a  place  of  great  food  resonroes."  A^'«- 
gaham  gQcaragdmam  katvd,  making  R.  his  place 
of  resort  for  alms.  Chcara  is  thai  whereby  any* 
thing  is  limited,  wherein  it  abides,  lives,  moves, 
or  expatiates,  or  upon  which  it  operates,  its  sphere, 
domain,  range,  function,  object,  attributes.  Tbos, 
Form  is  the  goeara  of  the  eye.  Ideas  or  Knowledge 
the  goeara  of  the  mind,  Omnisdenoe  the  ^oeors 
of  Buddha's  mind.  The  following  are  examples. 
Aham  jd  ganthakdrattaHi  patto  vibudhagocartuk, 
I  also  have  achieved  authorship,  the  appanage  of 
the  wise  (Alw.  I.  x).  Sukhumandfutgocard  timHt 
that  book  which  treats  of  abstruse  knowledge. 
Te  sdram  nddhigacehanti  micchdiankappagocmi, 
they  never  arrive  at  the  tnith,  for  they  follow  vain 
thoughts,  lit.  false  thoughts  are  their  sphere 
(Dh.  2).  Vtmohho  yaasa  gocaro,  whose  sphere 
is  emancipation,  i.e.  Kle<;aDirvd9a  or  Arhatship 
(Dh.  17).  ArUfdnaidi  gocare  raid,  rejoicing  in 
the  life  of  the  saints  (Dh.  5,  here  goeara  is  applied 
to  (he  assemblage  of  all  the  attributes,  qualities, 
and  states  which  constitute  Arhatship  or  ibal 
sanctification).  Anantagocaro,  whose  sphere  is 
the  Infinite  (Dh.  33,  of  a  Buddha) ;  here  the  com- 
ment says  anantdrammafUMa  sabbafmmiandfuttm 
voiena  apariyantagocarark,  ''whose  domain  or 
range  is  unlimited,  by  reason  of  his  omnisdenoe. 


OOG 


(149) 


GOT 


tiie  materials  of  which  are  infinite,"     Oocara  is 

allied  in  meaning  to  Awicara  and  to  Arammai^, 
GOGCELAKO,  A  bnnch   or  daster,  a  duster  of 

blossoms  [^^4]-    Ab.  545. 
GODH  A  {f-)y  An  iguana,  a  very  large  sort  of  lizard 

[Wt^] .    Ab.  022 ;  F^  J&t.  53 ;  Mah.  106. 
GODHANAA,  Property  in  cattle  [ift  +  V^l^ 
GODHOMO,  Wheat  [lit^].    Ab.  450. 
GOOHATAKO,  a  oow*killer  [ifV  +  ^TRra]  •  Sen. 

K.  501 ;  Ph.  368. 

GOKAJ^O.  A  large  spedes  of  deer,  caUed  dli  in 
Ceylon;  a  span  [^  +  li^].  Ab.  267*  612 ( 
Mab.  141. 

GOKANTAKO,  The  hoof  of  an  ox ;  the  plant  Asfiera- 
canthaLongifolia  [jHhiI^^].  Ab.  583 (aongb's 
edition  has  t).  Bhinni  kkard  gokaftfakdhatd^  the 
groond  is  rongh,  trampled  by  the  feet  of  cattle 
(AJw.  L  03,  the  comment  says  gunnam  khnrehi 
aklumiabh^hniU  9am%tthUehi  kapfakehi  upahatdf 
"spoilt  with  sharp  dods  risen  np  from  places 
trodden  by  the  hoofs  of  cattle"). 

GOKHlRAlEr,  Cow's  mUk  [^  +  ^h;]  •  01.  Or.  I2i. 

GOKULAA,  a  catfle-shed,  a  stable  for  cows  [ift  + 
^].    Ab.  190. 

GOLAKO,  A  ball  or  lump  [lftW1«] .    Ab.  1017r 

GOLIKO  (a4/.).  Prepared  with  molasses  [ifVfl^]. 
Sen.  K.  390.   Cfpfiko,  a  sugar  seUer  (Sen.  K.  391). 

GOLISO,  Name  of  a  plant  [^ftf^T!*  ^H^C]* 
Ab.  563  (Clough's  edition  has  goligo).  In  his 
Sinih.  Diet.  Cloogh  gives  golisa  and  golika, 

GOfX),  A  ban  [iftll].    Ab.  1088 ;  Mah.  175. 

GOLOMi  (/.),  Name  of  sereral  plants  [J^^lf)]. 
Ab.  584  (  =  vacd),  500  (white  dtMd). 

GOMA  (jw.),  a  cattle  owner  [ift^VHT].    Ab.  405. 

Fern.  gomatU  gamanti  (Sen.  K.  306). 
GOMAYO,  and  -YAA,  Cowdung  [iftiHT]-    Ab. 

480.    Sukkhdm  gomaydnif  dried  cowdnng  (Alw. 

N.36). 
GOMIKO,  A  catUe  owner  [iftflr^  +  ^]  •  Ab.  405. 
GONAKO,  A  wooUen  coverlet  with  a  very  long 

fleece.    Ab.  312 ;  B.  Lot.  360,  370.    A  few  MSS. 

read  m  but  I  think  n  is  the  right  spdling.    The 

comment  on  Brahma  J&la  S.  says  gonako  H  digha* 

/•wains    tmahdkqjavOf    caturangulddhikdni    kira 

tmMta  lomdnL 
GONANGULO,  The  blaclc-faced  monkey  [aft  + 

VTTfi]-    Ab.614. 
GONASO,Akjndoflargesnake  [ift+lRBr].  Ab.651. 


QOTjlO,  A  bullock,  an  ox.    Ab.  405;  B.  Lot  370; 

F.  Jdt.  0,  32;  Sen.  K.  238. 
GOPAKHUMO  (adj.).  Having   eydashes  Uke   a 

hdfer  [iff  +  ^>nir>(.]-    B.  Lot  564. 
GOPAKO,  A  cowherd  [ift^^]-    Mah.  115. 
GOPAKO,  One  who  guards  or  takes  care  of  [fr.  caus. 

9|t(^].    ir&0^a^cyEMiA(o,  a  fidd-wateber  (F.  Jdt  53). 

Hatthigopako,  an  dephanfs  keeper  (Ab.  367). 

Mangalavdhino  gopako,  the  groom  of  the  royal 

charger  (Mah.  134). 
GOPANASi,  The  A  shaped  rafters  of  the  roof  of  a 

but  [TftinvF^] .    Ab.  221 ;  Mah.  245.    Gopdna- 

givanko,  as  crooked  as  a  g.  rafter  (Dh.  315). 
GOPATI  (»!.),  A  buU  [Jft  +  trfn].    Sen.  K.  237. 
GOPATI,  GOPA  YATI,  GOPETI,and  GOPAYATI, 

To  guard,  to  keep,  to  protect  [^p^  -    Sen.  K.  433 ; 

Dh.  56;  Mah.   17,  260.     P.p.p.  gutto,  gopito, 

gop^ito  (Ab.  754). 
GOPO,  A  cowherd,  a  herdsman  [ift^f]-    Ab.  495 ; 

Dh.  4,  151. 
GOPPH  AKO,  The  ande  [l|^^  +  ^] .  Ab.  277, 864 ; 

Dh.  148,  266,  284. 
GOPPHO,  The  ande  [l|^^] .    Mah.  212. 
GOPURAA,  a  gate,  a  town  gate ;  the  towers  or 

battlemento  over  the  gates  of  a  fortified  town,  a 

wateh-tower  [ift  +  Y^].    Ab.  204, 1065 ;  Mah. 

152,  222 ;  Alw.  I.  x. 
GOPURAfTHO  (Mff.),  Standing  on  the  battlemente 

['ilTC  +  ^]-    Mah.  152. 

GORAKKHA  (/.),  Cow-keephig  [ift  +  X:^]- 
Ab.446;  Kb.  11 ;  Dh.  181. 

GORAKKHO,  a  cowherd  [^  +  T^]. 

GORASO,  Produce  of  the  cow  [^  +  ^] .  Five 
are  enumerated,  khiram,  dadhi,  ghataiky  takkam, 
navanitam,  milk,  curds,  ghee,  buttermilk,  butter 
(Ab.501).    Dh.  151,238. 

GORO  (<i4;.),  White  [^].    Ab.05. 

GOSALA  (/),  A  cow*stable  [ift  +  ^TTfrr]- 

GOSAMIKO,  a  cattle  owner  [ijt  +  ^TlfiP^  +  M]  • 
Dh.  151. 

GOSANKHYO,  A  cowherd  [ift  +  ^SNT]-  Ab.  405. 

GOSISAA,  a  kind  of  sandal  wood  [iJt  +  lfH]. 
Ab.  301. 

GOTAMO  (at^.)f  Descended  from  or  bdonging  to 
Gotama,  a  Gantema  or  Gotomid  [iftlTf  ]-  F^m. 
gotam{(Cl.  Gr.  40).—Gdkyamuni  is  called  Gaiamo 
Buddho,  and  tamafto  Cfotamo  (the  ascetic  of  the 
Gantema  family).  The  origin  of  the  name  is 
uncertidn.   Bnmouf  says, "  He  was  called  Crama^a 


GOT 


(150) 


GUM 


Gantamay  or  the'Gotaimd  Moetic,  no  doabt  became 
Gaatama  was  the  saeerdotal  family  name  of  the 
mUitaiy  race  of  ^^ikyat,  who  behkg  Kihattriyas  had 
no  ancestor  or  tutelar  saint  like  the  Brahmans,  bat 
mighty  as  tlie  Hindu  law  permits,  have  taken  the 
name  of  the  sage  to  whose  fionily  belonged  their 
spiritual  goide*(Intr.  155).  dough  says/'Gautama» 
the  nameof  Buddha,  which  he  took  from  his  teacher, 
a  celebrated  sage,  and  supposed  by  some  to  be  the 
founder  of  the  fiiyA  philosophy"  (t).  It  would 
i^pear  that  all  the  C4kyas  of  Kapilavastu  bore 
the  name  of  Gautama,  so  that  the  phrases  Gotama 
Buddha  and  Samara  Gotama  merely  indicated 
the  family  from  which  the  Buddha  sprang  (see  B. 
Int.  155,  note). — Qotamo  Buddho,  Gautama 
Buddha  (Mah.  2).  Chfiamo  ndma  buddho^  a  Buddha 
named  Gaatama  (Dh.  117, 135).  €Mamo  Buddho 
ndma  uppajfiatati^  one  named  Gautama  Buddha 
shall  be  bom  (Dh.  190).  Unconverted  bridimine 
in  addressing  Buddha  called  him  simply  Gautama 
{bho  Qaiama,  see  Bh&vddf).  Buddha  is  sometimes 
spoken  of  by  believers  as  bhaoam  ChtamOf  **  the 
venerable  Gautama  (see  Bhavam),  B.  Lot.  883 ; 
Sen.  K.  387;  Gl.  Gr.  134. 
GOTRABHC  (m,),  One  who  is  in  a  fit  state  to 
receive sanctificatlon ;  a  priest  [Wt^  +  ^].  I  am 
indebted  to  Sabh6ti  for  several  extracts  explanatory 
of  tiik  term.  In  its  first  sense  It  means  **  one 
whose  mind  is  in  that  state  of  strong  Illumination 
which  immediately  brings  alM>ut  the  attainment 
of  sotipattimagga.'*  Buddha's  words  are  quoted 
as  follows,  kaiamo  ea  pn^ggdlo  gotrabh&  f  yesam 
dhammdnam  9ammumtard  ariymdhamma$»a  ova* 
kkoMii  hoH  tehi  dhammehi  tammmdg^ato  puggalo 
gotrabM^  **  who  is  the  gotrabhd  ?  the  man  who  is 
in  possession  of  those  conditions  upon  which 
the  commencement  of  sanctification  immediately 
ensues,  he  is  the  gotrabhd.^  Here  the  gotra  is 
explained  by  the  commentator  to  mean  Arhatship, 
But  gotrabhd  may  also  mean  simply  a  priest  or 
monk,  as  appears  fhMn  the  following  words  of 
Buddha,  ihavi$B4tmH  kho  pan*  Ananda  andgaiath 
addhdnam  goitrahhuno  hdadvakaf^fhd  dnt&Odpdpa^ 
dhammdt  *<the  day  will  come  when  priests  who 
wear  the  yellow  robe  shall  be  vicious  and  sinners." 
Here  gotra  is  said  to  mean  ^ma^agotra,  the 
family  or  liratemity  of  Buddhist  monks.  Hardy  says, 
**  The  wisdom  necessary  for  the  reception  of  the 
paths  is  caUed  gairabh^nd^  "  (£.  Mon.  281,  282). 


GOTTAli)[,  Family,  lineage;  family  name  [ijtw]- 
Ab.  832,  1000;  Dh.  70.  Ootiena  Goiamo,  by 
family  a  Gotamid  (CI.  Gr.  134).  Kauopo  goitato 
jinot  a  Buddha  whose  fkmily  name  was  KA^yaps 
(Mah.  03). 

GOTTHAlfir,  A  cattie-shed,  cow-stable  [iftv]. 
Ab.  190. 

GOVINDO,  A  cattle  owner,  a  head  herdsman 
[;^ftf^,  or  li\^].    Ab.  496;  Sen.  K.  237. 

GOYUTHAA,  Aherdof  cattie  [^  +  ^Qir]  •  Dh.203. 

4}0,  see  -Go. 

GUDAlEl,  The  anus  [^] .    Ab.  274. 

GUGGULU  (n.).  Bdellium,  a  fragrant  gum  [^JT^] . 

Ab.  657. 
GUHA  (/.),  A  cave;  the  heart  [^[^].    Ab.  009. 

Lion's  den  (Mah.  44;  F.  Jdt.  47). 
GUH  ASAYO  (a4;,),  Whose  seat  is  the  heart  [^JfT + 

J[^\ .    Sidd  of  dtta^  **  the  thoughts  "  (Dh.  7). 

GCHETI  (cotM.),  To  conceal  [^QPlfH  <^^*  ^1* 
Alw.  I.  36. 

GULA  (f,)f  A  pock,  a  pimple  [^TWT]* 

GU^AKO;  A  ball  [ipfli].  JHA^faA^o,  a  baU  for 
playing  with  (Mah.  141). 

GULAPHALO,  The  tree  Careya  Arborea  [^  + 
XSrn]'    Ab.  554. 

GCLHO  (pP'P')$  Secret,  concealed  [m=V!|]. 
Ab.  746.  G(S/Aap«riM,  a  spy  (Ab.  347).  At  Mah. 
71  devdnathpiyavacano  gdfhandmo,  is  rendered  by 
Tumour,  ''bearing  the  profoundly  significant  title 
of  Dev&nam  Piya." 

QVlilKllil  (/.),  Game  of  bafl  [l[liY  +  iAYT]. 
Oufikilafk  kifati,  to  play  at  ball  (Dh.  139). 

GU^O,  Molasses,  sugar ;  a  ball,  a  globe ;  a  ball  or 
mouthful  of  food  [ipi].  Ab.  462,  1088.  Ayogal* 
and  lohagufo,  a  ball  of  iron  (Dh.  54, 66).  Pmppha- 
gufo,  a  bunch  of  flowers,  a  bouquet  (Dh.  172). 
Ldkhdgufo,  a  round  lacquered  box  (Alw.  I.  75). 
Gufayaniam,  a  sugar-mill  (Mah.  208).  Oa/o- 
tafidulo,  sweetmeats  (Mah.  248).  €h»iapdoak9,  a 
sweet  cake.  (htlapdadPMko^  a  round  stone  (Mah. 
160).     Qt^apif^,  a  lump  of  sugar  (Dh.  281). 

GUMBAKO,  Jungle  [im  -I-  M] .    Mah.  64. 

GUMBO,  A  bush,  a  thicket,  brushwood,  jungle; 
a  multitude,  quantity ;  an  array  of  troops  [^Rl]" 
Ab.  550,  631,  861.  Kaf^fakagumbo,  a  thorn- 
brake.  Qumbatthdnaihy  a  jungly  place  (Mah.  64). 
Gumbo  tipidhiam,  a  thicket  of  grass  and  such  like 
(Ab.  454).    F.  J&t  52, 53,  54 ;  Mah.  120. 


GUN 


(161) 


OUVAVl  (a4f.),  EzceUent,  virtaons   [^f^^Ht]. 

Alw.  I.  ziii ;  Sen.  K.  245.    Fern,  gufutvaii,  gufut' 

vmmtL 
OUNDA  (/),  The  grwn  Cyperiu  PertemuB,  or  ito 

root  [^^].    Ab.  509. 
OUVITO  Cp4»^.)*  Maltiplied  [^|flini  =  ^]  •  Sen. 

QVfijA.  (/.),  The  thrab  Abras  Precalorias ;  the 
imaDest  jeweller's  weight,  eqoal  to  a  berry  of  the 
guSii  shrab  [fur]  •    Ab.  479,  585. 

OUiyi  YO,  and  GU^ITTHO,  Better,  and  best.  Com- 
parative and  superlative  of  gufuiod  (Sen.  K.  315). 

GUyO,  A  string ;  a  bow-stiing ;  a  time ;  a  quality, 
property,  diaracteristic ;  good  quality,  merit, 
efficacy,  virtue ;  ezoellence,  piety  [^If] .  Ab.  388, 
787, 787.  MuitdgMfio,  a  string  of  pearls  (Ab.  1116). 
Sattagu^f  seven-fold  (Mah.  152).  Dasaguf^m^ 
tea  times  (Ab.  477).  JH^fMtk  raiandHam  guftam 
pmkdaetvot  proclaiming  the  virtues  of  the  three 
gems  (Dh.  309).  Kaio  gufuf,  a  good  deed  done 
(F.  J4t.  14 ;  oomp.  Alw.  I.  107).  Gunabh^iaanOf 
haWng  virtue  for  his  ornament  (Alw.  I.  z). 
Tefofavagu^,  the  qualities  of  dignity  and  speed 
(Mah.  137).  Bmddktigund,  the  attributes  of  Buddha 
(Alw.  I.  77).  Gufuikiithdf  eulogium,  exposition 
of  a  person's  good  qualities. 

GU^HEn,  To  ensnare ;  to  cover  [^pOTj . 

GUNTHIKO,  see  Ahiguf^fhiko, 

GURU  (odJ.)t  Heavy  [^n] .  Masc.  guru,  a  teacher 
PL  guraw.  This  form  is  rare,  and  I  have  not  met 
with  it  In  any  undoubtedly  ancient  text.  The 
nsnal  form  in  P^  is  garu,  which  see.  The  foil. 
are  references  for  guru  :  Gl.  Or.  80, 127 ;  Alw.  I.  xv ; 
Att.192. 

GURUVARO,  Thursday  [lp|  +  ^TTC]. 

GOTHAft,  and  GOTHO,  Excrement  [^]-  Ab. 
274;  Bas.  44;  B.  Lot.  384.  One  of  the  hells  is 
called  gifihanirayo  (Dh.  408). 

GUm  (/.),  Keeping,  guarding  [9|f7].  Mah.  242. 
MmdrhfogutHj  keep  watch  over  the  senses  (Dh.  67). 

GUl*rO  {p»p*p»  gcpati).  Preserved,  protected; 
guarded,  hidden  [^=ft^.  Ab.  746,  754. 
Imdrijfeiu  guttadvdro^  keeping  the  door  of  the 
senses.  Dhammana  guito,  protected  by  the  Law 
(Db.46).    Dh.7,56. 

OUTHAKO,  A  dass  of  demigods  (devayimi)  who 
aie  attendants  of  Kuvera  [^{V^]-    Ab.  13. 

GU YHAtir,  A  secret;  pudendum  [^pP  =  ^]- 
Ab.  36%  1051 ;  B.  Let  572. 


HAN 


H. 


HA,  An  emphatic  particle,  the  Sanskrit  9,  some- 
times used  after  Iti  (which  see). 
Hk  (interj.),  Ahl  oh!  alas  I  [fl]-  Ab.ll59,120L 
H  ADAYAGO  (adj.).  Going  to  the  heart,  vital  [f^ 
+  ^].    Ab.  945. 

HADAYALC  (ai&'.),Good-hearted,  kind  [fipOTV]  • 
Ab.  722. 

HADAYAft,  The  heart;  the  mind;  the  breast 
[f^].  Ab.  152,  270.  Hadayena  phalUena 
kdlatk  katvdf  dying  of  a  broken  heart  (Dh.  109, 
comp.  Mah.  247).  Hadayath  mamt^  eu,  the  heart 
and  mind  (Das.  7).  Karupfya  kampitahadayo, 
his  heart  moved  with  compassion  (Att  205). 
Hadayavatthu,  the  substance  of  the  hearty  the 
heart  of  flesh  (Ab.  852 ;  Man.  B.  399). 

HADAYANGAMO  {a^\).  Going  to  the  heart, 
touching,  affectionate,  kind  [fl^^^lRf].  Ab.  125. 

HADAYANGATO(6i(^.)Jieamtbyheart[fi[l|i^+ 

HADAYl    (adj.).   Benevolent,   kind    [lll[f^]. 

Ab.  722. 
HAJJO    (adj.).    Dear,   beloved,    pleasant   [TV]* 

Ab.697. 
HALAHALO,  A  sort  of  poison  [fmfll]*  Ab.  655 ; 

F.  Jdt.  60. 
HALAA,  This  is  another  form  of  AlaiiL    Halani 

ddni  pakdiiiturk,  no  use  to  proclaim  (Alw.  N.  98 ; 

Gog.  Ev.  6).    €1.  Gr.  74. 
HAL  A  A,  A  plough  [fir].  Ab.449.  Halapaddhati, 

a  furrow  (Ditto). 
H  ALIDDA  (f.)y  Turmeric  [f  (\'^  f]  •  Comp.  Ab.  586. 
H ALIDDO  (a4;.),  YeUow  [fTf^]  •    Sen.  K.  392. 
HALIDYABHO  (atff.),  Yellow  [ffTif +  'WHT]. 

Ab.  97,  1008. 
HAMBHO  (interf.).  Here  Isirrah !  [!|lt].  Ab.ll39. 

Hambho  dubMniia,  how  now,  you  rascal !  (Dh.  299). 

Comp.  AwtbJU, 
HAMMIYAlt  A  house  [fi^].  Ab.  208 ;  Kamm.  9. 
HAASIYATI  (pai8.).  To  bristle  [from  f^].  Sen. 

K.492. 
HA](fSO,  A  goose,  a  swan  [fV]*  Ab.646;  Dh.  17, 

32 ;  F.  Jdt.  16,  17. 
HANAM,  Relinquishing,  falling  away  from  [^FV]' 

B.  Lot.  791. 
HANANAA,  Killiag,  destroying;  reqioving  [fiR]. 

Ab.  403 ;  Mah.  14. 


HAN 


(152) 


HAR 


HANAPETI  {emu.  hanH),  To  cause  to  be  killed. 

Sen.  K.  436. 
HANATI»  see  Hanti. 
HANDA  (intety.).  Gome !  alas !  [fin].    Ab.  1193. 

Honda  nath  handtna,  oome  let  us  kill  him  (Alw. 

I.  72).    Honda  ca  ddninunfafh  bhanie  gacchdma^ 

and  now,  lord,  I  depart    Handdham  hatacakkhu 

*9m,  alas  I  I  am  blind  (Dh.  86). 
H ANETI  (caw.  hanti).  To  cause  to  be  killed.  Sen. 

K.  436. 
HANI  (/.),  Abandonment ;  loss,  diminution,  decay, 

deterioration  [fTf^].    Ab.  1129;  B.  Lot«  649. 

Hdniih  duvdna  sattdnam,  seeing^  that  men  were 

falling  away  from  true  religion  (Mah.  207}- 

HA](}^ATI,  see  Hantu 

HANTA  (m.).  One  who  strikes  or  kills  [fij[]. 
Dh.  70). 

HANTI,  To  strike,  to  beat  j  to  kill,  to  murder ;  to 
destroy,  to  put  an  end  to,  to  remove  [f^  ]  •  Pipdsam 
hanivd,  having  quenched  my  thirst  (Has.  22).  Bha^ 
yam  sitam  tatnam  teMom  hantvd,  having  removed 
their  fear,  cold  and  darkness  (Mah.  3).  Pres.  3rd 
sing,  hanti  (Bh.  13,  72,  332),  perhaps  also  hanati 
(see  Sen.  K.  501,  502),  pi.  honanH  (Dh.  64). 
Imperat.  2nd  pers.  pi.  handma  (Alw.  1. 72).  Aor. 
ahani,  hani,  avadhi  (Sen.  K.  502).  P.pr.  hananto 
(Has.  27).  Inf.  hantum,  hanitum  (Sen.  K.  503). 
Ger.  hantvd,  hanitvd,  hantvdna,  hantdna  (Dh.  52, 
390 ;  Sen.  K.  502). — Pass.  hannatL  Kur^aro 
dantesu  hmhate,  the  elephant  is  kiUed  for  his 
tusks  (Sen.  K.  349).  Pass,  imperat.  hmnatu,  let 
him  be  killed.  P.f.p.  hantabbo,  hamtabbo  (Sen. 
K.  503  ;*  Alw.  I.  72).  P.p.p.  hato.  Cans,  hanetiy 
handpeti,  ghdteti,  ghdtdpeti. 

HANU(/.),Thejaw[f^].    Ab.  262. 

HANUTI,  To  conceal  oneself  [v].     With  dat. 
Hanute  mayhath  eva,  he  hides  from  me(Sen.K.327). 

HAPETI  (caus.  Jahdti),  To  dismiss,  to  forego,  to 
forsake ;  to  neglect ;  to  lose ;  to  omit  [f  IM^Pl  = 
^].  Attadatthaik  na  hdpaye,  let  him  not  forego, 
or  neglect,  his  own  spiritual  good  (Dh.  30).  ^Siei 
iihdpetvdy  having  omitted  nothing  (F.  Jit.  13, 
comp.  Mah.  214). 

HARAKO,  One  who  takes  [fT^].    P4t.  3,  87. 

Asante  hdrake,  if  there  be  no  one  to  carry  it 

(Pdt.  10). 
HARAlS^Aft,  Removal;  taking;  stealing  [f^lll]- 

E.  Mon«  283 ;  Kb.  14. 


HARAPETI  (caus.  next).  To  cause  to  be  removed. 
F.  Jit.  8. 

HARATI,  To  carry,  to  convey,  to  bring ;  to  carry 
away,  to  remove;  to  take,  to  seize;  to  steal,  to 
plunder ;  to  bring,  to  offer ;  to  charm  [|[] .  Kb.  13. 
Satthu  santikafh  haritvd,  having  brought  it  to  the 
Teacher  (Dh.  106).  Bhayam  vo  dukkkm  ea 
harisBdmi,  I  will  remove  your  fear  and  suffering 
(Mah.  3).  Imani  pattfMik  haritvd  tassa  dehi,  take 
this  letter  and  deliver  it  to  him  (Alw.  I.  101). 
Harantd  rdjino  maitasM,  captivating  the  mind  of 
the  king  (Mah.  Ixxzvii).  Hareyya  pdnifid  visam, 
he  might  handle  poison  (Dh.  23).  Dve  hadud 
kacchapam  dafidakena  haranti,  two  geese  are 
carrying  along  a  tortoise  with  a  stick  (F.  Jit.  17). 
Haranti  ye  balim,  who  bring  you  offerings  (Kh.  6). 
Perf.  jahdra  (Sen.  K.  445).  Aor.  ahdH  (Dh.  1, 
101).  Inf.  hantum  (Alw.  I.  14).  Ger.  haritvd 
(Mah.  257).  P.f.p.  hoHtabbo  (Pit.  67),  hdr^o 
(P4t.  81).  P.p.p.  hato*  Cans,  hardpeti,  hdretL 
Desid.  jigi$h9otu 

HARE  (%nterj.\  Here !  sirrah !  Ab.  1 139.  Comp.  Are. 

HARETI  (caue.  harati).  To  cause  to  be  carried ;  to 
take  away,  to  remove  [^fT^^Vfff^ll]*  To$9a 
tarn  bahubhdfiita^  hdretukdmo,  wishing  to  put  a 
stop  to  this  talkativeness  of  his  (F.  Jat.  16).  Mah. 
169 ;  Dh.  220. 

H  ARI  (a^\).  Green,  yellow,  tawny  [ff?(] .  Ab.97,869. 
See  also  Harito. 

HARI  (m.).  The  colour  green  or  yellow;  gold; 
Vish^iu  [fipC].    Ab.  16, 97, 487, 869. 

HARI  (adj.%  Handsome  [fTfT]-  Ab.  693.  HdH, 
a  beautiful  woman  (Has.  16). 

HARl(ad)'.),Taking,  robbing ;  captivating  [|[|f\nj. 

Adinnahdri,   a   thief  (Has.  23).     Fern,   hdrmi 

(Att.  192). 
HARICANDANAA,  and  -NO,  YeUow  sandal  wood 

[Vfr  +  ^^]-    Ab.  301 ;  Dh.  95. 
HARII^IKO,  a  deer-hunter  [fltXHH^]* 
HARINO,  A  deer  or  antelope  [ff^].    Ab.  617. 

HarifMkalanko,  and  harif^anko,  the  moon  (Alw. 

I.  c ;  Att  191). 
HARlTAKi    (/),    and    -KO,   yellow   myrobobm 

[T^^^Tn].    Ab.  569 ;  Mah.  22. 
HARITALAJir,    Yellow     orpiment     [vf^lfTV] 

Ab.  493. 
HARITATTAA,  YeUowness  [ff^  +  ?qr]- 
HARITO  (adj.i  Green  [fft^f,  ff^]-    Ab.  97, 


HAR 


(  153  ) 


HAT 


Wff  909,  1016.    Hariio  yavo,  the  green  barley 

(F.  Jit.  15).    Hariidni  ti^i,  green  grass  (P4t. 

xziriii»  oomp.  Das.  31).     Neut  haritam,  grass, 

greens  (P^  87).    See  Hari. 
HARIYO  (pf.p.  haraH),  To  be  taken,  removed,  etc 

[inf=l].    Wt.81. 
HARO  (adj.).  Taking,  seizing  [f^], 
HARO,  ^iva  [fX].    Ab.  17. 
HARO,  Tsking;  a  pearl  necklace  [fTT]-  Ab.286, 

1119;  Dh.  9i.    Gomp.  MuUdhdro. 

HASAMANAKO  (adj.),  Langhing,  merry  [p.pr. 
Atm.f^+H].    Mah.219. 

HASANAA,  Laagfater  [f^R].  Ab.  176;  Dh.  ICO. 

HASATI,  To  langh,  to  be  merry  [f^] .   Mah.  219 ; 

Dh.  120.    Aor.  ha$i  (F.  Jdt.  4).    Cans,  hdseti. 

Tom  me  hdteti  mdnatath,  this  rejoices  my  heart 

(Mah.  197).    Tava  mukham  hdfaytundno,  making 

yoor  hee  merry. 

HASITO  (p4f.p.  last).  Smiling,  laughing,  merry 
[ffra=l^.  Alw.  I.  dv.  Nent  Aantam, 
laughter,  mirth  (Ab.  175).  Mahdharitam  hasanto, 
laoghing  a  horse-laugh  (Pdt  93).    Dh.  120. 

HASO,  Laughter ;  mirth,  joy  [f^] .  Ab.  87, 176 ; 
Dh.  27.  Hdtadhammo,  sporting,  jesting  (Pdt  16). 

HA880  (p/p.  hoMit),  Ridiculous  [fT«=  f^]. 
Mase.  hasao,  the  Ridiculous,  one  of  the  N&tyarasas 
(Ab.  102). 

HlTABBO  (p^.p.  jahdH),  That  ought  to  be 
abmdoned  [fnm  =  fr]  •    Sen.  K.  477. 

HATAKAA,  Gold  [fnw].    Ab.  487;  Ras.  33. 

HATATTAft,Dertruction[f1f=:^+^].Dh.390. 

HATAVAKASO  (adf.).  One  who  has  removed  all 
oecadons  for  good  and  evfl,  said  of  an  Arahd 

HATHO,  Violenee,  force,  rapine  [f^].    Ab.  400. 

HATO  (p^.p.  hamH),  Killed,  destroyed ;  injured, 
qioat;  removed,  put  an  end  to  [f7T=f^]* 
Hatacakkku,  whose  sight  is  destroyed,  blhid  (Dh. 
86).  Hmtaldbkofakkdrd,  deprived  of  their  gains 
and  hoDonrs.  Vdedya  hato,  ruined  by  his  talk 
(F.  Jit  16).  Haidmwk  IMtdvUa^  turbid  with 
tile  blood  of  the  shdn  (Mah.  154).  Neut.  hatmh, 
UOiDg,  hartiog.  Hatapahaia^  kilUng  and 
striking. 

BAfO  (p^4f.  AaraH),  Seized ;  carried  away  [fif  = 
H].  ifa/MI^H^^iosaArafitfNaAafif,  carried  oir  by  the 
elqiliaot-bird  (Db.  157).    Dh.  209. 


HATTHACITTO  (a^\).  Joyful  [f^+f^]. 
Ab.  723. 

HATTHAGATO,  and  HATTHANGATO  (adj.), 
Passed  into  a  person's  hands,  in  his  power  or 
possession,  secure,  certain  [|pQr  +  inf=^Rt]. 
Cattdri  pAaldtu  htUthagatdn*  eva  karoti,  makes 
the  four  fruitions  his  own  (Dh.  228).  F.  Jdt.  6 ; 
Dh.  160, 184. 

HATTHAGO  (adj'J),  In  one's  power,  in  one's  pos- 
session, secure  [f?5|  +  if] .    Att.  194. 

HATTHAKAMMAft,  Manual  labour  [fV  + 
^MJ'    Dh.  126,  237. 

HATTHALOMO  (adj.),  AstonUhed ;  overjoyed 
[l^  +  ^ftft]. 

HATTHANIKAA,  The  elephants  of  an  army, 
dephant-host  [ff^  +  W^] .    Ab.  383. 

HATTHAPASO^  a  measure  of  distance,  generally 
two  and  a  half  hastas  or  cubits,  but  said  some- 
times to  mean  a  distance  of  twelve  cubits  [^^  + 
imr]-    P^-2,98. 

HATTHAPPATTO  (adj.).  Come  to  hand,  received, 
obtamed  [f^+TITH=Hn(,]« 

HATTHAROHO,  One  who  rides  on  an  elephant, 
an  elephant  driver,  mahout  [^f^'^  +  ^lOf  1* 
Ab.367. 

HATTHASSAlk,  Elephants  and  horses  [ff%f^+ 

HATTHATALAlir,     The    palm    of    the     hand 

HATTHi  (m.).  An  elephant  [ff^].  Ab.  360. 
Fem.  hatthM,  a  she-elephant  (Ab.  362,  866; 
Dh.  105).  HattMmaggo,  an  elephant-track  (F. 
J&t.  2) ;  HatthUot^do,  elephant's  trunk  (Ab.  639). 
Hatthikkhandhoy  an  elephant's  back  or  shoulders 
(Mah.  45).  HatthUdld,  elephant  stable  (Mah.  83). 
Hatthiydnam,  a  riding  elephant.  Hatthigopako, 
and  hatthimef^do,  an  elephant's  groom  or  keeper 
(Ab.  367).  HatthippabhinnOf  a  furious  elephant 
(Dh.  58).  Hatthighaid,  a  herd  or  troop  of  elephants 
(Ab.  362).  Gen.  hatthtno  (Dh.  157).  PI.  hatthi 
(F.  J4t.  3).    Nom.  sing,  sometimes  hatthi. 

HATTHIKO  (a4;.).  Carried  in  the  hand  [f^  + 

^] .    Sen.  K.  390. 
HATTHILINGO,  A  sort  of  vulture  with  a  bill  like 

an  elephant's  trunk  [ff^T^  +  ft^f ] .    Ab.  639 ; 

Dh.  154. 
HATTHINAKHO,  A  eoveied  way  covering  the 

access  to  the  gate  of  a  town  [^fflR^  +  Iflff]. 

20 


HAT 


(  16^  ) 


HBT 


Ab.  208  {  I  am  not  sare  of  the  meaning,  for  the 
explanation  is  yipo  hiUthakumbhamhipoHtfhito. 

HATTHINI,  see  HatthL 

HATTHINIKA  (/.),  A  she-elephant  for   riding 

HATTHIPO.  An  elq^hanfs  Iceeper  or  driver 
[ff^]-    Afo..d07. 

HATTHO,  The  hand ;  an  elephant's  tmnk ;  name 
of  a  Nakkhatta ;  a  cnbit,  the  meaeare  from  the 
elbow  to  the  tip  of  the  little  finger ;  a  qnantity 
[TV]-  Ab.  69,  965,  266,  365,  031.  Pattahatih^, 
bowl  in  hand.  Gandhamdlddihatihdf  with  per- 
fumes, flowers,  and  other  offerings  in  their  hands 
(Dh.  79).  Fifuihattho,  holding  a  Inte  (Mah.  180). 
Sattahattho,  seven  cubits  long  (Dh.  198).  iSoAoMa- 
hattho,  hundred-armed  (Mah.  180).  Kuahattho, 
.  a  tuft  or  mass  of  hair  ( Ab.  257).  Mdratta  hattham 
gatOy  fell  into  the  power  of  Death. 

HA1TH0  {p.p^.\  BristUng;  joyful,  delighted 
[Y9=|[^].  HatfhalomOf  having  the  hair  of 
the  body  erect  with  joy  or  astonishment  (Mah.  86). 
Atihattho,  overjoyed  (Mah.  85).  Haffhatuffha- 
citto,  with  glad  and  joyful  heart 

HAVAKO,  One  who  sacrifices  [from  caus.  ^]. 
Sen.  K.  526. 

HAVANAM,  Sacrifice  [f^].    Sen.  K.  524. 

HAVE  (adv.),  Indeed,  certainly.    Ab.  1140;  Dh. 

19,  28,  32,  68, 126. 
HAVI  (n.).  An  oblation,  sacrifice;  clarified  butter 

[fftkl-    Ab.  418, 1114. 
HAVO,  A  summons,  challenge  [^].    Ab.  762. 
0AVO,  Coquetry,  dalliaaoe  [fl^].    Ab.  174. 
HAVYAft,  ^  oblation  [f^  =  jr] .    Ab.  418. 
HAYANAA,  Diminution,  decay  (from  Hdyati), 
HAYANIKAA,  Cavalry  [fff  +  IT^] .  Ab.  383. 
HAYANO,  a  year  [fT^Pl].    Ab.  81, 1124. 
HAYATI,  see  JahdH. 

HAYO,  a  horse  [fl^] .    Ab.  368,  1102 ;  Mah.  68. 
HE  (imtefj.),  Oh  t  [^].    Ab.  1139, 1150. 
HEHITI,  A  fut.  from  BhavaH. 

HELA(/.),  Sport,  dalliance  [%WT].    Ab.  174. 
HEMA]$f,  Gold  [tui^].    Ab.  487 ;  Mah.  70, 90. 

HEMANTO,  The  cold  season,  winter  [^Tfll]. 
Ab.  79 ;  Mah.  2.  This  season  begins  from  the 
dark  half  of  Kattika,  and  lasts  four  months.  It 
is  subdivided  into  Hemanta  and  Sisira,  of  two 
months  each* 

H£MO,A8oHofe^ihaBt[|i!].    Ab.36L 


HERAi^ii^IKO,  A  royal  traasuier  [ff^V  +  ![l]. 

Ab.343. 
HESA(/.),  Neighing  [^].    Ab.  119. 

HESITAM,  Neighing  [||flni]-    >i«b-  142. 

HESSATI,  see  BhawtH. 

HETAM,  In  the  phraseiVo  A'  etam  bhamie,  "cHiaiBly 

not,  lord,*  the  ik  is  f|[,  with  tiie  vowel  elided 

before  the  initial  vowel  o{etam, 

HETHETI*  To  injure,  to  harass  [f^] .  Dh.  10, 288* 
HETI  (/.),  A  weapon  [ff^] .    Ab.  385,  866. 

HETTH  A  (aifv.),Under,below,lowdown  [HMWlQ* 
Ab.ll56.  With  gen.  Udumbararukkhoisa  hefpU, 
under  the  Udumbara  tree  (F.  J&t.  3).  With  ahL 
Lohapdsddato  hetthd,  on  the  ground  floor  of  the 
Lohap&sdda(Mah.  196).  HetthdbMmi,grouDdfiMt 
(Dh.  250).  Hetihdmaggatttttfam,  the  three  lownt 
paths,  i.e.  Sotipattimagga  and  the  two  next  (DIl 
421,  comp.  261).  Hetthdbkdgo,  lower  part,  part 
below  (Dh.  78).  When  used  of  a  passage  in  a 
book  it  means  '*  before,"  *' previously.''  Hetthd 
ffutto,  hetthdvutto.  hetthdkathito,  above  mentioned 
(Dh.  369,  371,  380;  F.  J4t.  1,  20). 

HETTHATO  {adv.\  Below,  underneath  [^nniT^ 
+  mC^] .  Hefthaio  paithdya,  from  below  (Alw.  I. 
76).  With  gen.  Setaechattassa  hetthato,  under  tlie 
white  umbrella  (Mah.  25). 

HETTHIMO  (a^.%  Lower,  lowest ;  last  Hetthmi 
diidt  the  nadir.  RukkhaiM  hefthimatdkhd,  the 
lowest  branch  of  the  tree  (Dh.  157).  HeithimakoH, 
the  lower  end  (Dh.  261).  Hetfhimagdthd,  flie 
preceding  stansas  (Dh.  369).  Kofimtth  keftkim-' 
emtena  $attukf  at  least  a  hundred  Icofis  (Ab.  S37). 

HETU  (m.).  Cause ;  reason,  motive ;  origin ;  tlM 
reason  or  middle  term  of  an  inference  [^H]*  Ab. 
91, 972.  Koimd  hetund,  from  what  motive  ?  wby? 
(Sen.  K.  322).  Kema  hehmd,  for  what  reason? 
why  ?  Ko  hetu  ho  paccayOf  what  is  the  reaaen? 
what  is  the  csase  ?  Heti^alatk,  result  or  conse- 
quence of  a  cause. 

HETU  (ado,\  On  aoeount  of,  by  reason  ai;  by  mesDS 
of,  forthesakeof  [11^].  Wllh  gen. iVa aMsMv 
na  pmrama  kefm,  not  for  hb  own  sake  nor  for  tlie 
sake  of  another  (Dh.  15).  JCiifa  hetm^  on  aoeowit 
of  what?  Talk  kium  heiu,  why  is  this?  (Alw.  I. 
108).  Ldbhahetu,  for  the  sake  of  gain  (Kb.  27). 
Tetam  hetu  UMdnuue,  through  whom  we  nodn 
gifts  (Kb.  11). 

HETUJO  (a4^),  Pmluoed  by  a  canse  [f^+l]- 


HETF 


(  165  ) 


HIN 


Go^.  Ev. 55;  Man.  &  441 ;  E.  Mod.  293;  veg^ 
teUes  an  cBOed  hetaja,  as  prodaeed  from  seeds. 

HETUKO  (m{;.)>  Having  a  cause ;  caaeing,  instm- 
^'^^  [f^Pl'  9^]-  Ab.  104 ;  Man.  B.  494. 
Saag^dma  mm^^Mllankahetuk^,  a  conflict  on  ac- 
eonnt  of  a  jewelled  coach  (Mab.  4). 

HETUMl  (mjf.).  Having  a  cause  [f^imij.  GL 
Gr.  24. 

HETUPPABH  AVO  (adj\),  Proceeding  from  a  cause, 
having  its  origin  in  a  pre-existing  cause  [^n  + 
l|l|l|].  The  hetu^pabhaod  dhammd  are  explained 
to  be  the  five  khandhas  (Att,  cxxx;  B.  Lot  523; 
Man.  B.  196). 

HETUSO  {odo.).  Causally,  necessarily  [^  -h  "Q^]  • 

HEVA  (cufv.),  Quite,  just,  even.  Dh.  225.  This  is 
another  form  of  ewi  (which  see).  I  have  met  with 
heva  in  three  passages  only,  and  in  each  the  pre- 
ceding word  ends  in  a  vowel.  The  first  i&pupphdni 
heva  (Dh.  9),  the  second  amhatayobband  hew 
(Dh.  233),  the  third  md  heva  (Dh.  403).  The  A  is 
probably  like  the  y  in  yeva,  merely  a  euphonic 
addition,  but  comp.  the  next  article. 

HEVAJfil,  In  the  phrase  md  A'  evam  avaca, "  say  not 
so.*  It  is  doubtless  evam  preceded  by  the  particle  f^. 
It  is  trae  that  Hevam  occurs  in  the  Dhaull  inscrip- 
tions  at  the  beginning  of  a  sentence  (comp.  AIw. 
I.  iv),  bnt  it  is  not  safe  to  argue  from  the  Pali  of  the 
Inscriptions  to  that  of  the  sacred  books.  A  phrase 
md  k'evamf  **  not  so,*  '*  certainly  not,*  occurs  at 
Qog.  Ev.  39,  and  with  this  compare  no  h'etam  (see 
HetaHk),  and  perhaps  md  h*ew  (see  last  article). 

HETYO  (pfy.Jahdii),  To  be  abandoned  [%^= 

fT]-  Sen.  K.  477. 
HI  (pari*).  For,  because ;  certainly,  indeed ;  alas ! 
[f|].  Ah.  1149,  1197.  Na  hi  verena  verdni 
wamumaati,  for  hate  is  not  appeased  by  hate  (Dh.  2). 
Futiam  A^  etam  bhagavatdf  for  thus  it  has  been 
said  by  Buddha.  Kasmd  f  evala  hi  attham  dhari" 
iwk  Mukhaik  hati,  why  ?  because  by  so  doing  it  is 
easy  to  ascertain  the  meaning  (Alw.  I.  cviii). 
Tema  hi,  very  well  then  (Dh.  89,  158).  Ke  hi 
wdma  naroj  what  man  indeed  ?  (Mab.  259).  KathtA 
M  mdma,  how  indeed?  It  is  sometimes  used  in 
giving  a  respectful  refusal :  iVa  keppoH  mahdrdja 
p^hbdjetmik  tMytt  hi  no,  (nay)  great  king,  for  we 
are  not  allowed  to^  ordain  women  (Mah.  85,  comp. 
80^  fine  5).  Sometimes  redundant ;  Evam  tathd' 
gaie  yeoapaaddo  hi  mahapphalo  (Mah.  175,  comp. 
Ab.  1197).    See  Hetaik,  Hevam. 


HILADATI,  To  be  glad  [l|Tf  ]• 

HILADO,  Pleasure  [^TT^].    Att.  191. 

Hl^ilTO  (p.p.p.)i  Ashamed  []fhT  =  }ft]  •  Ab.  747 ; 

Das.  44. 
HIMAGALO,  The  Himalaya  mountain   [ff[9T  + 

iinEnir].  Ab.  ooo. 

HIMAVA,  and  HIMAVANTO  (<u^\),  G<dd,  snowy 
[ffTf^nC.  JErtm€i«(f,  Himalaya  (Ab.  006).  Uima-^ 
vanto  pobbato,  Himalaya  (Dh.  53).  Hhuavanto, 
or  Himavantappadego,  is  a  region  of  mystery  or 
romance,  the  fairyland  of  the  Buddhists.  It  forms 
the  northern  part  of  India,  and  contains  the  great 
mountain  chain  of  Himalaya,  with  its  principal 
peaks,  Keldso,  CittakAfo,  QandhamddanOy  S«- 
daseano,  Kdfakiifo,  It  is  overgrown  with  mighty 
forests,  and  contains  seven  vast  lakes  (fnahdsard), 
from  one  of  which  proceeds  a  river  which  is  the 
fountain-head  of  the  five  principal  rivers  of  India 
(mahdnadf).  Himavanta  is  the  resort  of  Pacceka- 
buddhas,  Arhats,  Devas,  Rishis,  Yakshas,  etc., 
and  of  every  species  of  wild  animal;  and  teems 
with  marvels  of  every  description,  as  the  wonder- 
ful  Golden  Gave  (kancanaguhd),  the  great  Jambu 
tree  from  which  Jambudipa  takes  its  name,  and 
the  Kesara  lions  whose  roar  may  be  heard  for  many 
leagues  around.  Man.  B.- 15-19 ;  F.  Jdt.  2, 4, 12, 
16, 17;  Dh.  116,  153,214;  Das.  24;  Alw.  I.xxi; 
Mah.  22. 

HIMO(a4/.),Gold[f^].  Ab.l074.  Neut.  AtmaiA, 
frost,  snow,  dew  (Ab.  56).  Himagabbho,  the 
reg^ns  of  dew  and  frost  aloft  in  the  air  (Mab.  114, 
119;  F.  Jdt.  57).  Himaravui  (m.),  the  moon 
(Ab.  52). 

HIMSA  (/.),  Hurting,  kUling  [tt^].  Ab.  403. 
Hirhsdsilo,  cruel,  mischievous  (Ab.  731).  Cora* 
hiiksam  karontOy  having  a  criminal  executed  (Att. 
211).  Hkheamano,  wish  to  injure,  malevolence 
(Dh.  70). 

HlftSANAlEr,  Injuring,  killing  [fH^.  Ab.  403. 
Yuddhaih  hhiiksanafh  aattahiduanam,  a  dreadful 
and  bloody  war  (Mah.  93).  Ahiduanaih,  humanity 
(Dh.  380). 

HIASAPANAA,  Injury.    Ab.  1201. 

HIlftSATI,  To  hurt,  to  injure;  to  kill  [f^]. 
Dh.  24,  48;  Das.  6,  8.    P.p.p.  htmeito  (Dh.  149). 

HlNAJAGGO  (adf.),  Of  low  fiunily,  low-caste 
l^t^  +  WTW]  •    Das.  42. 

HiNAKO  (ad;,).  Deprived  of.  Used  at  the  end  of 
a  compound,  as  a  substitute  for  AAio. 


HIN 


(156  ) 


ICC 


HINAPPA]SITATA(/.),  Inferiority  and  saperioritf  , 
goodness  and  badness  [|ft^ +  3^^^9+711]  • 
Gog.  Ev.  31. 

HiNASlLAft,  Keeping  the  moral  precepts  im- 
perfectly, <Mr  from  unworthy  motives  [^V^+ 
^ftw].    Man.  B.  4d3. 

HINGULAKO,  VermUion  [ffWm  +  ^]  •  Alw.  1. 76. 

HINGULI  (f».),  Vermilion  [flVf^]-    ^<^-  ^^' 

HINO  (P'P'P"  jahdti),  Wasted,  decayed ;  low,  bad, 
inferior;  poor,  wretched;  forsaken;  deprived 
[^=i|[T].  Ab.  699, 754.  Hind  jdti,  low  bath, 
low  caste  (Pdt  83).  Hindpaf^itd,  or  h(nappan{tdf 
the  low  and  the  high,  the  wretched  and  the  great 
(B.  Lot.  866 ;  Sen.  K.  367).  HfnatfirU/o,  feeble  (Dh. 
2,21).  S»fiA/«to,  deprived  of  hearing,  deaf  (Ab.322). 

HINTALO,  a  sort  of  palm  [fip^TRr]-    Ab.  604. 

Probably  the  marshy  date-palm. 
HIRAJ^ffAA,  Gold,  bullion,  treasure   [ffT^]. 

Ab.  486^  488, 1061.  Hirafma^abbho,  Mah&brahma 

(Ab.  15).    Mah.  163. 
HIRl  (/.),  Shame,  modesty;    the  shame  which 

deters  a  man  from  sinning  [^fV]-  Ab.  158;  Man. 

B.  413 ;  Dh.  26 ;  Das.  41. 

HIRImA  (adj.).  Modest  [)f^7ri!(].    CI.  Gr,  24. 
HIRIVERAA^  a  perfume,  Andropogon  Schoenan- 
thus[3ft^].    Ab.591. 

HIROTTAPPAA,  and  HIRIOTTAPPAft,  Shame 
and  fear  of  sinning  [3fV  +  otti^a] .  Dh.  240, 303 ; 
Das.  39,  41 ;  Alw.  h  xxxlv ;  Man.  B.  413. 

HITAKARO,  A  benefactor  [ff?PI<|.  Mah.  20; 
Sen.  K.  470. 

HITO  (p.p.p.  dadhdti),  fit,  suitable;  beneficial 
[1fW=  VT]-  StUtahito,  adapted  to  the  Suttas 
(Alw.  I.  xvi).  Yafk  ve  hiiah  ca  sddhuh  ca,  that 
indeed  which  is  salutaiy  and  good  (Dh.  30).  Masc 
hito,  a  friend  or  benefactor.  SabbalokMto,  bene- 
factor of  all  worlds  (Mah.  14).  Nent.  hitaih, 
advantage,  benefit,  blessing,  good.  Parahitam 
attano  hita^  ca,  his  neighbour's  good  and  his  own 
good  (Mah.  208).  JRtakdwo  'si  me,  you  are  my 
well-wisher  (Dh.  97).  Sabbahkahite  rata,  delight- 
ing in  doing  good  to  the  whole  world  (Mah.  4). 
SabbalokahUaUhdya,  for  the  good  of  the  whole 
world  (Mah.  14).  Dat.  hitdya,  Tesath  tarn  bha^ 
waati  digharattam  hitdya  sukhdya,  this  will  be 
to  them  long  for  a  good  and  a  blessing  (B.  Lot. 
350,  comp.  Has.  18 ;  Kb.  12 ;  Sen.  K.  328).  Hitdya 
sabbapdninam,  for  the  good  of  aU  beings. 


HITVA,  HlYATI,  see  JahdtL 
HlYATTANO  (adj.),  Of  yesterday  [iTW]-  Fern. 
Myattani,  the  imperfect  tense  (Sen.  K.  431). 

HlYO,  and  HIYYO  (adv.).  Yesterday  [mCJ-  Ab. 

1155;  Dh.  227, 423;  Mah.  2, 83.  S^^ppahhwiO, 

since  yesterday  (Alw.  I.  7). 
HOMO,  An  obhition  [f^R].    Sen.  K.  616. 
HORApATHAKO,  An  astrologer  [ft^  +  X|mQ. 

Mah.  220. 
HOTABBO,  see  Bhatdtabbo. 
HOTABBO  (p/.p.Juhot(),  That  ought  to  be  offered 

or  sacrificed  [ift^f^  =  V]  •    Ab.  1 1 14. 
HOTI,  see  Bhavatt. 

HUINTKARO,  Making  a  noise,  roaring  [iNT^- 
HURAHURAA  (adv.).  In  various  ezbtenoes,  in 

successive    births.     This    Is    hurahuraik   with 

lengthened  a,  VikephaldphalaH^,  bhavdbhave.    The 

comment  explains  it  by  bhave  bhotfe,  ''in  birth 

after  birth." 
HURAft  (adv.).  In  the  other  world,  in  another  birtii 

or  existence  [perhaps  ^!n[]*    ^^^  ^  huram  vd, 

in  this  or  another  world,  in  this  or  another  state 

of  being  (Kb.  7 ;  Dh.  4, 409). 
HUSA  (/.),  A  daughter-in-Uw  [ij^].    Ab.  248. 

See  also  SufM,  and  Suftiad. 
H  UTASO,  Fire  [jnfnfl  •    Ab.  35. 
HUTAVA  (04;.),  That  has  sacrificed  [jnt  +  ^Hf  ]. 

Sen.  K.  483. 
HUTAVAHO,  Fire  [JHT  +  "WTf  ]•    Ab.  34. 
HUTAvI  (a4f.).  That  has  sacrificed  [JTII  +  ^- 

f?n(^].    Sen.  K.  483. 
HOTI  (/.),  Calling,  challenge  [^fn}-    Ab.  762. 
HUTO  (p.p.p.yi«Ao«),  Sacrificed  [jn!  =  »].  Sen. 

K.483. 
HUTTAA,  Sacrifice  [ftW].    Dh.  70. 

I. 

IBBHO  (adj.).  Wealthy  [f^] .  Ab.  725 ;  B.  Lot410. 
IBHO;  An  elephant  [j^].  Ab.  360.  Ibhai^haU 

(/.),  a  sort  of  long  pepper  (Ab.  583). 
ICC,  see  ItL 
ICCHA  (/.),  Wish,  wiU,  desh«,  lust,  oovetoasness 

ICCHAcARO,  Wish,  deshie,  covetonsness,  ambitiini 
[T^fT  +  'TnC]-  M"*^  2;  Dh.  274.  Icekdcdre 
fhitoy  being  in  a  state  of  desire  for  worldly  .gsin 
or  fame  (Dh.  264,  275). 

ICCHAPETI,  To  cause  to  desire.    Pdt  78. 


ICG 


(157) 


IDD 


lOCHATI^  To  wish,  to  desire ;  to  approve,  to  lilce ; 
to  endeavour  to  obtain,  to  seek  [^4(ni  =  l[9» 
*n^  |^t||ri|=:in^.  Yam  icchati  tatk  vadekU 
yoa  nay  say  what  you  lilLe  (Db.  103).  Yato 
itekdaU  bhaddaik  tanat  since  I  wish  well  to  him 
(Sen.  BL  327).  Attano  tukham  icchaH,  endeavours 
to  obtain  pleasure  for  himself  (Dh.  51;  oomp. 
Kli.  16).  Phalam  iecham  vanaamiihf  seeldng 
fruits  in  the  wood  (Dh.  59).  Na  icehanti  samaggd 
hkamttukf  they  refuse  to  be  reconciled  (Dh.  104). 
Aaieekmkt  ameehanto,  ameehamdno,  aincchamd' 
mmkOf  dislildng,  refusing,  unwilling  (Dh.  104, 300 ; 
Das.  38).  Aor.  iccAt  (Mah.  231).  ¥ut.  icchi8$atu 
P.pr.  ieehanh  ieehamdno  (F.  Jdt.  3).  P.p.p.  icchito, 

ICCHITO  {p.p.p.  last).  Wished,  desh^  [tt^^]- 
IcMtam  U  vada,  tell  me  what  you  want  ( Att.  205). 
leehUieehUaffhdne^  wherever  he  likes  (Dh.  407, 
oomp.  273). 

IDA,  see  Idka. 

TDAA  (neut.  aytak).  This  [l[^i^.  Idam  vadi, 
Bpoht  as  follows  (Mah.  170).  Idam  satthd  kathesi, 
this  the  Teacher  said  (F.  Jit  1).  Idam  avoca 
ihagavdy  this  the  Blessed  one  said.  Futtam  sabbam 
idam,  all  this  has  been  said  (Kb.  21).  Tehi  idan 
c^tdoji  ea  vuttd^  having  been  told  so  and  so  by  them 
(Dh.  130).  Idan  ea  idah  ca  kdreiBatiy  will  cause 
such  and  such  things  to  be  made.  Idan  ea  vaia  re, 
by  die  bye !  an  exclamation  when  a  thought  sud- 
denly strikes  one  (Att.  106).    See  Ayam, 

IDAlir  {adv.)f  Here,  now,  even  [l[?>^]>  In  the 
phrase  Bkam  iddham  gamayam,  "now  I  on  a 
certain  occasion,'*  there  can  be  little  doubt  that 
iddkam  is  this  adverb  followed  by  ahath:  a 
comment  indeed  states  positively  eitha  idan  H 
fdpHamaitam ;  but  the  vfitti  on  the  twentieth  rule 
of  Kaoeiyana's  Sandhikappa  gives  it  as  an  example 
of  the  diange  ot  dh  to  d,  resolving  it  into  idka 
mkmm  (Sen.  K.  209 ;  CI.  Or.  10).  Idam  occurs  in  the 
words  yadidam,  tadidath,  kUnkUuk,  yathayidam, 
aeyyathUiam,  It  is  possibly  also  the  second  part 
of  uayitUidi  in  the  phrase  na^Adaih  sukaram 
agdrwk  qffhdwuatd,  etc.,  but  comp.  Dh.  163, 
Use  15. 

IDANI  (adv.).  Now  [I^^IiDh]'  ^°-  ^-  ^^- 
IddK^  eva,  at  this  very  time,  at  the  present  moment 
(F.  J4t  8,  16). 

IDAPPACCAYA,  From  an  assignable  cause,  from 
an  ascertained  cause  [^[^9(  +  abl.lim^].  Atthi 


idappaeeayd  jardmarajui^,  does  decay  and  death 
exist  from  an  assignable  cause  ?  Gomp.  Gog.  Ev.  6. 

ID ATTA YAfi,  These  three  [XJ^  +  ^^RT]  •  Ab.  100. 

IDDHI  (/.),  Prosperity,  power,  majesty;  super- 
natural power,  magical  power,  miraculous  foculty; 
a  miracle  [^^].  B.  Lot.  310,  818;  Man.  B. 
38, 500.  There  are  ten  iddhis,  such  as  the  power 
of  passing  through  the  air,  of  taking  any  form,  of 
creating,  or  causing  to  appear  (nimmdnam)  any- 
thing that  is  required.  Iddhi  is  the  peculiar 
attribute  of  the  Arahds,  though  It  is  also  possessed 
by  those  who  have  practised  Jhdna.  Rdjiddhtid 
virdjanto,  resplendent  with  royal  majesty  (Mah. 
245).  Iddhihi  nlya  nimmUam,  as  if  created  by 
supernatural  means  (Mah.  242).  Puthujfanikd 
iddhi,  such  supernatural  power  as  an  unconverted 
man  may  possess  (Dh.  142,  comp.  Man.  B.  315). 
IddhUo  parikdyitvd,  having  fallen  away  from 
iddhi,  having  lost  his  ma^cal  power  (Dh.  143). 
Tarn  iddhimupartydsodisvd,  the  sub-king  having 
seen  this  miracle  (Mah.  34) .  Ndnappakdrd  iddhiyo 
kaivd,  having  performed  many  miraculous  acts 
(Dh.  299).  Instr.  iddhiyd,  by  supernatural  power, 
miraculously  (Dh.  35 ;  Mah.  194). 

IDDHIMA  (adj,),  Possessed  of  supernatural  power 
[^BfVH^]-    Bas.  43 ;  Dh.  249 ;  Mah.  178. 

IDDHIMAYO  (aty.).  Created,  or  made  to  appear  by 

supernatural  power  [^Vflf  +  ^^]  •  I^^- 1^'  ^^^' 
IDDHIPADO,  Constituent  or  basis  of  mag^c  power 
[^^  +  '^Ti|[]-  There  are  four  iddhip&das, 
which  are  means  by  wliich  iddhi  is  attained.  They 
are  ehando,  the  will  or  determination  to  acquire 
iddhi,  viriyariit,  the  necessary  exertion  or  effort, 
cittam,  thought,  or  the  necessary  preparation  of 
the  thoughts  or  heart,  tdmanud,  investigation. 
The  full  text  is  as  follows,  eaitdro  iddhipddd,  idh' 
dvuio  bhikkhu  chandaaamddhipadhdnammkhdra- 
samanndgaiask  iddhipddam  bhdveti,  viriyaMmd' 
dhipadhdnaBankhdroMamanndgatath  t.  bkdveti, 
cUtasamMMpadhdnaBaMchdraiamanudgataih  u 
bkdveti,  vimadudeamddhipadhdnatankhdrasamam' 
ndgaiarh  i.  bkdveti  (Sang.  S.).  Here  padkdna  Is 
no  doubt  used  in  its  P^  sense  of ''  exertion,"  but 
the  northern  Buddhists,  misunderstanding  the 
word,  have  rendered  it  by  H^m,  ''abandonment,* 
and  so  made  nonsense  of  the  passage  (See.  B.  Int. 
625 ;  Lot.  310,  311 ,  312).  Att.  57 ;  Man.  B.  413, 
498 ;  Alw.  I.  77 ;  Dh.  338. 
IDDHIPPABHEDO,  The  different  sorts  of  magic 


IDD 


(  168  ) 


IND 


power  [^if^  +  H^].    B^hoL  8»1$  Alw.  I. 

zzziv.    See  Abhmdy  and  Vyjd* 
IDDHIPPATTO  {adj.),  Potiessed  of  miraealoos 

power  [^B^  + 11111=  ^ini]-    Malu  79. 
IDDHIVWHA  (/.),  The  varioos  lorte  of  iddhi 

[^■flr  +  f*roT].    B^Man.284. 
mDHIVISAYO,  Range,  power,  or  extent  of  iddhi 
[^l^  +  f^W^]-    Ma«.ll.»;Dh.l38. 

IDHA  (mIv.)»  Here;  hither;  in  thie  world  [l[f  ]• 
Ah.  1161 ;  Sen.  K.  802.  Idha  vamti,  lives  here 
(F.J4t.4).  /iMaM&o,  Ihdng  here  (Pdt  0),  Mhd- 
dkipatiy  the  lOTereign  of  Mb  plaee  (Mab.  49). 

.  Jambtu^pd  id^  dguid,  we  have  oome  hither  from 
India  (Mah.  78).  Jdl^  dgtUo,  when  I  return 
(Mah.  110).  JUhdgamamamy  going  tlwre,  arrival, 
return  (Mah.  150;  Dh.  241).  Qirid^nm,  tetmth 
idk*  4»ayit  brooglit  Giridf pa  to  tliese  shoreo  for 
them  (Mah.  3).  /<<&'  eva  loka$midh  ^  thia  very 
world  (Dfa*  U).  Idhalaho,  this  worid.  Idha  vd 
ktirmh  vdf  in  this  or  other  worids,  in  this  life  or  in 
another  state  of  ezistenee  (Dh.  4;  Kh.  7).  Idka 
9oeaH  peeem  toeaH^  he  monms  in  tills  world,  he 

.  monms  in  tlie  next  (Db.  8).  Na  hi  verena  verM 
sammanf  idha  haddcmMdi,fyt  never  In  this  world 
is  wrath  i^ipeased  by  wrath  (Dh.  2).  Saddkidha 
viUad^  pmriaama  ttpfhadh  folth,  hers  l>elow,  is 
man's  best  treasnre  (Sen. K. 2Q7>  Soidhapamd^ 

.  dam  imayHMo  oiAaro^  he  passes  tfaroogh  tiiis  life 
givennptosh>th(Alw.I.107).  Idk' imue  hhikkhu 
taHhari  $agdravo  mharoH,  in  this  world,  brefltfen, 
a  priest  lives  reverondng  the  Teacher  (in  this  and 

,  dmilar  instaness  the  Siihhalese  sdiollasts  explain 
idha  by  »/  Bvddhafdmiuiyehi,  <«in  this  religion 
ofBoddha*^.  /dfta  is  freqnenlly  affected  by  sandhi, 
e.g.yo'<«ba=yo  idha  (Dh.  47),  idhilgygmds=idha 
agamd  (Mah*  165),  idham  dgato^^idha  dgato 
(Bfah.   52,  comp.  171),  ida  hhikkham  s  idha 

•  hMkkhave  (CL  Or.  II).    See  also  !%«. 

IDHAO ATATTAA,  Faet  of  having  oome  [l[f  + 

IDHALOKO,  This  world,  this  state  of  existence 

[iCf  +  ^Vt^l-    Opposed  to  paralako.    Dh.  181, 

258, 874^  482. 
IDHUMAA,  Fbeweod  [f«r].    Ab.  80. 
fDl  (lu^*.),  like  dlis,  sndi  [l^f^.    Sen.  K.  525; 

Cl.Gr.118. 
IDIKKHO  (adj.).  Such  [fx^].    Sen.  K.  525, 526. 

Idikkhasamdgamo,  soch  an  assemblage  as  this 

(Blah.  49). 


IDISAKO  (oi^'.).  Like  this,  sncfa   [tX1(+«]«^ 

Mah.7». 
iDISOr and  IRISO  (adf.).  Like  m^  snch,  of  sodLs 

sort,  BO  great  [l^flT]-  ^^-  K.  525;  Dh.97,  M; 

Mah.  27, 09,  79.  /iMmn^  itoriMiA^  I  will  make  it 

Ufce  this  (Mah.  175)^ 

IHA  (ad9.)f  Here  [^].  Ab.  091, 1101 ;  Sen.  K. 
802;  Has.  25.  Iha  fo  ktualo,  he  who  is  skiHed 
In  this  book  (Alw.  I.  ix).  This  form  is  rare, 
wte  Idha, 

IhA  (/.),  Exertion,  endeavoar  [t](T]«    Ab.  150. 

IHAIiOKIKO  (adj.).  Belonging  to  this  world 
[TH^I  +  T*].    Ab.85. 

IHATI,  Toendeavoor  [^^]. 

IJJA  (/.),  Sacrifice  [^JHTT]-    Sen.  K.  522. 

IJJATl,  see  Tajati. 

IJ  JH  ATI,  To  prosper,  to  sncoeed,  to  be  acoomplisbed 
{yirsQ.    Ra8.e2;  Dh.434. 

IKKHANAlit,  Sight,  looking  [t^ir]-    Ab.  775. 

IKKHAJyiKO,  A  fortnne-teUer  [t;;^f^].  Fein. 
'kd  (Ab.  230). 

lEKH  ATI,  To  look,  to  see  [t^  •  Neitena  condom 
ikkhaie,  he  beholds  the  moon  with  his  eye  (GL 
Or.  133).    P.p.p.  ikkhito  (Ab.  1078). 

IKKO,  A  bear  [^^n].  Ab. 012, 1025.  See  also^icdb. 

ILLi  (f.)f  A.  sort  of  weapon,  a  short  one-edged  sword 
[W].    Ab.392. 

IMA,  IMAA,  IME,  etc,  see  Ayadu 

I]yAA,Debt['^ni].  Ab.47L  I^diddiyaM"^ 
borrowed  money.  Ifuma  pamokkho,  release*  from 
debt  (Kh.  13).  I^mdlad^  borrowed  capital 
IlfOBdmiho,  a  lender,  creditor.  Ifftato  sa-t{|tf  bhikkkH 
moceai,  released  from  debt  the  priests  who  were  in 
debt  (Mah.  227). 

I^AYIKO,  a  debtor,  a  borrower  {^f^  +  W9  + 
^].    Ab.470. 

INDADHANU  («.),  The  rainbow  [JJ^  +  V^- 
Ab.49. 

IXDAGOPAKO,  A  sort  of  insect  [Y;^n}1f^]' 
According  to  Bdhtiingk  and  Roth  it  is  **  oodibeal, 
a  red  beetle  **  (comp.  Dh.  339).  It  is  observable 
that  they  oome  out  of  the  ground  after  rain  (Dh.  88). 

INDAJALIKO,  a  magician,  juggler,  ooi^afer 
[f,4(^^lff|li]*    Ab.  512. 

INDAKHlLO,  A  threshold,  a  large  shdb  of  stsae 
let  into  the  ground  at  the  entrance  of  alumie;  a 
pillar  in  front  of  a  dty  gate  [l[^  +  4Nl]*  Ab. 
204,220, 1000;  Dh.  18,298;  Kh.  8;  Pit.  18^  93. 


IND 


(  169  ) 


IRI 


INDAPATTAA,  Name  of  a  town  [iC^^lRl].  Ab. 

»1 ;  Dfa.  418. 
INDASALO^Nameofatree  [JJI^  +  ^fUl].  Ab.668. 
INDAVARU^   (/),   Coloqnintida    [l^^  +  ^- 

^if^].    Ab.fi87. 
HiDAYAVO,  The  taeds  of  Wrigbtia  AntidyBeDteiica 

[1:^  +  ^.    Ab.674. 
INDAYUDHAA,  Tbe  rainbow  [T^  +  HT^]. 

Ab.49« 
INDIIANA&,  Firewood,  fod  [^p^lf].    Ab.  36. 
INDlVARAft,  The  blue  water-lily;    the  Cassia 

Flstola  [l[i^^].    Ab.  552,  688, 1003. 
INDO»  Chief,  lord ;  a  king ;  Indra  l\^ .    Ab.  20, 

866,  1132.    Demmda^  king  of  the  devas,  Indra 

(Iffah.  47).    Sakko  devAmm  tadb,  Sakka  the  king 

of  Uie  devas  (Has.  22;  Dh.  185).    Indapaftrnd^ 

a  statae  of  Indra  (Dh.  194).    Jlfan»/tn<2o,  a  king. 

Lankindo,  king  of  Ceylon  (Mah.  67). 
INDRI YAGOA  YHO  (adj.).  Perceptible  to  the  senses 

[1^^  +  ^^11  =  111].  Ab.716. 
INDRI YAA,  An  organ  of  sense ;  a  power,  faculty, 
Innctioo,  organ;  a  moral  quality;  sense,  perception, 
acquisition ;  sex  [l[fi[^].  Ab.  149,  807.  There 
are  three  indriyas,  which  are  three  sorts  of  know- 
ledge or  sense.  Firstly,  anaSmdtaSifiaudmtHndrP' 
poA  ifm-'tmidt€ak  nas$dmi  iH  indriyam),  ''the 
sense  which  says,  I  wDl  know  what  is  not  known ; " 
this  isezpluned  to  mean  sot&pattimagga.  Secondly, 
UMimdrfyatk  (see  Anhd),  ''sense  of  knowledge," 
explained  to  mean  the  stages  from  sotdpattimagga 
to  arabattamagga.  Thirdly,  al^ndtdffindriyaik 
{mmdUMf  eomp.  hutdvf),  '^  sense  of  having 
Iboroiighly  known,"  explained  to  mean  arahatta- 
phala  or  Arfaatship.  The  five  indriyas  or  moral 
qoalltles  (panemdriyaidt  or  pane'  indnydni)  are 
mufjikmdr^ariif  vMyindfiifam,  goHndnyamf  tamd- 
dkimdviffutk,  pamtimdriymh,  faith,  energy,  recol- 
lectkni,  eontemplatlon,  wisdom  (Att  58 ;  Man.  B. 
408 ;  eonp.  Bala^),  Another  set  of  five  are  the 
five  of^gans  of  sense,  cakkhundHyafkf  taHndrhfam, 
gkdmtmdrfymdh  jMimdHyadif  kdyittdriymk^  the 
eye,  tbe  ear,  the  nose,  the  tongoe,  tbe  sense  of 
toodi.  A  third  set  of  five  ara  five  teuHies  or 
tulAhuhiyiahf  dfMMmdriiym^  Boma" 
domoMOBtrndrlfikf  tipekkkulriya^ 
Mifiering,  joy,  grief,  iadifieroace.  The  six 
indrijas  are,  eakkkmubrifaikt  mHmdriya^,  ghd- 


mimdri^aikpjwhimdriymkf  M^^mdnyafk,  maminiH'9 
yam,  the  eye,  ear,  nose,  tongae,  tonch,  mind  (Man. 
B.  432,  439;  Dh.  Ill,  429).  The  twenty-two 
indrijras,  or  principles,  ara  cakkundriyamt  soKa- 
driyatk,  ghdmhubriyam,  jvohindriyafk,  kdyindri' 
yam,  manindriyam,  Uthmdriyaih,  puritindHyam, 
JhUmdriyatk,  tukhindriyatk,  dukkhmdriyam,  90* 
manamndriyam,  domanasrindriyam,  tfpekkhmdri^ 
yam,  saddkindnyaih,  viriyindriyafk,  aatutdriyanif 
$amddhindriyamfpainindnyaik,  ananhdtam  naatd* 
mi  findriyam,  anniudriyam,  anndtdvindr^aih 
(see  Ceylon  Friend,  Oct  1838 :  I  have  copied  the 
list  from  Visuddhl  Magga). — Indriyavyayo,  sub- 
jugation of  the  senses  (Att  193).  IndriyagmtH, 
keeping  watch  over  the  senses,  self-restraint  (Dh* 
^,  422).  Indriyamkdro,  perturbation  of  the  senses, 
excitement,  emotion  (Das.  3).  JndriydtuHkhhdvaMd, 
and  Indriyahhdvand,  cultivation  or  production  of 
the  five  moral  qualities  (vie.  aaddhd^  viriyadt,  etc., 
see  Alw.  L  Ixix).  Tikhmindriy09  one  whose  organs 
of  sense  ara  keen ;  mudindriy^,  one  whose  senses 
ara  daU  (B.  Lot  305).    Dh.  2,  122. 

INDRIYASAAVARO,  Restraint  or  subjugation  of 

the  senses  [l[^^  +  ^NT]-    B*  Mon.  31 ;  Dh. 

422.    See  Ca/tMOffiMratl/am. 
INDU  (m.).  The  moon  [l^].    Ab.  5L 
INGATI,  To  move  [Xf].    CI.  P.  Verbs,  1.    P.p.p. 

neut.  ingitaih,  gestara  (Ab.  764, 981).  See  J^atu 
Ilf^GHA  (interj.).  Comet  pray!  Ab.  1157;  CI.  Gr. 

72 ;  Alw.  I.  92.    Hkgha  te  gofiApetha,  just  have 

them  counted  (Dh.  223).    I^ha  twah  mahdrdja 

KaUuigdmaih  cMehi,  be  so  good,  great  king,  as 

to  tiiink  of  K.  (Alw.  I.  xlU). 
INGO,  Gesture,  sign  [l[y].    Ab.  764. 
INGUDi   (/.),   The    plant    Terminalla   Gatappa 

[Tf^]-    Ab.565. 
IJ^JATI,  To  move,  to  be  diaken  [XWl'   ^^^ 

nufno,   unswerving,    immovable   (B.    Lot  306). 

P.p.p.  neut  n^itam,  movement,  vacillatiott  (Dh. 

45,  377).    See  higaH. 
IRETI  (catM.),  To  cause  to  move,  to  shake ;  to  cause 

to  utter  [tTC^rf^f  =  1^!^]  •    ^^"^  nereH  attdnam, 

if  you  keep  sOence,  lit.  dost  not  cause  thyself  to 

utter  (Dh.  24, 297). 
iRIBTAft,  Barren  s^ ;  a  desert  [tjF^]-    Ab.  886. 
IRISO,  see  LUm. 
IRITO  (p.^.p.  irei(),  Thrawn ;  ntterad,  spoken,  said 

[i^=|^].    Ak 438, 744 ;  Alw.  L  ziiL 


IRI 


(160) 


ITA 


IRITVIJO,   An    officiating^   (Brahminical)   priest 

[^BfWH].    Ab.414. 
IRIYA(/.),  Movement,  posture,  deportment  [|^?fT]« 

B.   Int.  168.    Santdya  iriydjf  asmhh  paddxya^ 

pleased  with   him  for  his  tranquil  deportment 

(Mafa.  24). 

IRIYAPATHO,  Way  of  deportment  [f^  +  V[^\. 
There  are  four  iriy&pathas  or  postures,  yiz.  want- 
ing, standing,  sitting,  lying  down.  Catiuu  iriydpar 
thesu  viriyakartnuuarhrahito,  devoid  of  energy  in 
all  the  four  positions^  viz.  in  all  he  does  (Dh.  111). 
Iriy^pathe  NdgMenassapaMitffdt  pleased  with  the 
deportment  of  Nagasena.  IrtydpaihoMampanno^ 
of  decent  deportment  (B.  Lot.  297).  Iriydpathato 
tnuttam  arahattam  apdpufLi^  attained  arhatship 
without  any  of  the  four  usual  postures ;  by  this  is 
meant  that  Ananda  at  the  moment  of  attaining 
sanctification  was  neither  sitting,  nor  standing, 
nor  wallsing,  nor  lying  down,  but  in  the  act  of 
placing  himself  on  his  couch ;  I  quote  the  following 
from  Brahma  J^  S.  Affh.,  caiuririydpathavira- 
hitam  therana  arahattafk,  tena  imasmifk  adsane 
"off^nno  aninnno  aithiio  acankamanto  ho 
bkikkhu  arahattam  patto"  ti  vutte  '* Ananda' 
tthero'  ti  vattufk  vaffati  (B.  Lot.  296,  297; 
Mah.  13). 

IRIYATO  (adv,),  After  the  manner  of,  according  to 
the  custom  of  [f^^  +  mCl«  Bhamarau^  iriyatOf 
after  the  manner  of  a  bee. 

IRU  (/.),  The  Rigveda  [V^]-    Ab.  108. 

IRUBBEDO,  The  Ji^igveda  [^vS|?[]  •  Alw.  L  czziv. 

Is  A  (/.),  The  pole  of  a  plough  [kjfj] .    Ab.  149. 

ISADHARO,  Name  of  one  of  the  KuUcalas,  or  con- 
centric circles  of  rock  that  surround  Meru  [^[^  + 
^.    Ab.  26;  Man.  B.  12 ;  B.  Lot  846,  847. 

ISAKAA  (adv.),  A  Uttte  [t^+^].  Itakam 
khaf\fattd,  from  being  slightly  lame  (Mah.  142). 

ISAKKARO  (adj.).  Easy  to  do  [1^^  +  1IT]  •  ^n* 
K.486. 

ISA  A  (adv.),  A  litfle  [^^lO-  ^^-  1^^-  ^'^^ 
pafidu,  slightly  yellow  (Ab.  96).  liadatthe,  in 
the  sense  of  «a  little"  (Ab.  1169).    I»a$iayo=: 

t:^+in»(8en.  K.484). 

ISI  (m.),  A  ](tishi,  a  saint,  a  sage,  a  holy  man,  an 
anchorite  [^rfif].  Ab.  433.  The  ten  l^shis 
authors  of  the  Vedic  mantras  are  Affako,  Vdmako, 
Vdmadevo,  Ve»samUto,  Yamataggi,  Angirato, 
Bhdradwffo,  Fdieffho,  KoMtapo,  Bhagu  (Ab.  109 ; 


Alw.  I.  czziil).  Maggo  wppavedUo,  the  way 
taught  by  holy  men  (Dh.  60).  Baddhas  and 
arah^  ara  caUed  isi  (Dh.  383).  PL  ui,  Uay 
(Alw.  L  54 ;  Ab.  109).    Oen.  sing.  Uina,  iakno. 

ISIGILI  (m.),  Name  of  a  mountain  in  Magadha 

[iBft-hf'lf^]-  Ab.  606. 
ISIKA  (/.),  A  roed  [^ftm]. 
ISIPABBAJJA  (/.),  The  life  of  an  anchorite  [^rflf 

+  mpirT].  laipabbajjaik  pabbqfaii,  to  adopt  the 

life  of  a  holy  recluse  (F.  Jdt  2 ;  Dh.  116, 153). 
ISIFATANAA,  Name  of  a  place  near  Benares 

[^Wfir  +  imW].    B.  Int.  157. 
ISO,  and  ISSO,  A  sort  of  bear.    Ab.  612. 
ISO,  Lord,  master  [f^].    Ab.  725. 
ISSA  (/.),  Envy, jealousy,  iU-wUl  [t^T].    Ab.  168; 

Dh.  264,  360 ;  Man.  B.  418.    InaikhaHnuntana^ 

wero  jealous  of  him  (Mah.  139). 

ISS  ARIYAA,and  ISSERAA,  Dommlon,  supremacy 
[^;3|n}]«  Ab.  844;  Mah.  197;  Dh.  13,  264,268; 
Kb.  14.    For  the  form  ineram,  comp.  Acchero. 

ISSARO,  Lord,  ruler,  chief,  king;  Giva  [f^^^]* 

Ab.  16,  725, 1094;  Dh.  159. 
ISSASAA,  a  bow  [1[C9T9].    Ab.  922. 
ISSASO,  A  bow ;  an  archer  [l[C3rra]  -  Ab.  388, 922. 
ISSAYATI,  To  envy,  to  be  jealous  [t^].    With 

dat.  THtthiyd  iWHandnam  i$$ti^anti,  the  heretics 

envy  the  priests  of  Buddha  (Sen.  K.  331). 
ISSERAA,  see  IttoHyaOi. 
ISSO,  see  Ito. 
ISSUKi  (at^\).  Envious,  jealous  [|^  +  V  +  X'l]' 

Dh.  47. 
ITARATHA  (adv.).  In  another  way  [ITT^VT]* 

Sen.  K.  414. 
ITARATH  ATTA  (adv.).  In  another  way  [1[9FC1T + 

fV  with  abl.  termination].    Sen.  BL  415. 

ITARlTARO  (adj.).  One  and  another,  this  and 
that,  any  whatever,  of  all  sorts  [l[IT^  +  Y^]* 
Ab.  1187-  Itaritaradvarena  9aniuffho  haO,  is 
contented  with  any  robes  that  he  gets  (viz.  whether 
they  be  good  or  bad).  Itaritarena,  from  what- 
ever cause  (Dh.  59,  408). 

ITARO  (atb\).  Other;  different  [XKK].  Ab.  717, 
1069.  Itarana  Makdpdh  ti  ndmatk  kari,  the 
other  he  called  M.  (Dh.  78).  Dve  Hard  gdtkd, 
the  two  remaining  stanzas  (F.  JiA.  13,  oomp.  53). 
Netaraua,  to  no  other  (Ras.  62).  Duddoietaraik, 
the  opposite  of  ugly,  viz.  beantifiil  (Ab.  998). 
Oen.  and  dat.  pi.  itureiatk  (Dh.  104). 


ITI 


(161) 


ITI 


m,  and  17,  and  before  a  vowel  ICC  (adv.)y  Thus 
[l[f7f].    Ab.  1158,  1188.    This  particle  is  very 
esrtdnsivelj  used  in  PAli,  as  in  Sanskrit,  in  cases  of 
indirect  narration,  or  of  enameration,  or  of  quoting 
the  words  or  thooghts  of  others;  the  foil,  are 
examples.    Mam  mmdhtfya  bhdtatiH  natvd,  per- 
ceiving that  he  spoke  of  him,  lit  perceiving  thus 
''  He  speaks  of  me ''  (F.  J^t.  19).  SiAo  H  saSmdya, 
thinking  it  was  a  lion,  lit.  thinking  thus  ''  It  is  a 
lion'(Fjr4t.l5).  *'KukimydHkimetan''Hpucchh 
asked  her,  "  Where  are  you  going,  what  have  you 
got  diere?  "  (Mah.  59,  comp.  F.  JiU  12).    **Aggind 
fme  aUko*  H  dha,  he  said,  *'  I  want  fire"  (F.  Jdt.  2). 
M^fatan  ti  vydnufa^  finding  that  it  was  silver 
(Mah.  167).   Ambaphtdan  tigutvd,  hearing  it  was 
**u  mango"  (F.  Jdt.  5).    Na  icehaUti  natvdna, 
finding  he  was  unwilling  (Mah.  132).     Tattha 
^  obhiitAarethdH"  turitam  turitam  tigham  tighath 
karejfydii  attho^  here  as  regards  the  word  abhitth€^ 
retka  its  meaning  is,  *'  let  him  act  very  quickly, 
very  speedily"  (Dh.  292).    Ettha  ^•sahitan''  ti 
tepifaka$8a  Buddkaoacanau^  etam  ndmam,  in  this 
passage  the  word  saAita  is  a  name  for  the  Buddhist 
scriptures  (Dh.  150).    "Ava"  ico  eiassa  okdrd- 
deto  hoHy  the  letter  o  becomes  a  substitute  for  ava 
(Sen.  K.  224).     Tasta  Cullapdlo  ti  ndmam  katvd, 
having  called  him  CuUapdla  (Dh.  78 ;  comp.  Ras. 
15).    MahU^ntriMO  ti  vuccatt,  is  called  <'a  great 
man''(Dh.63).    Jto^/oArArA^  t/t  visra^o,  known  as 
<«  The  Red-eyed  "  (Mah.  230).    Buddho  H  vaeane 
nttamaite,  at  the  mere  sound  of  the  word  *'  Buddha" 
(Alw.  I.  97)*     J^udti  fracanena,  hearing  himself 
addressed  as  <«  Tissa"  (Mah.  78).   Hatthdjdneyyo 
matdfdnejfy^  u$abhdjdneyyo  khipdsavo  ti  ime  cattdro 
fkapetvdf  setting  aside  these  four,  the  high-bred 
dephaat,  the  high-bred  horse,  the  high-bred  bull, 
and  the  Arhat   (Dh.  296).      Sometimes  in  an 
ejcample  like  the  last  the  noun  preceding  iti  is  in 
the  same  case  as  that  which  follows  it,  e.g.  Tisaavhe 
Ndgudfpake  iti  cehasu  vihdretu  pakdran  ca  akd- 
rojfi^  at  these  six  monasteries,  the  Tissa  monas- 
tery, the  N^gadipaka  monastery,  etc.,  he  built  an 
indoeipg  wall  (Mah.  227).     Sometimes  the  verb 
of  aayiiig,  thinking,  etc.,  is  put  first :    Ten*  dha 
kkmgmed   **  mo^Hdnkmto  loko"   ti,  therefore  has 
Boddha  said,  "The  world  is  shrouded  by  ignorance  " 
(Alw.  1. 108) ;  lAkhUvd  **r4jadMtd'*  ti,  inscribing 
tliereoo  the  words  '« A  King's  Daughter"  (Mah. 
181);  Ai!t4pe$i  eoMt^^oHm  **mdrehi  pitaramme" 


ti,  he  ordered  the  commander-in-chief  thus,  "  Put 
my  father  to  death"  (Mah.  261) ;  Rdjdnampucchi 
•*kim"  iti,  the  king  asked  him,  <<  What  is  this?" 
(Mah.  157) ;  R4f^  iti  vicintayi  "  liddhd  'yam  Mdma^ 
^ro  me  ghare  heteati  edmiko,"  the  lung  thopght 
thus,  "This  novice  will  certainly  one  day  be 
master  in  my  house"  (Mah.  25).  Frequently  a 
participle  "  saying,"  **  thinking,"  etc,  is  under- 
stood: **  Udakabako"  ti  vicarati,  goes  about 
(saying)  "Water-crane"  (Alw.  I.  xzi);  KaiUcki 
**uccdeane  thero  nieideyya  no  kho"  ti,  doubted 
whether  the  thera  would  sit  on  a  high  seat,  lit. 
doubted  (saying)  thus,  "I  wonder  if  the  thera 
would  sit  on  a  high  seat  (Mah.  82) ;  "  Tato  pi 
adhikd  sd"  ti  pabbiyjam  yeva  rocayi,  he  resolved 
on  being  admitted  to  the  priesthood  (saying),  "  It 
is  superior  to  the  other  profession"  (Mah.  36); 
"  Sddhm"bhesajjafh9ammdahi,  said  "  Very  weU," 
and  prescribed  for  her  (Dh.  89,  comp.  171»  and 
F.  Jdt.  12) ;  Bhante  Cakkhupdlatthero  "  canka- 
mdmUi'^bahupdnakemdreei,  Lord,  C.  Thera  think- 
ing he  would  walk  up  and  down  has  killed  a 
great  many  insects  (Dh.  88).  The  following  are 
instances  of  double  quotation :  Rdjd,  *'gacchatha 
tumhdkam  rdjdnam  mama  vacanena  punappuna 
drogyam  puechitvd  '  rdjd  tumhehi  eaddhim  mitta^ 
bhdtfam  icehaUti '  vadathdti,"  dha,  the  king  said  to 
them, "  Qo  now,  and  having  in  my  name  repeatedly 
asked  your  king  after  his  health,  say  to  him,  <  Tlie 
king  wishes  for  friendship  with  you'"  (Alw.  1. 73) ; 
Bhikkhd  dhaiksu  theroMsa  tase*  dgamanakdra^m, 
***hohi  bhante  upatthambho  kdtwh  sdaanapag- 
gaham*  iti  vutte  mahdr^a  thero  ehiti «o" t^,  the 
priests  told  him  what  would  induce  the  thera  to 
come,  (saying)  "  Great  king,  the  thera  will  come 
if  you  say  to  him, '  Vouchsafe,  venerable  man,  to 
be  my  support  in  restoring  the  faith'"  (Mah.  40). 
Twice  in  Mah.  I  find  iti  placed  within  the  sentence 
quoted :  Ditthd  piffhtti  verino,  saying, "  We  have 
seen  the  last  of  our  enemy  "  (Mah.  261) ;  "  Paticca- 
kammam  n*atthtti  kilifthaih  cetanam  vind"  thero 
bodheH  rdjdnam,  the  thera  informed  the  king, 
"  There  can  he  no  guilt  without  a  sinful  intention  " 
(Mah.  41).  Sometimes  iti  may  be  rendered  by 
"namely";  Sddhukifanaeattdham  aattdhath  dhd' 
tupdjanam  ice  addhamdsam  khepetvd,  having 
passed  a  whole  fortnight,  namely  a  week  of  solemn 
jobUee  and  a  week  of  homage  to  the  relics  (Mah.l  1) ; 
Ta8ia  tnrajafk  vitamalath  dhammacakkhnm  uda* 

21 


ITI 


(  162  ) 


ITO 


pddi  yark  kinci  samudayadhammath  iobban  tani 
ntrodhadhamman  H,  he  received  the  pure  and 
spotless  Eye  of  the  Law,  viz.  the  knowledge  that 
whatsoever  has  an  origin  has  also  an  end  (see 
Dhammacakkhu),  IH  sometimes  stands  at  the 
beginning  of  a  new  paragraph,  bat  it  always  refers 
to  something  that  has  gone  before :  thns  at  Mah. 
124  the  writer,  after  enumerating  the  first  temples 
buUt  by  the  king,  goes  on  to  say,  iti  etdni  kammdni 
so  Lankindo  pathame  yeva  vassamhi  kdrdpesij 
"  these  works  as  above  enumerated  the  king  of 
Ceylon  built  in  his  very  first  year":  again,  at 
Has.  25  the  author,  after  relating  the  story  of  king 
Dhammasodhaka,  concludes  thus,  iti  amitasirim 
vd  jivitam  vd  pi  santo  na  sumariya  pasattha' 
dhammam  evdnucaranti,  "  thus  (i.e.  as  shown  in 
the  story  just  related)  good  men,  forgetful  of  bound- 
less prosperity,  or  even  of  life,  perform  acts  of 
distinguished  piety"  (com p.  Mah.  144,  149,  234, 
etc.,  where  a  moral  is  drawn  from  the  events  of  the 
king's  reign).  Sometimes  two  t^'s  come  together : 
*'puggaldnam  visankhdragatdnan  ti  iti  imam  tivi' 
dham  vivekam  brdheyya/'  the  threefold  seclusion 
thus  described  let  a  man  cultivate  (Dh.  270,  oomp. 
B.  Lot.  866) ;  Atthiparaloko  ti  iti  eemampucchoH, 
if  you  ask  me  thus,  ''Is  there  another  world ?**; 
Samano  Crotamo  sabbapdnahhtttdnukampi  fjthara' 
ttti  iti  vd  hi  puthujjano  vadeyya^  or  for  instance 
the  worldly  man  would  say,  "  The  Samara  Gkitama 
lives  compassionate  towards  all  beings";  jitthi 
idappaccayd  jardmarafLan  ti  iti  putfhena  satd 
Ananda  atthtti  assa  vacaniyam,  Ananda,  by  a 
person  asked  this  question,  "  Do  decay  and  death 
proceed  from  an  assignable  cause?"  the  answer 
should  be  givezi,  "They  do."  Iti  is  generally 
placed  at  the  end  of  a  book^  or  of  a  chapter  or 
section,  to  introduce  the  title :  aham  evdti  kaccha- 
pajdtakamt  •  .  "  was  I  myself "  The  Kacchapa 
Jataka  (F.  Jdt.  19,  comp.  Dh.  99);  nkkhitcMan  ti 
bhikkhupdtimokkham  nittkitam, . .  must  be  learnt 
End  of  the  Bhikkhupdtimokkha  (Pat.  24).  But  it 
is  sometimes  omitted,  see  for  instance  Kb.  6,  Ab.  xi, 
BUI.  77.  With  foil,  kho :  Iti  kho  Ananda  veda- 
nampaticca  tanhdy  verily,  Ananda,  desire  is  caused 
by  sensation.  With  foil,  api :  Iti  pi  so  bhagavd, 
behold  the  Blessed  One  (B.  Lot.  861) ;  tumhehi 
bh^tam  bMitato  patijdnitabbam  iti  p^etath  bMtam 
itip^etam  taccham  atthi  c*etam  a$nhesu  samvijjati 
ca  pan*  etam  amhesu,  you  must  recognize  the  trutli 


as  truth,  saying,  This  is  true,  this  Is  real,  it  is 
among  us,  it  exists  among  us ;  Tassa  evam  assa^ 
bherisaddo  itipi,  muiingasaddo  tlipt,  sankhapofta- 
nadeitdimasaddo  iti  pi  ti,  he  should  think  thus, 
**  'Tis  the  sound  of  tomtoms,  'tis  the  sound  of 
taboars,  'tis  the  sound  of  chanks  and  drums." 
Sometimes  iti  is  followed  by  the  particle  Ao,  with 
little  or  no  addition  to  the  meaning :  Iti  ha  te 
ubho  dcariyantevdsif  thns  (as  above  described) 
these  two,  the  master  and  the  pupil  (for  other 
instances  see  Dh.  214,  G<^.  Ev.  6).  The  foil,  are 
instances  of  the  various  ways  in  which  t^  and  ti 
are  affected  by  sandhi :  ice  dha  =  t^  dha  (Mah.  59), 
tec  evam  =  iti  evam  (Mah.  13,  159),  ice  anena  ^ 
iti  anena  (Sen.  K.  201),  cdH  =  ca  iti  (Dh.  414), 
kvactti^=:kvaci  iti  (Sen.  K.  207) »  ujJugaiesM^= 
ujjugatesu  iti  (Dh.  288),  itv  evam  =  iti  evam  (Q. 
Or.  15),  tv  eva  =  ti  eva  (Dh.  93),  ty  ayam  =  H 
ay  am  (Alw.  I.  zl),  f  dha  ^H  dha  (Mah.  25).  IH 
sometimes  remains  unaltered  before  a  vowel,  or 
even  elides  the  foil,  vowel,  e.g.  H  dha  (Dh.  349), 
t^  'ssa  (Sen.  K.  209,  Dh.  290).  For  the  form  ^t 
comp.  remarks  at  the  end  of  article  API. 

Iti  (/.),  Calamity,  accident  [|^].    Ab.  401. 

ITIHA,  see  Iti. 

ITIH A  (/.),  Oral  tradition  [^  +  f  +  W]  •    Ab. 
412 ;  Att.  7. 

ITIHASO,  Legendary  lore,  tradition,  history  [l[fw- 
fT^].    Ab.  Ill ;  Alw.  L  Izx. 

ITIPI,  see  IH, 

ITIVUTTAKAlVr,  This  is  the  name  of  the  fourth 
book  of  Khuddakanikdya  [|[t^  +  ^91i^^  '^^+ 
^].  It  contains  a  hundred  and  ten  stitras  be- 
ginning with  the  words  ''Thus  hath  Buddha 
spoken,"  vuttaih  h^etam  Bhagavatd  ti  ddinaya^ 
ppavattd  dasuttarasatam  suttantd  itivuttakan  H 
veditabbam.  E.  Mon.  169,  172;  B.  Int.  60; 
Alw.  I.  61. 

ITI  VUTTAM,  A  legend  or  tradition  [\fi(  +  ^H  = 
ir^].    Ab.943. 

ITO  (p.p.p.  eti).  Gone  [f;^  =  1^]. 

ITO  {adv,)f  Hence;  from  this  world;  from  this 
time;  ago;  here  [l[?|^]-  KhnMro  iio  Kakh 
tigdmo  hoHf  how  far  is  Kalasi  from  this  place? 
(Alw.  I.  xlii).  Ito  c*  ito  ca  vidhdvatit  runs  this 
way  and  that  (F.  Jdt.  4;  Has.  29).  Ito  €^  Ho 
vibbhami,  wandered  hither  and  thither  (Has.  19). 
Ito  ti^fMth  mdsdnafk  aeeayena  parinibbdyissdmi, 
at  the  end  of  three  months  from  this  time  I  shall 


ITT 


(163) 


JAG 


attain  NirW^a  (Sea.  K.  321).  Ito  ekanatmtikappe 
FipoMti  ndma  sammdsamhuddho  loke  uppajji^ 
ninety-one  Isalpas  agt>  the  snpreme  Buddha  named 
Yipattin  was  born  into  the  world  (Ditto).  Ito 
mddkmkt  hereafter  (Mah.  72).  Ito patfAdy a,  henee- 
fiutli  (Ras.dO).  Ito  cutot  having  vanished  from  this 
world.  Devalokam  ito  gatd^  gone  from  this  world 
to  heaven  (Mah.  178).  Ito  tutvd  na  amutra 
mkkkdtdf  not  one  who  having  heard  a  thing  here 
repeats  it  there.  Ito^-dyati^  from  this  time  forth 
(Gl.  Gr.  11;  n  is  a  f%phonic  addition). 

]TrARO(ai(;.), Low, poor, mean  [l[^^].  Ab.699; 
Dh.  210. 

riTHAGANDHO  {adj.).  Fragrant  [l[?  +  ^Q^]. 
Ab.l4e. 

ITTHAGARAA,  Women'sapartment,  seraglio  [-^ 
+  IRTT]-    Ab.  215 ;  Dh.  127. 

ITTHAKA  (/.),  A  bride,  a  tile  [f^qn]-  Ab.  220 ; 
Mah.  152,  175.  Ifthakawiddhaki,  a  bricklayer, 
a  mason  (Mah.  174,  223).    Comp.  Itfhikd. 

ITTHAKAMAYO  {adj\).  Made  of  bricks  [X^Wl  + 

TRT].    Sen.  K.  401. 
ITTHAft  (adv.),  Thns  [l^iTH]-    Ab.  1158. 

riTHAA  (adv.)y  As  one  wishes   [lCS9(=:i:^]. 

Ab.  4e0. 
ITTH  AMBH  tTTO  (ii4;.),Sttch  [jJffH^  +  Wf  =  ^] . 

Ab.  1174. 
ITTHANNAMO  (a^'.).  Having  snch  and  such  a 

name,  so  and  so   [l[?i|9(  +  ^TrR^]-    P^t.   1; 

Has.  70. 

riTHATTAA,  The  present  condition,  esdstence  in 
tilts  world  [l[?^1^9  or  ettha,  +  ^] .  So  tato  cuto 
Uthattam  dgato,  haWng  left  that  world  and  come 
to  tluB  worid  (B.  Lot.  481).  Itthattabhdve  thatvd, 
living  in  this  world  (Dh.  251).  Ndparam  itthattdya, 
I  have  done  with  this  world,  lit.  there  is  no  further 
need  for  this  state  of  things  (B.  Lot.  480). 

ITTHI,  and  llTHl  (/.),  A  woman ;  a  female  [^] . 
To  eompensatefor  the  additional  syllable  the  final 
i  is  generally  short,  e.g.  see  Dh.  178,  205,  234, 
2B4, 316, 397.  For  iHhi  see  Ab.  230,  Dh.  248, 336. 
ItihibkdvOf  womanhood  (Dh.  205).  ItthipwnaOif 
ma&e  and  female,  or  masculine  and  feminine  (Sen. 
K.  966,  see  i*K«ur).  MAtAn'ecam,  coitus  (Mah.  48). 
Ittk^mrimsaddo,  voices  of  men  and  women  (Dh. 
3M).  SMfflOtiii  poneiwa/t/^AlAi,  together  with  five 
hundred  ladies  (Mah.  85). 

ITTHIKA  (/.),  A  woman  [^  +  1|T].  Mah.  129. 


ITTHIKA  (/.),  A  brick  or  tile  [^[fB^] .  Mah.  107. 
ItthikatMiddhaki,  a  bricklayer  (Mah.  222).  TambO' 
lohitthikdhi  chddito,  roofed  with  brazen  tiles  (Mah. 
164).    Comp.  Itthakd. 

ITTHILINGAA,  Pudendum  mnliebre;  feminine 
gender  [^  +  fmf[] .    Dh.204. 

ITTHINDRIYAM,  The  female  principle  or  sex 
[^iV  +  ^ft^]  •    See  Indriyam. 

ITTHIRATANAM,  Beautiful  or  noble  woman 
[^  +  T^] .  Dh.  205.  Itthiratanath  is  one  of 
the  seven  ratanas  or  treasures  of  the  Cakkavattin 
(B.  Lot.  581,  it  is  his  consort  or  empress,  see  Man. 
B.  127). 

ITTPHO  (p.p.p.  icchati),  Desired,  good  [X^  =  1[^] . 
Ab.  697.  Itthavipdko,  desired  or  satisfactory  result 
(Ab.  803).  Itthattho,  desired  object,  advantage 
(Ab.  727).  AnitthOf  unpleasant.  Neut.  ittham, 
a  boon  (Ab.  810). 

IVA,  and  VIYA,  and  VA  (parf.),  Like,  as  \jJ^y 
and  Jf\ .  Ayafk  samano  gihi  viya  dhdvati,  that 
qrama^a  is  running  like  a  layman  (Dh.  235). 
jisunanto  viya,  as  if  he  did  not  hear  (Dh.  158). 
Kim  mya,  like  what  ?  (Dh.  409).  Md  vo  nalafk 
va  9&to  'va  mdro  bhaf^i  punappunam,  let  not  M&ra 
crush  you  again  and  again,  as  the  torrent  crushes 

*  the  reed  (Dh.  60,  9oto  *va^=  soto  eva).  Iddhihi 
viya  nimmitam,  as  if  created  by  supernatural  power 
(Mah.  242).  Dukkho  bdlehi  tamvdto  amitteneva 
sabbadd,  living  with  fools,  as  with  an  enemy,  is 
ever  paininl  (Dh.  37).  With  foil,  evam  :  Phald- 
nam  iva  pakkdnam  niccampapatandbkayam  evam 
jdtdnam  maccdnam  niceam  maranato  bhayam,  as 
ripe  fruits  are  in  constant  danger  of  falling,  so 
mortals  are  ever  in  danger  of  death  (Das.  5). 
The  form  viya  is  either  a  metathesis  of  iva  (via, 
viya),  or  we  must  suppose  a  transitional  form 
yiva  (like  yeva  for  eva),  of  which  viya  is  a 
metathesis;  of  these  two  views  I  incline  to  the 
latter.  The  foil,  are  instances  of  sandhi :  puppham 
iva  (Dh.  9),  tV  otatam  =  iva  otatam  (Dh.  29), 
aggtva  =:  aggi  iva  (Db.6),  bandhusseva,  kokildyeva 
=  bandhu8aaiva,  kokHdya  iva  (Sen.  K.  207;  F.  Jit, 
49),  v'  amhamayam  =  va  amhamayam  (Dh.  29). 

J. 

JAGGANDHAKIYO  (adj.),  Gonnected  with  being 
bom  blind  [^fHipCf  +  kiya"].    Sen.  K.  394. 

JAGGANDHO  (adj.).  Born  blind  [^rm'^El].  Sen. 
K.394. 


JAC 


(164  ) 


JAM 


JAGGO  (adj.).  Belonging  to  a  family  [wm]-  I>b. 
70.  H(n^facco,  nihlnajacco,  of  low  caste  (Das.  42 ; 
Dh.  275). 

JAOARATI,  To  wake,  to  watoh  [WT^]-  P^pr. 
jdgaram  (Db .  8,  1 1 ),  jdgaramdno  (Dh.  41).  P.p.p. 
neat.  y<f^iirt7am,  waking,  vigil. 

JAGARIYA(/.), Waking,  watehing.vigil  [UTIT^]- 
Ab.  768 ;  Alw.  I.  zxxiv. 

JAGARO,  Waking,  vigil  [^mTT]-  Ab.  768. 
Bahujdgaro,  very  watchful  (Dh.  6). 

JAGATi  (/.),  The  earth;  the  floor  of  a  terrace 
[^annf^].  Ab.  182,  997.  Jagatipdlo,  a  king 
(Ab.  334).  Jagatippadeso,  region  or  country  of 
the  earth  (Dh.  23,  295). 

JAGGATI,  To  watch  [Wf^  ] .  Dh.201.  See  JdgaratL 

JAGHANAM,  The  buttocks  [^f^lf].    Ab.  272. 

JAHAPETI  {eaM9,  next),  To  canse  to  leave. 

J  AH  ATI,  To  leave,  to  forsake,  to  renounce  [1(T]- 
Ras.  77 ;  Dh.  17.  HUvd  kdme,  forsaking  lust 
(Dh.  16).  Hanud  tm  pallalam  hitvd,  like  swans 
who  have  left  their  lake  (Dh.  17).  Jimiafhj.^  to 
die  (Dh.  95).  To  leave  behind;  to  distance  (Dh.  6). 
Opt.  Jake  (Dh.  40).  Perf.  jahdra  (Sen.  K.  445). 
Put  dtm.  jahwatk  (Dh.  95).  Ger.  At^  (Dh.  6, 
86,  38 ;  Mah.  2S),jahitvd  (B.  Lot  886 ;  Dh.  277, 
432).  Inf.  yaAihim  (Dh.  91).  Pass.  Aifya^i,  to  be 
lost,  to  diminish,  to  decay,  to  perish  (Dh.  83). 
Pass.  aor.  ahdyatha.  A  pass.  hfyoH  is  given  at 
Sen.  K.  459.  P*p-Pi  h(no  (see  sep.),  jahito 
(Kh.  9).  P.f.p.  heifyo,  hdiabbo.  Cans.  hii^H, 
jahdpetL 

JAHO  (a^\),  Iieaving  [comp.  H^^]*  Sabb^uyaho, 
lea^ng  all. 

JAJJARITO  (adj\),  Weakened  [tf^Jlf^].  Dh.80. 

JALA  (/.),  A  flame  [STRTT].  Ab.  35,  872, 1102; 
Mah.  38,  108 ;  Dh.  309. 

JALABU  (n.).  The  womb  [iRl^]  •  Ab.  239  (given 
as  a  synonym  of  gabbhdiayo), 

JALABUJO  {adj,)f  Bom  from  the  womb,  viviparoos 
[H^J^].    Ab.  741 ;  Man.  B.  441. 

JALACARO,  A  fish  [W9  +  ^  ] .    Ab.  671. 

JALADAYAKO,  a  golden  vase  [iTV  +  i^nm]. 

Ab.  359. 
J ALADH Arc,  a  tank,  a  reservoir  [im  +  W^tTT]  * 

Ab.  677. 
JALADO,  A  rain-doud  [9|ir<i[]  • 
J  ALA  JO  (adj.),  Water-bom  [^^  +  H]. 


i].    Ab.  544. 


jALAKAft,  A  bud ;  a  net  [ 

Mah.  179. 
JALALAYO,  a  reservoir,  a  lake  [wm  + 

Ab.  658. 
JALAM,  Water  [mr].    Ab.66L 

JALAA,  a  net;  a  web;  a  window  or  lattice; 
ticolation;  a  multitude,  quantity,  accamulafion ; 
intricacy;  illusion  [WTW]-  Ab.  216,  631,  948. 
A  fish-net  (Ab.  521).  A  fowler's  net  (Dh.  82).  A 
spider's  web  (Dh.  62).  Ayojdlam,  or  UkajiUuk, 
an  iron  network  (Mah.  169;  Dh.  219).  Sdkhdfd- 
lam,  tangled  branches  (Ab.  947).  Qirfjdlam,  a 
chain  of  mountains  (Alw.  I.  c).  KnkkifUkqjdlatk, 
a  row  of  bells  (Dh.  191).  Dukkhajdlaik,  a  series 
or  accumulation  of  suffering's  (Att.  197).  Difthifd' 
lam^  a  web  of  heresies.  Bi  Lot  573 ;  Dh.  45, 375. 

JALANIDHI   (m.).  The  ocean    [W«  +  f)ff«V]. 

Ab.  659. 
JALAPETI  (eaui.  jalaH),  To  canse  to  be  kindled. 

Mah.  220. 
JALASAYO,    a   tank,   lake,   reservoir    [l|ir  + 

^l[ir].    Ab.  677. 
JALASUTTI  (/),  A  bivalve  shell  [mT  +  ^[f^]- 

Ab.  676. 
JALATI,  To  bum,  to  blaze,  to  glow,  to  shine 

[B^].    Alw.  N.  36;  Das.  2,  21,  39;  Dh.  303; 

Mah.V2. 
J A(>ATTAA,  Dullness,  stupidity  [^HRV]-  Ab.  1048. 

JAL  ATTHO  (adj.),  Living  in  the  water  [^RT  +  W]  • 

Mah.  6. 
JALETI  (eau$.  jalati),  To  kindle  [«||f|<irj|  = 

BEf^].    Dipam  j.,  to  light  a  lamp  (F.  J&L  6; 

Mah.  196).    AggUhj.,  to  light  a  fire  (Dh.  153). 
JALIKA  (/.),  A  coat  of  maU  [wrf^W]-  Ab.378. 
JALIKO  (a4;  Of  Living  by  nets,  a  fisherman,  a  fowler 

[Wrf^]-  Ab.  514,  670.   Jdliko  appears  also  to 

mean  <<  netted,"  <*  snared''  (Sen.  K.  391  i  CL  Gr.91). 
JALINI  (/.),  Desire,  lust  [wrfM^]-    Ab.  168; 

Dh.33. 
JA(X)  (a4j:).  Dull,  stapid  [^|^].    Ab.  721. 

JALOGI,  Toddy,  the  yet  nnfermented,  or  only  partly 
fermented,  juice  of  the  palm.  P4t.  xli;  Mah.  15. 
The  etymology  of  this  word  I  do  not  know. 

JALCKA  (/.),  A  leech  [W^]-    Ab.  675. 

JAmAtA  (m.),  A  daughter's  husband,  a  son-in-law 

[^rrmg].  Ab.  247. 

JAMBAlI  (/.),  A  dirty  pool  at  the  entrance  to  a 
village  (see  next).    Ab.  684. 


1 


JAM 


(166) 


JAN 


JAMBALO,  Mad  [^nmir].    Ab.e03. 
JAMBAVAft,  The  fruit  of  the  Jamba  tree  [WTm^]  • 

Ab.  547. 
JAMBiRO,  The  lemon  or  lime  tree  [wfV^]- 

Ab.  6S3;  Att.  86,  213. 
JAMBONADAft,  see  Jamh&Mdam. 
JAMBO  (/.),  The  rose-apple  tree,  Eugenia  Jarobu 

[^fW].    Ab.  547.    Nent.  jam^,  the  Jamba  fruit 

(Ditto).    Jambuphalatky  a  jamba  frnit  (Att.  197). 

JAMBUDIPO,  Jambadvlpa,  one  of  the  foar  Mahi- 
dfpas,  it  is  the  soathemmost,  and  includes  India 
[in|  +  ^t^]  -  Oog.  Ev.  19 ;  Ab.  183 ;  Man.  B.  4. 
Wlieo  opposed  to  SihaladipOy  Jambadlpa  means 
the  eontinent  of  India  (Has.  7 ;  Mah.  58).  Jamhu^ 
d^Htko  (Mah.  Izxxvii). 

JAMBUKO,  A  jadcal  [Ulipi].    Ab.  615. 

JAMBONADAtt,  and  JAMBONADAlVf,  Gold 
[WTip[^»^mifn^]- Ab. 488; Dh. 41, 367,368; 
Att  211. 

JAMMAfi,  Birth,  appearance  [iTVPl]*  Man.B.2. 

JAMMO  {iidj.).  Reckless,  worthless,  low,  con- 
temptible [WlUr]-  Ab.  516,  729;  F.  J&t.  15; 
Att.  205.    Fem .  jammi, 

JANADHIPO,Aking[^r«r+'«fin].    Ab.  334. 

JANAKO  (atff.),  Producing,  causing  [ifira] .  PaitU 
d^tmakOf  cansing  pleasure  (Mah.  1).  Janako,  a 
fiUlier  (Ab.  243). 

JANAKO  (adj.\  Knowing  (fr.jdndH).  Sen.  K.  525. 

J  AN ALAYO,  a  maff&F'  or  temporary  hail  [^l|Vf  + 

^niRr].    Ab.210. 
jANAtil  {p.pr.  j6mdH\  Knowing,  understanding ; 

wise;  oonscionsly,  inteotionally  [^|l|iq^=  1|T]- 

GeD.«iddatj(fiiato(Dh.69).  Pat.  16,87 ;  Mah.  80. 
JANANAKO  (cd;.),  Knowing.    Dh.  304. 
JANANAlil,  Production,  bring^g  forth,  causing 

[inra]-    Bh.380. 
JANANAA,  Knowing,  understanding,  learning,  as- 
certaining (from  KT)-  Ab.  1173 ;  Dh.  121, 140, 311. 
JANANi  (/.),  A  mother  [W^].    Ab.244. 
JANANO  (a4^*.)t  Plrodndng,  bringing  forth,  causing 

[VIW]«    8en.  K.  524    Fem.yoium/  (Mah.  10). 
JANAPADO,  A  country,  province,  district ;  a  people 

[W^  +  1V^].    Ab.l089;  Mah.230;  Alw.I.xlv. 
JANAFADO  (o^'.).  Living  In  the  country,  or  in  a 

tomtry  [Wnnn[]'    Dm.  38;  Mah.  109,  170; 

Ate  204. 
JAnAPETI  {eam$.  JdndH),  To  cause  to  know,  to 

ibow,  io  teach.  Atidmamjdndpetffdf  making  him- 


self known,  revealing  himself  as  Indra  (Dh.  192 ; 
oomp.  F.  J4t.  15,  47).  Jdndpeudmi  attdnafh,  I'll 
let  him  know  who  I  am  (Mah.  246).  Dh.  139, 159; 
Mah.  198. 

JANATA  (/.),  People,  men,  mankind  [^ini?|T]* 
Mah.  109,  114;  Alw.  I.  112. 

JAnATI,  To  know,  to  g^n  knowledge  of;  to  com* 
prehend,  to  perceive ;  to  ascertain ;  to  recognize ; 
to  be  intelligent  [1|T]*  Yagsa  gatim  na  jdnanti, 
whose  next  birth  the  gods  know  not  (Dh.  74). 
Ajdniyay  unawares  (Mah.  244).  Sabham  pi  bhd- 
Mathjdnantit  they  come  to  know  the  whole  language 
(Alw.  I.  evil).  KdrafMm  jdnimsu,  they  learnt  the 
cause  (F.  Jit.  6).  Natvd  parndfunh  tvam  yeva 
karohij  find  out  the  size  yourself,  and  make  it 
(Mah.  111).  Samav^am  Gotamamjdndki,  find  out 
about  Buddha.  Mam  tandhdya  bhd»at(H  fiatvd, 
perceiving  that  he  spoke  of  him  (F.  J6t.  19). 
Kdlam  natvd,  having  ascertained  the  time  (Mah. 
234).  Udakassa  tattabhdvaHi  natvd,  having  ascer- 
tained that  the  water  was  boiling  (Dh.  106). 
Tumhe  jdndtha  dkdtuyo,  do  you  find  out  about 
relics  (Mah.  104).  Katagunaik  ajdnanto,  not 
acknowledging  a  good  deed  done  (F.  Jdt.  14). 
Mantetvdjdniisdmi,  I'll  consult  with  somebody  and 
see  about  it  (Dh.  82).  Attdnatk  oe  phfamjmnd,  if 
a  man  hold  his  life  dear  (Dh.  29).  Pros.  4tm.  1st 
pen.  jdne,  I  know  (Mah.  251).  Imperat.  2od 
pers.  jdndhi  (Dh.  44).  Opt. jdmiyd,  ja6fid,jdneyya 
(Sen.  K.  447 ;  Dh.  63 ;  Has.  21).  Fut.  nastatU 
jdnissaU  (Dh.  82,  141).  Aor.  aSmdH  (Dh.  153), 
Jdni  (Mah.  165 ;  F.  JUt.  6,  46).  P.pr.  jdnam, 
jdnanto  (Mah.  80, 126, 177 ;  Dh.  425,  see  Jdnam). 
Ger.  natvd,  jdnitvd  (F.  Jdt.  53 ;  Mah.  83 ;  Dh.  85, 
S79),  Jdniya  (Mah.  133,  244).  Inf.  Mtum  (Mah. 
260),  jdnitufh  (Dh.  188,  282).  Pass.  fidyaH  (Sen. 
K.  461).  Tambapanfitti  fidyati.  Is  known  as  T. 
(Att.  7).  Esdsoko  ti  ndyUtha,  he  was  called  Asoka 
(Mah.  35).  P.p.p.  hdto.  P.f.p.  ndtabbo,  neyyo, 
jdnitabbo.  Cans,  fidpeti,  Jdndpeti.  An  opt.  1st 
pers.  pi.  jdnemu  for  jdnetna,  occurs  pretty  fre- 
quently in  verse  (see  Gl.  Gr.  12).  Katkam  Jdnemu 
tarn,  how  are  we  to  know  you  ?  (Dh.  96).  Yathd 
jdnemu  brdhmapam,  so  that  we  may  know  the  true 
brahmin  (Alw.  N.  104). 

J  ANAVADO,  Scandal,  gossip  [^Hf  +  ^TT^]  •  Ab.l20. 

JANETI  (cttus.  jdyati).  To  bring  forth,  to  produce, 
to  beget,  to  cause,  to  give  rise  to  [^l|€|f}|  =  ^V^]- 
Puttamjaneii,  she  brought  forth  a  son  (Mah.  130). 


JAN 


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JAT 


Poiddam  J.,  to  caase  pleasure  (Mah.  1).  Sanghe 
vivddamjanetiy  Btirs  up  discord  among  the  priest- 
hood. Mdnam  janayiivd,  recovering  his  self- 
confidence.  Md  ddni  kodham  janayittha,  do  not 
now  let  your  angry  passions  rise  (Mah.  72).  Pass. 
janiyaiiy  jannati. 

JANETrt  (/.),  A  mother  [inif^^].    Ab.  ^244. 

JANGALO,  A  place  overgrown  with  brushwood  and 
thicket,  a  jungle  [^Of^fW].  Ab.  183  (bh^hdgo 
thaddhaldkho). 

JANGAMATI,  To  go  about  [^tlTRHt  =  ^V^]  •  Sen. 
K.445. 

JANGAM0(a4/.),  Movable  [^tlRT].    Ab.  711. 

JANGHA  (/.),  The  leg  [^I^].  The  lower  part 
of  the  leg  from  the  knee  to  the  ande  (see  Dh.  111). 
Janghamaggo,  a  foot-path  (Ab.  191 ;  Dh.  381). 
Janghdmattam  khandpetvd,  having  dug  down  knee 
deep  (Mah.  107).    Dh.  237. 

JANI  (/.),  Loss,  decay  [^ITT^]*  Ab.  763.  Dha^ 
nafijdni,  and  dhanassa  jdniy  loss  of  wealth,  im- 
poverishment (Dh.  301).    Dh.  25. 

JANIKl  (/.),  A  mother  [nflRIT]'    Ab.  244. 

JANIPATI  (m.).  Husband  and  wife  [^ITfW  +  1|f9f]  • 
Ab.242. 

JANITA  (m.),  A  father  [nfif^].    Sen.  K.  497. 

JANITABBO  (pf.p.JdtfaH),  That  ought  to  be  pro- 
duced [l|finnV=  ^1^]-    Sen.  K.  497,  506. 

JANITABBO  (p/p.  jdndH),  That  ought  to  be 
known  (Dh.  384). 

JANITO  {p,p.p.  janeti).  Produced,  caused. 

JAMA,  see  JdndH. 

JAf<^NATI  (/MM«.  Janeti),  To  be  begotten  or  pro- 
duced.   Bdl.  74. 

JAf^f^O  (pf.p.  jdyati)y  To  be  produced  [^m]. 
Bdl.  74 ;  Gl.  Gr.  144. 

JANNU,  and  JANU  (n.).  The  knee  [WT^]  •  Ab.  276. 
Ubhohi  pdf^ijann^hi,  with  both  hands  and  knees 
(Att.  8).  Jdnumandalamf  the  knee-cap,  the  knee 
(Gog.  Ev.  8;  Pat.  117).  Jdndhi  fhattfd,  placmg 
himself  on  his  knees  (Mah.  152).    Dh.  237. 

JANNUKAA,  The  knee  [;i|T^  +  ^].    Mah.  156. 

Jannukehi  patitvd,  falling  on  his  knees  (Dh.  114). 

Jannukehi  kari  ffhdtu,  let  the  elephant  go  down 

on  his  knees  (Mah.  106). 
JANNUMATTO  (adj.),  Knee-deep  [^«f  +  irPl]. 

Dh.  266 ;  Ab.  742. 
JANNUTAGGHO  (adj.).  Knee-deep.    Ab.  742. 


JANO,'  A  man,  a  person,  a  being,  a  creature ;  men, 
people,  the  world;  a  number  of  people  [^IW]- 
Ab.  93.  Te  dvejand,  these  two  people  (F.  J^  6). 
Dvinnam  tifLfkamjandnath  tmtarey  in  the  company 
of  two  or  three  people  (F.  J&t  8).  Taitka  mm 
ramatf  j€Mo,  where  the  world  finds  no  delight 
(Dh.  18).  Ettake  hdHftme  pabbqfUe,  when  sncfa 
a  number  of  my  relatives  have  become  ascetics 
(Dh.313).    Dh.  16,44. 

JANTAGHARAA,  a  room  in  which  a  fir«  is  kept. 
At  Ab.  214  it  is  ezphdned  by  aggisdld.  At  Mah. 
86  it  is  rendered  by  Tumour  **  perambulation  halL" 

JANTU  (m.),  A  creature;  an  animal;  a  man, 
person  [H^] .    Ab.  93 ;  Dh.  19,  20, 61,  63. 

JANU,  see  Jannu. 

JAPA  (/.),  The  China  rose  [WH]-    Ab.  580. 

JAPANAA,  Whispering,  muttering  [^HPf]. 

JAPATI,  To  whisper,  to  mutter,  to  murmur  [^^^* 

JAPPA  (/.),  Desire,  lust.    Alw.  1. 106, 107*  110. 

J APPANA A,, Speaking  [iTOflf].  E.  Mon.  71. 
Mantafappanamy  muttering  spells. 

JAPPATl,  To  speak,  to  mutter>  to  whisper  [^1^]. 

Pdt.  105. 
JAPPITO   (p.p.p.   kst).  Spoken,   said,  muttered 

[^iflffl!]-    Ab.  755. 
J APPO,  Words,  speech  [iRff] .    Alw.  N.  104. 

JARA  (/.),  Old  age,  decrepitude,  decay  [W^^]- 
Ab.  261 ;  Dh.  25,  59 ;  Alw.  I.  vii. 

JARAGGAVO,  An  old  ox  [^BT^IPT].  Ab.  496; 
Das.  31. 

JARAMARAI^AA,  Old  age  and  death,  decay  and 
death  [^l^+^RT^].  B.Int  491.  Jjardma- 
rafUf,  exempt  from  old  age  and  death  (Das.  24). 

JARATA  (/.),  Old  age,  decrepitude  [^1^+  m]- 

Ab.  251 ;  Man.  B.  400. 
JArI  (/.),  An  adulteress  [^IT^].    Ab.  238. 
JARO,  Fever  [^5«rT]-    Ab.  329. 
JARO,  a  lover,  a  paramour  [^TTT].    Ab.  240. 
JA^A  (/.),  Matted  hair  worn  by  oertidn  ascetics; 

the  tangled  branches  of  bkmboos  and  other  trees; 

desire,  lust  [WSl]  •  Ab.  162, 267, 947 ;  Dh.  26, 70. 
JATABHDMI   (/.),   Buthphice  [^^TH  +  ^]. 

Mah.  46;  Alw.  I.  xliii. 
JATADHARO,  An   ascetic  wearing  clotted  hair 

[^IZT-h^T]-    Ab.440. 
JATAKAA,  Birth,  nativity ;  a  birth  or  existence  in 
the  Buddhist  sense ;  a  jdtaka,  or  story  of  one  of 
the  former  births  of  Buddha  [^SfTTTl]  •    Jdtahm 


JAT 


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JAT 


is  dw  tenth  book  of  Khnddakanikiya,  and  contains 
^m  hundred  and  fifty  "  jiUakas/'  or  tales  of  the 
former  burths  of  Buddha.  These  tales,  which  are 
placed  in  the  mouth  of  Buddha,  all  contain  a  moral, 
a  warning,  or  an  example,  and  in  each  the  Bodbi- 
satta  plays  the  best  and  most  prominent  part. 
Jitmkmk  is  also  one  of  the  nine  Angas,  or  divisions 
of  the  Bnddliist  scriptures  according  to  subject,  it 
indndes  the  five  hundred  and  fifty  J&takas. — Jdia- 
Mm  00  iaiih*  eva  dmm,  there  also  were  depicted 
j^takas,  visE.  illustrations  of  the  jdtaka  stories  (Mah. 
164).  Devadaiiamdrabbhabhdiitduisabbdnijdia' 
Mm,  all  the  j4takas  told  about  Devadatta,  viz.  all 
in  which  D.  is  represented  as  playing  a  part,  e.g. 
the  Javasaknnajitalca,  in  which  D.  was  the  un- 
grateful lion  (Dh.  139,  see  F.  J&t.  12).  PanwUd- 
dkikdmi  pmeajdtakoiatdni^  ^ym  hundred  and  fifty 
jitnkas.  B.  Int.  61 ;  E.  Mon.  170 ;  Man.  B.  98 
and  fiilL ;  Alw.  I.  61 ;  Mah.  74. 

JATAA,  see  Jdio. 

JAtAPACCA  (/.),  A  woman  who  has  brought  forth 

adifld  [^rnr+irra].  Ab.235. 

JATAR0PAA,  Gold  [WRT  +  ^F?]-    Ab.  487. 

JATASSARO,  a  natural  pond,  alake  [iTRf  +  ^] . 
Mah.  65 ;  Dh.  114. 

JATAVEDO,  Fire  [irnr^^].    Ab.33. 
JATHARO,  The  beUy  [IRPC].    Att.  204. 

JATI  (/.),  Birth ;  a  birth  or  existence  in  the  Buddhist 
sense,  re-birth,  renewed  existence ;  lineage,  family, 
caste ;  sort,  kind,  variety  [^TTtTT].  Ab.  90,  792. 
Jitf/f,  ''birth,**  is  one  of  the  links  of  thepaftceoMun- 
f^^pddo  (B.Int.492).  Atitdsujdtdu,  in  former  births 
(Kh.aO).  JdHdhammo,  subject  to  re-birth.  Jdtijard, 
birth  and  old  age  (Dh.  43,  61,  62).  Khi^jdti, 
birth  is  at  an  end,  i.e.  having  attained  arhatshlp  I 
shall  not  be  re-bom  when  I  die  (eomp,  jdtikkhayo), 
Jdtijdtiyamy  In  each  successive  birth  (Att.  229). 
JiHg^ttdm  mivedayi,  narrated  to  him  her  birth  and 
lineage  (Mah.  44).  Jdtim  osm  jigucchantd,  de- 
spising bis  birth  (F.  Jdt  48).  FUamwusoiaHko 
jdihfdt  a  hundred  and  twenty  years  old.  lit.  having 
a  bnndred  and  twenty  years  from  his  birth.  JdH^ 
MumpamnOf  high-born,  of  high  caste  (Das.  42). 
AiAIm^^H,  low  birth,  low  caste.  Ta/ZyVr^,  a  species 
of  creeper  (Ab.  1030).  Chforasga  jdtim  dastetvd, 
having  shown  the  particular  description  of  robe 
required  (Vit.  76).  MuU^jdH  ca  aftha  id,  and  the 
above-mentioned  eight  sorts  of  pearl  (Mah.  69). 


As  the  first  part  of  a  compound  jdti  sometimes 
means ''  genuine,"  ''natural."  Jdiima^  a  real  gem, 
or  a  gem  of  good  water.  Jdtihmgulakaik,  real  ver- 
milion (Alw.  I.  76).  Muddikdnam  jdtiraso,  the 
natural  juice  of  the  grape  (P&t.  90).  Instr.  jdtijfdt 
Jaecd  (Alw.  N.  104,  108). 

JAtI  and  JATI  (/l),  The  g^at-flowered  jasmine 
[Wnf^]*  Ab.576.  ./if^ptt/ipAifftt,  jasmine  flowers 
(Mah.  86), 

J  ATI  {adj\)y  Wearing  matted  hiur  [^ifZ^]. 

JATIKIYO  (adj.).  This  word  is  WTf^T.  with  the 
termination  -kiya,  and  appears  to  mean  "con- 
genital."   Sen.  K.  394. 

JATIKKHAYO,  Cessation  of  existence  by  the  attain- 
ment of  Arahatta  [HTflT  +  ^^]  -     I>h.  75,  434. 

JATIKO,  and  JATI  YO  (adj.).  Belonging  to  a  family, 
or  species,  having  a  particular  nature  or  particular 
habits  [^IVrfn  +  ^>  <^nd  ^] .  Samdnajdtiko,  of  the 
same  caste  or  species  (Dh.  233).  Manussajdtiyo, 
belonging  to  the  human  race,  a  human  being  (Sen. 
K.  394).  Hatthijdtiyo,  belonging  to  the  elephant 
tribe  (Ditto).  DubbalqfdHko,  weak  (Das.  42).  Suci^ 
Jdtiko  Mo,  the  lion  is  a  clean  beast.  AUuaJdtikd 
amhdkam  dhitd,  our  daughter  is  of  a  languid  dis- 
position (Dh.  233).  Dubbacajdtiko,  abusive  (PAt.  5). 
Oog.  Ev.  8,  11. 

JATIKOSO,  Nutmeg  [^ITnft  +  ^ftJQ'    Ab.  304. 

JATILOy  An  ascetic  wearing  long  matted  hair 
[^rfZW] .    Ab.  440 ;  Dh.  119 ;  Mah.  2. 

JATIMA  (adj.).  High-bom ;  of  good  quality  [HT- 
f7nVi9(].    Mah  86. 

J  ATI  MAYO  (adj.).  Caused  by  birth  or  species,  con- 
genital [irrf?!  +  WV]' 

JATIPHALAA,  Anutmeg  [^nflT  +  lilT].  Ab.304. 

JATISSARO  (o^").  One  who  remembers  his  former 
existences  [WTfH  +  W^  ]  •    I^h.  226. 

JATISUMANA  (/.),  The  great-flowered  jasmine 
[mrfil  +  ^  +  ^T^] .    Ab.  676 ;  Mah.  173. 

JATIYO,  see  JdHko. 

JATO  (p-p^P'  Jdyati),  Bom,  produced;  caused; 
arisen,  sprang  up,  grown  ;  become,  being ;  taken 
place,  happened  [fTHT  =  ^P(:]*  Neut  Jdtaik^ 
kind,  sort,  class,  multitude  (Ab.  630,  1077).  AH- 
ydyajdthfdjdto,  bom  of  a  noble  fiimily.  Tava  Jdtt^ 
nagarom,  the  city  you  were  bom  in  (Alw.  I.  xlli). 
JdtabMmi,  birthplace.  Tatthdham  Jdto,  there  I 
was  bom  (Alw.  I.  xliii).  KhuJJdJdtd,  bom  hump- 
backed (Dh.  178).  Andhojdto^  become  blind  (Dh. 


L 


JAT 


(168) 


JET 


89).  Tu^ijdto,  become  silent  (F.  Jdt.  47).  Ft- 
kdhjdtOf  evening  has  set  in,  it  is  late.  Lake  eka^ 
Maifhiyd  arahoHtetujdtetu,  when  there  were  sixty- 
one  Arhats  in  the  world  (Dh.  119).  NadUotejdto 
nalo,  a  reed  g^rown  in  a  river  stream  (Dh.  409, 
oomp.  00).  Hetfhd  pddatalesu  cakkdnijdtdni,  on 
the  soles  of  his  feet  there  are  cakras  (B.  Lot.  575). 
Rakkhitavanasapdo  ndmajdtOf  came  to  be  named 
R.  (Dh.  106).  Tava  iuariye  jdte,  when  you  attain 
royalty,  lit.  when  royalty  has  arisen  to  you  (Mah. 
222).  Atthamhi  jdtamki,  when  occasion  arises 
(Dh.  59).  Chandajdto  anakkhdte,  longing  for  the 
Ineffable,  lit  in  whom  a  longing  has  arisen  (Dh. 
39).  Ussdhajdto,  emulous  (Mah.  51).  TassdjdtO' 
kutdhalo,  having  conceived  an  ardent  passion  for- 
her,  lit.  in  whom  passion  had  arisen  (Mah.  57). 
At(va  Jdtapdmaffo,  greatly  delighted  (Mah.  14). 
Bhayavegena  Jdialomahanuo,  his  hair  bristling 
with  terror  (Att.  205).  Jdto  macco,  a  mortal  (Dh.  10 ; 
Das.  5).  Adhamo  migajdtdnam,  the  lowest  of  ani- 
mals (F.  Jdt.  48).  Sabhdni  bijqfdtdni,  aU  l^inds  of 
germs  (Gog.  Ev.  55).  Ndndvidhena  dhdrajdtetu^ 
with  various  kinds  of  food  (Att.  206). 

JATTU  (ii.).  The  collar-bone  [^]-    Ab.  264. 

JATU  (n.),  Lac  [;^].    Ab.  305. 

JATU  {adv,)y  Surely,  certainly  [^n^].  Ab.  1140. 
PtMeveri  ayamjdtu,  this  is  surely  an  enemy  in  a 
former  existence  (Mah.  246).  Najdtu,  nevermore. 
Na  hijdtu  gdbhkaieyyampunar  eti,  verily  he  shall 
never  again  enter  the  womb  (Kb.  16). 

JATUKA(/.),Abat[ir7JliT].    Ab.  646. 

JATUMAYO  (a4f.).  Made  of  lac,  hicquered  [iqj  + 
Vre].    Sen.  K.  401. 

JAVADHIKO,  Afleet  horse,  aracer  [9|lf  +  ^Vftm] . 
Ab.  370. 

JAVANIKA  (/.),  A  curtain  [^firf^]-    Ab.  298. 

JAVANO  («&".),  Quick,  fleet  [iRflf].  Ab.  379. 
MtacJavanOf  a  racer  (Ab.  370). 

JAY  ATI,  To  hasten,  to  hurry,  to  run  [^] .  Dh.  234. 

JAVO,  Speed  [^.    Ab.  40;  Mah.  137.    Instr. 
javena,  with  haste,  speedily  (Dh.  161,  234). 

JAyA  (/.),  A  wife  [irrin].    Ab.  237. 

JAYAGGAHO  (adj.),  Yictorious  [m^  +  Iff]. 

JAYAMPATI  (m.pl.),  Husband  and  wife.  Ab.  242. 
Comp*DvejMfampatikd,9L  married  couple(Dh.325). 

JAYANAA,  Yictory  [W9«|].    Ab.  761. 

J  AYAPANAA,  Drink  of  a  victorious  warrior  [^^ 
+  m^]*  Ab.398.   TayodivMe  Jay apdnam  pirn, 
kept  wassail  for  three  days  (Dh.  158). 


JAyAPATI  (m.pL),  Husband  and  wife  [imi  + 

irflf].    Ab.242. 
JAYASUMANAA,  The  plant  Pentapetes  Phttnieea 

[1^  +  1  + 'HWC]-    Ab.575. 

JAYATI,  and  JETI,  and  JINATI,  To  conquer,  to 

defeat,  to  win,  to  surpass,  to  exceed  [f^j*  Jayahg 

mahdrdjd,  let  the  great  Idng  he  victorion8(F.  J4t.  9). 

Sabbaddnam  dhammaddtuahjindtit  the  gift  of  tibe 

Law  surpasses  all  other  gifts  (Dh.  64).     Pres. 

jayaH,  jeti,  jindH  (Sen.  K.  440,  463).    Opt.  jeyya, 

jme,jineyya(Dh,  19, 286).  Aor.  ajeai,  ajimi  (Dh.  1). 

P.pr.  jay  am,  jayantOy  jifumio  (Dh.  36, 354).    Ger. 

jetvdJitvdJiHiivd(Dh.S2,»56,286J33S;  Mah.194). 

Inf.  jetum,  jinitum  ( Ab.  880 ;  Sen.  K.  521).    P.f.p. 

j^yyo,  jetabbo,  jimtabbo.    P.p.p.  jUo, 

JAYATI,  To  be  born,  to  be  produced,  to  grow,  to 
spring  up,  to  arise  [^n(J  •  Affha  onkmrdjdyiikaM^ 
eight  shoots  sprouted  forth  (Mah.  119).  Puma 
bhedo  ajdyatha,  again  a  division  took  place  (Alw. 
I.  64).  Pemam  ta$mim  qjdyatka,  affection  far 
him  arose  in  his  breast  (Mah.  24).  Pres,  jdyati, 
jdyate  (Sen.  K.  442;  Das.  6;  Dh.  13,  35,  50). 
OpLjdyetha  (Dh.  11).  Aor.  qfani  (Sen.  K.  497)^ 
jdyi  (Mah.  119),  ajifyisi  (Mah.  18, 20, 21),  qfdyatka 
(Mah.  24,  164 ;  Alw.  I.  64).  P.pr.  jdyamdno 
(Dh.  153).    P.f.p.  janitabbOfjanno.    P.p.p.  jdto, 

JAYl  {a^»)t  Victorious  [9|f%P^].    Alw.  I.  x. 

JAYIKA  (/.),  Wife  [imrr  +  T*T].    Mah.  82. 

JAYO,  Victory,  conquest,  defeating  [^Rf]  •  Ab.  40% 
761.   Jayanddo,  shout  of  victory,  piean  (Mah.  156). 

JE  (interf.),  Ohl    Ab.  1139. 

JEGUCCHO  (adj.).  Contemptible,  loathsome  (from 
Jigucchd).    Mah.  43. 

JENADATTI  (m.),  Son  of  Jinadatta  [1I|V|  +  ^^ 
+  1[].    Sen.  K.  388. 

JETA  (m.),  A  conqueror  [%g]-    €1.  Gr.  31. 

JETABBO  (pf.p.jayaH),  To  be  conquered  [%1pV 
+  ft|].    Ab.  379, 1022. 

JETAVANAJif,  Name  of  a  famous  monastery  at 
Sdvatthi,  long  the  residence  of  Buddha,  for  whom 
it  was  built  by  Andthapi^^il^  i  QAme  of  a  monas- 
tery at  Anurddhapura  in  Ceylon.  Man.  B.  218  ; 
Mah.  236,  239. 

JETI,  JETVA,  See  JayaH. 

JETTHA  (/.),  Name  of  one  of  the  lunar  mansions 
[#«T].    Ab.59. 

JETTHAKO  (atfj.).  Chief,  first,  eldest  [#B  +  ^i]* 
Jeffhakaidpato,  the  eldest  a8oetic(F.  J^t.  2).  Masc 


JET 


(169  ) 


JHA 


Jeftkah^  a  chief,  leader.  Odm^'effkako,  a  yillage 
iMadoian  ( Ab.  920).  Cm^efihtJco^  a  robber  chief 
(Dh.  90>  HMh^etthako  and  jetthakahatthU 
the  leader  of  a  herd  of  elephanto  (Dh.  114, 157). 
Mkiftdtrnvoiokauaik  DaMakatiherafeithakam,  a 
thonsaDd  arhats  of  whom  Dasaka  Thera  was  the 
senior  (Mah.  29).  Fern. Jeff hikd  (Das.  1 ;  Dh.  188, 
IM). 

JETTHAMOLO,  The  month  Jyaishtha  [ J|9T  + 

^].    Mah.  153;  Dh.  351. 
JETTHO  (adj.).  Chief,  first,  best;  eldest  [^]. 

Ab.   254,  694,  918.     Jeffhaputto,   eldest   son. 

Jeftko  bhdtd,  and  JeifhabkM,  eldest  brother  (F. 

Jit.  2 ;  Kh.  13).    Jefthacofuddlo,  the  headman  of 

the  Can4&U  TiUage  (Mah.  24).    Masc.  jeftko,  a 

chiei;  the  eldest.    71Hs$a$aiajeffhay  senior  ]Mipil 

of  three  hundred  (Mah.  28). 
JETTHO,  Name  of  a  month  [4?].    Ab.  75,  918. 
JBTUTTARAA,  Name  of  a  town.    Ab.  201. 
JEYYO  (ii4;.).  Better ;  elder  [Wrt^].  Ab.  1022. 
JBYYO  (pjlp.  jtnfoH),  To  be  conquered  [%^= 

Hi].    Ab.  379, 1022. 
JHAJJHARI  (/.),  Name  of  a  plant.    Ab.  598. 

JHALLIKA(/.),  A  cricket  [f^lflnT].    Ab.  646. 

JH  AMO  (pp.p.jkdyaH),  Consumed,  burnt  [^T^  ^ 
%].    Dh.  175,299. 

JHANAtir,  Meditation,  contemplation;  religious 
meditation  or  abstraction  of  the  mind,  mystic  or 
abstract  meditation,  ecstasy,  trance  [^^TW]. 
Ab.  171.  Jh^a  is  a  religions  exerdse  productive 
of  the  highest  spiritual  advantage,  leading  after 
death  to  re-birth  in  one  of  the  Bralima  heavens. 
Mid  forming  the  principal  means  of  entrance  into 
the  four  PMbs.  The  four  Jh&nas  are  four  stages 
o#  mystic  meditation,  whereby  the  believer's 
saind  is  purged  from  all  earthly  emotions,  and 
detached  as  it  were  from  the  body,  which  remains 
ploaged  in  a  profound  trance.  The  priest  desirous 
of  practising  Jliana  retires  to  some  secluded 
•pot,  seats  himself  crosslegged,  and  shutting 
«at  the  world,  concentrates  his  mind  upon  a 
single  thought  GhraduaUy  his  soul  becomes  filled 
with  a  supernatural  ecstasy  and  serenity,  while 
hb  mind  still  reasons  upon  and  investigates  the 
nabject  dMwen  for  contemplation ;  this  is  the  first 
Jhiaa.  8tiU  fixing  his  thoughts  upon  the  same 
sabject,  he  Aea  frees  his  mind  from  reasoning 
and  iavestigation,  while  the  ecstasy  and  serenity 
remaiii,  and  this  is  the  second  Jh4na.    Next,  his 


thoughts  still  fixed  as  beforo,  he  divests  himself 
of  ecstasy,  and  attains  the  third  Jbdna,  which  is 
a  state  of  tranquil  serenity.     Lastly,  be  passes 
to  the  fourth  Jh4na,  in  which  the  mind,  exalted 
and  purified,  is  indifferent  to  all  emotions,  alike 
of  pleasure  and  of  pain.    The  foil,  is  the  full  text 
of  the  four  Jhibas :  Idh'  dvuso  bhikkhu  viviec^  eva 
kdmehi  vivieca  akutalehi  dhammehi  Mamtakkam 
aaviedram  tnvekajampitUukhathpafkamt^kdnam 
upoMampajja  viharati;viiakkavicdrdtum  vupoiomd 
ajjhattam  sampasddanam  cetoMO  ekotUbhdvam  avt- 
iakkaik  avicdraih  aamddhijam  p{tisukham  duti' 
yajjhdnam  upatamptQJa  viharaii;  pUiyd  ca  virdgd 
upekkako  ca  viharati  saio  tampqfdfio  tukhan  ea 
kdyeiM  patiia^vedeti  pan  tarn  ariyd  deikkhanti 
upekkako  iatimd  sukkavikdri  ti  tatiyajfkdnam 
upasamptyja  vikarati;   9ukka$M  ca  pakdnd  du* 
kkkaua  ea  pakdnd  pubbe  ca  aomanauadomana- 
udnam  attkagamd  addukkkatk  aaukkam  upekkd" 
tatipdrisuddkim    catutikajfkdnam    upaaamptyja 
vikarati.    They  are  summarized  thus :  Fitakka' 
vicdrapititukkekaggatdaakitam  paikamajjkdnarii, 
piUtukkekaggaididkiiam  daHyiyjkdmuk,  aukke- 
kaggatdiakitam  toHyajjkdnarhf  upekkekaggaid' 
sakitath  catuttkajjkdnafk.  Each  of  the  first  three 
Jh6nas  is  subdivided  into  three,  the  inferim*,  the 
medial,  and  the  perfect  contemplation  (patka" 
mqffkdnam  parittathf  pafkanutjjkdnam  mqffki' 
math,  pafkamajjkdnam  papitam,  duHyqjjkdtiam 
parittafkf  and  so  on).    Those  who  have  exereised 
Jhina  are  reborn  after  death  in  one  of  the  first 
eleven  R6pa  Brahma  heavens,  the  particular  heaven 
being  determined  by  the  degree  of  Jhiaa,  attained. 
Those  who  have  only  reached  the  initial  contempla- 
tion of  the  first  Jhina  are  reborn  in  the  Brahma- 
piirisajja  heaven,  the  medial  contemplation  of  the 
same  Jhdna  secures  admission  totheBrahmapuro- 
hita  heaven,  while  the  perfect  contemplation  is  an 
introduction  to  the  Mah&brahma  heaven.    Thus 
the  three  lowest  Rdpabrahmalokas  are  peopled 
by  those  who  have  attained  the  first  Jhdna.    The 
next  three  are  peopled  by  those  who  have  attained 
the  second  Jhdna,  th€  next  three  by  those  who  have 
attained  the  third  Jh4na,  and  the  tenth  and  eleventh 
(Vehapphala  and  Asafifiasatta)  by  those  who  have 
attained  the  fourth  Jhina.    The  remaining  five 
R6pabrahmaloka8   are   peopled    by   those   who 
have  entered  the  third  Path  (An^mimagga,  see 
Bkdmi).    The  attainment  of  the  fourth  Jh^a 

22 


JHA 


(170) 


JIN 


gives  the  power  of  working  miracles  (iddhi).  Five 
Jlidnas  are  fireqaently  mentioned;  they  are  thus 
summarized :  VitakkavicdrapitiaukhekaggatdM-' 
hitam  pathamajjhdnam^  vicdrapitUukhekaggatd' 
iahitath  dutiyajjhdnam,  pitisukhekaggatdaahitam 
tatiyajjhdnam,  sukhekaggatdiahitam  catuttha- 
jjhdnam,up€khekaggatdsahitampm€amajjhdnam. 
It  will  be  seen  that  they  differ  in  no  essential  re- 
spect from  the  four  Jh&nas,  but  are  merely  a  more 
gradual  attainment  of  the  same  mystic  state,  the 
ori^nal  second  Jh&na  being  separated  into  two 
stages. — ParihlnajhdnOj  one  who  has  fallen  away 
from  Jh&na,that  is  who  has  been  prematurely  roused 
from  the  state  of  mental  absorption  while  practising 
this  rite  (Dh.  254).  Jhdndbhifmdf  supernatural 
power  or  Iddhi  obtained  by  the  exercise  of  Jh&na 
(Dh.  1 16).  Caiukkapaneakajhdndnif  the  four  and 
the  %Ye  Jh4nas  (Alw.  I.  80).  Jhdnam  nibbattetU 
to  produce  or  enter  upon  mystic  meditation  (Dh. 
254).  Dh.  67 ;  B.  Lot.  800-819 ;  E.  Mon.  261, 270 ; 
Gog.  Ev.  18 ;  see  also  the  admirable  accounts  in 
Alabaster's  Wheel  of  the  Law,  192-195,  and  in 
Hardy's  Legends  and  Theories  of  the  Buddhists, 
178-180.  See  ArammafUitn,  BrahmatokOyKasmam^ 
Samdpatti,  Kammatthdnam, 

JHAPANAliif,  Conflagration,  consumption  (see  next). 

JHAPETI  (caus.  Jhdyati),  To  cause  to  be  burnt,  to 
bum,  to  consume  [comp.  the  caus.  forms  ^M^lPl 
&n^  MlM^Rl  g^ven  by  B.  and  R.  under  ^  and 
f^] .  BrdhmafM  pana  nam  jhdpetvd^  the  brahmin 
having  had  the  cremation  performed  (Dh.  94). 
Satire  jdld  utthahitvd  matfualohitafh  jhdpen,  a 
flame  breaking  forth  within  his  body,  consumed 
his  flesh  and  blood  (Dh.  309).  Sen.  K.  338 ;  Dh. 
354 ;  Mah.  155,  198,  199,  210,  249. 

JHASA  (/.),  The  shrub  Uraria'  Lagopodioides 
[imr].    Ab.588. 

JHA8ATI,  To  hurt  [U^].    CI.  P.  Verbs,  16. 

JHASO,  A  fish  [H^].    Ab.  671. 

JH  AfALO,  The  tree  Bignonia  Suaveolens  [iJTZlf]  • 
Al).  563. 

JHAVUKO,  The  tree  Tamarix  Indica  [IJT^]* 
Ab.  561. 

JHAYATI,  To  be  burning,  to  burn,  to  consume ;  to 
waste  away  [^] .  Sdmavatigekam  jhdyatiy  S4ma- 
vati's  house  is  on  fire  (Db.  176).  Ji^nakoncd  va 
jkdyanti  khinamacche  'va  pallale,  they  perish  like 
old  herons  in  a  lake  without  fish  (Dh.  28).  Aor. 
jhdyi^  fnt.  Jkdyissati,  ger.  jhdyiM  (Dh.  177). 


V.^T,jhdyanto  (Dh.l75),  jhdyamdno  (Gog.  Ev.  53). 
Gehe  jhdyamdne  jhdyimsUf  while  the  house  was 
burning  they  practised  Jh&na  (Dh.  177i  there  is  a 
play  upon  the  words).  V.p,^.jhdmo.  Cau8.jA4pefi. 

JHAVATI,  To  meditate,  to  contemplate,  to  practise 
Jh4na  or  mystic  meditation  [IVJ]*  Dh.66.  P.pr. 
Jhdyam  (Dh.  e7),jhdyanto  (Dh.  6,  71). 

JHAYl  (aty,).  Thoughtful,  meditating,  practisiDf 

Jhdna  [iBEn  +  T^  *  ^^*  ^'  ^>  ^'  ^'  '^- 
-JI,  and  -DI,  and  -JITO  (adj.),  Victorions  [-^]. 
Sangdmaji,  and  $angdmajii0,  victorious  in  fight 
(Dh.286).  Jf(tfrq;i,  conqueror  of  Mte.  Patena^^ 
TY^lff^R^.  Ranefito,  victonous  in  battle  (Ab.398). 
JIGHACCHA  if.),  Hunger  [t^T^mTT].    Ab.  408; 

Dh.  37. 
JIGHACCHATI,  To  wish  to  eat,  to  be  hungry 

[f^RIWfif  =  ^WC].  Sen.  K-  434.  P.p.p.yj- 
ghacchito,  hungry  (Ab.  756). 

JIGHAMO  (at^.).  Last;  lowest;  bferior,  vile 
[iRrar].    Ab.  715,  1069. 

JIGIldSATI,  To  wish,  to  take.  This  desideratife 
would  at  first  siglit  appear  to  be  Sansk.  fofln^fil 
from  '^  (comp.  bkinuana  ^  if^^n)  i  ^°^  ^^  ^ 
very  distinctly  referred  by  Kaccdyana  to  |[(AaratM 
gim  96,  see  Sen.  K.  449) ;  so  that  we  must  either 
identify  it  with  f^f^^fH*  ^^  suppose  that  a  con- 
fusion has  taken  place  between  the  two  verbs. 
Alw.  K.  14, 26, 28 ;  Sen.  K.  434, 445 ;  CI.  Or.  lU. 

JIGOCCHA  (/.),  Disgust,  dislike,  loathing,  cob- 

JIGUCCHANAA,  Dislike,  contempt  [^f^^]* 
Ab.  1200. 

JIGUCCHATI,  To  dislike,  to  loathe,  to  despise 
[^T^^TO-  Sen.  K.  433 ;  Dh.  373.  At 
Mah.  43,  devena  deviyd  edpi  lajjdy'  dnjigwehitd 
means  I  think,  "  she  was  disliked  by  the  king  and 
queen  out  of  very  shame.*' 

JIMHO  (adj.).  Crooked,  oblique  [fm^].  Ab.709. 
Jimhamdnaso,  intriguing  (Mah.  236). 

JiMOTO,  A  cloud  [^aft^].    Ab.  47. 

JINALAYO,  a  Buddhist  temple  [1lv«r  +  ^ira^]' 
Mah.  259. 

JINATI,  see  Jayati. 

JINERITO  (a^.).  Uttered  by  Buddha  [fim+ 
^fKjf(\ '  Dhammojinerito,  the  truth  preached  by 
Buddha  (Has.  16).  Jineritanayena,  according  to 
the  teacliing  of  Buddha  (Alw.  I.  xvi). 

JIMTABBO  (pf,p.jindH),  To  be  conquered  (see 
JayaH).    Dh.  101. 


JIN 


(171) 


^O 


JifijUKO,  The  Oo^d  fthnib.    Ab.  585. 

JI^AKO  (adj.).  Old,  aged ;  worn  out,  dilapidated 
[lik^  +  ^]*  Jhn^oko,  an  old  man  (Ab.  254). 
Jn^nak^mi  gehdmi,  dilapidated  hoases  (Db.  236). 
Mah.  220,  221 ;  Alw.  N.  120. 

J'DfNO{p.pp.jirati\  Old,  aged;  worn  out,  decayed, 
dil^iidated  [^f^  =  V].  J^tfifMy  an  old  man 
(Ab.  254).  Jii^fMva»anatk,  old  clothes  (Ab.  203). 
Av4ae  jifi^  pafwmkharit  repaired  dilapidated 
monaftteriea  (Blab.  221).    Dh.  28. 

JINO(a4;.),yietorion8[f^].  Sen.  K.  484.  Jino, 
a  Baddba  (Ab.  4).  Ndrado  Jino,  the  Bnddha 
N^nda  (Mah.  1).  Ootama  Bnddha  (Mah.  0,  22). 
No  fimo,  our  Bnddha,  the  Bnddha  of  onr  era,  i,e. 
Gotama  (Mah.  1,  0).  Jinoidtanmh,  the  law  or 
religion  of  Bnddha  (Mah.  25, 71).  JIudndya,  ac- 
cording to  the  commands  of  Bnddha  (Mah.  08). 
Jimapmito,  a  son  or  disdple  of  Bnddha,  a  pions 
Baddhist  monk  (Alw.  I.  M).  Jiuaeokkam,  the 
aatliority,  or  dispensation,  or  era  of  Buddha. 

JlRANAlir,  Growing  old,  decay.  Ab.  763 ;  Dh.  316. 

JlRATI,  and  JIYYATI,  and  JlYATI,  To  grow 
<dd;  to  decay,  to  wear  out;  to  be  digested  [H]. 
Cahkh4nd  jirantU  my  eyes  are  worn  out  (Dh.  83). 
F'aithdm  J(ranHf  clothes  wear  out.  BalitMddo 
JiraH,  tbe  ox  grows  old  (Dh.  28).  Pres.  jhati 
(Dh.  366;  Sen.  K.  460),  JfyaH  (Dh.  179),  jkfyati 
(Dh.  170,  383 ;  Sen.  K.  460).  Imperat.  Jiratu 
(Mah.  135).  P.pr.  Jiram  (a«  Gr.  25),  jiramdno 
(Dh.  310). 

JITI(/.),  Victory  [ftrt?!].    Ab.  76K 

JlTlNDRIYO,  One  whose  senses  are  subdned,  a 

Bi6hiorArhat[QnT  +  Tf^]-    CUGr.80. 
JITO  {P'Pp.  jayati).  Conquered,  defeated,  subdned 

[ftn|=:  f%].    Sen.  K.  385 ;  Dh.  ^  10.    See  -JL 
jrlVAGAHAtir  iadth).  Taken  alive  [^imifH]- 

JUfogdhatk  gafkhdH,  to  take  prisoner  alive  (Mah. 

217)«    Jhagdhafk  gdhdpeti,  to  cause  to  l>e  taken 

prisoner  alive  (Dh.  158 ;  Mah.  250). 
JlVAKOyName  of  a  certain  medicinal  herb  [^fV^ni]  • 

Ab.504. 
JlVAli^,  see  Jho  and  JhatL 

JIVANAA,  Subsistence,  livelihood,  living  [^1^]. 

Ab.  188,445;  Dh.  385. 
JlYAf^JlVO,  A  kind  of  pheasant  [^JM^ft^].   Ab. 

025;  B.  Lot  630. 
JPTANIt,  and  JiVATi  (/),  A  certain  medicinal 

l»lMit  [lA^ni^].    Ab.504. 


JiVASUMANAtt,  The  China  rose  {wft^  +  ^  + 
ipf^].  Ab.  580,  there  is  a  various  readingyayo- 
aumanam. 

Jl VATi,  To  live ;  to  maintain  oneself,  to  get  one's 
living  [^i^].  Tarn  bahum  yam  pijivari,  'tis  a 
great  thing  that  you  are  alive  (F.  J&t.  13).  Hantvd 
Jhanty  elaktu&karamigapdkkhino,  get  their  living 
by  the  slaughter  of  sheep,  pigs,  deer  and  fowls 
(Ab.513).  P.pr.y/oam(Dh.404),y/t;amiiM».  Jiva^ 
mdnakadamba,  the  live  kadamba  tree  (Mah.  100). 
Jivamdnamhi  bhdiari,  in  the  lifetime  of  his  brother 
(Mah.  250).  Opt.  j(ve  (Dh.  20).  The  imperat. 
jiva,  '*  may  you  live,"  or  as  we  should  say  "  God 
bless  you,"  was  said  when  a  person  sneezed. 

JIVHA  (/:),  The  tongue  [ftf^T].  Ab.  150;  Dh. 
12, 65 ;  Man.  B.  300.  Jivhd  is  one  of  the  Ayatanas, 
Dhatus,  Indriyas ;  see  also  Fmndftam, 

JIvI  (adf.).  Living  [^Pl^iJ.  DhammajM,  living 
according  to  the  law,  righteous  (Dh.30).  DighajM, 
long-lived. 

JiVIKA  {/.),  Life,  livelihood,  means  of  subsistence 
[^f^^l]*    -Ah.  445;  Dh.  142.    Kankammefia 
jhikam  kappeH,  got  his  living  by  tilling  the  g^round 
(F.  Jdt.  14,  comp.  Dh.  181). 

JiVITAKKHAYO,  End  of  life,  death  [^fVf^  + 
^V^] .    Jhitdkkhayatk  pdpundti,  to  g^et  killed,  to 
meet  with  one's  death  (F.  Jdt.  18;  Dh.  104,  155). 

JlVITA*,  Life  [^JVPm].  Ab.  155;  Dh.  20. 
JlvUam  me  dehi,  save  my  life  (F.  Jit.  12).  Sahd- 
ytusa  jhntaddnam  daisdmi,  I  will  save  my  friend's 
life.  Jiviiam  labkhnha,  our  lives  have  been  saved, 
lit.  we  have  received  back  our  lives  (Has.  30). 

JIVITINDRIYAA,  Principle  of  life,  life,  vitality 

[9ftftW  +  jfiXyi]'     M*n-  ^  300,  408,  461 ; 
Dh.  373. 
JIVO  (a4;.).  Living  [ffV^].    Mas.  j(oo,  and  neot 
jham,  a  creature,  a  being;  life  (Ab.  03,  1103). 

JIYA,  and  JYA  (/.),  A  bow-string  [WfT].  Ab. 
388,  787.  Jiydsaddam  akd,  twanged  his  bow- 
string (Mah.  78).  Jiydmuttadhanu,  a  bow  nn- 
strung  (Mah.  217).    Dh.  172. 

JIYATI,  JIYYATI,  see  Jiratu 

-JO  (a^-\  Born,  produced,  proceeding  from,  caused 
by  [-^]  •  Suddhavamsajo,  l)om  of  a  pure  lineage 
(Mah.  1 ).  Sihabdhunarindajo,  son  of  King  Siha- 
bihu  (Mah.  47).  Singdrabhdvajd  kriyd,  actions 
caused  by  being  in  love  (Ab.  174).  Pupphajo  rajo, 
the  dost  that  comes  from  flowers  (Ab.  545,  pollen). 


JOT 


(172) 


KAC 


Comp.  A^ajoy  Atrafo,   Cittajo,  Dmjoy   EkaJQ^ 
Kamtnajo,  etc. 
JOTAKO  (a4;.),  lUaminatingf,  giviog  lustre  to,  il- 
lastrating,  explaining  [^m].    Mah.71.    Fein. 
jotikd, 

JOTALATI  (caus.Jotati),  To  illuminate  [^Ifqlfl 

=  ^].   Alw.1. 16;  Sen.K.4d6.  SeeJotayaiL 
JOTANAHL,  illumination  [^i^^fflf].  SdMonajoianam 

It'  atthif  religion  gains  no  glory  (Mah.   137). 

F'arasdsanajotano  Lankdd(po,  Ceylon  illuminated 

by  our  glorious  rell^on. 

J0TAN0(a4;.),  Illuminating  [iJYTnr]-  Sen.K.47d. 

JOT  ATI,  To  shine  [^^  ^J^]- 

JOTAYATI,  and  JOTETI  (caw.  last),  To  cause  to 
shine ;  to  illumine ;  to  glorify,  to  exalt  [Wt^^fif* 
Qi^Tf^fTf  =  V?^,  W(^]  •  So  idsanamjotayiuatif 
he  will  restore  the  splendour  of  religion  (Mah.  133). 
Dhamme  Jotetvd,  throwing  light  on  doctrines 
(Dh.278).    Mah.  126, 138, 150.    Comp.  Jotalati. 

JOTI  (lA.  and  ».),  Light;  fire;  a  star  or  constellation 
[^iftfiWC,  ^tRWC].  Ab.  33,  67.  884.  Jotith 
tamddahaH,  to  make  a  fire.  Ace  to  Ab.  884  JoH 
is  masc.  when  it  means  "  fire,"  and  n^ut.  when  it 
means  ''light"  or  "star."  Jotipdadf^^  a  burning- 
glass  (made  of  crystal). 

JOTIKA,  see  Joiako. 

JOTIPATHO,  The  sky  [O^tfTf^  +  ^W]  •  Mah.  13. 
JOTIRASO,  A  oertun  jewel,  haying  the  power  of 
conferring  every  wish  [l^lfV^]*    ^b*  l^l* 

JOTISATTHAA,  Astronomy  [^VYfinC+irnST]- 
Ab.  110. 

JUHANAA,  Offering,  sacrifice  (from  next). 

JUHOTI,  To  sacrifice  [y].  Sen.  K.  445.  P.p.p. 
huto,    P.f.p.  hotabbo, 

JUNH A  (/.),  Moonlight ;  a  moon-lit  night  [nfl?^] . 
Ab.  54, 69, 91 7.  Juf^hapakkho,  the  moon-lit  half 
of  the  month. 

JDTAA,  and  JOTO,  Gambling,  dicing   [«1|=: 
f|[^] .   Ab.  531 ;  Dh.  286.    J^takdro,  a  gambler  ^ 
(Ab.  531).    SeeDibbaH. 

JUTI  (/.),  Splendour,  ray  [^fff].    Ab.  54,  64. 

JUTIKARO  {wy.),  BriUiant  [^igfjH  +  m^. 

J  UTIM A  (a4f.),  BrUliant  [^f^FR^] .  Sen.  K.  400 ; 

Dh.  16. 
JUTINDHARO,  Light  giver  [^+  ^.    Dh. 

255. 
JYA,  see  Jiyd. 


K. 

KA,  see  Ko. 

K ABALINKARO  (iH^'.),  Made  into  balls  or  moiitli. 
fills  [VfW -h  ^ITT]*  According  to  the  aoilogy 
of  words  like  dafhUcarafut^  one  would  expect 
kttbalikdrOf  and  I  am  informed  by  6nbh6ti  diat 
this  form  is  actually  foand  in  some  Burmab  IfSS. 
Kabalmkdro  dhdro  Is  a  term  for  the  ordinary 
material  food  which  we  take  Into  our  bodies  (see 
Abiro,  and  Man.  B.  499).    Dh.  28L 

KABALO,  and  -LAft,  A  mouthfol,  a  morMl,  m 
much  curry  and  rice  or  other  food  as  is  taken  op 
with  the  hand  and  put  into  the  month  at  once; 
food  [VfW].  Ab.  466;  Pit  22.  HattkiM 
gafM  kabtUdnif  the  elephant  refoaed  his  food 
(Mah.  121 ;  comp.  Dh.  57). 

KABARO  (dM&'O,  Mized,oonfu8ed,variegated[^n^* 
KabaraechdyOf  giving  scanty  shade  (Dh.  222). 
KabaramofUf  the  masiragalla  stone  (Ab.  402). 

KABBAKARAI^AA,    Making  poems  or  ballads 

[m^  +  WKM]^ 

KABBAKARO,  a  poet  [f|T^  +  WTK\*    ^-  ^^* 
KACAVARO,  Sweepings,  dust,  rubbish.    Ab.  224; 

Dh.  271. 
KAGCATI,  To  shine  [W^J-    Alw.  I.  zxiz. 
KACCAYANO,  and  KAOCANO,  Nameof  aiaoiou 

grammarian,  author  of  the  P&li  grammar  called 

Kacedyan^ipakara^^ttm  [l||M|4|i|].    Alw.  Lvi, 

ziv,  zzi,  zziz,  103 ;  Sen.  K.  387. 
KAGCAYANO    (a4;\).   Belonging   to   fiacdiyana 

[^VnOl^nf  +  ^]*     Kaecdyanaik  vydkarafj^^ 

K.'s  grammar. 
KAGGHA  (/.),  A  girdle;  a  girth ;  the  end  of  the 

loin-doth  tucked  into  the  waistband ;  aaiodosore, 

aroom[lVin,  ^[^n]-   Ab.  365, 813.  E^eekam 

boHdhitvdy  girding  np  his  loins  (Dh.  284)«   See 

Kaccho, 
KAGGHAKO,  The  tree  Gedrela  Toona  [^^('l'^]- 
KAGGHANTARAA,    a  king^s  private  room  or 

cabhiet[irfT  +  'VWR:]-    Ab.  215. 
KAGGHAPO,  A  tortoise  [imptl].    Ab.  674. 
KAGGHO,  The  armpit;  the  end  of  the  loindotfa; 

a  spreading  creeper;  grass,  weeds  [liW]«   ^^' 

264,  813.    See  Kacchd. 
KAGGHO,  and  KAGGHAA,  Marshy  land  [1^* 

Ab.  187»  813. 
KAGGHU  (/.),    The  scab   [H^].     Ab.  S27i 

Pdtd3. 


KAC 


(173) 


KAK 


KACCI  {miemg^,  part.)t  Perhaps,  rarely  [^fffn|[» 
tee  ^17].  Ab.  Hd9,  1151.  Kaeei  mam  9amma 
Jhmkm  nm  odiced,  I  hope,  good  Jivaka,  yoa  are 
BoC  deeeiving  me.  Kaeci  nm  bhoto  kunUathf  I 
hope,  surt,  yoa  are  well  (Das,  25,  oomp.  Mah.  85). 
Kaeei  *ttha  parkuddkd^  are  ye  pure  in  this  matter  ? 
(Pit.  2, 08). 

KACO,  a  ^oeons  earth  or  clay  osed  in  making  glass; 
glass;  ophthalmia  [WT^]-    Ab.  910. 

KAGO,  and  KAJO,  The  strings  of  a  balance  or  of 
a  carrying  pole ;  a  **  pingo  **  or  carrying  pole,  viz. 
a  pole  placed  over  one  shoulder  with  a  rope  fiastened 
Co  each  end,  to  which  a  burden  is  attached;  as 
modi  of  anything  as  a  man  can  carry  in  a  pingo, 
a  man's  load  [W1^»  ^n^]-  Ab,  919.  Aw&tattO' 
dake  kdfe  aith?  dmnwk  dine  tHne,  they  brought 
every  day  dght  men's  loads  of  A.  water  (Mah.  22, 
eomp.  27,  in  both  cases  the  Ind.  Off.  MS.  has  kdca). 
Ab.  929  has  kdea,  while  525  has  kdja. 

KADA  (adv.).  When  ?  at  what  time  ?  [^V^] .  Ab. 
1161 ;  Dh.  98;  Alw.  I.  zxi ;  Sen.  K.  311. 

KADAGI  (adv,)f  At  some  time,  sometimes ;  perhaps 
[lR[T  +  t^V^-  Ab.  1146;  Gog.  Ev.  15;  Mah. 
234.  Kaddd  mueeatif  is  sometimes  liberated,  may 
peiliape  be  liberated  (Alw.  I.  108).  With  opt, 
Kadiei  jdmeyya,  may  perhaps  know,  Vtnd 
Mmghema  dhdroA  m4  bhuf{feiha  kaddei  pi,  never 
once  eat  food  without  sharing  it  with  the  priest- 
hood (Mah.  )58). 

KADAlJ  (/•),  The  plantain  w  banana  tree,  Musa 

8a]Hentum ;  a  flag;  a  kind  of  antelope  [l|^^]- 

Ab.  397,  589,  986;  Mah.  99.     Kadalimigo,  the 

K.  aatetope  (Ab.  620). 
KADALIKA  (/.),  The  plantain  tree  [^^flR^l]. 

Alt.  198. 
KADAMBAKAA,  Abundance,  plenty  [lp^1i|l|]. 

Ab.630. 
KADAMBAKO,    The    tree     Naodea    Gadamba 

[^npn].    Att.86. 
KADAMBO, The  tree  Nandea  Gadamba;  quantity, 

abQadanee  [if?^].    Ab.  561,  1092;  Mah.  100. 

Madambapmpphavalli  appears  to  be  a  sort  of  thorny 

creeper  (Mah.  153). 
KADAMBO,  Akindofgoose[lir^].    Ab.644. 
KADANNAA,  Bad  fi)od  [1P[I|].    Sen.  K.  380. 
KADARIYO  («&'.),   Avarldous,    stingy,    miserly 

[mpi].    Ab.  739 :  Dh.  32,  40. 
KADARO,  The  white  Mimosa  [H^].    Ab.  567. 


KADASANAA,  Bad  food  [^-f  ^Vipi].  Sen. 
K.380. 

KADDAMEYYO  (adj.).  Muddy  [l|^  +  JU(]. 
Sen.  K.  388. 

KADDAMO,  Mud  [m^].  Ab.  663;  Dh.  18; 
Mah.  107. 

KA^QHANAA,  Resigning,  rejecting  [iil(li]. 
Jina88a  kaddhanam,  Buddha's  self-denial  in  fore« 
going  Nirvd^a  until  he  attained  Buddhaship 
(Mah.  75). 

KA^DHATl,  To  draw,  to  drag  [V^].  P.pr. 
haddham  (Mah.  137).  Gomp,  dkaddhati,  apa- 
kaddhati,  anukaddhanam,  nikkaddhati,  samd" 
kaddhoH,  sankaddhati,  upakaddhati,  ukkaddhati. 

KAHAA  (adv.).  Where?  whither?  Ab.  1160. 
Kaham  ekaputtaka,  where  art  thou,  my  only  son  ? 
(Dh.  05).  Kaham  lacchdmi  dhdtuyo,  where  can 
I  obtain  rdics  ?  (Mah.  122).    Gomp.  Kakim. 

KAhAPANIKO  (adj.).  Worth  a  kahdpa^a  \mk[' 

KAHAPANO,  and  -^AA,  A  certain  wdght;  a 
certain  coin  [*||Mmn] .  Ab. 481 ;  Sen.  K. 350 ; 
Dh.  346.  We  learn  from  Vkt.  80  that  the  coin 
called  kakdpana  was  either  of  copper,  of  silver,  or 
of  gold.  It  was  no  doubt  originally  a  karshipaya 
weight  of  one  of  these  metals,  and  would  there- 
fore vary  greatly  in  value  according  to  the  metal 
it  was  made  of.  There  was  a  copper  kahipa^a 
which  was  probably  worth  about  a  penny  (see  B. 
Int.  508,  Mah.  15).  But  the  context  sometimes 
shows  that  a  gold  coin  is  meant  (e.g.  see  Dh.  34, 
Mah.  157)*  In  such  phrases  as  Mtam  me  dhdra- 
yaii,  *'you  owe  one  a  hundred  pieces,"  hatihi' 
kkhandhe  sahassam  thapetvd, "  putting  a  thousand 
pieces  on  the  back  of  an  elephant,"  the  gold 
kahdpa^a  is  probably  meant. 

KAHATI,  see  Karotu 

KAJJALAft,  Asortof  collyrium  [ipOfW].  Ab.306. 

KAJO,  see  Kdco. 

KAKAGO,  A  saw;  the  plant  Gapparis  Aphylla 

[IT^W].    Ab.  528,  580. 
KAKALI  (/.),  A  soft  sound  in  music  [^mNft]- 

Ab.  137. 
KAKAiyiKA  (/.),  A  very  small  coin,  a  farthing 

[^ITfSlfllW].    Dh.  235, 333. 
KAKAJVTAKO,  A  chamdeon.    Ab.  623. 

KAKAPAKKHO,  a  tuft  of  hair  left  on  the  shaved 
beadof  achildorboy  [lill|  +  l|^].    Ab.  267. 


KAK 


(174) 


KAL 


KAKASORO,  One  who  is  as  bold  as  a  crow,  a  shame- 
less or  impudent  fellow  [^TPR  +  HT]  *    ^^*  ^ 

KAKATALIYO  (adj\),  Inconsiderate,  aeeidental 
[WnWff^].    Ab.  740. 

KA£LATINDUKO,  A  sort  of  ebony,  Diospyros  To- 
mentosa  [lVT^lf?|v^^]-    Ab.  560. 

KAKI  (/.),  A  hen  crow  [ifT^].    F.  J£t.  49. 

KAKKARETI,  To  express  disgust  [ifP^+caus-V]- 

•  F.  ja.7,29]. 

KAKKArI  (/.),  A  Icind  of  cucumber.    Ab.  597. 

KAKKASO  (adj.).  Rough;  hard;  cruel  [^«^]. 
Ab.  985 ;  Dh.  72. 

KAKKATAKO,  A  crab  [^pisi;].    Ab.  67& 
KAKKHAL0(a4;'.),  Hard,  solid ;  rough ;  harsh,  cruel 
[nrs] .    Ab.  714 ;  Dh.  203 ;  Mah.  233. 

KAKRO,  Sediment;  paste  [q(^].  Ab.927.  J^la- 
kakkOf  a  paste  of  ground  sesame* 

KAKO,  a  crow  [l|Tl|].    Ab.  638w    Fern.  kdkL 

KAKODUMBARIKA  (/.),  The  opposite-leaved  fig- 
tree,  Ficus  Qpposilifolia  [^f^l + ^^'^^+ XV]  • 
Ab.  572. 

KAKOLO,  a  raven  [^n^it?r]-    Ab.  639. 

KAKOLCKAA,  Crows  and  owls  [iRni  +  ^(^]. 
Sen.  K.  306. 

KAKU  (hi.).  The  hump  of  the  Indian  bull  [^igS^]. 
Ab.  497. 

KAKUDHO,  The  hump  of  the  Indian  bull »  an 
ensign  or  symbol  of  royalty ;  the  tree  Terminalia 
Arjuna  [HTJ^,  ^^]-  Ab.  497,  662,  879. 
Kahu^phalaniy  kabubha  fruit  (Mah.  68).  For 
the  insignia  of  royalty  see  Rdjakakudhabhaf^atk. 

KAKUSANDHO,  Name  of  one  of  the  twenty-four 
Buddhas  [^Ji^  +  ^TOT]  •  Mah.  2 ;  Man.  B.  95 ; 
Dh.  117,  129,  344. 

KAKUTO,  A  pigeon  or  dove.    Ab.  636. 

KALA  (/.),  A  part,  a  fraction ;  the  sixteenth  part 
of  the  moon^s  disk  \  a  mechanical  or  elegant  art ; 
a  division  of  time  [^(Wr]  •  Ab.53,875.  PfMdya 
SdripttttoMia  ft'  agghanH  tt^asam  kahmy,  they  do 
not  equal  the  sixteenth  part  of  Siriputta's  wisdom 
(Gomp.  Dh.  13).  Kaldkosallafh,  skill  fai  the  arts 
(Att.  114,  sixty-four  are  spoken  of,  carpentery, 
cookery,  architecture,  jewelry,  farriery,  acting, 
dancing,  music,  medicine,  poetry,  rhetoric,  gram- 
mar, prosody,  astronomy,  etc.). 

KAlA  (/.),  The  plant  Ipomcea  Turpethnm  [wm]* 
Ab.  690. 


KAfiABHO,  AyoQngeIephaiit[^(fRT>  ^TCH]-  Ab. 

362.    Hatthikala^ha  (Dh.  105). 
KA^AGARU  (».),  Black  Agallochnm   [^irTW  + 

^ip|].    Ab.  302. 
KAIiAHAMSO,  The  K&damba  goo8e[^nir  +  ^]- 

Ab.  644. 
KALAHO,  Quarrel,  strife,  battle  [iRf ]  •   Ab.  400 ; 

Mah.  62;  Dh.  103. 
KAfAKA  (/.),  A  sqniriel  [^IPiT].    Ab.  622. 
KALAKALO,  A  confused  noise>  buUabaloo  [^IH- 

1|9].    Ab.  130. 
RAliAKAf^JAKO,  A  sort  of  Preta  [l|Timr+ 1|]. 

Man.  B.  59, 105.    See  Peta. 
K  ALAKAIST^I  (jfl).  Adversity ;  adversity  personified* 

the  goddess  of  advefsity  [^IMiWiTj*    Ab.  82. 

Kdfakai^^akufo,  bird  of  ill  omen.    It  is  applied 

to  women  as  a  reproachful  epithet^like  our  **  hag,* 

<< witch"  (Dh.  241,  340). 
KALAKANTHAKQ,  a  gallinule   [iRTlRinT^]. 

Ab.  644. 
KAL AK ATO  (adj,).  Dead  [^nW4-  VIT = V]  •   Kh. 

11;  Dh.  153;  Alw.  I.  xlii. 

KALAKIRI YA  (/.),  Death  [l|nf  +  f^IRn] •  Ab. 
404 ;  Dh.  138,  336 ;  Das.  30. 

KALAKKHANDHO,  A  sort  of  ebony,  Diospyros 
EUnbryopteris  [wnr+^IREr]«    Ab.  560. 

RALAKO,  a  black  grain  in  rice ;  a  black  speck 
[^iPim]*  Pit.  80.  Suddhavatthani  apagoia- 
kdfakam,  white  doth  free  from  black  specks. 

RALAR  0T^>  Name  of  one  of  the  Himalayan  peaks ; 
a  sort  of  poison  [WTW  + WZj*^  Ab.  607,  656; 
Man.  B.  16* 

RALALAA,  and  -LO,  The  embryo  Immediately  after 
eonception  [imv]*    Ab.  239* 

RALALAA,  Mud.    Ab.  662 ;  Dh.  117 ;  Pat.  70. 

RAliALONA A,  A  sort  of  dark-coloured  salt  [inn 
+  W^Wr]-    Ab.461. 

RALAMBARO,  Name  of  a  potherb  [l|irim]- 
Ab.  698. 

RALANDARO,  A  squirrel  [IMHIR].    Ab.  622. 

RALANDO,  A  squurrel.    Mah.  249.    Comp.  last. 

RALANRO,  Spot,  mark, blemish,  rust;  defamatioik 
[^W|f].  Ab.  55,  1089.  Fi$akalanko,  plague- 
spot  (Att  2). 

RALANTARAA,  Lapse  of  time^  interval  of  time» 

period  [nrwr+^nifT]- 

RAlANURALAM  {ado.).  From  time  to  time  [HTV 
+  ^  +  ^B|Wr].    Dh.203. 


KAL 


(  175) 


KAL 


KAjLANUSArI  (m.),  A  dark  fragrant  sandal  wood 

RA(«APAKKH0,  The  dark  half  of  a  month,  that 
in  which  the  moon  is  waning  [^TW  +  V[^]' 

KAIjAPAKO,  a  string  or  row,  e.g.  of  pearls 
[^WnWl].    Mah.  179. 

KALAPARIYANTA8lLA]£r,  TViking  npon  oneself 
the  8Qa  precepts  for  a  definite  terminable  period, 
as  a  day,  or  a  month  [l|Tir+l|^  +  lf1ir]- 
Mnn.  B.  492. 

KAI«ApI  (m.),  A  peacock  [iprrftpO-    Ab.  634. 

KALAPO,  a  handle ;  a  hunch,  a  tuft ;  a  peacock's 
tall;  a  row,  string,  multitude;  a  quiver  [if^rnT]. 
Ab.  389,  631,  (135,  863.  TifUikaldpo,  a  tuft  of 
grass  (F.  Jii.  9).  Muttdkaldpo,  a  string  of  pearls 
(Alt  911).    Dh.211. 

KAX^ARO  (ff4f-)>  'Tawny,  tan-coloured   [ifVlT]* 

Ab.98. 
KALA80,  and  «8l  (/.),  and  -SAft,  A  waterpot,  a 

cop  [^Vint]-    Ab.  457;  CI.  Gr.  52. 
KA^jASOKO,  Name  of  an  Indian  monarch  who 

reigned  from  453  to  425  B.C.,  and  was  a  supporter 

of  the  Buddhist  religion.    In  his  reign  the  second 

Qeneral  Council  was  held  [^mi  +  ^Vlft^]* 

Mah.  15, 19,  21. 
KAfjASUTTO,  Name  of  one  of  the  eight  Narakas 

or  hells  [liTl|  +  ^].    Ab.  657;  Man.  B.  26. 
KAlATIPATTI  (/.),  The  conditional  tense  [^nW 

+  ^filMHrt].    Sen.  K.  429, 
KALATO,  see  Kdlo. 

KALATTAA,  a  wife  [if^nT].    Ab.  237. 

KALAVA  (04^.),  Long,  lasting  [l«T?Rin]. 

KALAVADI  (adj.).  Speaking  at  the  right  time  or 

appropriately  [HTW  +  Wrt^'O- 
KAI^AVAKO,    Name    of    a    sort    of    elephant. 

Ab.  361. 
KALAVAI^AA,  a  very  little  salt  [^  +  W^mf]. 

Sen.  K.  380.    Clough  says  '*  bad  salt,  insufficient 

in  strragth  "  (Gr.  87). 
KALAVINKO,  A  sparrow  [^Rrf^np].    Ab.  643 
KAfiAYASAliil,  Iron  [lITWRnr].    Ah.  493. 
KALAY0»  a  chick  pea  [IRTHT].    Ab.  451. 
KALAYUTTO,  see  Kdlo. 
KALE,  see  Kdlo. 
KALEBARA A,  A  body,  a  corpse  [^RNT]  .    Ab. 

151 ;  Mah.  137.    Matdnaik  kalebara^,  bodies  of 

dmd  men  (Mah.  230). 
KALENA,  see  Kdlo. 


KALI  (m.).  Sin,  demerit,  depravity ;  name  of  one  of 
the  Yugas  [lif^].  Ab.  1106  gives  to  ktdi  the 
meanings  pdpa  and  purdjayai  I  am  in  doubt 
whether  the  latter  means  simply  "defeat,"  or 
whether  it  implies  "  losing  at  play,"  or  **  a  losing 
throw,*  viz.  a  die  with  a  low  number  upon  it  (comp. 
the  difficult  passage  at  Dh.  v.  252,  the  true  meaning 
of  which  has  still  to  be  determined).  Alwis  throws 
doubts  on  kali  ever  meaning  "  a  die  "  or  **  an  un- 
lucky die"  (Alw.  N.  84).  Kalisambhavo  bhavo, 
existence  the  fount  of  sin. (Alw.  I.  vii).  iV'  atthi 
dosasamo  kali,  there  is  no  sin  like  hatred  (Db.36). 

KALIKA  (/.),  A  flower  bud  [l^r^mST].    Ab.  544. 

KALI  KO  (adj.).  Belonging  to  time  [iVll^nV]  •   P^t. 

89,  116. 
KALILO  (adj.),  Choked,  imperWoos,  impenetrable 

r^ftrir].  Ab.719. 

KALIMA(a<i;.),  Sinful  [liflRni!].    O.  Gr.  24. 

KALINGA  (m,pL),  Name  of  a  people  and  country 

on  the  Coromandel  coast  [^ITf^nf »  ^rf^nf]*  ^^' 
184.  Kdlikgaraiiham,  the  K.  country  (Db.  417). 
Kdlwgo,  a  K.  prince  (Ditto). 

KALINGARO,  Chaff.  Ab.  453.  At  Dh.  v.  41  we 
find  a  neut.  kalingaram,  which  appears  from  the 
comment  to  mean  a  log  or  faggot.  Professor  Weber 
refers  it  to  fi|f^M»  ^^^  see  Kiltn\jo.  Kalinga* 
ra$8a  tuvaph  ma&ne,  a  fig  for  you  (Sen.  K.  268). 

KALINGO,The  fork-tailed  shrike  [iffwf]  •  Ab.644. 

KALIRO,  The  top  sprout  of  a  plant  or  tree,  e.g. 
the  "coconut  cabbage,"  which  is  an  article  of 
food  [llftt].    Ah.  549, 593 ;  P4t  81. 

KALI  YAA,  a  dark  sandal  wood  from  which  a  per- 
fume is  made [^lnR^] •  Ah. 302 (comp.  Dh. 232). 

KALIYUGAA,  see  Yugam. 

KALLAHARAA,  The  white  water-lily  [1|Q(TT]* 

Ab.689. 
KALLAJ^O,  see  KalydfM. 

KALLATI,  To  sound  indistbcdy  [^].  CI.  P. 
Verbs,  18. 

KALLO,  and  KALYO  (a^\).  Healthy;  ready,  pre- 
pared; skilful;  possible  [^m]*  Ah.  331,  983; 
Sen.  K.  518.  Kallam  nu  tena  tad  abhimanditufk^ 
would  it  be  possible  for  him  to  enjoy  it  ?  KdUaeUto^ 
with  a  mind  pliant  or  prepared  to  receive  the  truth. 
KallacUtatd,  readiness  to  receive  the  truth.  Neut. 
kalla^,  dawn  (Ab.  68).    Adv.  kallaih,  at  dawn 

^  (CI.  Gr.  74). 

KALLOLO,  AbiUow[infNr].    Ah.  662. 


KAL 


(176) 


KAL 


K ALO  (a4;.)>  Low,  soft,  indistinct  [l|fr]  -  Ab.  137. 

BLALO,  Time ;  riglit  time,  due  season ;  meal  time ; 
death  [inw]-  Ab,  404,  1082.  Gacchante  kdle, 
as  time  goes  on,  in  coarse  of  time  (Alw.  L  cvii, 
74).  Uttarakdlo,  future  time  (Ab.  86).  Kdl- 
addhdnanif  time  and  distance  (Sen.  K.  342,  see 
Addhdnam).  Ettakam  kdlam^  all  this  time  (Dh. 
193 ;  Mah.  246).  Toimitk  kdle^  and  tena  kdlena, 
at  that  time  (F.  Jdt  16 ;  Sen.  K.  339).  Ptifha- 
mamahdiangitikdle,  at  the  time  of  the  first  great 
rehearsal.  Dhammam  ntnanto  kd^anh  vUindmetif 
spends  his  time  in  hearing  the  Law.  KdlaytUta, 
timely,  appropriate  (F.  Jdt.  19;  kdlayuttafk  at 
Alw.  I.  92  seems  to  be  an  adv.  meaning  **  for  a 
time,  temporarily  ").  Attano  vaeanakdle  appatte\ 
when  the  time  for  him  to  speak  has  not  come  (F. 
J6t.  50).  Yuddhakdlam  apekkhanto,  waiting  for 
the  right  time  to  begin  the  campiugn  (Mah.  64), 
Kdle  akdle  vd,  in  season  or  out  of  season  (F.  Jdt. 
50).  Kdladdnathf  a  gift  given  at  a  particular 
season  (E.  Mon.  82).  Kdlena  kdlam,  from  time 
to  time  (Dh.l 53 ;  Alw.N.36).  KdloM^  eva  utthdya, 
having  risen  betimes  (P&t.  xx).  Loc.  kdle  and 
instr.  kdlenOf  at  the  right  time,  in  due  season,  in 
due  course  (Mah.  23,  46,  70,  126;  Kb.  5).  The 
loc  kdle  at  the  end  of  a  compound  may  often  be 
rendered  by  **  when  " :  Attano  carakdle,  when  he 
was  a  robber,  lit.  at  his  time  of  being  a  robber 
(Mah.  209) ;  Tassa  daharakdle^  when  he  was  an 
infant,  in  his  infancy  (Ras.  J2j  Alw.  I.  cvii) ;  Ta»9a 
hahigatakdle^  when  he  was  gone  out  (Dh.  300) ; 
for  other  examples  of  this  construction  see  Dh.  93, 
05, 176, 199,  Das.  3.  Mayd  laddhakdlatopatthdya, 
ever  since  I  got  it,  lit.  from  the  time  it  was  obtained 
by  me  (Dh.  199).  Vpardjaua  pabbajjdkdUtto  pa^ 
bhuHf  ever  since  the  sul>-king  embraced  the  ascetic 
life  (Mah.  36).  Kdlam  droeeti,  and  bhattakdlam 
drocetif  to  give  notice  that  a  meal  Is  ready,  to 
announce  a  meal  (B.  Lot.  362 ;  Mah.  7).  Dinner 
seems  to  have  been  announced  by  merely  saying 
kdh, "  it  is  dinner-time.''  Kdkak  g^hoieti,  to  sound 
the  call  of  refection,  to  proclaim  in  a  loud  voice 
that  the  priests'  meal  b  ready  (M^h.  167»  195). 
Dhammauavanakdiam  or  dhammakdla^  ghoteti^ 
to  sound  the  church  call,  to  proclaim  that  it  is 
time  to  hear  the  Law  (Mah.  81).  Kdlatk  karoti, 
to  die  (F.  J4t.  2;  Dh.  95;  Alw.  L  xlv).  Kdla- 
kiriydf  death.  Kdlakato,  dead  (perhaps  also  kdlam 
kato  or  kdloAkato,  see  Das.  20). 


KiliO  (a4f.),  Kack,  dark  blue,  dark  [l|Tir].  Ab. 
96.  Fem.  kdfi,  kdfd.  Kdfapakkha,  the  dsik  or 
moonless  fortnight  of  the  month  (Ab.  74).  Kfs- 
kokilo,  the  black  cuckoo  (F.  J4t.  49).  SSm  kd/mk 
uddhu  nttddwaf^9u»m,  pray  is  it  blade,  or  is  it  bbe^ 
or  some  other  bright  colour  ?  (Dh.l93).  Frequentlj 
spelt  kdla;  for  kdfa  see  Dh.  102  {kdpyakkMff), 
118,  146,  232  (kdliya),  340  (kdfaka^fd),  Ab.  308, 
461,  644,  657;  at  Mah.  15,  19,  21,  the  Ind.  Off. 
MS.  reads  Kdfd»oka, 

KALUSIYAA,  Pollution,  obscuration  [ifm]. 
Att  192. 

KALUSO  (a4f.).  Polluted,  turbid,  impure  [^Vfl]. 
Ab.  669.  Neut.  kalusaii,  impurity,  sin  (Ab.  1106 ; 
Alw.  I.  111). 

RALYAQ^O,  and  KALLA^O  {adj.),  Fortmate, 
blest,  happy ;  beautiful,  charming,  pleasant;  good, 
virtuous  [^mnV]  •  Ab.  694, 1074 ;  Sen.  K.  618. 
Neut  kalyd^th,  a  virtuous  action,  virtue,  a  beaatf 
or  charm  (Ab.  88 ;  Dh.  21).  Thepmcakalydf^ 
or  five  feminine  charms,  are  kegaka^fdi^mk, 
mariuak*,  affhik.,  chavik,,  vayak,,  fine  hair,  led 
lips,  pearly  teeth,  a  blooming  complexion,  and 
youth  (Dh.232 ;  Man.B.221).  Md  maH^  (^msms/v 
kind  avacuttha  kalydfuith  vd  pdpakam  vd,  do  not, 
sirs,  say  anything  to  me,  good  or  bad  (Pit  5)t 
Kalyd^  mitto,  and  kalyd^mUto,  a  good  com- 
panion, a  virtuous  friend  (Db.  14, 67, 272,  exphdned 
by  tappHrUa).  KalydfMmitto  sometimes  has  the 
technical  or  semi-technical  meaning  of  **  spirltoal 
counsellor  "  (see  B.  Int.  284).  Thus  the  Inmmm- 
tfhdnaddyaka  is  called  kalydfutmitto;  and  1  find 
the  foU.  quoted  as  Buddha's  words,  mamam  Ai 
Ananda  kalydfMmittam  dgamma  jdtidhammd 
BottdjdHyd  parimuccantif  **  for  by  coming  to  me 
as  their  spiritual  guide,  Ananda,  beings  snbjed  to 
re-birth  are  released  from  re-birth." 

RALYATA  (/.),  State  of  being  ready  [ifH  +  TVT]' 
Cittakalyatdj  pliancy  of  the  heart,  readiness  of 
the  heart  to  receive  the  truth  (Ten  J&t  16). 

KAA,  see  Ko. 

KAA,  Water;  the  head  [l«].  Ab.  661,  119B  (1^ 
may  be  used  as  an  indeclinable). 

RAMABH AVO,  Sensual  existence,  i.e.  existeiMe  is 
the  Kdmaloka  or  world  of  sense  [ifHY  +  ^J' 
The  eleven  K&mabhavas  are  existence  or  birth  is 
the  eleven  Kdmalokas  (Man.  B.  445 ;  E.  Moa.  M). 

KAMACCHANDO,  Wish  for  sensual  eigoyBent 
[l|T9f  +  l(V]*    See  Nivard^jum* 


KAM 


(177  ) 


KAM 


KAMAIX),  and  KAMADADO  (oc^*.),  Giving  what 
is  wished  for,  giving  pleasure  [VRn[]-  Sabba- 
UmmdOf  and  gabbakdmadado,  giving  every  wish 
(Alw.  L  X ;  Kh.  14).  Kdmado,  the  wish-conferring 
monarch  (Mah.  116).  Voc.  fem.  kdmade^  charm- 
ing woman  I  (Mah.  51). 

KAMAGUNO,  Quality  or  constituent  of  sensual 
pleasure  [^n^+^W]*  Th%  pmiea  kdmagufuij 
or  five  pleasures  of  sense,  are  pleasurable  sights, 
sounds,  odoors,  tastes,  and  contacts  (B.  Lot  371). 
Dh.06,228,421,433.  The  text  iBptmcakdmag^fids 
eakkkMtmmeyyd  Hipd  itthd  kantd  mandpdpiyar^tpd 
kdmdpasamhitd  rajaniyd^  totavmheyyd  saddd  itfhd^ 
and  so  on. 

KAMAJO(adj.)y  Proceeding  from  or  caused  by  desire 

KAMAKAMO  (adj.)f  Fond  or  desirous  of  sensual 
pleasure  \Wf^  +  ^ffi?]  •    I>h.  15. 

KAMAKO  (a^'.)f  Desirous  [jfj^  + 1«] .  Ddtukd- 
makot  wishing  to  g^ve  (Mah.  259). 

KAMALAJ£l,Alotus[inm].  Ab.685.  Kamald- 
MmOf  Brahman  (Ah.  15). 

KAMALOKO,  World  of  sense,  or  sensnal  pleasure 
[l|Ii|+l^^]*  There  are  eleven  Kdmalokas, 
viz.  the  six  Devalokas,  manuisalokOf  the  world  of 
men,  owroloAao,  the  world  of  Asuras,  peialoko, 
the  world  of  Pretas,  tiraecAdnayotUf  the  animal 
kingdom,  and  nirayo,  hell.  The  term  kdmaloko, 
"the  Worid  of  Sense,''  is  also  applied  to  these 
eleven  worlds  collectively.    See  Loko,  Kdmo. 

KAMAM  (adv,)f  At  pleasure,  voluntarily ;  certainly, 
indeed  [^rn^tl-    Ab.  469,  826,  1140, 1196. 

KAMAIJfpALU  (m.  and  n.),  Waterpot  used  by 
ascetics  [Vna^g]-    Ah.  443. 

KAMANGAMO  (a4;.).  Going  as  one  lists  [ITR  + 

KAMANIYO  ipf.p.  kdmayati\  Beautiful  [ipfHV«r 

KAMANO  {a4j.\  Lustful  [vm]  •    Ah.  730. 

KAMATA  (/),  Deshrousness  [^ITR  +  WT]  •  P^t79. 

KAMATO  (lufo.).  Successively,  respectively  [l|Rf- 
^nQ.  Ah.  60,  513.  Bkekakamato,  each  in  turn 
(Mah.  19). 

KAMATTAA,  Desirousness  [iTRRBf]-    Mah.  24. 

KAmAVACARO  (adj.).  Belonging  to  the  K&maloka, 
within  die  domain  of  sensual  pleasure  [^rnf  + 
im^^].     Man.  B.  3,  445.     The  kdmdvacara- 
demUokd  are  the  six  Devalokas,  as  opposed  to  the 
Brahmalokas  in  which  there  is  no  kima. 


KAMAYATI,  To  love,  to  desire  [flff(].  Aor.  akd^ 
mayi  (Mah.  133, 200).  P.pr.  kdmayamdno,  kdma» 
yanto  (Dh.  275).  P.p.p.  Aronto.  F.f .p.  kamaniyo. 

KAMAYITA  (m.).  Lustful  [^TRf^].    Ab.  730. 

KAMBALO,  and  -LABii,  A  blanket;  a  woollen 
garment  [^Hi^].  Ab.  291,  298;  Mah.  194. 
Kambalo,  name  of  a  N4ga  (Ab.  652). 

KAMBOJA  (m.p/.),  Name  of  a  country  (Cambodia), 
and  its  inhabitants  [l|4^^].    Ab.  185. 

KAMBU  (fit.  and  n.),  A  shell,  a  conch ;  a  bracelet ; 
gold  [W^].    Ab.  487,  e76,  966. 

KAMBUGI VA  (/.),  A  neck  marked  with  three  Unes 
or  folds  like  a  shell,  considered  indicative  of 
exalted  fortune  [^PV  +  ift^]  •    Ab.  263. 

KAMBUGI  V0(a4/.),  Having  a  kambugivd,  prosper- 
ous, fortunate.    Das.  12. 

KAMENA  (adv,)f  By  degrees ;  successively,  in  due 
course  [l||%lir]«    Mah.  10,  87. 

KAMI  (adj.),  Lustful  [l«Tf«f]-    Ab.  730. 

KAmI  (acff.\  Desirous  [iCTf^nO*  ^em,  kdmini. 
Tena  Banivdsakdmini,  desirous  of  living  with  him 
(Mah.  210).  Kdmmiy  a  charming  woman  (Ab.  231). 

KAMITA  (m.).  Lustful,  wanton  [jlfR^]  •   Ab.  730. 

KAMMADHARAYO,  a  grammatical  term,  one  of 
the  Samdsas  [^4v|l4^^]  •    3®°-  K*  3^« 

KAMMAJO  (adj.),  Caused  by  Karma  [W^  +  W]- 
All  sentient  beings  are  Kammaja  (see  Kammani), 

ELAMMAKARAKO,  a  workman;  a  labourer  [ll^- 

UTT  +  ^l-    Mah.  177. 

KAMMAKARO,  A  hired  labourer,  a  servant  [^1^- 
IIR:]  .    Ab.  514 ;  Dh.  129,  236 ;  F.  Jit.  3. 

KAMMAKARO,  a  hired  labourer,  a  servant  [l|9|- 
l|T^].    Sen.  K.  468. 

KAMMAld,  Doing,  action,  work,  labour,  business ; 
a  deed,  act,  action,  operation ;  a  religious  or  eccle- 
siastical act ;  moral  merit.  Karma  [^Vh^  ]  •  Ab. 
757.  Imegam  andkamahallakdnam  etam  kammam, 
this  is  those  stupid  old  people's  doing  (Dh.  300). 
Patitd  if  asm  kamtnund,  delighted  at  his  exploit 
(Mah.  45).  Dind  kamman  tarn  abbhutam,  be- 
holding this  wonderful  feat  (Mah.  141).  Kas$ako 
kammand  hoti  sippiko  hoH  kammand . .  riffd  pi 
koti  kammand,  a  man  is  a  husbandman  by  reason 
of  his  husbandry,  an  artisan  by  reason  of  his  craft, 
a  king  by  virtue  of  his  royal  function  (Alw.  N.  108). 
Aritthandmakdmaccam  tasmim  kamme  niyojiya, 
having  appointed  the  minister  named  Arittha  for 
this  mission  or  business  (Mah.  110).  Attano 
kammtf  kubbdno,  minding  his  own  business  (Dh  • 

23 


KAM 


(178) 


KAM 


30).  Kamma^  karcH,  to  work»  to  laboar  (Dh. 
dOO,  422).  Kammini  akaruik,  were  hard  at  work 
(Mah.  162).  Kammakarapaihf  work,  service, 
laboor  (comp.  kamtnakaro).  Hatthakamntam^ 
manual  labour  (Dh.  126,  237).  Kammdni  dra- 
bhdpetvd,  having  caused  the  works  to  be  com- 
menced (Mah.  103).  KuM  kammdni  cUrdni 
dukkardniy  having  executed  many  difficult  works 
of  art  (Mah.  242).  Ayokammam^  ironwork  (Mah. 
152).  Sudhdkammam,  chunam  work  (Mah.  259). 
Fejjakammam  karoti,  to  practise  as  a  physician 
(Dh.  89).  Balikammam,  making  offerings  to 
spirits  (Mah.  52).  Kammam  is  aa  ecclesiastical 
term,  meaning  an  act,  or  function,  or  ceremony 
performed  by  a  chapter  of  priests.  These  kammas 
are  of  two  sorts,  gafuikammaihf  an  act  performed 
by  two  or  three  priests,  and  sangkakamimafhy  an 
act  performed  by  four,  five,  ten,  or  twenty  priests. 
Thus  we  have  uposatkakammam^  the  act  of  general 
confesnon,  upasampaddkammam^  the  rite  of  wdi- 
aation,  fMhdne^mmamj  apalokanakammathf  and 
many  others  (see  P4t.  zl,  59  and  foil.).  Bee  Kam- 
maudcd,  Dhammikdnaih  kammdnam  chandaih 
daivdf  having  given  his  consent  to  orthodox  eocle- 
siastieal  acts  (P&t.  18).  KammappattOf  attending 
the  ceremony  (Piit.  2).  As  a  reiigious  technical 
term  tile  word  kammam  is  of  great  importance, 
the  doctrine  of  Kamma,  or  the  efficacy  of  good 
and  bad  works,  being  inseparably  botmd  up  with 
that  of  transmigrration  or  renewed  existence.  Every 
being  who  is  not  immediately  qualified  for  Nirvd^a 
by  tiie  attainment  of  Arhatship  is  necessarily  re- 
born after  death  in  another  world,  and  what  that 
worid  is,  and  his  state  therein,  depends  on  his 
kamma  or  actions  in  previous  existences.  Broadly 
stated  the  doctrine  is  that  the  present  condition  of 
every  sentient  befaig  is  determined  by  the  aggregate 
of  its  actions  in  previous  states  of  existence.  Some- 
times a  good  or  bad  action  meets  witii  its  appro- 
priate reward  immediately  and  in  the  same  exist- 
ence, sometimes  in  the  next  existence,  but  its 
oonsequenocs  may  be  indefinitely  delayed,  and  an 
•etieu  performed  countless  ages  ago  may  be  work- 
ing for  a  man's  good  or  evil  at  this  moment. 
Works  are  of  three  sorts,  kmalakammam,  good 
works  or  Merit,  akusalakammam,  evil  deeds  or 
Demerit,  and  avydkatakammam^  indeterminate  or 
neutral  aetioos,  i^.  such  as  are  neither  meritorious 
nor  demeritorious,  and  tiierefore  have  no  influence 


on  the  ftiture  state  of  their  agent.  The  actioM 
of  a  being  are  the  cause  of  its  re-birth,  and  con- 
sequently of  its  continued  existence,  and  hence 
the  whole  existing  universe  of  sentient  beings  has 
its  origin  in  Kamma.  The  cessation  of  existence 
can  only  be  obtained  by  the  destruction  of  its 
cause,  Kamma.  And  this  destruction  is  effected  by 
Sanctification,  viz.  entrance  into  the  four  Paths, 
and  especially  the  fourth,  Arhatship,  after  entrance 
into  which  Kamma  is  immediately  and  wholly 
extinguished,  the  Arhat  when  he  dies  ceasing  to 
exist  (see  Maggo),  It  will  be  seen  from  the  above 
that  Kamma  has  at  least  three  shades  of  meaning: 
first  it  is  merely  an  action  good  or  bad ;  then  the 
effect  of  that  action,  the  merit  or  demerit  whidi 
lives  on  after  the  action  has  been  performed ;  lastly, 
viewed  as  an  abstraction,  it  becomes  a  potent  Canse 
or  Energy,  whereby  the  multitudinous  l^eings  that 
peof^e  the  universe  are  brought  into  existence. 
Sangiti  8.  enumerates  four  Kammas,  kammusm 
kafikam  ka^havipdkom,  kammam  sukkam  tmkkm- 
vipdkamy  kammam  kafUtasukkam  kafJiasukkavi" 
pdkoih,  kammam  akafikatk  aaukkanh  akmnhor 
tukkavipdkam^  bad  actions  which  have  a  bad 
result,  good  actions  which  have  a  good  resolt, 
mixed  actions  which  have  a  mixed  resolt,  neutral 
actions  which  have  no  result.  Deeds  are  of  three 
sorts,  kdydkammam  or  action,  vadkammam  or 
speech,  manokammaik  or  thought;  all  three 
originate  in  cetand  or  the  will<Man.  B.  266, 267). 
There  are  eleven  sorts  of  Kamma  or  moral  aaerit, 
difthadhammanfedanfyakamftMmf  Karma  mani- 
festing itself  in  this  life,  uppqjjavedaufyakammuim. 
Karma  manifesting  itself  in  the  next  existence, 
apardpanyavedaniyakammam^  Karma  manifest- 
ing itself  at  a  period  subsequent  to  the  next  ex- 
istence, ytMsannakammaihi  upapifakakammaikf 
upatthambhakakammam,  etc  (Man.B.447).  It  is  to 
be  noted  that  Kamma,  under  tiie  name  c£sankk^^ 
is  one  of  the  links  of  the  Pafiocasamupp^ida. 
Sentient  beings  are  called  Kammaja,  being,  as 
we  have  seen,  produced  or  caused  by  Karma 
(Gog.  Ev.  55 ;  E.  Mon.  293 ;  Man.  B.  441).  The 
f<dl.  examples  illustrate  the  use  of  kammam  in  its 
religions  sense.  Kammabalam^  efficacy  of  worics, 
force  of  Karma  or  merit  (Gog.  Ev.  30).  P^po- 
kammarkf  pdpakam  kammam^  a  sinful  action,  sin, 
demeritorious  Karma,  demerit  (Dh.  89;  Kh.  9; 
Alw.  N.  120).     P^M   kammdni,  evil  deeds. 


KAH 


(179) 


•infti]  ftctioDS  (Dh.  ^,  54 ;  Alw.  N.  121).  Pufma- 
kmmMtmh,  a  good  deed,  a  virtuoas  aclioD,  meiitori- 
ous  Karma,  merit  (Dh.  127,  138).  Anavajjdni 
ktmmdm^  blameless  deeds  (Kh.  5).  Ditvd  kamma-' 
vUmddkim  atUuw^  beholding  the  purity  of  bis  own 
deeds,  of  the  goodness  of  his  Karma  (Dh.  3).  Sehi 
kmtmmeki  dmmmedh^  aggidaddho  va  tappaH^  the 
Ibol  is  tortnred  by  his  own  deeds  as  if  he  were 
•eordied  with  fire  (Dh.  25).  SMkammdmnaytmti 
dmggatim,  bis  own  actions  drag  him  to  hell  (Dh. 
43).  Pubdakammoiky  and  pubbe  kataih  kammam, 
a  deed  done  in  a  former  existence  (Dh.  300) .  Ktumd 
mmdko  j6to  H  aitaimd  katakammawuena,  why  did 
he  lieoome  blind  ?  on  account  of  a  (sinAil)  deed  he 
had  committed  (Dh.  89).  Mh'  und  kammqfavdtd 
emUmm^  then  storms  caased  by  her  Karma  raged 
aroond  her,  viz.  by  iMsing  exposed  to  these  storms 
she  was  expiating  some  sin  committed  in  a  former 
existence  (Dh.  155).  A  Baddhist  who  has  passed 
tiiroagh  misfortune  or  suffering  looks  upon  it  as 
so  much  gain,  as  he  has  thus  worked  out  mo  mueh 
Iff  the  evil  Karma  accumulated  in  bis  former  exist- 
ences. Kammand  vaitaii  loko  kammand  ftattati 
pafd^  through  Karma  the  world  of  sentient  beings 
exists,  from  Karma  all  creatures  derive  their 
existence  (Alw.  N.  108).  Saitd  kammaddyddd, 
beings  are  the  heirs  of  Karma,  that  is,  a  man'is 
actions  leave  behind  them  a  legacy  of  weal  or  woe 
(Go|^.  Ev.  32).  KammamsayOf  range,  domain,  or 
power  of  K.,  said  to  be  intelligible  to  Buddhas 
only  (Man.  B.  8).  S^inaA  pmrdftask  navan  n* 
mitki  oamkkavatkf  their  Karma  of  former  births 
is  destroyed,  no  new  Karma  is  produced  (Kh.  10). 
The  consequence  or  result  of  an  action  is  called 
vipdko  or  phalam.  Sandifthiko  v^niko  *yaA  iaasa 
kamauuoa  dipUo,  this  was  the  retribution  for  that 
crime  manifested  even  in  this  life  (Mah.  262).  Idha 
kammamodaneaa  peeea  tfipdkamodanenay  in  this 
world  by  rejoicing  in  his  good  works,  in  the  next 
worid  by  rejoicing  in  their  reward  (Dh.  138).  E. 
Men.  5,  6;  301 ;  Man.  B.  445-449  (also  consult 
the  index);  Wheel  of  the  Iiaw,  45-52;  Qog. 
Bv.  dO-37;  Kh.  27,  88.  In  g^m.  kammam  is 
tiie  name  of  tlie  accusative  relation  (see  KdrakaA). 
Hie  Ml.  are  some  of  the  cases.  Instr.  kammand, 
kammund^  kammena  (Mab.45, 158;  Alw.  N.  108, 
121).  Ckn.  and  dat.  kammmno,  kammaoaa  (Mah. 
982;  P6t.  2).  Loc  kammani  (Ab.  758).  PI. 
kwmmdmif  kammeki,  katmndnafk,  kamtHetu, 


KAMMA^IYO,  and  KAMMAi^KO  (adj.).  Work- 
able, malleable ;  fit  for  work,  pliant,  ready,  alert, 
active  [l|4v].    B.  Lot.  865 ;  Dh.  197. 

KAMMAJ^f^ATA  (/.),  Adaptability,  pliancy,  readi- 
ness.    Man.  B.  399,  403,  417. 

KAMMANTO,  Business,  work,  occupation,  craft, 
profession  [ifpffjllf].  Paficehannakammanto,  one 
who  keeps  bis  deeds  secret,  a  dissembler  (Alw.  N. 
120).  Andkuld  kammantd,  a  peaceful  vocation 
(Kh.  5).  Especially  used  of  husbandry  or  agri- 
culture, as  the  profession  par  excellence.  Kam' 
fiMntam  uggahetvd  ghordvdsam  vasa,  learn  farm- 
ing and  live  at  home  (Dh.  140).  Na  kammante 
oicdretiy  neglects  his  farm  duties  (Das.  30). 

KAMMAPATHO,  Course,  or  means  of  action 
[^pq^  -f  ^9^]*  The  three  means  by  which 
actions  can  be  performed,  and  consequently  merit 
and  demerit  acquired,  are  kdyo,  vdcd,  mono,  the 
body,  the  speech,  the  mind  (Dh.  50,  383,  comp. 
the  three  Kammas).  See  Aktualakammapaiho, 
Kusalakammapatho, 

KAMMARO,  A  blacksmith,  a  smith  [fnhr]-  ^^^ 
509;  Dh.  43  (of  a  ulversmith).     Kammdrasdld, 

kammdrakttlath,  a  forge  (Mah.  22). 

KAMMASO,  Dirt,  stain,  guilt  [^raPl]. 

KAMMASO  (adj\\  Variegated,  spotted  [^nRT^]. 
Ab.99. 

KAMMASSAKO  (o4^),    Havmg  Karma  for  his 
portion,  having  his  own  individual  Karma  [IIPS^ 
4-  l^l|].    Das.  9;  Gog.  Ev.  32. 

KAMMATTHANA A,  Basis  of  action  [m^  + 
^ITlf].  This  term  is  applied  to  certain  relig^us 
exercises  or  meditations,  by  means  of  which 
Samddhi,  Jhina  and  the  four  Paths  are  attained. 
Each  of  these  is  based  on  a  certain  formula  or 
rite,  also  called  kammaffhdnam.  Alabaster  says, 
^  Kammatth6na  is  one  of  the  modes  of  Buddhist 
meditation,,  and  may  be  called  analytical  medita- 
tion. He  who  exercises  it  fixes  his  mind  on  any 
one  element,  and  reflects  on  it  in  all  its  conditions 
and  changes,  until,  so  far  as  that  element  is  con- 
cerned, he  sees  that  k  is  only  unstable,  grievous, 
and  illusory.  To  aid  this  kind  of  meditation 
there  are  formulas,  some  people  ineorrectiy  call 
them  prayers,  in  which  a  list  of  the  elements  is 
repeated  **  (Wheel  of  the  Law,  204).  The  forty 
Kammafthdnas  I  find  thus  enumerated  in  Visuddhi 
Magga:    tair*   imdni  cattdfisa  kammafthdndm, 


(180) 


KAM 


data  kasifUt,  dasa  tuubhd,  data  anuuatiyoy  cattdro 
hrahmamhdrdy  cattdro  druppd,  ekd  ionnd,  ekam 
vavatthdnan  ti.  For  the  Kasi^as  see  sep.  article. 
The  ten  Asubhas  are  given  as  follows:  uddhu- 
mdtakam,  vinUakantt  vipubbakuth,  mcchiddakaiky 
vikkhdyitakam,  vikkhittakam,  hatavikkhittakam^ 
lohitakam,  pufavakam,  atthikam.  The  ten  Ana- 
Bsatis  are  buddhdnussatif  dhammdnunati,  saAghd- 
nussati,  sildnusiatif  cdgdnustatif  devatdnusaati, 
maraf^ati,  kdyagatd  satif  dndpdnasati,  upaaamd' 
nuuati.  The  four  Brahmavih&ras  are  mettd^ 
karufuiy  muditd,  upekkhd.  The  four  Aruppas  are 
dkdsdnancdyatanam,  vihndfuihcdyatanamt  dkm^ 
canhdyatanaHi,  nevasarmdndse^mdyatanath.  The 
Sa&fii  is  dhdre patikkdloiafmdf  and  the  Vavatthdna 
is  catudhdtuvavatthdnath.  Ten  of  the  forty 
Kamma^^h&nas,  viz.  the  two  last  and  eig^ht  of  the 
Anussatb  [kdyagatd  tati  and  dndpdtuuati  beings 
excepted),  are  productive  of  Upacdra,  the  re- 
mainder are  productive  of  Appand.  See  E.  Mon. 
267*  269,  for  a  full  account  of  the  dndpdnaioti- 
kammatfhdnanh  which  exercise  consists  in  fixing 
the  mind  intently  on  one's  own  breathing  in  con- 
nexion with  certain  set  subjects  of  reflection  (six- 
teen in  number).  The  atubhakammatthdndth  Is 
described  at  E.  Mon.  268,  and  consists  in  con- 
templation of  the  impurity  of  the  body  as  illus- 
trated by  the  sight  of  a  putrefying  corpse.  Hardy 
mentions  four  karmasthdnas,  which  he  says  are 
meditations  on  Buddha,  kindness,  evil  desire,  and 
death  (E.  Mon.  25,  26,  28).  Other  karmasthdnas 
are  sometimes  mentioned,  as  khayavaydkamm' 
afthdnam,  meditation  on  decay  and  death  (Alw. 
I.  xxi;  Dh.  80),  sunhatdkammaffhdnaHt  (Dh. 
316),  vedandpariggahakakammatthdnam  (Dh. 
175).  The  formula  for  karmasthdna,  and  in- 
structions for  practising  the  rite,  are  obtained 
from  the  dcariya  or  spiritual  teacher,  who  in  this 
capacity  is  called  kammatthdnaddyako,  and  must 
be  a  kalydftamittOf  viz.  either  he  must  be  walking 
in  one  of  the  four  Paths,  or  if  he  be  a  puthnjjana 
he  must  be  of  eminent  piety  and  learning.  The 
person  who  obtains  karmasthdna  from  his  dcariya 
is  said  kammafthdnaih  gaheti  or  ttggaheti,  *'to 
receive "  or  *'  to  learn  it." — Ex.  Satthu  santike 
kammatthdnam  gahetvd,  having  obtained  in- 
struction in  karmasthdna  from  the  Teacher  (Dh. 
Id5,  210,  328).  Tathdgatena  dinnam  dhdtu- 
kammaffkdmam,  the  Dhdtu  karmasthdna  given  him 


by  Buddha  (Dh.  125,  this  must  be  the  catudhd- 
tuvavatthdnam),  Kammaffhdnam  add  then  pabU- 
jetvd  yathdrdhadi  bhdvanaih  anuyid^anto  adrena 
mahdmati  wtdpattiphalam  potto,  the  elder  haviJig 
admitted  him  to  the  priesthood  duly  taaglit  him 
karmasthdna,  and  devoting  himself  to  its  realiza- 
tion the  high-minded  youth  ere  long  attained  tlie 
sanctification  of  the  first  Path  (Mah.  32).  IH  pi 
90  bhagavd  9ammd$ambuddho  ti  ddikam  buddh&' 
dhammammghdnuiiatikamnuiffhdiutm  niftkdptt 
having  gone  through  the  formulas  of  meditatioD  oa 
Buddha,  his  Law  and  his  Church,  beginning  with 
the  formula  "  Behold  the  Blessed  One  eodoved 
with  true  and  supreme  knowledge''  (Dh.  346). 
Kammatthdnam  me  kathethdti  ath*  atia  tatthi 
ydva  arahattd  kammatthdnam  kathen,  ^'teadi 
me  karmasthdna,"  and  Buddha  taught  him  the 
karmasthdna  rites  up  to  Arhatship,  viz.  taogfat 
him  all  the  rites  by  which  mystic  meditation  it 
produced,  up  to  the  highest  and  most  difficult  of 
all,  the  successful  exercise  of  which  results  in  the 
attainment  of  Arhatship  (Dh.  80,  comp.  195).  Jfs- 
ticikammatthdnaik  bhdvento,  exercisug  minge- 
meditation,  i.e.  meditating  on  the  resemblance  of 
the  body  to  a  mirage  (Dh.  210).  KammoHlihm 
onnytAjaH,  to  practise  k.  (Dh.  394).  Kamnudtkd' 
nam  manaHkaroti,  to  devote  oneself  to  k.  (Dh.  175| 
oomp.  422).  Kammatthdne  kammam  karm^, 
exercising  himself  in  k.  (Dh.  422).— From  all  the 
above  it  will  be  seen  that  kammaffhdnam  is  a  term 
of  wide  dgnificance,  embracinf^  a  succession  of  rites 
and  exercises,  which  form  the  basis  or  frame-work 
of  all  those  modes  of  mysdc  meditation  by  mev» 
of  which  sanctification  is  attained.  Thus,  to  give 
an  instance,  the  first  Jhdna  is  a  »tate,  the  ten 
Asubhas  with  kdyagatd  sati,  are  the  kammat|hina, 
«  rite,"  or  "  pracdce,"  by  which  that  state  is  at- 
tuned.   E.  Mon.  252-273;  Alw.  I.  xxi,  88;  Bh. 

151,  333.    See  Jlrammafunk. 
KAMMATTHANIKO(ai&*.),Connectedwithorpr«> 

tising  karmasthdna  [li^VHI  +  T^J  *  ^^'  ^^^' 
KAMMAVACA  (/.),•  An  ecdeshistical  vote  or  re- 
solution [JK^  +  ^n^]-  This  is  the  name  for 
the  proceedings  at  a  kamma  or  ecclesiastical  act, 
by  which  some  question  is  decided  by  vote. 
Thus  a  novice  is  admitted  to  priestly  orders  by  a 
kammavdcd,  or  vote  of  a  chapter  of  priests ;  after 
ordination  the  priest  is  invested  with  the  three 
robes  by  a  k. ;  the  name  adopted  for  bun  is  ^ 


KAM 


(181) 


KAM 


proved  by  »  k.,  and  bo  on.  The  foU.  specimen  of 
n  kjunmaWLed  I  take  from  Brahma  Jila  S.  Affha- 
kalhi :  SufuUu  me  dtnuo  sangho,  yadi  sanghassa 
paitakaUatk  tangho  imM  panca  bhikkhusatdni 
mrnmamneyya  Rdjagahe  vasBam  wuantddhamnum 
ea  mmayim  ea  mntgdyitutk  na  annehi  bhikkMhi 
Rdjagahe  wutam  vatitabban  Hj  esd  natti :  suttdtu 
me  imuo  eanghe,  imdni  panea  bhikkhusatdni 
eammamnati  Rdjagahe  •  •  vaHtiMan  H,  yasg* 
^oimaio  khamati  imesam  pancannaih  bkikkhth' 
eaidmam  iommuti  Rdjagahe  .  .  vasitabban  H  to 
imnh^  ofM,  yaua  na  kkhamati  so  bhdseyya: 
eammtttdui  eaighena  imdni  pahea  bhikkhusatdni 
Rdjagahe  vassam  vasantd  dhammah  ca  vinayan 
sangdyitum  na  aSmehi  bhikkhdhi  Rdjagahe 
m  ffositabban  f  ti  :  khamati  sanghassa  tasmd 
iufA(:  evam  etam  dhdraydmif  **  Let  the  assembly 
hear  me,  if  all  is  ready  for  taking  the  vote  let  the 
assembly  dedde  whether  these  ^ye  hundred  priests 
ahall  spend  the  rainy  season  at  Rdjagaha  and  re- 
hearse the  Doctrine  and  Discipline,  and  whether 
all  other  priests  shall  be  precluded  from  passing 
the  rainy  season  at  lUyagaha,  snch  is  the  resolution 
I  have  to  propose.  Let  the  assembly  hear  me,  the 
motion  is  that  these  five  hundred  priests  shall, 
etc ;  those  who  are  in  favonr  of  the  motion  are  to 
keep  silence,  those  who  are  against  it  are  to  speak. 
(I  now  proceed  to  put  the  question)  Does  the 
aaaembly  decide  that  these  five  hundred  priests 
•hall  spend  the  ndny  season  at  lUj^aha  and 
rehearse  the  Doctrine  and  Discipline,  and  that  no 
other  priests  shall  be  allowed  to  pass  the  rainy 
leason  at  Rdjagaba  ?  The  assembly  approves  the 
resolution,  it  therefore  keeps  silence,  so  I  under- 
stand yoar  wish.*  The  above  form  is  used  at 
all  Kammavdc^,  see  Kamm.  6,  7^  Ras,  68,  69. 
Kammavdeom  karoti^  or  sdveti^  to  hold  a  k.,  to 
propose  a  resolution  (Pdt.  30).  A  Kammavici  is 
ai  two  sorts,  Hattidutiydf  where  the  question  is 
pat  to  the  assembly  once,  as  in  that  g^ven  above, 
and  natticatutthd,  where  the  question  is  put  three 
times,  as  in  the  ordination  service. 
KAMMAVACAA,  Collection  of  Kammavddls.  This 
b  the  name  of  a  well  known  Buddhist  manual, 
containing  forms  for  various  kammavic^.  The 
first  chapter  contains  the  ordination  service,  and 
has  been  pobllshed  by  Spiegel  under  the  name  of 
Kammav^yam  (Bonn,  1841).  The  second  and 
third  chapters  g^ve  the  form  for  investing  a  priest 


with  the  ticivara,  and  for  settling  the  boundaries 
of  a  site  for  holding  Uposathas :  they  will  be  found 
at  Ras.  68-71.  There  are  four  other  chapters. 
E.  Mon.  44,  207,  283. 
KAMMI  (adj,),  Acting,  working  [lif?$^.  Pdpa- 
kamm(,  a  sinner  (Dh.  23). 

KAMMIKO  (ad/.).  Working  [^^  +  1:^].  R4fa'' 
kammikdf  king's  servants  (Mah.  175, 176).  F^anO' 
kammikapuriso,  a  man  working  in  the  forest,  a 
woodman  (Dh.  304).  The  termination  'ika  be- 
longs no  doubt  to  the  whole  compound. 

KAMMUNA,  see  Kammam. 

KAMO,  Order,  step,  succession,  method  [1|RT]« 
Ab.  429.  F^a^isakkamo,  pedigree  (Mah.  Ixxxviii). 
Atthavaftftandhkamo,  method  of  interpreting  the 
meaning.  Tantikkamam  kand  anokkamitvd, 
without  violating  any  Pali  idiom.    See  Kamena. 

KAMO,  Wish,  desire;  desired  object;  the  god  of 
love,  Kdma  or  Cupid ;  sensual  desires  or  pleasures, 
pleasure,  passion,  lust  [^^iT^]  -  Ab.  42, 163.  As 
the  latter  part  of  a  compound  kdma  is  generally 
used  in  the  sense  of  desiring:  dhammakdmo, 
wishing  for  the  Law  (Sen.  K.  468);  kdmakdmo, 
wishing  for  pleasure  (Dh.  15) ;  Crotamassa  dassana- 
kdmo,  wishing  to  see  Buddha.  The  m  of  an  in- 
finitive is  dropped  in  a  compound  of  this  sort: 
jivitukdmo,  wishing  to  live  (Dh,  22);  ddtukdmo, 
wishing  to  give;  kattukdmo,  wishing  to  make; 
vattukdmo,  anxious  to  say  (F.  JiL  17);  bhur^fitU" 
kdmd,  (fern.)  wishing  to  eat  (Mah.  133).  The 
compound  akdmakdmo  is  a  dvandva,  meaning 
"unwilling  and  williDg,**  viz,  ** hesitating "  (B. 
Lot.  863).  Kdmado,  giving  pleasure.  Sabbakd" 
madado,  giving  everything  that  is  wished  for, 
gratifying  every  desire  (Rh.  14).  PI.  kdmd, 
pleasures  of  sense,  desires,  lusts  (Dh.  16,  34), 
The  world  of  sentient  beings  is  divided  into 
Kdmaloka,  Rtipaloka,  and  Ardpaloka.  Of  these 
the  lowest  is  kdmaloko,  "  the  world  of  sense,*'  viz. 
the  region  in  which  Ktoa  or  sensual  pleasure  pre- 
vails, its  occupants  being  subject  to  the  pleasures 
and  pains  which  result  from  the  gratification  of 
the  senses.  It  extends  from  Avici,  the  lowest  of 
the  hells,  to  the  I^ranimmitavasavatti  Devaloka, 
and  thus  embraces  eleven  Lekas  (see  Kdmahko), 
The  five  Kdmas  (pa^cakdmam)  are  the  lust  of  the 
eye,  of  the  ear,  etc.,  *^  modes  of  evil  desire  that 
are  connected  with  the  five  senses"  (Man.  B.  445, 
E.  Mon.  15,  comp  Kdmagufui).    K&ma  is  divided 


KAM 


(  182  ) 


KAN 


into  vatttrnkdmo  and  Jdletakdmo;  the  former  is 
explmned  to  mean  pleasurable  sights,  sounds, 
odours,  tastes  and  contacts,  and  property  or 
wealth  of  all  sorts^  while  the  latter  means  desire, 
attachment,  lust,  passion  (Man.  B.  445 ;  E.  Hon. 
31,  271;  Dh.  361,  404).  Kdmardg^  sensual 
pleasure  (Alw.  N.  121).  Kdmadhdtu,  element  of 
desire  or  sensual  pleasure  (B.  Int.  004 ;  Ah.  820). 
See  DhdtUf  AkuwaladhdtUf  Atavo,  Bhan^  Aafi<f, 
Ogho^  Yogo,  Vpdddnam, 
KAMPANAA,  Shaking  [ipqir].  Ab.712;Mah.41. 

KAMPATI,  To  shake,  to  tremble  [^H^].  Yama 
dttam  na  kampoH^  whose  soul  is  unshaken  (Kb.  6). 
Akamfiittha  mahdmahtf  the  earth  quaked(Mah.86). 
Ito  e^  ito  ea  kampamdno  vidhdvaHf  runs  trembling 
in  every  direction  (F.  J&t.  4).  Cans,  kampeii^  to 
cause  to  tremble,  to  shake  (Oog.  Bv.  20).  P.p.p. 
kampUo,  trembling,  shaken  (Ab.  744 ;  Gog.  Ev.aO). 
Karufidya  kampiiahadayo^  his  heart  moved  with 
compassion  (Att.  20Bi»  210). 

IlAMPO,  Trembling,  agitation  [111^]  •  MahOcampo, 
puthuvtkampe^  pafhavtkampo,  an  earthquake 
(Mah.  41, 173). 

KAMSAKOTA]$k,  Counterfeit  metal  [itmR  +  ^]  • 
Explained  in  Brahma  Jdla  &  Af^h.  to  mean  pass- 
ing off  gilt  vessels  as  gold. 

KAASANXLAA,  Blue  vitriol  [^^Tlg  +  «{Vir]. 

KAASATALO,  a  gong  [*Rjr  -h  mH].  Dh.  207  ; 

Att.  135. 
KAASATHALAISI,  a  bronze  dish  or  plate  [itT^ 

KAASO,  Metal ;  bronze ;  a  gong ;  a  bowl  to  eat  from 
[4T^9  4ra]-  Ab.  457»  905.  Kamto  upahat^^ 
a  broken  gong  (Dh.  124,  297i  the  passage  means 
that  if  the  rim  of  a  gong  is  broken  off,  the  flat 
plate  which  remains  when  laid  down  is  not  reso- 
nant)«  KamMopdtt,  a  bronze  bowl  (Mah.  15, 
Tumour  says  ''  golden  '^), 

KAASO,  a  coin  worth  four  Kahdpa^^  [ vi]  •  Ab. 
g05;Pdt  103,  104. 

KAMUKO^  The  Areca  palm  [H;^].  Ab.  564, 
602; 

KAMUKO  (a4f.\  Desirous  [«ir^].    Ab.  730. 

KAMUPAPATTI  (/.),  Sensual  existence  [l||T«f  + 
^Yflff^] .    There  are  three  Ics.,  the  first  includes 
mankind  and  the  four  lowest  devalokas,  the  second 
is  the  Nimm&narati  heaven,  and  the  third  the 
Paranimmitavasavatti  heaven. 


KAMYATA  (/.),  Deshre  [WnVHf]-  Kattukamfatd, 
intentkm  (Dh.  362;  Has.  63).  Bhi^ffokamyatd^ 
greediness  (Pit.  22). 

KANAKAA,  Gold  [l|«ra].  Ab.  487;  Mah.  61. 
Kanakarfimdnaihi  a  golden  mansion  (Dh.  04). 

KAN ANAA,  a  forest,  a  grove  [ifflflf ] .  Ab.  536 ; 
Mah.  50. 

KAIj^ATI,  To  sound  [ip^].    CL  P.  Verbs,  11. 

KANAYO,  A  sort  of  spear  [  V^>  ^RITQ]  -  Ab.  394. 

KAf^CANAA,  Gold  [l|TVW].   Ab.  487 ;  Mah.  2ia 

KAi^GI,  see  KocL 

KAf^GUKl  (i».).  An  attendant  on  the  women's 
apartments  [^Bnf^p^.    Ab.  342. 

KAJf CUKITO  {adj.\  Having  the  hair  bristling  with 
joy  [ifftW].    Att.  32, 105. 

KA5^CUK0,  a  jacket;  the  skin  or  slough  of  a 
snake ;  a  coat  of  mail ;  a  case,  sheath,  covering, 
envek>pe  [^1^].  Ab.  204, 655, 962.  SUdkancuko, 
a  stone  casing  (Mah.  201),  XasM  kancukacetiyam, 
a  dagoba  encasing  the  first  (Mah.  4).  Kdriya 
kancukafh  suddhavatthehi,  having  caused  a  cover- 
ing of  fine  cloth  to  be  made  for  the  digoba  (Mah. 
103).    Mah.  213. 

KANPARA,  a  tendon  [^raTCt].    Ab.  270. 

KANDARl  (/.),  and  KANDARO,  A  cave,  a  grotto 
[IF^].    Ab.  600. 

KANDATI,  To  cry,  to  wail,  to  weep  [W^]-  I>1>- 
66,  95;  Mah.  124. 

KANDHARA,  The  neck  [liHrTT]-    Ab.  263. 

KANDITAA,  Wailing,  crying  [Hf^^V^^]- 
Ab.  165. 

KANDO,  A  bulb  [^Ri^].    Ab.  540. 

KAISrpO,  and  KAN^Alil,  The  part  of  a  plant  from 
one  joint  to  another ;  a  stalk;  an  arrow;  a  section 
or  chapter  of  a  book ;  a  part,  a  portion,  a  piece ; 
opportunity,  season  [ifp^]  •  Ab.  389, 453, 885 ; 
Mah.  143.  Kapdlakati^o,  a  bit  of  potsherd  (Dh. 
301).  PHvakafida^,  a  piece  of  cake  (Dh.  140). 
Sukkhakaddamakandehi,  with  lumps  of  dried 
mud  (Mah.  107).  Kafidappahdro,  an  arrow-shot. 
DhammoMmgapiyd  kdti  kapdam  to  AtthaMinwh 
he  wrote  the  chapter  called  Atthas41ini  on  the 
Dhammasanga^  (Mah.  251).  BhUkandOt  the 
chapter  about  the  earth  (Alw.  I.  ix). 

KAl^U  (/.),  The  itch  [^^].    Ab.  326. 
RANDUKO,  A  ball  to  play  with  [ipfm] .  Ab.  316. 
KANPUTI  (/.),  Itching  [Wl^].    Ab.  326. 
KAI^UVANAA,  Itching  [li^^l^pr].    Ab.326. 


KAN 


(183) 


KAN 


KAVPUVATI,To8cratdi[l«l|lT].  Q.P.Verbs^lS. 
KA^CyA  (/.),  ItchiDg  [H^^T].    Ab.  326. 
KA^BU  (».  and/.),  An  elephant  [^1^].    Ab. 

866;  Db.  162. 
KA](nSRUKA  (/.),  A  female  elephant  [^i^:^^]. 

Ab.d62. 
KANGU  (/.),  Panick  seed,  Panicnm  Italicam,  a  sort  of 

mDlet  [l|^] .  Ab.  451, 452, 571, 1055 ;  Mah.  195. 
KA^AVANTA  (/.),  The  plant  Bignonia  Saave- 

olens  [V^  +  79]-    Ab.  559. 
KAQTH AVATTANI  (m.),  Fire  [amq^<| .  Ab.34. 

KANHAYANO,  and  KAI^HANO,  Oflfspring  of 
Krishna  [li|C^|<|<|].    Ben.  K.  387. 

KAl^HI  (mi.),  Offspring  of  Kfish^a  [^ITf^lS].  Sen. 
K.388. 

KAlJirHO  (adj.),  Blaek ;  dark ;  smful  [iTCq].  Ab. 
96»  1000.  Masc  kanho,  Krishna,  an  incarnation 
of  Vlshnn  (Ab.  16),  also  Mdra  or  death  (Ab.  43). 
Neot.  kafiham,  sin  (Ab.  84).  Kanho  dhammo, 
aitt  (Dh.  16).  Kafthakamtnam,  sinful  action,  de- 
meritorious Karma,  Kafthapakkho,  the  moonless 
fortnight  of  the  month.    Fern,  kafthd. 

KAiyiKA  (/.),  The  plant  Premna  Spinosa ;  an  ear- 
ornament  [l|flJ4T].   Ab.574.  See  also  JTanntA^if. 

KANIKARO,  The  tree  Pterospermnm  Aoerifolium 

[^VfiWTT].    Ab.  570 ;  Dh.  233 ;  B.  Lot.  8^. 
KANINIKA  (/.),  The  pupil  of  the  eye  [^rftf^nTT]  - 

Ab.dOO. 
KANTITHAKA,  and  -IKA  (/.),  A  younger  sister 

[^PlHl^l]*    Mah.  5,  85,  Ixxxviii. 
KANTrfHO  (a4^'.).  Smallest,  very  small ;  youngest 

[^mf^lVl-    Ab.929.    Kontfifttf,  younger  brother, 

or  son  (Ab.  254 ;  Dh.  305 ;  Mah.  199 ;  F.  Jdt.  5). 

Kmntiho  bhdtd,  kaniftkabhdtdf  younger  brother 

(Mnb.  Izzzvii ;  Db.  79).    Fern.  kanUthdy  the  Utde 

linger  (Ab.  266). 
KANIYO(o4^'.),  Less,  smallest;  younger  [^Pf^lf^]. 

Ab.  254,  929.     Fem.  katUyasi  (Mah.  Ixxziz). 

Rarely  written  km^yo,  comp.  S.  lAuH^M^  (Sen. 

K.  314). 
KAfJjIKAA,  and  KAAJIVAA,  Sour  rice-gruel 

[^rfara-]    Ab.  460;  Dh.  113, 196,  233. 
KANKAJNAtt,  An  ornament,  a  bracelet  [^i^pn]- 

Ab.286. 
KA&KATO,  MaU  [^ifj^].    Ab.  377. 
KANKHA(/.),  Doubt  [VT^]-    Ab.  170;  Mah. 

IM^  199;   £.  Mon.  193;    Ras.  21;    Dh.   26. 

Kamkkdfkdmamf  a  doubtful  point,  a  doubt  There 


are  three  kankkds,  or  doubts,  viz.  doubts  about 
the  past,  the  present,  and  the  future. 

KA^KH ATI,  To  doubt  [WW] .    Mah.  62. 

KANKO,  A  heron  [^].    Ab.  643. 

KA^^A  (/.),  A  young  woman,  a  girl,  a  viigin 
[HfiirT].    Ab.231. 

KAI^IVADHARO,  a  steersman,  pilot  [^R^IITT]- 
Ab.  666. 

KANNAJALCkA    (/.),    A    centipede     [^ + 
ira^].    Ab.  622. 

KAI^A  JAPO,  A  tale-bearer,  informer  [^ +^9V]  • 
Ab.  737. 

KANNAMUNPO,  Name  of  one  of  the  Mah^saras 
[^  +  ^^]*    Ab. 679 ;  F.  J4t. 5 ;  Man.  B.  17. 

KAQ^IKA(y.),  An  ear-ornament,  earring ;  the  peri- 
carp of  the  lotus ;  the  peak  or  dome  of  a  hut  or 
pagoda  [«|ff||f^].  Ab.  219,  284,  687,  875. 
KannikdrukkhOf  a  log  to  make  a  house-peak  from 
(Dh.  188).  Kanpikdmaftdalam  bhinditvd,  break- 
ing through  the  circular  peak  of  the  house  (Dh. 
299).  Kaftftikdbaddhdni  sdligisdni,  heads  of  grow- 
ing rice  tied  together  in  sheaves  (Dh.  126,  oomp. 
200).    Comp.  Kaftikd. 

KANiyO,  The  ear ;  a  rudder ;  a  comer,  edge  [Wl(]. 
Ab.  150,  1120.  KaftfMp^iro,  kaf^nabh^f  kanf^U' 
mbh^anam,  kannavethanam,  an  ear-ornament, 
earring  (Ab.  284,  875).  Ka^^Mm^daHiy  the  root 
of  the  ear,  the  ear.  Kax^nanUile  jappati,  to 
whisper  in  the  ear  (P&t.  112).  KunfUijappakef 
one  who  whispers  into  a  person's  ear  (Pit. 
62).  Kanvu^appanaiky  whispering  into  the  ear. 
Kaf^futjapOt  a  tale-bearer.  Caiukkannesu^  at  the 
four  corners  (Mah.  182).  Sdnika/ijUftam  uMckipitvd, 
lifting  up  the  comer  of  the  curtain  (Dh.  159). 
Sanghdtikaitfto,  hem  of  a  garment  (Pit.  95). 
Da^dka^no^  edge  or  hem  of  the  skirt  (Dh.  234). 

KANO,  The  fine  red  powder  which  adheres  to  the 
grain  of  rice  beneath  the  husk ;  a  particle,  bit, 
atom  [imf] .    Ab.  454^  705,  1047- 

KANO  {adj,)j  One-eyed,  blind  of  one  eye  [^IHir]* 
With  instr.  Akkhtnd  kdftOf  blind  of  one  eye  (Sen. 
K.339).    Dh.30L 

KAl^TAKITO  (o^;.).  Having  the  hair  Mstling  with 

joy  [^S^ftRf]- 

KAJJiTTAKO,  and  KAIJ^UAKO,  A  thorn;  an 
enemy ;  horripilation ;  an  obstacle,  pest,  nuisance 
[iPCni].  Ab.  366,612,912;  A1W.L66.  Ka^t- 
akagumbo,  a  thorn-brake.  Ka^fbakatdkhd,  thorny 


KAN 


(184) 


KAP 


branches  (Das.  21).  Lakkaik  vigatakanfakam 
kdretvd,  having  rid  Ceylon  of  her  pests  (Mah. 
Ixxxvii).  Jinasdscmakantakd,  enemies  of  Baddhism 
(Mah.  232).  For  ka^thaka  see  Ras.  19,  Das.  21, 
B.  Lot.  576,  Ab.  893. 
KAI^TfAKURAI^pO,  The  plant  Barleria  Cristata 

KANTANAA,  Gutting ;  spinning  [V^tHT]  •  Ab.  954. 

KANTARO,  a  forest,  a  wilderness ;  a  difficult  road 
[^KT^nrr]*  Ab.  192,  1197.  Samsdrakantdro, 
the  thorny  path  of  transmigration  (Ras.  27)* 
Kantdraddhdnamaggo,  a  long  and  difficult  road 
(comp.  Dh.  86). 

KANTATI,  To  cut  [W^].  Dh.  307;  P&t.  107. 
P.p.p.  kantito. 

KANTATI,  To  spin  [V7^] .    Mah.  48. 

KANTHAJO  (a4^'.),  Guttural  [iflTW].  The 
guttural  letters  are  a,  Ar,  kh,  g,  gh,  n  and  h 
(a.  Gr.  2). 

KANTHA  (/.),  Patched  doth  [IRTT]-    I>h-  1^- 

KANTHAKO,  see  Kanfako. 

KANTHO,  The  neck,  the  throat  [^117] .  Ab.  263. 
Kanthabhdad,  a  necklace  (Ab.  285).  Kdtdvaka^tho^ 
whose  neck  is  covered  with  the  yellow  robe,  viz. 
wearing  the  yellow  robe  (Dh.  54).  Kaftthandlam, 
the  wind-pipe  (Att.  106,  216). 

KANTI  (/.),  Beauty ;  wish,  pleasure  [l|lfi|l].   Ab. 

54,  762,  1056. 
KANTITO  (p.p.p.  kantaii).  Gut.    Ab.  752. 

KANTO  {p>p-p>  kdmmfaH\  Loved ;  beautiful,  charm- 
ing, delightful,  ag^reeable  [^fp|f  =  ^||^.  Ab. 
693, 948.  KantOy  a  husband  (Ab.  240),  a  favourite 
(Ab.  948).  Fern,  kantd,  a  beloved  or  charming 
woman  (Ab.  230).  Hatthikantavlnd,  an  elephant- 
charming  lute  (Dh.  154).  Hatthikantamanto,  a 
spell  for  charming  elephants  (Ditto).  Bahujana' 
kantd  vdcd,  speech  that  g^ves  pleasure  to  many. 

KAPALAA,  and  -LO,  and  KAPALLAlfil,  The 
skuU,  or  either  half  of  the  skull;  a  potsherd 
[^mrV].  Ab.  279,  946;  Dh.  301.  Kapdldni 
ghatetvdnOf  having  re-united  the  two  halves  of  the 
skull  (Mah.  245).    For  kapalla  see  Dh.  148, 196. 

KAPAl^I  (m.),  A  miserable  man,  a  pauper  [IT- 
X|f^p(J .  Kapa^iddhtkavanibbakd^  paupers,  way- 
farers and  I>eggar8  (Mah.  240;  Dh.  131,  see 
AddhUco). 

KAPANO  {adj,\  Miserable,  afflicted,  poor ;  miserly 
[Vmr]-    Ab.  739,  821 ;  Mah.  221. 


KAPATO,  and  -TAtt,  Fraud,  hypocrisy  [iqj]. 

Rdjakapato,  impostor  king. 
KAPEYYO  (a4;.).  Belonging  to  apes  [l|l^]. 

Sen.  K.  388. 
KAPI(m.),  A  monkey  [^rfq]-  Ab.614.  See  also  JM. 
KAPIKAGGHU  (/.),  The  plant  Mucuna  Pmritoi 

[^ifrni^].    Ab.582. 
KAPILO(ac(;.),  Reddish  [^rfqir]-    Ab.98.   Fern. 

kapildf  name  of  two  plants  (Ab.  571  nauapi^ 

Ab.  590,  re^ukd). 
KAPILAVATTHIKO  {adj.\  Belonging  to  Kapils- 

vastu.    Sen.  K.  390. 
KAPILAVATTHU  (ti.)*  '^^  ^wn  of  KapUavasto, 

the  birthplace  of  G&kyamuni  [^fMfil^V].   Ab. 

200 ;  B.  Int.  143.  ' 
KAPISlSO,  This  word  is  explained  at  Ab.  217  bj 

aggafatthambho,  and  is  rendered  "  the  bolt  or 

bar  of  a  door.*    But  the  S.  ^BlfqifH  is  Tendered 

by  B.  and  R.  << coping  of  a  wall*'  (mauersims). 
KAPlTANO,    The    tree   Thespesia   Popohieoida 

[HRfhTf].    Ab.562. 
KAPITrHO,The  tree  Feronia  Elephantnni[^rfinv]. 

Ab.  551 ;  Mah.  169.    See  also  Kavifiho. 
KAPOLO,  The  cheek  [^iqt^].    Ab.  202. 
KAPOSI  (m.).  The  elbow  [ipvtfir]-    ^^.265. 
KAPOTAKO  (adj.).  Grey,  white  [Hrfrt  +  ^J. 

Dh.27. 
KAPOTO,  A  pigeon,  a  dove  [^TOtH].    Ab.  (98. 

From  Ab.  984  it  would  seem  to  mean  some  other 

bird  also. 
KAPOTO  (ai{f\).  Belonging  to  pigeons  [^TRt^]- 
KAPPABINDU  (m.),  A  black  spot  which  Boddhist 

priests  are  instructed  to  attach  to  a  new  robe  to 

disfigure  it  [iPV  +  f^P^.  Ab.799;  P^B2,91. 
KAPPAKKHAYO,  That  period  of  the  kalpa  wfaes 

the  process  of  destruction  is  going  on,  a  ttukoafU 

(see  Kappo)  {WK  +  ^n]«    Ab.  82. 
K  APPAKO,  A  barber ;  one  who  prepares  or  mskei 

[^ran]-    Ab.  508;  Dh.  117,  214;  Mah.  170. 
KAPPANA   (/.),     Preparing,    making;  thought 

[^I^V^]  •    Ab.  1 13,  954. 
KAPPANAA,  Gutting ;  caparisoning  an  elephant  or 

horse;  making  [H^Cflf].   Ab.  966.   Sihatejffi^ 

kappanam,  lying  on  the  right  side  like  a  lioo. 
KAPPANIYO  (od/.).  To  be  thought  or  believed 

KAPPANO,  The  trappings  of  an  elephant  [^Wnfl- 
Ab.365. 


J 


KAP 


(186) 


KAP 


KAPPAPETI  (cow.  AM^f9Mid)»  To  cause  to  be  capari- 
soned or  made  ready. 

KAPPARO,  The  sknU  [li^Tl*    ^b-  ^« 

K  APPARO,  The  elbow  [f]^] .   Ab.  966 ;  Dh.  237. 

KAPPARUKKHO,  A  celestial  tree  yielding  all 
wishes,  it  grows  in  Indra's  heaven  [^nV  +  7^1* 
Ab.28;  Man.B.  14. 

KAPPASIKO  (a^\).  Made  of  cotton  [miJlfijH]- 
Ab.  297;  Kamm.  9;  Pit  76. 

KAPPAsI  (/.),  and  KAPPASO,  Cotton  [^T^]- 
Ab.  689.    Kappdiatthiy  a  cotton  seed  (Dh.  301). 

KAPPATI,  To  be  fitting,  aUowable,  right,  proper 
[m].  Mah.16,86.  With  ^t.  Ida^  vo  kappoH, 
this  is  permissible  to  yon,  yon  may  do  this. 

KAPPATO,  Soiled  or  tattered  doth,  rags  [^rfz]- 
Ab.  293. 

KAPPAYUKO  (adj\\  Whose  age  is  a  kalpa,  living 
akaIpa[^raT+in^  +  l|].    Mah.  27. 

KAPPETI  (com.  ki^fpati).  To  arrange,  to  make,  to 
establish,  to  enter  upon ;  to  think,  to  imagine ;  to 
cut  [^KN^Ol+U^*  Fdsafk  or  tamvdio^  Ar., 
to  take  np  one's  abode,  to  dwell,  to  live  (F.  Jit,  2 ; 
Mah.  37, 121 ;  Dh.  120).  Seyyatk  k.,  to  lie,  to 
sleep  (Mah.  49).  Sihiueyytak  k,,  to  lie  on  the 
right  side  like  a  lion  (B.  Lot.  342).  I9$erafh 
ktqtpoj^mt  established  their  supremacy  (Mah.  264). 
JHoMMrtnk  kappen^  took  his  noon-day  rest  (Mah. 
121).  NUaifam  k.,  to  sit  (P6t  7).  Ddnavaffaik 
ik.,  to  establish  continual  almsgiving.  Kanm  kaivd 
JMkam  k^fpento,  gaining  a  livelihood  by  plough- 
ing (F.  Jit.  9,  eomp.  Dh.  114).  KappenU  mMtta- 
pkalakawh  slashing  at  the  falling  shield  (Mah.  164, 
eomp.  Dh.  211).    P.p.p.  kappito, 

KAPPTKO  {a^.\  Thinking,  reasoning  [fr.  |n]. 

KAPPIKO  (^4^*.),  Belonging  to  a  Kalpa  [^Rir  4- 
\J^»    ^diktqfpikot  belonging  to  former  Kalpas 
(Alw.  I.  crii,  the  termination  belongs  to  the  whole 
compound). 

KAPPITO  (p^P'P'  kappeH\  Caparisoned,  made 
raady;  cot,cntoff  [^iffRTf].  Ab.  366.  KappUa^ 
kemmawu^  with  hair  and  l>eard  shorn, 

KAPPlYATI  {pan.  koppeit)^  To  be  thought  or 
imagined.    B.  Lot.  326. 

KAPPIYO  (pfy.  kii^fpaH)y  Right,  proper,  suitoble, 
i^ipropriate,  acceptable,  agreeable  [in^V]  •  Kappi" 
yaMtei,  a  suitable  site  (Dh.  267).  Datvdna 
ktppigmm  bhafi^aik^  giving  them  suitable  presents 
(Mah.  214»  eomp.  Kb.  11).    Charam  kappiif 


a  rol>e  presented  duly,  or  in  the  proper  manner 
and  at  the  right  time  (P&t.  9).  Kappdki^^^am^ 
what  is  right  and  what  is  not. 

KAPPO  {adj.).  Fit,  suitoble,  worthy ;  nearly  equal 
to,  rivalling,  resembling,  like  ["^nTi  and  perhaps 
iprar]-  Ab.  742,  799.  Kappdkappem  kovido, 
skilled  in  distinguishing  suitable  and  unsuitoble 
things  (Mah.  86).  PhaldtU  Buddhakappdnit  fruits 
worthy  of  B.  Satthukappo,  like  the  Teacher  him- 
self (Mah.  124 ;  Alw.  I.  64).  I  have  followed 
Ab.  799  in  making  kappa  in  the  sense  of  sadua 
an  adjective,  but  see  B.  and  R.  ^RTs  %  6,  and 
eomp.  bMmikappoy  a  suitable  site  (Att.  134). 

KAPPO,  Time;  a  short  time,  moment;  precept, 
rule,  ordinance ;  the  rules  concerning  rites,  one  of 
theVedangas;  practice,  usage,  mode ;  alternative, 
permission ;  a  chapter  or  section  of  a  lMM>k ;  thought ; 
all,  the  whole;  a  vast  period,  age,  cyde  [^w]. 
Ab.  110,  799.    Nieeatk  kappam,  always.    Atthi 
kappo  nipajfUufkt  there  is  a  brief  space  to  lie 
down.     Mifitakappo,   mode   of  life  (Dh.  394). 
Kappati  dvamgulakiqtpOf  the  two-inch  alternative 
is  allowable,  that  is  permission  is  granted  to  extend 
the  allotted  time  for  the  mid-day  meal  to  two 
inches  of  the  sun's  shadow  after  noon  (Mah.  16 ; 
P&t  zxxiz).    jiti&aira  kappd^  without  leave  (Pdt. 
97).     Kevalakappath  Jetavanathf  the  whole  of 
Jetevana  (Kb.  4).   Kt^fpo  may  mean  a  Kappabindn 
(Ab.  799,  P6l  91).    The  term  Kappa  is  given  to 
certain  vast  periods  or  cydes  of  time,  of  which 
there  are  three,  mahdkappo^  asankheyyakappo  or 
oionkhyakappOf  and  antarakt^ifpo.  All  the  Gakka- 
v^as  are  subject  to  an  alternate  process  of  de- 
struction and  renovation,  and  a  Mah&kappa  is  the 
period  which  elapses  from  the  commencement  of 
the  destruction  of  a  Cakkav^a  to  ito  complete 
restoration.    Each  Mak£kappa  is  subdivided  Into 
four  Asankheyyakappas,  called  iothvatto,  Mamva- 
ffatfhdyi,  vivafp>9  and  pivaftaffhdyL    In  the  first 
the  destruction  (by  fire,  water  or  wind)  l>egins  and 
is  accomplished,  the  Cakkav^a  being  resolved 
into  ito  native  demento,.  or  consumed  so  that 
nothing  remains;  in  the  second  this  stote  of  void 
or  chaos  continues;  in  the  third  the  process  of 
renovation  begins  and  is  completed,  and  the  fourth 
is  a  period  of  continuance.    After  the  end  of  the 
fourth   period  the  dissolution  recommences   as 
before,  and  so  this  alternate  process  of  destruction 
and  renovation  goes  on  to  all  eternity.     Each 

24 


KAP 


(186) 


KAR 


Asankheyyakappa  oontains  twenty  Antarakappas, 
an  Antarakappa  hang  the  interval  that  elapses 
while  the  age  of  man  increases  from  ten  years  to 
an  asankheyya,  and  then  decreases  agiun  to  ten 
years;  this  period  is  of  immense  duration,  see 
Yugam.  A  Kappa  is  either  nMakappOf  in  which 
there  is  no  Baddha,  or  aiuhnakappo  or  buddko' 
kappOf  in  which  one  or  more  Buddhas  appear. 
There  are  five  softs  of  Asufi£a1cappa»  tdrakappo 
in  which  one  Buddha  appears,  maftdakappo  in 
which  two  appear,  narakappo  in  which  three 
appear,  tdramaftdakappo  in  which  four  appear, 
and  bhaddakappo  or  mahdbhaddakappo  in  which 
five  appear.  The  present  kappa  is  a  Bhadda- 
kappa ;  of  its  ^y^  Buddhas  four  have  appeared, 
viz.  KaktuandhOy  Kondgamano^  Kauapo,  and 
Gotamo  (G&kyamuni),  the  fifth  Metieyyo  has  yet 
to  appear.  By  the  word  Kappa  standinj^  alone  a 
Mah&kappa  is  meant.  The  interval  of  time  which 
elapses  between  one  Buddhakappa  and  the  next 
varies  from  one  Mahiluippa  to  so  vast  a  number 
as  an  asankheyya  of  Mah&Icappas.  The  names 
of  the  last  twenty-seven  Buddlias  are  preserved. 
Of  these  the  four  first,  TafJumkaro,  MedAankaro, 
Saraf^ankaro,  and D1pankaro,heiong6d  to  a  8ira- 
ma94AkBppA  the  date  of  which  was  four  asan- 
kheyyas  of  Mahikappas  plus  a  hundred  thousand 
Mah^appas  ago.  Dipankara,  the  last  of  these 
four,  was  the  first  of  the  twenty-four  Buddhas 
(see  Buddho).  Since  his  kappa  there  have  been 
eleven  Buddbakappas,  the  present  one  l>eing  the 
eleventh.  The  interval  between  Dipankara's  kappa 
and  the  next  Buddhakappa  was  one  asankheyya 
of  Mahdkappas  (Suiifiakappas).  Twenty-nine 
Sufifiakappas  elapsed  between  the  present  kappa 
and  the  last  Buddhakappa,  which  was  a  Ma^fi^- 
kappa  of  two  Buddhas,  Sikhi  and  VeuabM. — 
KappiuatasaAatsddhikdni  cattdri  oiankheyydniy 
four  asankheyyas  of  kappas  plus  a  hundred  thou- 
sand (Db.  7d).  Ekatimse  ito  kappe,  in  the  thirty- 
first  kappa  from  this  time  (Ras.  28).  Ito  dve 
uavutikappe,  ninety-two  kappas  ago  (Dh.  137). 
Man.  B.  1,  5-8,  28-35,  94-97;  Bh.  116,  126,  267; 
Mah.  zxviii,  xxxii,  saxiii,  86 ;  Ras.  15 ;  B.  Lot. 
314,324-329. 

KAPPORO,  and -RAlk,  Camphor  [^r^J.  Ab.305. 

KAPUPPHAA,  Few  flowers,  or  bad  flowers  [^-h 

KAPURISO,  a  bad  man  [ifT^^] .    Sea.  K.  380. 


KARA(/.),AjaU[lfnT].    Ab.  407. 
KARABHO,  The  metacarpus,  the  hand  from  the 

wrist  to  the  root  of  the  fingers ;  a  camel  [W^]« 

Ab.  266,  502. 
KARABHCsA  (/.),  A  bracelet  or  bangle  [l^+ 

IftTf].    Ab.286. 
KARAOOAA,  The  tip  of  an  elephaaf a  trunk  [^ 

+  ^Rr].    Ab.d65. 
KARAHACI  (adv.),  Somedmes   [irff  + 1^. 

Kaddci  karukad,  sometimes  and  on  some  occssknis 

(Alw.  T.  108). 
KARAHATAA,  a  bulbous  root  [W^CfTZ]-   Ak 

549. 
KARAJO,  A  finger-naa  [l|^W]-     Ab.  268. 
KARAKA  (/.),  and  -KG,  Hail  [l|T^].    Ab.  M, 

1012.  Karakavatsatk,  a  shower  of  hail  (Dh.  281). 

KARAKAA,  Tbe  relation  of  noun  and  verb  in  s 
sentence,  construction,  case-relation  [l|T^]. 
There  are  six:  apdddnank  the  ablative  relstioi, 
sampadduam  dative,  okdio  locative,  karoMoik  ia« 
stmmental,  kammam  accusative,  $dmi  genitiTe. 
These  are  KaccHyaaa's  terms  (see  Sen.  K.  317- 
351) ;  some  grammarians  call  the  ace  uptiffu, 
the  abl.  niaakka,  the  loc  bhumma.  Kdrakak^tp^t 
chapter  on  case-relation  or  syntax  (Sen.  K.  361). 

KARAKO,  A  waterpot;  the  pomegranate  tree 
[WK^]*    Ab.  570,  1012. 

KARAKO  (adj,)t  Making,  doing,  causing  [iflT^]* 
Cfahakdrako,  house-builder,  architect  (Db.  28). 
Hattkakammakdrakd  manut^df  manual  lal)oarerk 
MahdsangiHkdrakdy  those  who  held  the  great  re- 
hearsal (Alw.  I.  64).  Fem.  kMki{mL.  I77t 2a> 
KdrakOf  a  doer,  agent,  author.  Ktuakuta  kM$ 
puggtdOf  a  man  who  is  a  doer  of  good  worla 
(Dh.  138).  Dhammam  wtvd  kdrakapuggdU,  neo 
who  having  heard  the  truth  act  in  acoordasoe 
therewith  (Dh.  151> 

KARAMADDO,  The  shrub  Carissa  Caraadss  [^ 
XJ(^.    Ab.578. 

KARAMARO,  A  prisoner  [oomp.  H<I||X^.  Ab. 
407.  Karamardnito,  a  servant  or  slave  tako 
prisoner  in  war  (Ab.  515). 

KARANA  (/.),  Agony,  torture  [^fTTWT]-  Ab.407. 

KARANA  (adv.).  On  account  of,  for  tbe  salce  of 
[^T<mi^]-  With  gen.  IgsarhfOMa  k.,  for  Ac 
sake  of  obtaining  the  kingdom.  Jfumdatthera- 
kdraftd,  on  account  of  the  thera  Ananda  (Mab.  11» 
oomp.  48).    Kftkkdraftd,  on  what  acoouat? 


KAR 


(187) 


KAR 


KABAffAAp  Making;  d<Ang;  action;  instrnment; 
the  b«dy ;  an  organ  of  sense  [W^^IIT]*  Ab.  901. 
Kmrnidlmmlakammakanmutthf  doing  riglit  and 
wrong  actions  (Dh.  99).  Th^paua  karanam, 
bonding  the  Bagoba  (Mah.  107).  Itthakdkaratuuhy 
brickHnaking  (Ditto).  OkdiokarufMnh  malting 
nMun.  j^bkimahakara^ik,  renovation.  EdrafUnh 
is  the  name  of  tlie  instramentai  relation  (see 
KArakam)^     See  Karafio. 

KARANAA^  Motive,  cause,  reason^  means  ;  thing, 
matter,  caae,  events  substance ;  destruction  [^- 
X;i|].  Ab.  91,  1127.  Ein  nu  kho  kdranant^ 
what  can  be  the  reason  ?  (Dh.  213).  Xin  nu  kho 
4itkm  kirapam,  what  can  l>e  the  cause  of  this  ? 
(F.  JiL  6).  nm*  dgOHumakirafLam,  the  object 
of  her  coming  there  (Mah.  121).  Aparmn  pi 
MrsfMiA  attki,  and  1  have  another  reason  besides 
(Dli*  234).  Teua  kdrafunoj  for  this  reason,  on 
tbis  aceonnt  (Dh.  39%  comp.  396,  407).  Kena 
UnafiMa,  on  what  account  ?  (Dh.  349>  Ndhatk 
mmenm  kdrapena  gatd^  this  was  my  sole  object  in 
gofaig  (Dh.  842,  comp.  235).  InuKh  kdrafuuh 
sJciUH  did  not  tdl  me  this  matter  (Dh.  212). 
Brdkmtm^  ekan  te  kdrofkmh  kaihemiy  Brahmin, 
I  have  somewhat  to  tell  thee  (Dh.  103).  Tathd 
kdra^mh  pariyeritabbam,  then  the  matter  is  to  be 
investigated.  Kdrafum  te  ^dtam  dgamane  mayd, 
jomr  case  became  Icnown  to  me  as  I  aj^roached 
(Mah.  248).  DmkJ^akilfat^dni,  painful  circum- 
stances  (Dh.  395).  Eh^fpam  eva  imatk  kdranath 
dkkkeifyuj  would  soon  teach  him  this  ttiing  (Dh. 
400).  AkdrofUh  unieasonable^  groundless.  For 
ahL  kdrmii^f  see  separate  article. 

KARAlirpAKO,  A  box  [H^jlQIi].  AIw.  1.  74 ;. 
F.J4t.5;  Mah.  161. 

KARAJSTVAVCX  a  sort  of  Aick  [lR?r9I|]. 
Ab«  696L 

XABA^PO^  and  -QAft,  A  basket,,  a  wicker-work 
b«z  [1VCV]-    Ab.  317;  Mah.  268. 

KARAli^IKO  (o4f.\  Investigating,,  judging  [ifT- 
^flfll^]..  Ab.  726.  One  of'  the  guardians  of 
kdl  is  caUed  kdra^iko;  *'  tho  judge  "^  (Ab.  068). 

KABAIJ^O  {p^iLp.  karoH),  That  ought  to  be  done 
or  made  [iC^fH^^V]*  Ab.  772.  UMho 
farsi^ps,  elfort  must  be  made  (Kamm.  ^.  Atyo" 
Ukmrmpfy9^  to  whom  salutation  should  be  made, 
teerving  salutation  (Alw.  I.  78).  N*aUhi  ku$a^ 
idkwmleki  kammeM  karoMiiya^  there  is  no  use 
la  doing  gqod  or  bad  actions..   Neat.  Apara{il^ift> 


that  which  ought  to  be  done,  duty.  Sangho' 
karanfydni  karotiy  to  perform  ecdesiastical  duties 
(Dh.  348).  Cattdri  karattiydni  cattdri  akaraniydni^ 
four  things  to  be  done,  four  things  to  be  avoided 
(Kamm.  8). 

KARAf^JO,  The  plant  Pongamia  Glabra  [^^T^]- 
Ab.567. 

KARAQTO  (a4f.),  Making,  causing  [li^^ir].  So- 
maggikarafLOy  causing  reconciliation  (Mah.  6). 
Fem.  -fi/. 

KARANO,  see  KaroH. 

KARANTAKlPHALO,  The  Jack-tree  or  bread- 
fruit tree,  Artocarpus  Integrifolia.    Ab.  569. 

KARAPALIKA  {f.\  A  wooden  sword,  a  cudgel 

[^IR?nftraT].    Ab.392. 
KARAPANAJdr,  Causing  to  be  made.    Dh.  2&0. 
KARAPETI  {eaus.  karoti),  To  cause  to  be  made  or 

done.    Dh.  242 ;  Sen.  K.  436, 467.    P.p.p.  kdrdpito 

(Mah.  158). 
KAR  APUTO,  The  cavity  formed  by  joining  the  bent 

pahns  of  the  hands  [l|^  +  n;] .    Ab.  268  (same 

meaning  as  m^ali). 
KARASAKHA  (/.),    A   finger    [^  +  UTOT]. 

Ab.266. 
KARAVELLO,  The  plant  Momordica  Charantia 

Hn^%ir].    Ab.  696. 
KARAVlKO,  The  Indian  cuckoo ;  name  of  one  of 

the  Kuliicalas.    Ab.  26,  626 ;  B.  Lot.  565,  566. 

See  Kuratfiko, 
KARAViRO,  Oleander  or  Nerium  Odorum   [^ 

-^[TfhQ.    Ab.577. 

KARAVO,  see  Kdru. 

KAREJ^U  (m.  and/.).  An  elephant  [if^].  Ab. 
866  (note).    See  Kof^eru. 

KARERI  (ill.).  The  tree  Gapparis  Trifoliate.  Ab.553. 

KARETI  {eati9i,  karoti)^  To  cause  to  be  done 
or  made,  to  make,  to  perform  [UTTC^fTf  = 
ir] .  Sen.  K.  467.  Rqffath  k.y  to  reign,  to  rule 
(Alw.  I.  73 ;  F.  J&t.  16).  Abhmekam  kdretvd, 
having  caused  himself  to  be  inaugurated  king 
(F.  Jdt.  Sy,  Yoggaik  k.f  to  make  fit  (F.  Jit.  9). 
PaHmdya  akdrayi  manifh  taih  nayanmh,  caused 
this  jewel  to  be  made  into  the  eye  of  a  statue 
(Mah.  2^).  Sippugganham  akdrayh  taught  him 
accomplishments  (Mah.  60).  Kdrayamiho,  caus- 
ing to  be  made  for  himself  (P&t.  4).  Pdrdfikena 
dhammena  kdretabbo,  is  to  be  treated  according 
to  P.  rule,  convicted  of  a  P.  offence  (P4t.  7).   With 


KAR 


(188) 


KAR 


two  aoc.  SapatAafk  yakkhim  akdraiyiy  caused  the 
y.  to  make  an  oath,  made  her  swear  (Mah.  49). 
With  ace.  and  instr.  TSmnaodyehi  kdriya  kancw" 
kanif  having  caused  a  casing  to  be  made  by  the 
tailors  (Mah.  193).  With  ace.  and  gen,  SopurUo 
toMsa  purUatsa  hammafh  kdretif  this  man  causes 
that  man  to  perform  an  action  (Sen.  K.  335). 
Imperat,  2nd.  pers*  kdraya  (Mah.  198).  Ger. 
kdretvdf  kdriya  (Mah.  11).  P.p.p.  kdrito, 
KARl  (m,).  An  elephant  [^if^^.  Mah.  106. 
KARl  (a4f.).  Doing,  acting  [^llf^^.    PdpakM, 

a  sinner  (Dh.  3).    Dh.  52;  Sen.  K.  512. 
KARIKA  (f.)f  Work,  action;  a  memorial  verse, 
a  metrical  explanation    [l||(\l||].    Ah.  1105. 
Dukkarakdrikath  katvd,  having  performed  difBicult 
deeds  (Alw.  I.  77).    See  also  under  Kdrako, 
KARiRO,  The  plant  Capparis  Aphylla  [H^i^]. 

Ab.  580. 
KARISAA,  Excrement  [^p(^].    Ab.  274,  995. 
KARISAM,  a  superficial  measure  ^  four  Amma^as. 

Ab.  197,  995;  Mah.  61,  106;  Dh.  135. 
KARISAPAISfO,  A  kdrshdpa^a  [^R^trqUT]-    Ab. 

481.    See  Kahdpafto, 
KARISSAA,  see  JKaro^ 

KARITO  (p.p>p*  kdreti).  Caused  to  be  made  or  done, 

made,  constructed,  performed    [^Trf^TI  ^  V]* 

Alw.  I.  x;  Dh.  78.    Kim  me  raffena  kdritena, 

what's  the  use  of  my  reigning  ?  (Dh.  406).    Neut. 

kdritafht  the  causal  form  of  the  verb  (Sen.  K.  436). 

KARIYA,  see  Kdreti. 

KARIYA,  KARlYATI,  see  Karoti. 

KARIYO  (p.f.p.  karoti).  That  ought  to  or  can  be 

done  [lir$].  Ab.  1037. 
KARO,  The  hand ;  an  elephant's  trunk ;  tax,  toll, 
revenue ;  a  ray  of  light  [^] .  Ab.  64,  265,  365, 
1047.  Karam  gaphdH,  to  collect  the  revenue 
(Mah.  Ixxxvii).  Dakkhiftam  karam  add,  offered 
his  right  arm  (Mah.  41).  Karatii  ramo  dlamHtvd, 
holding  the  king's  hand  (Mah.  41,  oomp.  25). 
KARO  (adj,\  Making,  causing,  doing  [l|^] .  Only 
as  the  latter  part  of  a  compound :  Punnakaro, 
doing  good  works  (Mah,  132) ;  dukkaro,  difficult ; 
hitakaro,  a  benefactor  (Mah.  20) ;  paaddtuamve^a- 
karo,  causing  pleasure  and  pain  (Mah.  1);  dnauda^ 
karo,  causing  joy  (Mah.  12) ;  bhedakaro,  causing 
discord;  panhaiua  aniakaro,  one  who  answers 
satisfactorily  questions  put  to  him.  Comp.  Bhay^ 
ankarOf  DinakarOf  Madhukaro,  Nitdkaro^  Sukaro, 
Kicci^arOf  etc 


KARO,  Making,  action ;  a  prison ;  the  tree  Gaathima 
Parviflorum ;  a  song  of  praise  [?nT]'    Oantko' 
kdro,  book-making  (Alw.  I.  x).    See  JhaMro, 
AUmkdro,  Balakkdro,  Sddhukdro.    Kdro  U  UMd 
after  letters  to  form  their  name :  ahbv,  the  letter 
a;  dkdrOf  the  letter  d;  kakdrddayo,  the  letters  k 
and  the  rest  (Sen.  K.  201) ;  okdrukdrd,  the  letters 
o  and  «  (Sen.  K.  208).    Ab.  1011 ;  Dh.  274. 
KARO  (adj\).  Making  [Wtt]  •  I^kakdro,  a  coach- 
maker.    Bkattakdrot  a  cook.     See  Andhakin, 
Cafnmakdro,  Cittakdro,  Suvaf^fMkdro,  etc 
KAROTI,  To  act;  to  do;  to  cause;  to  cause  to 
become*  to  render,  to  make;  to  perform  [v]* 
Bhdsati  vd  karoti  vd,  speaks  or  acts  (Dh.  1). 
Tathd  katvd,  having  done  so,  having  acted  dios 
(Dh.  156).    Md  evatk  akattha,  do  not  do  so  (Dh. 
80).     JOfM  kaiffd,  having  done  what?  by  what 
means  ?  Yath  kind  katvd,  by  some  means  or  other 
(Dh.  156).    Aham  pi  k&dd  ena  kariisdmi,  I  too 
wiU  do  sometiiing  or  other  (Dh.  106).    Iddni  hm 
karomi,  what  am  I  to  do  now  ?  (Dh.  157)*    Kmd 
akatvd,  having  done  nothing,  without  doug  say- 
thing  (Alw.  I.  99).    Yatkd  mam  na  mMieaH  tatki 
kdtufk  vaffatif  I  must  manage  that  he  does  not 
dismiss  me  (Dh.  156).    Yathd  so  ndgacehoH  taikd 
kariisdmif  111  take  care  he  does  not  come    Diu 
dioatk  yon  iam  kayird,  whatsoever  an  enemj  woald 
do  to  an  enemy  (Dh.  8).  iVii  te  labbhd  kind  kdtmkf 
it  is  not  allowed  to  do  anything  to  them  (Alw.  I. 
72).    Ktijk  vo  bhante  hatthi  fdm  karonii,  pn)r> 
rir,  what  do  the  elephants  do  to  you  ?  (Dh.  154)> 
ffatake  viya  akdd,  treated  them  like  rdstives 
(Dh.240).  TeaitanodvardnildikkaritwiiUj'^h^ 
will  they  do  with  their  own  dothes?  (Dh.  174). 
Tesam  andgamanam  kariitimi.  111  prevent  their 
coming  back,  lit.  I  will  cause  their  non-retom 
(Dh.l54).  ^ikiirtyayimaA;A<f<fam,  without  csoflog 
human  suffering  (Mah.  215).    Lomahamiom  &t 
to  cause  amaxement  (Mah.  107).    Karoti  to  tM 
attdnam  yathd  nam  icchati  dUo,  he  makes  bio* 
self  what  his  enemy  would  wish  him  to  be  (Dh. 
29).    Katvdna  mahemmSihadvalimy  hwi^^^ 
S.  his  queen  (Mah.  46).    Ratham  Ar.,  to  baUd  s 
chariot.    Bhamamuffkim  A.,  to  convert  into  a 
handful  of  ashes  (Dh.  354).    Tatkdrdpam  wit(^ 
kdtufkf  to  make  such  a  man  one's  fiieod  (Alw*  I* 
75).     Dafham  k.  bandhanam,  makes  the  M^ 
strong  (Dh.  63).     Ujnm  k.,  to  make  straight 
(Dh.7).   Uf^hamk.,toheat(F.Jit57)'  Noggtm 


EAR 


(189) 


EAR 


k^  to  strip  naked  (Mah.  961).  Vyydnam  ramapU 
fmA  akMy  rendered  the  garden  delightinl  (F. 
Jat.  6).  Panuum  9amam  katod,  making  the 
earth  smooth  (Dh.  154).  Khettam  dve  kotthtke 
kaivd^  haring  divided  the  field  into  two»  lit.  made 
it  into  two  portions  (Dh.  126).  Hatthagataih  k., 
to  make  one's  own  (Dh.  228).  Fltadsam  k.^  to 
make  friends  with  (F.  Jdt.  17).  Aggim  k.,  to 
make  a  fire  (F.  JiL  2).  Fahdram  k.,  to  trade 
(F.  JiL  14).  KoBim  k,,  to  till  the  ground  (F. 
Jit.  9).  jiffofh  Ar.«  to  go  to  law,  to  bring  an 
action.  Kumici  dlayam  akatvd,  not  feeling  desire 
§or  anything  (Dh.  281).  Akatvd  ratim  akkharesu, 
not  delighting  in  syllables  (Kh.  21).  Sitam  A;., 
to  smile  (F.  Jdt.  10).  Kdlamk,,  to  die.  Mdnasam 
k,f  to  resolve  (Mah.  76).  Okdsam  A;.,  to  make 
room  for.  Partbhogam  k,^  to  use  (Dh.  106). 
Paecmggwnanam  Ap.,  to  go  to  meet  (Dh.  231). 
Smauminam  k,,  to  pay  honour  to  (Mah,  241). 
Sakkdrmk  k,,  to  entertain  hospitably.  Anunnani 
k^  to  permit.  Mettam  karoH,  to  show  friendship 
to  (Kh.  6).  Iddhiyo  k,,  to  work  miracles  (Dh. 
299).  SUahhedam  k.,  to  commit  a  breach  of 
morality  (Dh.  156).  ScdgtHm  k,,  to  hold  a  re- 
hearsal (Mah  11).  Sdkaechaik  k,y  to  converse 
(Dh.  121).  Naraih  kurute  vasath,  gets  a  man 
into  his  power  (Dh.  9).  Dandam  k,,  to  inflict 
ponishment  (Alw.  I.  99).  DivdviAdram  k,,  to 
take  one's  midday  rest.  Abbhuiam  k.,  to  make 
a  bety  lay  a  wager.  Ktdakam  k.^  to  quarrel. 
Pttfidkhk  orpatthanam  Ar.,  to  make  an  aspiration 
fiir,  to  pray  Ibr.  Saddam  k,,  to  make  a  noise,  to 
shout.  Pmmdni  k.,  to  do  good  actions.  Kammam 
Ie.,  to  do  a  deed,  to  perform  an  action.  Pavattim 
k.,  to  establish  (Mah.  88).  Fanuatthitim  k.,  to 
establbh  one's-  dynasty.  Upamam  Ar.,  to  make  a 
eomparison  (Dh.  24).  Opammafh  Ar.,  to  give 
a  simile  or  illnstration  (Alw.  I.  xlii).  Sokath  Ar., 
to  mourn  (Dh.  900).  FWyam  or  diappafh  k.,  to 
make  an  effort,  to  exert  oneself  (Mah.  13 ;  Dh.  310). 
Tmddkam  A:.,  to  fight,  to  make  war  (Mah.  153). 
PmH^foghdiam  akatvd,  without  mentioning  life- 
skoghter  (Alw.  I.  cxxiv).  Attano  ghare  akdsi, 
kept  tliem  in  his  own  house  (Alw.  1. 75).  Hatihe 
kmiivdj  having  placed  it  in  his  hand.  Fdme 
kmdffkkk  kaivd,  placing  his  sister  on  hb  left  side 
(Mah.  44).  PofifMNii  Mcehamge  katvd,  having  put 
the  letter  in  the  fold  of  her  dress  (Dh.  ^1).  Bahi 
ik  kmriadmh  IH  pat  him  outside  (Dh.  94). 


Ekato  k.y  to  put  together  (Mah.  140).    PunUo  A;., 
to  put  in  front  (Mah.  233).    Dvedhd  Ar.,  to  divide. 
Armattha  A;.,  to  put  elsewhere  (Alw.  1. 63).    Tato 
amacce  katvdna,  next  in  order  posting  the  ministers 
of  stote  (Mah.  233).    Manasi  karoH  or  tnanaaU 
karvHy  to  attend  to  (Mah.  158,  Dh.  401).    PuHd 
vd  ^lanam  vd  toMiith  samaye  kim  eva  karimmiif 
when  that  time  comes  what  good  will  sons  and 
riches  do  to  you  ?    (Dh.  258).      Jimtena  kvik 
kariudmi,  what  is  the  use  of  living?  lit.  what 
shall  I  do  with  life?    Karoti  is  sometimes  com* 
pounded  with  a  noun  or  adj.,  the  short  a  of  the 
nominal  base  being  first  ehanged  to  i :  dafhikaroH, 
to  make  firm ;  bhasmikaroti,  to  reduce  to  ashes ; 
andthikaroH,  to  render  helpless  (Att.  207) ;  ca^U 
karoti,  to  provoke.    The  present  tense  of  karoti 
is  as  follows:    karmni,  karoti,  karoti,  karoma, 
karotha,  karonti,     Pres.  dtm.  3rd  pers.  kurute 
(Dh.  9,  39;  Mah.  219;  Sen.  K.  462),  kubbati, 
kubbate  (Sen.  K.  463),  pi.  ku^anti.    Opt.  kayird 
(Dh.  8,  10,  19;  Mah.  244;  Das.  6),  kayirdtha 
(Dh.  5,  22,  55 ;  Kh.  14),  hUfbsiha,  kare  (Dh.  8, 
Sen.  K.  466),  kareyya  (F.  Jit  2;  Sen.  K.  465). 
Imperat  2nd  pers.  kuru  (Mah.  18,  61),  karohi 
(Dh.42);  3rd  pers.  karotuf  2nd  pers.  pi.  karotha 
(Sen.   K.  436);  3rd  pers.  pi.  karontu.      Fut. 
kariinaH  (Sen.  K.  428;  Dh.  156;  F.  J4t.  12). 
There  is  also  a  contracted  form  of  the  fut.  of 
which  the  1st.  pers.  is  kdhdmi,  2nd  kdhati,  kdhisi, 
3rd  kdhati,  kdhiti,  1st  pi.  kdhdma  (Sen.  K.  452; 
Dh.  28,  123, 322;  Mah.  49).    Aor.  akdd  (this  is 
the  usual  form  in  prose.  Sen.  K.  455,  F.  Jdt.  6, 
Mah.  72,  pi.  akdwm),  akd  (Mah.  23,  37,  pL 
akanuu,  2nd   pers.  pi.    akattha),    akari   (Sen. 
K.  455,  F.  Jdt.  13,  Mah.  13,  72,  Dh.  129,  pU 
akaruihi  akarinuu),    Aor.  1st  pers..  pi.  with  itm* 
term,  akaramhase  (F.  Jdt.  13).     Inf.  kattuni, 
kdtum  (Sen.  K.  512),  kdtave  (Mah.  217,  Sen.  K. 
485,  5Q3).    Ger.  katvd,  katvdna,  kattdna,  kdtdua, 
karUvd,  kariya  (Sen.  K.  486,  503,  510,  51%  Mah. 
194,  215  akariya,  comp.  Att.  214  abhimukhi" 
kariya).     P.pr.  kubbam  (Dh.  10;   F.  Jdt.  13), 
kubbanto  (Sen.  K.  433 ;  Mah  244),  karonto  (Dh. 
21),  karam   (Dh.  25,  Mah.   137,  dat.  karato), 
karamdno,  kurumdno,  kardno,  kubbdno.     Part, 
fut.     karissam  (€1.  Or.  120).     Pass,  karfyati, 
kariyyati,  kayyati,  kariyati,  kayirati  (Sen.  K. 
437,  438).    Pass.  aor.  kariyittha  (Sen.  K.  502). 
Pa8s.p.pr.  kariyamdno,  kariyyamdno,  kayiramduo. 


KAR 


(190  ) 


KA8 


.  being  done  or  made  (Att  190 ;  Alw.  I.  xzi ;  I>h* 
261;  B.  Lot.  717).  P.f.p.  karapfyo,  kattabdo, 
kdtabbot  kiecOf  kdrijfo,  kaytro^  kajf^a.  P.p.p. 
Amfo. — ^Althoogfa  the  grammarians  appear  to  treat 
kayiraii  as  an  active  form  (see  CI.  Gr.  110 ;  Alw. 
L  20,  41 ;  Sen.  K.  441,  403^  there  can  be  little 
donbt  that  it  is  really  a  passive.  I  have  met  with 
the  pres.  twice  elsewhere  than  in  the  grammars, 
and  in  both  eases  it  is  used  as  a  passive.  The 
first  instance  is  at  Dh.  980,  yehi  tank  hmfiroH^ 

.  '<  by  whom  this  is  done ;"  the  second  is  at  P^  90, 
makkhikamadkund pi  kayirati^  "it  is  also  made 
from  honey.**  Gomp.  also  at  Sen.  K.  333^  Yena 
vd  kayiraie  tarn  karanumi,  **  and  that  by  means 
of  which  anything  is  done  is  caUed  the  in- 
strument." The  part,  pies*  k^kf%ramiH&  ooeors 
frequently,  and  always  as  a  passive^  e.g«  mahdih^ 
kayiramdnef  while  the  Biab&thdpa  was  being  built 
(Mah.  177)^  KayhraH  is  a  metathesis  of  karfyoH 
or  kariyati^  The  opt*  kayWd  is  a  metathesis  of 
the  Sansk.  ^^HYf^>  through  the  foil,  steps,  kurydt, 
karydt,  kariy^  kayiriu  In  tlie  opt.  kayitdtha  the 
'4ka  probably  represents  the  final  -l^of  9^1!^. 
There  is  nothing  in  Mi  usage  to  prevent  the 
imperat.  2nd  sing,  kayirdhiy  given  at  Sen.  K.  441, 
from  being  a  passive.  The  p.f4>.  kayir^  is  a 
metathesis  of  Iff^.  The  pass.  kayyaH  is  a  con- 
traction of  Acariyafi  through  an  intermediate  form 
karyati.  In  kayyOf  S.  Wt^»  assimilation  has 
taken  piaceb 

KARU  (nu\  An  artisan  [^m].  Ab.  504;  Sen^ 
K.  614.  PI.  kdfatfo.  Five  are  enumerated  at 
Ab.  605v  taet^ako^,  tantavdyoi  nija^o,  nahd^Uo^ 
eammakar<k, 

m 

KARUKO,  An  arUsan  [1R^1|[|.    Sen.  K.  474. 

KARUNA  (jiC),  Compassion,  mercy  [^nilX]  -  ^'^ 
100.  Karuvuibhdvandy  exercising  the  meditation 
of  pity  or  sympathy,,  fixing  the  mind  intently  on 
the  idea  of  human  suffering  and  the  wish  to  relieve 
it  (B.  IMon.  246;  Man.  B.  417).  Karufuikaroy  a 
mine  of  mercy  (Alw.  I.  vii).  See  AppamanAd^ 
Kammaffhdnam.    Comp.  KaruniK 

K ARUyAvA  (oitf.).  Merciful  [HmWH^].    Alw. 

I.  xiii. 
KARU]!^IK0  {adj.y,  Compassioiuite^  mercifbl  [igf- 

^figH].    Ab.7a7. 
KARUMaA,  CompassioQ  [l|ni«]>     Ab.  100; 

IMi.  ai9. 


KARUi}fiATA(/.X  Compasshmateaess  [ 

J[(\.    Mah.  243. 
KARUl^O,   lliat   which   moves  eompassion,  the 

pathetic,  pathos  [l|^].   Ab.  102.    See  £iinifuL 

KASA(/.),  A  whip  [^nn]-    Ab.  370;  Dh.  26; 

Mah.  269. 
KASA&0,AplougfaBhartt[Vi:9].    Ab.448. 
KASAA,  see  Kdao. 
KASAMADDO,  The  plant  Cassia  Sophora  [HT- 

^Rl^.    Ab.  69a 
KASAMBU  («.)>  Sweepings,  rubbish.    Ab.  224 

KASAPETI  (com.  next)»  To  cause  to  be  ploughed. 

Dh.  141. 
KASATI,  To  plough,  to  tiH  the  ground   [V^]. 

P.pr.  kasanto  (Mah.  96).    Imperat.  6tm.  Ist.  pers. 

pi.  kasdmoBe  (F.  Jat.  10, 32).  Pqi^p.  kafthoy  katito. 

When  VV  means  "  to  draw,'*  its  present  in  Pali  is 

kaddhatit  and  its  p.p.p.  kaddhiio. 
KASATI,  To  shine  [^rnQ[]- 

KASAYlTO(a4f.).  Stiuned[ipnf^]-   Att  193. 
KASAYO,  and  KASAVO  (my.).  Having  an  as- 

tringent   taste;   fragrant    [^|C[Xlf].     Dh.  200. 

Masc  and  neat,  astringent  taste  (Ab.  148) ;  the 

colour  red  or  reddish  yellow  ;  astringent  juice  (Ab. 

000)  ;  stain^  impurity,,  depravity^  sin  (Dh.  2, 116). 

KAsAYO,  and  KASAVO  (oc^),  Reddish  yellow, 
yellow  [^milf]  •  Kdadydni  watthdnif  the  yellow 
robes(B.l4>t8^;Alw.I.92).  Sdidvam  vaUkmk, 
the  yellow  robe  (Dh«  2).  Nent.  kdt^am  and 
kdidvatkf  the  yellow  robes  of  a  Buddhist  priest 
or  monk  (Ab.  296;  Dh.  64).  Kdtdvam  or  kMymm 
labkoH  or  ddiyaH,  to  assume  the  yeUow  robe,  to 
become  a  monk  (Dh.  114;  Mah.  38;  oomp.  Dh. 
112).  Kdidwdni  or  kd$dyM  nUfdietiy  to  wear  the 
yeUow  robes  (Dh.  128;  Mah.  24).  SMtymwrno, 
wearing  the  yellow  robe  (Mah.  110).  JCMso- 
pajfoto,  glittering  with  yeHow  robes  (Mah.  73, 79). 
Kdsd^dni  apanetnd,  having  tiirown  off  the  robes 
(Dh.  86). 

KASERU  (m.  and  ».),  Name  of  a  Mad  of  grass 
[^nKJ.    Ab.l010. 

KASl(jC),  Ploughing,  agri€oltwrB[sf^].  Ab.446; 
Kb.  11.  KaWmAMcre^  to  plough,  to  till  thfi  ground 
(F.  Jdt  9).  Koiikammafky  tilling,  agricdHnre  (F. 
M.9, 14;  Alw.  Lxxix). 

KAsI  (m.pl*)t  The  name  of  a  people  ami  ooontry 
[l|Tfl[].  Ab.l86.  jriiitr4/i<,kingofBii^(INi. 
400).    KMrafthadh  the  country  or  kingdoia  of 


KAB 


(191) 


KAT 


Ehfi  (Dm.  99;  F.JiL%S,  9).  Kdtdu,  in  the  K^i 
eiNuitTy(lfah.29).  Benareg  was  the  capital  of  the 
Kddamatry. 

KASIKO  («&'.),  BeIoiig:ing  to  the  Kll^i  oountry 
[^nrfin]*  KMkamwOiharii,  Benares  e]oth(ph. 
261,  eomp.  £.  Mon«  165). 

KASmA  (m.),  A  hvsbaDdmaiiy  cultivator  [vf^  + 
JIWQ*    O.  Gr.  24. 

KASINO  (a^\).  An  entire  [Viqr].    Ab.  702. 

KASU^O,  and  -NAM,  This  is  the  name  for  one  of 
the  divisions  of  the  Karmasthdna,  and  is  a  process 
hy  means  of  which  mystic  meditation  may  be 
iDdneed.  There  are  ten  sorts  of  Kasina,  pathavt' 
IrMtfMfln,  ^kmtifjutthy  tefokoiinathf  vdyektmpatkf 
mOakarifMAf  pHaktuifMm^  lohitakasi^amt  oddttt- 
kmn^atky  dlokakatifuinh  pttricchinndkdsakanfMmf 
earth,  water,  fire,  wind,  blae,  yellow,  red,  white, 
li^ht^  and  the  sky  seen  throngh  a  narrow  aperture 
(£.  Mon.  252).  The  word  km^  is  the  Sansk. 
limf ,  and  this  rite  is  I  think  so  named  liecanse 
in  practising  it  the  mind  is  wholly  absorbed  or 
CDgrossed  in  one  predominant  idea  on  which  it  is 
iafently  fixed.  In  PafhavikaHfta  a  circle  (kari^O' 
wuipdula)  a  fisw  inches  in  diameter  moulded  of 
earth  or  day  is  placed  upon  a  low  frame.  Seated 
at  a  short  distance  the  priest  must  fix  his  eyes 
■poB  the  circle,  and  concentrate  his  mind  upon  the 
idea  of  the  element  of  earth,  inwardly  repeating 
its  various  names,  and  dwelling  on  the  thought 
tibat  the  partides  of  his  own  body  are  composed 
of  this  element.  He  most  continue  this  exercise 
until  his  mind  attains  a  state  of  absorption  or 
mesmeric  trance,  when  Nimitta  will  be  produced, 
the  drcie  being  seen  when  the  eyes  are  closed  as 
deariy  as  when  they  are  open  (see  Nlmittam), 
In  Apokat^ut  the  object  contemplated  is  a  bowl 
lull  of  water,  in  jilokaka$ifui  a  circle  of  light 
tiinvwn  upon  a  wnll,  in  ParicchinndkdsakaHfka 
a  portioa  of  slcy  seen  through  a  hole  in  the  roof 
of  a  hnL  In  Nilakasina  some  object  of  a  blue 
eolour  is  used,  as  a  piece  of  blue  cloth,  or  some 
blue  ilowers,  or  a  blue  drcle  painted  on  a  wall ; 
and  so  with  the  remaining  Kasi^as.  Bangfti  S. 
enumerates  ten  Kasi^^yatanas,  pafhavtkasiftatk, 
4pelr.,  tefok^f  vdyok,^  nUak.,  pi$ak,f  lohitak., 
eiUmk.,  dMkak.,  v^nd^akoHf^nt.  E.  Mon.  252 
and  kXL ;  Man.  B.  10;  Dh.  131,  270.    See  JTam- 

KASIRO  (adf\)f  Ftoinfbl,  gricfvous,  miserable  [ W] . 


Das.  d4.    Neut.  kanraikf  trouble,  distress  (Ab. 

89).    Kiuirena,  with  difficulty  (AIw.  1. 92).    See 

also  Kiccho, 
KASrrO  (p.p.p.  kMaH\  Ploughed.    Ab.  1040. 
KASMA,  KASMIM,  see  Ko. 
KASMIRAJAA,  Saffron  [^ll^lfii^].     Ab.  a03. 

KASMiRO,  Cashmere  [^liT^lftT]-  ^b-  ^^S  ^v- 
I.  xlii.  Kaamhagmndhdrd,  (pL)  Cashmere  and 
Candahar  (Mah.  73). 

KABO,  and  KASAJJT,  The  gfrass  Saccharum  Spon- 
taneum  [imt]-    Ab.  601,  1125. 

KASO,  Cough  [^IT^].    Ab.  329, 1125. 

KASSA,  KASSACI,  see  Ko,  Koci. 

KASSAKO,  A  husbandman,  farmer,  cultivator 
[irNll].    Ab.447;  t^.J^t.  14. 

KASS  APO,  Name  of  one  of  the  twenty-four  Buddhas, 
the  last  before  Gotama ;  name  of  a  famous  disdple 
of  Buddha,  presidentof  the  first  Mah&sangiti ;  name 
ofa9ishi[^irntR]-  Ab.109;  Mah.  2, 12.  See/«;. 

KASU  {f,\  A  hole  in  the  gfround,  a  pit ;  a  multitude 
[^IJ.    Ab.  050, 1125.    Loc.  AM^yom  (Ab.  684). 

KATABBO,  see  Kattabbo. 

KATABHINIhARO  (adj.).  Having  formed  the  re- 
solution to  become  a  Buddha  [^gnf  +  abhinihdra\. 
See  Abhinlhdrot  and  Man.  B.  92. 

KATABHISEKO  {adj.\  Whose  inauguration  cere- 
mony has  been  performed  [unT  +  ^^H^^]- 
Rdjd  katdbhiieko,  the  anointed  king  (Mah.  159). 

KATACCHU  (iM.),  A  spoon.  Ab.458.  Kafacehu- 
mattath  bhattajhy  a  mere  spoonful  of  boiled  rice 
(Dh.  352) .  Katacehubhikkhd  appears  to  mean  food 
ladled  into  a  priest's  bowl  when  he  calls  at  a  house 
for  alms  (Dh.  229). 

KA'f AHA]!%,  and  KATAHAKAA,  A  jar,  vase, 
flower-pot  [^VTrV^  lldlf^J •  ^^h.  90, 108,  111. 

KATAH ATTHO  {Qdj.\  Skilful  [WIT  + 1^]  •  Ab. 
720 ;  Dh.  223 ;  Mah.  150. 

KANAKA  A,  and  -KO,  A  bracelet ;  the  side  of  a 
mountain  [liZli] .  Ab.  285, 608.  Pdddkatakmk, 
a  foot-bangle. 

KATARATO  (oi;^'.),  Wrought  and  nnwrought; 
done  and  not  done  [ifTT  +  "ITlRf]  •  Ab.  486.  Na 
paresath  katdkaiam,  not  other  people's  sins  of 
commission  and  omission  (Dh.  10). 

KATAKO  {adj.\  Artificud,  feigned  [mm].  Ab. 
1036. 

KATAKO,  The  nut  plant,  Strychnos  Potatorum,  the 
seed  of  which  is  used  to  dear  water  [l|Rn(]. 
Ab.  1036. 


^     I 


KAT 


(192) 


KAT 


KATAMAlI  (m.)»  The  tree  Cassia  Fistula  [oomp. 
inrVfTW]*    Ab.  662, 

KATAMO  (a4f.\  What?  which?  [inHT]-  Sata- 
math  g'antkadhuram,  which  (of  the  two)  is  the 
ganthadhara?  (Dh.  80).  Katamo  devaloko  *bh^ 
rammo,  which  of  the  six  devalolcos  is  the  most 
delightful?  (Mah,  199).  Katame  data  dhammd 
bhdvetabbd,  what  are  the  ten  things  that  ought  to 
be  increased? 

KATAf^JALI  (adj.).  Saluting  respectfully  [Vff  + 
^rerf^].    Mah.  112.    See^%'a/t*. 

EATASrStJ  (adj.).  Grateful  [CWH] .  Mah.  167,161. 

KATAlWf  UTA  (/.),  Gratitude  [innWT]  •  P.  J^t. 
18;  Kb.  6. 

KATAPUJ^ATA  (/.),  State  of  having  done  good 
works,  meiitoriousness  [IHT^V  +  Iff]  •  Kb.  6, 14^ 

KATARO (a4;.).  What?  which?  [lilTC].  Katarani 
dvuiopifakam  pathamam  $ang&ydma,  which  of  the 
three  pi^akas  shall  we  rehearse  first  ?  Atthdraaatu 
bhdsdiu  katarabhdadya  kathemi,  which  of  the 
eighteen  languages  shall  I  speak  in  ?  (Alw.  I.  cvii). 
Kataranagarato  dga^  attha,  from  what  town  do  you 
come  ?  (Db.  234).    Gen.  fern,  katariud  (Dh.  172). 

KATATTAft,  Fact  of  having  been  done  or  made 

[WI  +  W]. 
KAT Ayk(preteriteparMciplefnm  karoH\  Having 
.  done  or  made  [Q|fll|lf1  ] . 

KATAVAKASO  (iu{;.)»' Having  obtained  an  op- 
portunity, having  received  permission    [l|lf  + 

KATA V£,  see  JTaro^f. 

KATAVEDl  (adj.).  Grateful  [VH^If^.  Das.  44. 

KATAvI  (preterite  participle  from  karoti).  Having 
done  or  made  [uni  +  fW^-    CI.  Gr.  146. 

KATHA  (/.),  Speech,  discourse ;  conversation,  dis- 

.  cussion;  a  story,  tale,  account  [^IVT]*  Ab.  113. 
Tana  kathdya  niiBoko  kutvd,  comforted  by  what 
he  said  (Dh.  06).  JSace  mdtu  katham  pathamam 
iupdti.  If  he  hears  his  mother  speak  first  (Alw.  I. 
cvii).  Dhammi  kathd,  a  religious  discourse  or 
sermon  (see  also  Dhammakathd).  jiwupubbikathd, 
discourse  or  exposition  of  a  succession  of  subjects 
(dditakathd  aUakathd,  saggakathd,  see  Dh.  79, 
this  formula  is  of  frequent  occurrence).  THftftam 
khattiydnaih  kathd  udapddi,  a  discussion  arose 
between  the  three  noblemen  (Dh.  141).  Edya 
kathdya,  conversing  on  what  subject?  (F.  J&t.  8). 
Satthu  gufu»kaiham  kathentd,  talking  about  the 
Teacher's  goodness  (Dh.  314).     Kathd  *va  kd. 


who  can  describe  ?  Ut.  what  description  can  there 
be?  With  loc.  Idhmd^tatthataAghana  kd  kaiki 
*va  idhdgame,  what  description  can  he  adequate  lo 
the  case  of  the  arrival  of  the  dergy  bdonging  to 
Ceylon?  (Mah.  171,  oomp.  160,  164)«  K$tU- 
maggo,  account,  narrative,  history  (Has.  66). 
KATHALO,  A  potsherd  or  fragments  of  brolKB 
p</ttery;  gravel  [^IT?^?]*  B.  Lot  384,  576; 
Dh.  322 ;  Ab.  026. 

RATH AA  (adv.).  How  ?  [^T^] .  Ab.  1139 ;  Sen. 
K.  416.  Kathaih  dgatd,  how  did  you  get  here? 
(Dh.  156).  Kathan  nu  tdkhaik  ga/khiuaik,  him 
then  can  I  obtain  a  branch  ?  (Mah.  Ill,  oomp. 
168,  166).  Mokkho  uMabhayd  kathatk,  haw  cio 
there  be  a  release  from  all  dangers  ?  (Att.  194). 
Katham  hi  ndma  likhitaeoram  pabbdfettOHU,  I 
should  like  to  know  how  they  can  ordain  a  pro- 
diumed  thief  (Alw.  I.  72).  Katham  karituri, 
how  will  yon  work  ?  i.e.  how  much  work  wiU  yoo 
do  ?  (Mah.  174).  Unhodakam  patiyddeH  kstkm, 
he  gets  the  hot  water  ready,  and  how  does  he  eet 
about  it  ?  (Dh.  106). 

KATH  ANAA,  Saying,  talking,  conversing,  reladflf 
[W^l-     Ab.  1168;  Dh.  136,  234. 

KATH  ANA]!B[,One  of  the  high  numerals,10,000,000^^ 
or  1  followed  by  126  ciphers  (see  Sankhyd).  Ab. 
476 ;  Sen.  K.  413. 

KATHAf^CI  (adv.).  Scarcely,  with  difficulty  [^^1^ 

KATHANKATHA  (/.),  Doubt   [fipom  WW  + 

H^.    Ab.  170;  Db.  432;  Has.  80.    Ftg^ 

kathankatho,  whose  doubts  are  dispelled.    Comp. 

akathankathi,  free  from  doubt,  =  ^  +  W^NVT 

+  l[ij^  (Dh.  73). 

KATH  APETI  (cau».).  To  cause  to  be  said ;  to  cnie 
to  be  told,  to  learn  [fr.  ^].  DhammakaikMm 
kathdpenm,  I  have  caused  sermons  to  be  presdied 
(Mah.  106).  Tikkhattum  kathdpetvd,  hsTisf 
made  them  repeat  it  thrice  (Alw.  I.  07)>  K^' 
matphdnath  kathdpeudmi,  I  wiU  get  myself  tsnght 
K.  (Dh.  106).  Tarn  tarn  bhdiam  kathdpetoi 
ugga^hi,  learnt  such  and  such  a  language  bf 
hearing  it  spoken  (Alw.  I.  evil). 

KATHAVATTHU  (n.).  Subject  of  discourse  [WT 

+  ^^]-    Dh.  258,  407-    There  are  ten,  whkh 

Snbhdti  tells  me  are  appieehakaihd,  taniMff^t 

pavivekak.,    a$amsaggak.,  viriydrambhak.t  •»*■" 

kathd,  tamddhik.,  pMdk.,  mmmttik.,  ndfttdam' 


KAT 


(193) 


KAT 


mmHuMd.  The  list  g^iAiii  Wade's  Diet,  of 
Weodhigm  mlMititates  ddnakathd  for  mrt^iram' 
khmkaihd. 

KATHAVATTHUPAKARANAA,Bookof8abjecto 
of  diseossiODy  book  of  controverted  points  [^IWT  + 
W^  +  H^iTW]*  ^^^  ^  ^^®  name  of  one  of  the 
boolu  of  tlie  Abhtdhamma.  It  was  composed  hj 
Hie  apoetie  Moggalipnttatissa,  and  delivered  by 
bim  at  die  third  Mahdsangiti  (Mah.  42;  Alw.  N. 
18).  It  contains  a  thousand  sdtras,  half  of  which 
deal  with  points  of  Buddhist  doctrine,  and  half 
with  non-Buddhist  doctrines.  Sometimes  written 
kaihdmOihiippakatrapa  (Mah.  42).    £.  Mon.  170. 

KATHETI,  To  say,  to  speak,  to  tell,  to  recite,  to 
•arrate,  to  repeat,  to  preach,  to  teach,  to  talk,  to 
converse,  to  speak  to,  to  speak  of,  to  mean  [iVff]. 
J\umiA  kaihente^  when  he  was  talking  (F.  Jdt. 
16).  Ttuaum  kathente  ktUhenU  yeva^  as  he 
continoed  to  speak  (Dfa.  97).  Ekavacanam  pi 
katkeium^  to  utter  a  single  word  (F.  J4t.  8). 
MmtmrabkMya  katkemif  in  what  language  shall 
I  speak  ?  (Alw.  I.  cvit).  Kmci  na  katke$satit  you 
will  not  say  anything  (F.  JiU  17).  Kim  katketi, 
what  b  this  yon  say  ?  what  do  you  mean  ?  (Dh. 
80).  Te  vejjaua  kaikayithiu,  they  told  it  to  the 
doctor  (Dh.82).  Devad^asuttam  katken,  preached 
the  D.  discourse  (Mah.  83).  Kammatthdnam  me 
katketka,  teach  me  k.  (Dh.  80).  Mkidhammd, 
or  abkidhamatam,  or  abkidkammena  katkayamH^ 
they  preach  from  the  A.,  they  preach  the  A.  (Sen. 
K.  322).  P.pr.&tm'.  katkayamdno,  saying,  speak- 
ing.  Pass.  kaikfyoH,  katkyati  (Ab.  09,  980; 
Alw.  I.  viii).  Pass.p.pr.  kathiyamdno  (Dh.  179). 
P.p.p.  kaikito. 

KATHi  {a4f.).  Speaking  [liirr  +  ^<C|.  CUra- 
kmikU  eloquent.    DkammakatkU  a  preacher. 

KATHIKA  (/.),  Talk,  parley,  a  pact  or  agreement 
[Vt+17iT]«  I>b«  405.  Kathikmk  karM,  to 
eome  to  terms,  to  make  an  agreement  (Alw.  1. 74 ; 
Dh.  122,123).    Often  written  ^olUbir. 

KATHIKO  (o4;.).  Speaking,  preachug  [^rf^]. 
Kaikiko  makd,  a  great  preacher  (Mah.  83). 
Dkmmmmktitkik09  a  preacher  (Mah.  SSI,  and 
see  Sep.). 

KATHINO  (mdj.y.  Hard,  solid;   severe,  difficult 
[l|f3^]«    Ab.  714.    llie  term  kafkinani  is  ap- 
plied to  a  robe  made  Ibr  a  Buddhist  priest  in  the 
eoRTM  of  a  single  day  and  night.    This  gift  is 
considered  highly  meritorious.     Sometimes  the 


whole  process  of  making  the  robe  from  the  raw 
cotton  is  gone  through  in  a  single  day.  The 
Katbina  must  be  formally  presented  by  the  donor 
before  a  chapter  of  at  least  fire  priests  (£.  Mon.  121; 
Att.  142).  KatMnaduuam,  cloth  for  the  Kathina. 
KatkinadvardiU,  K.  robes  (Att.  227).    Pit.  106. 

KATHITO  (p.p.p.  katkeH)j  Spoken,  said,  related, 
told ;  spoken  of,  meant  [^rfWTT  =  ^V^]  •    ^^'  ^' 

KATHITO  (p.p.p.)y  Boiled,  hrnhng  [from  ^f%\. 
Ab.  743 ;  Mah.  152. 

KATHlYATI,  KATHYATI,  see  Katheti. 

KATI  (interr.  pran^  How  many?  [l|f?T]-  Kati 
dkvrdni^  how  many  burdens  ?  (Dh.  80).  KaHhi 
iriydpatkekif  in  how  many  positions?  (Dh.  81). 
KativauOf  how  many  years  old  ?  (Dh.  405).  Kati" 
vidko,  of  how  many  sorts  ? 

KATI  (/)>  The  small  <^  the  back,  the  hip,  the 
waist  [iifz]  •  Ab.  272 ;  Mah.  137.  Tdva  katito, 
as  high  as  the  waist  (Dh.  148).  KafiiutUuh,  a 
rope  round  the  waist. 

KATIGI,  Few,  some  [^rfTff^T]  -  Dandhd  dcariyd 
bah  A  pafidiid  ndma  katiei  eva  koniif  the  foolish 
teachers  are  many,  the  wise  are  few  indeed  (Dh.  124). 

KATIKA,  see  Kathikd. 

KATIPAH AA,  a  few  days  [iCf^nRT  +  ^]  •  Kati- 
pdkenOf  in  a  few  days  (Mah.  107).  Katipdken' 
eva,  in  a  very  few  days  (Dh.  121, 198).  Kat^kath 
fMuiivd,  having  lived  with  him  a  few  days 
(F.  J4t.  5).  Katipdkassa  aeeayena,  or  kat^* 
kaceayena,  after  a  few  days  (Mah.  50). 

KATIPAYO  (aeff.),  A  few,  some,  several  [l|f?n|lV]. 
Katipayd  tkerd,  several  priests  (Mah.39).  Mah.  144. 

KATO,  and  KATO  (pp.p.  kareti)y  Made;  done; 
composed ;  performed  [ TffIT  =  V]  *  Katdni  akatdni, 
things  done  and  things  left  undone  (Dh.  10).  Ka^ 
ecdyanakato  yoffo,  the  rules  were  composed  by  K. 
(Alw.  I.  104).  Pardneki  kaio  p*  ego,  the  history 
compiled  by  the  ancients  (Mah.  1).  Mam*  eva 
kaia^k,  this  is  my  doing  (Dh.  13).  TambalO' 
kddihi  katOi  made  of  copper  and  other  metals 
(P4t  80).  Hattkind  kaiamag^go,  the  passage 
made  by  the  elephant  (Mah.  153).  Tt^d  kata- 
pof^naadldya,  in  the  hut  built  by  yon  (Dh.  88). 
Kaiakamwuim,  a  deed  done  (Dh.  99,  308).  CittO" 
katOf  variegated  (Dh.  27).  Sambddkikato,  crowded 
(Alw.  I.  X,  for  the  long  i  in  this  and  similar  com- 
pounds see  the  article  Karoii),  Kata  as  the  first 
part  of  a  compound  forms  numerous  adjectives, 
e.g.  kataeiitOf  variegated  (Dh.  312) ;  katakicco, 

25 


KAT 


(194) 


KAT 


haying  fblfiUed  all  his  duties  (Mah.  43);  kaia- 
buddhakiccOf  having^  fulfilled  the  duties  of  a 
Buddha;  katabhattakiccOf  having  finished  his 
meal  (Dh.  96,  403) ;  mkatasakkdrOf  very  hospit- 
ably entertfdned,  lit.  for  whom  hospitality  was 
well  performed  (Mah.  56) ;  katatang'aho,  assisted 
or  relieved  (Mah.  219) ;  katasang^aho  Updlithero, 
the  elder  Up^  by  whom  the  convocation  was  held 
(Mah.  29) ;  kattymmno,  meritorious,  lit.  by  whom 
good  deeds  have  been  done  (Dh.  3,  39);  kata- 
nicchayo,  having  decided,  lit.  by  whom  a  decision 
had  been  made  (Mah.  161, 172) ;  comp.  Katm^dli^ 
KatdbhUeko,  Katdvakdto,  etc.    See  Kato  (2). 

KAfO,  Matting,  a  mat  made  of  rushes  sown  to- 
gether; the  temples  of  an  elephant;  pudendum 
muliebre  [yft] .    Ab.  364, 465, 997 ;  Dh.  187. 

KATO  =  inT,  Made,  done  (Ah.  997).  This  form 
of  kato  I  have  only  met  with  in  the  compounds 
akata,  dukkata,  tukata,  pariyantakafa* 

KATOPAKARO  (ai{/.).  Having  had  a  service  done 
for  one,  assisted  [int  +  ^M^K]  .    Att.  214. 

KATTA  (m.).  An  agent,  doer,  maker  [^1^].  Loc. 
kattari.  PL  kattdro.  Base  in  comp.  kattU'.  In 
gram,  a  name  of  the  active  voice  (Sen.  K.  443). 

KATTABBO,  and  KATABBO  (pf.p.  karoH),  That 
ought  to  be  done  or  made,  that  can  be  done  [l^A^ 
s=  it]  •  Sen.  K.  512 ;  F.  J4t.  52.  Jdtena  maccena 
kaitabbafk  kuiolafk  bahum^  much  good  may  be 
done  by  a  mortal  man  (Dh.  10).  Th{q^  kattahbam 
niffhitofky  the  work  which  was  to  be  performed  at 
the  th6pa  is  completed  (Mah.  193).  Ettakd  ramo 
kattabbakiccam  karniha^  so  many  of  yon  per- 
form the  duties  that  ought  to  be  performed  for  the 
king  (Dh.  236).  Iddni  *S9a  kattabbam  jdmstdmi, 
now  I  shall  be  able  to  pay  him  out,  lit.  I  shall 
know  what  to  do  to  him  (Dh.  169,  comp.  on  the 
same  page  Gotaniasta  ca  kattabbam  karusdmi,  I 
shall  have  my  revenge  on  O.).  Kattahbayuttakath 
vaUaikf  duties  proper  to  be  performed  (Dh.  84). 
Kkn  n%  kdtabba^  what  is  to  be  done  ?  (Mah.  153, 
243).  Appamddo  kdtabbo  pufniakamme,  you  must 
be  zealous  in  good  works  (Mah.  132).  Kdtabbaih 
paftsankharafMikf  repairs  must  be  made  (Mah.220). 

KATTARETI,  To  be  loose,  flaccid,  weak  [probably 
a  denominative  from  nezt]« 

KATTARO,  A  weak  or  decrepit  man,  an  old  man 
[from  ^iHI].  Kattarayaffhi^  the  walking  stick 
of  a  mendicant  or  ascetic  (Ab.  443 ;  Mah.  245, 
the  Ind.  Off.  MS.  reads  kattara-). 


KATTHA  (adv.),  Where?  whither?  wherein?  [^]. 

Ab.   1160;    B.  Lot.  514.     Kattha  gamiMtdma, 

whither  shall  we  go  ?  (Dh.  170).    Kattha  dmnam, 

bestowed  upon  whom  ?  (Dh.  434).    Katthogadk&, 

belonging  to  what,  living  where  ?    Comp.  Knira 

and  Kuttha, 
KATTHACI  (adv.\  Anywhere;  somewhere,  in  some 

places,  in  some  cases,  ever  [Vf  +  t^T^]*    Sace 

katthaci  gamiigati,  if  he  goes  anywhere  (Db.  156). 
-    Yattha  katthaci  mkarantd  pi,  wherever  they  may 

be   living    (Dh.  281).      Yattha  katthaeid  m, 

whithersoever  (Dh.  198).    Kb.  16. 
K  A^TH  AKO,  Name  of  a  sort  of  reed.    Dh.  30, 332. 
KA'TTH  Alif  ,A  piece  of  wood,  a  stick ;  a  jungle[i|T9]. 

Ab.  548, 1040 ;  F.  JiU  18 ;  Alw.  N.  36.  Kaftkahd^ 

rako,  one  who  ooUects  sticks  for  firewood  (Att  217). 

Katfhamjh^ti,  he  burns  firewood  (O.  Gr.  130). 

KatthoMsa  tuvam  mmine,  a  ^g  for  you !  (Sea.K.332). 
KATTHAMAYO  (iu{;.),  Made  of  wood  [^n-\- 

iRT].    Sen.  K.  401. 
KATTHANA  (/.),  Praise  or  boastiug  [^^]. 

Ab.  118. 
KATTHATI,  To  praise,  to  boast  {%^].   CI.  P. 

Verbs,  12. 
KATTHISSAl^,  A  silken  coverlet  embroidered  with 

gems.    Ab.  315. 
KATTHO  (adj.\  Miserable,  bad   [i^].    Neot 

kattham,  misery  (Ab.  1040). 
KATTHO  (pp.p.  kaaati).  Ploughed  [ir9=lR]. 

Ab.  1040.    Comp.  Kittham. 
KATTH0RIKA(/.),  Musk  [^Tlgf^].  Ab.303. 
KATTIKA  (/.),  Name  of  a  Nakkhatta  [vfw]- 

Ab.  58. 
KATTIKEYYO,  The  god  of   war  [^iTfS%9]- 

Sen.  K.  388. 
KATTIKO,  Name  of  a  month  [^VTf^]-    Ab.75. 

The  months  Kattika  and  Assayiga  are  called  n- 

spectiveiy  pacchimakattiko  and  pubb(^eattiko(Ah, 

76).    Mah.  239  (pubbakattikarndto). 
KATTU,  see  Kattd,  Kdmo. 
KATTUlir,  see  KarotL 

KATU  (m.),  A  sacrifice,  oblation  [H^].    Ab.  413. 
KATU  (adj.),  Harsh,  sharp,  severe ;  wrong  [l|^* 

Ab.  976.    Masc.  kapi,  pungent  or  acrid  taste. 
KATUKO  (a4;.).   Harsh,  severe;   pungent,  acrid 

[l|^].     Ab.  148;   Dh.  260.     Katukapphdn, 

Having  bitter  fruit  (Dh.  12 ;  F.  J^  7).    KatM 

vded,  harsh  words.    Fem.  katukd,  black  hellebon 

(Ab.  582). 


KAT 


(195) 


KEH 


KATUKAROHINl  (/.),    Black   heUebore    [li^- 

^OflE^]-    Ab.  682. 
KATUA,  KATDNA,  KATVA,  see  KaroH. 
KAVAGO,  MaU  [^PV^].    Ab.d77. 
KAVANDHO,  aad  -DHAM,  A  headless  trunk,  es- 

pedaUy  one  retaining  the  power  of  motion  [ippil] . 

Ab.  406 ;  Att  218. 
KAVATAKO,  and  -KAA;  and  KAVATO,  and 

"fASi,  A  door ;  a  trap-door ;  a  window  [^mZ^ 

111117] •    Mah.  57»  217 ;  Bb.  372 ;  Fit.  75,  87. 
KAVERl  (/.),  The  Ganvery  river  in  India  [lIT^^]- 

Ab.  683. 
KAVEYYAA,  Poetry  [^if^  +  IPT]- 
KAVI(ffi.),  A  monkey  [lifq].   Ab.  1106.   See  also 


KAVI  (a4f.).  Wise  [lif^].    Ab.  228.    Masc.  kani, 

a  wise  man  (Ab.  1106),  also  a  poet.    There  are 

Hour  sorts  of  poets,  cintdkamf  sutakaoi,  atihakavi, 

pttHUkdfutkavi,  the  poet  of  imagination  or  fiction, 

the  poet  of  tradition,  the  poet  of  real  life,  the  im- 

pfoyisatore. 
KAYITTHAPHALIKO  (adj.).  Belonging  to  the 

froit  of  Feronia  Elephantnm  [^fMc^  +  ^^i^  + 

^].    Sen.  K.  302. 
KAVITTHO,  The  tree  Feronia  Elephantnm  [;i- 

fffiiV].    Ab.  661.    See  also  Kapittho. 
KAYABANDHANAA,  a  waist-band,  girdle  [ifT^ 
-h  ^«|ir].    Ab.  439;  Mah.  93;  Dh.  389.    A  k. 

is  one  of  the  articles  of  dress  of  a  Buddhist  priest. 
KAYAGATO  (adj.).  Referring  to  the  body  {yfpB( 

+  inf=l|;^.    Sec5o«. 
KAYAKKAYAA,    Trading,   commerce   [iBIRf  + 

H^].    Kb.  11. 
KAYANUPASSANA,  see  Satipafthdno. 
KAYAVIKKAYIKO,  A  trader  [tf^  +  t^UPT  + 

jyi\.    Ab.  409. 
KAYIKO,andKAYIKO,Abayer[lrffn,  mfini]. 

Ab.  470. 
KAYIRO  (ti4f.),  Boday,  corporeal  [lirf^].  Kd- 

ftkmk  cetadkam  d»khhaik,  physical  and  mental 

■ofeing  (Dh.  91).    Comp.  Brahmdkdyiko. 
KAYIRAMANAKO  (ac^\).  Being  made.  Mah.  237. 

This  word  is  kayinsmdma,  the  pass.  part.  pros. 

firom  karQH,  with  the  suffix  -l|. 
KAYIRATI,  see  JToroh*. 
KAYIRO  {fhf^p.  karoH),  That  ought  to  be  done 

[l|I^=  V]«    Bfa.  66.    Comp.  Kdriyo,  Kayyo. 
KAYO,  Purchase   [W]*     Kayamkkayo,  barter, 

trade  (Pit.  10). 


KAYO,  The  body;  a  collection,  multitude  [VHT]- 
Ab.  161, 630, 1084 ;  Dh.  8.  Addhakdyo,  the  upper 
part  of  the  body  (B.  Lot.  669).  Mak^janakdyo, 
the  entire  populace.  Dve  janakdyd,  two  groups 
or  sets  of  people  (Dh.  98).  Sendkdyo,  an  armjr 
(Mah.  161).  Balakdyo,  a  body  of  troops.  Patha^ 
vikdyo  dpokdyo,  the  aggregate  or  element  of  earth, 
of  water.  Buddho  H  varam  aparimdnaih  kdyaih 
na  sakkd  parimdftam  kdtuth,  I  cannot  fathom  this 
wonderful,  this  immeasurable  entity  called  Buddha 
(Alw.  1. 97).  Kdyaua  bhedd,  after  the  dissolution 
of  the  body  (Dh.  26).  Arukdyo,  mass  of  cor- 
ruption (Dh.  27).  When  opposed  to  vdcd  and  ceto^ 
kdya  may  be  rendered  by  **  deed."  Kdyena  vdc&if 
uda  cetasd  vd,  by  deed,  word,  or  thought  (Kh.  9 ; 
Dh.  70;  Man.  B.  266,  and  comp.  Ducearitom). 
Kdyena  tamvaro,  restraint  in  actions  (Dh.  66). 
Santakdyo  aantavdco,  one  who  is  tranquil  in  action 
and  in  speech  (Dh.  68).  Kdyakammafk,  action  as 
opposed  to  words  (Dh.  379).  P^t.  78  says  there 
are  two  sorts  of  abhin{hdra  or  offering,  viz.  kdyd- 
bhinihdro  when  the  g^fts  are  actually  brought  to 
the  person  for  whom  they  are  Intended,  and  vdcd' 
bhinihdro  when  they  are  only  offered  or  promised. 
There  are  two  Kdyas  or  aggregates  which  united 
make  up  the  sentient  being,  ndtnakdyo  and  r^o- 
kdyo;  the  latter  is  the  r6pakkhandha  or  organized 
body,  the  former  the  aggregate  of  the  other  four 
khandhas.  At  Dh.  v.  269  the  comment  explains 
kdya  by  ndmakdya,  so  that  dhammam  kdyena 
passaH  would  mean,  "dwells  on  the  Truth  with 
all  his  mental  faculties  "  (see  Dh.  378).  Kdya  is 
sometimes  used  to  mean  the  sense  of  touch  or 
feeling,  that  sense  being  inherent  in  every  part  of 
the  body,  e.g.  jivhdya  rasank  sdyati  kdyena  pho- 
fthabbath  phusati,  "tastes  a  flavour  with  his 
tongue,  feels  a  contact  or  sensation  with  his  body" 
(see  Man.  B.  399,  Jyatanatit,  Indriyafk,  FUmd'' 
ftam).    For  Kdyabhdoand  see  SoHpafthdno. 

KAYYATI,  see  KaroH. 

KAYYO  (p/.p.  karoH),  That  can  or  ought  to  be 
done  [l|J^:=  V].  Sen.  K.  620.  Comp.  Kdriyo, 
Kayiro.    For  the  form  comp.  ayya  s=  %\^. 

KE,  KEGI,  see  Kb,  Koci. 

KEDARO,  and  -RAA,  A  cultivated  field,  especially 
one  irrigated  [%<l^].  Ab.  447;  Mah.  266 
(keddre  akd)m 

KEHAA,  An  anomalous  sandhi  for  ki^h  ahafk 
(CI.  Gr.  16). 


KEH 


(  196  ) 


KHA 


KBHI,  see  Ko. 

K£KA(/.),  Theerjr^f  thepeaoodi;  [%IT]-  Ab.  119. 
KEKARO  (adf.),  Squintiiij^  [%V^]-    Ab.  320. 
K£Kl  (m.),  A  peacock  [^f^P^.    Ab.  «34. 
KELA80y  Name  df  a  mountafai  in  India  [%innr]- 

Ab.  607;  Dh.  158;  Man.  B.  15.    See  Himood. 
KELI  (/l),    Amvisementy    sport;    amorovs    sport 

[i^].    Mah.  140;  Bfa.  100,  358.    Kefi  at  Ab. 

176  and  Dh.  192. 
££NA,  see  Ko. 

KENIPATO,  a  rvdder  [%fMrnr].    Ab.  007. 
KERAVAir,  The  white  escolent  water-lily  [%^]. 
KESAGGAlfr,  The  tip  of  a  hab  [^-f-^nr]. 

Dh.  147. 
KESAlfir,  see  Ko. 

KESAPASO,  A  tuft  or  mass  of  hair  [^HT  +  V^JC- 

Ab.  904. 
KESARAlir,  The  filament  of  a  lotus  or  other  plant; 

the  mane  of  a  lion  or  horse  [%1|^  •    Ab.  080. 

Kesaras{hOf  a  maned  lion  (Ten  J.  11).    Pdt.  Ill ; 

Man.  B.  18. 
KESARl  (m.),  A  maned  lion^  a  lion  ]]%nif^C^]« 

Ab.  Oil.    Kesarivikkamo,  having  the  strength  of 

a  lion  (Alw.  I.  x). 
KESARO,  The  filament  of  a  lotus  or  other  plant; 

the  tree  Rottleria  Tinctoria ;  the  plant  Mimusops 

Eleogi  [%inC].    Ab.  550,  572,  080. 
KESAVO,  A  name  of  Vishnu  [%1(^].    Ab.  10. 
KESO,  Hair  [%V].     Ab.  250.     Kesamauu,  the 

hair  and  beard  (B.  Lot  803 ;  Dh.  134). 
KESU,  see  Ko. 
KETAKi  (/.),  The  tree  Pandaaus  Odoratissimns 

[^7f4t]*    Ab.  004;  Mah.  204. 
KETANAA,  a  sign  or  device  on  a  banner;  a  banner; 

a  dwelling  or  house  [%^ni]«    Ab.  397,  1098. 
KETAVAA,  Oamblingj  fraud,  deceit  [%9T^].   Ab. 

177,  631. 
KETU  (m.\  A  siga  by  which  an  object  may  be 

recognized;   a  banner   [%^].     Ab>  397,  1195. 

Ciomp.  DhammakehL^  Bh^maketu, 
KETUBHAM,  One  of  the  aoiences  in  which  Brah- 
mins are  said  to  be  versed,  explained  thus,  kefubhmi 

ti  kappavikappo  kavfnam  ttpokdr&ya  »atikam  (Alw. 

I.  Ixx.).  Ab.  112.  The  S.  appears  to  be  %|[9f  (see 

B.  and  R.  aad  consp.  B.  int.  297).    See  Ftkappo. 
KETUMALA  (/.),  A  lambent  flame  4^oted  as 

resting  on  tfie  bead  of  Boddfaa,  and  answering  to 

our  halo  [%^  +  7f TWT]  •    B.  Lot.  009 ;  Mab.  27. 


KBVALAKAPPO  (atff.),  AH,  whole,  eollM  [%n 
-h^WT].    Kb.  4. 

KEVALl  (m.).  One  who  has  whofly  gone  throngh 
or  mastered,  one  who  is  accomplished  [^^fMI^. 
With  gen.  BrmhmM:arfya$$a  ft.,  ose  who  has  fally 
gone  through  all  the  duties  of  a  life  of  hoUneBS, 
an  Arhat.  With  lo&  Taitha  kevaUmo  MflMye, 
•coomplisbed  in  this  knowledge  (Alw.  N*.  104). 

KEVALO  («^.),  Only,  mere,  alone,  ezdusive ;  aO, 
entire,  whole,  complete  [%ITlf].  Ab.  786.  Adv. 
keifolatk,  only,  merely.  Kevalam  finM^ummk^ 
the  pure  word  of  Buddha  (Alw.  I.  00).  Bvam 
etoMsa  kevalas$m  dukkhakkhamdKaua  smutHftiya 
hMt  such  is  the  ori^n  of  this  whole  assemblagt 
of  sufferings  (Alw.  N.  30).  Neut.  kevaUak, 
Nlrv^a  (Ab.  8,  meaning,  according  to  D'Alwis, 
<<tfae  only  way  of  sahration,**  see  Ahr.  N.  136). 
NtL  kevoM  ea,  nor  is  this  alL  Nb  kewdak  ea 
imam  eva  Mam  pi,  and  not  this  one  only  but 
aaotlier  also.  Kevalatk  gmtakam  etm  labkmH^ 
gets  nothing  but  blame  (Dh.  234).  JamMkhmyo 
kevaUaHh  Ihere  is  nothing  bat  destinetion  of  the 
people  (Mah.  137).  Kemdatk  tAttammdafya  hkm- 
vatif  it  only  leads  to  the  destruction  of  prqierty 
(Ras.  37).  TvaHt  kevakuk  demtdhmnme  jdmdti 
yeva,  you  content  yourself  with  merely  knowing 
what  the  d.s  are  (Dh.  305).  Nu  kenmlam  rdgo  *v 
sabbakUeadj  and  not  Inst  only  but  all  the  etiier 
passions  (Dh.  138). 

KEVATPO'  A  firiusnuan  [%inf]  •  Ab.  ^70 ;  liih, 
108. 

KEYCRAA^,  a  bracelet  or  bangle  worn  on  the  arm 
[%^].    Ab.287. 

RHACITO  (i9.p.p.).  Inlaid  [>9f^].  Mah.  M3. 
Stufafinakhaeita^pipkatkj  a  diair  inlaid  vn€b  gold 
(Mah.  112). 

KHADARO,  One  who  eats  [^TT^]  •    Df>-  ^i* 

KH  AD  ANA  A,  Eating;  food  [^9T^]-    P&^  ^i- 

KHABANIYO  (pf.p.  k^kddati),  That4san  be  chewvd 
or  crunched  [lOI*^^!!] .  Neat,  khdthmiyiuh,  dry 
or  solid  food,  opposed  to  iA^antyam.  KMtbmij^mk 
hhofoMiiyam,  ^food  hard  and  soft,*  is  (ho  nsfaal 
prose  equivalent  of  kkajjaifh^tak  (Dh.  98). 

KHADATI^  To  eat,  to  chew,  to  gnaw  [«Qrn|].  TTo 
corrode,  to  rust  (Dh.  43).  Of  ealfii^  flerfi  (F.  JilL 
4,  12),  Jamba  fruSt  (Mah.  299),  IvoUed  eggs  (Dh. 
32i).  Cms.  klMeU^  to  eat,  to  gawr  (Ras.  20). 
PdwakA  udartwk  twua  khddvytak,  woms  gnawed 
his  entrails  (Mah.  243).    P.p.p.  1^4^^ito,  Arft^o. 


KHA 


(197) 


KHA 


KHADIRO,  Hie  tree  Acada  Gatecba   [isf^]- 

Ab.M7. 
KHADITA  {in.).  One  who  eaU  [VT^  +  ^]- 
KHADITABBAKO  (adj.),  EataMe  [^ST?(  +  m 

-h.l«].    Ilh.3S5. 

KRADTrO(p.p.p.khddaH),EtiUak{Wt^9(]^   Ab. 

n^7.    See  Kkdyito. 
KHAGGO,  A  sword;  a  rhinoceros  [VV]-      Ab. 

891 9  613y  KM.    Khag^avisdno,  a  rhinoceros  (Ab. 

613).    KhaggatttUtOi,  hat  of  a  sword  (Mah.  1S8)« 

B.  LoC.864;  Mah.  153. 
KHAGO,  A  bird  [iqi|].    Ab.  624.      • 
KHAJJA»  see  Kho. 
KHAJJABHOJJAlft,  FmmI  hard  and  soft,  varloos 

kinds  of  food  [«PV  +  lf)V].     Kb.  11;  Mah. 

26,  92.     D'MeM  khajjabht^jeM,  with  cdestial 

food  (Mah.  7).    KhtySabhtiJJmka$k{Wt.%fl). 
KHAJJAKAA,  same  meaning  as  khajjaik,    F.  J£t. 

46;  IMi.  98S,  3^,  403;  Mah.  281. 
KHAJJATI  (pan.  khdtdait),  Tb  be  eaten  [^mill]. 
KHAJJO  (p./p.  khddoH),  That  eaa  be  chewed 

[ISTW]-    The  term  khaffam  is  used  of  solid  or 

drj  food,  as  caites,  biscuits,  fruit,  meat.    Comp« 

KkidoMhfo,  Khddatt. 
KHAJJU  (/.},  Itching,  scratching  [^Q^ .   Ab.  326. 

KHAJJCRl  (/.),  The  wild  date  palm  tree,  Phosnix 
Sylvestris  [^r^[^].    Ab.  603. 

KUALAGGAA,  FirstfruiU  of  the  threshiBg-floor 

[^W+^nr].    Dh.  126. 
KHALAA,  a  threshing-floon    See  Khalo. 

KHALATI,  To  stumble,  to  fall  [^^[j. 

KHAliNO,aBd*NA]ft,The  bitof  abridle  [^nfV<r]' 

Ab.370. 
KHAUTAM,  Stumbling,  £aU;  error,  fialhig^  fiuilt, 

[«f^].    Ab.  1108;  Db.  271,  375. 
KHALLATO  («4^.),  Bald  [^T^fTX].    Ab.  321. 

KHALO  («4f.),Mischievo«8,  vile  [m].    Ab.927. 

KHALO,  A  threshing-floor  I  oil-^mke,  paste  [W^]* 
Ab.  454, 967.  IToiteiAJMo,  a  Msh  of  flesh.  Dh. 
196, 166.  Also  neat  In  the  sense  of  tibreshing«fleor. 

KHALOPi  (/.),  A  pot    Ab.4M. 

KHALU  (mdj.).  Indeed,  tmlf  [^].  Ab.  IIM. 
Im4j^m  kkmim  bkmecd  me  gahitd  ««,  my  servants 
ninal  tordj  have  l)een  selied  by  this  woman  (Mah. 
48,eiNnp.648).  8amapo^^aluMo€htam6dakmr0 
•iwwrfns^  verily  the  ascetic  Gautama  being  then  a 
ymmg  omd  (B.  Let  410,  663).  See  £»•.  For 
MOmh^meokdUkmitik&igaik  see  PacMlbh&Mk^. 


KH  ALU^KO,  A  sort  of  horse.    Ab.370. 

KHAlil,  The  air,  the  sky  [^].  Ab.  45.  hoc  khe 
(Ab.  1061). 

KHAMA,  see  JTAmm. 

KH  AMANAA,  Patience,  forbearance  [^|«^  -f  ^fif] . 
Ab.  161. 

KHAMANO(fN{^'.),  Patient,  forbearing[lfR[+  1p|]. 
Ab.  732. 

KHAMAPETI  (mm.  next).  To  beg  pardon  of  some 
one,  to  propitiate  him ;  to  forgive ;  to  cause  to  lieg 
pardon  [eomp.  the  use  of  ^H^fll].  Th^ik 
piiUcaHkmm  katvd  khamdpehif  make  atonenwnt  by 
restoring  the  dagoba(Mah.l20).  Pmoehd»€nghmk 
kkmmdpeitdj  later  having  made  his  peaoe  with  the 
priesthood  (Mah.  201,  comp.  18;  Dh.  84).  Kho- 
mdpito  tw  Boithd^  have  you  olitained  tlie  Teacher's 
forgiveness  ?  (Dh.  105).  Rdjdnaik  to  kkmm^^i, 
he  forgave  the  king  (Mah.  236).  ASAmmMm^ 
khumdpaif^amt  broi^ht  about  a  asutual  reconcilia- 
tion (Mah.  205). 

ft  U  AMATI,  To  endure,  to  have  patience ;  to  forgive ; 
to  l)e  able;  to  be  permitted;  to  be  approved,  to 
approve  or  commend  itself  [^^I'ft].  Kkama  m€ 
tatk  mam*  aoeayamp  forgive  me  this  my  sin  (Mah. 
236).  Etam  na  kkhamati  tamamipamtumf  it  Is 
not  right  to  take  this  view.  Yathd  te  khameyya 
iathd  vydkareyydHt  answer  as  you  think  right 
Tast^  imdnipanca  vatth&ni  khamanti  to  saldkam 
gafihatUf  let  any  one  who  is  in  favour  of  these  five 
proposals  take  a  ticket,  lit  to  whom  these  five 
proposals  approve  themselves  (Dh.  145,  comp. 
Kamm.  7,  and  see  Kammavdcd).  P.f.p.  khamitabbo 
(Dh.  244).    P.p.p.  khanto. 

EH  AMBHAKATO  (a4/.),  Having  one  or  both  hands 
resting  on  the  hip  [probably  ^R^+  ^  +  Wf]- 
P4t  21,  03. 

KH  AMO(atff,),  Patient,  enduring,  forgiving;  durable; 
suitable,  fovourable,  able  [ifif].  Ab.  804,  1001. 
Vtm.  kkmmd,  patience,  forlMaranoe  (Ab.  161),  tiie 
earth  (Ab.  964,  comp.  Ckamd).  Owidakkhamo, 
attendingto  admonition,  teachable  (Dh.  384).  ^a- 
conoAciMMRo^  meek  (Att.  134).  AddkdB^kMkamo, 
lasting  n  long  time. 

KHAXALAYO,  see  JhthtOie. 

KHANAPETI  (com.  next).  To  cause  to  be  dogs  to 
canse  to  l»e  interred.  Pokkkaraflhk  M.,  to  have 
«  pond  dug  (Dh.  180).  Ndbh^tpawtdpetu  dodtBta 
khamdptttud,  having  liuried  tliem  in  pits' walM-deep 
(Dh.  886, 176).    Mah.  65. 


KHA 


(198) 


KHA 


KHANATI,Todig,todigap[^«l^.  TAiOaftkdnatk 
khanitvd,  having  dug  down  the  high  ground  (Dh. 
273).  Ta^ihdya  m^lam  khanatha,  dig  up  the  root 
of  lust  (Dh.  00,  oomp.  44).  Inf.  khaniutk,  kho' 
nitum;  p.f.p.  khantabbo^  khamtobbo  (Sen.  K.603). 
P.p.p.  khato.  Sometimes  written  khaftati,  pro- 
bably from  the  false  analogy  of  words  like  khafMf 
or  by  confusion  with  the  root  ^fl|(^»  e.g.  see  Dh.  44 
(one  MS.  has  n),  60»  409 ;  P&t.  12.  Pass.  khaSmatL 
Cans,  khdneti  (Mah.  169),  khandpeti. 

KHAN9AKHAN9A]£|,  and  .JV^IKAA,  In  pieces 

[99"  +  WV  ^^th  lengthened  a»  comp.  pkald' 

phdla],    Khapdldkhaf^am  kdrdpeti,  to  reduce  to 

fragmenU  (Dh.  300,  oomp.  176).    Khaf^ddkhafid' 

ikaik  kofteii,  to  tear  into  shreds  (Dh.  174). 

KHANpANAft,  Dividing,  breaking  [^qram]. 
Ab.  943, 1014. 

KHAJSrpAPHULLO  (adj.).  Broken  [^[^  +  ^]. 
KhafidaphtUUqHifUaikkharafuimf  repuring  dilapi- 
dations. Sikkhdyapaddnipanca  akhaf^daphulldni 
iamddiyanu^  take  upon  yourself  the  five  moral 
precepts  whole  and  unbroken  (Dh.  97). 

KH  AI^npETI,  To  divide,  to  break  [^TOT  ]  •  Mah.  22. 

RHANDHADISO  {adj,\  Like  the  skandhas  [^|ri^ 
+  W]-    I>^J-36. 

KHANDHAKAlit,  see  Vinayo. 

KHANDHAVARO,  a  stockade;  a  fortified  camp ; 
an  army  [IJK^I^I^].  Ab.  198.  Khandhdvdram 
nivdieti  and  niveaetif  to  encamp,  to  entrench  one- 
self, to  make  a  fortified  camp.  Khandhdvdrafk 
bandhati  appears  to  mean  to  halt  or  to  settle  down 
temporarily  in  a  place  (Dh.  265 ;  Ten  J.  24). 

KHANDHIKO  (luj;.),  Carried  on  the  shoulders 
[^iP«  +  ^]-    Sen.  K.  390. 

KHANDHO,  The  god  Skanda  [W^]*  Ab.  13 
(possibly  a  wrong  reading  for  khando^  but  botii 
editions  have  -dA,  and  also  Glough's  diet). 

KHANDHO,  The  shoulders;  the  trunk  of  a  tree; 
a  multitude,  quantity ;  one  of  the  five  elements  of 
lM»ng  [^ir>^].  Ab.  264, 548,  630,  851.  HatthU 
kkhandhOf  the  back  of  an  elephant  (Mah.  38,  45 ; 
Ras.  17).  NlMdpiya  iam  kha$U^,  the  elephant 
placing  the  king  on  his  back  (Mah.  217).  Of  a 
lion's  back  (Mah.  44).  Rukkhakkhamdho^  the 
trunk  of  a  tree  (Dh.  165).  Tdldnatk  khandhd, 
the  trunks  of  palmyra  trees  (Mah.  141,  comp.  113). 
Dukkhakkhamdhoy  aggregation  of  sufiTerings  (Al  w. 
N.  36).    PmnakkhoMdho,  accumulation  of  merit 


(Att  195).  TamokkhoHdhema  dvufd,  shrooded 
in  thick  darkness  (Alw.  N.  98).  Makatd  tejo^ 
kkhandhena,  by  this  vast  accumulation  of  beat 
Mahnntam  bhogakkhandhadi  pahdya,  leaving  be- 
hind him  a  great  store  of  wealth.  MafxkkkaM$t 
a  magic  jewel  (F.  Jit.  3).  Khandha  is  one  of  the 
technical  terms  of  the  Buddhist  philosophy.  There 
are  five  khandhas,  '^elements  or  attributesof  being,' 
r6pakkhandho,  vedandkkhandhoy  9mmdkkha$u0i$, 
Mnkhdrakkhandho,  vwndndkkhandho.  They  an 
also  called  rdpupdddnakhhandhoy  vedauupdddno' 
kkhandho,  sa^updddnakkkandhOf  Monkhdmpdddp 
nakkhandho,  vimdfMpdddnakkkandho  (see  l^ 
ddnam).  Separately  they  are  riq^m,  vedni, 
BoSindf  sonkkdrd  (p/.),  vmndfHtmy  or  Form,  Sensa- 
tion, Perception,  Discrimination,  Gonsdooneii. 
For  a  full  description  of  each  khandha  see  tbe 
sep.  BT^des  lU^Mkkhandhot  Vedandkkk«M»,f^ 
Khandha  in  this  connexion  probably  means  onllee- 
tion  or  aggregate,  for  Rdpakkhandha,  or  the 
organized  body,  is  an  assemblage  of  twenty-eight 
elements  and  properties,  and  VififiApaklihandha 
has  no  less  than  eighty-nine  subdivisions,  and 
Sankh&ra  fifty-five.  The  ^v%  khandhas  embnue 
aU  the  essential  properties  of  every  sentient  beug: 
some  beings  possess  them  less  completely  tfaas 
others,  and  the  inhabitants  of  the  four  Ardpa- 
brahmalokas  do  not  possess  tbe  first  khandha 
(r6pa)  at  all.  When  a  man  dies  the  khandhas 
of  which  he  is  constituted  perish,  but  by  the  force 
of  his  Kamma  a  new  set  of  khandhas  instantly 
starts  into  existence,  and  a  new  being  appears  m 
another  world,  who  though  possessing  different 
khandhas  and  a  different  form  is  in  reality  identieal 
with  the  man  just  passed  away,  because  his  Ksmma 
is  the  same.  Kamma  then  is  the  link  that  pre- 
serves the  identity  of  a  being  through  all  the 
oountiess  changes  which  it  undergoes  in  its  prognsi 
through  Saiiistoi.  Though  the  khandhas  perish 
at  death  there  is  practically  no  break  in  the  line 
of  organized  existence,  for  the  formation  of  the 
new  khandhas  follows  instantaneously,  and  with- 
out appreciable  interval,  upon  the  dissolation  of 
the  old.  When  by  the  attainment  of  Arbatship 
Kamma  has  been  destroyed  the  potentiality  for 
re-birth  conveyed  by  Kamma  ceases,  and  (he 
death  of  the  Arhat  is  the  annihilation  not  merely 
of  his  khandhas  but  of  his  existence.  Fei^i, 
MoSmd    and    ioAkhdrd    are    coUectivdy  tenne^^ 


KHA 


(199  ) 


KHA 


'  (Dh.  90;  Alw.  N.  70).— 
AtUd  kkamdhd,  former  existences  (Dh.  413). 
Kkamdkwfattatkt  continniDg  or  renewal  of  the 
kbaadbasy  i.e.  oontinned  existence  (Dh.  278). 
Kkmmdkaparmibbdnam,  annihilation  of  being  (Dh. 
350).  Kkandhdnarii  udayavyt^ath,  the  formation 
and  ditsolation  of  the  khandhas,  viz.  the  successive 
revolations  of  re-birtfa  and  death  (Dh.  67).  Man. 
B.  388,  304,  and  foil. ;  B.  Int.  475,  406,  511,  and 
Ml.,  634;  Dh.  36,  354,  422. 
KHAI^PICOAA,  State  of  being  broken   [igflSnt 

KHAQf9^  i^^')*  Broken,  fragmentary,  imperfect 
[^rV]-  Khai^adtaiUOj  having  broken  teeth 
(Dh.  315).  Khaf^o,  lamp  sogar  (Ab.  462). 
hkofido  and  kkat^am,  a  fragment,  piece,  part 
(Ab.  53).  MattikdkhaftdOy  a  lump  of  day  (Ab. 
447).  Cammakhaf^f  a  strip  of  skin,  a  rug 
(Mah.  3 ;  Pit.  87).  Pdetmakhafi^o,  eastern  division 
(Mah.  137).  Dtnkhofidmhf  in  two  parts,  broken 
in  two  (Mah.  141). 

KH ANETI,  see  KhamatL 

KH ANITTl  (/.),  A  spade  or  hoe  [iSrfvRr] .  Ab.  447. 

KHlNITTIKO,  One  who  digs  [lafiR  + 1^9]  • 

KHAf^JANO,  Awagtoa[^n5nf].    Ab.  643. 

KHAflJARlTO,  A  wagtaU  [ W^t?]  -    Ab.  643. 

KHAfiJATTAft,  Lameness  [^i^  +  1^].  Mah.142. 

KHA<IJO(a4/.),Lame[inr].  Ab.  320.  Pddena 
kkmjoy  lame  of  one  foot. 

KHAf^ATI,  see  KhanatL 

KHANO,  A  moment;  a  brief  measure  of  time; 
leisure;  right  moment,  opportunity  [^|1ir]*  Ab. 
€6^  865.  Khoftena  dgantvd,  coming  in  a  moment 
(Db.  87).  Tamkhafunkt  and  taHkhafte^  that  instent, 
at  ooee,  instantly.  Tatmiih  kha^,  at  that  moment, 
at  ODce,  thereupon  (F.  Jdt.  10;  Dh.  87,  155). 
NMaiiakkha^f  at  the  moment  he  was  re-bom 
(Dh.  153).  Kka$te  khafte,  from  time  to  time,  as 
opportunity  offers  (Dh.  43).  Dullabhd  khafM' 
mimpattiy  it  is  difficult  to  find  an  opportunity 
(B.  Lot  305).  KhoftdtitOy  one  who  has  let  the 
right  moment  pass  (Dh.  56).  For  ArAofia/ayo, 
khm^amuhuUOf  and  for  kha^M  as  a  measure  of 
time  see  Muhuito* 

KHANTABBO,  see  KhanaH. 

KHANn  (/),  Patience,  longsuffering,  forliearance, 
eadnranee  [^Vlf^]-  Ab.  161 ;  Dh.  34.  Khantir 
haUf  whose  strength  is  patience,  strong  in  en- 


durance (Dh.  71).  KhamH  is  one  of  the  P&ramit&s 
(Man.  B.  102). 

KHANTIMA  {a^\).  Patient,  forbearing  [l|Tf^- 
WfQ*    Ab.  732. 

KHANTO  (p4>4>'  khatnati\  Patien^  enduring  [ifpif 
=:^^^].    Ab.  732. 

KHANU,  and  KHAJ^U  (m.  and  «.),  The  stump  of 
a  tree  [from  ^p(^  or  perhaps  ^Rff].  Ab.  540. 
Khdnumatthake  patitvd,  having  fallen  on  to  a 
stomp  of  a  tree  (Dh.  107).  B.  Lot.  576 ;  Sen.  K.  530. 

KHANUKO,  and  -KAft,  The  stump  of  a  tree 
[khdnu  +  ^].  Khdnuke  laggeH,  tied  to  a  post. 
Khinnka  appears  also  to  mean  something  much 
smaller  than  the  stump  of  a  tree,  as  a  splinter  or 
thorn,  for  at  Ten  J.  24  an  elephant  is  represented 
as  treading  on  a  khadirakhdnukOf  *'acacia  splinter,* 
which  runs  into  his  foot  and  has  to  be  extracted 
with  an  instrument.    Often  written  khd^uka. 

KHANUMA(aiiy.),  Having  stumps  [khdHU^-jp^. 

CI.  Gr.  24. 
KHARADI  YA  (/.),  A  proper  name.    Sen.  K.  227. 
KH ARAKO,  Alkali,  potash,  soda ;  a  bud ;  name  of 

a  tree  [^TT^]-     Ab.  544,  568,  1116.     Gomp. 

Dh.  260  khdriko. 
KHARAI^AA,  Pouring,  flowing  [W^]* 
KHARATI,  To  flow,  to  stream  \^[^- 
KHArI  (/.),  A  measure  of  grain  containing  about 

three  bushels  [^[T^].    Ab.  483. 
KH ARO (im(^*.),  Solid;  sharp;  severe;  hoarse;  rough, 

harsh  [W^*     Ab.  711.     Masc.  kharoy  an  ass 

(Ab.  502),  a  saw  (Ab.  067).    Khard  vedimd,  acute 

pains  (F.  Jdt.  12;  Has.  23).    Khard  swihd,  solid 

cement  (Mah.  160). 
KHARO  {adj.).  Salty,  alkaline   [l|T^.     Khdrd 

mattikd,  saline  earth  (Ab.  182).     Masc.  khdrOf 

alkali,  potash,  lye  (Ab.  1134). 

KHATAKO,  The  fist  [WPi]'    Ab.  268,  1031. 

KH ATAlki,  A  pond  or  tenk  [^QPT  =  ^^PO  •  Ab.677 ; 

Dh.  316. 
KHATI  (/.),   Digging,  excavating   [from   ^99|Q. 

Sen.  K.  408. 
KHATO  (p.p.p.  khanaH)f  Dug,  excavated.  Sen.  K. 

408. 
KHATTA  (m.),  A  door-keeper ;  a  charioteer  [^^^]. 

Ab.  1005. 
KHATTAft,Akshatriya[lT^].    Ab.  335. 

KHATTIYAMAHASALO,  a  wealthy  kshatrtya 
[^f^  +  lffT-f  ¥Jt].  Ab.337;Dh.233.   To 


KHA 


(  200  ) 


KHI 


be  a  mahiJBflii  a  kbattiya  most  potiefiB  al  leaal  a 
hundred  kofis  of  treasure,  and  hia  daily  empcndi- 
ture  must  be  twenty  ammaijias  of  kah&pa^ae. 

KHATTIYO,  A  kshatriya,  or  man  belonging  to 
tlie  warrior  caste,  a  prince,  nobleman  [^(f^nf]« 
Ab.  335.  Morkfd  khattiyd,  (lie  Maurya  princes 
(Mah,  21).  Sannaddko  khatt^fo  tapoH,  the 
warrior  shines  in  bis  armour  (Dh.  09).  Rdjd 
kkaitiyo,  a  ksfaatriya  king  (Dh.  62).  Fem. 
khatt^d,  kkaitiydni,  a  ksbatriya  lady  or  princess 
(Ab.236;  Mah.  61> 

-KHATTUA,  This  is  an  adverb  forming  multlpli- 
eative  numerals  [1R^^-  Bkakkhattmm,  once. 
Dvikkhattwk,  twice.  SattakkkaihuhfUevtiatxmts. 
Solasdkkhattuitkf  sixteen  times.  Sattaaakauo' 
kkhmthuk,  seven  thousand  times  (Dh.  174). 

KHAYATI  (pan,).  To  be  known,  to  be  seen,  to 
appear  [||||€|B  =  WT]  •  Sabdatattdnath  khdyaH^ 
is  visible  to  all  men  (Db.  214).  Naeea$Uamaifdr9 
viya  khdyatif  looks  like  a  dancing  peacock  (Dh. 
237).    V.p.khydU. 

KHAYIKO,  Eating  [iQTf^  +  ^] .  jiggakkd^ 
kaekdtake^  In  the  famine  in  whidi  men  ate  sprouts 
(Mah.  195,  the  term,  -ka  belongs  to  aggdkhdyi). 

KnkYTTO{p.p.p.kkddaH\^0ilisi^\Tfft^'\'  P^ 

78.    Comp.  last. 

KH  AYO,An  abode ;  diminution,  loss,  decay ;  phthisis) 
end,  destruction  [^f^}.  Ab.  207>  323,  763; 
Mah.  137 ;  Dh.  63,  69,  72,  75.  Pm^ndkkkt^o^ 
exhaustion  of  merit  (Kb.  13).  TafiA^nam  khago^ 
cessation  or  extinction  of  desire  (Dh.  28).  Ay^ 
kkhayOf  oessatioo  of  life,  death.  £%eyamiyaiii, 
decay  and  death,  perishableness  (Dh.  80). 

KHEDANAlif,  SulTering  [%^]. 

KHEDO,   Afflictkm,    suffering,  weariness   [%i^]. 

Ab.  1159;  Mah.  215,  248. 
KHEfX),  Saliva,  phlegm  [%S].    Ab.  281 ;  Kb.  3; 

Dh.  102, 142,  34». 
KHEMI  (adj.).  Safe,  tranquU  [^fi^Cl.    Kb.  15; 

Dh.46. 
KHEMO  (adj,)f  Safe,  secure,  prosperous,  peaceful 

[%9|] .  Ab.  88.  Saraftam  khema^  a  sure  refuge 

(Dh.  34).     Neut.    khemam,   safety,  well-beiag, 

happiness   (Ab.    1037)»  also   K^rv^i^a    (Ab.  8). 

Khenu^ipatto,  secure  (B.  Lot.  403). 

KHEPAKO  (oc^*.).  Throwing,  letting  iUl  [^IRl]. 
Pit.  22.    KkepakOf  a  darter,  an  archer  (Ab.  922). 

KHEPANAA^  Throwing  [%inr].    Ab.  1078. 


KHBPETI  (eauM.  kkipoH),  To  tkrow ;  to  spend,  to 
P«M  [^M^ni  =  f^^-  ShhbMlem  khepetvd, 
having  thrwmi  off  all  lusts  (Dh.  184).  jiddhm- 
mdMtk  khepetvdf  having  ^ent  half  a  month 
(Mah.  II).  Tattkm  divoMotk  kkepetvd,  having 
spent  the  day  there  (Dh.  117).  Dewdokd  de^a* 
lokam  saduarantd  dveuaouH  kappe  kkepemm^ 
they  passed  ninety-two  kalpas  transmigrating 
'  from  one  heaven  to  another  (Dh.  129X 

KHEPO,  Throwing ;  abuse,  contempt,  blame  [%1|]* 
Ab.  121,  107a     Catakkhepa,  madness  (Dh.  25). 

KHETAKAft ,  A  shield  [%Zqi] .    Ab.  392. 

KHETTAjIVO,  a  husbandman,  farmer,  culthrator 

[%^  +  ^linflk]-  Ab.  447. 
KHETTAA,  Landed  property;  a  cultivated  field; 
a  wife;  the  body;  place,  region,  domain;  extent 
[%ir]*  Ab.  880;  Dh.  64.  EhetU^>dlOy  and 
khettagopdlOf  and  khettarakkhako,  one  who 
watches  a  field  to  ward  off  depredations  by^thieves, 
animals,  etc.  (F.  Jit  15,  53).  Sdl^vakhettdm^ 
fields  of  bin  paddy  and  barley  (F.  J&t  15).  There 
are  three  Buddhakkbettas,  '*  regions  of  a  Buddha,* 
fnMoydkkhettadi,  df^dkhettafk^JdUkkheiiam.  The 
first  is  tiie  region  to  whkh  Buddha's  omniadencs 
extends,  and  is  co-extensive  with  the  material 
universe  as  it  includes  an  infinite  number  of 
Gakkavilas,  Hie  second  is  the  regi<m  to  which 
Buddha's  authority  extends,  it  includes  a  hnndred 
thousand  kofis  of  Cakkav&las.  The  third  is  said 
by  Hardy  to  indnde  "  the  systems,  ten  thousand 
in  number,  in  which  a  Buddha  may  be  born 
(between  the  birth  in  which  he  becomes  a  claimant 
for  the  Buddhaship  or  a  Bodhisat,  and  the  birA 
in  which  he  attains  the  supremacy),  or  in  whidi 
the  appearance  of  a  Buddha  is  known,  and  to 
which  the  power  of  pirit  or  priestly  exorcism  ex- 
tends ^  (Man.  B.  2,  comp.  143 ;  B.  Lot.  363). 

KHipigiA  (/),  Play,  sport  [ifhTT]-  Ab.  176; 
Mah.  66  and  err. ;  Dh.  326.    See  also  KQd. 

KHIJJATI,  To  be  afflicted  [f9^].  O.  P.  Verbs,  6. 

KHILAJATO  (a4f.),  Sulky,  discontented,  obstinate 

[flBH  +  Wm='*'Tj-    P^t-  W-    Comp.  Cet^- 

khilo, 
KHILlBHOTO  (adj.).  Stubborn  [f^ni^+^]. 
KHILO,  Stubbomnessy  obstinacy;  waste  or  £slisw 

land  [t^]. 

KHlL0,Apin,astake[4yir].  Ab.  1115;  Mah.  172. 
See  also  KUo,  and  oomp.  IndakMflo. 


KHI 


(201) 


KHO 


KHINABI J0»  Whose  germ  of  existence  has  withered, 

whose  Ksrma  is  exbaasted,  an  Arhat  [^^^Vlll  + 

4bl].    Kh.  10. 
KHl^APUNABBHAVO,  One  for  whom  re-birth 

has  come  to  an  end,  an  Arhat  [^tW  +  VfT  + 

Vn']'     AIw.  N.  108. 
KHINASAVO,  One  in  whom  hnrnan  passion  is 

exttttct,  an  Arhat  [^ftw  +  "^inRr]*    Ab.  10; 

Dh.  16,  74. 
KHINNO  (p^^.  khijjoH),  Tired,  distressed  [p^ 

=  f^].    Ab.84L 
KHINO  (p4f.  khhfaH)f  Decreased,  decayed,  come 

to  an  end,  ceased,  died  out  [^iftllf  =  f^]  •  Khinam 

pmrdnaMf  their  old  (Karma)  is  exhausted  (Kh.  10). 

Kkftidjdiit  re-birth  is  at  an  end.    Khipamacche 

paUaUj  in  a  lake  where  the  fish  have  perished 

(Dh.  28). 
KHIPANA A,  Throwing  [f^+  ^Pf]  •    Ab.  1004. 
KHIPATI,  To  throw;  to  discharge,  to  shoot  [t^^- 

Saram  kh^,  he  shot  an  arrow  (Mah.  45).    Bahim 

kkipoH,  pitches  them  outside  (Mah.  137).    Aor. 

khipi  (Dh.  193).   P.p.p.  khitto,   Caus.  khepetx{wtt 

Sep.),  kh^tdpeH  (Mah.  124,  211,  262;  Dh.  341). 

KHIPATI,  To  sneeze  [f^lj,  1<^,  ^.  ^]. 
Aor.  kk^  (Ten  J.  19).  P.p.p.  khijnto.  Lioe. 
absolate  khtpite^  when  a  person  sneezes  (Ten  J. 
19).     Cans,  khipdpeti  (Ten  J.  21). 

KHIPITAKAlfir,  A  sneeze.    Ten  J.  19. 

KHIPPO  (a4^'.),  Quidc,  speedy  [f^].  Ab.  40. 
Adv.  khippam  and  khippam  eva,  speedily,  soon, 
directly  (Dh.  12, 25, 42, 51 ;  Mah.  121).  Khippa^ 
Uarmk  (adv.),  more  quickly  (F.  Jdt  50). 

KHiRAft,  MUk  [^H]-  Ab.  500.  Khiratdgaro, 
tiie  Milk  Oeean  (Mah.  240).  Khiramukho  ddrako, 
a  milk-fiued  boy  (Dh.  353). 

KHlRAI^AVO,  The  mythical  ocean  of  milk  [^{V?^ 

+  ^rtw]-    Ab.669. 
KHiRAPAKO  (adj.).  Drinking  milk  [^^^^  +  ^] . 

KkirtqHtko  vacehOf  a  sucking  calf  (Dh.  50). 

KHIRIKA  (/.),  A  sort  of  date  tree  [lf^fT:i|T]- 

Ab.564. 
KHiRODAKAft,  and  KHiRODO,  Water  from  the 

MilkOeean  [lftT  +  ^<^uid^].  F.Jdt28; 

Ras.  33. 
KHITO  (p4t.p.)f  Exhausted  [f^ssf^]. 
KHrrro  (p.p.p.  khtpaH),  Thrown ;  darted  [f^ 

^fW^«    Rattikhittd  iord^  arrows  shot  in  the 

night  (Dh.  53).    Dh.  7 ;  Mah.  137, 152. 


KHiYANAlCf,  Being  angry,  complaining,  murmur- 
ing.   P&t.  18.    Khfyanaka  (Pdt.  12). 

KBIYATI  (pa»8,)t  To  decrease,  to  waste  away,  to 
be  exhausted,  to  come  to  an  end;  to  be  angrry, 
to  murmur,  to  complain,  to  make  a  fuss  [^lft?|^ 
=  f^].  Mah.  138;  Alw.  I.  72;  Pdt.  xxviii 
(manuud  khfyanti^  people  are  annoyed).  Imperat. 
khfyatu  (Dh.  383).  Opt.  khiyetha  (B.  Lot.  314> 
Aor.  Ar^^ytVMa  (Mah.  62).  P.p.p.  ArA/|to.  Khtyyati 
at  P4t.  xxviif . 

KHO  {adv.\  Indeed  [H^].  Em  kho  dafham  karoH 
bandhanathf  ho  indeed  makes  strong  the  bond 
(Dh.  63).  Sace  kho  Updli  samane$u  Sakyaputtu 
yesu  pabbqfeyya  evam  kho  Updli  amhdkaih  acca' 
yena  aukham  Jiveyya^  supposing  U.  were  to  be- 
come an  ascetic  in  the  S.  fraternity  then  indeed 
at  our  death  he  would  live  happily  (Alw.  I.  101). 
Buddhasdaanaddyddo  hoti  kho  uuidUOf  tell  me, 
can  a  man  like  myself  become  a  relative  of  religion  ? 
(Mah.  36).  Ye  ca  kho^  but  those  indeed  who  .  . 
(Dh.  16).  Tena  khopana  samayenOf  now  at  that 
time  . .  (Alw.  I.  Ixix ;  Alw.  N.  103).  Na  kho  pan* 
etam  Ananda  evam  datthahbaih,  nay,  Ananda, 
the  matter  is  not  to  be  viewed  thus  (B.  Lot.  402). 
Atha  kho  tesam  brdhmafUinam  etad  ahosi^  and 
those  brahmins  thought  thus  (Alw.  I.  Ixix,  oomp. 
Kh.  4).  Kuhim  nu  kho,  I  wonder  where  (Dh.  193, 
oomp.  163).  iOtt  nu  kho  karissdmi,  what  shall  I 
do  ?  (Dh.  175).  Very  frequently  used  as  the  second 
or  third  word  of  a  sentence,  without  any  special 
meaning,  or  where  we  should  use  the  conjunction 
"  and  " :  Ekamantam  niainnd  kho  te  bhikkhd  bha* 
gavantam  etad  avocum,  and  seated  on  one  side 
those  priests  thus  addressed  Buddha  (Dh.  175, 
comp.  Kh.  4);  N*eva  kho  asakkhi  BhdradvdjOf 
and  neither  was  Bh.  able  (Alw.  N.  103) ;  Ay  ark 
kho  samafw  Cfotatno,  this  ascetic  Ootama  (Alw. 
I.  Ixix);  Ayam  kho  brahmafta  pariydyo,  this, 
brahmin,  is  the  way  (Alw.  N.  35).  Kh*  ajja  == 
kho  ajja ;  khv  asaa  =  kho  asga  (Sen.  K.  208) ; 
khv  e»a  =  kho  eia  (Alw.  N.  34).    See  also  Khalu. 

KHOBHETI  {caus,).  To  shake,  to  agitate,  to  stir 
up  [l^^^fVl  =  ^^] •  SakaUyambudipam  kho' 
bhetvdf  after  rousing  all  India  with  his  eloquence 
(Db.405).    F.Jdt.51. 

KHOMO  (a4;.),  Flaxen  [Vt^V]  •  Ab.  297.  Neut. 
khomafht  linen,  a  linen  garment  (Ah.  291 ; 
Kamm.  9). 

KH0N90  (adj.).  Lame  [^ftl].    Ab.  320. 

26 


KHO 


(  202  ) 


KIG 


KHOPANA,  see  Kho. 

KHUDA  (/.),  Hunger  [^Vl]  •    Ab.  468 ;  Has.  35. 

KHUDDAGHAI^IKA  (/.),  A  fringe  of  beUs  used 
as  an  ornament  [Vj^Vini^4l]«  Ab.  286  (tbe 
spelling  is  "ftthikd^  which  reading  Is  found  in 
some  M8S.). 

KHUDDAJANTU  (m.),  and  -NTUKO,  A  small 
animal,  as  an  insect,  worm  [^7+^nn]*  Ab. 
494 ;  Sen.  K.  365. 

KHUDDAKO  {adj\\  SmaU  [^spv].  Dh.  266, 
Sujano  khuddakOf  good  men  are  few  (Ras.  35). 
Fem.  khuddikd  (Mah.  88).  Khuddakapdtho, 
name  of  one  of  the  books  of  Khuddakanikdya 
(Kh.  16).    For  Khuddakanikdyo  see  Nikdyo. 

RHUDDAA,  Honey  [^^].    Ab.  494,  821. 

KHUDDANUKHUDDAKO  (adj\),  Small  and 
trifling  [^  +  ^-f^  +  H].  Ab.431.  By 
khudddnukhuddakdni  iUckhdpaddni  are  no  doubt 
meant  the  minor  details  of  canonical  law,  precepts 
not  invplving  questions  of  fundamental  morality 
(Pat  xxxvii,  17, 102). 

KHUDDO  (adj,)f  Small;  low,  vile,  poor,  mean, 
miserly,  miserable  [^^]«  Ab.  704,  739,  821; 
Kh.  15.  KhuddoMnkhOf  a  small  shell  (Ab.  676), 
Khuddoidkhd,  a  twig  (Dh.  111).  Fem.  khuddd, 
a  bee  (Ab.  645,  821). 

KHUDITO  (pp.p.).  Hungry  [^[fWT].    Ab.  756. 

KHUJJO  (adj.).  Hump-backed,  crooked  [^[^]* 
Ab.319.  Fem.  ;tAti£;Vf  (Dh.  159, 177).  Pitthiyd 
(ifutr.)  khttjjo,  crook-backed  (Sen.  K,  399). 

KHULUKHULUKARAK0(a4;.),  Making  a  scrap- 
ing noise. 

KHUPPIPASA  (/.),  Hunger  and  thirst  [^+ 
ftRTOT].    B.  Lot.  443. 

KH  UPPIPASITO  (adj.),  Hungry  and  thirsty  [^f?g- 
irrf^]  •  Man.  B.  458  (the  reading  khuppipdsika 
is  perhaps  correct). 

KHURAGGAlif,  Hall  of  tonsure,  a  room  in  which 
the  heads  of  Buddhist  priests  are  shaved  [WQ  -|- 
^prnC  >  ^^  '^gS^''^  •    Mah.  24,  103. 

KHURAKO,  Name  of  a  tree  [^{^].  Ab.  561 
(same  as  tilaka). 

KHURAPPO,  An  arrow  with  a  horse-shoe  head 
[^fni].    Ab.  389. 

KHURATI,  To  cut,  to  scratch  [if^,  ^].  CI.  P. 
Verbs,  7. 

KHURO,  A  razor;  a  sharp  blade  [^[^].    Alw.  I. 

.*• 

CllJ. 


KHURO,  The  hoof  of  a  horse  or  ox  [^||^.   Ak 

371 ;  Mah.  218. 
KHV,  see  Kho. 

KHYA  (/.),  Indication,  sign  [Wi]-  itiiUAgi 
sign  of  the  feminine  (Sen.  K.  228,  229), 

KHYATO  (petf.  part.  khdyati\  Known,  funaos 

[l|rnf=^fT].    Ab.  724,  936. 
KIBBIDHANAlfir,  Rules  of  kfit  affixes  [V?^+ 

f^nrpr].    Sen.  K.  479. 

KIBBISAft,  Fault,  demerit,  sin  [flrf^].   Ab. 

84,  1062 ;  Alw.  I.  xiU. 
KiCAKO,  A  sort  of  bamboo,  Arundo  Karka  [ijjt- 

KIGCADHIKARANAM,  a  question  or  case  that 
arises  in  connexion  with  the  perfonoanoe  of 
ecclesiastical  duties  or  rites  [V!V  +  'Hf^K^C* 
Pdt.  64,  see  Adhtkaroftam. 

KICCAKARO  {adj.)y  Performing  services  or  doties 
[1RII  +  ^.    Pit.  79. 

KICCAKIGCANI  {neut.pl.),  Dnties  great  and  small, 
all  sorts  of  duties  [VHC  +  W  ^^^h  lengthened  a]. 
Dh.13,265.  ThisisacompouadlikepAale^pAn^i. 

KIGGHO  (^4;.),  Difficult,  troublesome,  wearisome, 
laborious,  painful  [V^f]*  Ab.  89;  Dh.  33. 
Neut.  kicchatk,  pain,  trouble.  Ace  kieekm, 
instr.  kicchenOf  and  abl.  kicchd,  with  great  troobk, 
with  difficulty  (Sen.  K.  323 ;  Alw.  1. 92 ;  Dh.  114). 
Akicehena,  without  trouble  (Mah.  89). 

KIGGO  (pfp*  karoti).  That  ought  to  be  made  or 
done  [W]*  T^mhehi  kiccam  dtappam,  yoa 
yourself  must  make  an  effort  (Dh.  49).  Twh  hi 
kiceam  tad  apaviddhani,  for  what  ought  to  be 
done  is  neglected  (Dh.  52).  Neut.  kieeoMj  woi%, 
duty,  service,  business,  need  (Ab.  772).  Kteem 
me  atthif  I  have  something  to  do  (Db.  8(Q* 
Amhdkam  ekatk  kiceam  atthi,  I  am  very  bosj 
(Dh.  93).  Kieoe  gamuppanne,  when  need  ariaei 
(Kh.12).  Tavatathdrdpekiece$ath\{jwidM^ 
meet  with  a  similar  acddent,  lit.  if  such  a  need 
should  arise  to  yon  (Has.  30).  With  instr.  JtfiqfM 
rqjjena  kiecafh  it'  atthi,  I  do  not  want  the  kmgdom 
(Dh.  341).  Gamauakhcam  «'  atthi,  there's  do 
occasion  to  go  (Dh.  219).  Padfyfaktccani  n*  att^ 
there's  no  need  of  a  lamp  (Fit.  1).  Tiiditm 
pdpena  mama  yatthignhapakicca^  n'  atthi,  I 
have  no  business  to  be  holding  a  staff  with  a  sioaer 
like  you  (Dh.  86).  IV  atthi  mayham  tumhiM 
samaftdnam  upasankamanakiocanh  I  don't  want 


J 


KIC 


(  203  ) 


KIL 


to  be  maniiig  after  yoor  priests,  lit  there  is  not 
to  me  any  need  for  the  approaching  of  your  priests. 
Sabbaiika  kiece,  in  every  part  of  the  work  (Mah. 
1<I9).  jittano  kiccenGf  on  some  business  of  his 
(Att  813).  Kattabbakiecum  mcdretvd,  having 
performed  all  the  necessary  duties  of  hospitality 
(Alw.  I.  79).  AkormhoBe  te  ktccam,  we  have 
done  thee  a  service  (F.  Jit.  12).  Lankddipaua 
kieeeam  wU  pamajji^  be  unremitting  In  serving 
Ceylon  (Mah.  105).  JPubbakiccaA,  preliminary 
ImtlDess  (Pit.  1).  Buddhakicctak,  the  duties  or 
mitdon  of  a  Boddha,  Dhdiuldecamt  ceremonies 
pertbrmed  in  honour  of  a  sacred  relic  Petakiocaihy 
daties  to  departed  relatives  (Dh,206,  oomp.  Kh.ll). 
SaHmkitcadtf  performliig  the  last  duties  to  the 
body  of  a  dead  person  (Das.  3,  Dh.  222).  Jfd- 
hamskieeatk,  cremation  ceremony.  Katakicco, 
one  who  has  performed  his  duties  or  mission 
(Mali.43;Dh.»). 

KlDl  (mdj:),  l4ke  what?  [#fl[].    Sen.  K.  525. 

KlDIKKHO(a4;.),  Like  what?  of  what  sort?  [^. 
^].    Sen.  K.  525. 

KiDISO,  and  KiRISO  (adj.).  Like  what  ?  of  what 
Mit?  [4tfir].  Sen.  K.  525.  SOath  ndma 
kkUmuh,  whafs  sfla  like?  (Dh.  193).  Kidisam? 
jfmk  9gha  iMkikirtUiy  what  sort  of  island?  one 
that  the  flood  does  not  overwhelm  (Db.  182), 
Ki^mm  hkadde,  how  are  yon,  madam?  (Dh,  89, 
eomp.82).    Fem,  ^Ic/m^  (Dh.  314),    Mah.  27, 243. 

kIkIC/.),  The  blue  jay  [fulfil].    Ah.  643. 

KILA  (adv.),  It  is  said,  they  say  [f^iir].  Supine 
kUa  evam  dka,  they  say  he  said  this  in  a  dream 
(Alw.  L  6,  7).    See  the  usual  form  Kira. 

Kl(iA  (/J),  Sport,  amusement,  play  [l£V^].    Ab. 

176.  5iAaA;/M  lion's  gambols  (F.  Jdt.  47).  Kifd- 
gnfako,  a  play-ball  (Mah.  141).  Qulakild,  playing 
at  ban  (139).  Kifdmandala^  playground  (Dh. 
928).  Klfd'Upaoimam,  a  pleasure  grove,  a  park 
(Pit.  115).  JalaMfd,  an  aquatic iestival(Mah, 218), 
T^iaaavdpiMakdkifd,  a  great  aquatic  festival  at  the 
Itea  lake  (Mah.  159).     See  also  Khid^d, 

KILAMANAft,  Fatigue  [«l^+  ^«l|].    Ab.  761. 
KILAMATHO,  Fatigue  [VTTIT]-  Ab.761 ;  Dh.3Q6. 
KILAMATI,  To  be  tired,  worn  out,  troubled,  ez* 

hMwted  [ir«^].   Dh.  78, 154;  Alw,  1. 101.   Cans, 

kUamdpetL    P.p.p.  MhmUk. 
Klt^ANAM,  Playing,  sport  [ffhPT]  •    Tenam  kifa- 

mskdle^  while  they  were  sporting  (F.  J&t.  47). 


Kifanuyydnaih,    pleasure    grounds    (P^    115). 
Gomp,  SddhuMfanafk,  Pathsukifanam, 

KILAf^JO,  A  mat,  matting  [f^llf^].  Ab.  455 ; 
Mah.  212 ;  Alw.  I.  78. 

KILANTO  (P'P.p.  kilamati).  Wearied,  exhausted 
[WT^  =  WC-  Mag^gakilanto,  tired  with  his 
journey  (Dh.  21Q),  Ndvdkilantadehattd,  from 
their  bodies  being  exhausted  with  the  sea-voyage 
(Mah.  217).  Ufihe  kilante.  In  this  exhausting 
heat  (Mah.  103),    Mah,  132. 

KILASO,  a  cutaneous  complaint,  dry  leprosy 
[f^KWra]-  Kamm.  4.  KUdso  ti  na  bhijjanakaik 
na  paggharav^akam  padumapundarlkavanparh 
kuttham  yena  gunnam  viya  sabalam  sarirarii  hoti, 

KILATI,  To  play,  to  sport  [ijt^].  Sihakifam 
kifimsu,  gambolled  as  lions  will  (F.  Jdt.  47). 
Migatyam  ktlitum  agd,  went  forth  to  enjoy  the 
sport  q(  the  chase  (Mah.  78).  Tassa  ekadheuath 
mahdnadiyamjdlakarandtike  kilantassa,  one  day 
as  he  was  amusing  himself  by  throwing  nets  in 
the  great  river  (F.  Jdt,  5).  P.pr.  k(famdno  (Dh. 
281 ;  Mah.  141).  P.p.p.  neut.  k(fUam,  sport  (Ab. 
176).    Salilakifitam,  a  water  festival  (Mah.  78). 

KILESO,  Sin,  depravity,  corruption,  human  passion, 
moral  defilement,  lust  [llrar]*  The  ten  Kilesas, 
or  evil  passions,  are  lobho,  dosa,  moho,  mdno,  ditthi, 
vieikicchd,  thinaA,  uddhaccam,  ahirikd,  anottO' 
ppam,  desire,  hate,  ignorance,  vanity,  heresy, 
doubt,  sloth,  arrogance,  shamelessness,  hardness 
of  heart  (B.  Lot.  444,  comp.  Man.  B.  417,  418). 
Kle^a  or  moral  depravity  being  the  cause  of  sinful 
actions  is  therefore  primarily  the  cause  of  re-birth 
or  continued  existence.  Arhatship  consists  in  the 
annihUation  of  Kle^a  (El  Mon.  281,  288,  290). 
The  five  Kilesas  are  probably  lobha,  doso,  moho, 
mdno,  uddhaecam.  At  Dh.  v.  88  the  commentator 
explains  cittaklesd  by  the  five  nlvara^as.  Kiletd" 
turo,  love-sick  (Ten  J.  51).  For  kilesakdmo  see 
Kdmo,  Dh.  138,227,278,350,432.  ^t^Kmcanam. 

KILINNO  {p.p.p.).  Wet  [ft|W  -f  ftjTf] .    Ab.  753. 

KILISSATI,  To  suffer,  to  be  injured ;  to  be  depraved 
[ftjni^].  Na  kilitaeyya,  let  him  not  allow  him- 
self to  be  disgraced  (Dh.  29,  326).  Vatthdni 
kilUsanti,  one's  clothes  get  dirty,    P.p.p,  kiltttho. 

KILITAA,  see  KifoH. 

KlUTO  (|i.p.p.),  Bound  [^iVf^=:«iVir].  Ab.747. 

KILITTHO  (p.p.p.  kilissati),  Afflicted,  suffering; 
depraved,  sinful,  polluted,  vicious;  soUed,  dirty* 


KIL 


(  204  ) 


KIM 


contradictory  [ftJT^^fin^].  Ab.  125.  Kammo' 
kilifthaHit  evil  actionSf  demerit  (Dli.  3).  Kilitthd 
cetand,  sinfal  intention  (Mali.  41)»  Subbageham 
kilittham  karontd,  dirtying  the  whole  hoose  (Dh. 
300).  Kilifthagattena,  with  unwashed  limbs 
(Dh.  304). 
KiLO,  A  pin,  a  stake  [4tir]  •    Ab.  374,  449.    See 

Khilo. 
KILOMAKAA,  This  word  is  Vlfip^  +  If;  it  is 
explained  by  Visuddbi  Magga  in  the  following 
words,  kilomakesu  paticchannakilomakam  hada^ 
yan  ca  vakkah  ca  parivdretpd  appaticchannakp' 
lomakaih  sakalasarire  camnuissa  hetthato  mamsam 
pariyonandhitvd  thitam^  which  appear  to  mean 
''  Of  the  two  k.B  the  innermost  k.  surrounds  the 
heart  and  kidneys,  the  outer  k»  envelops  the  flesh 
below  the  skin  throughout  the  whole  body-"  From 
this  it  would  appear  to  indiciite  some  membrane, 
as  the  pleura. 
KlA  {adv.\  Why?  Pray!  What  I  \f^'\.    This 
word  must  not  be  confounded  with  him  the  neut. 
sing,  from  Aw,  for  the  use  of  which  see  under  JjTo. 
Ab.  049,  1138,  1139.    mm  dgato  '#»,  why  are 
you  come  ?  (Mah.  103).  Na  kifissanti  kim  bhikkhd^ 
why  should  not  monks  amuse  themselves  ?  (Mah. 
33).    EMh  evam  vadesif  why  do  you  say  that? 
(Dh.   159).     Icchdlobhasamdpanno  samano  kim 
bhavitsatit  can  a  man  be  a  Crama^a  who  is  full 
of  lust  and  covetousness  ?  (Dh.  47)*    JS^im  Anando 
na  ppahoti,  what  I  is  Ananda  not  qualified  ?    Kim 
vo  bhante  hatthi  kim  karontij  pray,  sir,  what  do 
the  elephants  do  to  you  ?  (Dh.  |54).    Roiuppddena 
ta»t^  eva  kiik  pdremi  manoraiham^  can  I  fulfil  my 
wish  by  getting  angry  with  him?  (Mah.  261). 
Gadrabhdnam  rave  attham  k(m  Jdndii,  what !  do 
you  know  the  hidden  meaning  in  the  bray  of  an 
ass?   (Mah.  250).    Kim  ayam  mahdrdjd  gaha- 
paiiko  viya  dhdvatiy  why  there's  a  king  running 
like  an  ordinary  householder!  (Dh.  234).    Samma 
Sujdta  kith  ummattako  Vt,  why,  friend  Sujdta,  are 
you  mad !  (Das.  31).    Kim  mahdrdjfa  aviuamitvd 
dgato  'i(H  dma  bhante^  V^^l*  great  king,  did  yon 
come  here  without  having  any  rest?   Yes,  lord 
(Dh.  401).    Kim  kdfam,  is  it  black?  (Dh.  193). 
JOfft  tast*  eva  dinnam  mahapphalam  amhdkam 
pi  dinnatk  mahapphalam  eva,  of  course  alms  given 
to  him  have  a  great  reward,  and  alms  given  to  us 
have  a  great  reward  also  (Dh.  338).    Kim  bhante 
natthukammam  katam,  well,  sir,  did  you  use  my 


remedy?  (Dh.  83).  With  firfl.  poiMi.-  Xlikpana 
vaftnafk  bhdtittha,  did  you  really  praise?  (Dh.395); 
M[Im  pana  $o  tumhehi  mdrento  difthOf  oome  1  did 
you  see  him  kill  them  ?  (Dh.  88) ;  MOm  pana 
Rdjagdhe  tato  adhikam  ratanam  n*  atthi^  let  me 
see,  is  there  no  treasure  in  R.  greater  than  this? 
(Alw.  I.  75) ;  Kim  pana  pauan  bhacee  me  bhoH 
tvarn^  pnty,  madam,  do  you  see  my  servants? 
(Mah.  48) ;  Kim  pan*  ettha  apattibhdvam  najdndti, 
do  not  you  know  tliere  is  sin  in  doing  this  ?  (Dh. 
103).  M^tb  foil,  nu  :  Kin  nu  hho  rogo  na  vipa- 
tanto,  how  is  it  the  disease  is  not  cored  ?  Kin  «s 
'ma  *va  samafUyo,  of  course  these  are  pious  nons 
(P&t.  99 ;  Sen.  K.  206 ;  oomp.  the  example  from 
Dh.  338  given  above).  See  Kinti,  Kitkau,  Kimuta, 
Kimigfi^ 

KIMANQA  (adv.).  Far  m«re  [fip(  +  Wf]- 

KIMAPI  (adv.).  Far  more  [fv^  +  ^rfq]  •  G^ttm 
ca  kimapi  bhafiiinn  ea  na  eakkoti,  and  he  is  on* 
able  to  walk,  much  less  to  speak  (Att  206). 

KIMATTHAA  (adv.).  On  account  of  what?  why? 
[fMid.  Mah.  159;  F.  J&t.  54;  Dh.  05, 248; 
Sen.  K.  260. 

EIMATTHO,  What  need?  {f^+^iri]-  Kim^ 
attho  me  (dat.)  Buddhena,  what  do  I  want  with 
Buddha?  (Sen.  K.  330).    See  Ko. 

KIMI  (m.),  A  worm^  an  insect  [vf^C]-    Ab.  623. 

KIMIJO(adj.),  Produced  by  a  worm  $  silken  [V^Hl]  • 
Ab.  298. 

KI]£|NAM0,  and  KINNAMO  (adj.).  Having  what 
name  ?  [f^|9(  +  WRnO*  Kimndmo  *H,  what  is 
your  name  ?  (Kamm.  ^). 

KIlilNIMITTO  (adj.).  Having  what  mark?  \fmf^ 

H-flftni]-    Has.  67. 
RIMPACCAYA,  By  means  of  what?    [fiil^  + 

KIMPAMAiyO,  (a^j.).  How  large  ?  of  what  dimen- 
sions ?  [ftR^  +  TWrW]'    Mah.  111. 

KIMPURISO,  A  dass  of  demigods  in  the  service 
of  Kuvera  [flF[  +  ^J^tW]-    Ab.  45. 

KIASA^HANO  (a^.).    Having    what    shape? 

KlASU  (adv.).  How?  [f^  + 1^]-    Ab.  1139. 

KlASU  (neut.  pran.).  What?  [fii«(  +  ^1^]* 
Kim  eddha  oUtam  purisaua  tettham,  what  is  a 
man's  best  treasure  on  earth?  (Sen.  K.  207» 
IdmsHdha^ikimeuidha).  J^m  en  ta$aa  mahab^ 
bhayam,  what  is  its  great  fear  ?  (Alw.  1. 106). 


KIM 


(  205  ) 


KIR 


KlASUKO,  The  tree  Botea  Froudosa  [f^t^]. 

Ab.656. 
KIMU  (adv.).   How  mach  more!    [1^i9(  +  B]» 

GLGr.  7a 
KIMUTA  (adv,).  How  much  more !  [fi^i  +  "^H]- 

Ab.  1138;  Att.  192. 
KIAVADANH  (/.},  Report,  mmour  [fifcW^pfV]. 
KIAvAdI  (adj.).    Saying   what?   holding    what 

^^^^^^^^^  [1^  +  ^^Tf^[^-    Mah.42. 

KIMYATHA  (adv.).  How  ?  [f^  +  jpn]' 

KI^ATI,  To  bay  [ij^].  Sen.  K.  440.  Oer.  ki^itvd 
(M  ah.  223). 

KI&CANAJily  Aoythingy  somethings  moral  defile- 
mentt  siBy  dinging  to  the  world,  attachment 
[(i|^l|]r  Ye$aM  no  n*  atthi  kihcanam,  we  who 
have  nothing,  or  perhaps  ''  we  who  are  free  from 
attachment  to  the  world"  (Dh.  36,  comp.  the 
sfamras  at  Dh.  175,  308,  where  kUicana  appears 
to  have  its  secondary  and  technical  meaning). 
Tlie  three  Kificanas  are  rdgo  ki&cananh  daso 
kmeamamt  maho  kmcanark.  Kilicana  is  some- 
times explained  by  palibodko,  ''obstacles  to  re- 
ligloos  perfection."  Under  the  term  may  be 
indnded  any  of  the  Kilesas,  as  rdgo,  doao,  moho, 
tm^d,  9dtheyyam.  Dh.  71, 428, 433,  I  have  also 
met  with  a  masc.  k&cano. 

KlfiCAPI  (adv^.  However  much,  although  [f^tf^TT 
+  ^Vfll].  K&cdpi  te  honti  bhusappamattd,  how- 
ever mnch  they  are  tempted   (Kh.  8).    Aytah 
djfotmd  Anando   kmcdpi   aekho,  the   venerable 
Ananda  though  only  a  sekha.    VHth  foil,  pana  : 
n  hi  l^edpi  *' dethdH'*  ayddtvd  'va  gharadvdre 
HffkanH  atthato  pana  ydcanti  yeva,  for  although 
they  stand  at  the  house  door  without  begging 
and  saying  **  give  me,*  yet  in  reality  they  do  beg 
(Dh.  365) ;  Idaah  k^edjd  hetfhd  vuttam  eva  upd^ 
rnkkoMaapanapunappuna  dafMcara^ttham  idhdpi 
Satthdrd  gahUaik,  although  this  has  been  said 
above  yet  to  confirm  the  devout  hearer  again  and 
again  it  is  introduced  by  the  Teacher  in  this  place 
also  (Dh.  300).    Dh.  148,  235,  243 ;  Kh.  9. 
KlfiCETI,  To  crush,  to  trample,    d.  P.  Verbs,  2. 
Kli^CI  (ado.),  A  Utde,  rather  [f%f^] .    Ab.  1148. 
fHielniMaa^  reddish  (Ab.  07).  With  the  original 
iaal  d  restored  for  euphony :  jKi^ctd  dnako,  some- 
what deficient  (Ab.  742).    For  the  pronoun  Armct, 
**  something,  anything,"  see  Koci. 
KliJCIDESO,  This  word  appears  to  be  fi||f%^  + 
^,  aod  to  mean  ''a  trifling  matter"  (Pdt.  5). 


KIJ^CIKKH Aft,  A  small  thhig,  any  trifle.   Alw.  N. 

120.    AmUakittcikkhahetu,  for  the  sake  of  some 

trifling  gain. 
Klf^CIMATTAft,  A  Uttle,  some  trifle  [f^HpSf^  + 

VfT^].    Mah.200;  Pdt.  11. 
Ki:(^JAKKHO,  A  filament,  especially  of  the  lotus 

[f^iB^]*    Ab.  086.   K^akkhapdsd^  appean 

to  be  some  sort  of  marble  or  other  ornamental 

stone  (Mah^  213). 
KINKARANA  (adv.).  On  account  of  what?  why  ? 

[ftn^+WnTTR^]-    Dh.  83, 106, 158. 
KINKARA^I  YAft,  Business,  job  [fi|V^+  ^ni^ 

=  W]. 
KINKARO,  and  KINKARO,  A  servant  [flnR:]. 
Ab.  514.    Sahakinkaro,  attended  by  his  servants 
(Mah.  180).    See  Patmdvi. 

KINKII^  (/.),  A  small  beU  [ftrf^pif^] .  Ab.  286 ; 
Mah.  179. 

KINKI^IKAft,  and  -KG,  A  smaU  beU  [ftrf^l'- 
fW%\.  Sen.  K. 391 ;  Mah.  163.  KtiMfdkajdlan^, 
a  row  or  fringe  of  tinkling  bells  (Dh.191 ;  Mah.162). 

KINKIRATO,  Name  of  a  plant  [fltftl^ffl]-  Ab. 

579. 
KI]yNAft,  Ferment,  yeast  [fSpQT].    Ab.  533. 
KINNAMO,  see  JShhndmo. 
KINNARO,  A  clasp  of  demigods  in  the  service  of 

Ruvere   [f^liT^]*     Ab.  45.     Fem.  kinnaH,  a 

nymph  (Mah.  37). 
KINNIMITTO  (adj.).  Having  what  mark?  [flp^+ 

KINNU,  see  Ko,  and  Kim. 

KINTI  (adv.).  How  ?  Pray  I  [f^  +  jfi(] .  EhUi 
nam  mdreyyan  H  cintento,  thinking  *'  How  can  I 
make  away  with  him?"  (Alw.  I.  101).  MSmH 
tumhdkam  raffhaiik  subMkkham,  pray  is  your 
country  fertile  ?  (Alw.  I.  97).  For  the  pron.  Idtk 
followed  by  t^  see  Ko. 

KIPILLO,  An  ant  [f^rfNl].    Mah.  249. 

KIPILI^IKO,  An  ant  [finfif^] .  Dh.  224 ;  Alw. 
N.  104 ;  Sen.  K.  366, 

KIRA (adv.).  They  say ;  'tis  said  [f^]-  Ab.  1199. 
Kuntakinnarhfd  aaddhim  ta^vdsam  kappayi  kira, 
tradition  says  that  he  cohabited  with  a  nymph 
(Mah.  37;  comp,  Dh.  106).  Pubbe  kira  iayo 
dnim  bhdtaro,  we  are  told  that  in  a  former  exist- 
ence there  wero  three  brothen  (Mah.  24),  lio 
kira  ekaiimtaHme  ke^tpe  Sikhi  ndma  Mtnmdiom'' 
buddho,  we  all  know  that  in  the  thirty-first  kappa 


KIR 


(  206  ) 


KO 


from  the  present  one  a  fiapreme  Buddha  named 
Sikhi . .  (Ra^.  25).  Saithd  kira  Sdvatthim  gato, 
they  say  the  Teacher  is  gone  to  S«  (Dh.  109). 
Ayyassa  kira  akhhi  vdto  vyjhati,  I  hear  the  wind 
harts  your  reverence's  eyes  (Dh.  82).  Attd  hi 
kira  duddamoy  for  self  is  proverbially  difficult  to 
sabdae  (Dh.  29).  Na  nu  hmci  kira  tenajitatkf 
did  I  hear  that  man  say  he  had  won  something? 
(Dh.  291).  Te  kira  sakufUi  pancanna^  hatthhutm 
halam  dhdrenH^  these  birds  are  said  to  possess  the 
strength  of  five  elephants  (Dh.  154).  In  deliver- 
ing a  message  from  another  persona  Bhagavd 
Monu^gd  kira  hontdH  dve  vdre  peaeivdf  Buddha 
having  twioe  sent  to  say  that  they  were  to  make 
up  their  qnarrel  (Dh.  104);  Toam  eiutm  kira 
ghdtehi  idam  devivaco  iti  vaivdnOf  having  said» 
**  You  are  to  kill  this  ohild»  those  are  the  qneen's 
commands  *  (Mah.  216).    See  Kila, 

KIRA^O,  A  ray  of  light  [f^Kyt]  •     Ab.  64. 

KIRATO,  a  man  of  a  tribe  of  ont-caste  hillmen  or 
aborigines  [f4^|l|].  Ah.  617;  Alw.  I.  evil. 
Khujjamdnumakirdtddayo  are  mentioned  as  in  the 
retinae  of  a  king. 

KIRlTO,  and -TAA,  A  diadem  [^r(t7]-  Ab.283« 

KIRI  YA  (/.),  and  KIRI  YAA,  Action,  performance, 
work,  deed  [t^CTt]*  Ab.  p.  103,  line  10  firom 
bottom;  Ah.  877;  Sen.  R.  522.  Mdiugdmat»a 
mya  kiriyd^  a  woman-like  proceeding  (Dh,  159). 
Diivdna  iasta  kirkfam,  beholding  this  feat  of  his. 
Dukkhasta  aniakiriydya,  for  putting  an  end  to 
suiTering  (Alw.  1. 72).  Sdtaccakiriyd,  perseverance 
(Dh.  80).  Cittakiriydf  operations  of  the  mind, 
MangalakiriyaditHuam,  a  day  on  which  festival 
is  held  (Dh.  288).    See  also  Kr^d, 

RiRO,  A  parrot  [41t]- 

KISALAYAA,Asproat,aslioot[t(|rainif],  AbJS43« 

KISMIGI,  see  Koei. 

KISO  (adj,),  Thin,  emadated;  small,  poor,  mean 
[fOni].  Ab.  704 ;  Dh.  71 ;  B.  I^ot.  569 ;  Mah.  33, 
Ktsakalandaka,  a  tiny  squirrel  (Att.  202), 

KI80RO,Acolt[f)nft<|,    Ab.d69. 

KISSA,  see  JTo. 

KIT,  and  KITO,  A  grammatical  term,  a  kfit  affix ; 
a  word  frnmed  with  a  kfit  affix  [^R^]*  Sen.  K. 
514.  Kite  tuHoiaiaih,  a  hundred  rules  of  kfit 
affixes  (Alw.  1. 104).  S^takappo^  chapter  on  the 
kfit  affixes  (Sen.  K.  468).  mtapaeeayd^  kfit 
affixes.  KibbOhdnaak^  rules  of  kfit  affixes  (Sen. 
K.480). 


'  KITAKO,  A  word  formed  with  a  kfit  affix  [V^+ 
I],    a.  Gr,  112, 


KITAVO,  A  gambler;  a  cheat,  a  rogae  [f^Rn]. 
Ab.  031 ;  Dh.  45,  376. 

KiTO  {p.p.p.  kipdH)»  Bought  [lf^  =  lft].  Ab. 
515. 

KiTO,  A  worm,  an  insect  [4tz].  Ab.  623;  Alw. 
N.  104. 

KITTAKO  (aeff.).  How  much?  how  great?  how 
many  ?  J^ttakaik  thdmatk,  what  extent  of  ooontry  ? 
(Mah.  81).  MmnMdnam  kiitakam  ^yvM,  what 
is  the  length  of  men's  lives  ?  (Dh.  226).  Mattakam 
dhoMttht  how  much  treasure  ?  (Dh.  235).  MGita- 
kehi  ie  bhikkh^hi  aitho,  how  many  priests  do  you 
wish  me  to  bring  ?  (Dh.  113).  Mah.  26.  Gomp. 
Bitako. 

KITTANAtt,  Mention,  report  [4V#ir]« 

KITTAVATA  (adv.),  How  far?  to  what  extent? 
in  how  many  ways?  Ab.  1141.  Formed  on  die 
fldse  analogy  of  ettdvatd, 

KITTBTI,  To  proclidm,  to  celebrate,  to  publish,  to 
announce,  to  propound,  to  call  [^p^]*  Mahdtfi" 
bhaikgo  ti  kiiteHfd,  calling  it  the  Mah&vibfaanga. 
Tana  kammam  kiiiayantd^  publislung  the  news 
of  his  feat  (Mah.  141).    P.p.p.  kittiio  (Ras.  69). 

RIlTHAlfl,  Growing  com,  the  crop  on  the  ground 

[)re=iff^].  Ab.45a, 

KITTI  (/.),  Fame,  renown ;  rumour,  report  [4tfl]  • 

Ab.  117;  Alw.  I.  X,  107. 
KITTIMA  (adj\),  Renowned  [4)f^4ri|(J .    Sen.  K. 

400, 
KITTlMO(iM&\),  Artiadal,  laotitioqs,  Aase[vf^]. 

Ab.  1036. 
KITTISADDO,  Fame,  reputation  [4\f$  +  ip^]- 

Kaiydfto  kittiioddo,  good  fame  (Sen.  K.  342> 

P^poAw  kittisaddo,  evil  report,  ill  &me. 

KlVA  (adv.).  How?  how  much?  [f^RSni|]-  Ab. 
1141.  Ydva  Mvah  co,  however  much  (Dh.  348). 
S^ddre  (hcJ),  at  what  distance,  how  &r  off? 
(Dh,  232).  As  first  part  of  a  compound  forms 
a  few  adjectives :  Khaddra  ita  Kalangdmo  koti, 
how  distant  is  K.  from  this  place?  (Alw.  I.  xlil). 
Kivamahantam  mama  edkkaiyugaiik  karisMan,  how 
big  wiil  you  make  my  pMr  of  wheels?  (Dh.  96). 

KO  (interr.pronJ),  Who?  which  ?  what?  of  what  sort? 
[f^i'l]-  Ace.  katk.  Instr.  ketta.  Qen.  and  dat. 
kaua.  AhL katmd,  hockatmim,  Fem.kd.  Fern, 
instr.  kdya  (F.  J&t  8).    Neut  kim.    Gen.  and  dat 


KO 


(  207  ) 


KO 


neat.  ku9a.  Flar.  ke,  Qen.  and  dat.  pK  ketaih. 
Instr.  and  abL  pL  kehu  Loc»  pL  kem.  Neat.  pi. 
kdmL  Ko*9i,whoKrtyimf(hm.kd*n,DhA59,l93). 
Kopama  tvam^  who  are  yoa  ?  (Dh.  192).  Kojdndti 
tnmjf  eta  kariuatif  who  knows  what  this  fellow  will 
do?  (F.  JiL  12).  Ko  cirataram  ho  aigkataram, 
whidi  of  the  two  (is  bom)  later,  which  sooner  ?  ( Alw. 
I.  xlii).  Ke  ete  mravamti^  who  are  these  screaming  ? 
(Dh.  IM).  Ko  dukkaro,  which  of  the  two  is  the 
more  difficult  ?  (Mah.  41).  Kath  drmbbha,  about 
whom?(Dh.77).  KttkdnMha^ulHmtwhtLi}  Taih 
ho  mdma  na  jdkeyya^  who  could  fful  to  reei^ize 
him  ?  Ko  ndma  tvatk^  who  art  thou  ?  (Dh.  96). 
Ko  ndma  ie  upiyjhdyoy  who  is  your  spiritual  master? 
(Kamm.  5 ;  comp.  Dh.  134).  Kd  itdm*  esd  mdtugd- 
auMM  v^fa  Jariydj  what  a  woman-like  proceeding ! 
(Dh.  159).  Kv  atthOf  and  lampayojanomy  what  is 
the  use  or  meaning  of  ?  (Sen.  K.  202, 478,  followed 
by  instr.).  JTiin  aAf^pu^noifi,  what  good  deed  have 
you  done  ?  (Dh.99).  N*  dvahoH  kan  ndmdnattham^ 
what  evil  does  it  not  produce  f  viz.  it  produces  much 
evil  (Att  193).  ZMaVm  fitiFiclo20Apo,bywbati8the 
world  shrouded  ?  (Alw.  1. 106).  JKim,  what  is  this  ? 
(Mah.  157).  Kim  idam,  what  is  this  ?  (Dh.  300). 
idawi  khk,  why  is  thb  ?  why  so  ?  (Dh.  160).  Kim 
eimk  or  kidt  ndma  etadif  why  is  this  ?  what  is  the 
meaning  of  this  ?  how  is  this  ?  (Mah.  156 ;  F.  J&t. 
49,  57)»  Kim  pana  nu  kko  etadi^  now  what  on 
earth  can  It  be  ?  (Alw.  1. 101).  Ayaik  te  brdhmano 
kirn  hoH,  what  is  this  brahmin  to  you  ?  (F.  Jdt 
10).  TamhdkaA  etiha  Artm,  what's  that  to  you  ? 
(F.  J4t.  17).  Kim  te  dukkham,  what  is  your  ail- 
ment? (F.  JiX.  12).  Piiund  vindeitam  kim  kirn 
eva^  what  were  the  several  acts  of  destruction 
committed  by  my  father?  (Mah.  238).  Khattiyd 
kim  agghamHt  what  are  kshatriyas  worth  ?  (Dh. 
352).  Iddm  kim  karomiy  now  what  am  I  to  do? 
(Dh.  157).  Em  nu  kdtabbadi,  what  is  to  be  done  ? 
(Mah.  153,  2i3).  Km  nu  kko  koHudma^  what 
shall  we  do  ?  (Dh.  333).  JHrn  kaivd,  having  done 
what,  by  what  means?  (F.  J&t.  17).  Oeke  kidk 
karieedmit  what  can  I  do  at  home?  i.e.  it  is  no 
iiseUvingathome(Dh.313).  Pordnabkummatth" 
aroKidmi  kidi  kariesanii,  what  do  they  do  with  the 
old  carpets?  (Dh.  174).  With  bstr.:  Jititena 
kim  kariudmif  what  is  the  use  of  my  living? 
BUakeki  kim  kariteatka^  what  will  you  do  with 
an  these?  (Dh.  174).  Kin  nu  kho  peeemi^  what 
shall  I  send  ?  (Alw.  I.  75).    Kin  nu  kko  ettha 


kdra^^mk^  what  is  the  cause  of  this?  (F.  J&t  6). 
Kaeea  imdni,  whose  are  these  things  ?  (Dh.  302). 
Kena  mittam^  by  whom  was  it  said?  (Alw. I.  jxi). 
EASia  phalam  ndm*  etam,  what  is  this  the  fruit  of? 
(F.  J&t.  5).  Kena  te  attko,  what  are  you  in  want 
of  7  (F.  Jit.  2).  KHua  ketu,  on  account  of  what  ? 
why  ?  Kena  hetund,  and  kaemd  ketund,  on  what 
account  ?  why  ?  The  gen.  neut  Antfa,  instr.  kena, 
and  abl.  kaamd,  are  used  adverbially  In  the  sense 
of  '*  why  ?  "  KUea  pana  tkero  eken*  ^nuak  akdH^ 
now  why  did  tbe  elder  omit  one?  Kiua  vimd 
aitdnam  upatdpayey  why  should  the  wise  man 
distress  himself?  (Das.  5) ;  Ken*  ambo  kafuka^ 
ppkalo,  why  has  the  mango  bitter  fruit  ?  (F.  JAt.  7) ; 
Tvadi  kendti  kieo^  why  are  you  thin  ?  (Mah.  33) ; 
Kaimd  mad^puechaHf  why  do  you  ask  me?  (Dh. 
98) ;  Kaemd  evani  karosi,  why  do  you  do  so  ?  (Dh. 
333);  Kaamd  pana  tvam  bkikkhu  baAubkaftdo 
JdtOf  how  is  it,  priest,  that  you  have  got  so  much 
property  ?  (Das.  88).  The  neut.  kid^  with  instr. 
is  used  in  the  sense  of  **  what  is  the  use  of?  '*  the 
person  being  in  the  dat.  case :  Kim  me  eamof^ 
bkdvena,  what  is  the  use  of  my  being  a  monk  ? 
(Dh.  199) ;  Kim  me  ghardedaena^  what  is  the  use 
of  my  living  at  home  ?  lit.  what  have  I  with  living 
at  home  ?  (Dh.  79,  comp.  153  Mn  no  gk,) ;  Kith 
me  jimtena^  what  is  the  use  of  my  liWng?  I  am 
sick  of  life  (Dh,  353) ;  Km  tejafdki,  what  have 
yon  to  do  with  matted  hair?  (Dh.  70);  Kim  me 
rqjjena  kdritena^  what  is  the  use  of  my  reigning  ? 
(Dh.  406,  comp.  Ras.  18) ;  JOm  bkaocehi  piva 
nahdya^  never  mind  your  servants,  drink  and  bathe 
(Mah.  48) ;  Kim  bahund,  what  is  the  use  of  (saying) 
much  ?  why  say  more  ?  enough  has  been  said,  in 
short  (comp.  Att.  191  kim  iha  bakund).  Kint  is 
sometimes  followed  pleonastically  by  tit'.'  Gnti 
mannanti  no  ime^  what  are  these  meditating  against 
us  ?  (Mah.  153) ;  Kinti  katvd  eaapatito,  how  came 
he  to  fall  ?  (F.  Jit  17 )  oomp.  Ten  J.  52).  For 
the  adv.  kith  see  sep.  article.  The  base  kidi  forms 
the  first  part  of  compound  nouns,  adjectives,  and 
adverbs,  as  kimpurieOf  kidkaro,  kimattko,  kim» 
pamdfUff  kidmdmOf  kimattkam,  kinkdrafidg  kidi^ 
dokafo,  what  sort  of  longing?  (Dh.  219);  ko  nu 
kd$o  kimdnando,  what  laughter  can  there  lie,  what 
joy?  (Dh.  27);  kidMr&ni,  what  sort  of  logs? 
(Dh.  324) ;  kimobkdeo  ndm*  eeo,  what  is  that  light  ? 
(Dh.  95) ;  kinkalako  ndm*  eta,  what  is  that  dis* 
turbance  about  ?  (Dh.  352). 


KOC 


(  208  ) 


KON 


KOCCH  AA,  a  oomb  (Pit.  82) ;  some  sort  of  seat 
or  coach,  explained  at  Ab.  311  by  bhaddapitha, 
from  P6t.  86  it  would  appear  to  be  made  of  wicker 
or  matting. 

KOGI,  and  before  a  vowel  often  KOCID  (prim.)^ 
Any,  some  \fWf{^  +  f^TT]  •  Ace.  kanci.  Instr. 
kenacu  Dat*  and  gen.  kastaci*  Lioc.  ka$mici, 
PI.  keci,  Abl.  and  instr.  p1«  keMci,  Fern,  kdci, 
Neut«  kind.  Neat,  loc  kismi<n  (Dh.  13),  kuminci. 
Neat.  pi.  kdnici.  Ma*  idha  koci  pdviri,  let  nobody 
enter  here  (Alw.  I.  79).  HiHniiedho  puriso  koci 
lokoindm  vijfaH,  is  there  in  this  world  any  man 
restrained  by  shame  ?  (Dh.  26).  Koeid  eva  ffijjath 
is  there  any  body  at  all  ?  (Dh.  310).  Kenaeid  etm 
karanfyenOf  on  some  basiness  or  other  (Alw.  I. 
Ixiz,  Gomp.  Dh.  203).  Jand  keci,  some  of  the 
people  (Mah.  198).  Keci,  some  people.  Kehici 
vutte,  it  being  said  by  some  people.  Katsaci 
vacanafk  tuivdj  having  heard  some  one  or  other 
speak  (F.  J6t.  18).  Kanci  adiavd^  not  seeing  any- 
body (Ten  J.  2).  Tai^  eko  Hudhavo  puruam  kanci 
n*  drohitufk  add,  there  was  a  horse  of  his  who 
allowed  nobody  to  monnt  him  (Mah.  142).  Neat. 
k^ici,  Kmci  bhayam,  any  danger  (Att.  206). 
ESMndndd  eva  adhikara^,  at  some  circnmstance 
or  other  (Pit  99).  Kmci  vattukdmo,  wishing  to 
say  something  (F.  JiU  18).  Aham  pi  k^icid  eva 
karitedmif  I  too  will  do  something  or  other  (Dh. 
106).  Kinei  laddham  ghare  no,  did  yoa  receive 
anything  at  my  honse?  (Mah.  31).  So  kind  na 
pativadaHt  he  makes  no  reply  (Das.  31).  Kanad 
kiAd  avaivd,  without  saying  anything  to  anybody 
(Dh.  221,  oomp.  F.  Jdt.  17).  Kim  etan  H  vutte 
na  kiSidti  vadaH,  being  asked  *<  What  is  this  ? '' 
he  replies  "  Nothing.''  Na  ki^d  atthi,  there  is 
nothing  (Kb.  7).    For  Yo  kod  see  Yo. 

KODANpAft,  A  bow  [lit?[V]  •    Ab.  338. 

KODHANO  {adj.),  Angry,  passionate  [lllVir]. 
Ab.  732. 

KODHETl  (cane,  kujjhati).  To  make  angry  \y^- 

KODHO,  Anger,  wrath  [wtV]  •    Ab.  164 ;  Dh.  40. 

KOHAJ^Aft,  Hypocrisy,  deceit  [^f^  +  ^]. 

KOJAVO,  A  goats'  hair  coverlet  of  fine  workman- 
ship.   Ab.  312 ;  P&t  87. 

KOKANADA  A,  The  red  lotas  [^Vt^iWi^]  •  Ab.  688. 

KOKASAKO,  The  red  lotas.    Ab.  686. 

KOKILO,  The  Indian  cuckoo  [l«tf^]  -  Ab.  633. 
Fem.  'Id  (F.  Jdt.  49). 


KOKO,  A  wolf  [^fA].    Ab.  61ff. 

KOI/AH  ALO,  and  -LAA,  Uproar,  tumult,  shouting, 
screaming  [^itWTfW].  Ab.  130 ;  Dh.  103;  Mah. 
165.  Ekakoldhalam  ahu,  there  was  one  universal 
uproar  (Mah.  113;  F.  J&t.  17).  A  hundred 
thousand  years  before  the  commencement  of  a 
Sanivaftakappa  a  deva  traverses  all  the  cakkavdas 
that  are  to  be  destroyed,  proclaiming  with  a  load 
voice  the  coming  destruction.  This  shout  of  warn- 
ing is  called  kappakoUhalaik.  There  are  four 
other  koUhalas  or  warnings,  cakkavattikoldkalam 
a  hundred  years  before  the  birth  of  a  universal 
monarch,  bnddhakoldhalafk,  a  thousand  years 
before  the  birth  of  a  Buddha,  moMgalakoldhalam 
twelve  years  before  Buddha  preaches  the  Mangala- 
sutta,  and  moneyyakoildhtdam  '*  seven  years  before 
Buddha  explains  the  moneyyapafipatti  or  ordi- 
nances of  the  rahats  "  (Man.  B.  30). 

KOLAKAM,  Black  pepper;  a  particular  perfume 
[*rtWl].    Ab.  304,  469. 

KOLAA,  and  KOLO,  The  jujube  fruit  [^itW]. 
Ab.  559 ;  Dh.  351. 

ROLAMBO,  A  pot.     Ab.  456. 

KOLAVALLi  (/.),  A  sort  of  pepper,  Piper  Chaba 
['itmrtPV].    Ab.583. 

KOLG  YYO  {a4j.).  Of  noble  famOy  [^{V%V]  •  Sen. 
K.388. 

KOLl  (/.),  The  jujube  tree  [Wt^]  •    Ab.  558. 

KOLITO,  A  name  of  the  apostle  Moggallina  [ijt- 
ftr?T].    Ab.  435 ;  B.  Int  391 ;  Dh.  120. 

KOMALO  (iMJ;.),  Sojft  [litiTW].  Ab.  716.  JKoM- 
lagattatd,  softness  of  the  limbs  (B.  Lot.  591). 

KOMARABHACCO,  a  proper  name  [gft4|K4l(l|]. 

B.  Lot.  449. 
KOMUDi  (/.),  Moonlight;  the  day  of  full  moon  hi 

the  month  Kattika[lf)^^].    Ab.  54;  Dh.39L 

KOiyAOAMANO,  Name  of  one  of  the  twenty-foor 
Buddhas.  Man.  B.  96 ;  Mah.  2 ;  Dh.  117, 129, 344. 

KOIjf AKO,  A  comer  [ijtlir  +  ^].    Mah.  241. 
KONAMO  (adj.).  Having  what  name?    [formed 

anomalously  from  ko  followed  by  the  indedinable 

ndma,  see  under  Ko],    Putto  kondmo,  what  is  his 

son's  name  ?  (Dh.  234,  235). 
KOf^CO,  and  KOffCk  (/.),  A  heron  [lA^].    Ab. 

641 ;  Dh.  28. 
KONDAi^f^O,  Name  of  one  of  the  twenty-four 

Buddhas  [^tTUrffl].     Man.  B.  94;  Dh.  117; 

Mah.  1. 


KON 


(  209  ) 


KOT 


KO]^Oy  A  corner  or  angle;  a  bow  or  qaill  for  a 
musical  instrument ;  the  point  of  a  sword  [iJtQ]  • 
Ab.  144,  3W,  867,  871.  rUdnacatukonamhi,  at 
the  four  corners  of  the  curtain  (Mah.  179). 

KOPETI  (catu,  kuppati).  To  make  angry,  to  annoy, 
to  offend ;  to  disturb,  to  spoil,  to  throw  into  con- 
fusion [ij^M€|f?T  +  ^I't^].  Dasardjadhamme 
akopento,  practising  the  ten  royal  virtues,  lit. 
sot  contravening  them  (Dh.  416).  Kammam  na 
iupenti,  do  not  spoil  the  proceedings  (Pdt.  30). 
Db.  108 ;  Mah.  237. 

KOPI  (oij;.).  Wrathful  [litfirilj.    Ab.  732. 

KOPlNAM,  Pudenda ;  a  doth  to  cover  them ;  im- 
proper act  [iftlftlf] .    Ab.  986 ;  Dh.  398. 

KOPO,  Anger,  Ul  temper  [^].  Ab.  164;  Dh. 
9&L  Kopam  karoH^  to  be  angry,  to  show  ill- 
temper  (Dh.  271). 

KORAKO,  and  -KAA,  A  flower  bud  [iVtXTl]. 
Ab.544. 

KOSAJJAA,  Indolence,  sloth  [ifNftv].  Dh.  43, 
370,  371. 

KOSALA  (nt^/.).  Name  of  a  country  and  its  people 
[^iNra]-  Ab.  184.  Kosalardjd,  the  king  of 
Kosala  (Dh.  231,  340).  Kosalaratfham,  the  K. 
country  (Dh.  277).    E.  Mon.  300. 

KOSALLAM,  Skill,  proficiency,  knowledge,  mastery 
[^lfh(9]-  Sen.  K.  200.  Akkharakosallam, 
thorough  knowledge  of  the  letters  (Sen.  K.  200). 
The  three  Kosallas  are  dyakosallathf  apdya^ 
kotalkuky  updyakosallam,  knowledge  of  what  is 
advantageous,  knowledge  of  what  is  injurious, 
knowledge  of  expedients,  or  how  to  act  under 
given  circumstances.  The  ten  Appanakosallas  are 
certain  proprieties  to  be  observed  when  the  en- 
deavour is  made  to  obtain  sam&dhi  (£.  Mon.  257). 

KOSAIiO  {a^.),  Belonging  to  Kosala  [^[^9^  -f-^] . 

KOSAMBAKO  (a^\).  Belonging  to  the  Kau^dmba 

«wn«>7  ['ihrnir + ^].  Dh.  103, 109. 

KOSAMBi  (/.),  Name  of  the  capital  of  the  Kau- 

^imba  country  [ifhTH^^]-    Ab.  200 ;  Dh.  103, 

142,  153,  399. 
KOSAPHALAA,  Bdellium,  a  fragrant  gum  [yfm 

-hHir]-    Ab  304. 
KOSEYYO  (adj\).  Made  of  silk  [ift^J^] .   Ab.  298. 

Neot.  ko9eyyamy  silken  stuff  or  doth  (Ab.  291, 

315 ;  Kamm.  9). 

£0*81,  see  Ko. 

KOSi  (/.\  The  sheath  of  a  sword  [ijt^] .  Ab.  391 . 


KOSIKO,.  Bdellium,  a  fragrant  gum  [iftflpi]. 

Ab.  657. 
ROSINARAKO  {a^j.),  Bdonging  to  Kusindrd.    €1. 

Or.  90. 
KOSIYO  {adj.).  Silken  \y^  +  ^].    Ab.  315. 

KOSIYO,  Indra;  an  owl  [iftftpi].    Ab.  20,  638, 

1045. 
KOSO,  A  shout,  a  call ;  a  measure  of  length  =  five 

hundred  bow-lengths,  or  about  six  or  seven  hundred 

yards  [iftll].    Ab.  197,  811. 
KOSO,  and  KOSAM,  A  sheath ;  a  bud ;  treasure ; 

a  testide  [^lftl|].    Ab.  273,  486,  811.    Sakotam 

rajjam,  a  wealthy  kingdom  (Att.212).  Kosdrakkho, 

the  guardian  of  a  treasure  (Mah.  13).    Avkdakoio, 

an  egg-shdl. 

KOSOHITO  {adj,\    Sheathed,   hidden    [^1^11  + 
^^nfff^=  VT]-    B.  Lot.  572;   Mah.  137.    See 
Vatthaguyham, 

KOTARAVANAA,  Proper  name  [iftZTTTO]. 
Sen.  K.  418  (given  as  an  instance  of  the  lengthen- 
ing of  a  vowel). 

KOTARO,  and  -R Afi,  The  hollow  of  a  tree  [^ihz<] . 
Ab.  548 ;  Att  194. 

KOTI  (/.)»  Point,  tip,  end,  extremity ;  top,  summit, 
height;  eminence,  excess;  ten  millions  [ijtfz]* 
Ab.  474,  871.  Asikofi,  the  point  of  a  sword 
(Mah.  63).  Ttusa  ubho  kotiyo  daHtvd,  seizing 
with  their  beaks  the  two  ends  of  the  stick  (F.  Jit. 
17,  comp.  12,  and  Dh.  85).  HefthimakoHyd,  at 
the  lower  end  or  extremity  (Dh.  261, 287).  Purimd 
or  pubbd  koti,  the  beginning  (Alw.  N.  21).  Neka- 
koti  (adj.),  numbering  many  kofis  (Mah.  158). 
Channavutikotiyo  (a^.)  bhikkhd,  ninety-six  ko^is 
of  priests  (Mah.  194).  Channavutidhanakopi, 
ninety-six  kofis  of  treasure  (Mah.  26). 

KOTILLAM,  Crookedness,  deceitfulness  [4tfZV]  • 

Ab:  859. 
KOTIPPAKOTI  (/.)>  One  of  the  high  numerals, 

a  koti  of  prakofis,  viz.  10,000,000^  or  1  followed 

by  twenty-one  ciphers  [ifstfiT  +  Ti  +  ^itfif]  •   Ab. 

474;  Ras.  18;  Sen.  K.  413.    See  Sankhyd. 

KOTIPPATTO  (adj,).  Having  reached  the  end  or 
summit,  having  fully  accomplished  or  attained; 
perfectly  attained,  perfect  [^itfZ+imr=  W(J- 
With  gen.  Sdvakapdramindftatsa  kofippatto,  having 
perfectly  acquired  the  knowledge  given  by  the 
pdramit^  (Dh.  134).  Catubbidhapaftdiccakofip' 
patto,  having  attained  eminence  in  the  four  ac- 

27 


KOT 


(210  ) 


KUC 


complishmenU  of  a  pundit  (Att  23).  .  Ddnapd* 
ramim  kotippattam  katvd,  having  carried  to 
perfection  the  virtue  of  charity  (Att.  57f  comp. 
214).  Kofippattapamodo,  excessive  joy  (Att.  190). 

KOTTARO  (adj,\  Breakings  catting  [^  +  ^]- 

Sildkottako,  a  stone-cutter  or  mason. 
KOTTANAA,  Pounding,  cutting  (from  kottett). 

KiYirVAPETl  (caus.  next),  To  cause  to  be  pounded. 

Vit  105. 
KOTTETI,  To  strike,  to  break,  to  pound,  to  cut 

[1R]  .    Tundenu  koffetvdy  pecking  him  with  her 

beak  (F.  Jdt.  49).  Sayam  eva  9uvannam  kottetvd, 
himself  beating  out  the  gold  (Dh.  93,  comp.  309). 
Vihi  k,f  to  pound  paddy  (rice)  to  rid  it  of  the 
husk  (Dh.  141,  comp.  Pdt.  105).  Kottetvd  ludreivd, 
having  smitten  them  and  killed  them  (Dh.  301, 
224).  Ayadandena  kottitakanuatdlath  mya^  like 
a  gong  struck  with  an  iron  rod  (Alw.  N.  35). 
KottayUvd  mahdvanath,  having  felled  the  forest 
(Mah.  140).    Dh.  174 ;  Mah.  175. 

KOTTH  AGARAM,  a  store-room,  store-house  [ifn 
+  ^VlPrnC]  *  Kotthdgdran  ti  Hvldham  kotfhd' 
gdraffi,  dhanak.  dhannak.  vatthukotfhdgdrafhf 
storehouses  are  of  three  sorts,  treasuries,  granaries, 
warehouses.  Ratanakofthdgdrdni,  jewel  stores 
(Das.  24,  comp.  Dh.  131).  Dussakotthdgdratela' 
kotfhdgdrdniy  linen  and  oil  closets  (Dh.  175, 
comp.  236). 

KOTTHAQARIKO,  A  treasurer  or  storehouse 
keeper  [4l8l4l<  +  l^i] •    I>b.  128. 

KOTTH AKO,  A  room ;  a  store-room  [ljt9  +  ^]- 
NahdnakotthakOf  a  bath-house.  Dodrakotfhako, 
the  battlemented  chambers  over  a  city  gate,  a 
battlement,  rampart,  portico  (Mah.  154, 164). 

KOTTH AA,  a  granary  [ijt?]-  Ab.  458.  See 
also  Kotiho, 

KOTTHASAYO  (a4;.).  Contained  in  the  intestines 
[ljt9  -^  ^|im] .  This  is  the  name  of  one  of  the 
Vdyus  or  airs  in  the  human  body  (Ab.  39;  Man. 
B.  400). 

KOTTH  ASO,  A  part,  a  portion,  a  share;  portion,  lot, 
destiny.    Ab.  485 ;  Dh.  103,  126,  261 ;  Kh.  31. 

KOTTHO,  A  granary ;  a  storeroom ;  the  abdomen ; 
a  room,  a  closet  [ijtv].  Ab.  271, 862;  Dh.  141,351. 

KOTrHU(ffi.),  A  jackal  [Wtf]*    Ab.  615.    Also 

kotfhuko, 
KOTTIMO  (adj.).  Smoothed,  beaten  (P)   [^f^pf]. 

KoffimasuvaftfUi^f  beaten  gold  (Dh.  260). 


I  KOTTIMO,  and  -MAlEl,  A  floor  or  pavement  made 
of  pounded  stones  [^[f?lf]*    Mah.  169. 

KOTT^  (^'')f  Breaking  [^].    Pdad^utkoffo,  a 

stone-breaker. 
KOTOHALAAk,  see  KuHhalmh. 

KOTUMBARAM,  A  sort  of  doth.    Ab.  291. 

KOVIDO  (adj.).  Knowing,  acquainted  with,  skilled, 
wise  [^it^l^] .  Ab.  228.  With  loc.  Pucchdn 
kovido,  skilled  In  putting  questions  (Mah.  19).  Witii 
gen,  Maggdmaggassa  kovido,  who  knows  the  right 
way  and  the  wrong  (Dh.  72).  Fem.  koffidd  (Mah. 
132).    Dh.63. 

KOVILARO,  a  sort  of  ebony,  Banhinia  Variegata; 
a  tree  in  the  Devaloka  [^ftf^T^TC]'  Ab.  97, 
552 ;  Dh.  189. 

KRIYA  (/.),  Action,  act,  performance  [fl|l|T]* 
Ab.  174,  877,  p.  103.  Kriy^Mdam,  a  verb.  See 
Kiriyd.    For  kriydcUtam  see  VmndfioA. 

KU  (/.),  The  earth  \j$f\.    Dh.  181. 

KU-,  A  pronominal  base  found  in  the  interrogatives 
kuto,  kutra,  kuttha,  kva,  kuham,  kuhidi,  kudd" 
canam;  and  as  the  former  part  of  several  com- 
pounds, implying  inferiority  or  wickedness,  e.g. 
kupuriso,  a  bad  man,  kunnadi,  an  insig^nificant 
river,  kuditthi,  false  views,  heresy. 

KUBBANO  (part  pre».  from  karoH),  Doing,  making 
[f^]-    Dh.39,362. 

KUBBARO,  The  pole  of  a  carriage  [^nT]  -  Ab. 
374. 

KUBBATI,  see  KaroH. 

KUBUDDHI(a4/.),  Weak-minded,  fooUsh[^rjflr]. 
Mah.  208. 

KUGCH  A  (/.),  Blame,  contempt  [^?OT]  .    Ab.  121. 

KUCGHANAA,  Contempt  [^TCR]-    Ab.  1171. 

KUCGHI  (m.  and/.).  The  belly ;  the  womb ;  cavity, 
hollow ;  interior  [<Sf^]  •  Ab.  271*  -  Kueckirogo, 
an  internal  complaint  (Mah.  243;  Dh.  215). 
Kuechipdro,  belly-full  (Dh.  1 13).  Kucchi^jiram, 
an  inner  court  (Mah.  215).  Loc.  kueehi$muh 
(Alw.  1. 77),  kucchfyam  (Dh.  324).  Abl.  kucchito 
(Dh.  207). 

KUGGHITO(ai(;.),Gontediptible,vile,bad[^flCnT]- 

Ab.  699. 
KUGGHITTHO  (a€(f.).  Contained  in  the  abdomen 

[sf^  +  ^].    This  is  the  name  of  one  of  the 

Vdyus  or  vital  airs  in  the  human  body  (Ab.  39; 

Man.  B.  400). 
KUCO,  The  female  breast  [ipr]-    Ab.  270. 


KUD 


(211) 


KUL 


KUDAGANAA  (adv.)y  Ever,  sometime*  [^RTTH- 
Wpi]'  Ab.  1161 ;  Sen.  K.  901.  iVo  kuddeanam 
and  md  kmddeoHam,  never  (Dh.  2,  38). 

KUDARO,  A  bad  wife  [^  +  ^TT]*    ^^n.  K.  380. 

KUBASO,  Abad  servant  [9  +  ^TO].  Sen.  K. 380. 

KUDDALIKO,  One  who   digs   with   a   liaddlUa 

KVDDALAA,  and  -LO,  A  spade  [^TW]  •  Kuddd- 
Iddikmithdf  with  spades  or  similar  tools  in  their 
bands  (Dh.  187).    Bb.  186,409. 

KUPPAft,  A  wall  [^pcr].    Ab.  204 ;  Kb.  11. 

KUDDHO  (/'.p.p.  kujjhati).  Angry,  incensed,  in- 
dignant [^  =  ^] .    Ab.  1077 ;  Mah.  15, 154. 

KUDITTHI  (/.),  Scepticism,  unbelief,  heresy  [^  + 
fflr].    Att9;  Mah.  129. 

KUDROSO,  A  sort  of  grain.    Ab.  450. 

KUJpUBO,  A  measure  of  capacity  equal  to  a  fourth 
of  a  pattha  [^pl^] .    Ab.  482. 

KUPUMALO,  An  opening  bud  [^^^HPr] .  Ab.  544. 

KUGANDHI  (adj.),  Ul-smelling  [if  +  ^rf^]. 

KUOEH  AA,  a  bad  house  [^  +  ^] .    Sen.  K.  380. 

KUHAKO  (adj.),  Deceitful,  cheating  [^fl|].    Ab. 

963. 
KUHAA  (adv.).  When  ?  whither  ?  [^].    Sen.  K. 

310.    Comp.  Kaham,  Kuhim. 
KUHANA  (/.),  Deceit,  hypocrisy  [^f^] .  Ab.  983. 
KUHANO  (adj.).  Deceitful,  hypocritical  [^ff]. 

Ab.963. 
KUHARAA,  a  hole,  a  cavity  [^1<|.    Ab.  649. 

KUHETI,  To  deceive  [^]. 

KUHlft(a<fo.),  Where?  whither?  [^].  Ab.ll60; 

Sen.  K.  310.    Kt^im  vasaH,  where  does  he  live? 

(Dh.  123).    Kukitk  gaeekanti,  where  are  they 

g^iag?  (Dh.  79,  114).    AJw.  I.  xUi;  Mah.  206; 

Dh.  163, 192.    See  Kukam. 
KUmflCANAA  (adv.).  Anywhere,  somewhere  [in 

+  ^n].    Ab.  1160 ;  Sen.  K.  310. 
KUHINCI  (adv^.  Anywhere ;  to  any  place  [S^  + 

1^].    Dh.33, 114. 
KUJJHATI,  To  be  angry  [^^] .    Pres.  with  4tm. 

term,  kujjhate  (Sen.  K.  438),  2nd  pers.  sing. 

kmjJJM  (F.  J&t.  25).    Opt.  hujjheyya  (1%.  40). 

Am.kuJJhi.    Q^T.kuJJhitvd{JA9Xi.2ld&\  Dh.218). 

With  dat.  TaM»a  md  kujfka,  be  not  angry  with 

him  (Sen.  K.  327). 
KUJOt  A  tree  [ip].    Ab.  54a 
KUKKU  (ft.),  A  measure  of  length,  a  hattha  or 

cabit    Ab.268. 


KUKKUCCAKO  (a^\),  Remorseful,  sensitive  {ytt- 

WW-fUl].    Pit.  99. 
KUKKUCGAA,    Misconduct ;    remorse  ;    doubt ; 

moroseness,  querulousness,  restlessness  [^tlTVl]. 

Ab.  169;  Dh.  416;  Man.  B.  418;  Pdt.  17,  18. 

Hatthakukhueeam  pddakukkuccam,  impropriety 

or  misbehaviour  with  the  hands  and  feet. 
KURKUGGAYATI   (dewm.  from   la$t).  To  feel 

remorse. 
KUKKUHO,  An  osprey.    Ab.  640. 

KUKKULO,  Hot  ashes,  embers.    Ab.  36. 

KUKKURO,  A  dog  [^fK|.    Ab.  518. 

KUKKUTO,  A  cock  []gi^].  Ab.  640.  Fem. 
kukkuti,  a  hen  (Gl.  Or.  40).  At  Mah.  57  kukku- 
tayantaka  is  rendered  "  an  iron  ladder.'' 

KUKUTTHAKO,  A  sort  of  bird.    Ab.  626. 

KULAGALO,  Principal  mountain  [^^-h  ^V^^^]- 
This  is  the  name  given  to  the  seven  vast  concentric 
circles  of  rock  or  mountain  which  surround  Mount 
Mem.  Their  names  are  Yugandharo,  Isadharo, 
Karaviko,  Sudassano,  Nemindharo,  Vinatako,  ^f- 
sakanno,  Yugandhara  being  the  nearest  to  Mem 
(Ab.  26,27;  B.  Lot.  842 ;  Man.  B.  12). 

KULAJO  (adj.).  Of  good  family  [BpTV].  Ab.  1074. 

KULAKO  (a(ff.).  Of  good  family  [^l|i]. 

KULALO,  A  bird  of  the  falcon  tribe.    Ab.  637. 

KULALO,  a  potter  [^WTtTJ.    Ab.  507. 

KULAIMT,  A  flock,  herd,  multitude ;  family;  species; 
a  house,  a  building ;  lineage ;  good  family,  nobility 
[^].  Ab.  332,  632, 1060.  6a;a^tt/(fni,  differ- 
ent species  of  elephants  (Ab.  361).  Kulaputto  or 
kuladdrako,  a  young  man  of  good  family,  "  fils  de 
famille  "  (B.  Lot.  322 ;  Alw.  1. 78 ;  at  Mah.  75  and 
Dh.  354  kuladdriko).  Kuladhitd  and  kuladdrikd, 
a  young  lady  of  good  family  (Mah.  75 ;  Dh.  233). 
Kulapdlikd,  a  lady  of  rank  (Ab.  234).  Kulagharam 
and  kulageham,  a  gentleman's  house  or  family  (Dh. 
226;  371 ;  Ras.  26).  Attano  kulagharam,  the  house 
of  her  own  family  (Dh.  222).  Samdnakulajdto,  of 
equal  rank  (Mah.  51).  Kassakakule  nibbattitvd, 
having  been  born  in  a  cultivator's  family  (F.  Jdt. 
14 ;  comp.  Das.  6).  Amaecakulam,  a  nobleman's 
family  (F.  Jkt.  16)»  Brdhmanakulam,  a  brahmin 
family  (F.  Jdt.  9^).  Parihfnam  kulam  patittka' 
pemtdmi,  I  will  relieve  my  distressed  family  (Ditto). 
Kuletu  ananugiddho,  not  showing  greed  in  the 
families  he  frequents  for  alms  (Kb.  15).  Para- 
kulesu,  in  the  families  of  other  people,  in  neigh- 


KUL 


(212) 


KUN 


boars*  bouses  (Db.  13, 264).  Kulasaiiuafihadosena, 
for  tbe  offence  of  associating  witb  tbe  laity  (Mab. 
207,  lit.  *'  witb  families,"  Buddbist  priests  being 
forbidden  to  live  witb  boasebolders).  Rdjakulam, 
a  palace  (see  sep.).  Gokulam,  a  cow-stable.  JTom- 
mdrakulark,  a  forge.  KuladhammOf  customs  pecu- 
liar to  particular  families  or  castes  (Man.  B.  494). 
Kuladevatdy  a  deva  wbo  is  tbe  guardian  of  a  par- 
ticular family  (Att.88).  Mahdhulathf  a  great  fiimily. 
Khattiyam  kulam,  a  ksbatriya  family. 

KOLAA,  a  slope,  a  bank  [^].  Ab.  660,  664; 
CI.  Gr.  44. 

KULAfA  {f.)t  An  uncbaste  woman  [^nV^]*  Ab. 
233. 

KULATTHO,  A  kind  of  vetcb,  Dolicbos  Uniflorus 

[iprw]-  Pit.  87. 

KULAVA  (adj.).  Belonging  to  a  bigb  family  [^- 

IRTilt].    CI.  Or.  24. 
RULAVAKAM,  a  nest  [^WRT  +  ^]-    Ab.  627 ; 

F.  J&t.  49. 

KULIKO  (adj.).  Belonging  to  a  family  [ifflTV]. 
Kafipakakuliko,  belonging  to  a  barber's  family  (tbe 
term,  belongs  to  the  whole  compound). 

KULINAKO,  a  tborough-bred  horse  [^R^h^Plf]- 
Ab.d69. 

KUIiINO  (adj.).  Belonging  to  a  family ;  of  good  or 
noble  family  [^pf^lf].  Ab.333.  Nicdkulinouccd- 
kuUno,  of  low  birth,  of  high  birth  (Gog.  Ev.  31,  the 
term,  here  belongs  to  tbe  whole  compound).  Jand 
kulfndiobbe,  all  tbe  respectable  inhabitants  (Mab. 
254). 

KULiRO,  A  crab  [^f^f^].    Ab.  675. 

KULI80,  and  -SAM,  Indra's  thunderbolt  [nf^]. 
Ab.  24. 

KULITTHI  (/.),  A  woman  of  good  family,  a  lady, 
noblewoman  [yn  +  ''^f^l  •    Ab.  234. 

KULLO,  A  winnowing  basket;  a  raft  [<V9l]-  Ab. 
455,  665. 

K  VL  CPARO,  and  KULOPAGO,  One  who  associates 
much  witb  a  family,  a  family  friend,  a  confidant  [^If 
+  ^ipr].    Sen.  K.  209;  Mah.  177,  233.    Raja- 
kul&pako,  a  royal  favourite. 

KUMARARO,  A  child,  a  youth ;  a  royal  infant  or 
youth,  a  prince  [44|  |  Aji\ .  Gabbhakumdrako,  the 
unborn  infant  prince  (Mah.58).  Alw.  I.  cvii ;  Mah. 
4,  23.  Fern,  kumdrikd,  a  girl,  a  young  woman,  a 
princess  (Ab.  231 ;  Db.  300,  352 ;  Mah.  Ixxzviii). 


RUMARO,  A  child,  a  youth ;  a  young  prince ;  Skanda, 

the  god  of  war  [^iTHG  •    ^^'*  ^^'  ^^>  ^^  >  ^<^^- 
23 ;  B.  Lot.  300. 

RUMBH  ARAA,  The  mast  of  a  ship  [^^m]  •    Ab. 

AAA 

RUMBH  ARARO,  a  potter  [^pir  +  WJ]  -  Sen.  R. 
468.    Kumbhakdrako  at  Db.  193. 

RUMBHAIi^>0,  A  class  of  supernatural  beings  or 
demons,  attendants  on  Virili]haka ;  name  of  a  plant 
[^S^rrar]-  Ab.  13,  597,  1030;  Man.  B.  24,  46; 
B.  Int.  600 ;  Dh.  194 ;  P&t.  87.  Kumbhanda$dmi, 
Virfilhaka  (Ab.  31).    Kumbhandako  at  Mab.  72. 

RUMBHATHCNAM,  A  sort  of  dnim  or  simOar 
musical  instrument.    Ab.  140. 

RUMBHI  (f.),  A  pot ;  name  of  a  plant  ^  kumudikd 
[M$^].  Ab.  456,  564.  Acdmakumbhi,  a  vessel 
used  for  doacal  purposes  (Mab.  164). 

KUMBHIRO  (adj.).  Containing  a  kumbba  measure 
[^  +  T^]  •    Sen.  R.  391,  392 ;  O.  Gr.  91. 

RUMBHiLO,  A  crocodile  or  aUigator  [^pl^. 
Ab.  674 ;  Db.  375. 

RUMBH O,  A  waterpot,  a  pitcher,  a  vessel ;  one  of 
the  frontal  globes  of  an  elephant  which  swell  in  the 
rutting  season ;  a  measure  of  capacity  equal  to  ten 
amma^as  [^IpH].  Ab.  363, 483, 853 ;  Dh.  8.  Sap- 
pikumbhasatam,  a  hundred  hogsheads  of  clarified 
butter  (Mah.  38).  Kumbhaddsi,  a  prostitute  (Dh. 
241). 

RUMINAA,  a  funnel-shaped  basket  fish-net.  Ab. 
521. 

RUMMASO,  Sour  gruel  [^^fWR]-    Ab.  1048. 

RUMMO,  A  tortoise  [mA].    Ab.  674. 

RUMUDAA,  The  white  esculent  water-lily;  one  of 
tbe  high  numerals,  10,000,000^',  or  1  followed  by 
105  ciphers  [^f^]  •  Ab.  476, 688 ;  Db.  50.  See 
Sankhyd. 

RUMUDIRA  (/.),  Name  of  a  plant  [^f^f^]. 
Ab,  564. 

RUMUDO,  see  Disdgqfo. 

RUNALO,  The  Indian  cuckoo  (koktia) ;  name  of  one 
of  the  Mahdsaras  [WQTW]-  Ab.  633, 679;  Man. 
B.  17. 

RUNAPO,  and  -PAlSi,  A  corpse  [^piR] .  Ab.  405 ; 
Dh.  316. 

RU^CANADO,and  RO^CANADO,  The  roaHngor 
trumpeting  of  an  elephant.  Ab.  119.  Kuncanddam 
or  kmcanddath  karoti,  to  trumpet  (Mah.  106 ;  Att. 
135 ;  Ten  J.  29).    At  Mah.  152  kohcatk  karotu 


KUN 


(213) 


KUS 


KU5rGIKA  (/.),  A  key  [ijfftriT].    Ab.  222,  901. 

KmieikMvaram  and  kuheikdcchiddam,  a  keyhole 

(Ab.222;  Dh.  298). 
KVSCITO  (p.p,p.).  Bent,  crooked  [l^f^n  =  ^]  • 

Ab.  267, 709. 
KUNPAKO,  The  red  powder  which  adheres  to  the 

grain  of  rice  under  the  husk.    Ab.  454. 
KUNPALAA,  a  ring,  an  earring,  an  ear  ornament 

[^fl9W].   Ab.  284 ;  Dh.  02,  93,  412;  Mah.  195. 
KUNDALI  (adj\).  Having  rings  [^UffMl^lJ-  ^*'- 

93.    Masc  kundalU  a  snake  (Att.  194). 
KUNDAA,  The  many-flowered  jasmine,  Jasminum 

Moltiflonim  [^p^].    Ab.  678. 
KU^A A,  A  jar,  a  waterpot  [ifV] .    Ab.  456. 
KUl^ATI,  To  heat  [^ngr].    CI.  P.  Verbs,  11. 
KUNPIKA  (/.),  The  waterpot  of  an  ascetic  [^ 

f^BTlT].    Ab.  443;  Dh.  122;  Mah.  47. 
KUl^rpO,  An  iguana  or  ichneumon  (godhd)  [^p9] . 

Ab.G22. 
KUiyi  (adjJ)t  Having  a  crooked  limb  [^f^].    Ab. 

320.  With  instr.  Hatthena  Awfii,  having  a  crooked 

hand  (Sen.  K.  339). 
KUf}JARO,  An  elephant  [^^TT]  .  Ab.300 ;  Dh.  57. 

Sometimes  as  the  last  part  of  a  compound  used  in 

the  sense  of  eminent,  e.g.  muniku^fardf  eminent 

sages  (Alw.  I.  vii,  see  Ab.  696). 
KVSjO,  and  KUSjaA,  A  place  overgrown  with 

creeping  plants  [^9].    Ab.  609. 
KUNKUMAAy  SaTron,  Crocus  Sativus  [W^]- 

Ab.  147,  308.  ^ 

KUNKUMO  (o^r.).  Dyed  with  saffron  [ W^  +  IT]  • 

Sen.  K.  392.  "*' 

KUNNADi  (/.),  A  very  small  river,  an  InsigniBcant 

•tream  [^  +  ^^].    Sen.  K.  318 ;  Gog.  Ev,  15. 

KUNTALO,  Hair  [Vinr].    Ab.  256. 
KUNTANI  (/),  A  TOriew  (kofica).    Ab.  641. 
KUNTHO,  A  sort  of  ant  [ipw] .    Alw.  N.  104,  111; 

Sen.  K.  366 ;  Mah.  249. 
KUNTHO  (a<(;.).  Slow,  lazy  [^p^].  Ab.729.  Kup- 

thapado  auo,  a  slow-footed  horse  (Dh.  184). 
KUNTO,  A  lanc«  or  spear  [ipf] .    Ab.  394 ;  Mah. 

150,  159,  160  (a  sceptre  ?). 
K0PAKO,  The  mast  of  a  ship  [^l|?i] .    Ab.  666. 
KUPITO  (p'p'P.  kuppati).  Angry,  enraged,  excited 

[l^fi|7f=:^I(J.    Dh.  128,  166,  303;  Mah.  260. 

With  loc.  8abrahmacdr(9u  kupito,  angry  with  his 

feUow-stadents. 
K0PO,  A  pit;  a  well;  the  mast  of  a  ship  [V?]. 

Ab.  931.    K^ma^&hOf  a  frog  in  a  well,  used 


figuratively  of  a  man  of  confined  ideas  (CI.  Gr.  80). 
Lomak^ipOy  a  pore  of  the  skin.  Ndvdya  Mtpaya^ 
fthikdf  the  mast  of  a  vessel  (Mah.  120).  Vacca' 
k&poj  a  cesspool  (Alw.  1. 101). 

KUPPAl^,  Any  metal  except  gold  or  silver,  as  copper, 
zinc,  etc.  [ V9] .    Ab.  486. 

KUPPANAM,  Being  angry  (from  next).  Khippai^ 
kuppanasiH,  whose  nature  it  is  to  be  easily  infuri- 
ated (Mah.  243). 

KUPPATI,  To  be  angry ;  to  be  disturbed,  shaken, 
agitated,  thrown  into  confusion  [ V(J  *  Oer.  kup^ 
pitvd(J)h.lG9l).  P.pr.kuppamdno (AU.2a2).  P.p.p. 
kupito,  Kammavded  na  kuppatiy  the  k.  is  not  dis- 
turbed (P&t.  30).    Cans,  kopeti,    Comp.  Akuppo. 

KUPURISO,  A  bad  man  \y^  +  ^^] .  Sen.  K.  380. 

KUPUTTO,  A  bad  son  [^  +  ^] .    Sen.  K.  380. 

KCRAA,  Boiled  rice  [^].  Ab.465.  Sen.  K.  539 
has  k(tro. 

KURANpAKO,  A  sort  of  Amaranth  [^^^^]. 
Ab.  579. 

KURANGO,  An  antelope  [^p:^].  Ab.  619.  See 
Kurungo, 

KURARO,  A  sea-eagle  or  osprey  [^f^] .   Ab.  640. 

KURAVlKG,  A  fine- voiced  bird,  probably  the  Indian 
cuckoo.    Mah.  22 ;  B.  Lot.  566.    See  Karaviko. 

KURU,  Imperat.  2nd  pers.  sing,  from  Karoti. 

KURC  (m.pQ,  Name  of  a  people  [^\].  Ab.  184. 
Kururattham  (Dh.  162, 416).  Loc  kur^ttUy  among 
the  Kurus,  in  the  Kuru  country. 

KURUMANG,  P.pr.dtm.  from  karoH^  formed  upon 
kurvte. 

KURUNDl  (/.),  Name  of  one  of  the  three  great 
collections  of  atthakathd  or  commentaries  on  the 
Tipitaka.    P£t.  vii,  viii. 

KURUNGG,  A  sort  of  deer.  Dh.  147,  331.  See 
Kurahgo. 

KURDRG  {adj,).  Cruel;  hard,  severo;  formidable 
\y^.    Ab.928. 

KURUTE,  see  KaroH. 

KURUVINDG,  A  ruby  [^f^f^].  Mah.  166. 
Perhaps  cinnabar  is  meant  at  Mah.  169. 

KUSA  (/.),  A  rein,  bridle  [^pfT].    Ab.  371. 

KUSAGGAA,  The  tip  of  a  blade  of  Ku^a  grass 
[^  +  ^Hr]-    Bh.  13 ;  Att.  198. 

KUSALAKAMMAPATHG,  Way  of  virtuous  action 
or  merit  [^IJW  +  l^'l.  -f  ^W]  •  There  are  ten, 
pdndtipdtd  veranuifkiy  adinndfldndtferamanif  kdmetu 
micchdcdrd  veramaf^if  muadvddd  verama^U  ptntfuf- 
ya  vdcdtfa  veramapi,  pharuadya  vdcdya  veramapU 


KUS 


(214) 


KUT 


aamphappaldpd  veramani^  anabhfjffhd,  avyt^ntdoy 
sammdditthi,  "  refraining'  from  killing,  from  steal- 
ing, from  imparity,  from  lying,  from  slander,  from 
harsh  language,  from  frivolous  talk,  freedom  from 
covetousness  and  from  malice,  and  orthodoxy" 
(Ras.  15). 

KdSAIiAKUSALAld,  Good  and  had  [^ppr  + 
^raifOr]  -  KuMldkusalakammamf  doing  good  and 
doing  evil,  merit  and  demerit  (Dh.  99). 

KUSALATA  (/.),  SkiU,  knowledge  [^IPHIIT]. 
jipattiku9alatd  ^l^ttivufthdnakusalatd,  skill  in 
discerning  what  is  sinful,  and  skill  in  discerning 
what  leads  to  sin. 

KUSALATTAA,akilfalness[lf^f9+^].  Dh.23L 
KUSALl  (adj.),  Prosperous ;  meritorious  [B^fffilJ . 

Gl.  Or.  29. 
KUSALO  (adj.),  Skilful,  expert,  clever ;  lucky,  happy, 
prosperous;  good,  right,  virtuous,  meritork»as 
[^PPTl*  ^^^  '^^ ;  Dh.  9 ;  Kh.  15.  Ce  iamanu- 
bhdsiyamdno  iampatinUmjjeyya  iccetam  kusalath, 
if  being  admonished  he  forsake  it,  well  and  good 
(P&t.  5).  With  gen.  kusalo  naccagitana,  skilled 
in  dancing  and  singing  (CI.  Gr.  145,  also  loc.,  see 
Sen.  K.  345).  Aedrakusah,  skilled  in  right  conduct 
(Dh.67,  comp.  Att.212).  Fdcd  ktuald,  appropriate, 
happy,  well-timed  speech  (P.  Jit.  18).  Kusalaik 
kammaih,  and  kmtalakammamf  good  actions,  meri- 
torious Karma  (Dh.  96 ;  Man  •  B«  445 ;  E.  Mon.  5 ; 
see  Kammath).  Neut.  kutalafky  health  (Ah.  331), 
luck,  happiness,  good  fortune  (Ah.  803),  a  good 
action,  good  works,  merit,  meritorious  Karma  (Dh. 
10,  33,  345 ;  Ab.  85).  Kusalakirijfd,  doing  good 
actions.  With  dat.  kutalam  bhavato  kotu,  health 
to  you  t  good  luek  to  you !  (Sen.  K.  329).  There 
are  three  Kusaladhiltus,  '<  elements  of  goodness 
or  merit,'*  they  are  nekkhammadhdht,  avydpdda' 
dhdtu,  avihimsddhdtu,  8eIf<%abnegation,  benevo-t 
lence,  humanity.  The  three  Kusalamdias,  **  roots 
of  goodness,  or  groundwork  of  merit,''  are  alobho, 
adotOf  amoho,  freedom  from  eovetousness,  from 
anger,  and  from  ignorance.  The  three  Kusala- 
sa&Ms,  or  meritorious  ideas,  are  nekkhammasannd, 
avydpddaaaimd,  avihinudsaSmd.  The  three  Kusala- 
vi takkas,  or  meritorious  thoughts,  are  nekkhamma^ 
vitakko,  avyd^Maffitakko,  avihinudmtakko.  The 
three  Kusalasanluippas,  or  meritorious  resolves,  are 
nekkhamfuoiankappoi  avydpddasankappo,  avihifh" 
»d»ankappo.  The  dasakusalam  and  daMakuMla^ 
kammdui  appear  to  be  identical  with  the  ten  PufinO' 


kiriyavatihw  (Att.  56,  200,  204,  212).  JSTsmM 
eetand,  virtuous  or  meritorious  thoughts  (Gog.  Ef. 
68).  Kusalaciitam,  virtuous  or  meritorioiu  state 
of  mind  (Man.  B.  448,  see  Lehttiaro).  jKmo^ 
vipdko,  the  good  result  or  reward  of  a  good  action 
(see  Kammafhy  Kuaalampdko  (adj.),  having  a 
good  result  or  reward.  Kusalardii,  accomiilatioo 
of  merit. 

KUSESAYAA,  a  water-lily  or  lotus  [^^ihlit]* 
Ab.685. 

KUSI  (ft.).  One  of  the  four  cross  seams  of  the  robe 
of  a  Buddhist  priest.    Ab.  296. 

KUSINARA  (/.),  A  town  in  India,  the  capital  of 
the  Mallas  [the  Sansk.  name  is  ^fllMi  ^ 
^ffll^^r^]-  Ab.  201 ;  B.  Int  85.  It  was  at 
K.  that  Buddha  died  (Man.  B.  343;  Mah.  11). 

KUSlTQ  (adj\),  Slothful,  Inert,  indolent  [^4^]. 
Dh.  2,  21,  49,  289,  383.  There  are  eight  Kusita- 
vatthus,  ''occasions  of  indolence,"  viz.  when  a 
priest  has  a  duty  to  perform,  when  he  has  pe^ 
formed  a  duty,  when  he  has  a  journey  to  malEe, 
when  he  has  made  a  journey,  when  he  has 
failed  to  obtain  food  in  alms,  when  he  has  ob- 
tained food  in  alms,  when  he  Is  attacked  by  iUness, 
when  he  is  recovering  from  an  Illness :  in  each  of 
these  cases  the  slothful  man  lies  down  and  rests 
Instead  of  exerting  himself  (comp.  the  Anunbhsp 
vatthus). 

KUSO,  A  blade  of  grass ;  the  sacrifidal  grass,  Poa 
Cynosuroides  [^].    Ab.  602,  lQSf9i  Dh.  55. 

KUSSUBBHAlfir,  A  smaU  pond,  a  puddle  [^pPl]- 
Gog.  Ev.  15.    Comp.  Sobbham, 

KUSOliO,  A  granary  [^^j-    Ab.  458. 

KUSUMAlfir,  A  flower;  the  menses  [^^]*  ^^• 
545,  1105$  Mah.  68. 

KUSUMBHAA,  Safflower,  Carthamus  TiDCtorins 

KUTADHARIKA(/.),  a  maid-servant,  lit  "she  who 
carries  the  water-jar"  \yKZ  +  V(t\41l]*  Ab.236. 

KOTAGARAlir,  Any  room  or  bmlding  with  apealtcd 
roof  or  pinnacles,  a  pagoda ;  a  room  at  the  top  of 
a  house  or  palace,  a  l>elvedere,  attic ;  a  faneral 
hearse  or  pile,  a  state  funeral  hearse,  a  catafiilqae 
[^  +  ^innT]-    Mah.  124, 12ft  155, 162, 163. 

KUTAJO,  The  plant  Wrightia  Antidysentcriea 
[^fZir].    Ab.  573. 

KGTAKA A,  A  heap,  a  mound ;  a  peak  [l|Z  +  ^]« 
Ab.  224 ;  Mah.  4. 


KUT 


(215) 


KVA 


KVTANNAfAA,  The  plant  Cypenis  Rotnudns 
[^ZIR]-    Ab.692. 

KOTASIMBALI  (/.),  A  variety  of  the  silk-cotton 
*«»[^+WlFt]-    Ab.5e5. 

K0TA88O,  A  vidons  horse  [ifZ  +  ^Rl]  •  Lit.  **  a 
deeeptiTe  horse,'  evidently  meaning  a  showy  hand- 
MMBe  horse  with  a  vicious  temper  (Ten  J.  43). 

KOTATTHO  («4f.),  Continuing  unaltered,  nn- 
dMBgeable,  permanent  [^RV]*    Ab.  710. 

KOTATTO*  a  fidse  suit  or  action  at  law,  one  sup- 
ported by  false  or  frivolous  evidence  [W^  +  ^hI]  • 
Kifmffakdrako,  one  who  brings  a  false  suit  against 
nBoClier(TenJ.2),  KAtaftapeo'djitamanuMsd,  some 
men  who  had  been  defeated  in  a  false  sui)  (Dh.220). 

KUTETTH  A,  =  kuto  ettha. 

KUTHARI  (/.),  An  axe  [^fST^]-    Ab.  3»3, 

KUTHO,  and  KUTH  AA,  A  wooUen  bUinket  [ij^] . 
Ab.  365, 10S3. 

KUTi  (y^)>  A  house ;  a  house  of  a  single  room,  a 
hat,  cabbi,  tent,  shed  [^^].  Ab.  207.  Khetta- 
ffopakaata  kufi^a^  in  the  hut  of  a  field- watcher 
(F.  Jit,  53).  Gandhakuf{,  chamber  of  perfumes. 
roeemieuiU  a  privy.    Sen.  K.  338 ;  Att.  218. 

KUTIKA  (/.),  A  hut  or  tent  [^gfz^].  Chatia- 
kutikd,  an  umbrella-tent  (Pit.  xzxii). 

KUTILO  (adj.).  Crooked ;  shifty,  deceitful  [^fZfT]  • 
Ab.  700. 

KUTIMBAA,  see  Kufumbam. 

KUIIRAA,  a  box,  a  kennel  [^j)<].    Att.  104. 

KUTO(adv.)t  Whence?  how?  much  less  [^<T^]. 
Sen.  K.  300.  Kuto  dgato  *si  tvam,  whence  comest 
thoQ  ?  (Sen.  K.  300 ;  Db.  153).  Kuto  vo  anabhirati, 
whence  your  dissatisfaction?  why  are  you  not 
satisfied?  (Att.  134).  AnattasambMto  mano  kuto 
atid  bhamttoH^  how  can  the  mind  be  the  self  when 
it  springrs  from  that  which  is  not  self?  (Oog.  Ev. 
48).  Kuto  vd  pana  taua  uttaritaram,  bow  indeed 
can  there  be  a  greater?  (Alw.  I.  108).  Ghoiopi 
•D  »'  atthi  dauanam  pana  kuto,  we  have  not  even 
beard  of  it,  much  less  seen  it  (Alw.  I.  76).  jittd 
At  aitamo  n'atthi  kuto  puttd  kuto  dhanam,  bis 
own  self  does  not  belong  to  him,  much  less  sons 
and  wealth  (Ph.  12,  oomp.  38). 

KUTO,  and  KUTAA ,  A  waterpot  [^] .    Ab.  457. 

KOTO,  and  KOTAA,  Top,  summit,  peak ;  a  heap, 
a  mass,  a  multitude ;  a  sledge-hammer ;  a  trap ; 
deceit,  deception,  falsity,  fraud ;  a  part  of  a  plough 
[1|^].  Ab.  177»  210, 526, 608, 828.  Gahak^fam, 
the  peak  or  pinnacle  of  a  house  (Db.  28).    Pabha^ 


tdnam  k&fdni,  mountain-tops  (Mah.  72).  Panca" 
yojanasatikdni  k^tdni,  peaks  five  hundred  yojanas 
in  height  (Gog.  Ev.  16).  As  the  latter  part  of  a 
compound  forms  the  names  of  several  mountains, 
as  Giifhak^fo,  "  The  Vulture's  Peak,"  Kdfak^fOf 
**  The  Black  Peak."  Kdtehi  dhandpetvd,  causing 
tbem  to  be  pounded  with  sledge-hammers  (Mah. 
160,  comp.  22).  Tuldk&fam  kafksakifath  mdna* 
kdtam,  a  false  balance,  counterfeit  metal,  false 
measures  (see  next). 

KOTO  (adj.),  False,  fraudulent,  lying  [^RZ].  K^- 
taaakkhi,  a  false  witness  (Dh.  100).  Kdfatto,  a 
false  action  at  law.  KUtapapnanif  a  forged  letter 
(Das.  2).    KUtasgo,  a  vicious  horse  (see  sep.). 

KUTOCI  (adv.\  From  any  place  [^^-f  f^]- 

KUTRA  (orfi;.).  Where  ?  [lyar].  Ab.  1160.  Kutra 
ndma,  I  wonder  where  (Att.  212).  See  also  Kuttha 
and  Kattha. 

KUTTAKAlfr,  A  woollen  carpet.    Ab.  314. 

KUTTHA  (adv,).  Where?  [^].    Ab.  1160. 

KUTTHAA,  Leprosy ;  the  plant  Costus  Speciosns 
[^].    Ab.  303,  320,  502,  1120. 

KUTTHi  (•»•).  A  leper  [^fho.    Mah.  246. 

KITTTIMO  (adj.).  Artificial  [l^].  Sen.  K.  528. 
See  also  Kittimo. 

KUTOHALAA,  and  KOTOHALAA,  Eagerness, 
desire,  passion ;  vehemence,  violence ;  exdtement, 
tumult  [^^J^T'  ^^^]-  Ab.  173;  Mah.  52, 
57,176;  Db.207. 

KUTUMBAA,  and  KUTIMBAA,  FamUy;  family 
property,  family  estates,  wealth  [^Z1i|]  •  Alw.  I. 
08;  Mah.  141. 

KUTUMBi  (m.).  The  head  of  a  family;  a  landed  pro- 
prietor, a  man  of  property  [94^*ll  *  ^^^»  ^^< 

KUTUMBIKO,  and  KUTIMBIKO,  Same  meaning 

<»  Ifts^  [^f^f^l  •    ^^-  77y  126 ;  Mah.  141, 254 ; 

F.  Jdt.  52. 
KU VALAYA A,  The  water-lily  [fq^RT] .  Ab.  688. 
KUVAM  (adv.).  Where  ?  [gr] . 
KUVEI^I  (/.),  A  funnel-shaped  wicker  basket  for 

catching  fish  [^l^ljt].    Ab.  521. 
KUVERO,  A  name  of  Vessava^a  [1^%^] .    Ab.  32. 
KVA  (adv.).  Where?  whither?  [g?].    Ab.  1160. 
KVACI  (adv.).  Somewhere;   sometimes,  in  some 

cases;  in  some  places  [V  +  ^T?]-     Mah.  1; 

Sen.  K.  220. 
KVATTHO,  What  need  of?  [m  +  IR^].    See  J&. 

With  instr.  Raisa  ice  anena  kv  attho,  what  is 

meant  by  Rassa?  (Sen.  K.  201). 


LAB 


(216) 


LAC 


L. 

LABBHA  (indecL),  Allowable,  possible  [^RQ]. 
Das.  37 ;  CI.  Or.  72.  With  inf.  Idam  na  labbhd 
evam  kdium,  the  thing  cannot  be  done  in  that  way 
(Dh.  212).  Na  te  labbhd  kihci  kdtum,  it  is  not 
permitted  to  do  anything  to  them  (Alw.  I.  72). 
Comp.  Labbho,  Yot  the  origin  of  this  form  see 
Sakkd. 

LABBHANEYYO  {adj.\  Obtainable. 

LABBHATI  {pasB.  labhati).  To  be  taken,  to  be  re- 
ceived, to  be  obtained ;  to  be  permitted  [^^P^  = 
^] .  Mah.  177 ;  Kb.  14 ;  F.  Jdt.  13.  Labbhate 
(Sen.  K.  442).  Mayd  vutto  missakamaggo  na 
labbhati,  the  mixed  course  I  spoke  about  is  in- 
admissible (Pdt.  xvi). 

LABBHO  (p/p.  labhatt),  Obtunable,  attainable ; 
proper,  right,  suitable,  admissible  [^pif  =  Ip^]. 
Ab.  1086.  Anannalabbho,  not  obtainable  by  others 
(Att.  190).     Comp.  Labbhd. 

LABHA,  see  Ldbho, 

LABH AGGAM,  Highest  gain  [HPf  +  ^fir]  •   Dh. 

121,  305. 
LABHANAM,  Taking,  receiving,  acquisition  [^- 

Hif].    Dh.  129,  156. 

LABH  ATI,  To  obtain,  to  get,  to  acquire;  to  meet  with, 
to  find ;  to  receive ;  to  take ;  to  obtain  permission, 
to  be  allowed ;  to  receive  an  opportunity,  to  get  a 
chance,  to  be  able  [^R^].  Laddhd  aamattha- 
purUe,  taking  with  him  competent  men  (Mah.  220). 
J^tthant  l.f  to  reach  port  (Mah.  69).  Acariyam  /., 
to  find  a  teacher  (Dh.  121).  Kdtdvam  /•,  to  assume 
the  yellow  robe  (Dh.  114).  So  rdjd  deviyd  tassd 
ekarh  alabhi  dhUaram,  the  king  had  a  daughter 
by  this  queen  (Mah.  43,  comp.  Dh.  78;  puttam  /., 
**  to  g^ve  birth  to  a  son,*  may  also  be  said  of  a 
woman).  Nivdsam  /.,  to  receive  an  asylum  (Mah. 
209).  Pdjani  Ly  to  receive  honour  (F.  J6t.  7). 
Ahdram  /.,  to  take  food.  Sukham  L,  to  obtain 
happiness  (Dh.  24).  F'acanam  L,  to  get  a  word 
said  to  one  (Dh.  155 ;  comp.  Mah.  31).  Crabbhaih  L, 
to  conceive,  Sace  labhetha  nipaka^i  sahdyarhf 
if  he  obtain  a  prudent  friend  (Dh.  58).  Pabbajjd 
laddhum  vattati,  the  ascetic  life  ought  to  be  adopted, 
or  asceticism  is  the  right  thing  to  take  up  (Dh.  121). 
Pun'  idikkhasamdgamo  na  gakkd  laddhum^  such  an 
assemblage  cannot  be  met  with  again  (Mah.  49). 
Anrio  koei  daffhum  na  labhati,  nobody  else  gets 
permission  to  see  him  (Alw.  I.  80).    Pabbajitum 


Mace  lacehdmit  if  I  am  allowed  to  enter  the  priest- 
hood (Mah.  110).  Gehd  bahi  nikkhamUum  ala^ 
bhanto,  not  being  allowed  to  go  out  of  the  house 
(Dh.401).  With  dat.  Labheyydma  • .  satfandya,  may 
we  be  allowed  to  bear  (Dh.  107).  Sukhena  Mfittuh 
labhiMduUj  I  shall  be  able  to  sleep  in  peace  (Dh. 
176).  Saithdram  datthuth  na  labhimha^  we  were 
not  able  to  have  an  interview  with  the  Teacher 
(Dh.  105).— Pres*dtm.  Idbhate  (Dh.  24).  Imperat. 
labhatu.  Opt  labheyya.  OpUitm.  labhetha.  Fut. 
laechaH  (Dh.  96,  324 ;  Mah.  104,  122^  labhiuaH 
(Sen.  K.  464;  Dh.  121,  129,  130).  Aor.  alaHha 
(Sen.  K.  457,  Mah.  31,  Alw.  I.  93,  Dh.  240;  \at 
pers.  alattham,  2nd  alattha),  alabhi^  labhi  (Mah. 
31,  209,  Alw.  1. 80 ;  1st  pers.  labhim).  Cond.  olo- 
bhissd  (Sen.  K.  429 ;  Dh.  292).  Inf.  laddhum  (Dh. 
114,160).  Qer.  laddhd (Kh.S;  MBh.2dO),laddh4hia 
(Mah.  69),  labhitvd  (Dh.  160 ;  Has.  19).  Aladdhd^ 
not  having  obtained  (Dh.  28).  P.pr.  labhanto,  la^ 
bhamdno  (Dh.  108, 130 ;  F.  Jdt.  7).  Pass.  labbh4tH^ 
labbhate  (see  sep.).  P.f.p.  laddhabbo,  labbho.  P.p.p. 
laddho. 

LABHI  {adj.\  Possessed  of  [mifil^ .  VpoMampor- 
ddldbhiy  an  ordained  priest  (the  termination  belongs 
to  the  whole  compound). 

LABHO,  Receiving,  getting,  acquisition,  obtaioing, 

taking;  gain, receipts [irn?]'  Dh.  14, 37, 48.  lA- 
bhoBokkdrot  gain  and  honour  (Dh.  143, 298).  Deva' 
dattassa  kdadvaldbho,  D.'s  assumption  of  the  yellow 
robe  (Dh.  112).  ApufinaldbhOf  acquisition  of  de- 
merit, guilt  (Dh.  55).  Appaldbho  (adj,)^  whose 
gains  are  small  (Dh.  66).  Sanghasa*  uppanualdbhij 
the  gains  of  the  priesthood,  i.e.  charitable  gifta 
(Mah.87).  CivaraldbhOf  receiving  a  robe  (Pit. 
106).  A  dat.  Idbhd  (for  Idbhdya,  comp.  patisankhif 
abhinhd)  is  used  adverbially  with  foil,  genitive : 
Ldbhd  vata  no,  this  is  for  our  advantage  (Dh.  149) ; 
Ldbhd  vata  me,  this  is  all  gain  to  me  (Dh.  126) ; 
Ldbhd  vata  me  yam  mama  santikam  9ammd»am^ 
buddho  unhodakassa  atthdya  sarakampahini,  how 
fortunate  I  am  in  that  the  supreme  Buddha  has 
sent  a  vessel  to  my  humble  house  for  hot  water 
(Dh.  434) ;  oomp.  the  similar  use  of  atthdya,  e.^. 
atthdya  me  bhavissati. 

LABU,  A  pumpkin  [WT^]  •    ^^  Aldbu. 
LABUJO,  The  tree  Artocarpus  Lacucha  [comp. 

iQTf?].    Ab.570. 
LACCHATI,  see  Labhati. 


LAD 


(217) 


LAK 


LADDHA,  ger.  from  labhati=  S.  IH^;  also  nom. 
pi.  maac  or  wag,  fern,  from  laddho. 

LADDHABBO  (p./p.  labhaH),  That  ought  to  he 
Roeived  or  obtained  [wpom  =  Wl(] .  Dh.  218, 
264;  Ab.  1096. 

lAADDBAKO(adj\),  Delightfol,  pleasing  [ira^+^j . 
Ab.6»4. 

LADDHI  (/.),  Religioas  belief;  wrong  views,  heresy 
[irfS^]-  Ab.l61.  TaaaladdhiydnisBdrabhdmm 
kaihetvdf  pointing  out  the  shallowness  of  his  views 
(Dh.  136).    Pit.  vii ;  Dh.  104,  350. 

LADDHIKO  (oiff.).  Heretical,  schismatic  [^Q^  + 
9] .    Laddhikd  bhikkM^  schismatic  priests  (Mah. 
42).    At  Dh.  350  the  term,  belongs  to  the  whole 
compound. 

LADDHO(p.p.p.  labhati).  Taken,  obtained,  received 
[W39=1R(].  Ab.57d.  Kmciladdham^Ai^yovL 
receive  anything?  (Mah.  31).  Kannd  laddhdy  a 
damsel  has  been  found  (Mah.  62).  Laddhd  ddni 
pi  ewd  (upamd),  now  I  have  found  the  illustration 
I  sought  (F.  J^t  49).  Udakarakkhasena  laddho, 
tenanted  by  a  water-sprite  (Dh.  304,  of  a  pond). 
LaddhaJayOf  victorious,  lit.  by  whom  victory  was 
obtained  (Mah.  157,  226).  Laddhabdlo,  having 
obtained  reinforcements  (Mah.  61).  Sukhan  H 
laddhoiidmam^  having  obtained  the  name  of  bliss- 
ful" (Dh.  421).  Laddhdpiuampado,  having  re- 
ceived ordination  (Dh.  416). 

LADDHUtt,  see  LabhaH. 

LAG6APETI  {catu.  next).  To  cause  to  be  hung  up. 
Mah.  201,  211. 

LAGGATI,  and  LAOATI,  To  adhere,  to  sticic  fast, 
to  bang  from  [Wf]-  Ekam  ambapakkam  Jdle 
^ggh  a  mango  fruit  stuck  in  the  net  (F.  J4t.  5). 
jitfki  gale  laggij  a  bone  stuck  in  his  throat 
(F.  J&t.  12).    P.p.p.  lagito,  laggo. 

LAGGfiTT,  and  LAGETI  (cans,  last).  To  fasten, 
to  tie,  to  hang  up.  With  loc.  Sutton  ca  teaam 
hmtthetM  lagettd^  and  having  tied  threads  to  their 
arms  (Mah.  48).  Khdnuke  laggeH,  tied  to  a  post. 
Tdmi  dbkqrafUiui  rukkhe  laggetvd,  having  hung 
the  ornaments  up  to  a  tree  (Dh.  142,  comp.  247). 

LAGGO  (P'P'P*  laggati).  Attached,  tied,  adhering, 
\W^  =  Wn(]  -  LaggakesOf  matted  hair  (Dh.  947). 
With  loc  Tasmim  laggd  hutvdj  adhering  thereto 
(Dh.  410).  Alaggoeittatdf  detachment  of  mind, 
nnworldliness. 

LAOIT0(p.p.p.  laggaH\  Adhering  [i^rf'nT= W(\  • 
Att2D0. 


LAGULO,  A  dub,  a  mallet  [IT^]-    Ab.  392. 

LAHU  (ffc?/.),  Light;  quick;  vain ;  frivolous,  flighty; 
trifling,  insignificant ;  beautiful,  delightful  [W9]  - 
Ab.  710,  929;  Dh.  7;  Sen.  K.  201. 

LAHU,  and  LAHUA  (ae^o.),  Quickly;  surely,  cer- 
tainly [^^re].  Ab.  40,  1144.  Lahum  esiati,  it 
wiU  sail  quickly  (Dh.  66).  Lahum  (Mah.  16,  39, 
52,  168). 

LAHUKO  (adj.).  Light;  trifling  [^+  ^].  La- 
hukdni  kammdni,  less  important  acts  (P&t.  62). 

LAHUTA  (/.),  Lightness,  buoyancy  [^raTTT]- 
Man.  B.  399,  416. 

LAHUTTHANAM,  BodOy  vigour  [^  +  ^TTT^]  • 
B.  Lot.  427. 

LAJJA  (/.),  Shame,  modesty,  timidity  [f!|9J||]. 
Ab.  158;  Dh.  335.  Instr.  lajjdya,  out  of  shame 
(Mah.  43). 

LA  J  J  ANAJif,  Being  ashamed  [^UJJ+^pf] .  Das.  43. 

LAJJATI,  To  be  ashamed  [W^].  With  abl.  of 
the  thing  ashamed  of:  Lqjjitd  ye  na  lajjare,  those 
who  are  not  ashamed  of  what  is  shameful  (Dh.  56). 
P.f.p.  neut.  laj/itabbo,  that  of  which  one  should 
be  ashamed,  shameful  (Dh.  398).  Cans,  lajfdpeti, 
lajjetiy  to  cause  to  be  ashamed,  to  put  to  the  blush 
(Dh.  194,  335). 

LAJJI  (a<y.).  Feeling  shame,  modest,  quiet,  well- 
conducted  [W^irr  +  JjQ'  Fem.  lajjin(  (Pit.  99). 

LAJJITO  (adj.).  Ashamed;  shameful  [^|f%iRf]. 
Ab.  747;  F.  Jdt.  47;  Dh.  56. 

LAJO,  and  LAJA  (/.),  Fried  grain,  parched  corn 
[WRT].  Ab.  463,1 133  (^'(fftf);  Mah.  260.  Ldja- 
pupphdni  appear  to  be  the  flowers  of  Dalberg^a 
Arborea. 

LAKARO,  The  letter  L  [W  +  tTTT]- 

LAKARO,  A  part  of  a  ship.    Ab.  668. 

LAKHA  (f.),  Lac,  an  animal  dye  [WT^]  •  Ab.  305. 

LAKKH AA,  a  mark ;  a  target ;  a  lac  or  100,000 
[H^].    Ab.  55,  390,  474,  1020. 

LARKHANAM,  Mark,  sign,  symptom,  character- 
istic ;  attribute,  property,  nature,  quality ;  a  defini- 
tion; a  grammatical  rule ;  a  lucky  mark,  a  personal 
characteristic  from  which  good  fortune  may  be  pre- 
dicted ;  the  art  of  fortune  telling  [W^Ql] .  Ab.  55, 
178, 1113.  jingalakkhanapdthako,  a  fortune-teller, 
lit.  one  who  reads  the  bodily  marks  or  lineaments 
(Att.  190).  Dvattimsalakkhan^peto,  possessed  of 
the  thirty-two  characteristics  (Mah.  27»  see  Mahd* 
puriso).  jikinfuivaralakkhafto,  his  person  crowded 
with  the  principal  characteristics  of  a  great  man 

28 


LAK 


(218) 


LAN 


(vara  as  opposed  to  the  annvyalijanalakkha^as). 
There  are  three  lakkha^as  {tilukkhanam),  or  pro- 
perties of  all  existing  things,  aniccamt  dukkham, 
anattam,  impermanence,  suffering,  unreality  (Man. 
B.  495 ;  Dh.  229).  Itthilakkhandnlj  characteristiGS 
of  female  beauty  (Mah.  223).  Dhmmalakkha^" 
sampanno,  possessing  personal  characteristics  in- 
dicative of  future  good  fortune  (Mah.  Ixxzviii).  The 
essential  property  of  a  thing  is  called  lakkha^a,  e.g. 
the  property  of  pafhavidhdtu  or  earth  is  kakkha- 
lattam  "  solidity,"  that  of  dpodhdtu  or  water  is 
paggharanam  ''fluidity,"  that  of  dkdsadhdtu  or 
space  is  asamphutthafh  ''intangibility,"  that  of 
sofind  or  sense  is  sanjdnanam  "  perception,"  that 
of  maranam  is  cuH  "  disappearance."  Satiosm^ 
ggalakkhano  pamddo,  sloth,  the  characteristic  or 
evidence  of  which  is  indifference  (Dh.  334,  comp. 
311).  According  to  Pat.  xii  to  be  a  vinayadharo 
a  man  must  possess  three  lakkhanas  or  qualifica- 
tions, he  must  be  thoroughly  versed  in  the  contents 
of  the  Vinaya  Pifaka,  he  must  be  a  steadfast  ob- 
server of  the  Vinaya  precepts,  and  he  must  have 
thoroughly  mastered*  the  dcariyaparampard.  At 
Dh.  103  a  br^man  woman  is  represented  as  versed 
salakkhanamantdnam  tinnath  veddnam  "in  the 
three  Vedas  and  the  laksha^amantras  " ;  the  latter 
appear  to  be  memorial  verses  enumerating  the  out- 
ward sig^s  by  which  character  or  fortune  may  be 
known  or  predicted;  on  the  same  page  will  be 
found  a  pddalakkhauamanio,  or  githi  describing 
the  different  sorts  of  footprints  left  by  men  of  dif- 
ferent characters.  Stualakkkaf^am,  the  figure  of 
a  hare  (F.  J&t.  58).     See  Mangalo,  Manto. 

LAKKHANA^f^C  (adj.).  Knowing  signs,  skUled 
in  predicting  a  man's  fiiture  from  the  marks  on 
his  person  [fl^lQV]-    Mah.  Ixxxviii. 

LAKKHANi  YO  (adj.),  Distinguished,  characterized 

LAKKHAJ^J^O  (adj.).  Auspicious,  beautiful  [W- 
^^].    Lakkhamd  ratti,  a  beautiful  evening. 

LAKKHETI,  To  mark,  to  characteriie,  to  dis- 
tinguish, to  discern  [W^]«  Pass,  lakkhfyati, 
Pass.p.pr.  lakkhiyamdno.  Dullakkhiyamdnavew, 
in  disguise,  lit.  having  a  dress  which  is  not  easily 
recognized  (Att.  212). 

LAKRHI  (/.),  Prosperity,  splendour,  beauty,  royal 
power;  Lakshmi,  the  goddess, of  prosperity  [?if- 
"^j.  Ab.  82,  385,  906.  B4jalakkhU  royal 
splendour. 


LAKRHITO  (p.p.p.  lakhkeH)^  Disdngniriied, 
marked;  renowned  [wf^1l]«    Mah.  60. 

LAKUNTAKO,  A  dwarf.  Ab.  319.  Lalm^M^ 
sarirattam,  dwarfish  stature  (Mah.  140). 

LALA  (/.),  Saliva  [WTWT]-    Ab.  281. 

LALANA  (/.),  A  woman  [WlRT]-    Ab.  331. 

L  Ala  NAM,  Dalliance,  sport  [WTll^]-    Att.  193. 

LALAPPATI,  and  LALAPATI,  To  lament  [ITT- 
frQnt=  inij-    Mah.  198 ;  Das.  35. 

LALASA  (/),  Ardent  desiro  [WnraTJ-    Ab.  163. 

LALATAA,  The  forehead  [iraTZj-     Ab.  864; 

B.  Lot.  004 ;  Has.  20.    See  also  NaUtani. 
LALATf,  To  sport,  to  dally  \W^}»    P.p.p.  Udito^ 

sporting,  beautiful  (Att.   191).     Neut.  lalitam, 

daUiance  (Ab.  174). 
LAMAKO  (adj.).  Low,  inferior,  vile.     Ab.  699; 

F.  Jit.  15 ;  Dh.  409.    Ldmakataro,  viler  (Dh.  392). 

LAMBAKANNO  (adj.).  Having  hanging  ears,  or 
ears  with  long  lobes  [^MI^IQ]  .  Name  of  a  family 
in  Ceylon  (Mah.  228;  Att.  11). 

LAMB  ATI,  To  droop,  to  fall ;  to  hang  down,  to  be 
suspended  [?|1V^]*  Mah.  198.  Akdie  lamba- 
tndndni,  hanging  in  the  fur  (Mah.  199).  .Cans. 
lambdpeti,  to  cause  to  be  suspended  (Mah.  128, 211). 

LAMBIKO  (adj.).  Hanging,  suspended  [iifi^^+ 

^].    Mah.  164,  179. 
LAMBITO  (p.P'p»  lambati).  Suspended,  hanging* 

downwards  [Q(i4|^].    Mah.  179. 
LAMBO  (oiifj.),  Pendulous,  long,  large  [^Hif]- 
LAJ^CH ANAB^,  A  mark ;  the  seal  of  a  letter  [WT- 

^Qflf ] .    Ab.  55.    Lanchanam  chinditvd,  hmviag 

broken  the  seal  (AIw.  I.  79). 
LAf^CHATI,  and  LAJ^CHETI,  To  seal  [W^. 

Patitfhdpitamattikam  sdsanaih  r^amudddya  ^- 

chanto,  sealing  an  edict  with  the  royal  seal  after 

the  wax,  lit.  clay,  has  been  affixed  (Dh.  89).    Alw. 

I.  74 ;  Das.  24. 
LA^CHO,  A  mark,  an  imprint  [^9^V+  ^]> 
LAj^CO,  a  present;  a  douceur,  a  bribe   [^Rf]* 

Laneoih  daddti,  to  give  a  bribe  (Dh.  169, 171, 176, 

188).    Lanea9k  gdheti  or  labhati,  to  take  bribes 

(Das.25 ;  Dh.220).  lAmcaddnam,  bribery  ( Ab.8a4). 
LAIVPAM,  The  dung  of  animals  [WV]  •   I>b.  154, 

158. 
LANOALl  (/.),  Name  of  a  plant  [WHFliVi-    Ab. 

588. 
LANOHATI,  To  disregard ;  to  jump  over,  to  step 

over  lW(\'    Dh.  211 ;  Cl.  P.  Verbs,  1. 


LAN 


(219) 


LEK 


LANGHETI,  To  Jamp  over;  to  lift  np  [WV]- 

I^mghojfiitdna  pdkdrath,  leaping  over  the  wall 

(Mah.  153).     Chattam  langheH,  raised  the  royal 

amhrella,  viz.  began  to  reign  (Mah.  242). 
LANGI  (/.),  A  bolt  or  bar.    Ab.  217. 
LANKA  (/.),  Ceylon  [Hyr]-    Mah.  3. 
IiANKADlPATTH0(a4/.),  Living  in  Ceylon  [IT^- 

fhr  +  W]-    Mah.  3. 
LANKAdIPO,  and  .PAA,  Island  of  Ceylon  [H^ 

+  ^].    Mah.  2,3,67. 
I4ANKIKO  (114;.),  Bdonging  to  Ceylon  [H^  + 

\J^'    Lankikd  (p/.).  The  Simhalese  people,  the 

Singhalese  (Alw.  I.  112). 
LANKINDO,  KUig  of  Ceylon  [irifT+ X^l  -  Mah. 

67. 
LANKISSARO,  King  of  Ceylon  [^^  +  t?VT]- 

Mah.  Ixxzvi. 
LAPAKO,  This  appears  to  mean  one  who  fawns  or 

IntrigaeSy  the  explanation  is  IdbJuuakkdratthikd 

kmtvd  lofxmfHi  lapakd  [ir^+  ^Tf]. 
LAPANAJO,  A  tooth  [inPf  +  ^]  •    Ab.  261. 
LAPANA A,  Speaking ;  the  month  \Wf^\  •  Ab.  260. 
LAPAPETI  (oottf.  next),  To  cause  to  talk  or  beg. 

Db.  275. 
LAPATI,  To  talk,  to  prattle,  to  matter,  to  whine, 

to  lament  \W(].    Das.  7,  31 ;  Dh.  275. 
LAPAYATI,  To  talk,  to  prattle,  to  whine,  to  beg. 

Dh.  15,  275. 
LAPAYATI,  see  LdveH. 

LAPITAII^,  Talk ;  voice  [Wpnt  =  iptl  •    ^^-  ^^^* 

LAPO,  a  sort  of  quail,  Perdix  Chinensis  [^m* 
VR]-     Ab.  639. 

LAPU,  see  Aldpu. 

LASAHAA,  Dancing  [wnm]-    Ab.  100. 

LASATI,  To  shine ;  to  sport  [H^] .    Att.  210. 

LASi  (/X  Bruns  (P).    Db.  146. 

LASIKA  (/.),  Ttie  fluid  which  lubricates  the  joints 
[Hftrar].  Kb.  18.  I  find  the  foil,  in  Visuddhi 
Magga,  ladki  atfMtandhfnaik  tMha^fanakiccaik 
wddkmfmndnd  attHtaiastrndhUu  fhitdy  **  lasikd  is 
foond  in  the  hundred  and  eighty  Joints,  serving 
the  purpose  of  their  lubrication." 

LASUNAtt,  Gariic  [ir^].    Ab.  596. 

LATA  (/.),  A  creeping  plant,  a  creeper ;  a  branch 
[iniT]-    Ab.  542,  550,  1083 ;  Dh.  60. 

LATI,  To  take  [mt]  -    B.  Lot.  368. 

LATTAKAA,  Lac,  a  red  animal  dye  [HHm]. 
Dh.  190. 


LATTHI,  and  LATTHIKA  (/.),  A  staff,  a  stick ; 
an  offshoot,  a  plant  [^rf^»  'ClfS^l]*  Dh.  199; 
Mah.  120.    See  Yatthi,    Comp.  Madhulatthikd. 

LAfUKIKA  (/),  The  diminutive  Indian  quail, 
Perdix  Chinensis  [1T^^  +  1[^]*  Ab.  639; 
Dh.  104. 

LAVAKO,  a  reaper  [^n^ni]-  Ben.  K.  512,  525; 
Mah.  61. 

LAVANAI^,  Cutting,  reaping  [iTOHT].  Sen.  K. 
524;  Ab.  770. 

L A VANAM,  Salt  [^f^Hr] .  Ab.  460, 461.  See  also 
Latham. 

LAVANGAA,  Cloves  [WOTf]-    Ab.  303. 

LAVANO  (adj,),  Reaping  [W^]-    Sen.  K.  524. 

LAVETI  (cans,  lundti),  To  cut,  to  reap  [WPRrfH 
:=  ft]*  Alw.  1.41.  Mah.  61  has  Idpayati^  which 
is  probably  a  dialectic  variety  of  Idvayati  (the 
Ind.  Off.  MS.  has  the  same  reading). 

LAVITTAlft,  A  sickle  [frf^].    Ab.  448. 

LAVO,  Cutting,  reaping;  a  small  piece,  a  chip,  a 
very  little ;  a  drop  [W^].    Ab.  705,  770,  1096. 

LAYATI,  To  reap  [fr.  igj.    Das.  31. 

LA  YO,  A  brief  measure  of  time  (see  Muhutto) ;  equal 
time  in  music  and  dancing  [W^] .    Ab.  66, 137. 

LEDPU  (9A.),  A  dod  of  earth  [%^].  Ab.  447; 
Dh.340. 

LEHATI,Tolick[fl!rf]-  P.p.p.W/Ao.  V.t^.leyyo, 

LEKHA  (/.),  A  line,  a  streak,  a  scratch  [iNt]. 
Ab.  263,  1098.  Candalekhd^  the  crescent  moon 
(Dh.  246).  Pancalekhdya  likhitapotthakam,  a 
manuscript  written  with  five  lines  on  each  page. 
Lekhd  dkaddhati,  To  draw  lines  (Das.  24).  See 
Lekho, 

LEKHAKO,  A  scribe,  a  secretary  [%^nil]*  Ab. 
348 ;  Mah.  195. 

LEKHANAM,  Writing;  a  letter  [%^R].  Sild- 
lekhatiam,  a  rock-inscription. 

LEKHETI  (cans,  likhati)^  To  write,  to  deUneate 
[lrtWfif=ftW].    Mah.  162. 

LEKHO,  Writing,  manuscript,  inscription ;  a  letter, 
epistle;  a  drawing,  delineation  [%^]-  Ab.  992, 
1098.  Lekharh  tattha  avdcayi,  read  the  inscription 
upon  it  (Mah.  162).  Dve  lekhd,  two  epistles. 
Lekhe  sutvd,  having  heard  the  despatches  read 
(Mah.  34).  Lekhafh  vinajjayi,  despatched  a  letter 
(Mah.  53,  203).  Lekhatk  »ikkhati,  to  learn  writ- 
ing  (Alw.  1. 100).  PI.  lekhd,  writing  (Pdt.  83, 84). 
See  Lekhd, 


LEK 


(  220  ) 


LIN 


LEKH YA A,  Writing  [%Q|=:tl|l|].    Ab.  1098. 

LENAA,  a  eave,  a  rock  cavera,  asylum,  retreat, 
refuge ;  Nirv&^a  [H^pf] .  Ab.  6,  609 ;  Alw.  N. 
131 ;  Mah.  167.  Pihitadvdravdtapdnalene  tfiAar* 
antOf  living  in  a  hermitage  with  the  door  and 
window  closed  (Dh.  325).    A  rock  cell  (Mah.  103). 

LEPANAA,  Smearing,  plastering  [%^^] .  Sudhd- 
mattikalepano,  coated  with  cement  and  mortar 
(Dh.  251,  comp.  27). 

LEPO,  Plastering;  plaster,  mortar  [%17].  Ab. 
1052;  Pdt.70. 

LEPYAM,  Plastering,  modelling  in  clay  [%W]. 
Ab.  523,  1006. 

LESO,  A  bit,  an  atom,  a  little  [HiT]-    Ab.  705. 

LESO,  A  trick,  a  stratagem.    Ab.  1108 ;  Mah.  150. 

LEYYO  (pf.p.  lehati).  To  be  licked,  or  lapped,  or 
sipped  [%V  =  fin|]-  Neut.  leyyarh,  mucilag- 
inous food  (Ab.  466). 

LIGCHAVI  (m.),  Proper  name  of  a  race  of  Indian 
princes,  also  called  Vajji  [fW^^f^].  Ab.  336; 
B.  Int.  530 ;  Dh.  360. 

likhanaA,  Writing  [firair]. 

LIKH APETI  (cans,  next),  To  cause  to  be  written ; 
to  cause  to  be  cut.  Mah.  207.  Tassa  kesafk 
likhdpetvd,  having  caused  his  head  to  be  shaved 
(Mah.  130).  Karaftdake  likhdpetvdf  having  got 
some  boxes  turned  (Alw.  I.  74). 

LIKHATI,  To  scratch,  to  scrape ;  to  write,  to  in- 
scribe [f^ra[]  •  Papfut^  l^  to  write  a  letter  (Alw. 
I.  101).  Buddhagune  Ukhitvd,  having  written 
down  the  virtues  of  Buddha  (Alw.  I.  77) •  Mah. 
204.    Gaus.  lekheti,  likhil^etu 

LIKHITAKO  (adj.\  Written  [ftrf^nm] .  Ukhi- 
tako  coro,  a  proclaimed  thief  (Alw.  I.  72). 

LIRHITO  (p.p.p.  likhaH),  Scratched;  erased; 
written,  inscribed  [fwf^m  =  flf^  ]  •  lAkhitd' 
khilakibbisOf  from  whom  all  sin  has  been  eradi- 
cated, lit.  scraped  off  (Alw.  I.  xiii).  lAkhitacoro, 
a  proclaimed  thief  (Alw.  I.  72). 

LIKKHA  (/.),  A  measure  of  weight  =  1296  A^us 

[ftnrr].  Ab.  195. 

LIKOCAKO,  The  plant  Alangium  Hexapetalnm. 
Ab.  557. 

LIKUCO,  A  sort  of  breadfruit,  Artocarpus  Lacucha 
[fW^^].    Ab.  670. 

LiL A  (/.),  Play,  sport,  dalliance  [#irT]  •    Ab.  1 74. 

LiLH  A  (/I),  Ease,  grace,  playfulness,  facility,  adroit- 
ness, skill,  proficiency,  mastery  [^F^  =  flf^]. 
This  word  is  explained  by  vildsa,  Samadagandha" 


tindhurato  gamanalifhd,  the  graeefbl  or  sportive 
gait  of  the  musk-elephant  when  his  temples  exude 
ichor  (Att.  191 ).  Attano  issariyal^hdya  pmcekaHt 
he  asks  the  question  in  the  very  wantonness  of 
power.  Suriral{thada8sanam^  exhibiting  her 
graceful  gestures  (Dh.  307  of  a  nautch  gtrl^ 
Ra&no  mangaldhatthi  alakkato  javamdno  na  jo- 
bhati  wh^afuUifhdya  gacchonto  *va  aobbatif  a  king's 
state  elephant  with  all  his  trappings  on  does  not 
look  well  trotting,  he  looks  best  when  stepping 
with  an  elephant's  native  grace  and  dignity  (Dh. 
234).  At  Dh.  146  the  wicked  Devadatta  is  repre- 
sented as  saying,  dve  agga9dt>ake  ubhatu  pauetu 
niiiddpetvd  buddhalifhdya  dhamnuuh  deseudmi, 
**  111  make  my  two  chief  disciples  sit  down  one  on 
each  side  of  me,  and  111  preach  the  Xiaw  with  all 
the  fluent  mastery  of  a  Buddha.'*  Ajja  Buddha 
vism/am  Buddhalilham  pfusiudma,  this  day  we 
shall  see  the  Buddha's  power,  this  day  we  shall 
behold  his  easy  triumph  (Dh.  98,  comp.  307»  the 
idea  is  that  of  playing  with  the  adversary's  ail- 
ments, answering  them  with  perfect  ease). 

LIMPANAA,  Smearing,  plastering.    Dh.  306. 

LIMPATI,  To  smear,  to  daub,  to  plaster,  to  stain 
[fln^].  Bhittim  /.,  to  plaster  a  wall  (Dh.  174). 
Pass,  lippati,  Yo  na  lippati  kdmeiu^  he  who  does 
not  ding  to  pleasure  (Dh.  71)*  P.p.p.  liito.  Cans. 
limpdpeti,  limpetu  Kdyam  limpetvd  cbdrikathf 
having  smeared  ashes  on  his  body.  P.p.p.  cans. 
limpito,  Suvaftftena  limpitOf  coated  with  gold,  gilt. 

LINGAM,  A  mark,  sig^,  characteristic ;  pudendum ; 
gender,  sex ;  nominal  theme  or  crude  base  [f^nTJ* 
Ab.  273, 910.  PurUalingam  itthilingafk^  physical 
characteristics  of  the  male  and  female  sex  (Dh. 
206).  In  grammar  the  three  genders  wepuUingaM, 
itthiUngariif  napu^akalitkgam,  masculine,  femi- 
nine and  neuter.  Ungavipalldio,  diange  of  gender 
(Dh.286).  J!>A<fto/t^am,  verbal  roots  and  nominal 
themes  (Sen.  R.  433). 

LINGAVA  (adj.),  Having  marks  or  characteristics 
[t^i^  +  ^WQ '  Paribb<yakalingavd,  in  the  guise 
of  a  devotee  (Mah.  54). 

LINQl  (<«(/•)>  Having  gender  [fljlf^ilj.  Abhinmar 
ling{,  of  the  same  gender  (Alw.  L  vii,  the  termi- 
nation belongs  to  the  whole  compound). 

LiNO  (p.p.  Kyati),  Attached,  adhering;  inherent, 
hidden  [wt^=?ft]*  JAnattho,  hidden  or  re- 
condite meaning.  AKno,  free  from  attachment  or 
worldliness  (Dh.  44). 


UP 


(221) 


LOK 


UPI  (/.},  A  letter  of  the  alphabet;  writing  [twfll]. 

Ab.  1063.    Lipikdro,  h  sen\^  (Ah.  MS). 
UPPATI»  see  Umpati. 

LITTO  (p.p.p.  limpatt)y  Smeared,  plastered  [flTK 

=  flnC|.    Ab.  746,  958. 
LlYATI,  To  adhere  [^].    P.p.  lino. 

liOBHANlYO  {adj,\  Connected  with  covetousness 
[^4|4)€|] .  Lobhanfyehi  dhammehi  suddho,  free 
from  oovetons  affections  (Sen.  K.  324). 

LOBHO,  Covetousness,  desire,  cupidity,  greed 
[iftH]-  Dkanalobho,  lust  of  wealth  (Has.  18). 
Dh.  44,  47;  Man.  B.  417.  Lobha  is  one  of  the 
AknsalamiUas,  or  sinful  principles  in  the  heart 
from  which  spring  demerit  or  sin. 

LOGANAM,  The  eye  [wt'^]-    Ab.  149, 

LODDO,  The  tree  Symplocos  Racemosa  [^t^]. 
Ab.fi56. 

LOHAOULO,  An  iron  or  metal  ball  [wtf  +  ^]- 
Dh.66. 

LOHAJAA,  Brass,  bronze  [^ij^f^].    Mah.  259. 

LOHAKARARO,  A  blaclcsmith  [^^  +  1HT^]- 

Ab.  509.    Also  lohakdro. 
liOHAKUMBHl  (/I),  An  iron  cauldron ;  name  of 

m  lake  in  heU  [WtC  +  ^pftj-    Ab.  658;  Mah. 

17,240. 
LOH AA,  Agallochum  [^tV] .   Ab.  302.  See  Uho. 
LOH APriTHO,  A  heron  [wf^  +  5^]  •    Ab.  643. 
LOHITAKO  (adj.).    Red    [wtffTm]-       Ubhato 

IMtaMpadMnani,  a  red  pillow  at  each  end  of  a 

coQch  (a  loznry  forbidden  to  a  bbikkhu). 

LOHITANKO,  A  ruby  [^tffTT  =  ^l|f]  •  Ab.  491 ; 

Mah.  69 ;  Pat.  79 ;  Alw.  I.  75. 
LOHITAPAJ^Tl  {adj.).  Red-handed,  bloody,  murder- 

oos,  destroying  life  whether  animal  or  human 

L0HIT0(ii4f.),Red[?ftff^]-    Ab.  1028.    Masc. 

UMio,  the  colour  red  (Ab.  95).    Neut  lohitam, 

blood  (Ab.  280).     Lohitanadi,  a  river  of  blood 

(Dh.  224).     Galalohiiam,  his  throat's  blood  (Mah. 

846,  as  we  say  '<  heart's  blood  "). 
LOHITUPPADAKO,  One  who  has  committed  the 

crime  of  shedding  the  blood  of  a  Buddha  (see 

next).     Fit.  28. 
LOHITUPPADO,  The  crime  of  wounding  a  supreme 

Bttddha  so  as  to  draw  blood  [wtffpn'  +  ^fM  I  ^]  • 

See  AbhUMmam.    Comp.  Dh.  279. 
LOHO,andIiOHAA,  Iron ;  copper,  brass ;  any  metal 

[Wtf]-    Ab.  493,  820,  905;  CI.  Gr.  45.    LoAn- 


r^pdni  fhapdpesi  duve,  set  up  two  hrazen  images 
(Mah.  236).  Lohamayo  patfo,  a  brazen  or  copper 
plate  (Mah.  143).  Tan^aloham,  copper  (Mah. 
164 ;  Pdt.  80).  Lohapdsddo,  the  Brazen  Palace, 
lit.  metal  palace,  is  the  name  of  a  famous  monastery 
at  Anurddhapura  in  Ceylon,  built  by  King  Dottha- 
gdma^i  about  150  years  before  Christ ;  it  was  roofed 
with  brass  or  copper  tiles. 

LOKADHAMMATA  (/.),  The  vicissitudes  of  life, 
the  vanity  of  worldly  things  [wtV  +  ^9<^  +  TTt]  • 
Mah.  261. 

LOK  ADH  AMMO,  Worldly  condition  [wt^ + ^]  • 
There  are  eight  conditions  to  which  man  is  subject 
in  this  world,  viz.  Idbho,  aldbho,  yaw,  ayaso,  pas^ 
amsd,  nindd,  tukham,  dukkham,  gain,  loss,  fame, 
dishonour,  praise,  blame,  happiness,  suffering 
(Kb.  6,  20).    Das.  9. 

LOKADHATU  (/.).  A  world  or  sphere  [^iffn  + 
V[XH\  .  This  word  is  another  name  for  a  Cakkavdla, 
it  probably  means  constituent  or  unit  of  the  uni- 
verse, the  whole  material  universe  consisting  of 
a  vast  number  of  these  spheres.  A  thousand 
cakkavdlas  are  called  aahassilokadhdtu  or  c^lalo^ 
kadhdtu  ;  one  million  cakkavdlas  are  called  dvisa^ 
hassttokadhdtu  or  majfhimalokadhdtu ;  a  million 
million  of  cakkavdlas  are  called  tisahasailokadhdtu 
or  mahdsahanilokadhdtu  (Man.  B.  8).  DasoBa^ 
hassalokadhdtu,  ten  thousand  worlds.  B.  Int.  594 ; 
K  Lot.  717. 

LOKADHIPATEYYAlif,  Influence  of  the  world 
[^t^i  +  ddhipateyya^ .  By  this  is  meant  the 
influence  on  a  man's  conduct  of  the  opinion  of  the 
world,  which  produces  ottappam  or  fear  of  sinning 
(Das.  41,  43).    Man.  B.  493. 

LOKAGARU  (m.)>  Teacher  of  the  world,  an  epithet 

of  Buddha  or  of  any  Buddha  [wt^  +  1S%\  •  Ab.  3. 
LOKAGGO,  Chief  of  the  worid,  i.e.  Buddha  [if^ 

+  ^ro].    B.  Lot.  576. 
LOKAKKHAYIKA,    See  AkkMyikd  and  Ukd- 

yatam, 
LOKAMISAIVr,  Temptation  of  the  world,  pleasures 

of  sense  [^j^i  +  ^Tlf^]  •    Dh.  68 ;  Ten  J.  8. 
LOKANATHO,  Protector  or  saviour  of  the  world, 

an  epithet  of  Buddha  [WtV  +  ^TRT]*     Ab.  2; 

Mah.  11. 
LOKANTARIKO  {adj.).  Belonging  to  the  tokm- 

taram,  or  space  between  three  spheres  (see  Cakko" 

vdlam)  [ihm'^^Rr^'^IC^]-  Lokantarikanirayo, 


LOK 


(  222  ) 


LOM 


the  L.  hell,  a  place  of  punishmeiit  sltaated  in  the 
lokantara,  It  is  partly  inhabited  by  pretas  (Mah. 
209 ;  Man.  B.  27, 47, 48 ;  B.  Int.  81 ;  B.  Lot.  631, 
832). 

LOKAPALO,  Guardian  of  the  world  [wtir+  ^mi]  • 
This  term  is  applied  to  several  devas,  as  Sakka 
(Indra),  Yama,  Varuna,  The  (bar  Mah&HLjas  are 
lokaplLlas.    Att.  81 ;  B.  Int  003. 

LOKAyiDC(a«gf.),  Knowing  the  universe  [ift^  -{- 
fV9[\  •  A  common  epithet  of  a  Buddha  (Alw.  1. 77). 

LOKAYATAA,  Controversy  on  fabulous  or  absurd 
points,  casuistry  [lVtWR[?r]  •  B.  Lot.  409 ;  Alw. 
I.  Ixx,  Ixxi.  This  word  is  explained  to  be  wtaf^a- 
satthofk  (Ab.  1 12).  I  find  the  following  in  Brahma 
Jtia  S.  Aftb.,  lokdkkh4yikd  H  ayam  loko  kena 
nimmito  atukena  ndma  nimmiio  kdko  seio  afMnam 
aetitttd  baldkd  rattd  lohitana  rattaitd  H  evatn" 
ddikd  lok^atavitaftddtalk^akathd, ''  'Who  made 
the  world?  the  world  was  made  by  so  and  so. 
Crows  are  white  because  their  bones  are  white, 
cranes  are  red  because  their  blood  is  red.'  To 
these  and  similar  controversies,  discussions,  and 
conversations  the  term  lokakkhdyikd  is  applied." 

LOKBSP,  Brahman  [if^i  -I;  t;]);].    Ab.  15. 

LOKIYO  {(^»)9  Common,  popular ;  worldly,  earthly, 
temporal  [in^]«  Lokiyacchando,  common  pro- 
sody as  opposed  to  vedic  (Kb.  23).  Lokiyama-' 
hyamOf  every-day  people,  the  world,  the  mass  of 
mankind,  the  unconverted  as  opposed  to  Ariyas 
(Dh.  256,  287,  288,  430).    Be%  Lokuttaro. 

LOKO,  The  universe ;.  a  world ;  the  world ;  the  in- 
habitants of  a  world  or  region ;  mankind ;  a  being, 
a  creature  [Wt^]-  Ab.  93,  186,  1041.  Lokam 
dukkhd  pamocetum,  to  redeem  the  world  from 
suffering  (Mah.  1).  Lokassa  saggamaggabhd' 
vanatthdyoy  that  men  may  learn  the  way  to  heaven 
(Alw.  I.  cxxiv).  Loko  'yam  pifito,  the  people  of 
this  country  are  oppressed  (Mah.  165).  Mahdra- 
kkhUatherafk  Yonalokam  apeaayi,  sent  the  thera 
M.  to  the  Yona  people  or  country  (Mah.  71). 
Ltmkdloko,  the  people  of  Ceylon  (Mah.  121).  Koci 
lokagmirk  viJfaH,  is  there  any  man  in  the  world  who 
.  •  (Dh.  26).  SaHkhdradukkhatdya  loko  anupddU 
setdya  nibbdnadhdtuyd  mnccaiif  from  the  suffering 
of  existence  a  being  is  released  by  that  Nirv&na  in 
which  no  trace  of  existence  remains  (Alw.  1. 108). 
Pafhavilokafk pdleti,  the  earth  supports  mankind. 
Ayam  lokoparalokot  this  world  and  the  next  world, 
this  life  and  the  next  life  (Das.  45 ;  Dh.  31,  43). 


Idhalokot  this  woiid,  this  life,  this  state  of  east* 
ence.  By  p^rdloko  is  meant  any  worid  wliedier 
good  or  bad  to  which  a  man  goes  after  deatL 
Naraleko,  the  world  of  men  (Midi.  43).  BrsAsw- 
loko,  the  world  of  brahmas,  the  Brahma  heavens 
(Mah.  1 18).  Petaloko^  the  Prata  world  (Dh.  129). 
LokamtayOf  the  extent  of  the  universe  (Miui.B.9)» 
The  three  great  divisions  of  the  existiag  luheree 
are  gattaloko,  mnkhdraloko,  okdsaloko  (see  each 
Sep.).  Kdmaloko,  rdpaloko,  arUpaloko,  the  worids 
of  Sense,  of  Form,  and  of  absence  of  Form,  an 
subdivisions  of  the  World  of  Sentient  Being  (see 
Sattaloko  and  JHlokam).  For  the  thirtf-ooe  lokas 
see  Sattaloko.  Other  dassifieations  are  given,  as 
kiletalokOf  bhavaloko,  mdriyaloko,  the  world  of  sb, 
the  world  of  existence,  the  world  or  aggregate  of 
properties  of  sentient  beings  (Alw.  1. 106) ;  AAoa- 
dhahko,  dyaianaloko,  dhdttdoko,  the  world  of  the 
skandhas,  of  the  dyatanas,  of  the  dhdtus  (Das.  44). 
The  loc  loke  is  frequently  used  in  the  sense  of 
"in  the  world,  among  men,  commonly."  Ym 
kind  yitthafk  va  kutam  va  lake  yajeiha,  whatso- 
ever sacrifice  or  offering  a  man  offers  in  the  world 
(Dh.  20).  Loke  adinnam  dtUyati,  takes  in  this 
world  what  is  not  g^iven  to  him  (Dh.  44, 73, 97) 
comp.  60).  Seffho  loke  eko  H  tmecoH,  one  who  u 
chief  is  called  Eka.  Santo  sappurigd  loke  dew- 
dhammd  ti  vuceare,  good  and  righteous  men  are 
called  devadhamma  (Das.  41). 

LOKUTTARO  («&'.),  Transcending  the  worid, 
supernatural,  spiritual  [Wt'l  +  ^MT]'  ^^ 
lokiyalakuttaradhammd,  all  conditions  or  dimgs 
temporal  and  spiritual  (Dh.  180,  comp.  194).  Hie 
nava  lokuttard  dhammd,  or  nine  transcendent  ooa- 
ditions,  are  the  four  Maggas,  the  four  Phalas,aBd 
Nirv&^a  (Dh.  180, 361).  The  aftha  lohdtanJ»' 
talampdkacittdni  are  thoughts  in  the  four  Maggas 
and  the  four  Phalas  {MtdpatHmaggadttaik,  m^- 
ddgdtmmaggadttam,  and  so  on).  Man.  B.  445, 
493 ;  Dh.  310. 

LOLATA  (/.),  Longing,  eagerness  [^^tW+WfJ* 
Has.  18,  28. 

L0L0(a4;.),  Tremulous;  desirous, longing ;  greedy; 
unsteady,  agitated  [WtV]-  Ab.  712,  729,  988» 
1066,  1075. 

L0LUP0(o4;.),  Desirous,  covetous,  greedy  [iflf'J?]- 
Ab.  729. 

LOMAH  A]$[SANAA,  Horripilation  or  briatUng  of 
the  haur'of  the  body  caused  by  astonishment  or 


IiOM 


(  223  ) 


MAC 


fearordeligbt[^ft'l^  +  f^].  Ab.  175,912; 
Mah.  107. 
LOMAHAMSANO  (adj.).  Causing  horripilation^ 
astoaBdiBg,  stupendous  [Wt^l^lT]  •  Of  an  earth- 
quake (Mah.  108).  Of  the  wonderful  efficacy  of 
meritorious  Karma  (B.  Lot.  340). 

IX>MAHAMSO,HorripUation[^ftlT^+Tt]-  '^^'^ 
J.  50. 

liOMAHATTHAjATO  (adj\\  Having  the  hair  of 

the  body  erect  with  wonder  or  fear,  terrified, 

astounded,  thunderstruck  [wt'ni,  +  V?  =  ^ + 

LOMAM,  The  haur  of  the  body  [^ItpO-  ^^• 
259 ;  Kh.  18.  Lomak^qM,  a  pore  of  the  skin  (F. 
J^  57 ;  Alw.  1. 80).  Hafthalomo,  having  the  hair 
of  the  body  erect  with  joy  or  wonder  (Mah.  86). 

lOMABO  (tuff.).  Hairy  [ift^nr]>  Lomasapd^ko, 
a  caterpillar  (Ah.  023). 

liOMl  (adj,).  Having  hair  [wtT^t.  +  Ttl- 

JJO^AA,  Salt  [Uraur]-  Ab.  400;  Mah.  15.  See 
also  Lavanarh. 

IX)NIKO  (adj.).  Relating  to  salt,  having  a  salt  taste 

[^nnfiw]-  Dh.2eo. 

liOPO,  Cutdng  off;  in  gram,  elision,  apocope  [I^IT]  . 
Koaei  Icpo  hoH,  sometimes  elision  takes  place. 
L&pam  pappaii,  undergoes  elision  (Sen.  K.  205). 

LUDDAKO,  A  huntsman,  a  sportsman  [^3fn]- 
Ab.  518,  1106;  Dh.  203;  Mah.  166;  Ci.  Gr.  84. 
MgahMako,  a  deer-stalker  (Has.  25).  Sakujta" 
Imddako,  a  fowler  (Dh.  376). 

LUDDHO  (p^p^p.),  Greedy,  covetous  [^ip>7=  ^]  • 
Ab.  720.    Masc  luddke,  a  huntsman  (Ab.  1106). 

LUDDO  (adj.).  Cruel,  murderous  [^3Sr=:^)^]. 
hmddakammam,  a  barbarous  deed.  Ludddni 
kmraii,  to  kill  prey  (F.  Jit.  13).  Luddo,  a  hunts- 
man, sportsman  (Ab.  1038;  Mah.  166;  Dh.  410; 
Das.  24). 

LOKHO  (a^.).  Rough;  unpleasant;  hard,  harsh 
[^^,  ^T^]-  I^kho  hMbhdgo,  a  rugged  piece 
of  ground  ( Ab.  183).  L&khajivikam  jivati,  to  live 
»  hard  lUe  (Dh.  373).  Used  of  food  Ukha  means 
"bitter/'  "unpleasant,"  as  opposed  to  paftfta, 
«  sweet,''  "  nice  "  (Dh.  145,  214,  374,  375). 

LULAYO,  a  buffalo  [^WRT]-    Ab.  616. 

LUNATI,Tocnt,toreap[^].  Sen.  K.  440.  Pass. 
%a#t.    P.p.p.  Ihuf.    Cans.  Idveti. 

lAJ^CATl,  To  puU  up  or  out  [^].  Pit.  119; 
Mab.  140. 

LCNO  (p.p4f.  ItmdH),  Cut,  reaped  [ifif  =  ^]. 


LUPANAft,  Cutting  off  [^+  IR]. 
LUPYATI  (pas8,).  To  be  elided  [^PQ9=  ^f^. 
LOTA  (/.),  and  LCTIKA  (/.),  A  spider  [^WT»  and 

^fd^ll]-    Ab.  ^1. 
LUTTO  (p.p.  lupyati),  Cut  off,  elided  [^  =  ^H] . 

Sen.  K.  206. 
LO  YATI  (pan.),  To  be  cut  or  reaped  [^^  =  ^]  • 

Sen.  K.  524. 

M. 

MA  (m.),  The  moon  [TTreO-    Ab.  52. 

MA  (prohilniive  parHcle),  Not,  do  not  [-9(1]  •  With 
imperat.  Md  khdda,  do  not  eat  (Mah.230) ;  Md  evanli 
karotha,  do  not  do  so  (Dh.  109) ;  Md  gacchdhi,  do 
not  go  (Alw.  1. 7) ;  Vanam  chindatha  md  rukkham, 
cut  down  the  forest,  not  the  tree  (Dh.  50).  With 
aor.  Md  voca,  do  not  say  (Dh.  24) ;  Md  *pddi,  do 
not  obtain  (Dh.  48) ;  Kka^o  ve  md  vpaccagd,  let 
not  an  opportunity  escape  (Dh.  56) ;  Md  evam  kari^ 
do  not  do  so  (comp.  md  evam  akattha,  Dh.  80). 
With  opt.  Md  bhunjetha,  let  him  not  eat  (Mah. 
158);  Md  ddkkheyydsi,  do  not  point  out;  Md 
pamddam  anuyunjetha,  let  him  not  be  slothful 
(Dh.  6).  With  imperf.  Md  h*  evam  avaea,  say  not 
so.  Without  expressed  verb :  Md  h'  evatkbhante^ 
not  so,  lord;  uilam  bhikkhave  md  bhaftdanmh, 
enough  priests,  no  quarrelling  (Dh.  104). 

MACCHA  (/.),  Good  soil  [^^m]'    Sen.  K.  522. 

MACCHABANDHO,  A  fisherman  [^R^  +  ^l^]- 
Ab.  670. 

MACCHARO,  a  fish  [iR9^].    Dh.  192. 

MACCHAI^rpI  (/.)» Inspissated  juice  of  the  sugar- 
cane  [4f djl  njl] .    Ab.  462. 

MACCHARAYATI,  To  be  envious  [denom.  from 

MACCHARl  (atff.).  Envious,  niggardly  [4|(^(\i|^]. 

Dh.  47. 
MACCHARIYAJfir,  and  MACCHERAlfil,  Avarice, 

niggardliness,  selfishness,  envy,  churlishness  [9fT~ 

7^].    Db.  43,  290,  371 ;  Man.  B.  418. 
MACCHARO  (adj.).  Niggardly,  envious,  grudging 

[44c^<^].     Sen.  K.  51 7*     Neut  maccharam, 

avarice,  etc  (Ab.  168). 
MACCHIKO,  A  fisherman  [Tflf^Rl]-    Ab.  670. 
MACCHO,  A  fish  [7^9]-    Ab.  671 ;  Alw.  I.  zxi; 

F.  Jdt  53. 
M ACCO  (p./p.  maraH),  Mortal  [iRii  =  ;^] .  Macco, 

a  man,  a  mortal  (Das.  6 ;  Ab,  227 ;  Dh.  10). 
MACCO  (a^\).  Maternal  [^TT^  +  ^]. 


MAC 


(  224  ) 


MAD 


MAGGU  (m.),  Death;  Yama  [^J?$.  Ab.  404. 
Maccurdjdf  Yama  (Dh.  9,  31).  MaccuytMham^ 
conflict  with  death,  the  last  death-strnggle  (Mah. 
194).  Niyato  maccu,  death  is  inevitable  (Dh.  156). 
Gen.  maccuno  (Dh.  5),  maecuisa  (Dh.  277). 

MACCUDHE  YYAM,  The  realm  of  Death  [l^  + 
^^=:  VTJ-  Dy  this  term  is  meant  all  sentient 
existence  as  opposed  to  Nirvd^a  or  the  annihila- 
tion of  being  (Dh.  16,  197,  277) ;  the  realm  of 
death  Is  the  region  in  which  death  holds  sway,  viz. 
the  sattalolca  with  its  three  stages  of  kdmabkava, 
Hipabhaua,  and  ar6pabhava  (tebhAmakavatfa), 

MADANAA,  Delighting ;  cloves  [ITTT^]. 

MADANI YO  (adj.).  Intoxicating  [^R^m^]  •  Sen. 
K.  395. 

MADANO,  Kdma,  the  g^  of  love;  the  plant 
Vanguiera  Spinosa  [iRpf].  Ab.  42,  567,  1131. 
Madantuaro,  Cupid's  dart  (Att.  192). 

MADDA  (m.plur,),  Name  of  a  country  and  its  in- 
habitonts  [^].    Ab.  185. 

MADDALO,  A  sort  of  drum  [?f;|ir]-    Ab.  144. 

MADDANAA,  Rubbing,  grinding,  crushing,  tramp- 
ling [W<^]-  Ab.  769.  Arimaddanoy  one  who 
destroys  his  enemies  (Mah.  2).    Dh.  187. 

MADDATI,  To  rub;  to  compress,  to  crush,  to 
trample,  to  destroy  [^RTJ*  Party antesu  jdlom 
maddantOf  drawing  together  the  net  at  the  sides. 
At  Mah.  225,  mahdvihdrasimath  madditvd,  pro- 
bably means  **  encroaching  on  (lit.  compressing) 
the  boundary  of  the  M.,"  the  Ind.  Off.  MS.  reads 
^math  80,  Kanfakam  m.,  to  tread  on  a  thorn 
(Sen.  K.  335).  Maddanto  Damife,  defeating  the 
Tamuls  (Mah.  4,  comp.  165).  Muddikapphaldni 
m.,  to  press  grapes  (Pdt.  90).  Vddam  m.,  to 
refute,  crush,  or  stamp  out  a  heresy  (Mah.  227 ; 
P^.  vi ;  Alw.  1. 55).  Caus.  madddpeti  and  maddeti, 
Hatthind  madddpeti,  to  cause  a  criminal  to  be 
trampled  to  death  by  elephants  (Dh.  187).  Ma- 
hdhatthihi  maddayi,  caused  (the  stones)  to  be 
trampled  down  by  huge  elephants  (Mah.  169). 

M  ADD  A  VO  {a^.\  Flaccid,  withered  [ifT^] .  Dh. 
fl7 ;  Mah.  181.    Maddavant,  mildness. 

MADHU  (adj.).  Sweet;  pleasant,  nice  [lt^]«  Ab. 
1067 ;  Dh.  13.  Neut.  tnadhu,  wine  made  from  the 
blossoms  of  Bassia  Latifolia  (Ab.  533 ;  Dh.  275), 
the  nectar  of  flowers  (Ab.  545),  honey  (Mah.  2,  22 
nutdhdwt),  Madhuvdftijo,  a  honey-seller  (Mah.  25). 
Makkhikdmadhu,  bee  honey  (Fit,  90).  Madhu" 
makkhikd,  a  bee  (Mah.  22). 


MADHUBBATO,  A  honey  bee  [iV^  +  ^ .    Ab. 

635. 
MADHUCCHITTHAA,  Wax[9T^^B^].  Ab.491. 

MADHUDDUMO,  The  tree  Bassia  Latifolia  [iV^ 

+  |pr].    Ab.554. 
MADHUKARO,  A  bee  [9!^^].    Ab.  636. 
MADHUKAR0(a4/.),  Sweet  [9!^^].    AM<2a- 

madhukaragitikd,  the  beguiling  song  of  the  hunter 

(Att.  198). 
MADHUKO(a4;.),Sweet[Yr^].  Masc  iMi2ft«Ao, 

a  bard  or  panegjrrlst  (Ab.  396),  Bassia  Latifolit 

(Ab.  554).    Neut.  tnadhukariiy  liquorice  (Ab.  587). 
MADHULATTHIKA    (/.),    Liquorice    [^  + 

^iftrilT].    Ab.  587. 
MADHULlHO,  A  bee  [Yr^f  ].    Ab.  636. 

MADHUMEH0,Diabetes[7TV+^].  P&t.83,84. 
MADH  UFO,  A  bee  [^  + 1|] .    Ab.  636. 

MADH  URAKO,  The  Jivaka  plant  [iT^f^H] .    Ab. 

594. 
MADHURASA  (/),  A  grape ;  the  plant  Sanseveria 

Roxburghiana  [^  +  ^] .    Ab.  581,  687. 
MADHURASSARO,  A  sweet  voice  [91^+ ^]* 

Has.  26;  Dh.  402.     Also  adj.  "  sweet-vdoed ** 

(Mah.  22). 
MADHURATTAlir,  Sweetness  \J(^  +  ?V]. 
MADHURO  (adj.).    Sweet;    agreeable   [^R^]. 

JInndni   madhurdni,  savoury  food  (Mah.  170). 

Madhuram  tassa  bhdntam,  his  speech  is  sweet 

(Dh.  65).    Masc  madhuro,  sweetness  (Ab.  148). 

Madhuraraso,  sweet  taste  (Dh.  260).    Fem.  Jfo- 

dhurd,  name  of  a  town  in  India  (Sen.  K.  321). 

The  catumadhuram,  or  four  sweet  foods,  are,  I 

think,  navanitam,  madhu,phdfLitam,  telam,  prieits 

are  allowed  to  eat  these  after  midday  (Dh.  165). 
MADHURO  (a^',).    Belonging   to    the    town  of 

Madhurd  [IH^]-    Ben.  K.  392,  393. 
MADHVASAVO,  Wine  made  from  the  flowen  of 

Ba8siaLatifoUa[7T^+imr9].   Ab. 533;  Pit. IN). 

MAdI  (atff.),  Like  me  [WrfV  ]  •    Sen.  K.  525. 

MADIRA  (/.),  Spirituous  liquor  [*ir<<l]-  Ab. 
533.  Rajjanrimadird,  the  intoxicating  draught 
of  kingly  power  (Att.  199). 

MADISO,  and  MARISO  (adj,).  Like  me,  snch  as  I 
[ifTfH]-  Sen.K.525;Das.7;Mah.36.  MdOm 
buddho,  a  Buddha  like  me  (Dh.  109).  Mdditi 
khujjd  ndma  honti,  are  people  like  me  to  be  called 
hunchbacks  ?  (Dh.  159). 

MADlYO  (adj.).  Mine  [TT^]. 


MAD 


(  225  ) 


MAG 


MADOy  IntosdcBfion  ;  pride ;  enjoyuenC  ;  the  jaioe 
Ihftt  flows  from  an  elephant's  temples  when  in  nit 
[in^].  Ab.964, 1128;  Mah.21fi;  Dh.275.  Surd^ 
fmmdmmatio^  intoxicated  (Dh.  307)^  Na  mad&ya 
ikdreHf  he  does  not  eat  for  sensual  enjoyment. 
The  tiiree  madas  are  drogyamado,  yobbanamado^ 
jMmado,  the  pride  or  intoxication  of  health,  of 
yoatb»  of  bhth.    EApatHod^,  vamty  (Dh.  315). 

MADO,  Pride  [TTT^].    Ah.  764. 

MAGADHA  (m.pL),  Name  of  a  people  and  country, 
Soothem  Behar  [jftl^'].  Ab.  184;  Alw.  I.  iii. 
I^>c  Magytdhetu,  among  the  Magadhas,  in  the 
Magadha  country  (Mah.  2).  Magadhabhdsd,  the 
Magadha  language,  Pdll  (Kh.  23).  Magadhar<i' 
ttham^  the  Magadha  country  (Dh.  186). 

MAGADHAKO,  MAGADHIKO  {adj.).  Belonging 
to  Magadha  [TTPHni,  ^TRlftTi].  CI.  Gr.  90, 
92;  Sen.  K.  390.  Mdgadhikd  bhdsd,  the  FHh 
language  (Alw.  I.  cvii).  PL  masc.  rndgadhikd, 
the  Magadha  people  (Kh.  22). 

MAGADHO  (<ii(/.).  Belonging  to  Magadha  [Tfpra]  • 
JB4^  Jf^fiuMo,  the  King  of  Magadha.  Mdgadhi 
bkdad,  the  Mil  huiguage  (Alw.  I.  iii,  cvii).  Masc 
mdgadko,  a  bard  or  panegyrist  (Ab.  396,  503  said 
to  be  the  olfsprbg  of  a  G^dra  by  a  Kshatriya 
woman).  Fern.  mdgadh(,  a  kind  of  jasmine  (Ab. 
676),  also  long  pepper  (Ab.  583).  Fern,  also 
mdgadkd  (Mah.  253). 

MAGASIRAA,  Name  of  a  Nakkhatta[mrfilT^]- 

Ab.5a 
MAGASIRO,  and  MAGGA8IR0,Name  of  a  month 

[^l4fl(0*  ^^  76;  Sen.  K.  392;  Mah.  70, 
116. 

MAGAVIKO,  a  deer-stalker,  huntsman,  sportsman 
[iprWC+T^].    Ab.513. 

MAGGAMAGGO,  The  right  and  the  wrong  way 
[irrt  +  ^mr^].  Dh.  72,  429.  By  maggd- 
wiaggandmadauttHa  is  meant  the  knowledge  of 
what  does  and  what  does  not  lead  to  the  attain- 
ment of  the  four  Maggas  (Man.  B.  193). 

MAGGANA  (/.)>  and  -NAA,  Tracing  out,  research 
[wNhr].    Ab.774. 

MAGGATI,  and  MAGGETI,  To  trace  out,  to  seek 
[^RTI  ]  •    P.p.p.  maggilo  (Ab.  763). 

KAGGATTHO  (adj.).  Walking  in  one  of  the  Four 
P^^b*  [^rnfi  +  Hr]-  see  SotdpaHtmaggattho, 
Sakmddgdmimaggafiho,  etc 

VAGGIKO,  A  traveUer  [TfTf^l.    Dh.  153. 


MAGGO,  Trace,  track ;  road,  path,  course,  passage ; 
urethra  [KT^.  Ab.  190, 921 ;  Mah.  206.  Sakata- 
maggo,  a  carriage  road  (Ab.191).  Janghamaggo, 
a  footpath  (Ditto).  Vanamaggo,  a  jungle  path. 
Maggo  gantabbo  hoti,  a  journey  has  to  be  performed* 
f^Uayojanasato  maggo,  a  journey  of  twenty  thou- 
sand yojanas  (Dh.81).  Maggakilanto,  wearied  with 
the  journey  (Dh.  210).  Saggamaggo,  the  way  to 
heaven  (Alw.  I.  cxxiv).  Mokhhamaggo,  the  way  to 
Nirv^a.  Haithind  kaiamaggo,  the  passage  forced 
by  the  elephant  (Mah.  153,  through  the  city  wall). 
NfHpavenimaggo,  customs  and  usages  (Alw.  I. 
1 12).  Katkdmaggo,  narrative,  exposition,  history. 
VUthdramaggaiksamdxayitvd,  condensing  detailed 
accounts.  Fisuddhimaggo,  The  Path  of  Holiness, 
name  of  a  fiimons  theological  work  (comp.  Dh.  49). 
For  the  ariyo  atthangikamaggo  see  Atthangiko;  it 
is  sometimes  called  simply  maggo,  **  the  Path,*  e.g. 
^c^g^  ndfum,  "knowledge  of  the  Path,"  and  see 
Ariyaiaccam.  Rdgddid^ako  maggo,  the  path 
that  destroys  lust  and  the  other  evil  passions,  i.e. 
the  Ariya  Atfh.  Magga  (Alw.  1. 33).  The  cattdro 
maggd,  or  Fonr  Paths,  are  four  stages  of  sancti- 
fication  leading  to  Nirv&^a,  and  without  which 
Nirvii^a  cannot  be  attained.  Their  names  are  sotd» 
pattimaggo,  sakaddgdmimaggo,  andgdmimaggo, 
arahattamaggo.  Those  who  are  walking  in  these 
four  paths  are  called  respectively  iotdpanno,  naka* 
ddgdmi,  andgdmi,  and  arahd  (for  the  meaning  of 
these  terms  see  separate  articles).  Each  of  the  paths 
is  subdivided  into  a  lower  and  a  higher  stage,  the 
path  and  its  phala  or  fruition,  so  that  there  are  also 
eight  grades  of  sanctification,  viz.  sotdpattimaggo, 
9otdpatttphalaih,  8akaddgdmi$naggo,  $akadd» 
gdmiphalam,  andgdmimaggo,  andgdmiphalam^ 
arahattamaggo,  arahattaphalam.  Those  who 
have  attained  these  stages  are  called  respectively 
Motdpattimaggattho,  totdpattiphalaftho,  sakadd* 
gdmimaggattho,  sakaddgdmiphalaffho,  andgdmi' 
"B^^^/fAo,  andgdmiphalaffho,  arahattamagga^ 
ffho,  arahaitaphdlatfho:  collectively  they  are 
termed  ariyapuggald  or  oriyd  (pl>)t  "  the  Elect," 
''the  Saints":  their  state  is  termed  totdpaitt' 
maggafthdnam,  totdpattiphalatthdnam,  and  so  on. 
By  the  terms  gotdpanno,  sakaddgdmi,  andgdini, 
and  arahd,  are  generally  meant  the  aotdpattipho' 
lattho,  aakaddgdmiphalattho,  andgdmiphalaffho, 
and  ardhattaphalaffho.  Those  who  are  in  the 
seven  lower  stages  are  called  Sekha;  the  term 

29 


MAO 


(  226  ) 


MAH 


Aflekha  is  appUed  only  to  the  Arahattaphalattfaft* 
Arahattapbala,  the  highest  d^pree  of  eanctification, 
is  also  called  kilesapi^nibbduam  (or  hileiantbbd- 
nam)y  and  upddiaesanibbdnam,  and  even  simply 
nibbdnam.  All  those  who  have  not  entered  the 
Paths  are  called  Pathujjana»  "  unconverted,"  lit. 
"  ordinary  men."  When  a  man  has  once  entered  one 
of  the  four  Paths  he  can  never  fall  away,  his  sahra* 
tion  is  assured,  he  must  ultimately  attain  Nirvd^a. 
Of  the  four  Paths  the  last  alone  brings  immediate 
release  from  existence.  When  a  man  has  attained 
Arhatship  he  ceases  to  exist  as  soon  as  the  natural 
term  of  his  life  has  expired,  that  is  in  a  few  years 
at  most.  With  the  other  three  Paths  the  case  is 
different.  When  a  man  attains  the  state  of  Soti- 
panna  he  is  far  from  being  wholly  freed  from 
human  passion,  and  must  pass  through  a  period 
of  probation,  before  he  is  qualified  for  Nirv^^ul  by 
the  total  extinction  of  impurity  and  of  Kamma : 
he  must  be  bom  again  seven  times,  in  any  of  the 
worlds  except  the  four  Apiyas,  from  which  he  Is 
exempted.  The  8akad^g6min,  in  whom  a  larger 
portion  of  human  passion  is  destroyed,  has  only 
to  pass  through  two  more  existences,  one  in  a 
devaloka  and  one  in  the  world  of  men.  The  And* 
gdmin  is  not  reborn  on  earth  or  in  a  kamaloka, 
but  passes  to  one  of  the  Ave  highest  Rdpabrabma- 
lokas,  and  thence  attains  Nirvd^a.  B.  Int.  290- 
298 ;  B,  Lot  520 ;  E.  Mon.  6,  280-291.  Ma^ga- 
hrahmacariyam^  the  life  of  one  who  is  walking  in 
one  of  the  four  Paths  (Man.  B.  492;  Dh.  379). 
See  PJudam.  For  further  details  respecting  the 
Paths  see  Nibbdnaik. 

MAOOURO,  A  sort  of  fish  [iTf?;].    Ab.  671. 

MAOHA  (/.),  Name  of  a  Nakkhatta  [9^7]. 
Ab.  59. 

MAOH  ATO,  Non-slaughter,  Interdiction  of  slaughter 
\J^  +  ^TW ]  •  Mdghdtafh  sakale  dipe  kdresi  mti- 
nujddhipo,  the  king  interdicted  the  destruction  of 
animal  life  throughout  the  whole  island  (Mah.  215). 

MAOHAVA(m.),  Indra  [^TTrBPO.  Ab.  20;  Dh.6; 
Sen.  K.  273,  274. 

MAOHO,  Name  of  a  month  [ifT^]*  Ab.  76;  Sen. 
K.392. 

MAOHYAI^T,  The  blossoms  of  the  many-flowered 

jasmine  [TfT^].    Ab.  578. 
MAOO,  A  deer  or  antelope  [ipi].    Ab.  617.    See 

also  Migo.    Comp.  Magagiro. 


MAH  A  (<M^*.)>  Oreat  This  nominative  is  lometimei 
met  with,  e.g.  at  Mah.  132,  t€Ut^  dbddhomahdaku^ 
*'  a  severe  illness  befell  him,"  and  Dh.  298,  tosM^- 
a$sa  Gotanuusa  Idbhasakkdro  mahd  huMn^bhM, 
It  may  be  the  Sanskrit  nom.  if^T^  from  llf((, 
or  it  may  be  the  Yedic  adj.  If^ ,  or  it  may  arise 
from  a  misunderstanding  of  the  true  nature  of  the 
base  mahd'.  How  easily  the  latter  may  be  mistsken 
for  a  nom.  can  be  seen  from  such  compounds  u 
mahd-aggikkhandho  (Alw.  N.  36,  where  D'Aiwii 
prints  mdhd  as  a  separate  word).  That  smitf- 
aggikkhandha  is  really  a  compound  is  evident 
from  the  comparison  of  words  like  mahd-npdnki 
and  mahd'arannam.  The  nom.  masc  of  7T|?^  n 
rarely  found  in  P&li,  ite  place  being  generally 
supplied  by  the  base  nuthd-  formiug  the  first  part 
of  a  compound.  When  it  does  occur  it  is  almost 
always  in  the  form  mahanto  (which  see).  At 
Ab.  413  occurs  a  nom.  plur.  mahdy  whidi  perhaps 
should  be  referred  to  the  Vedlc  ;m|X  {iti  ffdgd 
mahd  ime), 

MAHA-,  Oreat.  This  is  a  Vedic  adj.  much  ased  as 
a  substitute  for  1T|[(^  in  the  formation  of  oompoand 
nouns  and  adjectives.  Mdhdnigrodho,  a  great 
banyan  tree  (Dh.  165).  Mahdyodho,  a  great  wa^ 
nor  (Das.  7;  Mah,  194).  Mahdkarui^,  great 
compassion  (B.  Lot.  376).  Mahdsetthi,  an  eminent 
or  very  wealthy  setthi  (Dh.  238).  Mahdvauok 
and  mahd'araSmanif  <a  g^reat  forest  (Has.  18 ;  Dh. 
406).  Mahd-updsikdy  an  eminent  female  devotee 
(Dh.  107).  Mahd-aggikkhandho,  a  great  mass 
of  fire  (Alw.  N.  36).  Sometimes  prefixed  to  a 
proper  name  in  the  sense  of  "  eminent,"  to  dis- 
tinguish its  owner  from  others  of  the  same  name, 
e.g.  Mahdkagsapo,  Mahdkaccdyano,  Mahdmogg" 
alldnOf  names  of  eminent  disciples  of  Baddha. 
Mahdvibhavo,  very  wealthy  (Das.  24).  Sometimes 
compounded  with  an  adj.  as  mahdviidlo,  very  broad 
(Att.  201). 

MAHAATTHAKATHA  (/.),  The  Great  Commeo- 
^■7  [HfT+^+^iWT]*  The  Mahd-atthakatkd 
was  the  oldest  and  most  important  of  the  com- 
mentaries upon  the  Tipifaka.  The  tradition  is  that 
it  was  rehearsed  at  the  first  Council,  and  brooght  (o 
Ceylon  by  Mahinda,  who  translated  it  into  Siogba- 
lese.  Buddbaghosa's  commentaries  appear  to  have 
been  chiefly  oompUed  from  it  (Pdt  vii). 

MAHABALAlVr,  Great  strength  [iffT  +  1^]* 
Sen.  K.  376. 


MAH 


(  227  ) 


MAH 


]fAIlABALO(a4r.),  Strong,  mighty  [?|fT  +  HW]. 
Ten  J.  13. 

MAHABBALAA,  Great  gtrengtb ;  a  strong  force, 
m  great  army  [iff?^+  ^ifW]-    Mah.  64. 

M AH  ABBALO(<Ec(;.),  Having  great  strength,  power- 
la],  mighty  [^9^1^+  ^IfW]  •  NdmaUmg^su  koiallatk 
yat9  wuMkiMalam  bmddhaiwieane  pdiavatthinam^ 
inaamnch  as  a  thoroagh  knowledge  of  nouns  and 
Oielr  genders  is  a  powerfal  help  to  those  desirous 
of  mastering  the  word  of  Boddha  (Alw.  I.  vii). 
Bifd  mmhabbaio,  a  powerfal  king  (Mah.  150). 
Mah.  127,  144. 

MAHABBHAYAli^,  Great  fear,  horror  [^rfW]- 
Ab.  108;  Alw.  1. 106;  Sen.  K.  376. 

MAHABHADDAKAPPO,  The  Great  Auspidoas 
Cyde  [if^  +  '^Tg^  +  ^PiT].  By  this  is  meant  a 
kalpa  in  which  five  Buddbas  appear,  the  present 
kalpa  is  one  (see  Kappo).    Man.  B.  95. 

MAHABHAYAA,  Great  fear  [7rfT+  V7]  -  Comp. 
Makabbhayam. 

MAHABHINIKKHAMANAA,  The  Great  Retire* 
"*"■*  ['W  -h  VfifOv^^fll] .  By  this  is  meant 
GoCama's  retirement  from  the  world  and  adoption 
of  the  ascetic  life  preparatory  to  the  attainment  of 
Baddhaship;  the  circumstances  are  given  at  Man. 
B.  160  and  foil.,  see  also  Dh.  118,  163.  JTafo- 
muMbkhdkkhamanOt  having  retired  from  the 
worid  (Has.  64).  The  term  obhinikkhamana  is 
osed  of  the  abandonment  of  the  world  by  an  ordi« 
nary  man,  wuihdbhimkkhamana  only  of  one  about 
to  become  a  Baddha,  comp,  mahdparinibbdnam* 

M AHABHOGO  (adj\).  Wealthy ;  having  a  great  hood 
(said  of  a  cobra)  [iffT+ ^^]  -  Dh.  77 ;  F.  Jit.  51. 

MAHABHOTO,  and  -TAA,  A  principal  element 
[H^  +  V(]'  '^^  oattdro  mahdbhdtd,  or  Four 
Eleinents,  are  paihavid/idtu^  dpadhdiu,  tejodhdtu^ 
v&yodkiiuy  Earth,  Water,  Fire,  Air  (B.  Lot.  514 1 
Dh.  900;  Ab.  788,  817).  The  Riipakkhandha, 
or  organized  body,  is  composed  of  these  elements 
(Man.  B.  399). 

MAHABODHI  (m.  and  /.),  The  great  Bo  tree 
[91^  +  Wtf^]  •  1*his  name  is  given  to  the  Ficns 
Religiosa  at  Baddha  Gaya,  under  which  Gotama 
attained  Boddiiaship^  and  also  to  the  tree  grown 
bom  It  which  still  flourishes  at  Anurddhapara. 
Mah.  7,  101,  105,  108,  etc.    See  Bodhi. 

MAHABRAHMA  (m.).  The  archangel  Brahman, 
abo  called  Brahmd  Sahampati  [^T^  +  ITIP^* 


Mahdbrahmd,  or  as  he  is  also  frequently  called 
Brahmd,  is  the  ruler  of  the  Brahma  heavens,  and 
therefore  the  greatest  of  all  the  devas  or  angels. 
He  holds  the  same  place  among  the  Brahma  angels 
that  Sakka  and  Mdra  hold  among  the  angds  of 
the  KAmadevalokas.  It  is  of  the  gfreatest  import- 
ance not  to  confound  the  Buddhist  Brahman  with 
the  Brahman  of  the  Hindu  triad.  Mahdbrahmd 
is  merely  a  powerful  angel,  and  vastly  infierior  in 
power  to  Buddha.  Every  cakkav^  has  its  Mah&- 
brahman  as  the  ruler  of  its  Brahmaloka,  so  that 
in  reality  Mah&brahman  is  not  one  but  many,  for 
the  universe  contains  an  almost  infinite  number  of 
GakkavlUas,  and  consequently  of  Mah^rahmans. 
Moreover,  the  term  Mahdbrahman  in  truth  desig* 
nates  rather  an  offlce(the  sovereignty  of  the  Brahma 
angels)  than  an  individual,  for  the  same  person 
only  remains  Mahdbrahman  for  a  limited  period, 
at  the  expiration  of  which  he  enters  upon  a  new 
existence,  and  is  succeeded  in  the  Brahma  sove- 
reignty by  another.  According  to  Man.  B.  100 
C&kyamuni  when  a  bodhisatta  was  four  times  l>om 
as  Mah&brahman.  I  find  it  stated  in  a  comment 
that  the  Mab&brahman  of  Gotama's  time  had  been 
a  monk  named  Sahaka,  who  under  the  dispensa- 
tion of  Kassapa  Buddha,  by  the  practice  of  Jhdna, 
attained  the  sovereignty  of  the  Brahmadevas. 
Mahdbrahman  is  represented  as  continually  exer- 
cising good  will  towards  every  being.  He  some- 
times descends  from  his  celestial  abode  to  interfere 
for  good  in  the  affairs  of  men.  Thus  when  after 
the  attainment  of  Buddhahood  Cakyamuni  hesi- 
tated for  a  while  to  communicate  to  mankind  the 
truths  he  had  discovered,  we  are  told  that  Brahman 
quitting  the  Brahma  world  appeared  before  him, 
and  loosing  his  robe  from  one  shoulder  in  token  of 
respect,  and  falling  upon  one  knee,  implored  the 
sage  not  to  keep  back  from  man  the  knowledge  of 
the  way  of  salvation  (Gog.  Ev.  8 ;  Man.  B.  184). 
Again,  at  a  critical  period  of  the  fortunes  of  the 
Buddhist  church,  Mab&brahman  is  represented  as 
appearing  to  the  Thera  S^ha  to  confirm  his  waver- 
ing faith  (Mah.  17).  Mahdbrahman  was  present  at 
the  birth  of  Gdkyamuni,  and  received  the  infant  in 
a  golden  net  (Man.  B.  145).  One  of  his  insignia  is 
a  silver  ohaiia  or  parasol,  which  he  carries  as  the 
symbol  of  his  sovereignty  (Mah.  180;  Man.  B.  173). 
On  certain  occasions  the  Mahdbrahmans  of  other 
Cakkavdlas  are  represented  as  coming  to  this  earth 


I 

i 


MAH 


(  228  ) 


MAR 


to  pay  honour  to  Buddha  (Man.  B.  146 ;  Dh.  1 19). 
See  Sahampati,  The  word  mahd^rahmd  is  de- 
clined like  IfTohmd,  ace.  ma1uU»rahtndnam  (Dh. 
403),  instr.  mahdhrahmund  (Dh.  367),  ete.  For 
the  angels  of  the  third  Brahma  heaven,  see  SattO" 
loko.    B.  Int.  202,  609 ;  Man.  B.  26,  41,  43. 

MAHACAGO  (adj.),  Manificent  [TTfT  +  mPl]- 
Mah.  165. 

MAHAGGHAQTO,  A  great  festival  ['Tf?t.+  ^^]- 
Comp.  Chano, 

MAHADANAM,  Great  gifts  or  charity  \jpf{  + 
l^nr].    Mahdddnam  daddti,  to  bestow  abundant 
alms  (Dh.  231,  Mah.  240,  sometimes  means  enter- 
taining a  number  of  priests  liberaily  for  a  certain 
period).    Mah.  160. 

MAHADARO,  Anguish  [TTfT  +  ^]  •    Mah.  261. 

MAH ADAYO  (a4/0>  ^^Tf  compassionate,  fdl-merd- 
^  [^VfT  +  ^^]*    Mah.  199,  245. 

MAHADDHANO  {adj.\  Wealthy  [irpit4-^. 
Dh.  77,  203,  208. 

MAHADHITI  {adj.\  Having  great  fortitode  or 
perseverance  \l(%{  +  VfiT]-    Ab.  722. 

MAHAdIPO,  Great  island  [iffT  +  i{^]  •  In  e^h 
Cakkav^a,  between  the  cakkavalapabbata  and  the 
outermost  of  the  rocky  circles  which  environ  Meru, 
lies  a  vast  ocean.  Jn  this  ocean  are  situated,  equi- 
distant from  each  other,  four  Mabddipas,  "  great 
islands"  or  continents.  On  the  north  is  UttarO' 
kuru,  on  the  south  Jambudipo,  on  the  east  Pubbo' 
videho,  and  on  the  west  Aparagoydnafk^  Of  these 
Jambudlpa  is  larger  than  the  rest,  being  a  hundred 
thousand  yojanas  in  diameter,  and  includes  India. 
Ab.  183 ;  Man.  B.  4,  14 ;  B.  Int.  177.  They  are 
sometimes  called  simply  cattdro  d(pd  (Dh.  208). 

MAHAGANI  (adj.)f  Having  crowds  of  disciples  or 

followers   [inrRRir  +  17l>  or  TTfT  +  irf^gpO. 

Frequently  used  of  eminent  divines  or  apostles 
(Alw.  I.  54;  Mah.  124,  171).    Comp.  GanL 

MAHAGGATO  (a4;.),  Snlarged>  extensive^  great, 

MAHAGGHASO  (adj.),  Eatbig  much*  highly  fed 
['Ifl+^^Wr].    Dh.68. 

MAH AGGHI YO  (adj.).  Costly  [iffl^] .    Mah.  49. 

MAH  AGGHO  (adj.).  Of  great  value,  costly,  valuable 
[^R^  +  ^^] .  Mah,  196,  243 ;  Alw.  I.  x ;  Dh. 
247. 

MAHAGUNO  (adj.),  Having  great  qualities,  virtu- 
ous [HfT  -f  ^] .    Dh.  144. 


MAHAHASO,  Loud  laughter*  a  horse-laugh  [9||T 
+  fTO].    Ab.  J75. 

MAHAHAVO,  War  [iffj  +  ^Hf^]- 

MAHAJANIKO  (adj.).  Belonging  to  the  people 
[7?fTinr  +  X^] .    P&t.  103 ;  Dh.  156. 

MAHAJANOj  The  people,  the  popolaoe,  the  public; 
most  people,  the  generality  of  men,  mankind;  t 
great  number  of  people,  a  multitade  [7T^  ■¥  Wi]' 
BMpaH  ca  mahdjano,  the  king  aiid  the  people 
(Mah.  26).  M^J^anaparivdro,  followed  by  a  great 
crowd  of  people  (Das.  3).  Tassa  nepuMam  pakd- 
»eium  mahdjane,  to  make  his  skill  fsmons  among 
nyen  (Bj[ah.  252).  Sometimes  the  plur.  is  used: 
yiravwuu  v^ahdjand,  the  people  shouted  (Hah. 
75,  comp.  254) ;  toMyamahdjand,  worldly  people, 
ordinary  people  (Dh.  430).  Dh.  78 ;  Mah.  12, 107; 
F.  Jdt.  5 ;  B.  Lot  310. 

MAHAKANDO,  Garlic  \jf^  +  ^p^].    Ab.  535. 

MAHAKAPPO,  see  Kappo, 
MAHAkARUNIKO   (adj.).    Very   compassionate 

MAHAKASSAPO,  Name  of  a  ftunous  apostle  of 
Buddha,  who  was  president  of  the  first  Mahisangfti 
\JR%\  +  ^roni].  Mah.  U ;  E,  Mon.  174;  Dh. 
183. 

MAHAKATQANAI^,  One  of  the  high  nameiali, 
10,000,000^^  or  1  followed  by  a  hundred  and  thirtj- 
three  ciphers.    Ab.  476,  see  Satifchyd, 

MAHAKULAlit,  A  high  family,  a  noble  fiunQy 
[YTfT4-^].  Mahdkulenaitthfyo,ladkBoi^ 
first  families  (Mah.  84).  Ifahdkulasta  d&nki,  a 
young  lady  belonging  to  a  great  family  (Dh.  835, 
the  family  of  a  millionaire  sefth()»  B^dnm 
Pasenadikasalam  Mahdndthapif^ikam  QMM»- 
pifjtdikam  Fisdkhd'Updnkam  anndnipa  mahdhdhi 
ptMcoBapetvd,  having  sent  for  ]Kbg  Paseoadi  of 
Kosala,  Mahindthapi^^ika,  Cdl&ndthapi941ka,tlie 
devotee  Vis^h^  and  other  great  personages  (Db. 
328). 

MAHAKULO  (a^.).  Belonging  to  a  high  or  noble 
family  [^TfT  +  yir].    Ab.  333. 

MAHALLAKATTAA,  Old^ge,  seniority  [theaext 
•ffer].    Mah.  .40. 

MAHALLAKO  (adj.).  Old,  aged;  spacious,  Isif^ 

broad,  big  [YnV^]  -    Ah.  254, 1074 ;  B.  Int.  dOO; 

B.  Lot  307,  368.    Mahallako,  an  old  man  (Db. 

85).    Mahallakathero,  an  aged  priest  (Db.  ISO)- 

Fem.  mahallikd,  an  old  woman  (Mah.  129).   Ma^ 


MAH 


(  229  ) 


MAH 


kaliak^kdvo,  old  age  (Dh.  312).   Mahallakakdle, 

in  old  ago  (DIl  80).    MdhaUako  mhdrot  a  largo 

Bioiiaslery  (Pit.  4). 
MAHALLO  (a^\).  Old  [ilfV].    MakallUthi,  an 

old  woman  (Dfa.  315). 
MAHAMACCX),  a  miobter  [i|fT  +  mTW]  •  Mah. 

116. 

liAllAlfAGOO,Atiighrood[7|fT  +  7ipl]'   T)m. 

84. 
MAHAMAHI  (/.),  The  earth  [i|fT  +  ^]'  Mah. 

14. 
MAHlMAHO*  A  great  festival,  pomp,  festivity 

[9lfT  +  «lf].    Mah.  28,  250,  2S3, 
MAHAMAtA  (/.),  Ghrandmother  [7TfT  +  irn{]* 

Mah.  5. 
MAHAMATI  (ad;.).  Wise  [iVfT  +  iVfiT]-     Mah. 

907,846,251.    Fern.  moAifiiiafi  (Mah.  121). 

MAHAMATTO,  a  king's' minister  or  eompanion, 
a  great  noble  at  ooart  [^T^  4*  YTnT]-  Ab.  340 ; 
Dh.  307,  336,  300;  Alw.  I.  09. 

MAHAMEOHO,  a  storm  of  rain,  a  thunderstorm 
[HfT  +  ^].    Mah.  67,  68 ;  Dh.  155,  163. 

MAHAMUKHO  (adj.).  Having  a  big  month  [TVfT 
+  «^].    Has.  20. 

MAHAMUNI  (m.),  A  great  sage  or  philosopher 
[7|fT+^[f^]-  Epithet  of  a  Baddha  (Ab.  3; 
Mah.  1).  Epithet  of  Gotama  Buddha  (Mah.  2, 89; 
Alir.  I.  Iz). 

MAHANADI  (/.),  A  great  river  [^TfT  +  ^T^]- 
F.  J&t.  3.  Five  principal  rivers  are  enumerated, 
Gaig4,  Yamund,  Adravati,  SarabM,  Mdhi  (Ab. 
682;  Man.  B.  17).    Sen.  K.  318. 

MAHAnAGO,  a  grei^t  elephant,  a  state  elephaqt ; 
a  great  snake,  a  cobra ;  a  great  N^iga ;  an  eminent 
person ;  a  leader,  a  king ;  a  bold  warrior,  a  cham- 
pkMi[9ffT  +  vrpr]-  Dh.  57, 399 ;  Mah.  243, 254 ; 
Alw.  I.  54 ;  Pit.  ziii;  B.  Lot.  452.    See  Ndgo. 

MAHANAJEII,  A  kitchen  [?rfT  +  ir>l^]»  Mah.  22. 

MAHAnAMO,  Name  of  a  plant ;  name  of  the  author 
of  Mahivamsa  [Y|^  +  WRp^.    Ab.  587. 

MAHANABAA,  a  kitchen  [^ffprS].    Ab.  211. 

MAHANlBBANAlir,  NirWi^a  [Yfff  +  f^FcHlT]- 
jtwtaiam4fkdmMdnam»  ''Nirv&^a  in  which  there  is 
■o  death,*  BO  called  in  contradistinction  to  Samsira, 
which  is  a  constant  succession  of  death  and  re-birth 
(Dfa.  407,  422). 

MAH  ANILO,  a  gale  or  hurricane  [iffT  +  ^V^TW]  • 
Mah.  14. 


M  AH ANIS A  (/.),  Midnight  [iVfT  +  finn]  •    ^^* 

70. 
MAHANISAASO,  Great  advantage,  great  blessing 

\jRf{  +  dHiiomta].    Dh  230. 

MAHAl^AVO.Tlie  ocean  [YffT  +  ^ntw]-  Mah. 
117. 

MAHANTATA  (/.),  Greatness,  bigness  [maha$tia 

+  m]-    I>h.  78 ;  B.  Lot.  340. 
MAHANTATARO  (adj.).  Greater,  superior,  bigger 

[mahanta  +  1f^] .    Dh.  132 ;  F.  J&L  51. 

MAHANTO,  and  MAHAfi,  and  MAHA  (adj.). 
Great, large, big;  great, eminent;  much, excessive; 
excellent  [ifT?^]  •  For  the  nom.  mahanto  see  Sen. 
K.  286,  Dh.  232,  Mah.  172.  The  nom.  mahmk  I 
have  only  met  with  at  Sen.  K.  286.  For  the  nom. 
mahd  see  sep.  article.  Ace.  mahantam  (Dh.  197). 
Instr.  mahatd,  mahqntfina  (Sen.  K.  286,  338; 
Dh.  2p4;  F.  J&t.  5;  Mah.  240).  Dat  and  gen. 
mahatOf  mahaniassa  (Sen,  K.  286).  Loc  mahaii, 
mahaftiamhi  (Sen,  K-  286 ;  Mah.  47).  Fem.  mahaH, 
mahanti  (Sen.  K.  306).  Fem.  ace.  mahatim  (Mah. 
64;  Dh.  185).  Fem.  instr.  and  abl.  mahatiyd, 
maJuOyd  (Dh.  325 ;  Att.  202).  Neut.  mahantam 
(Mah.  196 ;  F.  J&t.  5).  Masc  nom.  pi.  mahantd 
(Das.  7 ;  Kb.  15 ;  Mah.  72).  Masc  ace  pi.  mdhanie 
(Dh,210).  Neut  pi.  moAofi^ckf  (Dh.  195).  Toif^ 
dbddho  mahd  ahu,  a  severe  illness  befell  him  (Mah. 
132).  JlfaAaafofiimaili^oZam,  a  jfreat  festival  (Mah. 
49).  Mdhati  anukampd,  great  compassion  (Mah.  6). 
Mahaniamahante  cammapanbbahe  hprminatuva' 
{i{uiMa  pitretvdy  filling  a  number  of  big  leather 
sacks  with  gold  (Dh.  161,  comp.  210,  233).  The 
bases  used  in  composition  are  mahat'  and  mahanta^. 
The  first  is  found  in  a  good  many  compounds,  as 
mahabbalQf  mahaddhana,  mahacehofM,  maha^ 
gata,  mahagghaaa^  mahapphalaf  instances  of 
the  second  are  mahaniabhdvo  **  bigness*  (B.  Lot. 
368,  Dh.  410),  mahantamajjhimd,  **hig  and  of 
middle  size,"  mahantataro,  etc 

MAHANUBHAVATA  (/.),  Great  power  [the  next 

+  ?rT]-    Dh.307. 
MAHANUBHAVO  (a4/.).  Powerful,  mighty  [9(fT 

+  ^r^JlTR].    Dh.  99;  Mah.  28, 
MAH APAJ^^ATA  (/),  Great  wisdom  [the  next  + 

ff\].    Alw.  I.  cvli. 
MAH APA5f NO  (adj.).  Having  great  wisdom,  wise, 

learned  [TTfT  +  Vlfi]  •    Mab-  250 ;  Dh.  63, 178 ; 

Pdt.  xiii. 


MAH 


(  230  ) 


MAH 


MAHAPARiDHO  (adf.).    Very  guUty,  criminal 

MAHAPARICCAGO,  see  Parieoago. 

MAHAPARINIBBANAM,  By  this  term  is  meant 
the  death  of  Buddha,  lit.  **  the  great  attainment 
of  Nlrvd^a."  As  Buddha  was  the  greatest  of  men 
so  his  death  was  the  greatest  of  deaths.  Gomp.  mo- 
hdbhinikkhamanat  which  b  used  only  of  Bnddha, 
abhinikkhamana  being  used  of  other  men. 

MAHApATAKAA,  a  great  sin,  a  crime  [TffT  + 
irnra]-    Att.  215. 

MAHAPATHO,  a  high  road  \j{%\  + 1|^].  Dh. 
11 ;  Mah.  243. 

MAHAPPHALO  {adj.\  Very  firuitful,  having  great 
reward  [7[^?^-|- 1^9].  Dh.65.  (Generally  used 
of  almsgiving  or  some  similar  higlily  meritorious 
act  (Dh.  64 ;  Kh.  7 ;  Mah.  178,  208 ;  F.  J&t.  54), 

MAHAPUf^fiO  {adj,\  Possessing  great  virtue  or 
merit  [iTfT  +  ^].    Dh,  231,  417 ;  Mah.  195. 

MAHAPURISO,  a  great  man,  an  eminent  man,  a 
man  born  to  greatness  \j{^  +  IJ^^]  •  Dh.  63, 
115.  This  term  is  applied  to  any  eminent  person, 
but  especially  Buddhas,  Galcluivattin  monarchs, 
Bodhisattas,  etc.  The  dvattimsa  mahdpuri»ala* 
kkhandni  are  thirty*two  physical  characteristics 
or  personal  beauties  possessed  by  Buddha,  as 
that  his  hands  and  feet  were  soft  and  delicate,  his 
fingers  tapering,  there  is  a  cakra  marli:  on  the  soles 
of  his  feet,  he  is  able  to  touch  his  knees  with  his 
hands  without  stooping,  etc.  (Man.  B.  368,  369 ) 
B.  Lot.  553-583).  A  comment  says,  mahdpurisa' 
lakkha^n  H  mahd^riadnani  buddhddlnam  la- 
kkhatjtadipakam  dvddaicuahassagQnthappamdnam 
aattham,  "  mah&purisalakkha^a  is  a  science  de* 
scribing  the  characteristics  of  Buddhas  and  other 
eminent  persons,  and  extending  to  twelve  thousand 
books"  (see  Alw.  I.  Ixx,  Izxi). 

MAHARAHO  (a^\).  Valuable,  costly  [7TfT+^]* 
Mah.  12,  164. 

MAHArAjA  (m.),  A  great  king,  a  king  [7|^  + 
^X^9|^]*  Ace  Mahdrdjam,  mahdrdjdnam  (Mah, 
105;Ras.l8).  Instr.  inaA<fr4;Vfm  (Mah.195).  Gen. 
and  dat.  mahdrdjassa  (Mah.l21),  mahdrahno  (Mah. 
102),  Loc.  maA(ir4;V  (Ab.  969).  The  voc  maA<^4/^ 
is  the  usual  mode  of  addressing  a  king  (F.  J&t.  9, 
18;  Mah.  105).  PI.  maMr^/a  (Mah.  182).  Oen.pl. 
mdhdrdjdnaih  (Dh.  194).  The  lowest  of  the  deva- 
lokas  is  called  cdtummahdrdjika  (see  the  word) : 
its  rulers  are  the  cattdro  mahdrdjd,  or  four  Great 


Kings,  who  are  Lokapilas  or  guardians  of  the 
world  of  men.  Their  places  are  rituated  on  the 
Yugandhara  rocks  at  the  four  Cardinal  pofaits. 
Their  names  are  Dhatarattho,  regent  of  the  north, 
Fir6fho  or  Ftrdfhako,  regent  of  the  sooth,  Pir^ 
pakkho,  regent  of  the  west,  and  FetBavatjto,  regent 
of  the  east  (Ab.  31,  32 ;  Man.  B.  24,  25). 

MAHARAf}5f AA,  a  great  forest  [YTfT  +  ^V^C^]- 
Ab.  536 ;  Alw.  I.  cvii. 

MAHARATTHAA,  Slam  [^mT+THfl-  Mah.  71. 
MAH  ARORU  VO,  Name  of  one  of  the  eight  Narakas 

or  hells  [iff!  +  ^cVT'T]-    Ab.  657. 
MAHASADDHO  (adj.).  Having  great  faith  [lift 

MAHASADDO,  a  great  noise,  a  lond  shout  [«|ff 
+  1P<]-    Dh.  172,291. 

MAHASAHA  (/.),  Globe  amarantii,  OomphmiA 
Olobosa  [vrfTOfT]-    Ab.  578. 

MAHAsALO,  a  man  of  great  wealth  and  position, 
a  magnate  [4|f  |^|li] .  Dh.  348.  A  mah&sila maj 
be  either  brdhma^tnahdsdlo  a  wealthy  brahmin, 
or  khattiyamahdsdlo  a  wealthy  Ksliatriya,  or  gaht&- 
patimahdsdlo,  a  wealthy  householder.  I  have  else- 
where referred  tliis  word  to  ilfX  +  ^TTT  t  bat  there 
can  be  no  doubt  that  it  is  identical  with  4|^|1||fi, 
a  classical  word  (See  B5ht.  and  Roth,  and  B.  Lot. 
491).  The  prominent  characteristic  of  a  mah&illji 
being  enormous  wealth  (see  Ab.  337-339),  the  latter 
part  of  the  compound  came  to  be  confounded  with 
sdra,  and  the  vf  itti  on  the  20th  rule  of  Kaccdyana 
gives  mahdadla  as  an  example  of  the  change  of  r 
into  I  (Sen.  K.  209).  Dh.  233, 348 ;  Man.  B.  441. 
Dh.  130  has  brdhmafuimahdsdra,  but  tliis  b  prcr- 
bably  a  copyist's  error. 

MAH  As  AMANO,  The  great  ascetic,  the  great  philo- 
sopber,  an  epithet  of  Buddha  [TflfT  +  ^Bflflf ]  • 
Dh.340. 

MAHASAMMATO,  The  Great  Elect  [lTfT+99>nT 
3c  Ji^ ,  This  is  the  traditional  name  of  the  first 
king.  When  the  world  was  repeopled  in  the  vivatta 
of  the  present  kalpa  (see  Kappo),  the  inhabitants 
after  a  time  finding  the  want  of  a  ruler,  elected 
one  of  their  number  to  be  king,  and  gave  him  the 
name  of  MahlLsammata.  From  him  were  de- 
scended the  kings  of  Magadha,  and  not  only  was 
he  Gotama's  ancestor,  but  according  to  Mah.  8  he 
was  the  Bodhisatta  Gotama  himself  in  a  previous 
birth. 


MAH 


(231  ) 


MAH 


ICAHASARO,  A  great  lake  [YrfT  +  ^rr^]-  There 
are  seven  great  lakes  situated  in  Himavanta,  tlieir 
Barnes  are  ^mataito,  Kapfutmundot  RathakdrOf 
CkoddamiOy  KufLdlo^  Manddkini,  Sihappapdto  (Ab. 
679,  680;  Man.  B.  17;  Sen.  K.  318);  another 
eBomeratioo  sabstitutes  Mucalmdo  and  TiyuggaUf 
for  the  last  two. 

MAHASATTO,  A  noble  or  excellent  man ;  a  Bodhi- 

■"^^^  [^TT  +  ^n^]-     B.  Int.  465;  Dh.  417; 
Bas.  18,19;  Mah.  231. 

HAH  ASAVAKO,  A  great  disciple  [7|fT  +  ^TRRl]  • 
Tills  term  is  given  to  eighty  principal  disciples 
of  Boddha,  men  eminent  by  their  piety  or  learning 
Qt  the  favour  of  their  Master.  Among  them  are 
mentioned  the  five  Brahmins  to  whom  Buddha 
preached  his  first  discourse,  the  two  aggas&vakas 
(S4riputta  and  Moggalldna),  and  the  eminent 
ifioetles  Ananda,  Mah^kassapa,  Anuruddha,  and 
Mahl^KacdLyana.    B.  Lot.  292,  293 ;  Dh.  142. 

MAH ASIRA  (/.),  A  tendon  [TTfT  +  I^TT]  •  Ab. 
279. 

MAH ATA^O  {adj,\  Lustful  [7f|T  +  ^^]  •  Ab. 
722.    Comp.  Mahiccho* 

MAHATHERO,  a  great  or  eminent  there  [TTfT  + 
^rfir^].    Mah.  172.    At  Mah.  20  the  term  is 
applied  to  the  five  hundred  elders  who  held  the 
first  Council;  at  Dh.  84  to  the  eighty  mah^sdvakas. 
Fern,  mahdtheri  (Mah.  116). 

MAHATHOFO,  The  Great  Dagoba  [TflT  +  ^]- 
This  is  the  name  of  a  gigantic  bell-shaped  relic 
shrine  built  at  AnuriLdhapura  by  King  Dutfha- 
gimiff  about  160  yeara  B.C.  It  is  still  standing, 
tboo^  its  outline  is  much  injured,  and  is  150  feet 
in  height  (Mah.  165  and  foil.). 

MAH  ATI,  To  revere,  to  worship  [^].  Pass. 
fltoAlys/t.    P.p.p.  mahito, 

MAHATl,  see  Mahanto. 

MAHATIMI  (m.).  Name  of  a  mythical  fish  of  vast 

ri»e[l|fT  +  fiffi?].    Ab.673. 
MAHATTA   (adj.),    Great-souled,    magnanimous 

[mr+^irani]- 

MAHATTHIKO  (adj.).  Productive  of  great  good, 

very  advantageous  [j(^  +  int  +  T*]- 
MAHAVAOGO,  see  Finaifo. 

MAHAVAMSO,  The  Great  Dynasty  [9(fT  +  ^]. 
This  is  the  name  of  a  famous  history  of  Ceylon 
written  in  P^  by  a  priest  named  MahiUiima  in 
the  fifth  century  a.d. 


MAHAVANAA,  a  great  forest  [^fl  +  ipr]. 
Has.  18. 

M  AH  A  VATO,  a  great  pit  [iHT + f^^t^^  •   Ras-  ^^ 

MAHAVIHARO,  Great  monastery  [TffT+f^lfTT]- 
JetavanamahdvihdrOy  the  great  monastery  of  Jeta- 
vana  (Dh.  78).  There  was  a  monastery  named 
Mah^vihara  at  Anuridhapura  in  Ceylon  famous 
for  the  learning  of  its  priests.  It  was  buOt  by 
King  Devdnaih  Piyatissa  about  300  yean  b.c. 

MAHAVIREKO,Cholera[iTfT+t^!^]-  Ab.d28. 

MAHAVIRO,  a  mighty  man,  a  great  hero  [^HfT 
+  ^Ht]  *  A  common  epithet  of  a  Buddha  (Mah. 
2 ;  Att.  135). 

MAHAYASO  (a4f.),  lUustrious  [ifTT  +  ^m^]* 
Mah.  20,  22,  159. 

MAHESAKKHATTAA,  Power,  eminence,  superi- 
ority [the  next  +  ^]. 

MAHESAKKHO  (a^\).  Possessing  great  authority 
or  influence,  powerful,  eminent,  lit.  **  having  the 
name  of  a  great  lord*'  [^ffT  +  I^T+^'WWr]. 
B.  Int.  239.  Mahesakkho  devardjd,  a  powerful 
deva  king  (Dh.  153,  154).  Of  a  devatd  (Dh.  77 ; 
Att  213).  Of  a  yakkha  (Dh.  403).  Of  a  man 
(Gog.  Ev.  31). 

MAHESI  (ill.).  Great  sage,  great  saint  [formed  by 
sandhi  of  mahd  with  iH,  the  corresponding  S.  word 
fo  VTffl].  ''The  Great  Rishi''  is  a  common 
epithet  of  Buddha,  or  of  any  Buddha  (Ab.  2, 
1033 ;  Kh.  21 ;  Mah.  27).  At  Dh.  74  it  is  used  of  an 
Ariiat.    Gen.  mahe$ino  (Mah.  27)-   PI*  fnakeie^o. 

MAHESi  (/.},  A  king's  wife,  a  queen  [Vf^lft]. 
Ab.  232,  1033;  Mah.  9,  202.  Aggamdheti,  a 
queen«oonsort.    Gen.  maheriyd  (Dh.  230). 

MAH£SITrAft,Queenship[i|ffft  +  ^]-  Ma- 
hesitte  ^bhxtecaiyi,  inaugurated  her  as  his  queen 
(Mah.  53,  65). 

MAHI  (/I),  The  earth,  the  ground ;  place ;  land ; 
name  of  a  river  [l^f^].  Ab.  181,  682,  1052. 
Mahikampo,  an  earthquake  (Mah.  41).  Mahi- 
pdlo,  mahipaii,  a  king  (Ras.  18 ;  Mah.  41).  Yud- 
dftomoA/,  battle  field  (Mah.  62).  Bodhiffhdmdrahd 
mahi,  a  spot  worthy  to  be  the  site  of  the  Bo  tree 
(Mah.  89).  SiMd  LankdfHohi,  the  whole  surface 
of  Ceylon  (Mah.  108).  Loc.  makiyam,  on  the 
earth  (Alw.  I.  ix).  The  river  Mahi  is  one  of  the 
Mah4nadls  (Man.  B.  17). 

MAHICCHATA  (/.),  Lust,  desire  [7117  + 1;^^ 

+  in]. 


MAH 


(  232  ) 


MAJ 


].    Ab. 


MAHIGCHO  (adj.),  LoBtfol  [TffT  + 
722. 

MAHIDDHIKATA(/.),  Magical  power  [next +irr]  • 

MAHIDDHIKO»  and  -YO  (adf.).  Possessing  super- 
natural power,  miraculous,  magical  [i|^  +  ^VfV 
+  li].  Ras.  16.  Mahiddhiyd  jnmnasampadd, 
the  possession  of  merit  has  magical  power  (Kh. 
14).  Mahiddhika  used  of  a  man  generally  means 
possessed  of  a  high  degree  of  iddhi  (Mah.  4, 172; 
Alw.  I.  55). 

MAHiDH  ARO,  A  mountain  \jf[fi  +  K^] .  Mah. 
78.    Comp.  MaMndharo, 

MAHIKA  (/.),  Frost  [ifffTfT].    Ab.  56. 

MAHILA  (/.),  A  woman  [7rf|[Vr]-    Ab.  231. 

MAHILATA  (/.),  An  earth-worm  [l^fl'  +  inn]- 
Ab.  675. 

MAHlftSAKAMAE^ALAA,  The  Andhra  country 
[iVf^^RI+if^Sll]*  See  JfoAtMimafuto/am.  The 
form  mahimtaka  is  used  in  sdsanavai^a. 

MAHINDHARO,  A  mountain  \j(fi  +  V<1-  Mah. 
167. 

MAHINDO,  Indra;  Mahendra,  a  great  Buddhist 
missionary  [^T^  +  ^^]«  Ab.  18.  Mahinda 
was  the  son  of  the  Indian  king  Dhamm^ka ;  he 
converted  Ceylon  to  the  Buddhist  faith  about  300 
years  B.C.,  and  translated  the  PW  Atthakath&s, 
or  Commentaries  on  the  Buddhist  Scriptures,  Into 
Simhalese  (Mah.  71»  76,  etc.). 

MAHIpALO,  a  king  \lifi  +  irrar].    Mah.  17. 

MAHlPATI  (m.),  A  king  \j^  +  Trf?! ] .    Mah.  24, 

MAHlPO,  A  king  [^nfttr]-    Mah.  7». 

MAHlRUHO,  A  tree  [^  +  ^]-  Ab.  539; 
Mah.  79,  111. 

MAHISAMAQrpALAft,  The  Andhra  country 
[^Rflpr  +  irSll]-  Mah.  71, 73.  See  JfnAifJua- 
kamandalam, 

MAHISAKO  (a<|;.).  Belonging  to  buffaloes  [;RT- 
f^inV].  MdhUakOf  a  herd  of  buffaloes  (Sen.  K. 
394). 

MAHISO,  a  buffalo  [^iffll].  Ab.  616.  Fern. 
mahiif,  a  buffalo  cow.  Fanamakiaot  a  wild  bufialo 
(F.  JiL  12).  Mahitaeamma^  buffalo  hide  (Mah. 
152). 

MAHISO  (a4/.).  Belonging  to  buffaloes  [TfTflR]- 
Sen.  K.  392. 

MAHISSARO,  Vishnu  [iTfT  +  t?9T]-    Ab.  16. 

MAHISSARO,  A  king  [l!^  +  t?^t]• 
MAHITALA]$r,Theground[1|^+7nr].  Mah.  24. 


MAHITO  {p.pjp>  mahoH),  Revered,  worshipped 
[iff|pf=^.  Ab.  750.  TilokamahUo  aggo, 
the  Chief  revered  by  the  three  worlds,  viz.  Buddha 
(Alw.  I.  xvi). 

MAHlYATI  (pass,  mahati).  To  be  revered. 

MAHO,  A  festival  [;Rf ,  7|f^].  Ab.  178.  Ftkd- 
ramahOf  a  festival  in  honour  of  the  opening  of  a 
monastery  (Mah.  160).  Pdnddamaho^  festival  at 
the  opening  of  a  palace  (Dh.  324). 

MAHODADHI  (m.),  Tho  sea  [Wp  +  ^3<^]- 
Mah.  110;  Sen.  K.  480. 

MAHOGHO,  A  torrent,  a  flood  [9|fT  +  ^ft^]- 

F.  J&t.  3 ;  Dh.  9,  51. 
MAHOGHO  (adj.).  Having  a  mighty  stream  [9!fT 

MAHORAGO,  A  great  snake,  a  Nfiga  [7|fT  + 

^^].    Mah.  116. 
MAHOSADHAlil,  Dry  ginger;   the  plant  ativisd 

[iTp  +  lit^ro].    Ab.  459,  586. 
MAHUSSAHO(ai(;.),  Energetic,  persevering  [TT^ 

+  ^5(WTf]-    Ab.722. 
MAHUSSAVO,  A  great  festival  [TlfT  +  ^f?^]- 

Mah.  Ixxxvi ;  Att.  220. 
MAJJAA,  Strong  drink,  spirituous  liquor,  vme, 

spirits  [iPir]-    Ab.  533.    Majjapdnam,  drinkiDg' 

strong  drink  (Kh.  5).    Majjapdyi  (m.),  one  who 

drinks  strong  drink  (Ras.  23).    Majjamkka^i^  a 

tavern-keeper  (Ab.  511). 
MAJJANAlfir,  Intoxication;  pride  (from  majJaHy. 

Dh.  316. 
MAJJANAM,  Rubbing,  poUshing  [ItHN]-    I>b. 

367. 
MAJJAPO  (a4/.)>  ^^^  ^^^^  drinks  strong  drink ;  a 

winebibber,  a  drunkard  [Tflf  +  If].    Dh.  97. 
MAJJARO,  a  cat  [TTtItO.    Ab.  615. 
MAJ  J  ATI,  To  be  joyous ;  to  be  intoxicated  [HT]  • 

Dh.  275.    P.f.p.  madaniyo.    P.p.p.  matto. 

MAJ JATI,  To  rub,  to  polish  [^] .   P.p.p.  nuMk^. 
MAJJHAGATO  (<m&'.)>  Same  meaning  as  next  [9|^ 

MAJJHAGO  (adj.)y  Going  among,  being  in  the 
midst  of  [)R^p|].  Amaccaganamajjhago,  snr^ 
rounded  by  his  ministers  (Mah.  Ixxxviii).  Khira'- 
idgaramajjkago  Meru,  Mount  Mem  situated  in 
the  Milky  Ocean  (Mah.  240).  With  loc.  Cando 
tdraketu  majfhagOp  the  moon  surrounded  by  the 
stars  (Ras.  28).  Janamajjhago,  in  the  midst  of 
the  people,  in  public  (Mah.  73). 


MAJ 


(  233  ) 


MAL 


MAJ JH ANHO,  and  -^O,  Midday  ['Pl^Bf  +  ^] 
Ab.  767. 

MAJJHANTIKO,  Midday  [ifW+^inn  + f^]. 
Ab.  767.  MajjhanHkasamaye,  at  noontide  (Ras. 
92).    Maffhantiko  hoti,  it  is  noon  (Qog.  Ev.  23). 

MAJJHATTATA  (/.)»  Impartiality,  moderation, 
iodifferenoe  [H^^^  +  ITT]*  Ab.  159.  Ck>mp. 
Man.  B.  416  (madbyasthatd). 

MAJJHATTO  (adj.).  Impartial,  neutral  [^T^Q^]. 
Majjhatto  mittiuaitusUf  impartial  to  friend  and 
§oe  (Mah.  128). 

MAJJHIMADESO,  The  Central  Region,  Central 
India  [WSf^  +  ^].  Ab.  186 ;  Dh.  348,  397 ; 
Alw.  I.  73,  97 ;  Man.  B.  140.  This  district  bore 
a  sacred  character  in  the  eyes  of  Buddhists,  em- 
bracing as  it  did  places  such  as  lULjagaha  and 
SAvBlthi  hallowed  by  the  residence  or  frequent 
▼isits  of  Buddha.  It  is  said  to  be  nine  hundred 
yojanas  in  drcuit,  its  boundaries  being  the  towns 
of  Kajangala  and  Mah^dld,  the  river  Salalavad, 
the  towns  of  Setakannik&  and  Thiina,  and  the 
mountain  Usiraddhaja  (Alw.  I.  zxix ;  Kb.  20). 

MAJJI]IMO(a4;0»  Middle,  central,  mean,  moderate, 
of  medium  size  [vn3|i|'].  Ab.  905.  Akdrayi 
wuLJjhimam  cetiydvaftam,  described  a  circle  of 
moderate  dimensions  (Mah.  173).  Majjhimatd" 
piUOj  the  middle  hermit,  viz.  the  second  bom  of 
three  hermit  brothers  (F.Jdt.  4).  Majjhimapuriso, 
a  man  of  the  middle  height  (Pat  66).  In  gram. 
majj^mapurito  means  the  2nd  person  (Sen.K.424). 
Majjhimitih%9  a  middle-aged  woman  (Dh.  315). 
T%khimindriyo  majfhimindriyo  mudindriyo,  hav- 
ing acute  senses,  having  ordinary  senses,  having 
doll  senses  (B.  Lot.  305).  Majjhimo,  one  of  the 
notes  of  the  Hindu  gamut  (Ab.  132).  Majjhinio 
and  -mam^  the  waist  (Ab.  271, 905).  For  mqjjhi- 
masQatky  nuylfhimanikdyo  see  Sdam,  Nikdyo. 

MAJJHO,  and  MAJJHAM,  Middle,  centre,  intenor ; 
the  waist  [ifl^].  Ab.  271,  767, 1091.  Sangha^ 
wujffhaik  pavisUvd,  having  gone  into  the  midst  of 
the  assembly  (F.  J&t.  46).  Atavimajjham  paita' 
kdle^  when  they  had  got  into  the  forest  (Dh.  300). 
Saighamajjhd  (obL)  apakkamma,  having  left  the 
assembly  (F.  J&t.  46).  Instr.  Majjkena  bkaggd 
ndad^  nose  broken  across  the  middle  (Ras.  20). 
M^jlfhena  tathdgato  dhammaih  deseti,  Buddha 
preaches  a  doctrine  which  is  a  mean  between  two 
extremes  (Oog.  Ev.  38).  Loc  majjhe,  majjhamhu 
Tatta  mqffhey  in  the  centre  thereof  (Mah.  162). 


Mqjjke  thapetvd  okdsath,  leaving  a  space  in  the 

middle  (Mah.  172).    Samuddamajyhe,  out  at  sea 

(F.  Jdt.  4).    BMmajjhe,  between  the  eyebrows 

(Ab.  876).    Amaccamajjhamhif  in  the  midst  of 

his  ministers,  surrounded  by  his  ministers  (Mah. 

157).    Dh.62. 
MAJJHO  {adj.).  Middle,  central  \jr^'\^    Majjha- 

ydmOf  the  middle  watch  of  the  night  (Mah.  157). 

Majjhadeao,  the  Majjbima  Desa.    Majjhafthdne, 

in  the  middle  (Dh.  412). 
MAK ARANDO,  The  nectar  of  a  flower  [YPV^^] . 

Ab.  545. 
MAKARO,  Name  of  a  mythical  fish  or  sea  monster 

[vntO-    Ab.  672;   Man.  B.  23;  B.  Int.  376. 

See  Rdgi. 
MAELASO,  A  gnat,  a  mosquito  [THTV].    Ab.  6416; 

Man.  B.  113.    ^anuamakoiam,  gadflies  and  gnats 

(CI.  Or.  83 ;  Sen.  K.  366). 
MAKKATAKO,  A  spider   [if^JZ^].     Ab.  621; 

Dh.62. 
MAKKATO,  A  monkey  [iT^]-    Ab.  614;  Dh. 

106 ;  F.  J&t.  52. 
MAKKAVO,  The  shrub  Eclipta  Prostrata  [TTT^]  . 

Ab.  595. 
MAKKHANAM,  Smearing;  oil  [^SRPir].    Dh.430. 
MAKKHAPETI  (cans.),  To  cause  to  be  anointed 

(from  next).    Dh.  240. 

MAKKHETI,  To  smear,  to  anoint;  to  rub  out 
[^n^] .  Pdde  telena  makkhiya,  having  anointed 
bis  feet  with  oil  (Mah.  177).  Padam  m.,  to  ob- 
literate a  footmark  (Dh.  163).    Mah.  41 ;  Dh.  196. 

MAKKHI  (a4/0>  Concealing  one's  vices  [^|^  + 
^|[l^.     Pdpamakkhi,  one  who  conceals  his  own 
vices  (Alw.  I.  120). 

MAKKHIKA  (/.),  A  fly  [^rf^nT]-  Madhuma- 
kkhikd,  a  bee.    Pingalamakkhikd,  a  gadfly. 

MAKKHITO  {p^P'P*  makkheti).  Smeared,  anointed, 
stained,  soiled  [^rf^  =  ?5n9[]*  Dh.  102,  410. 
Lohitamakkhito,  bloodstained  (Mah.  259). 

MAKKHO,  Concealing  one's  vices,  hypocrisy  [^T^]* 

Dh.  27,  72. 
MAKULO,  and  -LAlff ,  An  opening  bud ;  a  knob 

[JV^] .    Ab.  544 ;  Dh.  209. 
MAKUTO,  and  -TAA,  A  crest,  diadem,  topknot 

[4|4d  9  41  ^^] .    Ab.  283.    Makutam  moceti,  to 

kt  down  or  dishevel  the  hair  (Mah.  199). 

MALA  (/.),  A  wreath,  a  garland;  a  necklace;  a 
flower;  a  row,  a  line  [iTTWr]*    Ab.  307»  1120. 

30 


MAL 


(234) 


MAM 


Pupphamdld,  a  grarlaod  of  flowers  (Mah.  85). 
Suffa^^^anuildf  a  golden  wreath  or  necklace  (Dh. 
233 ;  Rag.  38).  Mdldpijmk  karoH,  to  make  an 
offering  of  garlands  (Dh.  373).  D(pamdld,  festoons 
or  rows  of  lamps  (Mah.  35,  213).  Mdidddmatk, 
a  wreath  of  flowers  (F.  Jdt.  6).  3fUdtamdld  uiya 
kdlam  katvd,  passing  away  like  a  withered  flower 
(Dh.  166).  Vacanamdld^  a  row  or  series  of  words 
In  regnlar  order,  a  dlctionarj^    Comp.  MdHo. 

MALAGULO,  a  bouquet  of  flowers  [^RTWT+^]. 

Mah.  211. 
MALAGUNO,  A  garland  of  flowers  [7rn9T+^]- 

Dh.  10.    Mdldguftaparikkhittd  (/.),  a  marriage- 
able woman. 
M ALAKARO,  A  gardener  [in!W[  +  ^TK]  -    ^^* 

507;  Dh.  167,200. 
MALAKO,  A  drcnlar  enclosure,  yard,  terrace,  a 

consecrated  enclosure  [iTTfl  +  ^]*   Mah.  86, 103, 

108,  100.    BodhimdlakOf  the  endosnre  in  which 

a  Bo  tree  stands  (Ras.  38). 
MALAlif ,  Dirt,  filth ;  excrement ;  stain,  taint ;  fault, 

defect;    Impurity,   sin;   rust    [^TW].     Ab.  274. 

Matath  vannana  koBtyjam^  sloth  Is  the  canker  of 

beauty  (Dh.  43). 
MALATARAft,  A  greater  or  worse  taint  [Tflf  + 

11^].    Dh.  44. 
MALATi  (/.),  The  great-flowered  jasmine  [^- 

Wlft].    Ab.676. 
MALAYAJO,  Sandal  wood  [YnRpiT].    Ab.  300. 

MALAYO,  A  mountainous  range  In  the  Dekhan;. 

a  mountainous  district  in  Ceylon  of  which  Adam's 

Peak  is  the  centre;  a  garden,  a  park;  jungle 

[TflRT].    Ab.  1113 ;  Mah.  52,  167,  217. 
MAlI  {adj,)y  Haying  a  garland  or  row  [|f|(^i|J. 

Ftvidhaddhajamdlini  mahdbodhif  the  great  Bo 

tree  decked  with  rows  of  varied  banners  (Mah.  1 12). 
MALIKA  (/.),  A  g^land;  double  jasmine  [VfT- 

ftpiT].    Att.  194. 
MALIKO,  a  gardener,  a  florist  [^ntVi]  •  Ab.  507. 
MALlMASO  (o</.),  Du^,  stained,  poUuted  [wft- 

^R^].    Ab.  700. 
MALINIBH  A VATI,  To  be  stained  [i!fw4^  +  ^] . 
MALINIKAROTI,  To  stfdn,  to  pollute  [irflnFt  + 

V].    Gl.  Or.  90. 
MALINO  (aty.),  Dhrty ;  dark,  brown,  bhick  [9|flnr] . 

Ab.  647,  700. 
M ALLAKO,  A  cup  [YnRl] .    Ab.  458  (  s=  ^ar&va). 

Sen.  K.  519. 


MALLIKA  (/.),  Arabian  jasmine  [irflraT].  Ab. 
574;  Dh.  10. 

M  ALLIRO,  A  sort  of  goose  with  brown  k^  and  bOI 
[irflni].    Ab.647. 

MALLO,  A  professional' wrestler;  (pL),  name  of  a 
people  [Tflf].  MiUlaifuddhaikj^haiiftawrm^ 
(Dh.  274).  The  Mallas  were  a  tribe  of  Hindostaa, 
one  of  their  towns  was  P4v4  (B.  Int.  87 ;  B.  LoC 
486).  Malletm  edrikam  caram4m»^  wandering  in 
the  Malla  country. 

MALO,  A  paviUon,  a  pagoda  [^TIW]-  Ab.  209 
(ekakdfayutOf  *'  a  one-peaked  building"). 

MAlORO,  The  tree  JBgle  Marmeloa  [^Vn|^. 

Ab.556. 
MALUTO,  Wind,  air  [9n^]*    Ab.  37. 
MALUVA  (/.),  A  creeper.    Dh.  29,  50. 
M ALYA1(!|,  a  flower ;  a  garland  of  flowers  [YmC  • 

Ab.  307, 1081. 
MAA,  mama,  MAMAft,  see  Ahmk. 

MAMAKO  (adj.).  Mine  [VHTV].  Amamako,  not 
mine,  alien. 

MAMAKO  (aiff.)f  Mine,  my  own ;  treating  as  one'a 
own,  loving  [ifRTH]  •  Buddhamdmako  dhawuma^ 
mdmako  Mnghamdmako,  devotedly  attached  to 
Buddha,  his  law,  and  his  diurch  (Dh.  166).  Fein. 
Ratanattayamdmikd,  devoted  to  the  three  gems 
(Ras.  37,  comp.  Mah.  122). 

M  AMA  YATI,  To  be  attached  or  devoted  to  [^mT^  • 
Mayd  jn  ca  ayath  rdjd  mahdbodkirii  mam^ati, 
^'this  king  neglecting  me  lavishes  his  devotloD 
exclusively  on  the  Bo  tree  **  (Mah.  122). 

MAMAYITO  {P'p'p>  last).  Concerning  or  belonging^ 
to  oneself,  own.  Yam  paremm  nuandyitam  ddxyoH^ 
takes  what  belongs  to  others  (Alw.  N.  120).  C7«- 
kkhdni  matndyitdnif  my  own  eyes  (Dh.  83).  Ndmo" 
rdpatfnim  mamdyitamf  making  the  nimardpaone^a 
own,  identifying  oneself  with  it,  pride  of  self  (DIu 
66,  the  conunent  says  yas»a  ahan  H  vd  mamat^  H 
vd  gdho  n*  atthi,  '*  who  has  no  attachment,  sayiii|r 
this  is  I,  this  is  mine").  Mamdyitd  kdmd,  attadi- 
ment  to  self,  pride  of  individuality  (see  Attavddoy 

MAMMACCHEDAKO  (a^\),  Breaking  the  jolnta 
[^7^$^  +  %^^]-  Mammacchedakavaeandmif 
abusive,  violent  language,  words  that  break  onc^ 
very  bones  (Dh.  229). 

MAASAft,  Flesh,  meat  [YTftr].  Ab.280. 
Mitom,  flesh  and  blood  (Ab.  157).  PL 
flesh  (Dh.  28).    Manuaeakkhu,  tiie  eye  of  the 


MAM 


(  235  ) 


MAN 


fleshy  the  bodUy  eye  as  <^posed  to  the  dMa^aJkkhu^ 
F.  Jit.  4. 

MANADO  (adj,)^  IiMpiring  pride,  a  term  of  respect 
[^1^^]*  At  Mah.  115»  206,  the  nom^  is  used  as 
an  q>ithet  ef  a  king. 

MANAKKARO^  Acute  consciousness  of  pain  or 
plearare,  sensitiveness  [4(Jllih|<].    Ah.  159. 

MANA A,  see  Man^. 

MANAA  (adv.),  A  little  [infT^]-    Ah.  1148. 

MANAA,  Measoffing ;  a  measure  [WTf]  •  Ah.  914. 
Mdmakdfamj  false  measures.    Gomp.  Mdno. 

MANANA  (/I),  and  -NAA,  Honouring,  revering,. 
oSuing  [Kmm,  ^rpm].    Ah.  425;  Fit.  74. 

MANANIYO,  and  -lYYO  (adj.).  That  ought  to  he 
hotKHired,  venerahle  [lll*l4^ii]- 

MANAPO  (a^.).  Pleasing,  pleasant,  charming,. 
Vr^^  iMH^lVi]'  Ah.  604.  Mandpdm  vatthdni, 
nice  dotfaes  (Dh.  403).  Mandpd  kuladdri/cd,  a 
pretty  young  lady  (Dh.  233).  Tom'  ekapuHako 
•hmipbfo  mandpo,  he  had  an  only  son  his  darling 
and  delight  (Dh.  93,  Das.  2).  Mandpassavano, 
Ikming  in  the  channels  of  pleasure  (Dh.  60). 
MoHdpdni  r^pdni,  agreeahle  sights  (Dh.  410). 
Mamdpaedri^  whose  conduct  ts  pleasant,  who  acts 
to  give  pleasure.  Instr.  mandpenoy  in  a  pleasant 
manner  (Dh.  213> 

HANASA,  see  Mono. 

MANABAA,  The  mind^  Arhatship^  intenden, 
poipoB^  [^fPTOr]-  Ah.  152,  850.  Na  me  toseti 
wkdmatam,  does  not  rejoioe  ray  soul  (Mah.  197). 
TV  widnoMam  baddham,  your  mind  is  made  up  (Dh. 
82).  FimuttamdnagOf  having  the  mind  free  or 
emancipated  (Dh.  62).  Sumdnasa,  pleased  (Mah. 
7).  Nitiganath  dafthum  katvdna  mdnasam,  having 
formed  the  intention  of  visiting  his  friends  (Mah. 
76).  ^tinimhitamdnasOf  greatly  astonished  (Mah. 
^)*  Mettam  mdnatafk,  friendly  mind  or  intention, 
good  will  (Kh.  15).  MAfhamduaw,  infatuated 
(Mah.  39).  SaMegam  hitamdnasdy  having  at  heart 
the  good  of  the  whole  nation,  with  the  intention  of 
heneiiting  all  (Mah.  15).  ApptUtamdnoM  sekko, 
one  who  has  not  attained  Arhatship,  who  is  still 
a  sekha  (Dh.  255).    Gomp.  Mdnaso. 

MANASI,  see  Mano. 

MANA8ICGHATI,  T»  wish,  to  desire  [ifivt^  + 

MANASI&ARETI  (comb.  moMoaikarott),  To.  fix  the 

•ttoitlon  [«fWflr+«ITqrf7T=V]^    Dh.  111. 
MANASIKARO,  Attention   [TflVf^  +  ^nT].    B. 


Lot.  413 ;  Dh.  326.  Tesam  anuinaHkdrd,  from 
inattention  to  these  (Dh.  401).  SamtudmanaH~ 
kdram  anvdya,,  by  careful  pondering. 

MANASIKAROTI,  To  mind,  to  attend,  to  pay  at- 
tention to,  to  bear  in  mind,  to  think  about,  to 
ponder,  to  ^x,  the  mind  on,  to  take  to  heart  [YHTf^ 
+  ^] .  Tasmd  ay  am  pi  nUi  sddhukam  manan" 
kdtabbd,  accordingly  this  usage  must  be  carefully 
borne  in  mind.  Sddhukam  manankarotha,  attend 
carefully  to  what  I  have  to  say  (B.  Lot.  413,  Alw. 
N.  120).  7Hni  lakkhatidni  manasikdtuiih  asakkoti, 
he  is  unable  to  fix  his  attention  on  the  three  charac- 
teristics of  existing  things  (Dh.  401).  Ger.  mana" 
sikatvd:  Mama  kotthdsam  amanasikatvd  attano 
khettakotthdse  yam  icehasi  tarn  karohi,  letting 
my  share  alone  do  what  you  like  in  your  own  share 
of  the  field  (Dh .  1 26).  Tathdgatam  amanaHkatvd, 
without  taking  any  notice  of  Buddha  (Dh.  240). 
With  manasi  cKssociated  from  the  verb :  etam 
manasi  ea  kayird^  and  let  him  ponder  this  (Mah. 
158). 

MANASIKATO  ( jE^.p.p.  last).  Attended  to,  borne  in 
mind,  pondered  [?Tif^  +  V?T]*  SumanankatOp 
well  pondered. 

MANASIKO  (adj.).  Mental  [TTTlff^].  Sen.  K. 
391. 

MANASO,  see  Man^ 

MANASO,  a  substitute  for  mano  at  the  latter  end 
of  a  compound  [TnTO]-  Bydsattamancuo,  having 
a  distracted  mind  (Dh.  51). 

MANASO,  Lust  [WT'ra].  Ab.850  (^rdga).  Comp. 
Mdna$am. 

MANASSi  (adj.).  Sensible,  intelligent,  clever,  pru- 
dent [4(41  (Vl^.  Sen.  K.  399.  Fem.  manafnni 
(Alw.  I.  xcv). 

MANATTAM,  This  is  the  name  of  some  sort  of 
penance  or  punishment  attached  to  the  commission 
of  a  sanghddisesa  offence  [^if  +  ^].  It  is  ex- 
pliuned  by  bhikkMnam  mdnanabAdvo  drddhanam, 
and  probably  consists  in  the  ofiender  being  placed 
temporarily  (for  six  days)  in  a  position  of  inferiority 
to  his  brother  monks.  It  may  be  either  apatvccha- 
nnamdnattam,  penance  for  an  offence  which  has 
been  c(iTkh%wA,.OTpaiiechannamdnattam,  penance 
for  an  offence  that  has  been  concealed ;  in  the  latter 
case  it  is  combined  with  parivdsa  (Pdt.  6,  74). 
Mdnaitam  4cti  or  samddiyati,  to  undergo  penance 
(Fit.  69). 

MANAVA  (adj.).  Proud  [^TPWr!]. 


MAN 


(  236  ) 


MAN 


MAiyAVAKOi  A  young  man,  a  yoatb,  especially  a 
young  Brahmin  [4||f|^4i].    Dh.  186. 

MANAVI  (/.),  A  woman  [iTrif^].    Sen.  K.  d05. 

MA^  AYIKA{ fi)f  A  young  woman,  a  girl,  a  Brahmin 
girl  [iTni|f%piT].    Dh.340. 

MANAVO,  Mankind,  man ;  a  man  [^TPI^] .  Ab. 
227,  842;  Sen.  K.  389;  CL  Gr.  89. 

MAIVAVO,  a  boy,  a  youth,  a  young  man,  especially 
a  young  Brahmin  [Tn^lR]*  Ab.  253,  842;  B. 
Lot.  436 ;  Dh.  94, 120, 185, 323, 356.  jiisaldyano 
ndma  mdnavo^  the  young  Brahmin  A^valayana 
(Alw.  I.  Ixiz). 

MANAYATANAA,  The  mind  [9nn(.+  ^IRnHT]. 
See  Ayatanam  and  Mono, 

MAf^CADHARO,  A  bedstead   [mf  +  "^raiTJ- 

Ab.  309. 
MAf^CAKO,  A  bed,  a  bedstead  [7?^1|] .    Ab.  308. 

MAfiCO,  A  bed  [TTV]-  Ab.  309,  310.  lfara|ia- 
mmce  nipanno^  lying  ou  his  deathbed  (Dh.  258, 
oomp.  Mah.  47,  108).  Mahcapithdni,  beds  and 
chairs  (Mah.  84,  comp.  Alw.  I.  cvii). 

MAl^PABBO,  Patronymic  from  Ma^fu  [irRORV]- 

Gl.  Gr.  89. 
MANDABHA^I  (a4f.).  Speaking  little  [^9^  + 

HTHf  +  ^TO-    F.Jdt.19. 
MANDAGAmI  («<;.),  Marching  slowly   [9n^  + 

irrfinO'    Ab.  379. 
MAN^  AKAPPO,  see  Kt^fpo. 

MANDAKINI  (/.),  A  name  of  the  Ak&sagang6  or 
celestial  river ;  name  of  one  of  the  Mah6saras  or 
great  lakes  of  Himavanta  [l|«tf  ff^^J.  Ab.  27, 
679;  Man.  B.  17. 

M AIJfpALAGGO,  A  crooked  sword,  a  sabre  [^T^nf 
+  HFir].    Ab.391. 

MAlVpALAJff,  A  disk,  a  drde;  circuit,  drcum- 
ferenoe ;  a  district  comprising  a  number  of  villages, 
a  region,  a  province ;  a  heap ;  a  multitude  [ifl^ll]. 
Ab.  53,  631,  992.  Candama^alam^  the  moon's 
orb  (F.  Jat.  58 ;  Dh.  340).  So  tmafh  druhitvd 
iwh  9lgham  dhdvatfi  maftdale,  mounting  the  horse 
he  rode  him  at  full  speed  in  a  ring  (Mah.  142). 
Paramaftdaldni,  foreign  countries.  Sdkhdmaftda* 
lehi,  with  spreading  branches  (Att.  213).  Pd»a» 
maftdalam^  a  place  where  people  drink  together 
(Ab.  534).  MoroMa  akkhitnaf^akah,  the  circle  of 
the  eye  in  a  peacock's  tail  (Pdt  91).  One  of  the 
articles  of  dress  of  a  Buddhist  priest  is  called 
moftdalam  (Ab.  296).    See  Timaf^am. 


MA1!^PALAMAL0,  a  dreoUr  house  or  haD  with  a 
peaked  roof,  a  pavilion  [If^W +7nil]  •  See  Mdk. 
MAIVPALI  (/.),  A  disk,  a  drde  [moNFt]- 
MANpALl  (a4/.).  Having  a  disk,  orbed,  dnnlar 

MA^ALIK Aft,  Anything  round,  a  drde  or  globs 

M A^P ALISSARO,  A  ruler,  a  sovereign  [iT^n  + 
179^].    Ab.335. 

MAI^pANAft,  Adornment ;  an  ornament  [^TQW]* 
Ab.282. 

MANpANO  («!(;.),  Adoming[9n9ir].  8ea.K.473. 

MANpAPAtt,  A  roofed  open  hall  or  temple,  gfos- 
rally  built  for  a  temporary  purpose,  a  poTiliOB 
[«n9^].    Ab.210;  F.J&t.46;  Mah.7,82.256. 

MA^pAPETI  {eaui.  mofufeh^,  T6  cause  to  be 
adorned.    Mah.  211. 

MANDARAVO,  Erythrina  Fulgens  [l|l|[TTW]. 
P&t.  xxvi;  B.  Int.  178,  535;  B.  Lot  306. 

MANDARO,  a  name  of  the  western  mountain  be- 
hind which  the  sun  sets  [Hi^l^.    Ab.  006. 

MANpETI,  To  adorn,  to  decorate  [l|li(].  Mah. 
12,  213 ;  Dh.  189. 

MANDIBHAVO,  Slackening,  dulling  [IP^  + 
in^].  Feg^Mtandibkdvuitkafkf  to  dUnhiidi  ih» 
shock  of  the  attadc  (Mah.  156). 

MANDIRAA,  a  house,  an  edifice  |  a  town[lff)l^]. 
Ab.  205, 1065 ;  Mah.  97,  268. 

MANpiTO  (p.p^p.  maftdeti%  Adorned  [irfln]- 
Dh.247;  Mah.  161, 172. 

MANDO  (a4r.).  Slow;  stupid;  dull;  small;  loir, 
slight,  weak  [in^].  Ab.  721, 892.  MmtdagM, 
marching  slowly.  Mamdabikd^  speaking  little, 
reticent  Mando  hdio,  a  slight  laugh  (Ab.  176). 
MandaptMOf  and  mandmhiddhif  havbg  little 
wisdom,  foolish  (Dh.  401).  MamdoMigtdheffi, 
luckless,  miserable  (Att  206).  MmMniangim, 
small  limbs  (B.Lot569).  In  mask  mmuis  mesns 
a  deep  or  bass  sound  (Ab.  137,  gambhirQ  nwo)* 

MA]ypO,Scum[9r«].  Ab.467.  Dadhimafim, 
whey  (Ah.  500). 

M  Al^npUKAlJirTAKO,  A  ma94a  tiiorn,  supposed  to 
destroy  a  tree  or  plant  pierced  with  it  F.  Jit  6; 
Mah.  122. 

MA^fTKO,  A  frog  [ir^].  Ab.675.  Hisfut^ 
kMjam^  frog*s  spawn  (Mah.  245). 

MANESIKA  (/.),  One  of  the  amusements  IbrbiddeB 
to  a  bbikkbu,  guessing  the.  thoughts  of  others 


MAN 


(  287  ) 


MAN 


MANisti  (esifff.  tmmnaH)f  To  bonoar,  to  revere 
[m^l^ni  =  WQ'  Sen.  K.  488.  With  gen. 
8mmgkm99m  mdiietvd,  having  paid  reverence  to  the 
prleeAood  (Mah.  253). 

MANGALITTHAKA  (/.)»  Ansplcioas  brick»  viz. 
what  we  call  a  Ibandation  stone  [TT^lf  +  1[61i]* 
MmigMfihakaik  paHffhapeti^  to  lay  a  foundation 
•tone  (Mah.  170). 

MAAGALO(ai(/.),  Aaspidons,  Incky;  Joyous,  festive ; 
bdonging  to  state  occasions  [H^^]*  Ab.  88. 
Mamgnlam^  rejoicing,  festival,  festivity,  holiday, 
festive  ceremony  (Dh.  2I7)»  blessing,  boon  (Kb.  5). 
Mmmgmlakaithtt  and  mat^golo  hoHMf  an  elephant 
riddeo  on  g^reat  occasions,  a  state-elephant  (Alw. 
I.  79 ;  Dh.  417 ;  Mah.  104).  MangQla-myyaiMm^ 
royal  gardens.  MangtUavdhi,  a  royal  or  state 
diai^ger  (Mah.  134),  Mamgalap^kkhmraf^i,  royal 
pleasure  tank.  Mang'tUag^dui,  songs  of  rejoicing 
(Mah.  90).  Biam  mtmffalmm  uttamaih,  this  is  the 
greatest  blessing  (Kb.  6).  AbhiaekamanguUah^ 
festival  of  a  king's  coronation  (Dh.  219;  Mab. 
Izzx^).  PmHaawa  ndmakarape  numgalamhi,  at 
the  9Ht  of  naming  his  son  (Mah.  136).  Avdhu" 
mmmgvknk,  a  wedding  (Dh.  240).  MangaUtm 
kmrM,  to  hold  a  festival  (Dh.  317).  MaAgala- 
kM^miiwam^  a  f&te  di^  (Dh.  288).  Makgdla' 
pdjfdm^  rice  podding  used  at  festivals.  The  term 
MMg^iMaMAafiaMy  *<  auspicious  sign,**  is  given 
to  106  marks  with  which  the  sole  of  Buddha's 
foot  was  supposed  to  be  covered.  Of  these  the 
priadpal  was  the  cakka,  and  around  it  were 
grouped  representations  of  birds,  ammals,  inhabi- 
taata  of  various  worlds,  emblems  of  royalty,  etc. 
(Man.  B.  867).  Mamgala,  name  of  one  of  the 
twenty-four  Buddhas  (Mah.  1 ;  Man.  B.  96). 

MAN  I  (us.  mmd  /i),  A  gem,  a  jewel;  a  waterpot 
[irf^].  Ab. 480, 1113.  Jfa»;/Ni^MAw,ajewelkd 
c«ncfa(Mah.4;  Dh.  191). 

MANI  {adj,)^  Proud ;  as  latter  part  of  a  compound, 
tiifaiking,  fancying  [if  1  p|^ .  Bdh  pofidiiamdni, 
a  fool  who  thinks  himself  wise  (Dh.  12).  Fern. 
mOmU  (Mah.  122). 

MAljflBANDHO,  The wrist[9|flt+  W^CT].  Ab.286. 

MANIKA  {fJ)f  A  weights:  four Do^as  [4||f||l|T]. 
Ab.408. 

MAJ^IKAA,  and  -KO,  A  waterpot  [Hflpi].  Ab. 
456L    UdBkama9ik9,  a  waterpot  (Dh.  113). 

MA9IKKHANDH0,Amagicjewel[i(fi|+^P«]. 
F.  Jit.  8. 


VAiyiLAKKHA^Alil,  Tellhig  a  person's  fortune 

from  tbe  jewels  in  his  possession  [9|flt  +  Wnnfl* 
MANIMAYO  (adj,)t  Made  of  gems,  or  jeweUed 

[7?ft|R^].    Dh.96. 
MANINDRIYAA,  The  organ  of  mind,  the  mhid, 

the  intellect  [7nf^  +  1[f^[^].    See  Indriyam, 

B.  Lot.  413. 
MAI{f ISAPPO,  A  sort  of  venomous  snake  [ifflir  + 

^]. 

MANITO  (p»p»p>  mdneti).  Revered,  honoured  [ifT- 

flnT  =  ^R^.    Ab.  750 ;  Has.  72. 
MANITUlir,  see  Manfiatu 
MAJ^JARl  (/*.),  A  sprout;  a   compound  pedide 

[faft].    Ab.650. 
MAf^JETTHO  (adj.).  Light  red  [Kf^] .    Ab.95. 

MA^jlRO,  A  foot  nog,  bangle  [91^^].    Ab.288. 

MANJifTH A  (/.),  Bengal  madder  [TTflnT]-  Ab. 

582. 
MASJV  (adj.).  Beautiful,  lovely,  delightful  [^]. 

Ab.  093 ;  Dh.  140. 
MA]NJOsA  (/.),  A  basket,  box,  casket  [i!l|^T]- 

Ab.524;  Mah.  179. 

MAi^jOaAKO,  Name  of  a  celestud  flower  [ii^^] . 

MANKU  (adf.).  Troubled,  restiess,  disturbed,  put 
out,  irritable,  annoyed,  angry,  fretful,  discontented 
[WW]'    Dh.  44    MaAkubhdoo,  discontent  (Dh. 

275,  376).  MankubMto,  annoyed,  irritated,  dis- 
contented (Dh.  263).  IfofiAwAarofkim,  disturb- 
ance, troubling  (P&t.  89).  AvUdrado  upa»ankamaH 
mMnd^Mto,  he  enters  that  assembly  timid  and 
troubled. 
MAlf^Ji'ATI,  To  think,  to  suppose,  to  imagine,  to 
consider,  to  esteem,  to  know,  to  believe,  to  under- 
stand [iPl.].  With  two  ace.  €hdrabhmh  iuvaidi 
wumne,  I  consider  you  an  ass  (Sen.  K.  329). 
With  ace.  and  dat.  Katfhagia  tuvam  nudine,  I 
value  you  at  a  stick,  viz.  I  don't  care  a  fig  for  yon 
(Sen.  K.  329).  Na  ea  te  dhanune  uggahetabbam 
pariydpufdiobbatk  monniMaa/t,  nor  will  they  think 
it  necessary  to  learn  and  retain  those  doctrines 
(Alw.  N,  28).  Attano  mSmmim  idya  malkkam, 
looking  upon  her  as  his  wife  (Mah,  24)«  Devoid 
iti  maSmiiksUj  thought  they  were  angels  (Mah.  89). 
Marleim  toyan  H  nuMamaSA^,  taking  the  mirag« 
for  water  (Ras.  29).  Tmh  kbk  nuMati,  what  do 
you  think  of  this?  how  do  you  understand  this? 
(Alw.  I.  zlv).  Yo  bdlo  mMiaii  baiyath,  the  fool 
who  knows  his  folly  (Dh.  12).    Tvaik  patthayate 


MAN 


(  238  ) 


MAN 


apatthkfitm  WMiMmipXt  fieems  to  me  you're 
for  what  ought  not  to  be  asked  for  (Dh«  96). 
Onavittako  me  tahdyo  H  manHamdna  mahne  Una^ 
panftdkdram  pahini,  I  sappMe  he  sent  this  present 
under  the  impression  that  his  friend  was  not  very 
well  off  (Alw.  I.  75).  Tumhdkam  gehe  bah^ 
marne  gond,  I  presume  at  your  house  there  are  a 
great  many  oxen  (F.  J&t.  10)..  DUvd  manne  pard- 
jayam,  foreseeing,  I  suppose,  my  defeat  (Mah.  194). 
Ummattako  e$a  mmAej  why  the  man  must  be 
mad  I  (Dh.  408)«  ^/itpamiinnaifi,  to  despise.  Bah^L- 
maSmafii  to  honour.  The  phrase  }^ana  ddtU  kdlaA 
maSinasi  is  equivalent  to  our  ''I  await  your  pleasure** 
When  Jivaka  in  S&maMapbala  S.  gets  ready  the 
king's  elephants  to  pay  a  visit  to  Buddha  he  says, 
kappitdni  kho  te  deva  hatthiydndni  yassa  ddni 
kdlam  mannagi,  which  the  comment  explains  thus, 
upacdra/oacanam  etam :  idam  tmttam  hotij  yan  tayd 
dftattarm  tarn  maydkaia^,  iddni  yassa  tvam  gama" 
fMSsa  vd  dgamanassa  vd  kdlatk  numnasi  tad  eva 
attano  ruciyd  karohttiy  '*  this  is  a  courteous  ex- 
pression by  which  is  meant,  I  have  executed  your 
orders,  for  whatever  coming  or  going  you  think 
the  right  time  has  come,  do  it  as  suits  your  con- 
venience." So  when  at  the  end  of  the  Sdtra  the 
king  says  he  must  now  depart,  Buddha  replies, 
yassa  ddni  ivaih  mahdnya  kdUuh  mtAnan,  In 
Brahmayu  S.»  when  Uttara  teUs  Buddha  that 
Brahm^  wishes  to  see  him»  Buddha  replies, 
yassd  ddtU  md^avaka  Brahmdyu  brdhmajM  kdlam 
mtdULasi  :  here  the  use  of  the  2nd  pers.  is  peculiar, 
but  the  idea  Is, ''  I  will  see  Brahmdyu  whenever  you 
like;"  it  is  explained  thus,  mdfuivaka  Brahmdyu^ 
irdhmatuf  yassa  dassanassa  kdmo  tassa  dassanassa 
iddni  tmuh  kdlam  mafinasi  dassandya  dgamanassa 
pattakalhm  ti  attha»  Pres,  mamiatij  maimate 
(Sen*  K.  439,  442),  1st  pers.  mamie,  ma^dmi. 
Aor.  anuttUiij  manni  (Mah,  237;  Dh.  315).  Fut. 
mahnissati.     F.pr.  mannam,  mamamdno  (Mah. 

•  24 ;  Dh.  139).  Ger.  mantvd,  mantvdna,  mantdna 
(Mah.  52,  110;  Sen.  K.  503).  Inf.  manituih, 
mantum  (Sen.K.503).  P.f.p.  mantabbo,  mamtabbo, 
P*p.p.  malo.  Caas.  mdnetu  See  Mundti^  which  is 
also  a  pres.  from  lfl(. 

MANO,  and  MANAlPf,  The  mind,  the  intellect,  the 
thoughts,  the  heart  [H^].  Ab.  152;  B.  Int. 
449,  49^  JOhamme  me  ramaii  mano^  my  heart 
delights  in  the  law  (Has.  17;  oomp.  Dh.  21,  53). 
^t|d^yqm  manan  ca  sokd  mahontdpi  na  tdpayanti^ 


sorrows  even  great  ones  do  not  rack  the  hesrt  aod 
mind  (Das.  7).  Manasd  dafheuaf  with  stesdfiut 
mind  (Kb.  8).  Manasd  pasannena  bhdsoH,  ipesks 
with  a  pure  heart  (Dh.  1),  Mono  *'  the  mind  or 
thoughts"  is  constantly  opposed  to  ttdcd  or  vaei, 
and  to  kammam  or  kdy0k  Yassa  kdyena  vdc^a 
manasd  n'  attki  dukkaiam,  he  who  offends  not  in 
deed,  word  or  thought  (Dh.  70,  oomp.  42;  B.Lot 
866).  Santam  tassa  manam  hoti  santd  vded  ca 
kammd  ca,  his  mind  is  calm,  his  speech  and  action 
are  calm  (Dh.  18).  Manatk  manw  kdyam  vqra 
dukhdpeti,  he  is  endeavouring  to  torture  my  mind 
as  he  has  tortured  my  body  (Mah.  261).  SaUksri 
manapasddo,  faith  in  Buddha  (Dh.  96,  see  PoMfdp). 
Mayi  manam  pasddeivd,  having  believed  in  me 
(Dh.  94).  Pasannena  manena,  with  a  believb^ 
heart  (Dh.  99).  The  base  used  in  composition  is 
generally  mana-f  but  sometimes  mana-f  as  f^ps^ 
duffhamanasankappo,  **  one  the  wishes  of  whose 
heart  are  pure."-  Ma$Mkamnuukf  action  of  tfie 
mind»  as  thought,  desire  (see  Kammam).  MetUak 
manokammamt  friendly  action  of  the  mind,  good- 
will shown  by  benevolent  thoughts  or  wishei. 
Mano9ilekho,  doubt  (Ab.  170 ;  Mah.  168).  Mam- 
pakopo,  angry  thoughts  (Dh.  42)^  ManomMOf 
pleasant  (Att.  194>  =r  mana^  +  anukM).  See 
Manodncearitmk*  llie  loc.  manasi  with  V  means 
to  attend  to,  to  bear  in  mind  (see  JfoMStAwvfi, 
Manasikdro).  Instr.  manasd  karoth  to  bear  in 
mind,,  to  learn  by  hearts  As  last  part  of  a  com- 
pound :  PafibaddhamanOf  whose  mind  is  in  bond- 
age (Dh.  60) ;  pasannamano,  pleased  (Mah.  31). 
Man^  is  only  used  in  the  singular;  it  will  be  seen 
from  the  examples  that  it  foUows  two  dedensions, 
that  of  a  noun  with  a.  base  In  -m,  and  that  of  a 
noun  with  a  base  in  -a  (see  Sen.  K«  283-^285). 
For  the  gen.  manaiso  see  Dh.  70,  maaaiia  also 
occurs.  Sfano  is  one  of  the  Indriyas>  of  the  Aya- 
tanas,  of  the  Dh4tus.    See  Fmndfutm, 

M  ANO,  Pride,  arrogance,  vanity ;  honour,  respeet 

[irnr].    Ab.  168, 914 ;  Dh.  13,  27,  40,  72.   Bs- 

hvmdno,  great  veneration  (Mah.  126).    if<^Mm 

janayitvdna%  recovering  his  self-confidence  (Mab. 

152). 

MANOBHtT  (m.),  R4ma  the  god  of  love,  the  lodiw 
Cupid  [iT^f^].    Ab.  42. 

MANODUCGARITAA,  Sin  of  the  mind  or  tlioQghts 
[inRC+l^+^f?7f]-  B.  Lot.866;Dh.41 
The  three  are  abhijjhd,  fjydpddo,  misehdditihi. 


MAN 


(  239  ) 


MAN 


WYvUmsiMM^  malioe.  soqptidsm  (Man.  B.  460; 

MANOHARO  (a^f.),  8trikiiig»  beaatiful,  channiog, 

apdratiiig  [if^tf^-    Mah.  113,  241. 
MANOMAYO  (atff.).  Springing  from  the  mind, 

by  the  mind  [Yflft  +  ira]-  I>b.  1,  90. 
iddki  is  the  third  of  the  ten  Iddbis. 
Aeeording  to  lyAlwis  it  is  *'  the  power  to  assume 
aay  corporeal  fiipire  wliatever  at  one's  will,"  ao* 
Mrding  to  Hardy  **  the  power  to  malce  any  figure 
wfaatever  according  to  the  person's  will"  (Alw.  I. 
jdziv;  Man.  B.  501).  Tlie  following  is  the  ex- 
planation given  in  Vlsnddhi  Magga :  **idha  bhtkkhu 
kmamkd  kdjfd  aimam  kdyatk  abhtnimmwdti  rdjnih 
■MMMMgroii  *  H  imimd  najfena  dgatd  iddhi  i&rhm' 
bbkamiore  cS&om^  eva  manamayasmi  ioriraaaa  «^- 
pkoitiwuenm  pavatiattd  mmMmayd  iddhi  ndma, 

MANOPUBBANQAMO  {adj.\  Havbg  mind  for  its 
predecessm*,  following  upon  or  resulting  from  the 
mind  or  thoughts,  caused  by  the  mind  [ini^+ 
^  +  Wif]-    Bh.  1.    See  fTnn^ftiom. 

MANORAMO  («&'.)>  Pleasant,  delightful,  beautiful 
[inhr^]-    Ah.  003;  Dh.  11,  266;  Mah.  87. 

MANORATHO,  Wbh,  desire  [im^+  ^.  Ab. 
103 ;  Ph.  225.  Manoratham  pdreti,  to  fulfil  one's 
wish  (Mah.  55,  261).  Man&rathapiara^U  "the 
wish-fiDdfiller/'  name  of  the  At^hakathd  on  the 
Aiiguttara  Nikiya. 

MANOSETITHO  (a^>\  Having  mind  or  Fnmdtui 
foft  its  diief,  governed  by  the  mind,  founded  on  the 
mind  [9|ir^+  i^].    Dh.  1. 

MAN08ILA(yi),  Realgar  or  red  arsenic,  and  perhaps 

vermilion  [l|l|^+f|{irr]*  Mah.  211.  Used  as 
a  pendl  (Mah.  90, 112).  ManoiUdtalaih,  name  of 
a  dOstrict  of  Hlmavanta  (Alw.  I.  xzi). 

M ANTA  (/.),  Il^sdom.  Ab.  153, 979 ;  a.  Or.  87. 
MmUd  vuecaHptMd  (Dh.  419). 

MANTABBO  (p/.p.  mtMoH),  To  be  thought,  to 
be  considered  [ifl||?|  =  9r>(].     Sen.  K.  503; 


M  ANTABHA^  (oi^'.).  Speaking  wisely  \numtd  + 

'ITW  +  i:^-    Dh.65. 
MANTADHARO  {adj.\   Versed  in  the  Mantras 

MANTA^AA,  Deliberation,  consultation,  resolution 
[^mV]-    Ab.  352, 979 ;  Mah.  16. 

MANTJBTI»  To  consult,  to  deliberate,  to  discuss; 
to  tiak,  to  converse  [jPflPQ-  With  instr.  Bharu 
f^  mmim^tffd  having  consulted  with  his  wife 


(Mah.  219,  comp.  64, 233).  With  taha :  Manietvd 
mdiujfd  aahaf  having  consulted  with  his  mother 
(Mah.  154,  69).  With  iaddhim :  Ttma  taddkhk 
manietvd,  having  taken  council  with  him  (Dh. 
232).  Tvam  no  amhdkam  aantika^  dgacehaH  na 
kmci  manteri,  you  never  come  near  us,  you  never 
talk  to  us  (Dh.  333).  £a{ifi«  montoyi,  whispered 
in  his  ear  (Dh.  157). 
MANTHANI  (/.),  A  chum  [TVUpf^].    Ab.  499. 

MANTHANO,Achuming-stick[infpr]-  Ab.lOOO. 
M ANTH ARO  (a^f.),  Slow,  stupid  [Yfifl^ .  Ab.  379. 
MANTHO,  A  chuming-stick ;  a  sort  of  rice  cake  = 
sattu  [TT^']  .    Ab.  463,  1080. 

MANll  (m.),  A  counsellor,  a  minister  [l^filT'C]- 
Ab.  340.  8amdjamant(f  a  member  of  a  coundl 
of  state  (Alw.  I.  112). 

MANTINDO,  A  chief  counsellor,  a  minister  [TTf^l^ 
+  ^[1^;].    Alw.  1.112. 

MANTO,  Deliberation,  resolution,  counsel,  design, 
plan,  artifice;  the  Vedic  hymns;  a  sacred  textf 
a  mystic  verse^  a  charm,  an  incantation  [iPH]* 
Ab.  108,  362,  979.  Mante  gantheiutk,  compiled 
the  Veda  (Alw.  I.  cxziv).  Manimfuddhena^  by 
stratagem  of  war  (Mah.  153).  TiHkkkdmamtena, 
by  the  magic  spell  of  forbearance  (Att.  194). 
Hatihikantamanto,  a  spell  for  charming  elephants 
(Dh.  154).  Imam  man^affi  vatvd,  having  recited 
this  spell  (Dh.  156).  Japam  moniapaddni^  mutter- 
ing spells  (Ten  J.  103).  Agatdni  kho  tdta  Utiara 
amhdkam  mantem  dvattimsa  mahdpuriaalakkha' 
|Mfai,  friend  Uttara»  the  thirty-two  characteristics 
of  an  eminent  man  are  enumerated  in  our  mantras 
(a  Brahman  says  this,  see  Mahdpurito).  Pddo' 
lakkhanamanto,  a  memorial  verse  describing  the 
footmarks  left  by  people  of  different  characters 
(Bee  Lakkhapam).  At  Mah.  29, 32, 251  a  passage 
quoted  from  the  Abhidhamma  (pdli  abhidhoM' 
nuusa)  is  called  BuddhamantOf  **  a  sacred  text  of 
Buddha.* 

MANTUA,  MANTVA,  see  MannaH. 

MANUJ ADH IPO,  A  king  [9|^  +  ^|f%ni] •  Mah. 
36,158. 

MANUJO,  A  man  [if^].  Ab.  227;  Dh.  54, 59. 
Manujeau,  among  men  (Das.  9). 

MANUMaKAA,  Beauty,  charm  [YTT^tW]- 
Sen.  K.  398. 

MANUMO  (a4i.).  Beautiful,  pleasing,  delightful 
[Vnilll].    Ab.  693 ;  Mah.  22,  43,  246. 


MAN 


(  240  ) 


MAR 


MANUSAKO  (o^^*.),  Human  [7!T^^^].  Dh.  74. 
Cakkhund  atikkantamdnusakena,  with  an  eye 
passing  the  eye  of  man  (B.  Lot.  806). 

MASIJSO  (adj.).  Human  [^THIpT]-  Mdnusi  pajd, 
the  human  race  (Kh.  6).  Masc.  tndntuo,  a  man 
(Ab.  227 ;  Dh.  74, 286 ;  Mah.  89).  Gomp.  Atiidnmo. 

MANUSS AKO  (adj.),  Human  [9ripV+^] .  Kh.  14. 

MANUSSATTAJir,  Man's  condition,  humanity 
[4|*m(j^] .  B,  Lot.  305 ;  Has.  62.  Sace  manu' 
ssattath  dgacehati,  if  he  is  bom  as  a  human  being, 
lit.  if  he  attiuns  to  humanity. 

MANUSSO,  A  human  being,  a  man  [Tf ^'QT]  •  Ah. 
227 ;  Dh.  57-  Mamusabh&td,  human  beings,  men 
(F.  J&t.  1).  Manutsindo,  a  Icing  (Mah.  117). 
Manussaloko,  the  world  of  men,  this  world  (Alw. 
I.  cvii).  Manusio  *ri,  are  you  a  human  being? 
(Kamm.  4).  Manusritthi,  a  human  female  (P&t. 
69).    Fern,  manusai,  a  woman  (Dh.  155). 

MAPAKO  (adj.).  Causing  to  appear  by  supernatural 
power  (from  next). 

MAPETI  (caus.  mindii).  To  make,  to  prepare ;  to 
cause  to  appear  by  supernatural  power,  to  create 
[^IM^ni  =  ^]*  Nagaram  m.,  to  build  a  dty 
(Mah.  46,  65 ;  Dh.  232).  Dibbattabhdvam  md- 
petvd,  assuming  his  celestial  shape  (Has.  24). 
Attano  dnubhdvena  ekam  angdrardnm  mdpetvd, 
having  by  his  supernatural  power  caused  a  heap 
of  burning  coals  to  appear  (F.  Jdt.  57).  Mahan  tarn 
pabbatam  mdpetvd,  having  miraculously  caused  a 
g^reat  mountain  to  spring  up  (Has.  22).  Tassa 
maggaih  amdpayi,  caused  a  path  to  appear  for 
him  (Mah.  167).  Dvigufte  ca  rakkhaae  thero 
m^^Myitvd  bhaydnake,  and  the  thera  having 
miraculously  caused  to  appear  twice  as  many  other 
dreadful  rakkhasas  (Mah.  75).  Mah.  23,  166; 
Dh.  191. 

MARADHEYYAH^,  The  realm  of  M4ra  or  Death, 
Samsdra  or  continued  existence  [9|T^-|-^^:= 
Xfj].  Dh.  7, 197,  277.  Comp.  Maccudheyyam, 
and  see  Mdro. 

MARAJI  (m.).  Conqueror  of  M&ra,  an  epithet  of 
Buddha  \j^\X  + 1^]  •    Ab.  2. 

MARAKO,  a  slayer  [iOT^]  •  Ras-  27.  Hatthu 
mdrako,  an  elephant  hunter  (Dh.  114). 

MARAMMO  (atff.),  Burmese. 

MARAJyAM,  Dying,  death  [iVTV]-  Ab.  404. 
Param  marand,  after  death  (B.  Lot.  866).  Ma- 
rafMfnmco,  death-bed  (Dh.  258).  Dh.  27;  F. 
Jdt.  15. 


MARANAA,  KiUlng,  slaughter  [vrTCT]-  Ab.  403. 

MARAiy  AS  ATI  (/.),  Recollection  of  death,  medita- 
tion on  death  [TTTV  +  ^f^l-  '^^  ^  one  of 
the  ten  Anussatis.  E.  Mon.  28.  See  Kamma- 
tthdnam. 

MArAPETI  (cans,  next),  To  cause  to  be  kiUed,  to 
put  to  death.  Das.  2 ;  Mah.  236 ;  Dh.  298 ;  Alw. 
I.  101. 

MARATI,  and  MiYATI,  and  MIYYATI,  To  die 
[V] .  Pres.  maraH  (Sen.  K.  460 ;  Mah.  22,  230), 
miyaH  (Dh.  5 ;  Sen.  K.  459),  miyyati  (Dh.  179 ; 
Das.  34 ;  Sen.  K.  460).  Aor.  amari,  mart  (Mah. 
231 ;  F.  J&t.  16, 57).  Fut.  marissaH  (Dh.  96;  Mah. 
260).  Ger.  maritvd  (Dh.  220).  P.pr.  maramio 
(Dh.  86,  Mah.  22),  maramdtw  (Mah.  230),  mfyatk^ 
miyamdno  (CI.  Qr.  25).  V.f.^.macco.  P.p.p.muifo. 

MARATTA]$[,    State  of  being   Mdra,    Maniship 

[^T  +  ^l- 

MARETI  (cans,  marati),  To  kill,  to  destroy,  to 
murder  [HK^iHt  =  ^]  •  F.  Jdt  4, 49 ;  Dh.  1 14- 
P.p.p.  mdrito  (Mah.  52). 

MARICAA,  Pepper  [7!f?C^] .    Ab.  459 ;  Mah.  158. 

MARlCI  (/.),  A  ray  of  light;  mirage  [if^tf^]- 
Ab.  64, 65.  Maricim  toyan  ti  mannamdnd,  takings 
the  mirage  for  water  (Ras.  29).  Maricidhammo, 
mirage-like,  unsubstantial  (Dh.  9,  210). 

MARICIKA  (/.),  Mirage  [irOf^W]-    ^^'  31. 

MARICIRO  (€Uy.),  Prepared  with  pepper,  peppered 

MARISO  (aty.),  see  Mddito. 

MARISO,  a  venerable  person ;  the  plant  Amarantfaiu 
Polygamus  [ilfi;iT] .  Ab.  1 132.  The  voc  mdrim 
is  sometimes  used  in  addressing  a  person  of  hi^ 
position,  e.g.  at  Mah.  3  the  yakkhas  address 
Buddha  thus.  So  in  Milinda  Pauha  Indra  calls 
Mah&sena  mdrUa.  In  one  sdtra  Buddha  address- 
ing the  Tdvatimsa  gods  says  mdrisd  (voc^pL). 

MARITO,  see  Mdreti. 

MARI YAdA  (/.),  A  boundary,'  limit ;  rectitude, 
good  conduct  [if^T^].  Ab.  225,  1054;  Mah. 
202,  213.  Fdpimariyddd,  the  embankment  or 
"  bund  "  of  a  tank  (Mah.  228). 

MARO,  Death  [TT^]*  Ajardmaro,  free  from  decay 
and  death  (Ras.  29).    Comp.  AtHaro, 

MARO,  Death;    killing;   the  Tempter,  the  Evil 

principle  [TTTT]-  Ab.  43, 1024 ;  Mah.  236.  The 
archangel  M&ra  (or  Vasavattim&ra)  is  the  ruler  of 
the  highest  of  the  six  K4madevalokas  (the  Para- 


MAR 


(241  ) 


MAS 


iiiiiiiiiitavasavattidevaIoka),aiid  divides  with  Sakka 
(Indra)the  sovereig^ntyof  the  K^dvacaradevaloka. 
like  the  other  two  archangels  Sakka  and  Mahd- 
brahman  he  is  possessed  of  vast  power  and  reigns 
with  great  oaagnifioence  in  his  devaloka.  He  owes 
his  exalted  position  to  having  in  a  former  existence 
in  a  high  d^ree  the  virtue  of  D4na  or 
r»  but  he  is  nevertheless  a  wicked  angel,  and 
his  pleasures  are  those  of  sense.  Like  Mahd- 
brahman  and  Sakka  he  often  descends  from  his 
celestial  abode  to  interfere  in  the  affairs  of  men, 
bat  unlike  his  brother  archangels  he  always  acts  for 
evil  and  not  for  good.  Thus  by  various  artifices  he 
endeavoured  to  deter  the  young  Siddhattha  from 
devoting  himself  to  the  ascetic  life  (Man.  B.  157, 
159),  and  when  at  last  he  saw  him  on  the  eve  of 
attaining  omnisdenoe  he  brought  against  him  all 
>  the  host  of  his  evil  angels,  to  endeavour  to  conquer ' 
him  by  force  (Man.  B.  171).  When  a  holy  ascetic 
enters  a  village  to  ask  for  alms  Mara  wiU  some- 
times harden  the  hearts  of  the  viUagers  so  that 
none  will  give  (see  Man.  B.  382 ;  at  Dh.  352  this 
happens  to  Buddha,  and  at  Dh.  160  to  a  Pacceka 
Buddha).  At  Dh.  255  he  is  represented  as  en- 
deavouring to  prevent  OodhlkaTbera  from  attain- 
ing Nlrvd^a,  but  his  wiles  are  overcome  by  Buddha. 
He  sometimes  tempts  a  holy  ascetic  to  enter  a 
village  for  alms,  and  then  controls  the  bodies  of 
the  villagers  by  a  sort  of  Satanic  possession,  so 
thai  they  are  forced  to  insult  their  visitor  with 
mocking  gestures  (Dh.  160, 352).  Mdra  has  three 
daughters  TarJid,  Rati,  and  jirati,  or  Goncupi- 
Boenoe,  Love,  and  Anger,  who  tempt  men  to  sin 
(Dh.  164 ;  see  Ragd).  His  army  (mdrabalam)  are 
the  Paranimmitavasavatti  devas  over  whom  he 
rules  (Dh.  118,  319).  He  is  called  Pdpimd  and 
Kdf^  **ihe  Evil  One,"  and Pamattabandhu  "the 
Tempter*  (Ah.  43,  also  Pajdpati  and  Namuci), 
By  the  word  M4ra  is  generally  understood  the 
being  described  above,  whose  full  name  is  Para- 
nimmitavasavattimdra.  But  the  term  has  really 
a  far  wider  signification,  that  of  the  Evil  Principle, 
of  which  the  sinful  archangel  is  merely  one  of  the 
manifestations.  From  one  point  of  view  Rle^a  or 
original  sin  is  the  evil  principle,  the  m4ra  or 
hindrance  to  the  attainment  of  Nirv&i^a.  Again, 
from  the  Buddhist  point  of  view  that  existence  is 
an  evO,  the  Skandhas  are  a  m^a,  because  so  long 
as  tbey  continue  to  exist  Nirv&nia  cannot  be  at- 


tained. So  again  Death  (maccu,  marafuuhy  antdko) 
and  Karma  {abhisankhdro,  see  Sankhdro)  are  mani- 
festations of  the  Evil  Principle.  Thus  we  have  five 
Mdras  or  hindrances,  khandhamdro,  kileaamdrop 
maccumdrOf  abhisankhdramdro,  devaputtamdro, 
continued  existence,  sin,  death.  Karma,  and  the 
sinful  angel  or  Tempter.  The  dose  connection  of 
the  four  first  is  obvious  from  the  consideration  that 
re-birth  necessarily  involves  previous  death,  and 
that  wherever  there  is  continued  existence  there 
must  be  Karma  and  Kleqa,  which  are  its  abiding 
cause.  The  realm  of  Mdra  (jndradheyya)  is  the  ^/ 
realm  of  sin,  of  Karma,  of  death,  of  re-birth; 
it  is  therefore  the  whole  sphere  of  sentient  exist-  y 
ence,  and  it  is  opposed  to  Nirvdi|^a  or  Annihilation, 
in  which  sin,  death,  and  birth  are  alike  unknown. 
The  four  Mdras  are  khandhamdro,  kilesamdrOf 
abhUankhdramdro,  devaputtamdro.  The  three 
Maras  are  kilesamdro,  maraiiamdro,  devaputtamdro 
(Dh.  409, 434).  The  angels  of  M&ra's  heaven,  the 
paranimmitavagavattidevdf  are  called  Mdras.  The 
term  appears  to  be  sometimes  extended  to  the  in- 
habitants of  the  four  highest  Kdmdvacaradevalokas, 
since,  in  the  eight  Parisds,  the  inhabitants  of  the 
whole  deva  world  are  classed  as  Cdtummahdrdjika- 
parisd,Tdvatiiii8aparisd,  Mdraparisd,  and  Brahma- 
parisd,  "  the  host  of  Catummahdrdjika  angels,  of 
Tdvatimsa  angels,  of  Mdra  angels,  and  of  Brahma 
angels  "  (comp.  B.  Lot.  396).— Dh.  2, 7, 8, 9, 11, 19, 
32,  48,  49,  111,  197,  200,  201 ;  B.  Int.  133,  398; 
B.  Lot  90,  385,  396 ;  E.  Mon.  82, 133, 261 ;  Man. 
B.  151,  336,  382. 

MARU  (m.),  A  sandy  desert;  a  mountain  [7|\]. 
Ab.  663,  964. 

MARU  (m.),  A  deva  [^f^].  Ab.  11,  964;  Mah. 
115, 252.  Marugand,  troops  of  devas  (Mah.  102). 
Maruppiyo,  friend  of  the  gods  (Mah.  105).  PL 
mard  (Mah.  22). 

MARUTO,  Wind[?n^]-   Att.207.    See  Jlfrf/ti^o. 

MASAKKASARO,  A  name  of  Indra's  city.  Ab. 
21 ;  Ras.  16. 

MABAKO,  A  bean  or  vetch ;  a  weight  =  two  Gufijds ; 
a  coin  of  a  low  value  [7rnm].  Ab.  479;  Mah. 
239 ;  Pdt.  66,  79,  80.    Comp.  Mdso. 

MASARAGALLAA,  a  precious  stone,  a  sort  of 

cafs  eye  [^TTT^]-  ^^'  ^^'*  ^-  ^^  ^20, 
321.  This  stone  is  also  called  kabaramantf  the 
variegated  or  clouded  gem.  The  f^kd  of  Ab.  says 
moidragirimki  jdto  mani  ma$dragallafh.    Masd" 

31 


MAS 


(  242  ) 


MAT 


ragallamay^,  made  of  or  set  with  m.  stones  (Alw. 
I.  78). 

MASARAEO,  A  sort  of  bed.    Ab.  310 ;  Fit  86. 

MASI  (m.),  Soot;  ink  [^rf^]*  CI.  Gr.  27;  Oog. 
£v.  16  (»'  eva  chdrikd  ptmndyati  na  man), 

MASO,  a  sort  of  Iddney-bean,  Phaseolos  Radiatus; 
a  coin  =  mdtaka  [WT^]  •    Ab.  1110 ;  £•  Mon.  67. 

MASO,  and  MASAM,  A  month  [im].  Ab.  74, 
1110.  Ace  mdsamf  for  a  month,  during  a  month. 
Mdiattayani^  during  three  months  (Mah.  Ixzxvi). 
Mdaam  adhite^  he  reads  for  a  month.  Loc.  mdse 
mdie,  every  month,  month  after  month  (Dh.  13, 20). 
The  names  of  the  twelve  months  are  as  follows : 
CittOp  VeBdkho,  Jeftho,  Asdfho,  Sdva^^  Poftho' 
pddo.  Assay  tijot  KatHko^  Mdganro,  Pkuuo^  Mdgha^ 
Phagguno  (Ab.  75,  76). 

MASSU  («.),  The  beard  [l^] .  Ab.  259 ;  B.  Lot. 
863.    MauukarafMnif  shaving. 

M ASURO,  A  sort  of  lentil  [l^^\] . 

MATA  (/.),  A  mother;  a  maternal  grandmother 
[Yrrg].  Ab.  241, 1131.  Ace  mil/aram(Dh.  62). 
Instr.  and  abl.  mdiardj  mdiuyd^  mdtyd  (Mah.  154 ; 
Dh.  328).  Dat  and  gen.  mdtu^  mdtuyd,  mdtyd 
(Dh.  428 ;  Mah.  65).  Loc.  mdtari^  mdtuydy  mdtyd, 
mdtuyam^  mdtyam  (Kh.  13).  Plur.  mdtaro  (Dh. 
328),  Instr.  and  abl.  pi.  mdtarehi,  mdtdhu  Qen. 
and  dat.  pi.  mdtardnamp  mdtdnam,  mdtduam,  Loc 
pi.  mdtaresu,  mdthu.  Mdtu  sodariyo,  or  mdtu* 
sodariyo,  mother's  brother  (Mah.  254,  eomp.  Ab. 
245).  Mdtu  gharam  agamdHt  came  to  his  mother's 
house  (Dh.  403).  Mdtn  droeayi,  told  her  mother 
(Mah.  57).  The  bases  used  in  composition  are 
mdtu-^  mdti'9  matti^,  Mdtigottam  ndma  kim 
karissati,  what  does  the  mother's  family  signify ! 
(Dh.  218).  Mdtipakkhato,  on  the  mother's  side 
(Dh.  78).  Amhdkam  rndtifthdue  dcariyatthdne 
yeva  f^atvd,  standing  to  us  in  the  place  of  mother 
and  of  pastor  (Dh.  168,  comp.  252).  For  mdtu- 
Gomp.  Mdtujo,  Mdtughdto,  Mdtugdmo  i  for  matti' 
see  Mattisambhavo. 

MATABBO  (pf.p.  mindti)y  To  be  measured  [iTflT^ 
=  in]  •    Sen.  K.  477.    See  Metabbo. 

MATAKO  {adj.\  Dead;  belonging  to  the  dead 
[VTfiB]-  A  ghost  (Dh.  220).  Matakam  bhatta^, 
fo^  offered  to  the  manes  or  petas  (Dh.  205). 

MAtALI  (m.),  Name  of  the  charioteer  of  Sakka  or 
Indra  [imfftl]-    Ab.  22;  Dh.  194. 

MAtAMAHO,  a  maternal  grandfather  [4(|l||4|f] . 
Fern,  mdtdmahiy  a  maternal  grandmother  (AbJ245). 


MATANGAJO,  An  elephant  [ilinF^]-    '^^  ^^ 

MATAAQO,  An  elephant ;  a  Cay^a  or  man  of  the 
lowest  caste  [inTHT]  •  Ab«  360, 517, 1045 ;  Dh.  58. 

MAtAPETTIBHARO  (adf.),  Sn|^rdng  one's 
parents  [l|T1|  +  f^  +  ^.    Dh.  185,  189. 

MAtAPETTIKO  (aty.%  Belonging  to  father  and 
mother  [9ni|  +  fi|^  +  ^] . 

MAtAPITARO  {m,pL)y  Father  and  mother,  parents 
[Wnnf^]  •  B.  Lot.  410.  Instr.  and  abl.  nwtfftf- 
pit^hi  (F.  Jit.  3 ;  Kamm.  5 ;  PAt.  vi).  Dat.  and 
gen.  fitdtdpitunna^  (F.  J&t.  9 ;  Dh.  402,  408 ;  B. 
Lot.  863).  In  composition :  mdtapitit^patthdnathp 
assisting  parents  (Kh.  5),  mdt^^ntitthdne  thltdm, 
standing  in  the  place  of  parents  (Dh.  363). 

MATAPlTIKO,  One  whose  father  is  dead  [9f||  + 
ft|^  +  ?i].    Das.  1,20,30. 

MATARA,  see  Mdtd. 

MATHANAlSr,  Churning,  crushing  [^I^Pf]- 

MATHATI,  To  chum ;  to  stir  up,  to  agitate ;  to 
crush,  to  destroy  [7T^] .  Dh.  374.  Pass,  mathi' 
yati  (Sen.  K.  459).  P.p.p.  mathito  (Ab.  1022); 
neut.  mathitam,  buttermilk  (Ab.  500). 

MATI  (/*.),  Mind,  understanding,  intelligenoe, 
thought,  imagination ;  knowledge,  wisdom ;  wish; 
opinion,  advice  [9ff7f].  Ab.  152,  1096.  MoH- 
padipOy  the  lamp  of  knowledge  (Mah.  14).  MaH' 
BocivOy  a  king's  counsellor,  minister,  privy-oooncfl* 
lor  (Ab.  340).  Asdre  sdramatiy  imagining  the  real 
to  be  an  unreality  (Dh.  2).  Amalamatip  pare> 
minded  (Mah.  102).  Mahdmati,  magnanimons. 
Anantamatiy  of  infinite  understanding  (Kh.  23). 
Matipubbo,  one  who  thinks  before  he  acts,  dream* 
spect  (F.  J&t.  50). 

MATI-,  see  Mdtd. 

MAtI  (/.),  A  conduit,  canal  (see  next).    Mah.  238. 

MATIKA  (/.),  A  conduit,  watercourse,  canal  for 
irrigation ;  a  heading,  head,  outline,  sketch,  text, 
list,  table  of  contents  [irnnTT]-  Ab.  1097.  Md- 
tikam  katvd  icckitiiickaffhdtuuh  uttakatk  nenOf 
having  made  a  watercourse  they  convey  the  water 
whithersoever  they  please  (Dh.  273).  Ice  ekddm' 
aavdpiyo  dvddasamdtikala  c'  eva  subkikkhattkam 
akdrayiy  in  order  to  make  food  abundant  he  formed 
these  eleven  tanks  and  twelve  canals  of  irrigation 
(Mah.  222).  Catunnam  pi  pdddnam  cata$io  md- 
tikd  khanitvdy  having  dug  four  channels  to  oondact 
the  water  to  the  lion's  four  feet  (Ten  J.  36).  Coinp. 
Devamdtiko  and  Nadimdtiko.    Iti  bhagavd 


I 


MAT 


(243  ) 


MAT 


kkapena  flMttOwA  fhi^etvd  MiU  tarn  eva  vittkd^ 
remi^p  Boddha  hating  given  a  brief  onfliBe  or  text, 
aad  MMT  proceeding  te  enlarge  npon  it  Maikd' 
mfihakathdyaak  ptma  gharmh  ndma  gJuurupaodro 
«dM«  g4m»  nima  gdmupacdro  ndma  mdHkaih 
fkapeivdt  in  tlie  Qnat  Commentary,  under  the 
headmgB  <«Hoo8e,''  "ChE^midfi  of  a  Hoose,'' 
-VlBagB,'*  ''Entrance  of  a  Village''  (Pit.  «). 
Hie  list  of  the  Viaaya  precepts^  omitting  all  the 
exphuiations  and  other  detdls,  Is  called  mdHkd 
(B.  Lot  317). 

MATIMA  (adj\).  Sensible,  hitelligent,  wise  [l^- 
9|1|{].  Ab.  229;  Mah.  23,  144,  161.  Instk-. 
aia#uMi^(Mah.251).  Alw.LLc.  Comp.  MuHmd. 

MATITO  (adv.).  On  the  mother's  side  [in^+ mC] . 
MMto  mdiko,  pure  in  descent  on  the  mother's 
side  (Sen^BL  322;  Alw.  I.  zlv). 

MATIYO  {a4ff.).  Maternal  [«rn|  +  ^]. 

MATO  {p*p>p*  mar6it)y  Having  died,  dead  [^7T= 
^].  Ab.  405, 1110.  Jtfal9|i{«arl,  when  his  fkther 
«ed  (Mah.  23).  TMh*  eva  mat%  died  on  the  spot 
(F.  Jit  4,  comp.  0).  Mntdnaih  kalebarath^  the 
bodies  of  the  slain  (Mah.  230).  Matanihdrako,  a 
corpse*«arrier  (Mah.  66). 

MATO  (pp.p*  ffMi^lialQ,  Thought,  considered,  be- 
lieved, understood,  known  [Tnfss^n^].  Ab. 
757.  Sewdpanuamd  matd^  the  rest  are  esteemed 
no  better  tiian  tiie  beasts  of  the  field  (Mah.  158). 
Kkofide  panfte  dal&ih  maia^,  Dala  is  intended 
fai  the  sense  of  «<part*'^  and  "leaf*  (Ab.  1066). 
Bmhwmato,  esteemed,  honoured.  Neut  matathy 
wkh,  opinion,  intention^  doctrine.  Sambuddha- 
mmiakomdo,  learned  hi  the  will  of  Buddha  (Mah. 
12).  l%erttmata^  ^roW,  communicated  the  thera's 
wIdiM  (Mah.  111).  Jkutd  fnaiena,  in  accordance 
wUh  lier  opinion  (Mab.  154).  7\uUdna^  puram 
Hjfa  ramumuk  iH  $aiaih  nuUafh,  the  opinion  of 
good  men,  O  king,  is  that  the  city  of  the  Tusitas 
b  tte  most  delightful  (Blah.  199).    See  Mato. 

MATTA  (/),  Measure,  quantity;  right  or  suitable 
quantity,  moderation ;  a  little,  an  atom ;  greatness, 
importaDee[lfrf|].  Ab.  706^678.  Mntidsukham, 
•maO  or  moderate  pleasure  (Dh.  51).  Mattdya 
(Instr.)  Ma^d,  to  eat  in  moderation  (Dh.  355). 
MatUak/dnath  laddkabh^ane,  knowing  the  right 
meisnre  in  the  food  he  takes,  viz.  eating  moder- 
ately (pb.  408).  JfoMon^iS,  moderate,  temperate. 
Bkljffmmnaiidgm^  abundantly.  Mahaiiyd  i$»ari' 
pmmmUdfG  mmanudgaio,  blest  with  an  abundant 


measure  of  prosperity.  Na  elfymh  kumdrako 
mattam  tdmdn,  little  does  this  child  know  the  great- 
ness in  store  for  him.  Na  e*  a$$a  kdye  balamattd, 
and  there  is  not  the  least  strength  in  his  body. 
Lahumatto,  light-measured  (Sen.  K.  201,  of  a 
short  vowel),  j^pparndftoparndfunnatto,  infinite  and 
finite.  Lnamatto,  trifling,  small.  CakkamattOy 
as  big  as  a  chariot  wheel  (Mah.  211).  Muttd  ma- 
hdmalakamattiyo,  pearls  as  big  as  large  &malaka 
fruit  (Mah.  168).  Pdpimattd  kegd,  a  handful  of 
hair  (Mah.  4).  Addhayojanamatte  thdne  thatvdt 
stopping  at  a  place  six  miles  distant  (Db.  235). 
Na  90  ffdlaggamatto  pi  okdw  atthi,  there  is  not  a 
space  of  the  size  of  a  hair-tip  (Dh.  295,  comp.  147). 
Sattatdlamatte  dkdse  niMiivd,  sitting  in  the  lur 
at  tlie  height  of  seven  palm  trees  (Dh.  307).  Qata^ 
mattafk  jalaih,  water  reaching  up  to  the  neck 
(Mah.  1 16).  Jdnumattath  jalam,  knee-deep  water 
(Mah.41).  Atthakarfsamattepadesejannumattena 
oc/Anuf  (rained  down  flowers)  over  a  space  of  ground 
eight  karisas  in  extent  to  the  height  of  the  knee 
(Dh.  266).  ManonldBu  cetiyangane  thitdsu  go* 
pphamatidsu,  in  realgar  which  stood  ancle  deep  in 
the  yard  of  the  d6goba  (Mah.  2l2).  Satihimattd 
bhikkhd,  sixty  priests  (Mah.  232,  comp.  Dh.  338). 
TV  dtuth  pahcamatiaiatdni,  they  were  ^ye  hundred 
in  number  (Mah.  174).    See  Maitofk, 

MATTAKASINI  (/.),  A  charming  woman  [WTK 
+  ^nflr^].    Ab.234. 

MATTAKAlit,  A  substitute  for  matiam  (which  see) 
at  the  end  of  a  compound  [in^<m]*  Dittha- 
tnatiako  mittoy  a  friend  as  soon  as  seen,  a  friend 
at  first  sight  (Ab.  346).  CaHisabhatthdnam  Bodhi- 
tamattakam  eva  hafu,  let  a  space  of  four  usabhas 
be  merely  cleared  of  jungle  (Alw.  1. 79).  Na  pdH- 
p^g^halamattakaui  pi  agghantiy  are  not  worth  so 
much  as  a  rotten  areca  nut  (Att.  215).  App€L- 
mattakd  (obL)  muceati,  is  saved  by  very  little, 
narrowly  escapes  (Sen.  K.  323,  also  appamatta- 
kena  and  appamattakam),  Appamattakam  kho 
pan*^e$am  bhikkhave  oramattakam  silamattakam, 
priests,  this  is  a  trifling  matter,  a  secondary  con- 
sideration, a  mere  question  of  ordinary  morality. 

MATTAlAt^  This  word  is  used  only  as  tbe  latter  part 
of  a  compound,  with  the  meaning  ''measure, 
quantity,"  or  '*  exact  quantity,  only,  mere,"  or 
<* exact  time,  as  soon  as"  [WPT]*  Ab.  1117. 
PaSicadharanatnattaihf  a  weight  of  five  dhara^as 
(Ab.809).  Jtmghdmattafkkhandpeivd^htL\\ngdng, 


MAT 


(  244  ) 


MAT 


down  knee  deep  (Mab.  107)*  Addhamdsamattam 
v(Hndme»i,  spent  a  period  of  half  a  month  (Alw. 
I.  80).  Yugamattam  pekkhati,  he  looks  forward 
to  the  distance  of  a  yuga.  D&futmattapafud^tOf 
a  dro^a  measure  in  amount  (Mah.  108).  Ftdo- 
ttkhnattaputhulo,  a  span  broad  (Alw.  I,  76). 
Kmcimattam  addsit  gave  him  a  little  of  it  (Mab. 
260).  Parissdvanamattam  gahetud,  taking  with 
him  only  his  water-strainer  (Att.  212).  CrehagO' 
pakamattam  thapetvd,  leaving  none  but  the  house- 
watchers  behind  (Dh.  235).  Pdiimattam  idh'  dni- 
tafh,  the  text  only  was  brought  here  (Mab.  251). 
Etissd  tdmiko  ka/yikamattam  pi  labhissatif  that 
lady's  husband  will  get  nothing  but  rice-gruel  to 
eat  (Dh.  233).  Mama  sarire  lomak&pamattam  pi 
unham  kdtum  ndsakkhi,  it  was  unable  to  heat  so 
much  as  a  pore  of  my  skin  (F.  Jdt.  57).  Pdda' 
pdraftamattam,  a  mere  expletive  (Ab.  1187). 
Tattha  nan  ti  nipdtamattamj  here  ''nam"  is  a 
particle  (F.  Jdt  15,  at  Dh.  286  nipdtamatto). 
Sdgatan  ti  vacanamattena,  by  merely  saying 
welcome  (Dh.  362).  Manoptuddamatten'  eva,  by 
faith  only,  by  a  mere  exercise  of  faith  (Dh.  98). 
Muhuttamatten'  eva^  in  a  moment  (Dh.  133). 
Avalokitamattena,  by  a  mere  look,  by  merely 
looking  at  a  thing.  VdkkarafMfnattenQ,  by  mere 
talk  (Dh.  47f  oomp.  48).  Agatigamanadosd  mutta' 
mattena^  merely  by  being  released  from  the  sin  of 
walking  in  the  agatis  (Mah,  129).  Niruddhd 
tdmtti  vuttamatte  yeva,  the  moment  it  was  said, 
she  is  dead  my  lord  (Dh.  307,  oomp.  the  lise  of 
vutte)»  Buddho  ti  vacane  tutamatte,  the  instant 
he  heard  the  word  Buddha,  or  at  the  mere  sound 
of  the  word  Buddha  (Alw.  I.  97).  Tasmim  ni- 
kkhantamattamhi,  at  the  moment  of  departure 
(Mab.  255).  Sotena  sanghattitamatte  yeva,  as 
soon  as  ever  it  comes  in  contact  with  the  ear  (Alw. 
I.  cviii).  Sometimes  the  compound  with  'matta 
is  used  adjectively:  Mayd  khittamattam  jdlam 
dddyOf  taking  away  the  net  as  soon  as  it  is  thrown 
by  me:  Rdpen'  ummddayi  nare  diffhamattd  'va 
»d  yato,  because  she  maddened  men  with  her  beauty 
as  soon  as  she  was  seen  (Mah.  56);  Sakkena 
vuttamatto  so  Lankam  dgamma,  he,  the  instant  he 
was  spoken  to  by  S.,  having  come  to  Ceylon  (Mah. 
47) ;  Hatthato  muttamattd  sd,  the  branch  as  soon 
as  it  was  liberated  from  the  hand  (Mah.  118); 
Hattho  makkhitamatto  'va  hoti,  the  hand  is  merely 
Bmeared  (Dh.  269).    See  Mattd,  Mattakam. 


MATTAMO  (a^'.).  Moderate,  temperate  {j(n  + 
H] .    Bhqjanamhi  m.,  moderate  in  eating  (Dh.  2). 

MATTASSUTA  (/),  Moderation  [imi  +  H  + 
JP[\.    Dh.  34,345. 

MATTASITA  (/.),  Moderation  in  eating,  temper- 
ance \j^m + ^irflnc + wr]-  aiw.  i.  zxxiv. 

MATTEYYATA  (/),  State  of  being  a  motiier, 
maternity  [^TTJ  +  TPT  +  W]  •  Dh.  59,  the  com- 
ment explains  it  to  mean  dutiful  conduct  of  a  son 
to  his  mother  (Dh.  408). 

MATTE YYO  {adj.).  Maternal  [ifTlJ  +  TJ^]. 

MATTHAKO,  and  -KAA,  The  head ;  top,  summit, 
end;  excellence,  eminence  [Tf^ni]-  Ab.  256; 
Dh.  146;  Kb.  3,  19.  Tathdgatana  mattkake 
(pupphachattath)  dhdrento,  holding  the  flower 
parasol  over  Buddha's  head  (Dh.  133).  Upari' 
matthake,  on  the  head  (Dh.  256).  HimavantO' 
matthakena  gacchanto,  going  along  the  sommit 
of  Himalaya  (F.  Jdt.  4).  The  top  sprout  of  a  tree 
is  called  matthako  (Ab.  549,  =  kulira).  Mattka- 
kam  p^^fUiti,  to  be  accomplished  (Dh.  225,  of  a 
wish).  Matthakath  nayati,  to  accomplish  (MaL 
246,  of  a  wish).  Matthakam  potto,  come  to 
pass,  accomplished  (Dh.  251,  of  a  prayer).  Tomm 
manoratham  matthakam  pdpetvd,  having  g^ratified 
the  king's  wish,  lit.  having  caused  his  wish  to 
reach  its  end  (Has.  25).  NdfMMsa  matthakam 
potto,  having  attained  the  height  of  knowledge 
(Dh.  125).  The  loc.  matthake  is  used  adverbially 
in  the  sense  of  "  upon,"  "  on  the  top  of,*  *'  above,* 
"at  the  distance  of,"  <<ago."  Tava  matthake 
pateyyuth,  would  fall  upon  you  (Dh.  297).  Amba- 
matthake,  on  the  top  of  the  mangoes  (Mah.  130). 
Bhametvd  eUamatthake,  whirling  them  over  his 
head  (Mah.  143).  Sopdnamatthake  thatvd,  ttaDi\!-' 
ing  at  the  top  of  the  steps  (Dh.  171).  YojamattayO' 
matthake,  at  the  distance  of  three  yojanas  (Mah. 
166).  Kivod^re  ito  Sdvatthtti  iottoyofanama-' 
tthake  ti,  how  far  is  Crdvasti?  Seven  yojanas  off 
(Dh.  232).  Ito  9otaMdha$9akappamatthake,  from. 
this  time  a  hundred  thousand  kalpas  ago  (Dh.148). 
SappaBotaoahassddhikdnam  catwnwuh  aoankhe' 
yydnam  matthake,  four  asaukheyyas  one  hundred 
thousand  kalpas  ago  (Dh.  116). 

MATTHALUNGAA,  The  brain  [iTf^]-  Kb- 
3,  19. 

MATTHO,  and  MAJTO  (p.p.p.  fmyjoH),  Polished, 
cleansed,  pure  [VS  =  '^pQ  -  Mattoku^^doU,  hav- 
ing burnished  earrings  (Dh.  93).   Matfhagattatit 


MAT 


(  245  ) 


ME 


having  limlw  of  perfect  parity  (B.  Lot.  694,  the 
text  printed  in  Ceylon  lias  matfo-)"  MaftiudfakOf 
m  tnnic  of  fine  doth  (Dh.  168).  Dh.  245,  247 ; 
Alw.  I.  74  (where  my  MS.  has  »ttha), 

MATTHU(ii.),Whey  [YT^.    Ab.  500. 

MATnKA(/.),  Earth,  loam,  oUy,  inud  [^^finrr]. 
Ab.  919.  MatHkaihitpot  a  mound  of  earth  (Das. 
90).  MatHkQbhdjammktVax  earthenware  vessel  (Das. 
34).  MaUikdpattOf  an  earthenware  bowl  (Pdt.  81). 
Uaed  to  seal  a  letter  (Dh.  89, 99).  Used  in  build- 
ing (Mah.  101,  the  houses  of  the  poorest  classes  in 
India  are  built  of  wattle  and  mud),  Mattikdya 
vUim^eny  plastered  (the  wall)  with  day  (Mah.  261). 
SmdhdmatHkalepano,  plastered  with  cement  and 
mortar  (Dh.  251,  of  ^pdtdda). 

MAITIKAMAYO  {a^.\  Earthen  [ff^nrT+ iR|] . 
Sen.  K.  401. 

MATTIKO  (ad;.).  Consisting  of  one  m&tr&  or  short 
syDable  [ifrf^]. 

MATTIKO  {adj.).  Maternal  [TTT^]-  MatHkam 
dOkoMMt,  wealth  inherited  from  the  mother. 

MATTIYO  (adj.\  Maternal  [TfTJ  +  ?7]. 

MATTO  {p.p.p.  majJaH),  Intoxicated,  drunk ;  mad, 
Inrioas;  excited;  glad, joyful  [TfrT^ifT].  Ab. 
730, 752 ;  Dh.  307,  Of  an  elephant  in  rut  (Ab.  362 ; 
Dh.405).  MadhumattOy  drunk  with  wine  (Dh.275> 

MATTO,  see  Maffho. 

MATU,  see  Mdtd. 

MATUCCH A  (/.),  Mother^s  sister,  aunt  [HT^^BT^]. 
Ab.24a 

MATUGAMO,  Womankind;  a  woman,  a  female 
[^n^  +  irni]-  Ab.  290 ;  B.  Lot. 393 ;  Dh.  188. 
Mii^gdmo  ndma  akatmmd  mitiadHbM,  woman  is 
angrateftd  and  treacherous  (Das.  2).  PahcMata" 
wiihLgdmaparivdrdy  having  a  retinue  of  five  hundred 
female  attendants  (Dh.  164,  comp.  222).  Moro  viao' 
kkdgmk  rndtugdmoModdam  nttvd,  the  peacock  hear- 
ing a  dilTerent  female  voice  (here  a  peahen  is  re- 
ferred to  Ten  J.  51).  Mdtugdmo  ndma  manusritthi 
(Pit.  09). 

MATUOHATAKO,  a  matridde  [ifl^-f  ^n^m]- 
Pit.  28. 

MATUOHATO,  Matricide  [^rrS  +  ISrnT]-    Kb.  27. 
MATUJO  (adj.).  Bom  of  a  mother  [TfTJ  +  ^] . 

GL  Or.  140. 

MATUKO  (adj.).  Having  a  mother [ifT^] .   Bhin- 

mamituko  and  tamdmamdhtko  mean,  ''having  a 

mother  of  inferior  rank  to  his  father,"  and  **  having 

a  mother  of  eqoal  rank  with  his  father  "  (Mah.  259, 


the  termination  bdongs  to  the  whole  compound). 
Comp.  Mattike* 

MATULAnI  (/.),  A  mother's  brother's  wife,  an 
aunt  [l||(]li||4)].    Ab. 245. 

MATUI/),  a  mother's  brother,  an  undo  [TfTnir]- 
Ab.245. 

MATULUNOO,  The  dtron  tree  [TfTTpff]-  Ab. 
577*    Neut.  a  citron. 

MAtUYA,  see  Mdtd. 

MAYA,  MAYAA,  see  Aham. 

MA YA  (/I),  Illusion,  phantom,  deceptive  appearance, 
deceit ;  jugglery,  magic ;  name  of  Buddha's  mother 
[TTPEIT]-  Ab.  612.  MifydkdrOf  a  juggler,  con- 
jurer, magician  (Ab.  512).  Khattiyamdyd  kathehi, 
repeat  the  mystic  formulas  of  a  kshatriya  (Dh.l55). 

MA YAvI  (adj.).  Deceitful,  hypocritical ;  subject  to 
illusion, deluded  [9T|t||(^i|J .  Sen. K. 399 ;  Alw. 
N.  120. 

MAYHAA,  MAYI,  see  Aham. 

MAYO  (adj.),  Made  of,  consisting  of  [iRf]* 
Ddrumayo,  wooden.  Amhamayo,  made  of  stone. 
Mafiimayo,  jewelled.  Udumharamayo,  made  of 
Udumbara  wood  (Mah.  143).  Sova/f^vMmayo, 
golden.  Kile9amayam  bandhanam,  a  fetter  of  lust 
(Dh«412).  Vdka^tuiramta^apabhajddbMah  mna* 
taramayo,  made  of  one  or  other  of  such  materials 
as  v^a,  usira,  etc.  (Pit.  86).  Ratemattayavtmda'' 
ndmayarit  pufmatk,  merit  consisting  in  veneration 
of  the  three  gems.  Silddimayetta  pufmena,  by 
meritorious  works  consisting  in  performance  of  the 
Sila  precepts,  etc  (Has.  16).  Manmnayo,  springing 
from  the  mind.  Cmtdmayd poind,  intuitive  know- 
ledge, wisdom  derived  from  thought  or  imagination. 

MAYO  (adf.).  Measuring  [YfRf]*  JDhaSmamdyo, 
measuring  com  (Sen.  K.  468). 

MAYU  (m.),  BUe,  gall  [70^].    Ab.  281. 

MAYOKHO,  A  ray  of  light  [9V^].  Ab.  64; 
Alw.  I.  xcvi. 

MAYORIKO,  a  peacock  hunter  [4H€^f<H]. 

MAYDRO,  A  peacock  [i!^]-  Ab.  634.  Fem. 
muyM,  a  peahen.    See  aUo  Maro, 

MAYDRO  (a4;.),.Bdong^ng  to  peafowl  [i|T^. 

ME,  A  substitute  for  the  instr.  dat.  and  gen.  cases 
'  of  IRIp^  [%]•  For.  instr.  Evam  me  8utam,  thus 
it  was  heard  by  me,  thus  I  have  heard  (Alw.  I.  bdx ; 
comp.  F.  Jdt.  9) ;  Adhigato  mydyam  dhamm»,  this 
doctrine  has  been  attiuned  by  me.  For  gen.  Ayam 
me  putto,  this  Is  my  son  (Sen.  K.  269).  For  dat. 
Detu  me,  let  him  give  to  me  (F.  Jit.  5). 


H£G 


(  2^  ) 


Mi€ 


MECAKO  (a4f.),  Black,  dark  Uae  [^^n].  Ab. 
96.  Masc  the  root  of  the  tail  &i  an  elephant  or 
other  aaimal  (Ab.  MS,  1023> 

MEDHA  (/.),  Intelligenoe  [$^].    Ab.  152. 

MEDHAGO,  Quarrel,  strife.    Ab.  400 ;  Dh.  2. 

MEDHANKARO,  Name  of  a  Buddha[^l|T+^]. 
Ben.  E.  4flD;  Man.  B.  94.  M.  was  the  seooad 
of  the  twenty-seven  Bnddhae,  and  the  earliest  bat 
one  whose  name  is  recorded  (see  Kapp^), 

MEDHAvI  (adjL),  Intelligent^  wise  [fhXTf^- 
Ab.229;  Dh.  6. 

MEDHO,  Sacrifice  [WiV]-    Gomp.  jiummeOk^, 

MBDINI  (/.)»  The  earth  [^^^4t].  Ab.  181; 
Mah.35^d7.  Sodhetvd  medimm,  hwhig  pvoMod 
the  land  (Afah.  256). 

If  EDO,  A  serous  secretion  that'spreads  among  the 
mnscalar  fibres,  fat  [9^].    Ab.  282;  Kb.  18. 

MEGHAVANNO  (adj.),  aond-^loured  [^  + 
Ifl^.    Meghai9afLfuipd9df^  is  some  sort  of  orna- 
mental bnilding  stone  (Mah.  179). 

MEOHO,  A  dood;  storm,  ndn  l^^].  Ab.  47; 
Dh.a24;  Sen.  K.  327.  Meghamf  dgamame,  at  the 
approadi  of  rainy  weather  (Mah.  245). 

MEHANAtt,MembramTirile[%flf].    Ab.  273. 

MEHO,  Urine ;  a  nrinary  disease  [^].  Ab.  329. 
Madktumeh^y  dial)etes. 

MEJJHO(ai^'.),Pare[^].  Ab.O06.  Amejiho, 
impure  (Ab.  1024). 

MEKHALA  (/),  A  zone,  a  gir^te  [^m] .  Ab.287. 

M£LAKO,As8embhige[^m].    Ab.  769. 

MENPO,  A  ram;  a  groom  [^19].  Ab.  501. 
Hatthkneftdo^  an  elephant's  keeper  (Ab.  367). 
As9ame^^t  a  groom  (Mt.  86)« 

MENIKO,  A  fisherman  [S|fi|li]. 

MERAYAA,  Intoxicating  liquor,  spirits,  mm,  arrack 
[^^].    Ab.  533;  Dh.  44;  Kh.  17. 

MEBU  {mJ%  Mount  Mem,  a  vast  mountain  occupy- 
ing  the  centre  of  eadi  cakkavdja,  around  which 
are  the  KuMcalas  or  concentric  circles  of  rock, 
and  beyond  these  the  four  Mah6dtpas  or  great 
contments  \^i%\.  Ab.  26;  Mah.  24a  Mera 
rises  to  the  height  of  84,000  yojanas  above  the 
ocean.  At  its  base  dweU  the  Asuras,  and  on  Its 
sunMnit  is  the  heaven  of  the  T&vatiifasa  gods.  It 
is  often  called  Mah&mera  (Man.  B.  10, 11). 

ME80,  A  ram^  the  zodiacal  sign  Aries  [^]. 
Ab.  501,  p.  11,  note.    Man.  B.  23. 

METABBO  (p/.p.  maMftj),  To  be  measurad. 
Kamm.  a    See  MdtaMo. 


METHUNO  (a4r .),  Rdatfaig  to  seznal  interooorse 
[9^lf].  Metkmm^  dkatmmo,  sexual  htCeroourse. 
MeUktmrnh  dhammampafi$evt^  to  practise  sexual 
intercourse  (F&t.  a).  Neat,  methitmtaky  sexual 
intercourse  (Dh.  164)»  unu>n  (Ab.  1063).  Jftftika- 
m^to,  abstaining  from  sexual  Interoonrse. 

METTA  (/.),  FriendUness,  Mendly  feeUng,  good 
wiU,  kindness,  love,  charity  [9^].  Afo.  161. 
BfettdMdradi  amtyvS^anU^  devoting  hhnself  to 
the  exerdse  of  good  wfll  towards  alL  Mettdmr 
hdriyo,  living  in  the  exerdse  of  good  will  or 
charity  (Dh.  66).  Mettmh  karoH,  to  exerdse 
ftieadship  towards,  to  be  friendly  or  kind  to  (with 
loc.  Mah.  73;  Kh.  ^.  MeMp6ramUd^  perfect 
exercise  of  benevolence  (Att.  203).  There  appears 
to  be  also  a  nent.  form  mettmhj  but  of  this  I  ara 
not  quite  certain ;  in  compounds  like  metiaimttam 
there  may  be  shortening  of  the  long  d. 

METTABHAVANA  (/),  Development  or  increase 
of  friendliness  and  good  wU!  towards  all  Uving 
beings  (an  exerdse  of  religious  meditation)  [Shl4- 
^m^].    E.  Mon.  26,  243.    See  Bhdwmd. 

METTEYYO,  Name  of  a  Bodhlsatta  now  hi  the 
Tusita  heaven  who  is  to  be  the  next  Buddha 
[Sf^].  Mah.  199,  252,  258;  B.  Int.  109,  222; 
B.  Lot.  302 ;  E.  Mon.  200. 

METTl  (/.),  Friendship^  good  will,  love,  charity 
[M^].  Ab.  161 ;  Sen.  K.  534.  MeUim  karvH, 
to  make  friends  with  (with  instr.,  Mah.  134 ;  Bas. 
31, 33). 

METTO  (od^).  Friendly,  kind,  benevolent  [^]. 
MeitacUtamf  good  will,  friendship  (Dh.  187).  Me^ 
ttacUto  (oiff.),  friendly  (F.  J&t.  3).  Mettam 
luwafft,  a  friendly  spirit  (Kh.  10). 

METYAft,  Friendship  [^^]. 

MEYYO  (p^.p.  mimM),  To  be  meaanred. 
able  [^=  «n]*    Sen.  K.  477. 

MICCHA  (odfK),  Falsely,  wron^y  [fllVT]-  Ab. 
127,  1146.  Micchd^fiiMtaHi  eUtadh  •>  wrongly 
dhncted  mind  (Dh.  8).  McckdpafyMmo,  IMng 
wrongly. 

MICGHAgAbI  (adf.),  Acting  or  living  wroi^y 
[fimil^K  + 1[*^ .  Kdmem  mieehdedH,  acting 
wrongly  in  the  matter  of  the  desires,  Le.  a  forni- 
cator or  adulterer. 

MIGCHAGARO,  Wrong  conduct  or  living  \fimi 
+  ^^^.    P&t.70.    Kdmem  mwehdedrdver^ 
mofil,  abstinence  from  fornication  or  adttltery • 


MIC 


(247) 


MIN 


MIGCHADITTHI  (/X  Wrong  views,  false  doctrine* 
■eeptidm,  heresy,  «nbeUef[f7rB|T  +  ffk].  Dh. 
31,  M ;  Mm.  B.  417.  3Keekddittki  is  one  of  the 
AknMlakammnpathns  and  Miechattaft. 

MICCHADITTHl  (mff\).  Heretical  [f^TBIT+fflr]. 
At  Mah.  67  used  of  some  non-Buddhist  fiunilies. 
Aft  Mnh.  158  ased  of  the  Taoiul  invaders. 

MIGCHADITTHIKO  (a^\).  Holding  false  doctrine, 
heretical,  sehismadc,  unbelieving,  pagan  [fYTBTT- 
'^ff^  +  il].  At  Mah.  42  used  of  schismatic 
Boddhist  priests.  At  Dh.  98  used  of  unconverted 
hrahmins. 

MICGHADITTHITA  (/.),  False  doctrine,  heresy 

[fiWnfft  +  m].    Dh.l37. 

MIGCHASANKAPPO,  Wrong  thought  or  resolve 
[fifll||  +  ^^F9T]«  Dh.2.  There  are  three  :Ar<^i»ii- 
miakka,  vydpddamtdkhoj  viAimsdviiakko,  thought 
of  desire,  of  malice,  of  cruelty  (Dh.  137). 

MIGGH  ATTAM,  Wiongness,  falsity,  sin,  misconduct 
[flf«9T  +  Fr]-  B.  Lot.  305.  The  eight  micchattas 
are  wticehddiffhif  wiieehdsankappo^  micchdvdcd, 
wtieekdkafnmanio,  micehd^jinoy  micehdvdydmOf 
wdeekdtatig  miochdtamddhi^  wrong  views,  wrong 
tlioaghts,  wrong  speech,  wrong  occupation,  wrong 
life,  wrong  exertion,  wrong  recollection,  wrong 
meditation.  The  ten  micchattas  are  these  eight 
with  the  addition  of  ftticehdndfuifky  miechdvimutti, 
wrong  knowledge  and  wrong  emancipation.  Gomp. 
jiHkamgiko, 

MIDDHAtt,  Sleepiness,  drowsiness,  somnolence, 
torpor,  stupor  [finr]'  Ah.  176.  Fi§^atamiddho, 
wakeful,  active,  alert  (Kh.  16).    See  Thinatk. 

MIDDHt  (adJJ),  Sleepy,  drowsy,  torpid,  sluggish 

MIGABANBHINI  (/.),  A  hunting  net    [^IR- 

^Iflft]-    Ab.  59Q. 
MIGADANO,  a  hyena  [^piT^]-    Ab.  611. 
MIGAD AYO,  a  deer  park  [Ypi+;^] .    Dh.  105 ; 

B.  Int.  157. 
MHIADHIBHC  (m.).  King  of  beasts,  the  lion  [^ 

+  ^rf*PU.    F.Jtt.47. 
MIGAMADO>Mnsk[l|W  +  «n^].    Ab.  308. 
MIGAMATUKA  (/),  A  sort  of  antelope  [nf  + 

WTJlfr]-    Ab.  619. 
MIGATANHIKA(/.),  Mirage  [yi^fi^nil].  Ab. 

65. 
MIGAVO,  Hunting,  deerstalkingf,  the  chase  [ij- 

^^nQ.     Ab.  51&     MlgmaA  gaeehati,  to  go 

38). 


MIGAVYABHO,  The  chase[;g9r  +  WV] .  Ab.  518. 

Miel  (/.),  A  doe  [?yiJV}. 

MIGINDO,  King  of  beasts,  the  lion  [«|  +  X^fQ. 
Ab.  611. 

MICK),  A  deer  or  antelope;  a  wild  beast ;  an  animal; 
game[^].  Ab.  617,620, 1045.  See  also  Mo^*. 
Migardjd,  a  lion  (F.  Jdt.  13). 

MIHITAM,  A  smUe  [f^m  =  f^] .  Ab.  175, 999. 
MihUapubbanggmOf  radiant  with  smiles.  See  also 
SUam. 

MILAKKHO,  and  MILAKKHAKO,  A  barbarian, 
a  foreigner,  an  out-caste,  a  hilloMui,  one  of  the 
aborigines  [^^^(].  MUakkhako  ndma  yo  hod 
anariyako  Andhadamifddi,  a  Milakkhaka  is  any 
non-Aryan,  e.g.  an  Andhra,  a  Tamul,  etc  (PiJL 
xliii).  KirdtddimilakkhqfdtiyOf  Mleccha  tribes 
such  as  KiriLtas,  etc  (Ab.  517).  MUakkhadese, 
a  country  of  Mlecchas,  viz.  any  non-Aryan  country 
of  India  (Ab.  186 = paccanta).  I  find  a  loc.  plur. 
mUakkhusu, 

MiLATI,  To  wink  [iftij^]. 

MILATO  (P'P'P*  next).  Withered,  faded ;  languid,, 
faint  [i;n^=^]  •  Mildtamdld,  a  withered  flower 
(Dh.  166).  MiUitdfd  pupphdni^  withered  flowers 
(Dh.  423).  Anurddhapurau^  eva  uppalakhettato 
pana  dnUuppalamdlan  ea  amUdtam  pikmdhituihf 
to  wear  an  ever-fresh  lotus  flower  brought  from 
the  lotus  field  of  Anurddhapura  (Mah.  133). 

MILAYATI,  To  languish,  to  fade,  to  wither  [iQt]- 
Dh.  351.    See  last. 

MILHAA,  Excrement  [lftC=f3f|].  Ab.  275, 
499;  Ten  J.  15. 

MILINDO,  Menander,  a  king  of  the  Yonakas  whose 
theological  discussions  with  the  great  Buddhist 
divine  Nagasena  form  the  subject  of  the  well- 
known  P&li  work  MUindapidtha.  B.  Int.  621 ; 
Man.  B.  512. 

MILITO  (p»pp*).  Mixed,  conjoined  [flff%n]  • 

MINANAft,  Measuring,  surveying  (from  next). 

MINATI,  To  measure,  gauge,  survey  \jpf].  Att. 
310;  Dh.  380.  Khettatk  m.,  to  measuro  or  survey 
a  field.  Fass.  miyoH,  P  J.p.  rndtoMo,  metakko, 
meyyo.    P.p.p.  miio.    Cans.  mdpeH. 

Mlf}jA(/.),  and  MIJ^AJSl,  Marrow;  pith ;  keiuel 
of  a  fruit  or  vegetable  [4fW||] .  Ab.  598.  Oda» 
nam^dj  a  grain  of  boiled  rice.  Atfhimi^fmh  or 
'Jdf  marrow  (Kh.  3).  7\(lamUi^4f  pith  of  a  palmyra 
palm.  PanoiamiK^diii,  the  kernels  of  the  seeds  of 
the  jak-fruit  (Mah.  167y  they  are  esculent)* 


MIN 


(248) 


MOH 


MI]Sf  JAKAA,  Same  meaning^  as  last  [iTSTT  +  ^]* 
Lasunamifyiikaih,  the  inner  kernel  of  a  dove  of 
^rlic  (P&t.  111). 

MINO,  a  fish;  the  zodiacal  sign  Pisces  [ifVf]. 
Ab.  671,  p.  11,  note ;  Man.  B.  23. 

MISSAKO  (adj.),  Mixed ;  combined  [fTR^] .  Ko- 
nyamUsahot  mixed  with  silk  (P&t.  9).  Phaliko' 
missako  rajatapabbaio,  a  monntidn  of  silver  mixed 
with  crystal  (Ten  J.  11).  Missako  maggo  (P6t. 
xvi).  Miiidko  appears  to  mean  an  attendant  or 
follower  (Dh.  169,  172).  MUsakam,  name  of  a 
grove  in  heaven  (Ab.  23). 

MISSATI,  To  be  mixed,  P.pr.  miuamdno,  being 
mixed  (Mah.  234). 

MI8SETI,  To  mix  [fi!^] .  P&t.  xxvi.  P.p.p.  misaUo 
(Pit.  79). 

MISSlBHCTO  (adj.).  Mixed,  joined,  associated 
with  [ftrt^].    Pdt.  102. 

MISSO  (a^.).  Mixed  [f^rST]  •  Oandhamisso,  mixed 
with  perfumes  (Mah.  119).  MuttdmUsd  kesd,  hair 
twined  with  pearls  (Pit.  69). 

MITABHANI  (adj.),  Speaking  in  moderation,  a 

moderate  talker  [flRf  +  HTQT  +  T'G'    ^'  ^^^ 

51 ;  Dh.  41. 
MITHILA  (/.),  Name  of  a  town  in   India,  the 

capital  of  the  Videhas  [fiff^rUT]  •    Ab.  199. 
MITHO,  and  MITHU(ac;v.),  Mutually,  reciprocaUy, 

with  each  other,  together;  privately  [f^Vm^]. 

Ab.  124,  410,  1200. 
MITHUNAlif,  A  couple  [fi!^].    Ab.  628. 
MITO  (p'P'P'  mindti),  Measured,  reckoned ;  modern 

ate  [flnf  =  7n]-    Ab.  710.    Mitam  bhdaati,  to 

talk  in  moderation  (F.  J4t.  50). 

MITTADDU,  and  MITTADU  (adj.).  Injuring  one's 
friends,  treacherous,  perfidious  [f^T^TV]  •  ^^s. 
23. 

MITTADCBHl,  and  -DCBHIKO  (adj.).  Injuring 
one's  friends,  treacherous,  perfidious  [fi|fi$(^- 
ffi^ .  Has.  32, 33, 71 ;  Dh.  203 ;  Mah.  15  (M- 
bhika).  MUtad^hikammaik,  a  treacherous  action 
(Att.  219).  Fausbdll  also  mentions  the  forms 
mittadubhika,  mUtadubhi,  nUttadubbhi  (Dai.  23). 
There  is  a  verb  d^hati,  to  betray,  to  injure.  It 
represents  the  S.  ?V  and  governs  a  gen. 

MITTADCBHO,  and  -DCBHAKO,  Treacherous 

[fimff].    Das.  23. 
MITTAVA  (adj.),    Having   friends   [flffnnil]- 

Has.  36. 


MITlTO,  A  friend  [fl^].  Ab.  343;  Has.  33. 
Mittadhammo,  friendship  (F.  J&t.  13 ;  Has.  36). 
Mittakammam  kareti,  to  do  a  service,  to  show 
friendship.  Pdpakd  mittd,  evil  companions  or 
friends  (Dh.  14,  comp.  KalydfUf). 

MiYATI  (pas8.  nUndii),  To  be  measured  [^^^ 

=  7n]-    Sen.  K.  459. 
MiYATI,  MIYYATI,  see  MaraH. 

MOGANAA,  Release;  removing  [ift^^].  Ab« 
1084.  Paravddamacanattham,  to  take  away  re- 
proach, to  obviate  scandal  (Dh.  328).  Unbandag- 
ing  a  wound  (Dh.  280). 

MOCETA  (m.),  One  who  liberates  [4f^x|f€|g]. 
B.  Lot.  653. 

MOCETI  (cau8.  muncoH),  To  liberate;  to  release; 
to  loose,  to  detach  [4{^'^^|7|  =  71^] •  PatmSuah 
m.,  to  redeem  a  promise  (Dh.  119,  123).  F'auam 
m.,  to  unbandage  a  wound  (Dh.  280).  jisie  m., 
to  unharness  horses  (Ten  J.  5).  Of  untying  a 
scarf  (Mah.  142).  Lokam  mocetuik,  to  redeem 
the  world  from  sin  (B.  Lot.  376).  I^^Mto  m.,  to 
release  from  debt  (Mah.  227). 

MOCO,  The  plantain  or  banana  tree,  Musa  Sapientom 
[7Tt^].    Ab.589. 

MODAKO,  A  sort  of  sweetmeat ;  ferment  [iftT^]- 
P6t.  89;  Ab.  1113. 

MODANAA,  Rejoicing  [«ft^-    Dh.  138. 

MODANGIKO,  One  who  plays  the  mutinga  \W^ 
+  1^].    Sen.  K.  391. 

MOD  ATI,  To  rejoice,  to  enjoy  oneself,  to  be  happy 
[97^.    Dh.  3.    P.p.p.  mtM^o. 

MOGGALLANO,  Name  of  a  famous  apostle  of 
Buddha,  one  of  the  aggasivakas ;  name  of  a  PiSH 
grammarian  who  lived  in  the  twelfth  century  [if^- 
^rVRR].  Ab.  435;  Dh.  135,  299;  Alw.  I.  x. 
Often  caUed  Mah&moggallibia  (Dh.  125, 365).  The 
form  MoggalUyano  is  mentioned  at  Sen.  K.  387. 

MOGHO  (adj.).  Vain,  useless,  foolish  [ifttBT].  Ab. 
715.  Moghapuri9o,  a  foolish  person  (Sen.  K.  321). 
Na  te  ayampatthand  moghdbhamssaii,  this  prayer 
of  thine  will  not  be  in  vam  (Dh.  135>  Adv. 
9H0gham,  in  vain.  Maghajif^no,  grown  old  in  vain, 
said  of  a  man  who  has  learnt  nothing  by  age  and 
experience  (Dh.  46). 

MOHITO  (p.p.p.),  Infatuated,  deluded  [iftffif = 

If]- 
MO  HO,  Fainting,  loss  of  consciousness ;  ignoranoe, 

delusion,  error,  folly,  infatuation  [^fVC]*  Ab.  168^ 


MOK 


(  249  ) 


MUD 


400,  1087;  Dh.  4,  4ft,  64,  73.  Moha  is  one  of  the 
Ogiias,  the  Yogas,  the  Agatas,  the  Kincanas,  the 
Akosalamdlas,  the  Aggig.    Man.  B.  417»  432. 

MOKKHACIKAA,Tambling,  acrobatic  feats.  Mo- 
kkkadkan  ti  mxmpm^attanaMlanam  dkdse  danda-' 
kmtkguhetvd  bhAn^yam  vd  sUant  thapetvd  hetthu- 
pmrkfohhdvena  parivattanakifanan  ti  tmitam  hoH, 

MOKKHATI,  see  My^caH. 

MOKKHO  (ac{f.),  Prindpal,  pre-eminent  [iftv]. 
Ab.0M. 

MOKKHO,  Release;  Arhatship,  Nirv^a  [iftV]. 
Ab.  1198.  MokkhadhanimOf  conditions  for  the 
attainment  of  Arhatship  or  Nirvana  (Dh.  121). 
Mokkhamaggo,  the  way  to  Nirvd^a  (Dh.  78). 
Bamdkamokkhan  ca  kdrayi,  and  caused  the  pri- 
soners to  l>e  released  from  liondage  (Mah.  214). 
So  pmitheH  mokkhaihy  he  prayed  that  he  might 
obtain  Arhatship  (Mah.  25). 

MOLEYYA  (m.j^.),  Name  of  a  people  [vft^^]. 
sen.  ML»  CK70. 

MOU  (m.  amdf.)f  A  toplcnot  of  hair,  chig^n ;  a 
crest,  diadem,  aigrette  [V^fff] .  Ab.  864 ;  B.  Lot 
864;  Mah.  70. 

MOMOHO  (adj.),  Sniy,  mad  [llY^]- 

MONAtt,  Silence  [^ftn].    Ab.  429 ;  Dh.  47. 

UOSKYYAA,  The  true  meaning  of  this  word  (8. 
|})i|€|)  I  have  not  been  able  to  determine.  There 
are  three  moneyyas,  kdyamoneyyam^  vacimone- 
jfyoM,  fnanamaneyyam.  At  Man.  B.  30  Hardy 
renders  moneyyapatipadd  by  "ordinances  of  the 
Rahats,*'  but  at  Dh.  379  it  is  explained  by  magga- 
ndfut .-  it  leads  to  maggaphala  (Dh.  365). 

MORO,  A  peacock  [^^V^]*  This  is  a  contracted 
fimn  of  mayitrOj  and  is  the  usual  form  In  Pdli. 
Ab.634 ;  Dh.  232.  Fern.  moW,  a  peahen  (Ten  J.  51). 

MOSAKO,Athief  [ift^^].    Ab.  522. 
MOSALIKO  (a^.).  Armed  with  a  club  [^H  + 

\J%\.    Sen.  K.  391. 
MOSO,  Theft,  robbery  \Jfft^\  •    Ab.  522. 
MUBBA  (/.),  The  creeper  Sanseviera  Zeylanica 

[:^].    Ab.ft81. 
MUCALINDO,  The  tree  Barringtonia  Acutangnla 

{itdfimid) ;  name  of  a  N%a  Icing ;  name  of  one  of 

Ibe  Mah&Huras  [iffilftU^].    Ab.  663 ;  Man.  B. 

182.    See  Mahdtaro. 
MUCCANAft,  Bdng  released  (formed  anomalously 

liroa  the  p«8.  OTiMTcalj).    Dh.200. 
MUCCATI,  Me  MtmemH. 


MUCCH  A(/.),  Fainting,  swooning,  faintness  Df^] ' 
Ab.  400 ;  Sen.  K.  522. 

MUGCHANA  (/.),  A  musical  tone,  the  seventh  part 
of  the  scale  [7f^^] .    Ab.  135. 

MUCCH ANAMrFainting  [;R^'r].    Ab.  1087. 

MUCCH  ATI,  To  become  faint  [Vf^]-  CI.  P.  Verbs, 
2.  P.p.p.  mucchitoy  faint,  stupefied,  infatuated 
(Ras.  34). 

MUDA  (/.),  Joy,  pleasure  [W^T]- 

MUDDA  (/.),  A  seal,  a  signet;  a  seal-ring;  a 
stamp,  impression  [ijjj^'l] .  Angulimuddd,  a  seal- 
ring  (Ab.  287).  Mwidd  as  an  art  is  explained  by 
hatthamudddganand  which  Gogerly  renders  "con- 
veyancing" (see  P&t.  84).  Rdjamuddd,  royal  seal 
(Dh.  89).    Comp.  Muddikd. 

MUDDETI,  To  stamp,  to  print  [^]-  Mudddpeti, 
to  cause  to  be  stamped. 

MUDDHA  (m.).  The  head;  top,  summit  [^;^1* 
Ab.256.  Pabbatamuddhd  or  ndgamuddhd,  a  moun- 
tain top  (Ras.  22 ;  B.  Lot.  717).  Th^passa  m,,  top 
of  a  dagoba(Mah.229).  MahdsammatavamBO  tabba- 
khatUyamuddhdf  the  race  of  Mah&sammata,  the 
fountain-head  of  all  royal  dynasties  (Mah.  9).  Ace. 
muddham  (Dh.  13).  Instr.  muddhand  (Mah.  117). 
Loc.  muddhani  (Mah.  108). 

MUDDHABHISITTO,  A  ksliatriya;  a  king  [^ 
^'i:  +  ^^rt*rf*mr].    Ab.  336  ;  Pdt.  18. 

MUDDHA  JO  (adj.),  Sprung  from  the  head  [^]iS^]  • 
PI.  masc.  muddhajd,  the  hair  (Ab.  256).  In  gram, 
the  lingual  letters  are  called  muddhajay  or  cerebral ; 
they  are  f,  th,  d,  dh,  p,  r,  /  (CI.  Gr.  2). 

MUDDHATA  (/.),  Simplicity,  folly  [^5^+<!T]. 

Att.  202. 
MUDDHO  {ppp.  muyhati).  Stupid,  foolish,  simple 

[W^  =  ^].    Ab.  1028. 
MUDDIKA (/.),  A  seal,  seal-ring,  signet  [jjf^m] . 

Ab.  287;  Dh.  157.    Rdjamvddikd,  royal  signet 

(Alw.  I.  74).    Comp.  Muddd. 
MUDDIKA  (/,),  The  vine,   the  grape,  a  grape 

[Mf^^il].    Ab.  587.    Muddikapphaldni,  grB,^^ 

(P4t.  90). 
MUDDIKO,  One  whopractises  muddd  [^g^+^] . 
MUDDITO    (p.p.p.    muddeti),   Stamped,  printed 

MUDH  A  (adv.),  In  vain  ;  gratis,  for  nothing  [^^] . 

Kb.  8. 
MUDITABHA VANA  (/.),  Increase  or  development 

of  the  feeling  of  benig^nity  or  kindliness,  an  exercise 

32 


MUD 


(  250  ) 


MUK 


of  religious  meditation  (see  Bhdvand)  Mu^td  is 
no  donbt  tlie  fern,  from  mudito  used  as  a  noun,  the 
analogry  of  meitdbhdvand,  karu^dbhdvand,  having 
its  influence.  Muditd  means  rejoicing  with  others 
in  their  happiness  or  prosperity,  and  is  thus  the 
opposite  of  envy  or  malice.  It  is  the  complement  of 
karufid,  which  is  pity  for  or  sympathy  with  those 
who  are  suffering  (E.Mon.  243, 246;  Man.  B.  417). 
MUDITO  (p.p.p.  fMdaH),  Pleased,  glad  [^f^  = 

MUDU  (adj.).  Soft ;  mild ;  weak ;  blunt,  slow  [m] . 
Ah.  716,  1067;  Kh.  15.  MudubMto,  supple, 
malleable  (B.  Lot  865).  Mudindriyo,  one  whose 
senses  are  dull  or  blunt  (B.  Lot.  305). 

MUDUKO  (adj\).  Soft  [^  + 1«] .    Mah.  157. 

MUDUTA  (/.),  Softness,  impressibmty  [^R^ffT]- 

Man.  B.  399,  416. 
MUGGARIKO  {adj.).  Armed  with  a  club  {TR[WK  4- 

jyi].    Sen.  K.  391. 
MUGGARO,   A   hammer,  mallet,  club   [^IT^]. 

Ah.  392. 
MUGCK),  A  sort  of  kidney  bean,  Phaseolns  Mungo 

[^].    Ab.  450 ;  F.  Jit  57 ;  Dh.  193. 

MOGO  (adj.).  Dumb  [^].    Ab.  320 ;  Dh.  367. 

MUHU,  and  MUHUA  (adv.),  Momently,  repeatedly 

[^VTl*     ^^'   11^;    Att.  89.     Muhumbhdsd, 
repetition  of  what  is  said  (Ab.  123). 

MUHUTTIKO,  An  astrologer  [^ip|  +  jy^y  comp. 
vftirf^] .    Ab.  347 ;  Pdt.  70. 

MUHUITO,  A  moment,  a  while ;  a  period  of  forty- 
eight  minutes  [^H^ .  Muhuttam  vitindmatfark, 
waiting  a  while  (Mah.  244).  Instr.  muhuttena,  in 
a  moment  (Dh.  185,  Ras.  34,  similarly  muhutta- 
mattena  at  Dh.  133).  Ace.  muhuttam,  for  a 
while,  for  a  moment.  Muhuttam  apt,  even  for  a 
moment  (Dh.  12).  Iti  *98a  muhuttam  pi  aphdsu 
bhavissati,  with  the  idea  of  giving  him  even  a 
moment's  uneasiness,  lit.  thinking  there  will  be  to 
him  uneasiness  even  for  a  moment  (P6t.  18).  Imarii. 
purisam  muhuttam  md  mdretha,  do  not  put  this 
man  to  death  yet  awhile  (Has.  34).  So  bhuttdvi 
muhuttam  tufthi  niaidati,  when  he  has  ended  his 
meal  he  sits  awhile  in  silence.  The  Muhutta  is  a 
common  unit  in  the  calculation  of  time,  it  is  equal 
to  48  minutes  of  our  time,  being  the  thirtieth  part 
of  a  day  and  night.  At  Ab.  66,  &!,  we  have  the 
following  scale:  ten  acchards  =  one  kha^,  ten 
khayassone  layo,  ten  layas  =  one  khafLolayo, 


ten  kba^alayas  =  one  mMhutio,  ten  muhnttas  k 
one  khafLomuhutto.  According  to  this  a  kha^alaya 
is  equal  to  four  minutes  and  forty-eight  seconds, 
a  laya  to  nearly  twenty-nine  seconds,  a  kha^a  to 
nearly  three  seconds,  and  an  acchar&,  or  snap  of 
the  finger,  to  less  than  a  third  of  a  second. 
MUKHADHANAA,  The  bit  of  a  bridle  [^  + 

"unirnr].  Ab.370. 

MUK  HA  A,  The  mouth ;  the  face ;  front ;  entrance ; 
brim ;  commencement ;  means,  cause  [^^] .  Ah. 
260,  913.  Abaddhamukho,  foul-mouthed,  scurri- 
lous. Mukham  rakkhati,  to  keep  one's  mootb, 
viz.  hold  one's  tongue  or  talk  little  (P.  Jit.  17). 
Mukham  niisdya  mndsa^  patto,  ruined  by  his 
speech,  lit  mouth  (Dh.  418).  Mukhandiikam, 
the  mouth  and  nose.  Of  a  lion's  mouth  (F.  Jit 
12).  Mukha»addam  karati,  to  make  a  noise  with 
the  mouth,  to  shout  (Dh.  155).  Nadiyd  mukham, 
the  mouth  of  a  river  (Mah.  54).  Valatfdmukhi, 
mare-faced  (Mali.  ^>  of  a  female  rakkhasa).  Mu- 
khanafL"^,  the  colour  of  the  face,  the  complexion 
(Dh.  123).  A9sumukho,  with  tearful  face.  I7tf- 
dhamukho,  upturned.  Adhomukho,  looking  down- 
wards. Pattaua  mukham,  the  brim  of  a  bowl 
(see  Mah.  24).  Updgamum  maceummkham,  came 
into  the  presence  of  death  (Mah.  262).  Utfyoga- 
mukhe  titthan,  thou  standest  at  the  threshold  of 
decay  (Dh.  42).  Cha  bhogdnatk  apdyamukkdm, 
six  means  of  dlssipat ing  wealth.  Kim  pardbhavat9 
mukhofh,  what  is  the  cause  of  decay  ?  jiyamm- 
kham,  means  of  access.  At  Mah.  259  I  am  b- 
dined  to  think  that  mukhamattatk  nidattUam 
means  "  the  mere  begfinning  has  been  set  forth," 
i.e.  but  a  small  portion  of  the  whole.  Mukka- 
phullam,  name  of  an  ornament  (Ab.  289). 

MUKHAPATHO,  Verbal  recital  [^  +  ^IT^]- 
Mukhapdthena,  by  word  of  mouth,  orally  (Mah. 
207 ;  Pdt.  xxiii). 

MUKHARATA  (/.),  GarruUty  [^^^arVT]-  F- 
J&t.  18. 

MUKHARO  (a^.).  Scurrilous;  garrulous,  noisy 

[^^TTl-  ^^'  ^  '*  ^«  ^^^  ^^'  Dmi^if  tddku- 
kdramukhard,  the  devas  vociferating  ''Sadhu!" 
(Att.  216). 
MUKH A VASAKO,  Mouth-perfume,  a  fragrant  sub- 
stance chewed  to  make  the  breath  smell  sweet  [^^ 
-h^nr  -f  1|].  Five  are  alluded  to  at  Mah.  175> 
where  mukhavdsakapa&eakam  is  rendered  ''the 
five  condiments  used  in  mastication." 


MUK 


(251) 


MUN 


MUKHODAKAA,  Water  to  rinse  the  mouth  with 
[^  +  ^5^]-    I>b.  108. 

MUKHULLQKAKO  (adj,).  Looking  in  a  person's 
fiioe,  cfaeerfhly  willing  [from  Wt^  vrith  ^?  and 
Wn  prefixed].    Said  of  a  good  servant. 

MUKHYO  (o4f.),  Chief  [^«] .    Ab.  695. 

MUKKOy  Another  form  of  mutto  (W^)f  comp. 
Patimukko. 

m 

HUKULO,  and  -l4A]£r,  A  bud  [^^].  Ab.  811, 
1116. 

MUKURO,  A  mirror  [^^].    Att.  191. 

MCLA,  see  MAla^. 

MOliAKO,  and  -KA A,  A  radish  [?|;|iraG  •   Ab.  598. 

MOliAKO  {adj.)j  Having  its  root  or  origin  in,  springs 
ing  from  [^^^9^]  •  Y^  keci  ktuald  dhammd  sabbe 
te  tppamddamtdakdf  all  good  conditions  have  their 
origin  in  diligence  (Dh.  179).  VattamMako  soke, 
sorrow  caused  by  transmigration  or  renewed  exist- 
ence (Dh.  280).  Duccaritam^lakam  dukkhath, 
suiTering  whose  root  is  sin  (Dh.  91).    Alw.  I.  64. 

MU^iALO,  and  -LAA,  The  stalk  of  the  lotas  [v- 
mwi]  •  Ab.  687 ;  Sen.  K.  537.  J^fufdlapupphafhy 
a  lotos  (Ab.  686). 

MOLAA,  a  root;  lowest  part,  base,  foundation; 
origin,  source,  commencement;  fh)nt,  foremost, 
first ;  cause ;  nearness ;  sum,  amount,  mass ;  price, 
money;  capital,  principal  [iJW]*  Ab.  471 »  549, 
851 ;  B.  Lot.  864.  Rukkham^lam,  foot  of  a  tree. 
Makdmigrodham  diawi  tana  m^le  ni8i(Umsu,  see- 
ing a  great  banyan  tree  they  sat  down  at  its  foot 
(Dh.  165).  PavdlamayamdlOy  having  its  root 
made  of  coral  (Bilah.  179).  Phdkai  ca  m^lan  ca, 
fruits  and  roots  (Das.  26).  Mi&laphaldni  or  m^la- 
pkalanh  roots  and  fruits  (Das.  26;  Dh.  133). 
Tamhdiya  m&lam  khanatha,  dig  up  the  root  of  lust, 
extirpate  lust  (Dh.  60,  comp.  44).  Mdlaghacco, 
radlcaUy  extirpated  (Dh.  45).  Puccham^lamf  the 
root  of  the  tail  (Ab.  1023).  Bdhum^lafh,  the  arm- 
pit. See  Pddam^lam.  Kannam^le  Jappati,  to 
whisper  in  a  person's  ear.  Kaftfuim^le  Boddam 
akdd,  made  a  noise  at  his  ear.  Dvdram^le  fhito, 
standing  at  the  door  (Mah.  219).  Kaiaho  vindsa' 
wMam  eva  hati,  strife  is  the  very  root  of  destruc- 
tion. SdianamAlabhiitaih  idam  pakaraftattayam, 
these  three  books  which  are  the  foundation  of  re- 
ligion. Akutalam^lath,  root  or  cause  of  demerit. 
MUoiOath,  fundamental  morality  (B.  Lot.  465). 
MHaparifdyOf  fundamental  cause.     Mitlapmind' 


aakmhf  the  first  fifty  (sdtras),  name  of  the  first 
division  of  the  Majjhimanikdya  (Pdt.  xv).  M^la* 
iaigaho,  original  recension  (Alw.  I.  63).  Jfii/a- 
dAanafhf  capital,  principal,  stock-in-trade  (Ab. 
921).  M^labhdsd,  original  or  primitive  language 
(Mah.  263 ;  Alw.  I.  cvii).  M^lalekkd,  the  original 
or  first  made  streak  (Mali.  113).  M^la  may  be 
used  of  the  text  of  a  work  as  opposed  to  a  com- 
mentary, e.g.  the  rules  of  Kacdtyana  as  opposed 
to  the  vutH  (comp.  B.  Int.  36).  Sahasgam  datvd 
m^lena  na  labhimaUf  offering  a  thousand  kah&- 
pa^as  could  not  get  it  for  that  sum  (Dh.  188). 
Digufuim  puppham^lam,  twice  as  much  money  as 
usual  to  buy  flowers  with  (Dh.  168).  Appena 
tndlena  gaphdti,  to  buy  cheaply.  Appataramdlam 
wattham,  a  clieapec.  cloth  (Dh.  250).  M&lena  deti, 
to  part  with  for  money,  to  sell  (Dh.  193).  Am^lam 
kammaih  and  amMdkam  kammam,  unpaid  labour 
(Mah.  175,  163)*  /;iain^/am,  sum  of  debt,  bor- 
rowed capital.  Mdlant  karoH,  to  make  money 
(Dh.  199).  Agghdpetvd  kaiam  kammam  tesam 
m&lam  addpayi,  having  got  the  work  done  by  them 
valued  he  gave  them  money  for  it  (Mah.  163). 
Mulam  or  m^ld  (/.)  is  the  name  of  one  of  the 
Nakkhattas  (Ab.  59,  851). 

MDLHO (j9.j9.j9.  muyhaii)^  Foolish;  ignorant;  de- 
ceived, erring,  astray;  misguided,  infotuated; 
perplexed,  confused  [mr=^!f]-  Ab.721.  Jtfii/- 
hardpoj  fooUsh  (Dh.  47).  M^fho  'si,  thou  hast 
erred  (Pdt.  3).  Mi&fhamdnaso,  infatuated  (Mah. 
39).  Maggam^fho  purUo,  a  man  who  has  lost 
his  way  (Dh.  149).  IHsdmdfhd,  having  lost  theur 
bearings  (Att.  8»  of  people  at  sea).  M^fhassa 
maggam  ddkkheyya,  should  point  out  the  way  to 
one  who  has  gone  astray.  M^fhd  devdnubhdvenOf 
having  by  the  interposition  of  the  devas  gone  out 
of  their  way  (Mah.  17). 

MOLYAA,  Wages }  price  [^].    Ab.  531. 

MUN  ATI,  To  gain  knowledge  of,  to  know,  to  learn 
[ifi^.  Dh.  47  (the  comment  at  p.  380  wrongly 
refers  it  to  TTT*  see  Mindti).  P^p^p.  muto,  CI. 
P.  Verbs,  5  gives  a  root  hun  with  the  meaning  of 
^na.    For  the  u  comp.  mtifi,  sammuti,  mutimd. 

MU^CApETI  {emu.  next).  To  cause  to  be  released. 

M  UNGATE,  To  loose;  to  release  ^  to  dismiss,  to  give 
up,  to  abandon,  to  omit;  to  send  forth  [^^]* 
Dh.  62.  Phalakam  mvnci,  let  go  the  shield  (Mah. 
154).  Ke$e  m.,  to  let  down  the  hair  (Dh.  224). 
Raamiffo  m.,  to  emit  rays  (Mah.  118).    Fdcath  m., 


MUN 


(  252  ) 


MUT 


to  utter  speech  (F.  J&t.  19).  Imam  munckfa  atth* 
auibOf  besides  this  mango  is  there  any  other  mango, 
lit.  setting  aside  this  one  (Mah.79).  Mam  muneijfa, 
except  me  (Mah.  154).  Yathd  mam  na  muncati, 
that  he  does  not  abandon  me  (Dh.  156).  At  Dh. 
V.  389  muncati  with  foil.  dat.  appears  to  mean 
''to  throw  oneself  upon,  to  attack'';  the  com- 
mentator however  tables  it  in  the  sense  of  **  to  be 
angry  with.''  Aor.  mufici.  Inf.  muncUum.  Ger. 
mu^cUvd  (Alw.  I.  xxi),  mundya. — Pass,  muccati^ 
to  be  loosed  or  unfastened,  to  be  released,  to  be 
emitted,  to  escape.  Dukkhaidya  m.,  to  be  released 
from  suffering  (Alw.  I.  108).  Nirayd  m.,  to  be 
released  from  hell  (Das.  46).  Abddhd  m.,  to  be 
freed  from  illness.  Pdpakammato  m.,  to  esci^ 
from  the  consequences  of  sin  (Dh.  296).  Aua 
sarird  sedd  muccimsUf  the  perspiration  poured 
from  his  body  (F..  Jdt.  46).  Na  ca  muceitukdmo 
gacohatif  and  he  does  walk  as  if  anxious  to  get* 
away.  Used  of  milk  muccati  means  to  curdJe, 
and  at  Dh..v.  71  there  is  a  play  upon  the  two 
meanings  of  the  word :  na  hi  pdpam  katam  kam' 
mam  sujfukhiram  va  muccatif  "  for  as  new  milk 
will  not  curdle  so  an  evil  deed  cannot  be  got  rid 
of."  Aor.  f^ucci,  muccittha.  Put.  mokkhati  (Dh. 
7),  mucciuati  (Dh.  200,  295).  Opt.  muceeyya 
(Dh.  295).  Qer,  muccitvd,  having  been  released 
(Dh.  292).  Inf.  muecitufk,  to  be  released  (Das. 
46,  Dh.  295).  P.p.p..  mutto  (see  sep.),  muneito 
(Ab.  1013). — Cans,  moeetif  muhcdpeti^ 

MUl^P AGCH ADO,  A  sort  of  ho^se  [^^  +  fn[]  • 
Ab.  208,  the  English  translation  is  "an  upper- 
roomed  house,"  the  Simhalese  translation  is  "a 
house  having  a  sadalu,'*  and  this  word  is  said  by 
Clough  to  be  ''  an  elevated  terrace  surrounding  a 
house,  a  piazza." 

MUNDAKAM^  Tonsure  [^iqra].    Dh.  47. 

MUNQAKO,  A  shaveling  [^I^RIl].  Nindlto  mundo 
mundako. 

•    ■ 

MUNl^ANAft,  Tonsure  [ifQlT].    Dh.  379. 
MUNPETI,  To  shave  [^flQnar] .    CI.  P.  Verbs,  11. 
MUNPIKO  {adf.\  Shaven,  bald  [^f^9^  +  ^]- 

Ab.321. 
MUNPO  (a4/.).  Shaved,  bald,  bare  \jP[^'] .  Ab.  ^1. 

Mu^apabbatOy  a  bare  mountain,  one  without  trees 

(Dh.  195). 

■    _ 

MUNGUSO,  The  mungoose  or  ichneumon.  Ab.  622. 

MUNI  (m.),  A  sage,  an  inspired  man,  a  holy  ascetic, 

a  saint  [l[f«f].    Ab.  438,  Dh.  47.    A  Buddha  is 


called  mtifii  or  mahdrntmi  (Ab.  1).  BSnaa^mam^ 
the  doctrine  of  Buddha  (Alw.  I.  xxxiv).  ifatiiw- 
coMM,  the  word  of  Buddha  (Sen.  K.  468).  Jfifst- 
nydf  king  of  sages^  viz.  Buddha  (Mah.  89).  PL 
munit  mu%aiyo  (Dh.  40). 

MUNINDOj  Chief  of  sages,  an  epithet  of  BudcDui 
[^fir  +  T^]*    Ab.  1 ;  Kh.  23;  Alw.  I.  xxziv. 

MUNISSARO,  Chief  of  sages,  Buddha  [^  + 

t^Ti;]-    Mah.  89. 
MUf^jAYANO  and  MUJ^JANO,  A  proper  name, 

patronymic  from  Mufija  [^AmI^^]*  ^^*  K.d87. 
MU^JO,  A  sort  of  grass,  Saccharum  Mufija,  from 

the  fibre  of  which  the  brahminical  string  is  made; 

a  sort  of  fish  [^] .    Ab.  67 ;  CI.  Gr.  84. 

MURAJO,  A  sort  of  drum,  a  tambourine  [^^J* 

Ab.  143. 
MUSA  {adv.),  Falsely  [^].  Ab.  126,  127.  Mnd 

bhatuiti,  musd  bhdtati,  musd  brdti,  to  spealc  fialsely, 

to  lie  (Dh.  97;  Has.  23;  Alw.  N.  120).    Mmd 

mayd  bhaf^itam,  I  have  spoken  licdsely  (P&t  72). 
M08A  (/.),  A  crucible  [ijjn]-    Ab.  526. 
MUSABHAl^ITA  (m.),  A  liar  [^yn  +  ^-l-  W]. 
MUSALl  {adj\\  Armed  with  a  dub  [vprfW^]. 

CI.  Or.  29. 
MUSALO,  and  -LAA,  A  dub ;  a  pestle  [WPS], 

Ab.  455. 
MUSATI,  To  steal;  to  rob,  to  plunder  [^]. 

Has.  32. 
MUSAvADI  (adj.),  Spealdng  falsely,  lyhig  [^-|- 

infipi]-    Dh.32. 
MUSAVADO,  Lying,  Msehood    [^^T  +  ^]* 

Dh.  44,  223,  283. 
MCSIRO,  a  mouse,  a  rat   [^fCTH]*     Ab.  618; 

Mah.  22. 
MUTI  (/.),  Understanding,   inteUigence  [iff?!]. 

Ab.  152.    See  also  Mati^  comp.  Mundti, 
MUTIMA     (a4/.)>     Sensible,     intelligent,    wine 

[i!f?m^]-    Kb.  21;  Sen.  IL  400.     See  alio 

Matimd. 
MUTINGO^  A  small   drum,  a  tabour  [^^]- 

Ab.  143 ;  Alw.  L  xcvL 
MUTO  (p»p.p.  mundti).  Thought,  supposed,  con- 
sidered [9111=91^].    See  also  Jfa^o.    IHtt^im 

tuiam  mutam,  seen,  heard,  thought.    JlmutemM^ 

tavdditd,  one  who  says  he  has  thought  when  he 

has  not  thought. 
MUTTA  (/.).  A  pearl  [^Tfl]-    Ab.  492,  1013. 

At  Mah.  68  eight  sorts  of  pearls  are  mentioned, 


HUT 


(  253  ) 


NA 


irfs.  kmjfomuttd,  g^jammMf  raihamuM,  dmalako' 
mmUd,  valaifommM,  amgmUvepkakwnuitdf  kaku^ 
Mt^Mimutid.  and  pdkaHkd  mmtt4,  **  the  horse 
pearl,  the  elephant  pearl,  the  ehariot  pearl,  the 
myrobolan  frait  pearl,  the  bracelet  pearl,  the  ring 
pearl,  the  kakubh  frnit  pearl,  and  the  ordinary 
pearL'  Muitqfdlam,  a  8trin|f  of  pearls  (Mah.  103), 

MUTTAGUlSrO,  A  string  of  pearls  [^HT  +  ^]- 
Ab.  1116. 

MUTTAhARO,  a  string  or  necklace  of  pearls 

[^wr+in:]-  i>h.ii8- 

MUTTAKAMAYO  (adj.).  Made  of  pearls  [^TRT+ 

V  +  YTV].    Mah.  leS. 
MUTTAA,  Urine  [^] .  Ab.  270, 1013 ;  Dh.  164 ; 

Kb.  a 
MUTTAMAYO  (adj.),  Made  of  pearls  [^m  + 

W9]*    Mah.  179. 
MUTTAMUTTAA,  a  weapon  which  is  both  missile 

and  non^mlflsile,  as  a  bladgeon  [^|1K  + '^IVpi]  • 

Ab.  386, 387. 
MUTTlVALl  (/.),  A  string  or  necklace  of  pearls 

[^HT+Wlft].    Ab.286. 
MUTTHASACCAA,  Forgetfolness,  bewilderment 

(abstract  noun  formed  from  next). 
MUTTHASSATI   (adf.).  Forgetful,  careless,  in* 

attentiTe,  nnoonsdoos,  bewildered.    The  last  part 

•f  thU  oompoand  is  Vf^T  (see  SaH)^  about  the 

first  part  I  am  donbtfol,  but  I  think  It  may  be 

anotlier  form  of  wAfha  or  mnddha  from  ;n. 

MUTTHI  (m.  and/.),  The  fist }  a  handfol ;  a  smith's 
hamm«r[;^].  Ab.  968,  527, 1081.  Puppha- 
wmfpd,  a  handfol  of  flowers  (Mah.  86). 

MUm  (/),  Release,  deliyeranoe;  Nhrvii^a  [iffw]- 
Ab.  9,  1064 ;  Ht.  18. 

MUTTIKAA,  a  pearl  [^  +  ft|].  Ab.  402, 1013. 

MUTTO  (p-p.p.  mMncatt),  Released,  delivered; 
free,  free  from;  discharged,  shot  [^19=  ^R^]* 
Ab.  1013;  Dh.  61.  Ahtdi  c*  amhi  mutto  loko  ca 
mmmito,  and  I  am  delivered  bnt  the  world  is  not 
delivered  (B.  Lot  376,  viz.  delivered  from  trans- 
migration by  the  attainment  of  arhatship).  £fa« 
kmmU  Jdlmmmito  va,  like  a  bird  escaped  from  the 
snare  of  the  fowler  (Dh.  38).  Ahbhd  mutto  va 
emudimdf  like  the  nndonded  moon,  lit.  free  from 
dood  (Dh.  31).  Jardn^ddhtutief  fr^ee  from  decay 
and  pain  and  other  iUs  (Alw.  I.  vii).  Jhfd^ 
wmtimdkmmu,  a  bow  with  the  string  loosed,  an 
nnstnuig  bow  (Mah.  217).    There  are  four  sorts 


of  weapon  ((fyudhm),  pdfdmuitari^  a  hand  missile, 
as  a  javelin,  yoMtamuttaah  a  machine  missile,  as 
an  arrow,  amuttamy  a  non-missile  weapon,  as  a 
knife,  muttdmuttam^  a  weapon  which  may  eitlier 
be  thrown  or  retained  in  the  hand,  as  a  bludgeon 
(Ab.  386,  387). 

MU  YH  ATI,  To  be  faint ;  to  be  perplexed,  bewildered, 
infotuated  [^n[]*  Sabbd  muphamti  me  dUd,  all 
directions  are  eonfosed  to  me,  viz.  I  am  bewildered 
(Dh.  173).    P.p.p.  mUfho,  muddko. 

M  YAYAA,  =  me  ayatk.    Sen.  K.  207. 

N 

'tJlk(negatweparHele\'Sot\y(\.  Ab.  1147.  Vermdi 
temm  na  eamtnoHf  their  wrath  is  not  appeased 
(Dh.  1).  N'  atthi  Jdgarato  bhayam,  there  is  no 
fear  to  him  that  watcheth  (Dh.  8).  Seyyo  kMna 
pdpiyOf  he  b  better  and  not  worse  (Dh.  14).  TaiM 
iam\jJhaH  netaroMsa,  to  him  it  is  successful  and  to 
no  other  (Ras.  62).  Na  vatidiMidmiy  1  will  not  pay 
homage  (Dh.  109).  Tama  eakkaymgaik  na  vmdd^ 
ml,  I  cannot  get  a  pair  of  wheels  for  it  (Dh.  96). 
NajdiOri,  do  yon  not  know  ?  (Dh.  103).  Ndtiddre 
ndcodeanne,  neither  too  far  off  nor  too  near.  Ndti^ 
tanu  ndtibahalo  ncoapfiapal^o,  a  gold  plate  neither 
too  thin  nor  too  thick  (Alw.  I.  76).  Na  ca  hhddi 
na  ea  pivi,  neither  ate  nor  drank  (Mah.  45). 
N^  pattehi  parikdyaH  na  appattdni  napdpufUUip 
neither  foils  away  ftt>m  them  when  obtained,  nor 
foils  to  obtain  them  (lit.  nor  does  he  not  obtain 
them)  when  he  has  them  not  (Dh.  196).    iV  eva 

.  obMvddeivdnapafiiauikdramkaivd,  neither  saint- 
lag  him  nor  speaking  kindly  to  him  (Dh.  98). 
N*  eva  deve  na  gandhabbe  na  mdro,  neither  a  deva 
nor  a  gandharva  nor  IML&n  (Dh.  19).  N*  e^  attki 
na  n*attki  pare  leke,  there  neither  is  nor  is  not 
another  worid.  Na  iddn*  eva  pnbbepi  akataSind 
yeva,  not  only  now  but  formeriy  also  ungrateful 
(F.  Jit.  12,  8).  Na  koei  jfieaheyya,  no  one  would 
be  able  (Dh.  261).  Otf«lbMi,iftberebenot(Dh.23). 
Na  kind  mantesit  you  do  not  consult  with  us  at  all 
(Dh.  333).  Na  tdva  nittkdtiy  it  is  not  yet  finished 
(Dh.  323).  JV9r&  aii&adt  vieedhaye,  one  man 
may  not  purify  another  (Dh.  30).  NdiSio,  no  one 
else  (Mah.  69>  Nd^ad^  didtkkd  (abl.),  nothing 
but  suiforing  (a.  Or.  139).  Used  in  prohibition 
with  a  foil,  optative ;  Eko  care  na  cap^ni  ka- 
yirdy  let  him  walk  alone  and  do  no  sin  (Dh.  59) ; 
Na  puttam  ieeke  na  dhanam  na  raffham,  let  him 


^     I 


NAB 


(  254  ) 


NAG 


not  wish  for  sodb,  or  wealth,  or  tdngdom  (Dh.  15). 
With  foil.  At  .*  Na  hi  verena  verdni  sammanHt  for 
wrath  is  not  appeased  by  wrath  (Dh.  d) ;  Atthi 
koci  satie  yo  imamhd  kdyd  anAam  kdyam  sanko' 
matiti  9  na  hi  mahdrdja^  is  there  any  being  who 
transmigrates  from  this  body  to  another  body? 
No,  great  king  (Gk>g.  Ev.  44).  Na  sometimes  forms 
the  first  part  of  a  compound  tnanihdmaseyyd,  an  un- 
comfortable bed  (Dh.  65) ;  nappar6po,  abundant ; 
ndgamanatky  non-arrival  (Mah.  2,  6,  but  perhaps 
the  reading  should  be  *ndgamane)^  nabhikkhu^ 
a  non-priest ;  nariyo,  a  non -sanctified  man ;  neko^ 
several ;  n^/o,  sinless ;  napwhsdko^  neuter ;  navd' 
ritfOf  irresistible ;  naeirOf  short  ^  ndle^nmio,  silent ; 
nicchamdnakOf  unwilling  i  ndHMre  is  sometimes  a 
compound  (see  sep.).    The  foil,  are  instances  of 
sandhi:  n^9o^snae90  (Mah.  254);  n^etam^^na 
etam  (F.  J&t.  14,  comp.  n'aithi,  n'eva),  ndlam  = 
na  alanif  ndpi  ^  na  api ,  ndyani  =z  na  ay  am  (Dh. 
87) >  ndham^na  aham  (Dh.  122),  ndhon^na 
ahon  (Ras.  2Si),  n^o  =  na  u^moy  ndtUUua  =  na 
addasa  (Ras.  32),  ndtakkhi  =  na  atakkhi  (Dh.  Id5 ; 
F.  3kU  5),  ndna  s;  na  ansa  (see  sep.),  netaro  =  na 
iiaro  (Ras.  02),  neresi  ^  na  ire$i  (Dh.24),  nopeti  = 
fta  upeti  (Sen.  K.  206 ;  Mah.  194),  nopagaechittha 
=  na  upagacehUtha  (Mah.  28),  na  ppahoti  =  na 
pahoH  (Dh.dl4),  similarVjnappasahatitnappasi'- 
daiif  na  ppafinandati,  na  ppavattati  (Dh.  2,  23 ; 
F.  J4t  9, 47X  «tf  kkhamati  =x:  na  khamaii  (Kamm. 
8),  na-y'ime  or  na  yime^xna  ime  (Alw.  I.  72), 
na-y-tdoiift  or  na  yidam^na  idam  (see  sep.), 
na^'imasM  or  na  yimassa  =  na  imaaaa  (Sen.  K. 
217)>  na^y^ito  or  na  yt^o  (P4t.  78,  for  the  y  in 
these  examples  comp.  yeva^  and  viya  =:  yiva). 
NABHAft,  and  NABHO,  The  sky,  the  air  [VRnC» 
IfH] .    Ab.  46.    Bivdkaramrahita  nabho,  the  sky 
deprived  of  the  sun  (Ras.  15).    Nabhe  fhito  or 
nabhati  tfhiio,  poised  or  floating  in  the  air  (Mah. 
73,  107).    Nabham  uggantvd^  rising  into  the  lur 
(Mah.  90,  108,  118).    Nabhasd  (instr.)  gacchaH, 
to  travel  through  the  air  (Mah.  16, 48).    Nabhoid 
dgaoehoHy  to  come  through  the  air  (Mah.  79, 194). 
NABHI  (yi).  The  navel ;  the  nave  of  a  wheel ;  centre 
[WifH]-    Ab.  374, 1058.    At  Dh.  412  the  central 
spot  of  a  spider's  web  is  called  ndbhimai^ida. 
Ndbhippamd^,  waist-deep  (Dh.  176, 299).  Hatha- 
cakkam  ydva  ndbhito  pathamih  pdmH^  the  chariot 
whe^  sank  into  the  ground  up  to  the  nave  (Dh. 
220). 


NACCAKO  {adj.).  Dancing  [^  +  If] .   Mah.  182. 
NACGAA,  Dancing,  nautch;  acting,  pantomime; 
acrobatic  performance  [^W]  •    Ab.  100.    Naeeo' 
gitafh,  dancing  and  singing  (Dh.  336).    Kh.  3. 
Comp.  Nattaih. 
NACCATI,  To  dance  [in^].    Naeeantamay^iro,  h 
dancing  peacock  (Dh.  237).    Of  the  gambols  of 
a  monkey  (Dh.  107). 
NACIRO  (adj.)y  Not  long,  short  [lrf%nCI  •    Nadrei^ 
eva  kdiena,  in  a  short  time,  ere  long  (Ras.  15). 
Ger.  nacira98a  (used  adverbially).    Naciras^  efm 
rdfavallabho  ahosi,  he  very  soon  became  the  king^ 
favourite  (Att.  196).     Naciran^  eva  bhiJjinaH^ 
will  soon  be  broken  up  (Dh.  313).    Naciras^  eva 
me  rdjd  dittho,  I  have  only  just  this  minute  seen 
the  king  (F.  J&t.  9). 
NAD  ATI,  To  sound,  to  make  a  noise  with  the  voice, 
to  shout,  to  roar  ["T^] .  Sakko  ^ham  asmtti  naditvd, 
shouting  out  "  I  am  Sakka''  (Dh.  194).     Used  of 
the  voice  of  the  larger  animals,  as  the  elephant, 
ox,  horse,  ass,  lion  (Ab.  133;  F.  J&t.  15,  47).    Of 
the  rustling  of  bamboos  in  the  wind  (Ab.  000). 
P.p.p.  neut.  naditam,  roaring  (F.  J^t.  14). 
NADDHO  ( p.p.j9.  nayhati).  Bound,  fostened;  oovered 
[lf^=«fv].   iVodcMapamM^tfdAo,  equipped  widi 
the  Hve  weapons  (Mah.  48). 
NADEYYO  (aiy.y,  Belonging  to  a  river,  floyfatile 

[^n^]-  Sen.  K.  388. 
NADI  (/.),  A  river  [iR^t].  Ab.  681;  Dh.  45. 
Naditiram,  banks  of  a  river  (Alw.  I.  xzi ;  Dh.  400> 
Nadiaoto,  river-stream  (Dh.  409).  Na^amba, 
river-water  (Ab.  188).  Qen.  and  dat.  nadiyd  (Mah. 
194),  najjd  (Mah.  54).  Loc  nadiyam  (Dh.  224> 
PL  nadiyo,  najjo  (comp.  najjaniara  at  Ab.  1052 
=  nadi  +  antara).  Nadiyantike,  by  the  river 
side  (Mah.  84,  166). 
NADlMlTIKO  (adj\).  Watered  by  rivers,  provided 
with  rivers  [»|i^4Hg^].   Ab.  188.  SeeMdtikd. 

NADITAA,  see  NadaH. 

NADO,  Sound,  noise ;  cry,  shout,  roar  [fT^]  •  Ab. 
128.  Meghanddo,  thunder  (Ab.  49).  Of  a  pea- 
cock's cry  (Ab.  119).    See  Sihanddo. 

NAGABALA  (/.),  The  shrub  Uraria  l4igopodk>ideB 

[THRWr].    Ab.  588. 
NAGADANTAKO,  A  peg  fostened  into  a  wall  to 

hang  things  upon  [TW^'ff'l]*    Ab.  863. 
NAGADlPO,  A  large  island  said  to  be  inhabited  by 
I      N&gas,  viuted  by  Buddha  who  introdaoed  his  re- 


1 


NAG 


(  255  ) 


NAH 


ligkm  among  the  Nigas  [WHf  +  ^^[t^]*    Mah.  4 ; 

Man.  B.20& 
NAGAI#ATA  (/.)t  Tbe  betel  vine,  Piper  Betel  [ifR 

+  Wm]-    Ab.  589;  Mah.  22,  27. 
NAOAMALIKA  (/.),  The  iron-wood  tree  [ITPI  + 

inffrar]-  Ab.572. 

NAGARAJA  (flk),  A  king  of  N^as,  N6ga  chief; 
nooardi  of  elephants,  said  of  a  noble  elephant 
[1|T1|  +  ^^n^|«(].  Mah.  166 ;  Dh.  224, 344.  Instr. 
m^igarifenm(Ras.Siy  Qen.ndgardfassa  {Dh.^l). 
PI.  ndganffd  (Mah.  6).  Instr.  pi.  uSgardjehi  (Mah. 
8).    Gen.  pi.  ndgardfinam  (Ditto).    See  Ndgo, 

NAGARAA,  a  town  or  dty;  a  fortified  town,  a 
fortress  or  citadel  [^RT].  Ab.  198;  Mah.  254. 
Nagm-aiobhimU  a  harlot  (Ab.  233;  Dh.  416). 
NagaragutHyOy  and  -cAftf,  governor  of  a  dty  (Mah. 
65).  I  am  indined  to  think  the  nasalised  form 
mmgarOf  which  occurs  at  Dh.  v.  40,  150,  315,  to 
be  a  cormpt  spelling,  oomp.  ndnga  for  ndga^  which 
is  certainly  a  oormption  (Dh.  102) ;  nangara  oc- 
curs many  times  in  Tomonr's  Mahdvanisa,  and 
In  each  case  the  Ind.  Off.  MS.  reads  nagara^  see 
Mah.  81,  88,  93, 104, 137, 142, 151,  and  Dh.  107, 
416 ;  in  modem  Simhalese  it  is  very  common  with 
iaaccarate  writers  to  write  ng  for  g  in  words  taken 
from  the  Sanskrit. 

NAGARl  (/),  A  town  or  dty  [^ra<t]-    Ab.  198. 
NAGARIKO  {adj,\  Belonging  to  a  town ;  urbane, 
oviUzed  [«rnif?C9].    Sen.  K.  391. 

NAGARO  {a4j')*  Belonging  to  a  town  ['TPTC]* 
Masc  ndgaro^  a  townsman,  a  dtizen  (Dh.  157; 
Mah.  15,  83). 

NAGGO  {adj.).  Naked  [if^].  Ab.  734;  Dh.  130. 
Nttggam  karotiy  to  strip  naked  (Mah.  261).  NaggO' 
earUfd^  going  naked  (Dh.  25).  Masc.  naggo,  a 
naked  ascetic  (Ab.  1110). 

NAgI  (/.),  A  female  N%a  [W^] .    Mah.  5. 

NAGINDO,  a  N^  king  [iTPI  +  T^]- 

NAGO,  A  mountain ;  a  tree  [iRl].  Ab.  605, 1117; 
Mah.  91 ;  B.  Lot  717. 

NAGO,  a  serpent;  a  cobra  or  hooded  snake;  a 
N^pa  or  dragon ;  an  dephant ;  the  iron-wood  tree; 
a  chief  [l|TW].  Ab.  360,  849 ;  Dh.  57.  Ndga- 
vmmmhf  »  forest  inhabited  by  dephants  (Dh.  57). 
Bamndgmbaio,  having  the  strength  often  elephants 
(Mah.  137).  Ndgaloko,  the  N4ga  world,  Pdt^ 
(Ab.  649).  Ndgabhavamukf  ndgammdnam,  a  N%a 
abode  (Dh.  841 ;  Mah.  5,  22).    NdgddhipaH,  lord 


of  N£gas,  a  name  of  Vur6pakkha  (Ab.  31).  Eie 
ndgd  mahdpmndy  these  eminently  wise  chiefo  (P&t. 
ziii,  of  some  learned  priests).  HatthindgOf  a  noble 
or  royal  dephant  (Dh.  104 ;  Att.  135).  Santin- 
driyandg0,  the  chief  of  those  whose  senses  are 
subdued  (Alw.  I.  93).  Carmndga,  robber  chief 
(Mah.  209).  The  ndga  tree  is  a  fine  forest  tree 
the  wood  of  which  is  exoesdvdy  hard,  its  flowers 
are  fragrant  ( Ab.  572 ;  Has.  25).  in  the  Buddhist 
mythology  the  N%as  are  represented  as  hooded 
snakes  with  three  (sometimes  seven)  heads,  or  as 
snakes  with  human  heads,  or  as  human  beings 
with  the  hood  of  a  cobra.  Their  prindpid  home 
is  the  P&t^a  or  region  under  the  Tik6^  Pabbata 
which  supports  Mem,  but  they  also  haunt  the 
earth,  and  they  form  the  retinue  of  ViHipakkha, 
whose  abode  is  on  tbe  Yugandhara  rocks.  They 
are  represented  as  naturally  inimical  to  man  (Kb. 
13 ;  Mah.  72 ;  Man.  B.  189,  302),  but  they  were 
often  friendly  to  Buddha  and  his  religion,  and  great 
numbers  of  them  were  converted  to  Buddhism  (E. 
Mon.  274 ;  Man.  B.  303 ;  Mah,  6, 72, 81).  They 
possess  miraculous  powers,  and  thdr  breath  is 
deadly  and  poisonous.  The  Garuja  birds  are  thdr 
hereditary  foes  and  fi^uently  prey  upon  and 
destroy  them.  Several  N^aHLjas  or  N%a  chiefs 
are  mentioned,  as  Vdtuki  (Ab.  650),  Antmto  (Ab. 
651),  Erdpatho  (Dh.  344),  Mahodaro  who  ruled 
in  Nagadipa  (Mah.  4),  Mafn-akkhikg  who  lived 
at  Kaly^^i  in  Ceylon  (Mah.  6),  Kdfo  who  presented 
himsdf  before  Buddha  just  before  his  contest  with 
M6ra,  and  sang  hymns  in  bis  praise  (Man.  B.  172; 
Dh.  118).  There  is  a  weU-known  legend  of  a 
Niiga  king  having  protected  Buddha  fit>m  a  heavy 
storm  of  rain  by  spreading  his  hood  above  his  head 
like  an  umbrella  (Man.  B.  182).    Man.  B.  44.- 

N  AH  An  AA,  Bathing  [^THT]  .  Ab.  299 ;  Ras.  32 ; 
Dh.  77.  Nahdnodakam,  water  for  bathing  (Dh. 
189).  NahdMakofthdkoy  a  bath-room,  bath-house, 
bathing  establishment.    See  also  Sindnam. 

NAH ANIYO  (a^.).  Used  for  the  bath,  ablutionary 
[Vl4\v]*  NahdmiyacufL'i^ni,  perfume  used  in 
bathing. 

NAHAPAKO,  a  bath  attendant  [^rmi]-  Mah. 
170. 

NAHAPANAA,  Bathing  a  person,  attending  him 
at  the  bath  [^Trnf]- 

NAHAPETI  (cmw.  nahdyati).  To  cause  to  bathe 
[^rnRrf?f=^].    Dh.434;  Mah.  139. 


NAH 


(  256  ) 


NAL 


NAHAPITO,  A  barber  [iTTf^]-  Ab.  605,  608; 
Mah.  170,  214. 

NAHARU  (/.)f  A  tendon,  a  masde  [WTJ]  •  Ab. 
157,  279 ;  Kh.  10. 

NAHATAKO,  One  wbose  spiritaal  instmctioD  is 
complete  [^TRn]-  This  is  a  brahminical  term. 
It  is  appUed  to  tbe  yoang  brahmin  when  he  has 
retomed  finom  the  hoose  of  his  preceptor,  his  studies 
being  completed.  He  is  so  called  beeanse  previons 
to  leaving  his  preceptor  he  goes  through  the  oere- 
monj  of  bathing.  At  Dh.  ▼.  422  the  term  b 
adopted  and  applied  to  the  Arhat  as  having  no- 
thing more  to  learn  (oomp.  aiekho) :  the  comment 
observes  nahdtakUetatdya  nahdtakaak  ''called 
sn^taka  iMcanse  his  sins  are  washed  away''  (Dh. 
434). 

NAHATO  (p4f.p.  next),  Bathed,  waslied ;  deansed, 
pure  [iHTIf  =s  ^.    Mah.  244 ;  Dh.  484. 

NAHAYATI,  To  bathe  [^j].  Das.  dO ;  Dh.  106 ; 
Ger.  makdtvd  (Dh.  77,  219 ;  Mah.  48, 139,  200), 
nakdyitvd  (Mah.  261).  Inf.  nakdyiiufk  (Ras.  82). 
Imperat.  nahfya  (Mah.  48).  Fnt  nakdyiudmi 
(Dh.333).    Qte  Nakdto,  NaMpetu 

NAHI,  see  Na. 

NAHUTAA,  a  vast  number,  =  10,000,OOOS  or  1 
followed  by  twenty-eight  dphers.  Ab.  474 ;  Dh.  120. 
See  SwUckyd. 

ffAJJk,  see  Nodi. 

NAKHO,  and  NAKHAft,  A  naO  of  the  finger  or 
toe  [ira].    Ab.  268;  Kh.  18;  Dh.  111. 

NA&KHATTAlf[,  A  star,  a  constellation ;  an  aster- 
Ism  in  the  moon's  path,  a  lunar  mansion ;  festival 
[if^lf].  The  twenty-eeven  lunar  mandons  are 
thus  enumerated,  Atiayt^o^  Bharafd^  KatHkd, 
iloAtfii,  Magunram^  Addd^  Puuabbasu,  PkusM, 
AaUeU^MaghdyPubhuphaggunii  VUaraphaggunU 
Haiiho,  Cmd,  SdH,  FUdkhd,  Anurddhd  and  -d%d, 
Jeft^f  Mm  (or  Mdlam),  Pubbdidfho,  Uttard- 
tdtko^  SavoftOf  DhampfAdf  Saiabhuajo^  Pubbabka- 
ddapadd,  UHarabhaddapadd,  Revati  (Ab.  58-60  ; 
Man.  B.  28).  NdkkhaHar^dy  the  moon  (Ab.  61). 
NakkhtMopatho^  tile  coarse  of  the  stars  (Dh.  38). 
NdkkhattayogOt  the  moon's  oonjunctioa  with  the 
lunar  mansions  (Dh.  166).  Nmkkkattapllmuakt 
oocultation  of  a  star  (Dh.  156).  NdkkhaUaih 
cioketi  or  nakkkatiayogmk  o.,  to  look  at  the  stars 
for  the  purpose  of  divination  or  ascertaining  a 
person's  destiny  (Das.  46;  Dh.  156,  where  the  oc- 
cultation  of  a  person's  star  implies  his  death).  Some 


coi^unctions  were  considered  iudcy  and  eddmled 
as  festivals  (naArMaftoAr^.  NakkkMoAghmU, 
to  proclaim  a  festival  or  holiday,  to  annomun  i 
lucky  conjunction.  NakkkaUadwMo,  festiTal,  Mi- 
day,  '<  jour  de  Ate"  (Dh.  352).  TaU  pofOiye 
Sdketanagaram  niccanakkhatta$k  myu  dM,  from 
that  time  the  town  of  S.  was  like  one  contiDoii 
festival  (Dh.  236).  Totrnhk  kkra  nagare  mmmk- 
vaccharotk  vioafanakkkatia$k  ndaM  Mi,  hi  tint 
town  there  is  said  to  be  every  year  a  fiastivd  oJkd 
vivata  (Dh.  233).    Dh.  391. 

NAKKO,  A  crocodile  [inV]*    Ab.  674. 

NAKO,  Heaven  [lim]«    Ab.  10. 

NAKULO,  A  mungoose,  Viverra  Ichneumon  [^nV]* 
Ab.622. 

N ALAKARO,  One  who  plaits  rushes,  a  basket  maker 
[^lir+^nK]-    Ab.  509;  P&t  83. 

NAL AA,  Not  suffident,  not  able  (see  Aladi).  iVVM 
katketum,  unable  to  say  (Att.  201,  comp.  Db.  212). 

NALAM,  a  hollow  or  tubular  stalk,  especiaUy  thit 
of  the  water-lily ;  a  tube ;  a  tubular  vessel  of  die 
body[irTW].  Ab.  453, 686 ;  Dh. 223.  fsiUAs- 
ndlam,  the  wind-pipe  (Att.  106,  219). 

NAL  AMINO,  A  sort  of  fish  [iT^+  ^] .  Ab.  671. 
NALATAlil,  The  forehead  [HUTZ]-   I>b-  I^'^IS; 
Mah.  45.    See  also  Laldtaih. 

NAlii,  and  NALI  (/.),  A  hoUow  stalk;  a  tube,  a 
pipe;  a  tubular  vessd  In  the  body,  an  artery;  a 
measure  of  capadty  [iTT^^  WT^ ^  ^Vlftr]-  ^^* 
1057.  Galandft,  dther  the  wind-pipe  or  the  carotid 
artery  (Dh.  255).  Acc.toAb.484thefu9imeanire 
is  the  same  as  the  pattka^  but  from  Pit.  81  it  would 
seem  to  be  larger.  It  appears  however  to  be  of 
varying  size,  for  the  Tamil  ndfi  is  said  to  be  smaller 
than  the  Simhalese,  and  the  Simhalese  to  oootua 
half  as  much  again  as  the  Magadhese  (P^  81). 
Mah.  177, 197. 

NALIKA  (/),  A  tube,  pipe,  hollow  cylfaider  [^- 

f%W].  ^^ 

NAfilKERO,  A  coconut  tree  [4||f4C%<>  >lll4W> 
irrf^^ir].  Ab.  604;  Sen.  K.  390;  Mdi.lA 
A^.  ndfikeriko^  belonging  to  cocomrt  trees  (Sea. 
K.392). 
NAtilKODANA  A,  A  n^i  measure  of  rice  [in#+ 
H  +  ^l^^]*  This  quan^  of  euny  and  rice 
eaten  in  a  day  was  considered  healthy  and  moder- 
ate, and  the  bhikkhu's  alms  bowl  ought  to  be  of 
the  size  to  contain  it  (Fit.  81 ;  Dh.  356, 408). 


NAL 


(257) 


NAM 


NALINAlk,  A  lotas  flower  [llfinr].    Ab.  685. 
NALINDHAMO,  a  goldsmith  [wrf^N^T].    Ab. 


NALINl(/.),ApoDd[irffrii^].    Att.  199. 

NALIPATTH)»  A  covering  for  the  head,  a  cap. 
Ab.  294. 

NA(JyANAA,  A  fistula,  an  nicer  [ifFit  +  Wf]- 
Att.  215. 

NAI/),  and  NA^,  A  kind  of  reed,  Amphidonaz 
Karka ;  a  reed,  cane,  rush  [y^^  'WM]  -  Ab.  601. 
Naldgdranh  a  house  bnilt  of  reeds  (B.  Lot.  530). 
Dh.  60,  223,  409. 

NAtir,  see  So. 

NAMA  (adv.).  By  name ;  indeed  ['ifllT]  •  ThiUnath 
uAma  nigamOf  the  town  named  Thdna  (Kh.  20). 
Aham  bhanUe  Ndgo  ndtMi,  my  name,  sir,  is  N%a 
(Kamm.  5).  Ujjeniyam  Candapajjoto  ndma  rt^d 
oAtfft,  in  Ujjeui  there  was  a  king  named  C.  (Dh. 
157).  Dadhivdhano  ndma  rdjd  kutvd,  having  be- 
come king  under  the  name  of  D.  (F.  Jdt.  5).  Ete 
mamato  nipphannattd  manomayd  ndma,  these  from 
bdog  sprung  from  the  mind  are  called  ''mind- 
made"  (Dh.90,  comp.  273).  V^aydgamanam  ndma 
ekaffkopariechedo,  the  sixth  chapter  entitled  ''The 
arrival  of  Yijaya"  (Mah.  47).  Sometimes  the  name 
is  placed  in  the  gender  of  the  noun  with  which  it 
is  in  apposition  :  Mahinddgamano  ndma  terasamo 
parietkedo,  the  thirteenth  chapter  called  "The 
arrival  of  Mahendra"  (Mah.  77,  comp.  83,  102, 
104,  etc).  Sometimes  the  name  is  in  the  nom .  while 
the  noon  in  apposition  with  it  is  in  an  oblique  case : 
TEsso  ndma  brdhmafuusa  vaco,  the  word  of  the  brah- 
min Tissa  (Mah.  203).  Ndma  may  sometimes  be 
rendered  by  "  such  and  such  ":  Tatthayena  idam 
uAma  kaiadi  tana  ayaih  ndma  dando  ti  likhitam, 
H  is  there  written  that  for  him  by  whom  such  and 
snch  an  ofl^ence  is  committed  there  is  such  and  such 
a  punishment  (Alw.  I.  99) ;  Sace  me  ida^  ndma 
mmijIfhaHj  if  such  and  such  a  project  (naming  it) 
soceeeds  with  me ;  Atukarogaua  ndma  tumhe  kim 
ikemjlfaik  karatha,  for  such  and  such  a  malady 
(deecribing^  it)  what  medicine  do  you  prescril>e? 
(Bb.OS);  Bvatk  ndma  vadehi,  say  so  and  so  (tell- 
la|^  her  what  to  say,  Dh.  159,  comp.  333).  Ndma 
is  often  osed  without  any  very  defined  meaning  :* 
JEs  mime €90,  who  is  this?  (F.  Jdt.  47,  comp.  Dh.  96) ; 
EhMhioo  ndm*  eoo,  what  is  that  light  ?  (Dh.  95) ; 
JTM  ndm*  eimtk,  what  is  this  ?  (F.  J6t.  57) ;  JHwa 
pktdmk  ndme  etam,  what  is  this  the  fruit  of?  (F. 


J4t.  5) ;  Ime  ndma  parivUantu,  let  them  wait  upon 
these  people  (Dh.  212) ;  Silam  ndma  kiduam, 
what* s  sila  like  ?  (Dh.  193) ;  BhattaHi  ndma  kuhiih 
utthdhati,  where  does  boiled  rice  come  from  ? 
(Dh.  141) ;  Rdgena  tamo  aggi  ndma  n*  att  hi,  there 
is  no  fire  like  lust  (Dh.  354) ;  AnheBam  pacana' 
s$a  okdso  ndma  n'  atthi,  the  rest  had  not  a  chance 
o^getting  in  a  word  (F.  J&t.  16) ;  Asddhusannivdto 
ndma  pdpo,  association  with  the  wicked  is  sinful 
(F.  Jat.  1) ;  Atimukhard  ndma  apariyantawieand 
evaripam  dukkham  pdpu^nti,  garrulous  people 
who  are  endless  talkers  meet  with  misfortunes  like 
this  (F.  J4t.  18) ;  Pcuseantadese  ndma  ma^imuttd* 
dini  ratandni  uppajjanti,  in  the  border  countries 
precious  things  such  as  gems  and  pearis  are  pro- 
duced (Alw.  1. 74) ;  Kmci  6no  ndma  ndhon,  nothing 
was  deficient  (Dh.  113);  Manopatddamatten*  eva 
sagge  nibbattd  ndma  honti,  are  any  people  re-bom 
in  heaven  through  faith  only  ?  (Dh.  98).  Some- 
times ndma  qualifies  a  verb :  Ariyaiacedni  pati^ 
vijjhanto  dhamma/ikpiwUi  ndma,  when  penetrating 
the  four  great  truths  he  is  said  to  drink  Dhamma 
(Dh.  273).  Apindiua,  appevandma,  perhaps.  Ko 
hi  ndma,  who  indeed?  Kathan  hi  ndma,  how 
indeed  ?  Yatra  hi  ndma,  considering  that,  foras- 
much as  (see  Api,  Hi,  Yatra). 

NAMADHEYYAM,  Name,  appellation  [WTiHC  + 
^= VT]  •    Ab.  1 14 ;  Att.  8. 

NAMAKKARO,  Veneration,  reverence,  worship 
[^nrOinT]  •    Ab.  426 ;  Ten.  J.  48. 

NAMAKO  {adj.).  Named,  bearing  the  name  of 
[ifTifSl].  Asitiyd  tdvakdnaih  ndmakd,  bearing 
the  names  of  the  eighty  great  disciples  (Mah.  247, 
comp.  137,  mdiulaisa  ndmako).  Arifthandmakd' 
macco,  the  minister  named  A.  (Mah.  110).  Sabbe 
Va»abhandmakd,  all  who  bore  the  name  of  V. 
(Mah.  219).  Tanndmako,  of  that  name,  named 
after  that  person.  Saddhdkatandmako,  so  named 
on  account  of  his  faith  (Mah.  200 ;  this  compound 
is  divided  thus,  aaddhd-katandma-ka).  Fem. 
ndmikd  (Mah.  23). 

NAMAA,  a  name ;  a  noun  [^ifT^niJ  •  Ab.  1 14, 1 1 11. 
Instr.  ndmena.  Ratfhapdlo  ti  ndmena,  R.  by  name 
(Has.  7).  Tam  dlapiya  ndtnena,  addressing  him 
by  name  (Mah.  23).  Ndmatn  is  the  personal,  or 
as  we  say  "  Christian,"  name,  as  opposed  to  gottam, 
the  family  name.  Ndmena  Saradarndpavo  ndma 
ahosi,  his  personal  name  was  Saradamiifava  (Dh. 
130).    Similarly,  Siddhatto  ndma  ndtnena  (Mah. 

33 


NAM 


(  258  ) 


NAN 


l72»comp.91).  Puttaaa  Udeno  ti  ndmam  akdsi,  she 
gave  to  her  son  the  name  of  Udena  (Dh.  155,  oomp. 
120,  303).  j^yam  rdjd  ay  am  upardjd  ay  am  send' 
patiti  ndmdni  katvd^  naming^  them.  This  one  is  the 
king,  this  the  viceroy,  this  the  commander-in-chief 
(F.  J&t.  9).  Tepitakassa  Buddhavacanass*  etani 
ndmaiht  this  is  a  name  for  the  word  of  Buddha  as 
contained  in  the  three  Pitaka8(Dh.  150).  As  the  last 
part  of  a  compound  adjective :  Dhammakittindmo 
pasatthaganthdkdrakOf  an  esteemed  author  named 
Dhammakitti  (B41.  i).  Katandmo  and  ndmakato, 
named.  Ndmakaranam,  giving  a  name  to  a  child. 
Ndmagahafuim,  receiving  a  name.  Ndmag'ahafUi'' 
divaso  or  ndmakarafutdivoMo,  naming  or  "  christen- 
ing'' day  (Dh.  120, 303).  NdmakarafMrn  manga* 
lam,'  christening  i^te  (Mah.  136).  NdmaUngathf 
nouns  and  their  genders  (Alvf.  I.  64).  Sabband- 
mdni,  nouns  of  the  '<  Sabha"  dass  (Sen.  K.  276). 
For  the  metaphysical  meaning  of  ndmam,  see  next. 

NAMARCPAA,  Name  and  form,  mind  and  body, 
the  individual  [iH^n^  -|- 1^] .  The  term  Nama- 
rupa  designates  the  individual  sentient  being 
viewed  as  an  aggregate  of  certain  mental  and 
physical  elements.  By  r(!ipa  is  meant  the  riipa- 
kkhandha,  or  assemblage  of  the  material  elements 
and  properties  which  constitute  the  body,  while 
n&ma  includes  the  three  mental  khandhas,  vedand, 
»aSmd,  Bonkhdrd,  or,  adding  wmdnam,  the  four 
mental  khandhas,  vedand,  sannd,  sankhdrd,  vt^<f- 
{laiit.  Nlimardpa  is  therefore  identical  with  the 
four  or  the  five  khandhas.  The  reason  that  the 
fourth  mental  khandha  is  generally  omitted  is 
that  according  to  the  Paticcasamuppdda  ndmardpa 
is  the  immediate  effect  of  vinhdfM,  Still,  the  in- 
dividual once  existing,  virmdfM  of  course  continues 
a  part  of  his  being,  so  that  ndmar^ipa  may  correctly 
be  identified  with  the  ^y^  khandhas  (see  Dh.  420). 
B.  Int.  50 1, 502 ;  Oog.  E v.  68, 69.  Sabbaso  ndma- 
rUpannim  yassa  n*  atthi  mamdyitam,  in  whom 
there  is  absolutely  no  clinging  to  his  own  individu- 
ality (Dh.  66).    Dh.  422. 

NAMASSA  (/.),  Reverence,  veneration,  worship 
[^fiPBT].    Ab.426. 

NAMASSATI,  To  honour,  to  pay  attention  to,  to 
reverence,  to  revere,  to  venerate,  to  worship 
[^RfV] .  Dh.  70 ;  Mah.  4, 6, 89.  P.p.p.  namassito 
(Dh.  287).    Cans,  namassdpetu 

NAM  ATI,  To  bow ;  to  bow  to ;  to  be  inclined  [ifl^] . 
Chattam  namatu  me  sayam,  let  my  parasol  make 


a  bow  of  its  own  accord  (Mah.  106).  Namdm  tirnd 
tathdgatofh,  I  bow  with  my  head  to  Buddha  (Kh. 
23).  Evamevaik  Fudkhdya  ndnappakdrdm  ikifs- 
Idni  kdtufk  dttam  namaii,  even  thus  the  heart  of 
y  tsikh4  is  inclined  to  do  many  good  works  (Dh. 
253,  comp.  €k>g.  Ev.  6).    Caus.  nameti, 

NAMATO  (adv.).  By  name  [iTRni^]-  Mah.  206. 

NAMATTHU,  see  Namo, 

NAMAVA  (adj.).  Bearing  the  name  of  [lfTin(.+ 
^ifin].  Dovdriko  Subhandmavd,  a  door-lceeper 
named  Suhha  (Mah.  218,  the  term,  belongs  to  the 
whole  compound). 

NAMETI,  and  NAMAYATI,  and  NAMETI  (eaut. 

namati).  To  bend  [^4|€|ni  =  liri^].    Dh.  15. 

Cittam  nameti,  to  incline  a  person's  heart,  indaoe 

him  to  do  a  thing. 
NAmI  (adj.).  Bearing  the  name  of  [^ifTfC  +  ^J- 
NAMIKO  (adj.).  Bearing  the  name  of  [the  last  + 

1|].    Mah.  20.    For  ndmikd,  see  Ndmako. 

NAMITO  (p.p.p.  ndmeti).  Bent  [irTfiRT=TH]- 
Mah.  167. 

NAMMADA  (/.),  The  river  Nerbudda  [l(^]. 
Ab.683. 

NAMO,  Honour,  reverence,  salutation  [^fiT^]*  Ab. 
1154.  Namo  karoti,  to  pay  honour  to  (Sen.  K. 
340).  Namo  te  Buddhav(r'  atthn,  honour  he  to 
thee,  mighty  Buddha !  (Ditto).  Migardfa  namo  tg 
atthu,  hail  to  thee  king  of  beasts!  (F.  Jit  13). 
Te  me  namo,  they  are  (the  objects  of)  my  venentioa 
(Ten  J.  47).  When  namo  is  immediately  followed 
by  atthu  its  final  vowel  is  elided :  Nam'  attku 
Buddhdnam,  praise  lie  to  the  BuddbasI  (Ten  J. 
47»  comp.  Kh.  22).  Sometimes  atthu  is  omitted: 
Namo  Buddhdya,  praise  be  to  Buddha  (Ah.  p.  27); 
Namo  ta$ta  bhagavato  arahato  tammikmi*' 
ddhasaa,  praise  be  to  the  Blessed,  the  Sanctified, 
the  All-wise  (Kh.  2). 

NAMUCI  (m),  A  name  of  M&ra  [l|^]-  Ab. 
43 ;  Dh.  256. 

NAnA  (adv.).  Various,  different ;  away  from  [^VPfl]* 
Ab.  1137,  1108.  Much  used  as  the  first  part  of 
compound  nouns  and  adjectives,  with  the  sense  of 
<<  various."     Andpayitvd  ndn^^a^^dike,  bavinf 

'  sent  for  various  sectaries  (Mah.  23).  Ndn^Ajiki, 
with  various  offerings  (Mah.  114,  comp.  Dh.  UB). 
Ndndrukkhatiftdni,  various  trees  and  plants  (Sen. 
K.374).  iV<fn4fMM/»maAr<{fti,  various  sorto  of  flowers 

(Mah.  179,  comp.  Dh.  268).  Ndndratana-ma^f 


i 


NAN 


(  259  ) 


NAN 


adorned  with  various  kinds  of  gems  (Mah.  161). 
NimdieMd  bhikkhatfo,  priests  of  different  ooontries 
(Mah.  171).  NdrndramgOf  ndndrdgo,  of  various  dyes 
(Mah.  99,  179>  With  bhawUi  and  atfhi  in  the 
af  separation :  Ndnd  hoiha,  he  ye  separate, 
10  away  (Pit.  109) ;  Kathaik  ime  ndnd  assu 
un$j  liow  can  these  men  be  separate,  be 
divided?  (Pit.  74)^  Ta9m6  tatan  ca  asatan  ca 
mimd  k&ii  ito  gaih  therefore  the  state  of  the  good 
and  the  widced  is  different  when  they  leave  this 
worid  (tlie  former  go  to  sag^ga^  the  latter  toairaya). 
Based  opoa  a  mistaicen  idea  of  the  use  of  ndnd 
whieh  the  last  three  examples  Ulustrate,  I  find  at 
Mah.  8B  a  strange  adj.  ndno  **  various,*  KusutHdni 
takimfMma  ndndni  ndndpaftndni  diigante,  thereon 
are  depicted  various  flowers  of  various  hues.  Ndnd 
It  also  used  prepositionally  with  foU.  abl. :  Etarahi 
hkomte  bhikkhA  ndnd  ndmd  ndnd  gottd  ndndjmccd 
mimd  kmld  pabbafitd  te  mkdym  nirutUyd  Buddha- 
aac— WW  ddtenUy  at  the  present  time,  lord,  priests 
leaving  their  name,  family  name,  caste  and  home, 
have  embraced  the  ascetic  life,  these  distort  the 
word  of  Baddha  from  its  own  nirutti  (P&t.  xlii, 
see  Sea.  K.  318).  Mayham  Fideharanhd  iaddhim 
khk  udndkarafunhf  what  a  difference  there  is  be- 
tween me  and  the  Videha  king !  (Ten  J.  55). 
SAI^ADASSANAA,  Insight  given  by  knowledge 
[inW  +  ^ipi].  This  is  a  religious  technical 
term :  It  is  said  at  Ab.  7d4  to  designate  the  si- 
mafifiaphalas,  the  supernatural  insight  called 
vipassan^  the  dibbacakkhn,  omniscience,  the 
paficavekkha^afii^a,  and  the  knowledge  conferred 
by  the  four  Paths.  Ndnadauanamtuddhi^  know- 
ledge given  by  the  Paths  (E.  Mon.  281).  By  ort- 
jfakdf^adastanafk  Arahatta  is  intended  (Pdt.  3, 68). 
jfndvafam  ^dfutdduanath^  unbounded  supernatural 


NAnADHIMUTTIKO  (adj\).  Having  various  dis- 
positions or  inclinations  [iTPTr  +  ^iM^jHi'  + 
%].    B.  Lot  339.    iV<i«if<2Atmtt^Ara^<i,  variety  or 
diversity  of  dispositions  (B.  Lot.  786). 

SktfAA,  Knowledge  [ITR]-  Ab.  153.  Etdni 
HdfUhtif  these  heads  of  knowledge  (Alw.  I.  xxxiv). 
The  foar  ndfuu  are  dhamme  ndnam,  anvaye  ndpam, 
porieehede  ndfunk,  tammuHyd  ndnam  ;  the  first  is 
the  knowledge  of  the  four  Paths,  the  second  is  the 
■Bccessive  understanding  of  the  foar  Truths  (see 
jfr^a§meemk\  the  third  is  the  same  as  cetopari' 
jrdiipmft,  and  by  the  last  is  meant  general  know- 


ledge, or  all  knowledge  not  included  in  the  other 
three.  The  three  fid^as  are  knowledge  of  the  past, 
the  present,  and  the  future  (atdamse  ndnam^  etc.). 
There  are  many  other  sorts  of  knowledge,  as 
sabbanhutmdnamf  tdvakapdramffidnamf  indriyu' 
panarandnaTk,  vipoBsandndnam^  paccekabodhi- 
ndnath^  etc. 

NANANDA  (/*.),  A  husband's  sister,  a  sister-in-law 
[frn^].    Ab.  245. 

NANAPPAKARATO  (adv.).  In  many  ways  [^TRT 

+  H^K  +  lf^]. 

NANAPPAKARENA {adv.), Inmany  ways  [^TRT+ 

mPC  instr.] .    Dh.  85,  403. 
NANAPPAKARO,  and  -RAKO  {adj.).  Of  various 

sorts    [^iTT  +  lWrT]-    Mah.   115,  235,  239; 

Dh.  85, 259.   Ndnappakdrd  iddhiyo  katvd,  having 

performed  various  miracles  (Dh.  299). 

N  AnARCPO  {adj.).  Various,  diverse  [irTTr + ^^]  • 

Ab.  717. 
NANATA  (/),  Variety,  diversity  [^TniT  +  TfT]- 

Ab.  767. 
NAnATO  {adv.),  In  various  ways  [TnTT  +  IT^]- 

P&t.  88. 
NANATTAA,  Diversity  [iTPTW]. 
NANAVIDHO  {adj.).  Of  various  sorts  [ifTTT  + 

f^niU].  Alw.  I.  111.  Ndndvidkdni phaldni,  various 

sorts  of  fruito  (Dh.  106). 
NANDA  {/.),  Name  of  a  pleasure  lake  or  pond  in 

Indra^s  heaven  [n^]-    Ab.  23 ;  Dh.  192. 
NANDANAM,  Gladdening ;  name  of  a  garden  in 

Indra's  heaven  [^T*^^]  •    Ab.  23 ;  Sen.  K.  478. 
NANDATI,  To  be  pleased,  to  rejoice,  to  enjoy  one- 
self [ip^].    Dh.  4. 
NANDETI  {com.  last),  To  cause  to  rejoice,  to 

delight  [*|<^<lfa].    Mah.  170. 

NANDI  (/.),  Joy  [ifS^j.  Ab.  87.  Nandibhava 
at  Dh.  V.413  seems  to  point  to  a  form  with  long  L 

NANDl  (/.),,  A  leathern  thong  or  strap  [^f^]. 
Ab.  526;  Mah.  137.  At  Dh.  v.  398  some  MSS. 
read  nandhim  (see  Dh.  428). 

NANDl  {adj.).  Rejoicing  in  [iffS^]- 
NANDIYAVATTO  {adj.).  Turning  auspiciously, 
turning  to  the  right  [irf3^+  ^l^a].  Sankho 
nandiydvatto,  a  right-hand  chunks: dakkhind' 
vafto,  which  see.  The  right-hand  chank  or  conch 
is  one  of  the  Mangalalakkhai^as,  or  mystic  marks 
on  the  sole  of  Buddha's  foot  (Man.  B.  368 ;  B. 
Lot.  626). 


NAN 


(  260  ) 


NAS 


NANGALA A,  A  plough  [WfT^]  •  Ab.  449 ;  Mah. 
98, 99 ;  Dh.  176,  900, 319 ;  Sen.  K.  366. 

NANOARAlJf ,  see  Nagarath. 

NANOUTTH  Aft,  The  tul  of  an  animal  [evidently 
inVH  ^th  term.  ^  instead  of  H^  comp.  ^IWW 
and  ITT?].  Ab.  371  (of  an  elephant) ;  Dh.  192 
(of  a  fish).    Ten  J.  98. 

fJANi  {adj,)i  Having  knowledge,  learned  [T|Tf%^]  • 

NANIKAMASEYYA(/.), Uncomfortable  bed  [if  + 

fww + IpW]  •    ^^'  ^'    ^^  ^^' 

NAfJSO,  see  Na. 

NANO,  see  Ndnd. 

NANl/,  A  particle  generally  nsed  in  asking  questions 
to  which  an  affirmative  answer  is  expected  [^TW]  • 
Ab.  1139,  1151, 1192.  Nanu  paiaaH,  do  you  not 
see  ?  (F.  J4t  19).    Das.  32. 

AAPAKO  (adj,)f  Informing,  declaring  [iTHni] . 

^APANAlif,  Information,  declaration,  making 
known  [HT^f].    Ab.  1058. 

HAPETI  (caus,jdndH)f  To  make  known,  to  declare, 
to  tell,  to  inform,  to  teach,  to  show,  to  proclaim 
[lllM^ni  =  KT]  •  ffdpetum  Bokkd  te  tarn  ifthU 
kathf  are  you  able  to  point  out  (or  identify)  that 
brick?  (Mah.  177).  Ndpetum  doiam  attano,  to 
mark  his  sense  of  his  fault  (Mah.  156).  Sang^ham 
n^eti,  to  make  a  declaration  to  the  assembly,  to 
put  a  resolution  before  the  assembly  (Pdt  xxxvii, 
comp.  Kammavdcd),  Subharamo  dhUattam  nd- 
payi,  proved  that  she  was  the  daughter  of  King 
Subha  (Mah.  223).  Amdlam  ettha  kammah  ca 
na  kdtabban  ti  ndpayi^  and  issued  a  proclamation 
that  in  this  work  no  unpaid  labour  is  to  be  exacted 
(Mah.  175).  P.f.p.  hdpetabbo  (Pat.  26).  P.p.p. 
natto. 

NAPPARCPO  {adj.\  Abundant  [f +^TOT+^ipT]. 
Ten  J.  115. 

N APUftSAR0(a4; .),  Of  no  sex ;  of  the  neuter  gender 
[#|d^^].  Alw.  I.  vii.  Neut.  fuqmmsdkamy  a 
eunuch  (Ab.  242).  Anapwhsako,  not  neuter,  viz. 
either  masculine  or  feminine  (Sen.  K.  242). 

NARACO,  An  iron  weapon  of  some  sort,  an  arrow 
or  light  javelin  [illi^l-^].  Ndrdeawdayena  at 
Mah.  48  is  explained  in  the  comment  by  vattitO' 
atsandrdcapdsena,  "  with  a  noose  formed  by  bend- 
ing round  the  ends  of  his  ndrdca  into  a  circle  " 
(oMa  =:  a^ra). 

NARADHAMO,  Vilest  of  men  [^  +  ^RV^]. 
Mah.  260 ;  Has.  35. 


NARADHIPO,Aking[in;  +  llfWl].  Ab.333; 
Mah.  151. 

N ARADO,  Name  of  one  of  the  twenty-four  Boddhu 
[l|T^].    Man.  B.  96 ;  Mah.  1. 

NARAKO,  Hell  [W^].  There  are  eight  Mabi- 
narakas  or  principal  heUs,  Sa^iwh  EdftrnttU, 
Samghdto,  Roruvo,  Mahdroruvo^  Ttgm»,  FbU- 
jMMo,  Avici  (Ab.  657).  Beside  these  there  is  the 
Lokantarika  hell,  and  there  are  many  minor  Iwlls 
(Hardy  says  there  are  136  in  all).  Man.  B.  26, 
27,  28,  47,  59 ;  Mah.  261.  The  Buddhist  heU  is 
a  place  of  torment  in  which  former  sins  tre  ex- 
piated, but  it  is  but  a  temporary  state,  and  may 
be  immediately  followed  by  re-birth  in  a  bliasfbl 
state,  e.g.  in  one  o^f  the  higher  devalokas.  Gomp. 
Nirajfo. 

NARAKO,  a  person  suffering  in  hell  [WTK^]* 
Ab.658. 

NARANGO,  An  orange  tree  [WrTWl-    Ab.M. 
NARASABHO,  Chief  of  men  [iR^  -f  ^QIR!].   An 

epithet  of  Buddha. 
NARASIHO,  Lion^  among  men,  greatest  of  men 

[^T  +  titf  ]-    Ab.  3  (an  epithet  of  Boddbs). 
NAR A VARO,  Qreatest  of  men,  an  epithet  of  Baddha 

['R:  +  ^-    Ab.3. 
NArI  (/.),  A  woman  [wKV].     Ab.  230;  Dh.  50. 

Used  to  imply  the  feminine  gender  (Ab.  939). 

NARINDO,  a  king  [iR^  +  XJ^].    Mah.  170. 
NARISSARO,  a  king  [if^  +  f^^^ .  Mah.  89, 158. 

NARO,  A  man  [ir:].  Ab.  227 ;  Dh.  4,  50,  51. 
Narandth9,  uaradevo,  narapatif  a  king  (Ab.  d34i 
926;  Mah.  71).  Narandriyo  (pL)t  men  and  womea 
(Att.  135).  Naravdhano,  Vessava^a  (Ab.  32). 
NaradhammOf  man's  condition,  humanity.  Asrtf- 
nard  (pL),  men  and  those  who  are  not  men,  vis* 
devas,  etc.  see  Auaro  (Alw.  I.  vii). 

NARO  (adj,)t  Belonging  to  a  roan,  human  [iflT]' 
Ndro,  a  human  lieing,  a  man  (Ab.  741).  Fern. 
ndri  (which  see). 

NAsA  (/.),  The  nose  [irRl]  •    Ab.  150 ;  Dh.  HI., 

NASANAA,  and  NASANA  (/.),  Causing  to  peridi, 
destruction,  ruin,  slaughter  [^mplj.  Ab.  403; 
Pit.  96. 

NASANANOAA,  a  sin  inrolving  expulsion  firon 
the  priesthood  [WYIPI  +  Wf]-  There  afe  ten, 
destroying  life,  theft,  impurity,  lying,  drioldiiif 
strong  drink,  speaking  evil  of  Buddha,  spesidog 
evil  of  the  Dliamma,  speaking  evil  of  the  Sanghs, 


NA8 


(261) 


NAT 


Ute  doctrine*  and  sexnal  intercourse  with  a  nnn 

(B.  liOt  445).    Ace.  to  £.  Mon.  27  expulsion  is 

inal  in  the  case  of  the  last  five  sins*  bnt  not  in  the 

case  of  the  first  five.    I  have  twice  met  with  the 

IbnD  udttmgori^  (see  B.  Lot.  445). 
NIsAPUTO*  a  nostril  [«mrr  +  ^] .    Ten  J.  21. 
NASAVATO,  The  breath  of  the  nostrils  [wnTT  + 

^Tlf]-    Ten  J.  a 
NASETI  (eoiw.  noisati),  To  cause  to  disappear ;  to 

destroy ;  to  spoil,  to  rcdn ;  to  expel  from  the  priest- 

iMwd  [WnRf^=^nT].     Dh.  187;  F.  Jlit.  0. 

^sta  ndtemijiviiatk,  let  me  kill  him,  lit.  destroy 

his  life  (Mah.  246).    Mahdmhdram  ndsetutk,  to 
the  Great  Monastery  (Mah.  235).    Md 
mUayi,  do  not  spoil  our  crop  of  com  (Dh. 

126). 
NA8IKA(/.),  The  nose;  a  nostril  [iflflnT]-  Ab. 

150.  Nd$ikdr9go,  catarrh,  cold  in  the  head(Ab.d42). 

NdiikMlam,  the  orifice  of  the  nostril  (Mah.  245). 
NASITO  (p4f'P*  ndsett)f  Destroyed;  demolished; 

mined;  expelled  from  the  priesthood  [if  |(||?f= 

-nQ.    Mah.  231,  263,  259 ;  Pdt  17»  94,  96 ;  Dh. 

190. 
NASO,  Disappearance;   death,  destraction;   min 

[imC-    Ab.  404 ;  Mah.  236. 
NASSA  =:  noiitfa,  not  to  him,  from  ay  am  (Dh.  263), 

also  na  at&af  should  not  be,  from  atthi  (Dh.  23). 

^mHarly  n4$id  (/.),  not  to  her.    At  Has.  20  n*as8a. 
NASSARATTAA,  Impermanence  [vnr^^].  Att. 


NAS8ATI,  To  be  lost,  to  disappear,  to  perish,  to  be 

mined  [inr]-  Dh.l02.  Imper.  «i»Mte  (Dh.  82), 

Snd  pers.  homo.  Nassa  vasaU,  perish,  vile  woman ! 

(Das.  22).    P.p.p.  natfho.    Cans,  ndieti. 
fi'ASSATI,  see  Jdndti,  comp.  1st  pers.  nasidmi  under 

/nin  ijfiijvi. 
|}AtA  (m.).  One  who  knows  [YT^]- 
If  ATABBO  (p^.p.jdndH),  That  ought  to  be  known, 

perceptible  [HWH  =  in]  • 
NATAKITTHI  (/.),  A  dancing  woman,  a  nauteh 

girl[l|TCTI  +  ^].    Dh.  164,336. 
IJATAKITTHI  (/),  A  female  relative  [HXm  + 

^].    Dh.  118. 
NATAKO,  A  dancer,  an  acrobat  [^ifZ^]  •    Ab.  101 . 
NATAKO,  a  dancer  or  mime  [WR!^]-  Mah.  157. 

Fem.  NdfoM,  a  nantch  girl  (Mah.  170). 
ffATAKO,  A  relative,  a  kinsman   [Kni  +  ^]. 

Ab.  213 ;  Mah.  176 ;  Kh.  5 ;  Dh.  8, 176.    Comp. 

Amidiako* 


NATANAA,  Dancing,  gymnastics,  pantomime 
[^inR]>     Ab.  100. 

MTAYYO  (a^.).  To  be  known  [HXipqartfT]- 
Q.  Gr.  116.    Comp.  ^tabbo. 

NATHO,  a  protector,  saviour ;  lord,  master,  chief 
[^rr^]  •  Dh.  29 ;  Ab.  926.  A  frequent  epithet  of 
Buddha  (Ab.  1 ;  Kh.  21 ;  Mah.  2).  AbhidhdnaMd^ 
tho^  an  accomplished  scholar  (Alw.  1. 112).  There 
are  ten  Nithakara^adhammas,  living  according 
to  the  precepts  of  morality  and  restraint,  being 
versed  in  religious  learning,  being  a  kalyAi^amltta 
or  virtuous  companion,  meekness  and  patience, 
dieerful  performance  of  every-day  duties,  delight- 
ing in  the  dbamma  and  vinaya,  contentment  with 
the  four  paccayas,  energy  in  good  works,  thought* 
fulness  and  circumspection,  and  wisdom  in  its 
highest  sense. 

f^ATl  (m.),  A  relative,  a  kinsman  [infff] .  Ab.  243 ; 
Dh.25,51.  FU  ndtayo,  ndH  (Eh.  12).  NaHmiM 
(p/.),  relations  and  friends  (Dh.  243).  NdtisanghOf 
one's  relatives,  the  family  cirde  (Das.  36).  Ndti' 
dhammo,  duty  to  relations  (Kh.  12).  Ndtika  at 
Dh.  240  is  possibly  ndti'^ka,  but  it  may  be  an 
error  for  ndiaha  (which  see). 

NATIDORE  (ado.\  Not  far  off  [if  4-  ^ifil  +  ^  ]  • 
At  Ab.  536  nagard  ndttd&rasndih  at  no  great 
distance  from  a  town.  At  Mah.  84  occurs  a  singu- 
lar compound  fidtid^krdtisantike  ^  na '\- atid^d' 
titantike,  and  meaning  **  neither  very  fiar  nor  very 
near,"  "  at  a  moderate  distance."    See  JVo. 

NA70,  A  dancer,  a  mime,  an  acrobat  [if^] .  Ab.lOI . 
Natanaceatk,  mime  dancing  (Mah.  212). 

SATO  (p.p4).jdndti)f  Known,  ascertained  [^fpf  =: 
mr]-    Ab.  757 ;  Mah.  243.    f^dto  yasassi,  well- 
known  and  renowned.      Updnkdvihdro  ti  ndtOf 
known  as  the  Updsikdvihdra  (Mah.  120). 

NATTA  (m.).  A  grandson;  a  descendant  [WH]* 
Ab.  247.  Puttanattaparivdrd,  accompanied  by 
her  sons  and  grandsons  (Dh.  246).  Mah.  97;  161. 
PI.  nattdra,  natid  (Mah.  50). 

NATTAKAft,   Dirty  or  tattered  cloth    [iflCTl]. 

Ab.  293  (the  reading  is  nantaka,  but  Gough's 

edition  has  nattaka). 
NATTAKO,  A  dancer,  acrobat  [15^+^].  Ab.lOl. 
NATTAM,  Dancing  [^=  1p^].    Ab.  100, 
^KTTk%  Knowledge  [ITI^]-    ^^*  l^- 
NATTAMALO,  The  plant  Pongamia  Glabra  \yfffi' 

Wrm\'    Ab.567. 


NAT 


(  262  ) 


NAV 


NAITANAA,  Dancing  [in(^].    Ab.  100. 

NATTHI,  There  b  not,  see  Atiki  and  Na.  NaithU 
bhdvOf  non-existence,  destraction,  annihilation. 
(Db.  306,  see  Atthibhdwo).  Natihip^mo,  '*  none-left 
cake,*'  a  whimsical  oompoand  of  VTrfV  An<l  ^ 
(Dh.  130). 

NATTHIKAVADO  (adj.),  Holduig  nihUist  views, 
a  sceptic  [WTf^IRi  +  ^T^]  •    See  THtthiyo, 

NATTHITA  (/),  and  NATTHITTAft.Non-eiist- 
«nce  [WlftnfL  <"^d  ifTf^+TW]-  Samdiiakula' 
jdtdya  natthUdya  mahenyd,  from  his  not  having  a 
qaeen  of  eqnai  rank  (Mah.  61).  Tdsam  {bhikkhu- 
tUnmk)  natthitdya,  on  account  of  there  not  l>eing 
any  of  them  (P&t.  1).    See  AttkUtam. 

NATTHO  (/'.p.p.  NOiM^'),  Lost ;  destroyed ;  mined 
[irV=:^].  Dh.  147>  4ia  Nattho  *mhu  Pm 
a  mined  man  (Dh.  100).  Ma^ratanatk  nattho^, 
a  jewel  was  lost  (Dh.  366,  comp.  Mah.  268). 

NATTHU  (/X  The  nose  [comp.  irV].  Ab.  160. 
Natthukammatk,  and  naiihukarapamf  a  medical 
treatment  which  consists  lu  inserting  drags  into 
the  nose  (Dh.  83). 

f^ATTI  (/.),  Announcement,  declaration  [irf^]- 
The  resolution  put  at  a  Kammavddl  is  called  ^tti. 
P&t  00> «. 

iif  AITO  {p4>.p.  ndpeii\  Made  known,  announced 

[irjT=in]- 

ffATTO  (a4;.).  Near.    Ab.  706. 

NATTUTTAl^,Orandsonship[ira+?V].  Mah.46. 
f^ATUA,  f^ATVA,  see  JdndH. 

NATYAM,  Scenic  art,  the  drama  [YfT^]*  Explained 
at  Ab.  100  to  consist  of  nacea^,  gitam,  vdditaih^ 
dancing  or  actings  singing,,  and  instramental  music 
The  nine  N&tyarasas,  or  dramatic  sentiments,  are 
Mgdro^  karufto,  vire,  abbhuto,  hau9,  bhaydnako, 
8anto,  bibhaceham,  ruddathf  love,  pity,  heroism, 
the  wonderful,  the  ludicrous,  the  terrible,  the  quiet, 
the  horrible,  and  the  furioas  (Ab«  102). 

NAVA  (num.),  Nine  [IW^].  Dat.  and  gen.  «a- 
vannam.  Instr.  and  abl.  navahi.  Loc  navasu. 
Navaggahd,  nine  planets  (Ab.  61,  see  Gaho). 

NAvA  (/.),  A  ship,  a  boat  [ifY]-  Ab.  666.  De- 
clined like  kannd.  Ndvath  druhaH,  to  go  on  board 
ship.  Ndvam  dropeti,  to  put  on  board  ship.  JVitf- 
vam  nncatif  to  bale  out  a  boat  (Dh.  66).  Ndvdya 
(hutr.),  carati,  to  sail,  to  go  by  ship  (Ab.  667). 
Agd  tuivdbhi  Rohanatk,  went  in  ships  to  R.  (Mah. 
217).  BhaaUd  ndvato  bhdmim,  having  landed 
from  the  ship  (Mah  60). 


NAVAGUIjfAtt,  Nine  attributes  [1?^  +  ^]. 
Ace  to  Clongh  the  nine  attributes  of  Baddba  an 
those  enumerated  in  the  formnla  beginniag  t^^ 
so  bhagavd,  viz.  arahaiky  sammdmmJbuddho,  v^ 
earafUMtampann^Mug'atOf  lokamMy  amUtarepuri' 
Modamnuudraikif  satttd  devatiummtadMam,  bmiih, 
bhagavd  (see  Alw.  I.  77). 

NAVAKATARO  (adj.).  Newer,  younger  [l^l  + 

^]- 
NAVAKKHATTUIJI,  Nine  times  [if^+VmC]- 

NAVAKO  (adj.).  New,  young,  junior  [^n^]* 
Navako  bhikkhu,  and  langkanavaiko,  a  novice  or 
sima^era,  a  junior  priest  (P4t.  26;  Dh.  133). 
Navakabhdvo,  state  of  being  a  novice,  inezperienoe 
(Dh.  122).    Dh.  146. 

NAVAMALIKA  (/.),  and  NAVAMALLIKA  (/), 

Arabian    jasmine    [^nHTTfiraT?   'WrflWr]- 

Ab.  676. 
NAVAMO  (adj.).  Ninth  [inRFf].    Mah.  2. 
NAVANGO  (adj.).  Having  nine  members  or  divisiosi 

[fPC  +  ^Fff]  •    See  Angatk. 
NAVANlTA  A,  and  NONlTAft,  Butter  [^^pfhl]. 

Ab.  600 ;  Dh.  261 ;  Pdt.  81. 

NAVANITO  (adj.),  RMembling  butter  [irrNh]. 

Mah.  169. 
NAVAPPABHEDO  (adj.\  Nine-fold  [VR^  + 

NAVARIYO  (adj.),  IrresUtible  [ir  +  ^=|]- 
Mah.  126  (Ind.  Off.  MS.  has  fta-). 

NAVAVIDHO  (adj.),  Nine-fold  [ini^  +  f«reT]* 
Alw.  I.  78. 

NAVIKO,  a  sailor,  pilot,  helmsman  [WTf^]* 
Ab.  666^  F.  J&t.3;  Sen.  K.  390. 

NAVO  (adj.),  New,  recent,  fresh,  yoong  [^]*  Ab. 
713.  Navankurd,  young  shoots  of  a  tree  (Mah. 
1 14).  Navam  kammafk,  new  karma,  recently  ac- 
quired merit  and  demerit  (Kb.  10).  Navadmm- 
karo,  the  newly  risen  sun  (Att.  204).  Nova- 
katnmam  appears  to  mean  new  work,  fresh  onde^ 
taking  (Dh.  264,  a  derivative  adj.  navakammih 
is  g^ven  at  Sen.  K.  391).  Aham  naeo^  I  am  a 
novice  (Dh.  122).  Adv.  navafk,  newly,  reoendy. 
Navapabbajito,  having  newly  adopted  the  asoetie 
life,  a  novice  (Dh.  114  ^^aeirtpabb^jito).  Nwi- 
vatto,  newly  rained  upon  (Dh.  88).  NamMoM, 
newly  sprouted  (Ab.  643). 

NAVUTl  (fem.num.).  Ninety  [ipffifj.  Mah.  1ft  17, 
22 ;  Sen. K.  409. 


NAY 


(  263  ) 


NEK 


NAYA,  Me  So. 

NAYAKATTAA»  Lordship  [ifRn  +  TBf]. 

NAYAKO,  A  chief,  a  lord  [^TF^^].  Ab.  725. 
Epitiiet  of  a  Baddha  (Ab.  4;  Mah.  2).  Lokand- 
fko,  lord  of  the  world,  Baddha  (B.  Lot.  576). 
Tlie  ndyakdedrd  (iTRni  +  ^mTC)  ^^  certain 
good  practices  worthy  of  a  chief  or  lord. 

NAYANAft,  LeadlDg*,  bringiug;  the  eye  [^TCPf]- 
Ab.  140.  Najfondnudham,  the  weapon  of  M6ra 
(Ab.  44,  Gloogh  says  it  is  his  terrible  glance). 

NAYATI,  and  NETI,  To  lead,  to  conduct,  to  guide, 
to  bring;  to  trace;  to  ascertain;  to  remove;  to 
iniier  [^].  Therd  dhdtugobbham  nayhSuu  tarn, 
tbe  priests  conducted  him  to  the  relic  shrine  (Mah. 
211).  7\nUrabhdvam  neii,  to  torn  into  a  quiver, 
111.  to  bring  into  the  state  of  being  a  quiver  (Att. 
208).  NaifiMMdmi  maiihakam  me  nuLnoratham^  I 
ahall  accomplish  my  wish,  lit.  bring  it  to  a  head 
or  to  an  end  (Mah.  246).  Attham  ».,  to  judge  a 
cause,  to  trace  or  investigate  it  (Dh.  46).  Udakaih 
u^  to  carry  water  to  a  distance  by  conduits  (Dh. 
l5).—PnB.  nayaH,  neti  (Sen.  K.  463 ;  F.  J&t.  17). 
Aor.  fMtyt  (Mah.  235,  pi.  najfum,  nayinuu).  Opt. 
n^e  (Dh.  46 ;  Sen.  K.  205).  Fnt.  nayUsttH^  nenati 
(Db.a3).  Inf.ii^<»i9i(Mah.261).  Vedic  inf.  netow 
(Db.  33).  Oer.  najfUvd^  netvd  (Mah.  Izxxvi,  41). 
Fsss.  nfyati.  P.f.p.  netabbo,  neyyo,  P.p.p.  nito. 
Cans.  ndyeH  (Sen.  K.  335). 

fi A YATI,  see  JdndH. 

NAYATO(iufv.),By  implication,  inferentially  [iRf + 
mC].    Att.  czxx. 

NAYENA,  see  Nayo. 

NA YETI,  see  NayaH. 

NAYHANAft,  Binding  (from  next).    Dh.  428. 

NAYHATI,  To  bind  [^].    P.p.p.  naddho. 

NAYIDAft,  =  na'idam  with  insertion  of  euphonic  y. 
See  iVa.  iVa  yidani  (or  na^-idam)  pancakdma' 
gwauuevmo  padam,  this  is  not  the  footprint  of  a 
man  addicted  to  the  pleasures  of  sense  (Dh.  163). 
In  the  phrase  na  yidam  sukaram  .  .  brahma- 
eariyam  earttufk  the  word  idam  b  perhaps  an 
adverb  (Alw.  I.  92,  see  Math  2). 

NAYIME,  see  Na. 

NAYO,  Leading,  guidance ;  conduct ;  prudent  oon- 
doct,  pmdence;  policy,  polity;  way,  manner, 
means,  mode,  method ;  inference,  logical  deduction 
[ifV].  Ab.  760;  Alw.  L  112.  Nayoiohattena^ 
in  a  thovuaiid  ways  (Dh.  123,  comp.  245).   Aparo 


nayoy "  another  way,"  i.e.  **  the  following  is  another 
method  of  interpretation  "  (this  phrase  frequently 
occurs  in  the  commentaries  and  (ik&s).  Dasapade 
pi  ei  eva  nayo,  and  similarly  with  the  dasapada. 
Ten'  eva  m^ena,  in  this  very  way.  Imind  nayena 
dgaid  iddhi,  iddhi  described  in  this  way.  iVo- 
yappakdrdf  ways  and  modes  (B.  Lot.  339).  PnH- 
fnanayenOf  in  the  former  way,  as  before  (Alw.  I. 
79).  Futtanayenay  in  the  above-mentioned  manner, 
as  aforesaid  (Dh.  418).  Evamddind  nayena^  in 
this  and  other  ways.  Satikam  dhardti  ddind  nayena^ 
by  saying  bring  me  a  weapon,  or  other  such  means 
(Pit.  67),  aattham-dhardH'ddind  is  properly  an 
adj.  in  agreement  with  nayena^  see  Adu  DdntA' 
ca-Mamtnacarfyd-tpMind  nayena  mangalagdihd 
kathetif  he  recites  verses  from  Mangala  Sutta  such 
as  **  d4na5  ca  dhammacariy4''  and  so  on  (Dh.  317» 
for  the  quotation,  see  Kb.  5).  Kosambitkhandkake 
dgatanayena^  as  contained  (or  related)  in  the  Ko- 
sambakhandhaka  (P&t.  27).  Jineritanayena,  ac- 
cording to,  or  by  means  of,  the  word  of  Buddha 
(Alw.  I.  zvi).  Sammd  hetund  nayena^  rightly, 
causally,  methodically  or  correctly  (Dh.  151,  comp. 
266, 278).  Opammehi  nayehi  ea,  with  similes  and 
syllogisms  (Trenckner's  Mil.  Pafiha). 

AAYO,  Method,  manner,  means ;  suitable  manner, 
propriety,  right  conduct,  justice  [^ilTRT]*  Ab. 
79Si^  784.  Ndyapatipanno,  walking  rightly  (Alw. 
1. 77,  ndyo  is  sometimes  used  to  designate  the  arlyo 
atihangikamaggo).  Yathdndyaih,  justly  (Mah. 
Izzxvii). 

N£,  see  So. 

NEDlYO,  and  NEDITrHO(arf;.),  Nearer,  very  near, 

nearest  [%^t^t^9  Mf^[7]*    Sen.  K.  313. 
NEGAMO,  A  townsman ;  a  trader;  produce [^IRff]. 

Ab.  1015;  Sen.  K.  421. 

NEKADHA  (adv.),  In  many  ways  [^NS^T]  •  Mah. 
14. 

NEKAKO  (adj.),  Many  [ifNH-  ^]- 
NEKATIKO  (atlf.).  Fallacious  [<)«f?n]. 
NEKAYIKO  (adj.).  Versed  in  the  four  Nikdyas 

NEKKHAMMAA,  Forsaking,  separating  from; 
giving  up  the  world,  devoting  oneself  to  the  ascetic 
life,  entering  the  priesthood  (  =:  abhinikkhamana 
and  pabbajjd);  self-abnegation,  giving  up  all 
pleasures ;  attainment  of  the  first  Jh4na,  which 
consists  in  separating  oneself  from  Kdmaand  other 


NEK 


(  264  ) 


NBV 


evil  states;  eman€ipatioii  from «haman  passion, 
Arhatship,  Nlrv&na ;  the  sapemataral  illumination 
called  vipassand;  piety,  holiness  [fi|l(|l|  +  lf]. 
Ab.  831.  Nekkhamma  is  one  of  the  PAramit^s, 
and  consists  in  the.  complete  abandonment  of 
all  possessions  and  objects  of  desire  (Man.  B. 
102).  Nekkhamme  dnUamio,  the  blessings  of  self- 
abnegation  (P&t  zxii).  At  Dh.  270  kdj^aviveko  is 
explained  to  be  the  act  of  vavakaffhakdifdtuuh  ne- 
kkhammdbhiratdnaiky  *'  those  who  practise  bodily 
retirement  from  the  world,  who  delight  in  seclu- 
sion." Nekkhamm^pasttme  raid,  delighting  in  the 
peace  of  emancipation  (Dh.  33,  the  comment  at 
343  says  it  means  Arhatshlp,  "  that  Nlnr^a  which 
is  the  cessation  of  human  passion  '*).  At  Dh.  ▼.  272 
the  comment  explains  nekkhamma  by  the  enjoy- 
ment of  the  state  of  an^ig6min.  Nekkhammato 
pafthdyOf  from  the  time  he  gave  up  the  world  (Dh. 
153).  B.  Lot  652;  Dh.  137 ;  Pit.  29.  Nekkhamma 
represents  a  Sanskrit  form  ^^RUT)  ^^^  ^'^^  no- 
thing to  do  with  %«|ri^;  the  Impossibility  of 
identifying  it  with  the  latter  word  becomes  obvious, 
when  we  consider  that  in  the  Buddhist  system 
earnestness,  zeal  and  energetic  action  are  the  very 
basis  of  all  holiness  (e.g.  witness  the  well-known 
formula  ^e  keci  kueald  dhammd  eahbe  ie  appamd- 
damdlakdf  *'  all  good  qualities  or  conditions  have 
their  root  in  diligence,*  and  comp.  the  eight  Ara- 
mbhavatthus).  As  neldihamma  is  sometimes  op- 
posed to  kimtL  (see  the  articles  Ahualadhdtu  and 
Kuealo),  it  might  at  first  sight  appear  also  to  re- 
present a  S.  form  9miM|y  ^^^  ^^  ^®  first  place 
f)|^+  l|nT+  IT  would  rather  become  nekkamma 
(comp.  nikk&min,  "free  from  desire"),  and  secondly 
since  abandonment  of  the  world  involves  abandon- 
ment of  all  objects  of  desire,  %W^  ^^Y  ^^  iotm 
the  antithesis  to  kima. 

NEKKHO,  see  Ntkkho. 

NEKO  (a4/0>  Several,  many  [%ii]  •  Neke  pd^utkofU 
many  kofis  of  beings  (Mah.  3).  Nekdni  acchari" 
ydni,  many  wonders  (Mah.  14,  comp.  3).  P^d 
nekd  pavatti,  many  an  offering  was  made  (Mah. 
116).    Comp.  Aneko, 

NELO  {a4j')t  Blameless,  innocent  [^  +  1(«ra^]* 
Comp.  Efaik. 

NEMI  (/.),  Tbe  drcumference  of  a  wheel ;  circum- 
ference [%fiT]-    Ab.  373. 

NEMINDHARO,  Name  of  one  of  the  KuliU»las 
C')f^+  ^IT]-    Ab.  27;  Man.  B.  12. 


NEMIITAKO,  One  who  predicts  the  future  from 
bodily  signs  or  omens,  a  fortune-teller,  necro- 
mancer [ftrfSni  +  ^.  comp.  %f4|(^l].  Dts. 
2,25. 

NEMITTO,  A  fortune-teller  |t|fim].  Sen.  K.  309; 

Mah.  43,  82. 
NEPACGHAA,  Adornment  of  the  person,  droMisi^ 

up;  costume  of  an  actor  [%1|V|].    Ab.  288. 
NEPAKKAA,  Prudence,  discrimination  [derivafife 

of  nipaka^.    Ab.  154. 
NEPUf^f^AA,  aevemeas  [%^].    Mah.  252. 
NERAI^JARA  (/.),  Name  of  a  river  flowing  thraogli 

Magadha,  the  modem  Nilajan  [%^9RT]-    ^^ 

e83. 
NERAYIKO,  One  suffering  in  heli,  an  inhabitantof 

one  of  the  hells  [%Tt^l  •    Ab.  668 ;  Dh.  308. 
NERU(m.),Anameof  MountMeru.   Ab.  28.   Ac 

cording  to  Hardy  also  the  name  of  a  mytfaiol 

mountain  in  Himavanta  (Man.  B.  441). 
NERUTTIKO,  An  etymologist  or  philologist  [f|- 

l^nira].    Alw.  I.zxiz. 
NESADO,  A  hunter,  one  of  a  tribe  of  aborig^ises 

in  India  who  lived  by  hunting  [^lIT^j  ft^l^]* 

Ab.  518,  1038 ;  Pit.  8S. 
NESAJJIKANGAft,  Precept  enjoining  a  8!ttiii||r 

posture  [flflfq  I  + 1[^  +  ^f|f].     This  is  one  of 

the  thirteen  Dhutangas,  and  ordains  tiiat  the  asoetie 

who  has  undertaken  to  obey  the  precept  oboald  for 

a  certain  period  never  lie  down,  but  sleep  to  a  sittiDg 

posture  (B.  Int.  310 ;  E.  Mon.  107). 
NESAft,  see  So. 
NETA  (m.),  A  guide ;  a  leader,  cominaader,  diiaf 

[i}^].    Ab.  725 ;  Sen  K.  514. 
NETI,  see  Nayati. 
NETTAA,  The  eye;  a  kind  of  dotii  [S)^].   Ab. 

149, 1109.  Netiatdrd,  tbe  pupil  ef  the  eye  (Ab.  200). 

Sahaseanetto,  thousand-eyed  (Dh.  87).  Nettajalamt 

tears  (Ab.  260).   Pahcanetto,  possessed  of  the  five 

cakkhus  (Mab.  11). 
NETTIKO,  One  who  makes  conduits  for  hrtgatiiig 

rice-fields  [ihl  + 1[9].    Ab.  510 ;  Dh.  15. 
NETTIJiiSO  (a4;.),  Merciless  [ttrf^ftr] •  Ab.  1089. 

Masc  nettifkio,  a  sword  (Ab.  391,  811). 
NEVA,  see  Eva  and  iVa. 
NEVANTANANANTAVADO  («&\),  Holdbg  the 

doctrine  that  the  universe  is  neither  finite  sor 

infinite  [IN  +  ^M  + 1  +  ^^^  +  ^3-  *'"• 
B.  10. 


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NEVASAMAnASAI^M  (/.),  Neither  conscions- 
nets  nor  anoonsdoasnessy  viz.  semi-oonsciousness 

[^'f + if'Wf  +  f  +  IR^MIl] .  Nevasahndnd" 
ammdyatoMomf  the  abode  where  there  is  neither 
eonseioiisiiees  nomnoonscioasDess,  the  fourth  Ard- 
pabrabmaloka  (the  last  part  of  the  eompoand  is 
^aimuun)*  NevatanndtuUanndbhavo,  existence  or 
birth  in  the  fourth  Formless  Brahma  heaven  (E. 
Mod.  306).  £.  Moo.  261,  262 ;  Man.  B.  26,  43 ; 
B.  Lot.  813. 

NEVASAMAnASAJJI^I  (a4f.\  One  who  is  in  a 
state  of  semi-oonsciottsness  [the  last  +  T^l,^' 

NEVASEKHANASEKHO,  One  who  is  neither  a 
Sekha  nor  an  Asekha,  viz.  a  puthnjjana  or  un- 
converted man  [%if  +  ^^If  +  ^  +  IV^^]*  Man. 
B.483. 

NEVABIKO  (adj.).  Inhabiting,  dwelling  in  [fn- 
^re  +  ^].    Dh.262. 

NEYYAYIKO,  a  dialectician,  an  adherent  of  the 
Nyiya  philosophy  [^€||ff|4].    Sen.  K.  417. 

NEYYO  {pf.p.  neft).  To  be  led,  to  be  inferred 
[i^=  ^].    For  neyyattho  see  NUattho, 

fTEY YO  (p/ipJdndH),  That  should  be  known ;  cog- 
nisable, ascertainable  [%?9  =  lU]*  Neyydni 
MeriUtd^  all  cognisable  things,  all  possible  objects 
of  knowledge  (B.  Lot.  332).  Pddo  neyyo  ca- 
tmtthankio,  let  a  p&da  be  known  as  the  fourth 
part,  viz.  a  fourth  part  is  called  a  pdda  (comp. 
Alw.  I.  vii). 

NI,  A  preposition  having  properly  the  meaning  of 
downwards,  much  used  in  composition  [f^].  Ab. 
1165;  Sen.  K.  298. 

NI,  and  before  a  vowel  NIR,  A  preposition  with  the 
meaning  "outward,"  much  used  in  composition, 
when  it  generally  has  a  negative  or  privative 
force  [f^raQ.    Ab.  1167;  Sen.  K.  298. 

NIBADDHAA  {adv.\  Continually,  constantly, 
always  [fif1|Y=l|l|[^].  Mah.  231  (see  err.); 
Dh.  78,  81,  84, 128, 168,  291. 

NIBANDH ANAlfil,  Binding,  bonds ;  cause,  motive 
[f«n«ini].    Ab.91,  919. 

NIBANDHATI,  To  bind ;  to  continue  [fif  +  ^H^]  • 
immmdkUvd  ydci,  continued  to  ask  (Att  214). 
Ptos.  mibajjhaH  (Att.  194). 

NIBANDHO,  Binding;  continuance,  perseverance 
[finra].    Att.  214;  P4t  70. 

NIBBAHAKO  {a^.\  Accomplishing  [fMj^]. 
B.  Lot.  669. 


NIBBAHATI,  To  remove  [fin[  +  ^  or  «^]. 

NIBB Alil,  The  eaves  of  a  roof  [^^] .    Ab.  217. 

NIBBANAft,  Extinction ;  destruction,  annihilation ; 
annihilation  of  being,  Nirvana  ;  annihilation  of 
human  passion,  Arhatship  or  final  sanctification 
[flf^lHf].  "Existence  is  suffering."  This  is  the 
first  of  the  four  Ariyasaccdni,  or  Sublime  Truths, 
upon  which  the  religion  of  Buddha  is  founded. 
But  a  creed  which  begins  by  saying  that  existence 
is  suffering,  must  end  by  saying  that  release  from 
existence  is  the  highest  good,  and  accordingly  we 
find  that  annihilation  is  the  gfoal  of  Buddliism,  the 
supreme  reward  held  out  to  the  faithful  observer 
of  its  precepts.  There  are  several  words  in  P^i 
by  which  the  annihilation  of  being  is  expressed, 
but  the  commonest  and  best  known  is  nibbdna 
or  extinction,  a  word  which  conveys  in  a  vigorous 
metaphor  the  fullest  idea  of  the  cessation  of  ex- 
istence. Ever  since  Buddhism  has  been  known  in 
Europe  great  diversity  of  opinion  has  existed  among 
European  scholars  as  to  the  true  nature  of  the 
Buddhist  Nirv^^a.  This  disagreement  is  due  to 
the  fact  that  in  tlie  Buddhist  texts  two  sets  of  ex- 
pressions are  used  with  reference  to  Nirvana,  the 
one  implying  blissful  existence  and  the  other  anni- 
hilation. Accoi*ding  to  the  relative  importance  at- 
tached by  them  to  these  expressions  scholars  have 
variously  held  Nh*v^a  to  be  a  state  of  blissful  im- 
munity from  human  passion,  or  the  total  extinction 
of  being.  In  1869  Dr.  Max  Muller  advanced  a 
theory  of  Nin^djota  which  was,  as  far  as  I  know,  the 
first  attempt  ever  made  to  grapple  seriously  with 
the  difficulties  of  the  question,  and  to  account  in  a 
scholarlike  manner  for  the  apparent  co-existence 
of  two  irreconcilable  doctrines  of  Nirvd^a.  His 
theory  is  that  the  two  opposite  sets  of  expressions 
represent  two  phases  of  the  doctrine,  the  one 
ancient  and  the  other  modern.  Of  these  the  ori- 
ginal doctrine  taught  by  Buddha  is  that  of  *'  the 
entrance  of  the  soul  into  rest,"  while  the  dogma  of 
annihilation  is  a  perversion  introduced  by  meta- 
physicians in  later  times,  and  finding  its  expres- 
sion in  the  Abhidharma.  But  a  fatal  objection  to 
this  view  lies  in  the  fact,  which  was  unknown  to 
Dr.  Max  Miiller,  that  the  doctrine  of  the  Abhi- 
dharma is  identical  with  that  of  the  other  two  Pifa- 
kas,  and  that  the  expressions  relative  to  Nirvd^a 
used  in  the  Abhidharma,  are  in  reality  taken  from  or 
authorised  by  the  Vinaya  and  Sdtra  Pifakas.   The 

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true  explanation  of  this  great  qaestion  most  he  Booght 
elsewhere.  In  Triibner's  Record  for  July,  1870, 1 
first  propounded  a  theory  which  meets  all  the  diffi- 
culties of  the  question,  namely  that  the  word  Nirv&^a 
I  is  used  to  designate  two  different  things,  the  state  of 

K  '^blissful  sanctification  called  Arhatship,  and  the  anni- 
.'hilation  of  existence  in  which  Arhatship  ends.  In 
my  subsequent  reading  I  have  met  with  the  moat 
abundant  evidence  of  the  truth  of  this  view,  which 
early  in  1871  was  further  strengthened  by  the  pub- 
lication of  Mr.  James  D'Alwis'  important  essay 
''Buddhist  Nirv^a,"  in  which  the  author,  writing 
independently  of  me  and  in  ignorance  of  my  theory, 
arrives  at  precisely  the  same  conclusions  as  myself. 

^  Having  made  these  preliminary  observations  I  will 
now  proceed  to  state,  as  clearly  as  I  am  able,  the 
doctrine  of  Nirvdna.  Every  being  bom  into  the 
universe  is  subject  to  transmigration.  Death  is  every- 
where followed  by  re-birth  in  a  new  existence,  which 
may  be  one  either  of  misery  or  of  happiness.  The 
insect  crushed  beneath  the  foot  may  be  re-bom  as  a 
radiant  angel,  or  by  the  potent  force  of  Karma  an 
angel  may  be  hurled  at  death  into  the  nethermost 
hell.  Thus  all  is  unstable,  all  is  uncertain,  present 
happiness  is  no  safeguard  agiunst  future  misery,  and 
even  the  bliss  of  heaven  has  its  alloy :  the  whole  sum  of 
sentient  existence  is  Suffering,  and  release  from  suffer- 
ing or  from  the  prospect  of  suffering  can  only  be  ob- 
tained by  release  from  existence.  The  cause  of  con- 
tinued existence  is  sin,  remove  this  and  you  strike  at 
the  root  of  existence.  Sin  is  removed  by  the  Four  Paths 
of  Sanctification,  and  to  these  entrance  is  obtained  by 
the  "SubUme  Eight-branched  Road,"  which  is  a  life 
in  accordance  with  Buddha's  commands.  By  the 
practice  of  charity  and  other  good  works,  by  purity 
in  word,  thought  and  deed,  and  by  the  exercise  of 
religious  meditation,  the  disciple  of  Buddha  is  en- 
abled to  enter  the  Four  Paths,  and  by  so  doing  to 
escape  from  the  misery  of  existence.  The  Four  Paths 
are  four  stages  of  sanctification,  ending  in  Nirv^a, 
the  fourth  immediately  or  in  the  course  of  a  small 
number  of  years,  the  other  three  after  various  in- 
tervals, but  all  with  absolute  certainty,  for  he  who 
has  entered  the  Paths  can  never  fall  away,  but  is 
certain  of  attaining  Nirvi^a.  Since  the  first  three 
Paths  all  end  In  the  fourth  we  will  pass  them  by  at 
present,  and  devote  our  attention  to  the  fourth  and 
highest,  which  is  called  arahatta  or  Arhatship,  ''the 
state  of  being  saintly."  Arhatship  is  final  and  perfect 


sanctification,  it  is  a  state  in  which  merit  and  demerit, 
original  sin,  deure  and  attachment  are  reoted  oot| 
in  which  all  that  binds  man  to  existence,  all  that  leads 
to  re-birth  or  transmigration,  is  wholly  extinct  The 
Arhat  is  still  a  man,  he  is  subject  to  temptadon,  he 
is  subject  to  physical  suffering,  and  his  life  is  not  pio« 
longed  beyond  that  of  other  mortals.    Bat  he  is  a 
man  purified  and  exalted.  However  greatly  tempted 
he  cannot  sin,  for  his  heart  is  purged  from  every 
taint  of  human  passion.    Freed  from  the  trammeii 
that  bind  men  to  earth  he  traverses  the  air  and  works 
great  miracles.    He  scans  the  thoughts  of  others,  he 
can  recall  his  own  past  life  in  conntkss  existences, 
he  hears  the  sounds  in  distant  spheres,  be  beholds 
with  the  divine  eye  the  beings  that  people  the  uoi- 
verse  dying  and  being  re-bora.     And  in  ail  the 
vicissitudes  of  life  his  mind  preserves  its  even  tenov, 
serene  and  tranquil  he  lives  out  his  span  of  life  re- 
joicing in  the  ever-present  consciousness  that  he  has 
triumphed  over  man's  great  enemy  Existence.  Death 
comes  at  last,  but  the  seed  of  existence  has  withered, 
the  lamp  of  life  has  burnt  out,  the  Arhat  is  re- 
born no  more  again,  he  has  attained  Nirvl^A,  be  has 
ceased  to  exist.    A  great  number  of  expressions  are 
used  with  reference  to  Nirv^a  which  leave  no  room 
to  doubt  that  it  is  the  absolute  extinction  of  being, 
the  annihilation  of  the  individual.    Thus  Nlrv^a  is 
called  the  Void,  the  Unconditioned,  the  Abstract,  the 
Uncreate,  the  Infinite,  the  Eternal,  the  Formless,  the 
Invisible,  and  so  forth,  and  its  common  synonym  is 
Nirodha,  "cessation"  or  "destruction.*    It  is  de- 
scribed as  "  free  from  all  trace  of  the  elements  of 
being,"  and  in  scores  of  places  the  death  of  an  Arhat 
is  likened  to  the  extinction  of  a  flame,  the  strongest 
possible  way  of  expressing  annihilation  intelligibly  to 
all.  Those  who  maintain  that  the  goal  of  Baddhism 
is  a  state  of  blissful  exemption  from  human  passion, 
in  other  words  that  it  is  Arhatship,'  are  at  once  con- 
fronted by  an  objection  so  formidable  that  its  mere 
statement  is  sufficient  to  show  how  untenable  u  their 
theory.    The  objection  is  simply  this,  that  Arhals, 
as  is  well  known,  die  like  other  men.    The  Grttt 
Arhat  himself  died  at  the  age  of  seventy-nine,  and 
the  deaths  of  all  his  great  disciples  and  aposdes  are 
recorded ;  it  is  not  even  said  that  their  lives  were 
prolonged  beyond  the  natural  term  of  man's  eii»t- 


1  It  must  not  be  forgotten  that  the  numerous  paassgei  a 
Dhammapada  in  which  Nirvfei^  is  spoken  of  as  a  state « 
tranquillity  and  bliss  are  all  descriptive  of  Arhatship. 


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The  doctrine  <if  Boddba  on  tbk  sobject  » 
perfectly  explidt,  he  even  predicted  his  own  death. 
Now  to  be  the  oltiniate  goal  of  Baddhism  Arhatship 
■nut  be  an  eternal  state,  for  if  it  be  not  eternal  it 
must  sooner  or  later  terminate  either  in  annihilation 
or  ia  a  state  which  is  not  blissfiil,  in  either  case  it  is 
not  the  goal  of  Baddhism.  Bat  since  Arhats  die 
Arfaatsliip  is  not  an  eternal  state,  and  therefore  it  is 
■oC  tfie  goal  of  Baddhism.  It  is  almost  saperflaous 
to  add  that  not  only  is  there  no  trace  in  the  Bnddhist 
•eriptores  of  the  Arhat  continuing  to  exist  after  death, 
b«t  it  is  deliberately  stated  in  innumerable  passages, 
witfi  all  the  deamess  and  emphasis  of  which  lan- 
gnage  is  capable,  that  the  Arhat  does  not  live  again 
after  death,  bat  ceases  to  exist.  There  is  probably  no 
doctrine  more  distinctive  of  Cdkyamnni's  original 
teaching  than  that  of  the  annihilation  of  being.  To 
■oppose  tliat  the  Buddhist  Nurv^^a  is  the  blissfol  re- 
poae  of  Hinduism  is  to  suppose  that  C&kyamuni  on 
a  leading  qaestion  of  religious  philosophy,  that  of  a 
Fntnre  State  doctrine,  would  content  himself  with 
bomwing  from  the  creed  which  it  was  his  mission 
to  mbvert.  In  point  of  fact  we  find  that  while  he 
adopted  many  of  the  technical  terms  of  Hinduism  he 
almoat  always  gave  them  a  widely  difierent  or  at 
least  greatly  modified  meaning  (see  for  instance 
BnftffMpo,  Mahdbrahmd,  SakkOf  Devaleko^  etc.,  and 
comp.  Alw.  L  xxxv). 

Tlie  time  has  now  come  for  the  consideration  of  a 
point  which  it  is  of  the  utmost  importance  to  clear  up, 
since  its  misunderstanding  has  given  rise  to  the  er- 
nuMons  view  of  Nirviugia  held  by  so  many  scholars. 
Hie  difficulty  is  this.  It  b  true  that  many  expres- 
doos  are  used  of  Nirvd^a  which  seem  to  imply  anni- 
UlatioB,  but  on  the  other  hand  other  equally  numer- 
ons  and  equally  forcible  expressions  are  used  which 
deariy  point  to  blissful  existence.  Thus  Nirvdna  is 
called  FVeedom  from  human  passion,  Parity,  Holi- 
ness, Bliss,  Happiness,  Tlie  End  of  Suffering,  The 
Cessation  of  Desire,  Ptooe,  Calm,  Tranquillity,  and 
so  OB.  How  is  this  discrepancy  to  be  reconciled  ?  I 
rqdy,  tlie  word  mbMna  is  applied  to  two  different 
tilings,  first  that  annihilation  of  being  which  is  the 
goal  of  Buddhism,  and  secondly  the  state  of  blissful 
sanctification  called  ardhatta  or  Arhatship  which 
terminates  in  annihilation.  This  fact  at  once  ex- 
plains the  apparent  contradiction.  The  proof  that 
Ariiatsbip  is  called  Nirvi^  lies  first  in  the  deliberate 
statements  to  that  effect  which  abound  in  the  sacred 


texts,  and  secondly  in  the  fact  that  all  the  names 
of  Arhatship,  such  as  sanft,  tfimddhif  dsavakkhayaf 
wrdgOy  etc.,  are  also  used  as  names  of  Nirv4na. 
To  distinguish  them  the  two  Nirvdnas  are  called 
anupddisesanibbdnam  and  gamtpddisesanibbdnam,  the 
former  designating  annihilation  and  the  latter  Arhat- 
ship. Upddi  is  a  name  for  the  five  skandhas,  and 
savupddiseaan^bdnam  means  annihilation  of  every- 
thing except  the  five  skandhas,  while  anupddiseia" 
nibbdnam  means  the  extinction  of  being.  From 
another  point  of  view  the  two  Nirvanas  are  dis- 
tinguished as  kUeMHibbdnam  or  kilesaparinibbdnam^ 
**  the  extinction  of  human  passion,"  and  kkandha^ 
nibbdnenh  or  khandhaparinibbdnam^  ''  the  extinction 
of  being."  At  first  sight  it  may  appear  inexplicable 
that  the  same  term  should  be  applied  to  two  things 
so  different  as  annihilation  and  blissful  existence,  but 
I  thiuk  I  am  able  to  show  that  after  all  the  pheno- 
menon may  be  easily  accounted  for.  In  the  first 
place  the  ideas  of  Arhatship  and  of  the  anni- 
hilation of  being  are  inextricably  bound  up  to- 
gether, there  being  no  aunihilaticm  without  Arhat- 
ship, and  no  Arhatship  that  does  not  end  in  an- 
nihilation ;  and  thus  there  is  an  instinctive  tendency 
to  treat  them  as  one  and  to  designate  them  by  the 
same  name.  Secondly,  both  Nirv^as  involve  the 
idea  of  annihilation,  Arhatship  being  the  annihilation 
of  suffering,  of  original  sin,  of  karma,  of  everything 
except  the  skandhas,  while  Nirvd^a  is  the  annihila- 
tion of  every  conceivable  attribute  of  being.  Thirdly, 
in  a  great  number  of  instances  the  use  of  the  word 
Nirvd^a  involves  the  designation  of  both  Arhatship 
and  annihilation.  Thus  if  we  say  ''Nirvd^a  is  the 
reward  of  a  virtuous  life,"  this  may  strictly  speaking 
mean  that  annihilation  is  the  reward  of  a  virtuous 
life,  but  since  annihilation  cannot  be  obtained  with- 
out Arhatship,  the  idea  that  Arhatship  is  the  reward 
of  a  virtuous  life  inevitably  presents  itself  to  the  mind 
at  the  same  time.  Fourthly,  when  we  consider  how 
slender  is  the  tie  that  binds  the  Arhat  to  existence 
we  can  understand  how  easily  the  word  Nirvana 
might  be  extended  to  include  Arhatship.  For  what 
is  left  to  the  Arhat  ?  Karma  and  Up&ddna,  the  causes 
of  existence,  are  gone,  Kle9a  or  original  sin  is  rooted 
out,  K&ma  or  sensual  j^asure  is  extinct,  the  mind  is 
freed  from  all  that  is  gross  and  earthly,  nothing 
separates  the  Arhat  from  extinction  except  the  narrow 
film  of  human  life  which  a  breath  can  take  away, 
and  which  cannot  be  prolonged  beyond  a  few  brief 


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years,  a  term  whicli  dwindles  into  nothing  by  the 
side  of  the  eternal  death  which  follows.  Fifthly,  since 
Arhatship  is  necessarily  followed  after  an  insigni- 
ficant interval  by  Nirvd^a,  to  say  that  an  Arhat  has 
attained  Nirvana  is  merely  to  say  that  he  has  made 
Sure  of  Nirvana,  that  he  has  made  Nirvana  his  own, 
it  is  a  figure  of  speech  examples  of  which  are  to  be 
found  in  the  literatures  of  every  religion.  Other 
instances  of  this  anticipation  may  be  adduced  from 
the  Buddhist  texts,  as  the  passage  at  Dh.  v.  418, 
where  the  Arhat  is  called  by  anticipation  **  free  from 
upadhi,"  although  upadhi  properly  includes  the 
skandhas  from  which  the  Arhat  is  not  yet  free ;  and 
at  Ras.  30  an  Arhat  says,  "I  have  obtained  (i.e. 
made  sure  of)  Nirvina,  in  which  there  is  no  decay 
and  death." 

The  term  NiiTdna  then  was  originally  limited  to 
the  extinction  of  being,  but  by  the  operation  of  causes 
like  those  just  enumerated  came  to  be  extended  so 
as  to  include  Arhatship,  and  the  terms  savupddi- 
sesanibbdna  and  anupddisesanibbdna  were  after- 
wards coined  to  distinguish  the  two  Nlrvdnas  when 
logical  precision  was  required,  or  where  the  context 
did  not  clearly  determine  which  Nirvd^a  was  meant. 
An  extraordinary  error,  originating  I  think  with 
Burnouf,  and  repeated  unsuspectingly  by  several 
eminent  European  scholars,  has  done  much  to  involve 
the  question  of  Nirvdna  in  needless  doubt  and  ob- 
scurity. It  is  tlie  belief  that  there  are  three  degrees 
of  Nirvdna,  viz.  nibbdna,  parinibbdna,  and  mahdpari- 
nibbdna,  "ordinary  Nirv^a,  complete  Nirvana,  and 
great  complete  Nirvdna."  This  idea  is  strangely  wide 
of  the  truth,  for  parinibbdna  means  merely  Nirv&^a, 
or  the  attainment  of  Nirvd^a,  and  mahdparinibbdna 
means  nothing  more  than  the  death  of  Buddha. 
Another  error  results  from  mistaking  Svarga  or 
heaven  for  Nirvana.  We  have  seen  that  none  but 
Arhats  attain  Nirvdna  at  death,  and  an  ordinary 
Buddhist  if  questioned  by  a  European  as  to  the  reward 
of  a  virtuous  life  will  generally  answer  by  depicting 
the  sensuous  joys  of  the  Kdmdvacaradevaloka  which  is 
the  reward  he  immediately  looks  to ;  the  questioner 
then  is  apt  to  come  hastily  to  the  conclusion  that  this 
blissful  state  is  the  famous  Buddhist  Nirvdna,  and  pro- 
claims to  the  world  that  the  modern  view  of  Nirvdna 

• 

makes  it  a  sort  of  paradise  of  sensual  delights.     In 
some  Buddhist  countries  the  doctrine  of  Nirvdna 

• 

appears  to  have  participated  in  the  general  degrada- 
tion that  the  whole  religion  has  undergone  in  those 


countries,  and  which  has  prodnced  such  monstrosities 
as  the  Adi  Buddha,  the  Dhyani  Buddha,  the  wonhip 
of  Amitabha  and  Avalokite^vara,  the  doctrine  of  tlie 
perdition  of  women,  and  many  other  fantastic  modem 
innovations.^ 

I  have  shown  that  the  goal  of  Buddhism  is  aoni- 
hilation,  and  that  Nirvdna  is  a  brief  period  of  blin 
followed  by  eternal  death.  It  is  of  course  ooDoeivnble 
that  Gdkyamani  should  have  made  Arhatship  the 
summum  banum  held  out  to  bis  disciples.  It  m$j 
even  appear  incredible  to  some  that  having  imaged 
a  state  of  blissful  purity  resulting  from  a  virtnoos 
life,  he  should  have  made  it  end  in  annihilatioi. 
That  he  did  so  is  however  certain,  and  it  must  be 
remembered  that  his  denunciations  of  the  evil  and 
suffering  of  existence  are  levelled  not  merely  sgunst 
transmigration  but  against  all  existence  whatever, 
and  that  the  bliss  of  the  Arhat  is  chiefly  based  on  tlie 
consciousness  that  he  has  rooted  out  Karma  and  may 
any  day  cease  to  exist.  It  is  not  my  intention  here 
to  discuss  the  ethical  aspect  of  the  question  of  Nir- 
vdna, and  I  shall  content  myself  with  obserring  diat 
Christianity  with  its  doctrine  of  everlastbg  punish- 
ment can  ill  afford  to  reproach  Buddhism  with  a 
doctrine  of  annihilation.' 

I  now  proceed  to  give  a  few  details  respecting^  the 
Four  Paths  which  properly  belong  to  the  artide 
MaggOf  but  which  as  bearing  closely  on  the  qnestioB 
of  Nirvdna  I  have  reserved  for  this  artide.  The  first 
three  paths  all  end  in  the  fourth  (Arhatship),  and 
consequentiy  in  Nirvdna.  The  lower  paths  lead  into 
the  higher.  For  when  a  Sotdpanna  has  passed  tbroogh 
five  of  his  existences  he  has  but  two  more,  and  then 
would  naturally  be  a  Sakadagdmin :  the  next  birth 
would  make  him  an  Andgdmin,  after  which  be  would 
be  re-bom  only  once  again  and  attain  Arhatship. 
To  obtain  the  higher  grades  of  sanctification  it  is 
necessary  to  pass  through  the  lower :  thus  a  man 
cannot  become  a  Sakaddgdmin  without  having  first 
been  a  Sotdpanna,  or  an  Arhat  without  having  been 
a  Sotdpanna,  a  Sakaddgdmin  and  an  An^dmio. 

^  In  P&li  the  word  ddibuddha  merely  means  "  a  former 
Buddha,"  a  Buddha  belonging  to  a  former  Uppt^  ^ 
Ta^hankara  or  Dipankara,  etc  It  is  easy  to  see  how  out  of 
this  simple  meaning  the  north  Buddhist  abstraction  gndiully 
arose. 

3  I  need  hardly  remind  the  reader  that  the  Buddhist  hell 
is  only  a  temporary  state  of  punishment  limited  to  a  oertain 
number  of  years,  and  may  be  followed  in  the  next  birth  by 
the  bliss  of  heaven  (see  Karako), 


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Bat  a  man  who  has  attidned  SoUpatti  can,  by  a  suc- 
eenlol  exertion  of  the  necessary  means,  pass  onward 
before  hb  death  to  one  or  more  of  the  higher  steps. 
Urns  he  may  either  attain  Sakaddgdmisbip  and  stop 
there  (in  which  case  he  will  have  to  be  re-bom  twice), 
or  he  may  attain  in  succession  Sakad^tgdmiship  and 
An^igimiship  and  stop  there,  or  he  may  pass  succes- 
rirely  through  the  first  three  paths  to  Arhatship  and 
•o  attain  Nirv^a  when  he  dies.^  The  first  two  paths 
wiJl  be  fiirther  considered  under  the  words  Sotdpanno 
and  SakaddgdmL  The  Andgdmin  when  he  dies  is  re- 
born for  the  last  time  In  one  of  the  five  highest  Brahma 
beayens  (iuddhdtfdsa),  and  there  attains  Arhatship 
and  Niryi^a  (suddhdvdtesu  nibbattitvd  tatth*  eva 
mrmkmttam  p^qmfatvd  parinibbdyaH),  The  foU.  in- 
teresting passage  from  Paramattha  Jotiki  describes 
tfie  ordinary  succession  of  the  four  paths,  Ettha  pana 
mUpattimaggam  bhdtfetwd  ditfkivicikicchdpahdnena 
pnMndpdyagamano  sattakhattuparamo  sotdpanno 
hoH:  takaddgdmimaggam  bhdvetvd  rdgado- 
Mmnk  tanukarattd  aakaddgdmi  ndma  hoH: 
9Md  eva  imam  lokatk  dgantvd  andgdmimaggafh 
ik^vetvd  kdmardgabydpdddnam  anavasesapahdnena 
aadgdmi  ndma  hoH:  andgantvd  itihattam  aro' 
kaitam  bhdvetvd  anavasesakilesapahdnena  arahd 
nima  koti  khfndeavo,  "Having  attained  the  path 
of  sot&patti,  by  getting  rid  of  false  doctrine  and 
doubt  he  becomes  a  sotipanna,  one  who  is  freed  from 
going  to  the  four  states  of  punishment,  who  cannot 
be  re-bom  more  than  seven  times.  Having  attained 
flie  path  of  sakaddgamin,  from  having  diminished 
desire,  anger  and  ignorance  he  becomes  a  sakadi- 
gimin.  Having  returned  once  more  to  this  world,  and 
having  attained  the  path  of  andgdmin,  by  the  total 
rejection  of  sensual  pleasure  and  malice  he  becomes 
an  andgAmin,  and  returning  no  more  to  this  world 
be  attains  Arhatship  (in  the  suddhdvdsa  heavens), 
and  by  the  total  abandonment  of  all  original  sin 
whatever,  he  becomes  an  Arhat,  one  in  whom  passion 
is  extinct."  It  will  be  seen  then  that  Arhatship  may 
be  attained  either  in  this  world  or  in  the  Brahma- 
loka«  in  either  case  it  is  followed  after  a  brief  interval 
hj  Nirrd^a  or  the  extinction  of  being. 
I  now  proceed  to  the  consideration  of  passages  in 

'  Important  as  these  points  are  they  hare  been  as  far  as 

I  faiow  eareftilly  avoided  by  all  the  authorities  (as  is  too 

eften  the  ease  when  a  real  diffieolty  presents  itself) ;  they 

are  certainly  not  even  alluded  to  by  Hardy,  Oogerly,  Glough, 

or  Burnouf,  and  I  ha? e  been  left  to  my  own  researches. 


Pdli  texts  in  which  Nirvd^a  is  mentioned,  either 
directiy  or  indirectiy,  and  in  so  doing  I  hope  that  I 
shall  be  able  to  ofifer  abundant  evidence  of  the  truth 
of  the  statements  made  in  this  article.  I  will  begin 
by  observing  that  nibbdnam  is  primarily  used  in  the 
sense  of  the  extinction  of  a  flame,  and  that  both  in 
the  active  sense  of  ''extinguishing"  and  in  the  passive 
sense  of  <* being  extinguished,"  "going  out,"*  "dying 
out"  3  thus  we  have  agginibbdnath,  the  extinction  of 
the  fire  (Mah.  181);  pajjotassa  nibbdnam,  the  ex- 
tinction of  a  lamp  (B.  Lot.  339).  The  first  distinct 
mention  of  Nirvdna  in  Dhammapada  is  at  verse  21 , 
appamddo  amatapadam  pamddo  maceuno  padath,  the 
meaning  of  which  is  "diligence  is  the  way  of  Nirvdya, 
sloth  is  the  way  of  death."  That  the  expression 
appamattd  na  miyanti  is  figurative,  and  must  not  be 
pressed  too  closely,  is  evident  from  the  use  of  the 
following  yathd.  The  commentator  clearly  under- 
stands this,  for  he  says,  "  It  must  not  be  supposed 
that  they  are  free  from  decay  and  death,  for  there  is 
no  creature  whatever  that  escapes  decay  and  death," 
and  goes  on  to  show  that  what  is  meant  is  that  the 
slothful  are  spiritually  dead.^  The  next  mention  of 
Nirvdna  is  at  verse  23,  where  it  is  stud  that  the 
diligent  and  strenuous  "  attain  Nirvdna,  the  lughest 
Idiss  ^ :  here  nibbdna  may  mean  Arhatship,  which  we 
have  seen  to  be  the  highest  state  of  bliss  that  man  can 
reach  on  earth  (but  see  further  on).  At  verse  26  Arhat- 
ship (the  comment  says  arahattaphalafk)  is  called 
dipay "  the  Island  " :  dipo  is  one  of  the  epithets  of  Nir- 
vdna given  at  Ab.  6,  Arhatship  being  likened  to  an 
which  island  enables  man  to  escape  from  the  stormy 
ocean  of  transmigration  (safhsdraidgara).  At  verse  32 
it  is  said  that  the  priest  who  rejoices  in  spiritual  activity 
"  cannot  fall  away  (from  the  degree  of  sanctification 
he  has  already  attained),  but  is  dose  to  the  attain- 
ment of  Nirvdna" :  this  is  an  instance  in  which  both 
Nirvd^as  are  intended,  Arhatship  and  Annihilation 
(see  comment).  The  next  chapter  of  Dhammapada 
contains  the  statement  that  he  who  brings  his  mind 
into  a  state  of  perfect  subjection  will  be  released  from 
the  bonds  of  Mdra,  i,e.  attain  the  two  Nirvd^as  (see 
Mdro,  Mdradkeyyarh),  The  same  idea  is  repeated 
in  the  third  verse  of  the  next  chapter,  where  it  is  sidd 

^  Predsely  the  same  figure  is  found  at  Rom.  vi.  23: ''  The 
wages  of  sin  is  death,  but  the  gift  of  God  is  eternal  life," 
where  death  can  mean  nothing  but  spiritual  death,  for  it 
will  hardly  be  pretended  that  it  means  annihilation  as  op- 
posed to  "  eternal  life." 


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that  h«  who  realizes  the  unsubstantiality  and  im«- 
permaoeiice  of  the  bodf  **  will  pass  beyond  the  ken 
or  reach  of  the  king  of  Death/'  viz.,  as  the  comment 
says,  will  become  an  Arfaat  (Jchit^avo  bhikkhu). 
Observe  that  the  two  previous  verses  (44th  and  45th) 
have  no  connexion  with  this  verse,  and  refer  not  to 
Arhatship  (arahatiaphala),  but  to  the  other  three 
paths ;  and  it  is  most  important  to  bear  in  mind  that 
Dhammapada  is  not  an  original  work,  but  a  oollee* 
tion  of  detached  passages  taken  from  different  books 
of  the  Tipi^aka  and  arranged  under  different  heads. 
At  Db.  V.  86  Nirvi^a  is  spoken  of  as  pdra,  **  the 
Further  Shore*:  pdram  is  given  as  an  epithet  of  N. 
at  Ab.  9,  and  this  passage  of  Dhammapada  shows 
the  origin  of  the  metaphor ;  this  shore  is  continued 
existence  (maceudheyya),  to  obtain  Arhatship  and 
thereby  escape  from  continued  existence  is  exceed- 
ingly difficult,  it  is  like  crossing  a  rushing  river,  but 
once  yon  have  crossed,  once  you  have  attained  Arhat* 
ship  yon  are  safe,  your  release  from  existence  is 
secured.  The  last  verse  of  this  chapter  is  a  very 
important  one,  « Those  whose  mind  is  rightly  de- 
veloped in  the  seven  branches  of  spiritual  knowledge, 
who  freed  from  up&d^na  delight  in  the  abandonment 
of  attachment,  snch  men,  enlightened  and  with 
human  passion  destroyed  within  them,  attain  Nir- 
vi^A,**  I  have  left  lake  untranslated :  I  at  one  time 
thought  that  it  qualified  parinibbmtd  and  that  loke 
pttrinihbuid  meant  "even  in  this  life  they  attain 
Nirvi^a,'*  but  further  consideration  has  led  me  to 
abandon  this  view.  For  the  commentator  says  that 
both  Nirvanas  are  meant  (he  uses  the  words  samapd" 
disesa  and  anvpddiiesa,  and  adds  that  '*  they  attain 
non-existence,  like  the  flame  of  a  lamp  when  the  oil 
is  exhausted).**  The  fact  is  that  loke  is  constantly 
used  in  a  very  vague  manner  without  giving  any 
definite  additional  meaning  to  the  passage,  and  te 
loke parinibbutd  probably  means  merely  ''they  may 
be  said  to  have  attained  Nirv^a."  If  however  loke 
here  means  ^Mn  this  life"*  (imaemim  loke),  the  sense 
of  the  passage  would  be  that  those  who  have  got  rid 
of  attachment  attain  Arhatship  (followed  by  extinc- 
tion) in  this  life,  namely,  that  they  do  not  stop  at 
An^lgimiship,  in  which  case  they  would  have  to  be 
re-bom,  and  attain  Arhatship  and  extinction  in  a 
Brahma  heaven,  but  that  they  reach  Arhatship  in 
this  world  of  men.  The  next  chapter  of  Dhamma- 
pada, the  Arahantavagga,  consists  of  ten  verses  taken 
from  different  parts  of  the  Tipi^lui  and  descriptive 


of  Arhatship.  Of  these  the  most  important  are  yenei 
92, 93,  which  express  tlie  idea  that  the  Arfaat  puici 
away,  leaving  no  more  trace  of  existence  than  a  l^rd 
leaves  of  its  passage  through  the  air.  Fimokko  yam 
gocaro  means,  I  think,  ''whose  heart  is  set  oi 
Emancipation  from  existence  (viz.  khaMdkapm* 
nihbdna  or  anniliilation)'';  the  comment  says  M 
drammanam  katvd,  which  is  stroiq^ly  in  favoar  of 
this  view.  Svnnato  animitt^f  "  the  Void,  the  Ua- 
conditioned,**  are  adjectives  qualifying  WMokhdi  ii 
the  article  Oacaro  I  have  rendered  nimokho  by  Arhat- 
ship, taking  gocaro  in  the  sense  of  "sphere**  or 
"domain,"  but  tlie  epithets  nnSiato  and  eatfltt^ 
make  this  very  improbable :  though  it  most  be  ob- 
served that  there  is  a  tendency  to  reflect  back  opea 
Arhatship  the  names  properly  applicable  ooly  to 
annihilation.  At  Dh.  1 14  we  have  apmam  amsUA 
padam,  "  not  lieliolding  tlie  eternal  lot  (viz.  m^ 
dueoanibbdna  or  annihilation)**:  to  see  Nirv^a,or 
to  realize  Nirv&^a  (fiUfbdnamoaeehtkaroti),  meaasto 
attain  Arhatship  or  to  be  an  Arhat  (E.  Mob.  282): 
for  the  word  amata  see  the  latter  part  of  this  artid& 
At  Dh.  126  it  is  said  that  "  some  are  bom  u  mea, 
evil  doers  go  to  hell,  good  men  to  heaven,  while 
Arhats  attain  Nirv^a  *' :  here  the  Nirvana  meant  is 
anvpddi8e$anibbd»am  or  annihilation.  At  v.  134  it 
is  said  that  the  man  who  has  made  himself  as  noise- 
less  as  a  broken  gong  (viz.  completely  stifled  his 
passions)  has  attained  Nirv^^a  (viz.  Arhatship:  for 
an  explanation  of  tlie  simile  see  Kaduo),  At  v.  154 
occurs  a  very  important  passage,  viaimkkdrogutom 
eittam  toiv^kdfuuk  kkayam  ajjkagd, "  my  sool,  arrived 
at  the  gates  of  annihilation,  has  attained  the  de- 
struction of  human  passion  " :  the  comment  ezplaiBt 
iafJidnmh  khaya  by  "Arhatship**  and  tMMkin 
by  "  Nirv^^a,"  and  says  that  the  mind  by  dweOiaf 
on  annihilation^  has  gone  to  it  or  gone  up  to  it 
(oomp.  my  remarks  on  verses  92  and  226).  The  aext 
mention  of  NirvA^a  in  Dhammapada  is  at  v.  184, 
khatUi  paramam  tapo  HHkkhd^  nibbdnaih  panmam 
vadanti  buddhdj "  patience,  which  is  long-suflferiB|r,  is 
the  best  devotion,  the  Buddhas  declare  that  Nirr^fS 
is  the  best  (of  things)" :  this  is  the  rendering  of  the 
commentator,  and  it  is  quite  impossible  to  talce  the 
passage  in  any  other  way :  of  course  both  Nlrv^ 
are  meant.     Verses  202,  203  are  very  important: 


>  Tuankhdratk  nibbdnam  dramnuf^mkan 
antipaviffham. 


w^avotma  $^t»m 


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JTmtiki  rdgmMm0  aggi  n'attki  doftuamo  kali^  n*atthi 
kktmdkddUd  dukkhd  n*atthi  $antiparam  iukhrnhf 
jigkmeehd  paramd  rogd  Monkhdrd  paramd  dukkd, 
eimm  naivd  yaihdbhdtam  nibbdnam  paramam  nt- 
kkmrn^  **  There  is  no  fire  like  lust,  there  is  no  sin  like 
hate,  there  is  no  snffering  like  the  elements  of  being, 
there  is  no  bliss  like  Nirv^a.  Hanger  is  the  worst 
Hleetf^  eadstenoe  is  the  worst  suffering,  to  him  who 
renliies  this  truth  extinction  is  the  highest  bliss." 
At  Dh.  225  we  are  told  that  **  the  saints  who  injare 
■ot  dieir  fellow-ereatores,  who  live  restrained  in  all 
thdractMns,  they  go  to  the  Everlasting  State,  whither 
haTing  gone  they  mourn  no  more,**  that  is  they  attain 
release  from  existence,  and  consequently  from  suffer- 
ing, by  khamdhaparinibbdna  or  annihilation.  In  the 
next  verse  it  is  said  that  "  those  who  are  ever  watch* 
fbl,  who  discipline  themselves  night  and  day,  whose 
heart  is  set  on  extinction,  all  their  passions  perish 
(mtikmk  gacckanti  d$avdy  that  is  they  become  khind" 
mod  or  omdMond^  Arhats)  " :  the  second  line  of  this 
verse  strikingly  illastrates  the  third  line  of  v.  154. 
Dh.  838  says  that  he  who  has  destroyed  every  stain 
and  is  free  from  human  passion  (i.e.  the  Arhat)  will 
not  again  be  bom  and  undergo  decay,  that  is  when 
be  dies  he  will  not  l>e  re-born  but  will  attain  khandha- 
pmrimMdma  or  extinction.  It  is  remarkable  that  at 
▼•296  the  word  tmangafta  is  applied  to  the  an6g4min, 
bat  only  through  a  pardonable  exaggeration,  for  the 
anlgiroin  is  nearly  free  from  sin  and  passion,  though 
•ot  like  the  Arhat  absolutely  so.  At  verses  285  and 
289  both  Nirv^as  are  meant.  At  Dh.  348  we  are 
tohl  that  the  man  whose  mind  is  entirely  emancipated 
(i.e.  the  Arhat)  will  not  be  re-bom :  the  same  idea  is 
expreased  at  ▼.  361,  where  it  is  said  that  the  man 
who  Is  dievold  of  desire  and  passion  Is  in  his  last  exist- 
enee.  Verse  368  tells  us  that  '*  the  man  who  lives  in 
diarity  with  all,  rejoicing  in  the  commandment  of 
Buddha,  will  attain  the  tranquil  blessed  lot  which  is 
the  oessadon  of  existence  " :  here  of  course  amupd' 
i^BemmMdnm  is  meant.  The  next  verse  says,  cketvd 
rdgm  ea  dottm  ca  tato  nibbdnam  ehisij  **  when  thou 
hast  rooted  out  lust  and  hate,  thereafter  thou  shalt  go 
to  NirW^a " :  here  again  annihilation  is  intended : 
tibe  eomment  says,  rdgadmabandkamdni  chinditvd 
mr^kmitotk  potto  tato  aparabhdge  anupdduesantbbd" 
udm  ekisi,  **  havingsevered  the  bonds  of  lust  and  hate 
aad  attained  Arhatship,  thereafter  (i.e.  at  the  end  of 
the  tew  years  of  man's  life  that  remain)  thou  shait  go 
to  Chat  Nirv^a  in  which  no  trace  of  the  khaadhas 


remuns."  At  Dh.  v.  372  anvpddUefanibbdna  is  pro- 
bably meant.  In  verse  374  there  is  a  play  on  the 
meaning  of  the  word  amata,  and  the  second  hemistych 
admits  of  two  interpretations,  first  ''he  finds  the 
happiness  and  joy  which  belong  to  those  who  know 
Nirvdna,*  and  secondly,  "he  finds  happiness  and 
joy  which  are  nectar  to  those  who  know  this  troth 
(tanif  viz.  khandhdnam  udayavyayam)*' :  excessive 
joy  is  constantly  compared  to  a  shower  of  nectar. 
Tiie  last  chapter  of  Dbammapada  is  called  Br&h- 
ma^avag^a,  and  consists  of  a  number  of  passages 
from  the  Buddhist  scriptures  referring  to  brahmans : 
the  general  drift  of  the  chapter  is  to  show  that  the 
trae  Brahman  is  not  the  man  who  is  bora  a  Brah- 
man, but  the  man  in  whom  human  passion  is 
destroyed  (see  v.  420,  khiftasavam  arahantam  tarn 
akam  br&mi  brdhmatiam)  :  the  term  brdhmafM  was 
definitely  adopted  by  Buddha  as  a  name  for  an  Arhat 
(see  Brdhmano),  Almost  the  whole  chapter  is  descrip- 
tive of  Arhatship,  and  it  contains  three  mentions  of 
Nirv^a.  The  first  is  at  v.  383,  where  it  is  said  that 
he  who  knows  the  destraction  of  existence  knows 
Nirdbgia:  here  Nirv^a,  viz.  anupddUefanibbdnOf  is 
identified  with  sankhdrdnam  khaya^  the  perishing  of 
the  attributes  of  being.  Verse  411  says  that  he  who 
has  no  passions  (the  Arhat)  has  dived  into  or  reached 
the  Eternal  (see  remarks  on  amata  further  on).  The 
last  direct  mention  of  Nirvd^a  is  at  verse  414,  where  it 
is  said  that  the  true  brahman  is  he  who  has  attained 
that  Nirv^a  which  consists  in  the  absence  of  upd* 
ddna ;  that  b  to  say,  who  has  attained  kilesanibbdna 
or  Arhatship,  which  is  the  extinction  of  updddna  i 
the  comment  says  updddndnash  abhdoena  anupadi^ 
yitvd  kile$anibbdnena  nibbuto  (see  Nibbuto).  I  now 
pass  to  Khuddakapd^ha.  At.  p.  6,  line  2,  nibbdna  is 
said  by  the  comment  to  mean  Arhatship  (arahatta" 
phala).  At  pages  7  and  8  amata  probably  refei*s  to 
a»upddi»e9anibbdna*  Nibbuti  at  p.  8  is  certainly 
Ai'hatship.  At  p.  9  nibbdna  means  both  Nirv^as. 
At  p.  10  it  is  said  that  Arhats,  who  have  got  rid  of 
Karma,  who  do  not  wish  for  re-birth,  whose  germ  of 
existence  has  perished,  in  whom  desire  cannot  grow 
up  again,  are  extinguished  like  a  lamp.  At  p.  14 
nibbdnasampatti  means,  I  think,  **  the  enjoyment  of 
A rhatship."  The  last  verse  of  Khuddakapd^ha  refers 
to  the  third  Path  :  the  meaning  is  that  a  man  who 
has  attained  sot&patti,  if  he  get  rid  of  k&ma  by 
attaining  sakad&g&miship  and  an&gdmiship,  he  will 
not  again  enter  the  womb,  that  is  he  will  not  again 


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NIB 


be  born  as  a  maD,  but  when  he  dies  will  be  re-born 
in  a  brahma  heaven  (see  details  on  the  Path  an^- 
min  at  p.  269).  At  Alw.  I.  108  we  find  sankhdra- 
dukkhatdya  pana  loko  anupddisesdya  nibbdnadhd- 
tuyd  mueeati,  **  from  the  suffering  of  existence  a  being 
is  released,  by  that  element  of  Nirvd^a  in  which  there 
is  no  trace  of  the  elements  of  being."  At  Oog.  Ev. 
6,  duddoMam  idam  thdnam  yadidam  tabbasankhdra" 
■Bamathosabbdpadhipatinissaggo  tav^hakkhayo  virdgo 
nirodho  nibbdnatk,  <<  this  is  a  matter  hard  to  receive, 
even  the  cessation  of  ali  existence,  the  loss  of  ail  the 
attributes  of  being,  the  destruction  of  human  passion, 
the  absence  of  desire,  cessation,  extinction."  Nibbdnm 
may  sometimes  be  rendered  by  <'  death ;"  thus  at 
Mah.  ^f  jinanibbdiMio  pacchd,  "  from  the  period  of 
the  death  of  Buddha,''  lit.  "from  the  Nirv&na  of 
Buddha,**  an  Arhaf s  attainment  of  Nirv^^a  being 
of  course  the  same  thing  as  his  death  (comp.  the  use 
of  parinibbdnamy  The  term  kilesanibbdna,  **  ex« 
tinction  of  human  passion,*'  as  a  name  for  Arhatship, 
occurs  three  times  in  the  published  commentary  on 
Dhammapada,  viz.,  at  pages  196,  432,  433;  at 
p.  343  nekkhamma  (Arhatship)  is  explained  as 
kilesavAptuamananibbdna,  <*  that  Nirv&na  which  is  the 
cessation  of  human  passion.**  The  more  usual  form 
is  kilesaparinibbdna,  and  annihilation  is  called  khan- 
dhaparinibbdna,  the  form  khandhanibbdna  I  have 
not  yet  met  with,  though  I  have  little  doubt  it  exists. 
The  terms  aavupddUesanibbdna  and  anupddUeaa' 
nibbdna  occur  at  Dh.278  and  Al  w.N.52  (comp.  B.  Int 
590).  Anupddi$e»anibbdna  or  annihilation  is  some- 
times called  cetandnibbdnatk  (see  Dh.  v.  281,  and 
comp.  Dh.  v.  154  tfUankhdragatam  cittam,  and  B. 
Lot.  339  vitnokho  cetaso).  After  much  thought  I 
think  I  have  discovered  the  reason  of  this  expression ; 
it  is  used  to  harmonize  with  the  foct  that  when 
annihilation  of  being  takes  place  by  the  death  of  an 
Arhat  the  body  as  opposed  to  the  mind  remains,  at 
least  for  a  time,  visible  and  tangible,  though  as 
being  devoid  of  life  it  is  practically  non-existent. 
D*Alwis  quotes  from  the  Kevatta  Sutta  a  remarkable 


^  There  ie  no  trace  in  the  P&li  Bcriptures  or  oommentariee 
(or  as  far  as  I  know  in  any  P&li  book)  of  9&kyamimi  having 
existed  after  his  death  or  appeared  to  his  disciples.  The 
veneration  given  to  Bnddha  at  the  present  time,  at  least  in 
Ceylon,  where  Buddhism  retains  almost  its  pristine  purity, 
is  clearly  understood  by  educated  believers  to  be  merely 
veneration  paid  to  the  memory  of  a  great  saint,  who  in  his 
lifetime  conferred  the  greatest  benefits  upon  the  world,  but 
who  ceased  to  exist  2415  years  ago. 


passage  in  which  Buddha  shows  that  it  is  the  Vififi^^^ 
or  mind  which  constitutes  individuality,  and  that  the 
annihilation  of  the  mind  is  the  annihilation  of  the 
individual :  vinndftamanidoiianamanuntamMMaiO' 
pabham,  ettha  dpo  ea  pathavi  ca  iejo  vdyo  na  gd* 
dhatit  ettha  dightai  ca  ra»san  ea  anufhthdlamsubkd' 
9ubAamt  ettha  ndman  ea  rdpah  ca  a»eMath  upart^jkaH, 
vmndfuusa  nirodhena  etth'  etam  uparujjhati,  '*  mind 
is  beyond  the  reach  of  sight,  it  is  immaterial,  trans- 
cendent, in  mind  the  four  material  elements  (which 
constitute  the  r6pa  or  organized  body)  have  no  foot- 
hold ;  but  when  mind  is  wholly  destroyed,  then  the 
long  and  the  short,  the  small  and  the  great,  oomeli- 
ness  and  deformity,  mental  and  material  qualities 
perish  with  it,  and  by  the  annihilation  of  mind  all 
these  (viz.  all  the  attributes  of  the  individaal)  are 
destroyed"  (Alw.  N.  39 ;  B.  Lot.  615).  I  have  before 
said  that  the  chief  source  of  the  Arhaf  s  bliss  b  ia 
the  consciousness  that  his  existence  is  nearly  at  an 
end :  I  may  now  add  that  instances  are  given  of  aa 
Arhat  deliberately  putting  an  end  to  his  life  by  a 
miraculous  effort  of  the  will.  Thus  at  Dh.  309  we 
are  told  that  the  Arhat  Santati,  having  received  from 
Buddha  permission  to  attain  Nirvana,  rose  into  the 
air,  and  by  means  of  tejodhdtu  (fire  kammafthdma) 
put  an  end  to  his  existence,  flames  breaking  forth 
within  him  and  consuming  his  flesh  and  blood,  while 
the  bones  fell  to  the  earth  like  a  shower  of  jasmine 
flowers,  and  were  collected  and  enshrined  in  a  thiipa. 
At  Mah.  38  we  are  told  that  the  Arhat  Tissa,  being 
seized  with  a  mortal  illness,  put  an  end  to  his  lile  ia 
the  same  manner.  At  Dh.  296  we  are  told  that  to 
all  mortals  except  Arhats  life  is  sweet,  the  Arhat 
being  indifferent  whether  he  lives  or  dies  {khjpdmv^ 
pana  jivite  vd  fnarane  vd  upekkhako  *va  hoHs  and 
comp.  £.  Mon.  287).  Of  the  forty-six  names  of 
Nir^'d^a  enumerated  at  Ab.  6 — 9  it  will  be  seen  that 
some  apply  specially  to  anupddUesanibbdna  and  others 
to  savupddi$e»anibbdna  or  Arhatship :  and  yet  it  Is 
remarkable  how  many  of  these  names  may  be  made 
applicable  to  either  Nirvii^a.  Thus  to  take  the  first, 
mokkha  or  ''liberation**  correctly  describes  both 
anbihilation,  which  is  the  liberation  of  the  individual 
from  existence,  and  Arhatship,  which  is  the  libera* 
tion  of  the  individual  from  sin :  the  same  remarks 
apply  to  the  names  apatrngga,  mutti,  and  otJMti^^. 
So  with  the  next  name :  Arhatship  is  the  nirodka  or 
''  cessation  '*  of  human  passion,  and  annihilation  k 
the  nirodha  of  existence.    Again,  Arhatship  b  the 


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(  273  ) 


NIB 


mMdma  or  *' exIiDCtion  "  of  human  passion,  annihi- 
lation 18  the  extinction  of  existence.  The  following 
name  tf(pa,  *' the  island,"  is  metaphorical,  and  though 
it  seems  generally  to  be  used  of  Arhatship,  there  is 
no  reason  why  it  should  not  be  extended  to  anoihl- 
latioB.  For  the  idea  is  that  as  the  mariner  who  lands 
npon  an  island  is  safe  from  the  stormy  ocean,  so  the 
belieTer  who  attains  Nirv^a  is  safe  from  the  stormy 
sea  of  transmigration ;  and  the  simile  holds  good 
whether  by  Nirv^  be  meant  Arhatship  or  annihi- 
lation :  the  same  may  be  said  of  the  epithets  tdfunh, 
mtcmA,  lenam,  *'  refuge,"  and  anOikamf  khemam, 
**  the  Secure.**  Ta^akkhayQ^  andlayanif  andsavaih^ 
vbndgOf  **  freedom  from  human  passion,"  and  suddhi, 
fdtuddkif  "purity,"  are  generally  used  of  Arhat- 
ship, though  of  course  they  may  well  be  applied  to 
annihilation.  Paraiky  **  the  Supreme,"  and  pa^(tam, 
**  the  Transcendent,"  are  applicable  to  both  Nirvanas. 
Ar^panh  ''the  Formless,"  designates  annihilation. 
iSmfom,  **  the  Tranquil,"  belongs  to  both  Nirv^as ; 
tamH  in  its  sense  of  ''calm"  to  Arhatship,  in  its 
sense  of  "  cessation  "  to  annihilation.  Saccaih,  **  the 
True"  or  ''the  Truth,"  means,  I  think,  that  the 
doctrine  of  Nirv&^a  is  the  cardinal  troth  of  Buddhism. 
Several  words  implying  eternity  are  applicable  only 
te  annihilation,  since  Arhatship  is  as  I  have  shown 
a  very  brief  state ;  such  are  akkharam^  "  the  Im- 
perishable," anantanh  "the  Infinite,"  dkuvam,  "the 
Eternal,"  accutaoh  "the  Everlasting"  (explained 
at  Dh.  365  by  Monatam).  The  word  amatath  as 
an  epithet  of  Nirv^^a  I  believe  to  mean  "  the  Death- 
less,* or  "the  Eternal,"  and  to  designate  anupddi^ 
9e$mn6bd»a.  From  Dh.  v.  114  it  is  clear  that  amata 
as  a  designation  of  Nirv^a  is  an  adjective,  and  not 
a  nonn,  so  tliat  whatever  it  means  it  cannot  well 
mean  immortality.  The  commentators  generally 
explain  it  to  mean  "  free  from  death  "  (Dh.  290,  Alw. 
N.  1^),  which  cannot  be  said  of  Arhatship,  unless 
by  anticipation ;  oomp.  the  passage  at  Has.  30,  where 
an  Arliat  says  he  has  attained  Nirvd^a,  free  from 
deray  and  death,  and  tranquil  (ajardmaram  MbM- 
imh  patio  niMdnam),  meaning  that  he  has  made 
sure  of  it,  that  he  has  made  it  his  own  (I  have  also 
met  with  ajdimh  as  an  epithet  of  Nirv^a).  Too 
mndi  stress  should  not  be  laid  on  such  expressions 
as  "diving  Into  the  Amata"  (Kb.  8,  Dh.  73),  which 
■say  very  well  be  antidpatory ;  comp.  the  expressions 
"to  touch  Nlrv&^a  or  annihilation,"  "to  see  Nir- 
vtf^a,"  "to  know  Nirv^a,"  which  mean  to  attain 


Arhatship.  Aiankhatam,  "  the  Immaterial,"  n^- 
pamf  "the  Abstract,"  asankhatadhdtu,  "the  Im- 
material element,'*  and  akatam,  "  the  Uncreate  "  or 
"  Uncaused,"  are  epithets  of  anupddUesanibbdna,  and 
so  probably  are  anidassanam  and  apalokitarky  which 
appear  to  mean  "  the  Unseen.**  Sududdasam,  pard' 
yanam,  kevalam,  pdratk  belong  to  both  Nirv^as. 
Nibbuti  in  its  sense  of  "tranquillity"  designates 
Arhatship,  in  its  sense  of  "extinction,"  Nirvi^a. 
Vivattam,  "freedom  from  transmigration,'*  would 
apply  to  both  Nirvd^as :  probably  also  dukkhakkhayo 
and  avydpiyjham. .  Sivaik^  "  bliss,"  can  be  used  of 
both  Nirvd^as,  for  we  have  shown  that  Arhatship  is 
a  state  of  bliss,  and  from  a  Buddhist  point  of  view 
annihilation  can  perfectly  be  spoken  of  as  "  bliss,** 
for  it  is  a  "happy  release"  from  the  suffering  of 
existence:  comp.  Dh.  v.  203,  nibbdnam  paramam 
sukham,  "extinction  is  the  highest  bliss."  The  same 
remarks  will  apply  to  yogakkhemo  if  we  take  it  in 
the  sense  of  bliss,  but  it  is  interesting  to  see  that  the 
comment  on  Dh.  v.  85  explains  it  as  "exemption 
from  the  four  Y<^as "  {kdma,  bhava,  ditfhi^  av\jlfdy 
the  pleasures  of  sense,  existence,  false  doctrine  and 
error),  and  seems  to  restrict  it  to  anupddUesambbdna : 
should  this  etymology  be  Buddha's,  it  affords  another 
instance  of  the  way  in  which,  in  adopting  technical 
terms  already  in  use,  he  was  accustomed  to  modify 
or  alter  their  meaning  and  application.  Although 
expressions  like  "extinction  is  bliss"  may  sound 
strange  or  even  ridiculous  to  us,  who  have  from  our 
earliest  infancy  been  taught  that  bliss  consists  in 
eternal  life,  to  a  Buddhist,  who  has  always  been 
taught  that  existence  is  an  evil,  they  appear  perfectly 
natural  and  familiar:  this  is  a  mere  question  of 
education  and  association ;  the  words  "  extinction  is^ 
bliss  "  convey  to  the  mind  of  a  Buddhist  the  same 
feeling  of  enthusiastic  longing,  the  same  conscious-  '  ^ 
ness  of  a  sublime  truth,  that  the  words  "  eternal  life 
is  bliss  "  convey  to  the  Christian.  There  are  many 
other  names  and  epithets  of  Nirv^a  besides  those 
enumerated  in  Abhidbdnappadipiki,  as  teyyoz^ 
%iT^,  "bliss"  (Sen.  K.  235),  jdtikkhayo,  "end 
of  births  "  (Dh.  75),  vattupacchedo,  "  catting  short  of 
transmigration,"  accantam,  "  the  Endless  *  (antassa 
pariyosdfMSsa  anikkhantattd  accantath),  anakkhd' 
tarn,  "the  Ineffable"  (Dh.  39),  appavatH,  "non- 
existence," appavattam,  "the  Non-existent,"  oma- 
rofiom,  "free  from  death,"  atokam,  "the  Sorrow- 
less,"  anuppddo  and  apatisandhi,  "absence  of  re-|v 

35 


NIB 


(274) 


NIB 


birth,''  cdgo  and  patinissagg'O,  **  abandonmeDt ''  or 
**  detachment."  The  remarkable  expression  nibbdno' 
pura,  "  City  of  Nirvana,"  involves  a  bold  metaphor, 
Nirv^a  (annihilation)  being  compared  to  a  city, 
which  is  the  goal  of  the  pilgrimage  of  existence. 
How  far  back  this  metaphor  can  be  traced  I  do  not 
know,  but  I  have  met  with  it  in  Buddhaghosha's  com- 
mentary on  Mahiparinibbdna  Sutta.  Comp.  avdpuf' 
etam  omatMsa  dvdram,  unlock  the  gate  of  Nirv^a 
(Alw.  N.  133).  The  question  of  Nirv&^a  is  discussed 
with  great  ability  by  Bumouf  in  his  Introduction, 
18—20, 516—522, 589—594 :  I  think  I  may  say  that 
he  is  decidedly  in  favour  of  the  opinion  that  the  goal 
of  Buddhism  is  annihilation.  Hardy's  testimony  is 
very  dear :  thus  at  £.  Mon.  p.  5  he  says,  *'  the  path 
that  leads  to  nirwdna  or  the  cessation  of  existence : " 
at  p.  6,  "at  his  death  the  rahat  invariably  attains 
nirwdna  or  ceases  to  exist,"  (these  words  are  repeated 
at  Man.  B.  39) ;  at  p.  20,  "  the  priesthood  is  to  be 
sought  in  order  that  existence  may  be  overcome,  and 
that  nirwdna,  or  the  cessation  of  existence,  may  be 
obtained ; "  see  also  1 5, 228, 291—308.  Again,  in  his 
Legends  and  Theories  of  the  Buddhists,  p.  xlvi,  he 
says,  "  he  attains  nirwdna,  after  which  he  will  never 
be  re-bom, but  will  cease  to  exist;"  and  at  p.  173  he 
distinctly  grasps  the  true  meaning  of  the  terms  anu' 
pddisesa  and  savupddisesa,  for  he  uses  these  remark- 
able words,  "  It  is  said  to  be  sawupddis^sa,  as  having 
the  five  khandas.  This  is  the  state  of  the  rahat,  and 
is  one  view  of  nirwdna.  It  may  be  €aid  of  the  rahat 
that  he  has  attained  to  nirwdna,  though  he  still  lives. 
He  who  is  anupddis^sa  has  not  the  five  khandas."  ^ 
In  D'Alwis'  Buddhist  Nirvdna  there  is  abundance 
of  valuable  matter,  but  one  passage  is  of  such  great 
interest  that  I  cannot  forl>ear  quoting  it.  The  author 
says,  p.  52,  "We  need  only  remark  that  the  Nirvdna 
which  Gotama  attained  before  death,  and  which  ac- 
cording to  Buddhism  man  must  procure  in  this  very 
life,  is  savupddisesanibbana,  or  *  nirvdna  with  a 
remnant  of  the  elements  of  existence.'  This  lot  is 
called  Nirvdna y7*om  there  being  no  impediment  Jrom 
thence  to  the  consummation  of  the  reality  itself;^ 
and,  as  Mailer  says,  'it  means  the  extinction  of  many 
things,  of  selfishness,  desire  and  sin,  without  g^ing 
so  far  as  the  extinction  of  consciousness,  and  even 

^  I  had  written  this  article  before  seeing  this  passage, 
which  clearly  giyes  the  true  solution  of  the  question  oif 
Nirvfi^a.    Hardy's  work  bears  the  date  1866. 

'  The  italics  are  mine. 


existence.'  It  would  also  seem  to  be  a  condition  in 
which  'all  wishes  and  desires  are  subdued,  in  which 
there  is  indifference  to  joy  and  pain,  to  good  and  evil, 
and  a  freedom  from  birth  in  the  circle  of  eustence'; 
and  although  all  the  causes  which  led  to  die  last 
birth  before  the  attainment  of  savupddisesanibbina 
have  been  destroyed  by  the  achievement  of  this  con- 
dition of  existence ;  yet  there  is  in  it  a  renuant  of 
Upddi.  That  remnant  is  Existence  itself;  and  its 
final  destruction  by  death  constitutes  what  is  called 
par  excellence  the  Nin'dna,  or  anupddisesanibhdna, 
or  parinibbdna,  or  Nihilism."  Nothing  can  be  more 
clear  or  positive  than  this,  or  more  completely  io  ac^ 
cordance  with  my  own  conclusions  published  in  1870. 
It  is,  however,  much  to  be  regretted  that  both  Mr. 
D'Alwis  and  Mr.  Hardy  should  have  dismissed  this 
part  of  the  question  in  a  few  lines,  apparently  quite 
unaware  of  its  extreme  importance. 

My  task  is  now  at  an  end.  It  is  true  that  it  is 
in  my  power  to  offer  abundant  further  proof  of  my 
statements  from  unpublished  texts  which  I  have 
transcribed  or  indexed,  but  many  of  my  readers  will 
consider  that  this  exposition  has  already  exceeded 
the  legitimate  limits  of  a  dictionary  article,  aod  hot 
for  the  extreme  importance  of  the  subject  I  should 
not  have  ventured  to  deal  with  it  at  so  much 
length.  The  labour  spent  in  obtaining  the  present 
results  is  amply  rewarded  if,  as  I  sometimes  allow 
myself  to  hope,  I  have  succeeded  in  withdrawing  the 
Buddhist  Nirvdna  from  the  category  of  disputed 
questions.  At  any  rate  I  feel  confident  that  time  is  on 
my  side,  and  that  the  researches  of  future  stadents  will 
only  confirm  the  general  accuracy  of  my  conclusions. 
—Comp.  Nibbdti,  Nlbbuti,  Nibbuto,  Parinibbdnaik, 
Parinibbdtiy  Parinibbuto.  See  Sankhdro,  Sankhato, 
Updddnam,  For  the  four  Paths  see  Maggo,  SakadS" 
gdmif  Sot^>anno.  For  the  rapid  successive  attainment 
of  the  Paths  see  Samyojanam.  For  the  origin  of  the 
north  Buddhist  term  Upadhi^esha  see  Upadki  and 
Upddiseso,  Nibbdnam  is  given  in  the  Anekatthavagfa 
of  Abhidhdnappadipikd  (v.  896),  with  the  meanings 
atthagamana  and  apavaggOf  "extinction  aod  Nir- 
vdna.* 
NIBBANATHO  (ady.).  Free  from  desire  or  human 

passion  [f^+  ^111  +  ^].  Dh.  61.  See  Fanatko, 
NIBBANDHATI,  To  press  hard  (e.g.  to  obtain  an 

answer  to  a  question)  [t^f^+  ^"^'^l* 
NIBBANO    (adj\\    Free   from   desire   or  human 

passion  (kileta)  [f«r^+  vdna].    Dh.  50  (accord- 


NIB 


(  275  ) 


NIB 


log  to  Yitramall^  the  reading  is  nibband,  free  from 
oma  or  desire). 

NIBBAPAKO  {adj.\  Extinguishing,  destroying 
(fr.  nibbdpeti),  KUeioddham  nibbdpako,  extinguish- 
ing the  fires  of  passion  (B.  Lot.  332). 

NIBBAPETI  (cans.  nibbdH),  To  extinguish,  to  de- 
stroy, to  put  an  end  to ;  to  soothe,  to  pacify ;  to 
delight ;  to  annihilate  [plqlMiltd  =  ^] •  ^^^i' 
ttam  wuamdgdram  n.,  to  extinguish  a  burning 
house  (Das.  9,  comp.  Dh.  176).  Na  me  sokam 
mmo  nibb^tufh  sakkhissatij  no  one  else  can  put 
an  end  to  my  sorrow  (Dh.  308,  comp.  336,  Mah. 
261,  Das.  9,  33).  Mahdpadipd  nibbdpitd,  these 
great  lamps  were  extinguished,  i.e.  these  great 
luminaries  of  the  faith  attained  Nirvana  (Mah.  14). 
At  Mah.  246  it  appears  to  mean  "  to  soothe,"  comp. 
wusanto  amatam  vassam  nibbdpegi  tnahdjanam. 

NIBBASANO  (adj\).  No  longer  worn,  cast  off  (of 
dotbes)  [fif^+^TOir]. 

NIBBATI  and  NIBBAYATI,  To  be  extinguished, 
to  attoin  Nirvdi^a,  to  cease  to  exist,  to  be  annihilated 
rfi|;^+'^]-  So  mahd'Oggikkhandho . .  andhdro 
nibbdyeyya,  this  great  mass  of  fire,  unfed  with  fuel 
would  burn  itself  out  (Alw,  N.  37).  Nibbanti  dhird 
yaihd  *yath  padlpo^  the  wise  are  extinguished  lilie 
this  lamp  (Kh.  10).  Used  like  parinibbdH  of  the 
death  of  an  Arhat,  since  an  Arhat  at  death  ceases 
to  exist:  Nibbdtum  sayitadine  Tathdgateusa,  on 
the  day  that  Buddha  lay  down  to  die  (Mah.  47) ; 
Nlbbdium  mdnasam  akd,  made  up  the  mind  to  die 
(Mah.  38,  of  the  Arhat  priest  Tissa) ;  Sumittatthero 
mbbdyi  eankamanto  *va  cankame,  the  (Arhat)  priest 
Sumitta  died  (or  attained  Nirvd^a)  while  he  was 
walking  in  the  perambulation  cloister  (Mah.  38). 
Tdsu  ekd  devadhltd  rukkhaadkhdyam  eva  cutd 
d^Huikhd  mya  nibbdyi,  one  of  these  god- 
died  while  standing  on  a  branch  of  the 
tree,  her  body  vanished  (was  annihilated)  like  the 
flame  of  a  lamp  (Dh.  226).  Nibbuto  (which  see) 
Is  used  as  the  p.p.p.  from  nihbdtu   Cans.  Nibbdpeti. 

NIBBATTANAIVI,  Springing  up,  growing,  being 
bora ;  being  re-bom  at  death  in  another  world ; 
causing  to  arise,  producing  [f^fqn^]-  Atthito 
rukkhoMibbattanabhayenaj  for  fear  a  tree  should 
grow  firom  the  mango  stone  (F.  J&t.  6).  Nibba-- 
ttamdya  hatdvakdao^  having  removed  all  risk  of 
re-birth  or  renewed  existence  (Dh.  284).  Duvi- 
dAajjkdnanibbattanasamattho,  able  to  produce  the 
two  sorts  of  jhdna  (Dh.  289).    Dh.  226. 


NIBBATTATI,  To  spring  up,  to  be  bora,  to  be 
produced,  to  grow,  to  arise ;  to  be  reborn  after 
death  in  another  world  [fil^+  7^1*  Rukkho 
nibbattitvd,  the  tree  having  sprung  up  (F.  Jdt.  6). 
Nibbattati  dukkham  idam  punappunam,  this  suf- 
fering is  reproduced  again  and  again  (Dh.  60). 
Ldbhasakkdro  amhdkam  nibbattiMatiy  gain  and 
honour  will  accrue  to  us  (Dh.  298,  comp.  142). 
Amaccakule  nibbattitvd,  having  been  re-born  in 
a  nobleman's  family  (F.  J4t.  16).  Devaloke 
nibbatti,  was  re-born  in  the  devaloka  (Dh.  95, 
comp.  Mah.  133).  Nibatti  tasmim  rukkhasmimf 
was  re-born  in  that  tree,  i.e.  became  a  tree  deva 
or  dryad  (Mah.  5).  THraechdnagatam  . .  manussd- 
nam  vpabhogattham  eva  nibbattati,  animals  exist 
(lit.  are  produced)  for  the  use  of  men  (Alw.  1. 75). 
P.p.p.  uibbatto.    Cans,  nibbattdpeti  (Dh.  334). 

NIBBATTETI  (eaug.  last).  To  cause  to  arise,  to 
produce  [f^T^nTRT  =  ^PCl •  J^^^waAcArfraw «., 
to  I)ring  gain  and  honour  (Dh.  143).  Jhdnam  n,, 
to  produce  or  enter  upon  ecstatic  meditation  (Dh. 
116,  254,  341 ;  Alw.  I.  80). 

NIBBATTI  (/.),  Birth,  re-birth  after  deatli  in 
another  world  [(i|af*rt]  •   Ab.  90. 

NIBBATTO  (p,p.p.  nibbattati).  Sprung  up,  arisen  ; 
born;  re-born  in  a  new  existence  [t?fnf  =  ^?^]. 
Tankhanam  nibbatten'  ekena  rogena  kdlam  katvd, 
dying  of  a  disease  which  arose  at  that  instant  (Dh. 
226).  Ayasd  nibbattam,  made  of  iron  (Dh.  411). 
Sattadhannanibbattdni  bhojandni,  food  made  of 
the  seven  grains  (P&t.  89).  Sagge  nibbatto,  re- 
born in  heaven  (Dh.  98).  Niraye  nibbatto,  re-born 
in  hell  (Dh.  298).  Kdlam  katvd  mahesakkho 
devardjd  hutvd  nibbatto,  dying  was  re-born  as  a 
powerful  deva-king  (Dh.  153). 

NIBBAYATI,  see  Nibbdti. 

NIBBEDHAKO  (o<(/*)>  Penetrating,  discriminating 
(of  wisdom)  [f^+^^iW]. 

NIBBEDHETI  (eaui.  nibbijjkati).  To  pierce  [fif^ 
+  ^S^T^TOf?T=  ^^].  Mah.  143. 

NIBBEDHO,  Penetration  [f«|^+ tv]- 

NIBBEDIKO  (adj.).  Connected  with  disgust  or  dis- 
satisfaction [fif^^  +  Tj^  • 

NIBBEMATIKO  (adj,).  Unanimous,  consentient 

[f«ra:+ftwfif  +  ^].    Dh.98. 
NIBBESO,  Payment,  wages  [fn^]-    Ab.  530. 
NIBBETHANAM,  Unwinding,  explanation  [flT^ 


NIB 


(  276  ) 


NIB 


NIBBETHETI,  To  untwist,  to  unwind,  to  unravel ; 

to  explain;    to  deny,  to    reject    [f^f^+%^]« 

Pass.p.pr.  mbbefh^amdnOf  being  unwound. 
NIBBH  ARO  (adj.),  Excessive,  ardent  [f«r^+  ^X]  • 

Adv.  nibbharam,  excessively,  ardently. 
NIBBHAYO  (04/-)'  ^^^^^  ^™  ^^^^  ^^  danger,  secure 

[t*raC+M^]-    Dh.  180. 
NIBBHOOO  (a</;.),Deprived  of  enjoyment,  miserable 

[f^TO  +  ^ftf]-    Dh.360. 
NIBBICIKICGHO  (adj.).  Free  from  doubt  [tinC+ 

f^WW].    Dh.341. 
NIBBIDA  (/.),  Disgust  or  weariness  of  the  vanities 

of  the  world  [flRa:+ 1^^  +  ^]. 

NIBBIDDHO  (j9.p.p.  nibbi^'hati).  Pierced;  wounded 
[f^rf^Nr  =  ^^H^'  Nibbtddhag^atto,  with  shattered 
limbs  (Dh.  107).  Ambbiddharaechd,  a  street  which 
is  not  a  thoroughfare  (Ab.  202,  1008). 

NIBBIJJATI,  To  be  disgusted,  to  be  weary  of  the 
vanities  of  the  world  [f^^T^+f^T^]*  Db.  119. 
See  NibbindatL 

NIBBIJJHATI,  To  pierce,  to  transfix,  to  wound 
[flf^+iq^].  Ger.  nibb\ifha  (Mah.  45),  nib- 
bijjhitvd  (Dh.  173).    P.p.p.  nibbiddho. 

NIBBIKARO  {adj,)y  Unchanged;  free  from  per- 
turbation or  emotion  [f^l^+  f^f^VTT]* 

NIBBIKKHEPA]$I(a<;9.),Clearly,withoutconfusion 

NIBBINDATI,  To  be  disgusted ;  to  be  wearied  of 
the  vanity  of  life  [fil^+ 1^^]  •  With  loc.  Nib- 
bindati  dukkhe,  he  becomes  disgusted  with  the 
misery  of  existence  (Dh.49) ;  Bhavagate  nibbindate, 
is  weary  of  existence  (Mah.  126).  (3omp.  Nibbijjati. 

NIBBII^NO  (p.P'P-  last).  Disgusted,  wearied; 
wearied  of  the  vanity  of  life  [fiff^lQ  =  t^^] . 
Mah.  126.  With  instr.  Nibbittnd  tena  rdjind,  dis< 
gusted  with  the  king  for  his  conduct  (Mah.  205). 
With  loc.  Nibbift^  bdUuangame,  horrified  at  the 
consequences  of  association  with  wicked  men  (Mah. 
239).  Nibbiftnahadayo,  heart-sick  of  the  vanities 
of  life  (Dh.  118).     NibbinnarApo,  disgusted. 

NIBBIRIY0(a4;.),  Powerless,  weak  [f^+«fH]. 
Dh.  Ill,  289. 

NIBBISATI,  To  find,  to  obtain,  to  enjoy  [fif^+ 
f^nil^].    jinnibbisathf  not  finding  (Dh.  28). 

NIBBISEVANO  (adj.).  Not  self-indulgent,  self- 
denying  [ffT^  -h  fir  +  %^W] .    Dh.  197, 330. 

NIBBISO  (adj.).  Free  from  poison  [f«f^+f^]. 

NIBBUDDHAA,  Close  struggle,  wrestling.  [Pro- 
bably fif^+  ^1[,  the  S.  equiv.  is  t^^T]  •  Ab.402. 


NIBBUTI  (/.),  Peace,  tranquillity,  calm,  serenity  of 
mind,  happiness;  Nirv&pa  (in  both  its  senses); 
destruction,  annihilation  [fifwfTf].  Ab.  9.  Ab. 
1015  says,  manatoae  ca  nibbdne  'tthagame  titMs- 
titthiyaih,  Nibbutifk  bhw^amdno,  enjoying  Arhat- 
ship  (Kb.  8).  RdgddinibbuHyd,  by  the  destmctioB 
of  Higa  and  other  evils  (Dh.  350).  Te  pi  makdyoii 
therd  doiakkhmfom  paitd  poHd  kdUna  mMnttai, 
and  these  illustrious  elders  having  attained  die 
extinction  of  human  passion  (Arhatship)  in  doe 
time  attained  Nirvd^a  (i.e.  annihilation,  MaL  20). 

NIBBUTO  (p.p.p.)>  ^1*^  from,  care  or  passion, 
serene,  calm,  peaceful,  tranquil,  happy;  haiia; 
attained  Nlrvfi^a  (either  Arhatship  or  annihilation); 
extingaished,  extinct ;  annihilated ;  (of  an  Arhat) 
dead  [fw^TT  ^  ^] -  1*^^^  word  has  two  distinct 
meanings ;  first,  it  is  the  equivalent  of  flfm,  and 
means  ''calm,''  ''quiet,'"' happy,"  and  secondly, it 
is  used  as  the  p.p.p.  o(nibbdH,  and  means  "extinct," 
"destroyed''(eomp.Parmt66ttto).  Nibbutdnhtati 
ndri  yas9dyam  iduo  pati,  happy  is  the  woman  who 
has  such  a  husband  I  (Dh.  118 ;  Man.  B.  156 ;  Alir. 
N.  137).  Attadandetu  nibbutatk,  peaceful  among 
violent  men(Dh.72).  IddnipanameeUtam  nibbutak 
bhavistati  9ukhena  ca  §ayiiufh  labhiisdmi,  but  now 
my  mind  is  at  rest,  and  I  shall  be  able  to  lie  dovn 
in  peace  (Dh.  176).  KMfidiavaMatnajjMna  manaA 
9antam  eva  kcH  upasaniam  nibbutanh  the  mind  of 

*  an  Arhat  is  calm,  peaceful,  serene  (Dh,  283).  Jnto- 
aggimhi  uibbute,  when  the  fire  indoors  has  gone  oat 
(Dh.242).  Yathdyampad^niMuioenathnibbmUi 
na  puna  Htpino  ar^no  vd,  as  this  lamp  is  extinct 
so  they  are  extinguished,  they  exist  no  longer  eitiier 
with  form  or  without  form  (Paramattha  Jotiki).  At 
Dh.  V.  414  nibbuta  means  having  attained  Kk^ 
Nirv^^a  or  Arhatohip  (see  art.  Nibbdmnk).  The 
meaningof  v.  196  is  tliat  the  merit  of  one  who  reveres 
the  Buddhas  and  Arhats  is  immeasurably  great; 
nibbuia  here  implies,  as  the  comment  says,  khandka- 
parmMdna  or  annihilation,  for  the  Buddhas  are 
all  dead,  and  men  revere  only  their  memory. 
Ajdtasaituno  vasae  affhame  mumi  nibbuto,  in  tiie 
eighth  year  of  A.'s  reign  Buddha  died  (Mah.  10). 
So  dipo  lokaua  nibbuto,  the  light  of  the  world  wss 
extinguished  (Mah.  11  of  Buddha's  death).  Te 
ydvatdyukd  thatvd  therd  Mobbe  pi  nibbnii,  all 
these  elders  having  lived  out  the  measure  of  man's 
existence  attained  Nirv^pa,  viz.  extinction  of  being 
(Mah.  14  of  the  Arhats  who  held  the  first  GouncO). 


J 


NIB 


(  277  ) 


NIC 


NIBH ASO,  Appearance  [flf  +  HT^  +  ^]  •    ^^^a- 

fliMiao  (adj.),  yellow. 
NIBHO  (adj.).  Like,  resembling  [flpf ]  •    Ab.  530, 

922;  Mah.  168.    Pdcinapallankanibhd  pallankd, 

eoQcfaes  similar  to  the  conch  on  the  east  side 

(Mah.  180). 
NIBODUATI,  To  know,  to  learn   [f%  +  ^]. 

Mah.  99. 
BlICAKULAlil,  Any  one  of  the  low  castes ;  a  low 

or  low-easte  fiimily  [if^  +  ^9] .     S&nkhydrtha 

Pirmkiga  enumerates  five,  vena,  nesdda,  rathakdra, 

pmkktua,  canddla. 

NICAKULINO  {adj.).  Low-caste,  belonging  to  a 

low-caste  fiunily   [^^  or  1(1^^+ ^^f^]. 
Gog:  Et.  31. 
NICATARO  {a^.)f  Rather  low ;   lower  \yft^  + 
11^].    Dh.  135. 

NICAYO,  Heap,  store,  accumulation  [f^nf^]- 
Mah.  165. 

NICCALO  (adj.).  Firm,  steady,  quiet,  at  rest,  im- 
movable, unchangeable  [fif^+  ^W]*  Ab.  828. 
Nieeald  *va  tifthanH,  they  stand  quite  still  (Dh. 
206).  Saddhd  niccald  Autvd  patifthitd,  his  faith 
being  firmly  ^ed  is  established  (Dh.  408).  ^  Dh. 
297;  Das.  23. 

NICCHAMANAKO   (a4f.).    Unwilling,    reluctant 

[W+i::^FRT^  =  i:^+'l].     Mah.  233.     see 
leckati, 
NIGCHANDO  (adj.),  Free  from   wish  or  desire 

NICCHARAKO  (aty.).  Putting  out,  emitting  [fif- 

NICCHARATI,  To  come  or  go  out,  to  proceed 
[fl|^+  ^T^]*  Ravo  n.,  a  sound  goes  forth  (Dh. 
191).  Mmkhaio  ghoio  «.,  his  voice  proceeds  out 
•f  his  month  (B.  Lot  566).  Cans.  Nicchdreti, 
to  send  forth,  emit.  Vdcoiik  «.,  to  utter  speech 
(F.  Jat  18). 

NICCHAYO,  Ascertainment,  conviction,  certainty ; 
determination,  dedsion,  resolution  [fvf^ll].  Ab. 
I5O9  171.  Atthaniechayo,  ascertainment  of  the 
Bieaning  (Alw.  I.  vii).  Nicchayam  karoH,  to 
rctdve,  to  determine.  With  iti:  Katvdna  iti 
me^ayaA,  resolving  as  follows  (Mah.  229,  comp. 
153).  With  inf. :  Tafk  vatthuth  Mmetum  nicch^ 
aymth  akd,  resolved  to  suppress  this  practice  (Mah. 
18) ;  Mahanta^  ceHydvaftaHi  kdretum  katanicch' 
my,  addressing  liimself  to  describe  a  large  circle 


for  the  cetiya  (Mah.  172).  l^th  dat :  Panndya 
kalauicchayo,  having  resolved  to  rule  with  wisdom, 
lit.  having  decided  for  wisdom  (Mah.  161).  Pab' 
bajjdkatanicchayd,  having  made  up  their  minds  to 
take  orders  (Mah.  36).  Nicchayo  apariccajanfyo, 
unalterable  decision  (Att.  208).  The  ace  is  used 
adverbially  :  Rdjd  heuati  nicchayaih,  he  will 
certainly  become  king  (Mah.  255,  comp.  243). 

NICGHINATI,  To  ascertain ;  to  decide,  to  resolve  ; 
to  investigate,  try,  inquire  into  [firf^] .  Nicchu 
turn  tdni  vattMni,  to  investigate  or  decide  on  these 
practices  (Mah.  18).  Pubbeveri  ayam  mamdyan 
ti  nicchinitvd,  convinced  that  this  man  was  an 
enemy  of  his  in  a  former  existence,  lit.  deciding. 
This  man  was  a  former  enemy  of  mine  (Mah.  246). 
Opt.  niccheyya  (Dh.  46).  Aor.  nicchini  (Mah. 
216).    Qer.  nicchinitvd,  nicchiya  (Mah.  252). 

NICCHITO  (P'p'p»  last),  Convinced,  having  ascer- 
tained [fiff^pf] .  Samand  iti  niechito,  concluding 
they  were  the  priests  (Mah.  78).   Mah.  48, 82, 220. 

NICCITTO  (adj.).  Without  thought  or  mind  [fff- 
f^^].  Dh.  173.  Vij.  has  furnished  me  with 
this  correction  of  the  text. 

NICGO  (adj.).  Perpetual,  lasting,  constant  [f^R^]. 
Ab.  41,  709.  Niccabhattam,  constant-rice,  viz. 
food  supplied  in  charity  regularly  for  life,  or  for  a 
long  period.  Attha  te  niccabhattdni  dammi,  I 
g^nt  thee  eight  portions  of  rice  continually  (Mah. 
25;  Dh.  212).  Niccasttam,  uninterrupted  ob- 
servance of  the  five  sila  precepts  (Att.  200,  58). 
Niccasflo  (adj.),  of  constant  piety  (Mah.  247). 
Niccddaro  (adj.),  of  unceasing  reverence  (Alw.  I.  x). 
Niccatasso  janapado,  a  country  having  crops  all 
the  year  round.  Niccakdlatfi  (adv.),  at  all  times, 
constantly  (Dh.  354).  Adv.  niccam,  always, 
perpetually.  Niccapdro  (adj.),  always  full.  NiC' 
cam  vaaati  sannatd  (fern.),  ever  lives  with  her 
senses  restrained  (Mah.  111).  Satthi  bhikkhusa* 
hasidni  ghare  niccam  abhojayi,  constantly  main- 
tiuned  60,000  priesto  at  his  palace  (Mah.  26). 
With  an  adj.  Niccam  dafhaparakkamd,  ever 
strenuous  (Dh.  5,  comp.  149).  In  composition: 
Niccappamatto,  ever  slothful  or  unguarded  (Dh. 
227):  2Vtccayi!pa»Aa^tof<£,  procrastination  (Att  199). 
Dh.  160 ;  Mah.  66,  162. 

NICITO  (p'P'P')y  Piled  up,  accumulated  [flff^nf]* 
Ab.  701. 

NiCO  (a^.).  Low;  mean,  base  [^t^].  Ab.  516, 
708.    NtcaHi  dionam,  a  low  seat. 

86 


NIC 


(  278  ) 


NID 


0 

NICULO,  the  tree  BarriDgtoiiia  Acatangiila  [fif- 

^].  Ab.5e3. 
NIDAGHO,  The  hot  season ;  heat,  drought ;  sweat 
[HI^IM]*  Ab.  80,  954.  Mahdniddgho,  great 
heat  or  drought,  severe  hot  weather  (Has.  29). 
Niddghasuriyoy  the  summer  sun  (ditto).  Att.  109. 
NIDAHATI,  and  NIDADHATI,  and  NIDHETI, 
To  put  down,  to  lay  aside ;  to  deposit,  hide,  to 
bury;  to  enshrine  [fipsn]*  BMmiyam  n.,  to 
hide  in  the  ground,  to  bury  (Dh.  408,  comp.  Kb. 
12).  Sabbesu  bMteiu  nidhdya  daftdathj  merciful 
to  all  creatures,  lit.  having  laid  aside  severity  to 
all  creatures  (Dh.  26, 72).  Nldhdtukdmojanatdiu 
dhammafh,  desirous  of  enshrining  the  Truth  in 
the  hearts  of  his  people  (Att.  201).  Pres.  nidahati 
(Dh.  408),  mdheti  (Kb.  12).  Ger.  nidhdya,  nida- 
hitvd  (Das.  30).  Inf.  nidhdtufh.  Pass.  nidhfyaH 
(Kb.  19).  P.p.p.  nihito.  Cans,  nidhdpeti,  nida* 
hdpetif  to  enshrine,  to  cause  to  be  laid  up  or 
deposited  or  buried  (Mah.  123 ;  Ten  J.  52).  For 
the  form  nidheti  oomp.  deti,  to  the  analogy  of 
which  it  perhaps  owes  its  origin. 
NiDAM,  see  Niddhafk. 

NIDANA  A,  Primary  source,  origin,  cause ;  cause  of 
a  disease ;  introduction  [f)|^'|l|] .  Ab.  91 ;  B.  Int. 
59.  Pathamaua  PdrtffikasM  vatthum  pi  pucchi 
niddnofn  pi  pucchi  puggalam  pi  pucchi,  inquired 
.the  subject  of  the  first  P.,  the  causes  that  led  to  its 
enactment,  the  person  concerned  (Brahmajila  S. 
Atth.).  Rdjd  niddnam  taua  pucchiya,  the  king 
having  inquired  into  the  cause  of  his  disease 
(Mah.  244,  comp.  Dh.  181).  Tato  niddnam,  in 
consequence  of  that,  on  that  account.  N'atthi  tato 
niddnam  pdpam,  there  is  no  guilt  from  this  as  a 
cause  (see  B.  Lot.  453,  line  8  fr.  bottom,  the  a^^h. 
says  tato  niddnan  ti  mafhsakhalakarupam  nidd- 
nam), N'atthi  vo  ito  niddnam  bhayark,  you  have 
nothing  to  fear  from  this  (Jdt  26).  Tato  niddnam 
labhetha  pdmojjam,  he  would  on  this  account 
experience  pleasure  (see  B.  Lot.  473,  line  9,  a^fh. 
says  tato  niddnan  ti  dnanyaniddnam) :  the  con- 
struction is  peculiar,  one  would  expect  tasmd  nidd- 
nato.  In  the  Tipifaka  the  narrative  of  the  circum- 
stances under  which  any  sermon  of  Buddha  was 
delivered  is  called  its  niddnam,  '*  cause,  or  raison 
d'etre."  Evam  me  mtan  ti  ddikam  dyaimatd 
Anandena  pafhamaauthdaangitikdle  vuttam  nidd- 
nam  ddi,  the  passage  beginning  evam  me  eutani, 
spoken  by  A.  at  the  first  Great  Rehearsal,  is  the 


« Cause"  or  ''Origin''  (Brahmig^  S.  At^). 
Hence  any  preface  or  introduction  to  a  book  or 
compilation  is  called  niddtut,  e.g.  the  reading  of 
the  matter  prefatory  to  the  rules  of  Patimokkhab 
called  niddnuddeoo  (Pit.  3).  The  introdaodon  to 
the  Jdtaka  book  is  called  Jdtakaniddnam,  bat  I 
am  not  quite  dear  that  in  this  word  it  retains  the 
original  meaning  of  ''cause."  It  deals  with  the 
tiiii  niddndni  or  three  epochs  into  which  the 
life  of  Gotama  Bodbisatta  and  Buddha  h  divided. 
They  are  called  ddreniddnam,  avid&reuidduam,  and 
iantikeniddtuim,  "  distant  Epoch,  middle  Epoch, 
and  near  Epoch."  The  first  extends  from  the 
Bodhisatta's  resolve  to  become  Buddha  (4  asau- 
kheyyas  and  100,000  kappas  ago)  to  his  birth  ui  the 
Tusita  heaven ;  the  second  from  the  latter  period  to 
his  attainment  of  Buddhahood ;  and  the  third  firom 
his  attainment  of  Buddhahood  to  his  death.  I 
have  followed  Vijesinha  in  calling  these  "Epochs,'' 
but  in  the  present  imperfect  state  of  our  knowledge 
of  the  J&taka  I  feel  unable  to  give  a  decided 
opinion  as  to  their  meaning. — ^The  twelve  Nidlnas 
or  Causes  of  Existence  are  avijjd,  tankkdrd  {m, 
pL),  vifmdftatk,  ndmardpam,  safdyatanam,  pham, 
vedand,  tafthd,  updddnam,  bhavo,  jdti,  jardmara- 
fkiin  tokaparidevadukkhadomanauupdydtd  (p/.), 
"Error,  Karma,  Gonscioiisness,  tiie  Indindoal, 
the  six  Organs  of  Sense,  Contact,  Sensatioo,  Desire, 
Attachment,  Existence,  Birth,  Sufferiog^"  (for 
detailed  account  see  Patiocatamuppddo),  £•  Moi. 
6,  193,  301 ;  Man.  B.  179,  391,  492;  B.  Int  60, 
485,  634,  638;  B.  Lot.  380. 

NIDASSANA  A,  Pointing  out,  indicating,  designa- 
tion; example,  illustration;  sight,  view  [f^V^- 
1^].  Ab.  115,  1158;  P4t.  79,  91.  Amdmm 
beyond  the  reach  of  sight,  immaterial  (Alw.  N.  89; 
B.  Lot.  515).    Pitamdauano,  yellow. 

NIDASSETI  (catw.).  To  point  out,  indicate,  shov, 
tell,  set  forth,  communicate,  advise  [f^^ll^M 
=  f^TT'X]*  ^  Hdtidhammo  ca  ay  am  nidawi^ 
and  this  duty  to  kinsmen  above  set  forth  or  advised 
(Kb.  12).  Mukhamattam  nidauitam,  the  mere 
beginning  has  been  told  (Mah.  259).  Sam^^r 
mantithdnanavmnum  nidauaydma,werecommm 
a  wise  man  for  the  post  of  Legislative  Goondllor 
(Alw.  112). 

NIDDA  (/.),  Sleep,  slumber,  sloth  [fkpl  ^^ 
176;  Dh.  401.  Niddam  okkamaH,  to  foU  asleep 
(F.Jdt3).    iVu^c^i^i^gtito,  asleep  (Dh.  118).  K^' 


NID 


(  279  ) 


NIG 


Mndm9f  and  niddMlo^  sleepy,  sluggish,  slothful 

(Ab.  733).    Nidddrdmatd  and  niddMlaid,  sleepi- 

neasy  siaggishness  (Sen.  K.  397). 
NIDDALC  {adj.\  Sleepy,  drowsy,  sluggish,  slothful 

[fiflfnj].    Ab.733. 
NIDDARO  (o4;.).  Free  from  suffering   [fi^^^. 

Dh.37. 
NIDDAsIlI  (ad;.),  Drowsy,  slothful    [t^T^ + 

NIDDAYANAA,  Sleeping,  sleep  (from  next).  Dh. 
128. 

NIDDAYATI,  To  sleep  [fi|7T]-  I>b-  88,  227; 
F.  Jit  4.  Ta»mim  nidddyante,  while  he  slept 
(Alw.  I.  101). 

NIDDAYITA  (m.).  One  who  sleeps,  drowsy,  slothful 
[ti(5^+^].    Dh.58. 

NIDDAYO  (adj.).  Merciless,  cruel  [f^T^].  Ab. 
928. 

NIDDESO,  Pointing  out,  designation,  ^^iMcification^ 
description,  showing  forth  [f^Tn(]*  Dh.  264. 
iVidtfem  or  **  Exposition  '*  is  the  title  of  the  eleventh 
bode  of  Khnddaka  Nikaya.  Subh.  tells  me  that  it 
is  a  work  about  eqnal  in  extent  to  Vlsuddhi  Magga, 
and  consists  of*  a  detailed  explanation  by  Sdrlputta 
of  33  sdtras  belongfing  to  the  last  two  vaggas  of 
Snttanipita,  from  K&masutta  to  Khaggavisd^a- 
sotta.'' — ^There  are  seven  Niddesavatthus,  Hkkhd" 
mumiddnamj  dhammaniianti,  ieckdvintnfOf  patisal' 
Id^oAj  virhfdrambho,  aatinepakkath,  ditthipafive' 
dko :  the  text  runs  thus,  idh*  dmuo  bhikkhu  nkkhd- 
mmdddme  tMacchando  hoti  dyatm  ca  Hkkkdsamd' 
ddmatngmi^^^emop  dhammaniMmtnfd  Hbdaechando 
Aa«,  and  so  on. 

NiPQHAft,  A  nest  The  usual  form  of  the  S. 
^tt€  i*  *9i>  (which  see),  and  the  only  instance  of 
the  form  mddka  which  I  have  met  with  is  in  Dh. 
T.  148^  where  the  body  is  called  roganiddha,  **a 
neat  of  diseases.**  Dr.  Wel>er  has  shown  that  the 
ddh  can  be  acooonted  lor  by  supposing  an  older 
Sarm  fifC^.  The  comment  has  nfda,  which  is  the 
dasskal  Sanskrit  form.  Fausbdll  suggests  a 
reading  midda$k  (comp.  khi^^  and  kild),  but  I 
woold  prefer  to  retain  the  A  till  the  true  reading 
can  be  determined  by  the  comparison  of  a  number 
of  good  M8S. 

KIDDHAMATI,  To  remove,  get  rid  of  [fffiaJh]- 
Dh.  43»d70.  P.p.p.  flitdd%iml9.  Niddhantamalo, 
whooe  impmities  are  removed  (Dh.  42,  43). 


Caus.  niddhameti,  to  remove.    Niddhatnetvd  pd* 
pabhikkhA  (Alw.  I.  55). 

NIDDH ANO  (adj.).  Poor,  needy  [fiNN] .  Ab.  739. 

NIDDHARAISTAA,  Singling  out,  separating,  speci- 
fying one  of  many  [caus.  f^ra  +  ^Pf]  -  CI.  Gr.  144. 

NIDDHOTO  (p.p.p.).  Washed,  dean  [fifvftl]- 
P&t  82 ;  Att.  189. 

NIDDH  ONAKAJii,  Throwing  about  the  hands  in 
eating  (Vij.)  [t*n^"f  IWl]  •  Pat  22.  Gogerly  says, 
''  shaking  the  hands  to  disengage  particles  of  food.'' 

NIDDISATI,  To  point  out,  specify,  mention,  enu- 
merate, declare;  to  describe,  narrate,  detail, 
explain  [Orf^K^]-  Mah.  248;  P.f.p.  niddin- 
tabbo  (P&t.  9).    P.p.p.  niddiftho  (Ab.  13). 

NIDD0S0(a4;.),  Faultless,  guiltless  [fvf^N]-  ^^' 
221,  242. 

NIDDUKKHO  (adj.).  Free  from  suffering,  scathe- 
less [f^:^]»    Dh.  390. 

NIDHANAGO  (a4/.),  Treasured  up  [flfVpr  +  9|]. 
Ab.  338,  339. 

NIDHANAl^,  and  -NO,  Death  [fif^|ir^  f^f^l^]  • 
Ab.  494 ;  Mah.  253.  Nidhanam  gato,  died  (Mah. 
256). 

NIDHANAA,  Depositing,  treasuring  up,  enshrin- 
ing; a  receptacle,  treasury;  store,  wealth,  treasure 
[f^Harni].  Bh.  228.  Cattdri  mahdnidhdndni, 
four  great  hoards  of  treasure  (Man.  B.  146).  Dhd- 
tunidhd%dkamy  enshrining  of  a  relic  (Mah.  196). 

NIDH  ANAVA  (a(y.)f  Worth  treasuring  up,  precious 
[(l|^|f|  -)-  ^Tc^]-  NidAdnavatim  vdcam  bhdaUd, 
one  who  speaks  words  worth  remembering  (hadaye 
nidhetabbayuttam  vdcam  bhdntd  H  attho). 

NIDHAYA,  NIDHETI,  etc.,  see  Nidahatu 

NIDH  I  (m.),  A  receptacle,  depository;  treasure 
[f^rf^]  •  Nidhim  nidhetij  buries  a  treasure 
(Kb.  12). 

NIDHlYATI,  see  NidAetu 

NIDHURO,  A  bracelet    Ab.  285. 

NIDIDDHIKA  (/.),  A  sort  of  prickly  nightshade, 
Solanum  Jacquini  [pl|fkpi|4|] .    Ab.  585. 

NIGACCHATI,  To  enter,  come  into ;  to  undergo 
[f^Pfd  •  Bb-  ^-  Dukkkam  ».,  to  undergo 
suffering,  to  suffer  (Dh.  13;  Das.  36).  Dvayam 
nigaeehati,  incurs  two  things  (F.  Jdt  11). 

NIGADATI,  To  tell,  declare,  recite,  explain  [fif- 
i|7].    P.p.p.  nigadito  (Alw.  I.  xiv). 

NIGADO,  Speech,  recitation  [fini?)  f^TVT?]* 
Ab.  764. 


NIG 


(  280  ) 


NIH 


NIGALO,  A  chaiii,  fetter  [fipTV]-    Ab.  364. 
NIGAMANAA*  Deduction  [fvpHni]. 
NIGAMO,  The  Veda;  a  town,  market  town  [fif- 

im] .    Ab.  225,  868 ;  Alw.  I.  94. 
NIGANTHO,  A  Digambara  or  naked  ascetic  [flf- 
^«Cr]-     Ab.  440;  Mah.  66;  B.  Lot.  708;  Dh. 
241.    The  Nig-a^thaa  were  odious  to  the  Buddhists 
(Dh.  398;  B.  Lot.  776).    Fern,  niganthi  (Pdt.  v). 
NIGGACCHATI,  To  go  out,  depart,  proceed  or 
come  forth  from  [f^!^$7^.     Kb.  21.     Inf.  nig' 
gantum  (Mah.  233).    P.p.p.  niggato. 
NIGGAHAKO,  One  who  rebukes ;  one  who  coerces 
or  oppresses    [t'l'in^  + 'i]  •     Dh,    116;    Alw. 
N.  120. 
NIGGAHAiyO  (adj^y  Free  from  attachment  (see 

Gahanam). 
NIGGAHANAA,  Censure,  chastisement  [OiII^IQ]^ 

Alw.  i;  54. 
NIGGAHESSATI,  see  Nigganhdti. 
NIGGAHITO  (P'P.P'  niggafthdH)f  Restrained,  con- 
fined, held  back;  rebuked,  punished  [pUfl^l^]. 
-     Pdt.  29.    Niggahitd pdpahhikkM,  the  sinful  priests 
who  had  been  degraded  (Mah.  20).    In  gram,  the 
neuter  niggahitam  is  the  term  for  anusvira  (Sen. 
K:202;  Ab.  1115). 
NIGGAHO,  Restraint,  coercion,  subduing ;  rebuke, 
censure,  punishment,  degradation  [f^HTIf]*    Nig^ 
gaham  karoti  (with  gen.),  to  coerce,  punish,  cen- 
sure (Mah.  19,  232).    Alw.  I.  54 ;  Mah.  242. 
NIGGAMANAA,  Exit,  departure  [fipNm].    Ab. 

988. 
NIGGAMO,  Going  forth,  departure ;  an  issue,  out- 
let [fif^VT] .    Jalaniggamo,  a  drain,  watercourse, 
spill- water  (Ab.  660;  Att.  211). 
NIGGANDHO  (adj.),  Inodorous;    free  from  bad 

smell,  sweet  [firtl^].    Dh.  102. 

NIGGANH  ANA]£[,  Restraint  (from  next).    Dh.  405. 

NIGGA]^fHATI,  To  restrain,  coerce,   subdue;   to 

rebuke,  censure,  humble;    to  chastise,   punish, 

degrade  [f^HTT]*    Fut.  niggaheuati  (Dh.  58), 

nigganhissM  (Dh.  96).     P.pr.  niggafihanto  (Dh. 

115).    KUesam  nigga^hanti,  they  subdue  their 

evil  passions.    With  instr.  musdvddena  nigganhi, 

rebuked  him  for  his  lie  (Mah.  31;    Dh.  307). 

Ger.  niggayha  (Dh.  271).    Inf.  niggahetum  (Dh. 

220;  Mah.  233).    P.p.p.  niggahito. 

NIGGATO  {P'p»p<  niggacchati),  Gone  out,  come 

forth,  departed  [f^f^Tf].    Nagard  (M^)  niggato, 

having  left  the  dty  (Sen.  K.  317).    Tassa  rak* 


khdya  niggaid^  who  had  come  forward  to  protoet 
him  (Mah.  59).  Niggataddtho,  with  projecting 
tusks  (Ras.  20).  Bheriyd  niggatiUfa,  when  the 
drum  has  gone  on  its  rounds. 
NIGGA  YH  AVADi  (adj.).  One  who  censures  another 
for  his  faults  instead  of  winking  at  them  \fK^^ 

the  gerund  from  f^RVV  +  ^ift^G -   ^^*  ^^  ^^* 
NIGGHOSO,  Noise,  uproar  [flf^].    Ab.  128; 

Dh.  391 ;  Ten  J.  11. 
NIGGUMBO  (a4/.).  Free  finom  bushes,  dear,  even 

NIGGUiypI  (/.),  Name  of  a  shrub,  Vitex  Negando 
[fif^Jl^].    Ab.  574. 

NIGGU^O  (adj.\  Devoid  of  good  qualltieB,  had 
[fn^].    Dh.  425. 

NIGHANpU  (m.),  A  collection  of  words  or  names, 
a  vocabulary,  a  lexicon  in  which  the  words  are 
classed  according  to  subjects  and  not  alphabetically 
[fimiU] .  Abhidhdnappadipikd  is  an  instance  of 
a  Nigha^^u*  Nighanddti  rukkhddinam  vevacaM- 
pakdsakam  sattham,  N.  is  a  work  setting  forth 
the  various  names  of  trees,  etc.  (comp.  Ab.  111). 
At  Alw.  I.  Ixix,  the  word  is  used  in  its  Vedic  sense 
(see  Ixx,  note). 

NIGHATETI  (cau9.),  To  kUl,  destroy  [f^m- 
tit?!].    Mah.  133. 

NiGHO,  Grief,  suffering,  woe  (Ab.  89).  I  bate  not 
found  any  equivalent  of  thb  word  in  Sanskrit 
Fausboll  suggests  the  etymology  f^  +  '%n>  ^ 
this  is  far  from  probable  (Dh.  390). 

NIGRODHO,  The  banyan  or  Indian  figwtree,  Fleas 
Indica;  a  fathom  ^  t^^into  [vQ^^].  Ab.  651, 
1042.  Mandapdkdrena  thito  mahdnigrodho  koti, 
there  is  a  great  banyan  tree  standing  like  a 
pillared  hall  (dkdrena,  Dh.  155).  Nigrodh-drAM, 
a  banyan  grove.  Alw.  I.  65;  B.  Lot  570;  Dh. 
163 ;  Mah.  06,  95.  Ajapdlanigrodho,  a  certain 
banyan  tree  near  Uruvela  (Man.  B.  16^  1S2)»  so 
called  because  shepherds  used  to  take  shelter 
under  its  shadow  (Vij.).  Nigrodlu^kam,  i 
banyan  fruit  (a  sort  of  &g,  proverbial  for  insipidityi 
Ten  J.  108). 

NIGOHITO  (p,p.p.\  Covered,  concealed  ^^ 
fl^  =  ^]-    Ab.834. 

NIHANTI,  To  put  down ;  to  settle,  put  an  end  to; 
to  strike  down,  destroy  [fi|f«0.  DM^^ 
jdnumapdalam  pafhaviyam  mhantvd,  putting  his 
rightkneeonthegroand(Gog.  Ev.  8).    Nihacea 


NIH 


(281) 


NIK 


rfpavo  *kkUe,  having  destroyed  all  my  enemies. 

Tamam  nihanivd,  having  dispelled  darkness  (Jit. 

31,  another  ger.  nihanitvd  Jdt  40).    Pass,  nihau' 

natu    P.p.p.  nihato.    Cans,  nighdteti, 
NIhARAKO  (a^\).  Carrying  away    [f«rtnC>i]. 

MaiamikdrakOf  one  who  carries  a  corpse  to  the 

fiueral  pile  (Mah.  06). 
NlHARA^AKO  (a^f.).  One  who  drives  out  [next 

+  ^]. 
NIHARAI^AA,    Removal,  taking  out,  expulsion 

[f^lt^]-    Ah.  1167. 

NIHARATI,  To  draw  ont,  release,  take  out,  carry 
away,  take  away,  remove,  dismiss  [f^T^]  •  Niha* 
rUvd  *dhikarafMm  tathf  having  removed  tliis  ooca- 
non  of  offence  (Mah.  19).  Sayodhatk  nihari^  sent 
him  forth  with  his  warriors  (Mah.  61,  oomp.  135, 
and  255  niharittha  kumdrakam).  Of  dismissing 
a  priest  from  the  priesthood  (Mah.  207).  Rahno 
amgulUo  rdjamuddikam  niharitvdf  taking  from  the 
king's  finger  the  royal  signet  (Dh.  154).  Assa 
mdumk  niharinuu,  they  took  down  his  pride  (Dh. 
384).  PordfMka-uyydnapdlam  niharitvd,  having 
dismissed  the  old  gardener  (F.  Jdt.  6).  Ddkkhi- 
fuukJdmMmaftdalatk  pathaviyaih  niharitvdf  bring- 
ing down  his  right  knee  upon  the  ground  (Gog. 
Ev.  8).  F.  JiU  53 ;  Dh.  94,  411.  P.f.p.  nihari- 
loMo  (Dh.  230).  P.p.p.  ni%ato.  Cams,  nihardpeti 
(Mah.  128).  Suva^fMm  nihardpesi  katdhakara' 
ftdyot  caused  gold  to  be  taken  (from  the  treasury) 
to  make  the  vase  (Mah.  111).    Pit.  14, 93. 

NIhARO,  Way,  manner  (Vij.)  [fvnfpc] .  InUnd  ni- 
iUmiii,lnthisway(Das.38;  Dh.  384, 303).  Oo- 
WMpamunumikdrena  vdsanam  nivdaetif  he  puts  on 
his  garment  by  way  of  entering  the  village,  or  with 
a  view  to  entering  the  village. 

NiHARO,  Fog;  frost  [^^fTT]-   Ah.  56;  Dh.  384. 

NIHATO  {P'p*p-  nihanti)^  Struck  down,  destroyed, 
mined;  put  an  end  to,  decided,  settled  [f<r^]« 
F.  JFit.  49.  NihaUimdnOi  whose  pride  is  removed, 
hombled  (Dh.  263,  384).  NiAatddhikarofUim,  a 
decided  case,  a  question  that  has  been  settled  (Pit. 
16).     Nikatd  hituwdddf  heretics  are  avoided  by 

yoa(Ten  J.  117). 
NlHATO,and  NlHATO  (p.p.p.  n^Aora^),  Removed, 
taken  away,  etc.  [fifill].    Dh.  369.   At  Db.'405 
mOkai0, 

NIHlNAKO  (04;.),  Low,  vile  [f«nfH  +  ^].    Ab. 

516. 
NIHINO  (p^>P'  nihfyaH)f  Low,  vUe,  base,  con- 


temptible [f%ljt^].  Ab.  699.  Nihifu^ammot 
one  whose  actions  are  base  or  evil  (Dh.  54). 

NIHITO  (pp.p.  nidahati),  Laid  down;  treasured 
ap  [fM|[^]-  Nihitadaftdo  nihitoiattho,  laying 
aside  the  stick  and  the  sword,  Le.  dement,  merci- 
ful. NtkitadhanOi  one  who  has  hoarded  wealth 
(Ras.  36).    Nihitdni^  treasures. 

NIHlYATI  (poM.),  To  deteriorate,  perish,  decay 
[f*lO*l^  =  t'nfr].  Nihiyati  tatsa  ya80  kdla- 
pakkhe  'va  eandimd,  his  fame  wanes  like  the  moon 
in  the  dark  fortnight  (Sigilovida  S.). 

NIJIOIASANA  (/.),  Covetousness  (from  next). 

NIJIGlASATI,  To  wish  to  take,  covet,  try  to  get 

[t'f  +  t^l^rtfiT]-     P-pr-  nijiginudno  (Alw.  N. 
121).    Comp.  Jigimiati, 
NIJIOIliirSITA  (a4;.).  Covetous,  rapacious  [fif  -h 

NIJJALO  {adj.).  Without  water,  dry  [flNiir]. 

NIJJARO  (a^*).  Free  from  decay,  not  growing  old 
[f^^NG*    ^'^^'  nijjaroy  a  deva  (Ab.  12). 

NIJJATO  {adj.).  Disentangled  [fin[^+  ^HZT]- 

NIJJHAMATANHIKO,  This  is  the  name  of  a  dass 
of  Pretas,  who  wander  al)out  the  world  of  men 
tormented  with  perpetual  thirst  (Man.  B.  58,  105, 
458).  Subhiiti  sends  me  the  foil,  from  Sdrasan- 
gaha :  n\jjkdmatafMkd  ndma  rukkhawnre  jala- 
mdna-aggikkhandho  viya  antqfala$Hdnaggjfdldhi 
abbhdhtUapetd,  "Tbe  N.s  are  pretas  who  are 
tormented  with  flames  that  bum  within  their 
bodies  like  a  mass  of  fire  burning  In  the  hollow  of 
a  tree."  Another  comment  says,  aranne  jhdmo' 
khdpuko  viyoy  *'  like  the  scorched  stump  of  a  tree 
in  the  forest."  I  am  indined  to  think  the  meaning 
of  the  word  to  l)e  '^  whose  thirst  never  wastes  (or 
diminishes)."  Sanskrit  niv  +  kihdma  +  tfishtUl  + 
ika.  On  t^e  other  hand,  it  may  possibly  represent 
a  Sanskrit  word  nikshdma  +  tfiMhfA  +  ika,  "con- 
sumed with  thirst." 

NIJJHANAA,  Sight ;  insight,  intuition,  perception 

[f*nirr'r]-  Ab,  775. 

NIJJHAPETI  (catft.).  To  ^ve  to  understand  (Vij.) 

[caus.fln9].    Dh.  105. 
NIJJHARO,  A  cascade  [fif^.    Ras.  27. 
NIJJIVO  {a^.),  Lifdess  [fipi^].    Dh.  173. 
NIJO  {at^j.),  Own  [finr].     Ab.  736;   Att.  190. 

N^avathao,  his  own  dynasty  (Mah.  Ixxxix).     See 

also  Niyo. 
NIKAMAA  {adv.\  Willingly,  voluntarily  [flfllT- 

in^].    Ab.  469. 


NIK 


(  282  ) 


NIK 


NIKAMETI,  To  long  for,  care  for  [fim^.  Jhi- 
tarn  atUkdmayavhy  indifferent  to  life  (Dh.  266). 
P&t.  xliy. 

NIKAMO,  Desire  [flfiniT].  Ab.826.  Nanikdmo, 
undesirable,  disagreeable  (Dh.  55). 

NIKAII^I^IKAA,  [fn  +  int  +  X^] .  Nikanpikam 
jappetiy  to  whisper  into  the  ear  (P&t.  105). 

NIKANTI  (/.),  Desire,  wish  [fif  +  IfTfm].  Ab. 
162;  Dh.413. 

NIKARO,  A  multitude,  quantity  [f«PV<]  •   Ab.  629. 

NIKASO,  A  touchstone;  a  whetstone  [fifcn]. 
Ab.  528. 

NIKATI  (/.),  Baseness,  dishonesty,  fraud  [tiflrf^]  • 
Ab.  177. 

NIELATO  (p.p.p.)9  Base,  dishonest,  wicked  [fvnRH]  • 
Ab.  737. 

NIKATO  (a^;.).  Near  [flflR].    Ab.  706,  1194. 

NIKAT^HE  (adv.),  In  the  neighbourhood,  near; 
shortly,  soon  [loc.  f^rePS].    F.  Jdt.  50. 

NIKAYO,  a  multitude,  assemblage ;  a  collection ; 
a  class,  order,  group ;  an  assodation,  fraternity, 
congregation ;  a  house,  dwelling  [fif^l^l].  Ab. 
205,  63%  1104.  Amataro  devanihfyo,  some  one 
class  of  devas.  Bahd  tattanikdyd,  many  classes 
of  beings.  Jdte  an^anikdye  piy  even  when  another 
association  of  nuns  was  formed  (Mah.  120).  The 
three  fraternities  of  priests  mentioned  at  Alw.  I. 
z,  xi,  are  those  of  the  Abhayagiri,  Jetavana  and 
Mahdvihira  monasteries,  all  of  Ceylon  (Subh.). 
The  name  Nikdya  or  Collection  is  given  to  certain 
divisions  of  the  Tipifaka  or  Buddhist  scriptures. 
The  five  nik4yas  are  the  five  divisions  of  the  Sutta 
Pifaka,  each  contidniog  a  certain  number  of  the 
discourses  of  Buddha  and  his  apostles  (E.  Mon. 
168,  169,  172 ;  Alw.  I.  63).  Their  names  are 
IXghanikdyOf  Majjhimanikdyot  Samyuttanikdyo, 
Anguttaranikdyoy  Khuddakanikdyo,  By  the  four 
Nikdyas  are  meant  the  first  four  of  these.  Khud« 
dakanikdya  seems  also  to  be  used  in  a  different 
sense;  I  find  the  following  in  the  Af^h.  on  Brahma- 
j&la  Sutta,  Kaiamo  Khuddakanikdyof  takalaik 
Vinayapitakath  Abhidhammapifakam  BJiuddaka^ 
pdthddayo  ca  puhhe  nidamtapmicadaaabheddf  tha^ 
petvd  cattdro  nikdye  ava»e»am  Buddhavacanan  tif 
"  What  is  the  K.  Nik&ya  ?  The  whole  of  the  Vinaya 
and  Abhidhamma  Pifakas,  and  the  above-enume- 
rated fifteen  books,  Khuddakapd^ha,  ete."  FVom 
the  same  work  I  extract  the  passage  relating  to 
Khuddakapd^ha  in  the  account  of  the  Rehearsal: 


tato  paraik  Jdtakatk  Mahdniddeio  C&Un^dden 
Patisambhiddmaggo  Suttanipdto  Dhammapadvk 
Uddmuk  Itivuttaka^  FhndnaPetaoattku  Then- 
Hierigdthd  ti  imafft  tantim  sangdyitvd  Khuddako' 
gantho  ndma  ayan  ti  ca  vatvd  Abhidhammapita' 
kaamifk  yeva  sangahaih  dropayimtHH  IHghabM' 
pakd  vadantif  Majjhimabhd^^aJcd  pana  Cariyd' 
pifaka^ApaddnaBuddhava^em  saddhm  taibam 
pi  taih  Khuddakagantham  SuttantapittUce  pari- 
y^^nnan  ti  vtuUmtif  ''Next  in  order  having 
rehearsed  the  text  consisting  of  the  Jdtaka,  Mahi 
and  C61a  Niddesa,  Patisambhiddmagga,  Sottani- 
pdto,  Dhammapada,  Uddna,  Itivuttoka,  Vimba 
and  Peta  Vatthu,  Thera  and  Theri  Gdthi,  and 
called  it  Khuddakagantha,  according  to  the  Di- 
ghauikdya  professors  they  made  of  it  a  canonieal 
text  forming  part  of  the  Abhidhamma;  bat  the 
professoi^  of  the  Majjhimanikdya,  on  the  other 
hand,  assert  that  with  the  addition  of  Cariya- 
pifaka,  Apaddna  and  Buddhavamsa  the  whole  of 
this  Khuddakagantha  was  included  in  the  Sutta- 
pi^aka."    See  Tipitakam. 

NIKETANAA,  a  house,  habitation  [fir%«n]* 
Ab.  206. 

NIKETO,  A  house,  dwelling,  home  [fM%7l]-  ^^ 
281;  Ten  J.  119. 

NIKHANATI,  To  dig  into»  to  bury  [^ra<|. 
Sesam  bMmiyark  nikhanUvd,  having  buried  the 
rest  in  the  earth  (Dh.  1 14).  P.p.p.  nikhdio,  buried, 
implanted  (Dh.  283). 

NIKHILO  (adj.),  Entire,  all  [flffigfr]-    Ab.  702. 

NIKI'H'HO  (p.p.p.  next).  Low,  vile,  outcast  [f«|« 
Wi]  •    Ab.  699.    Comp.  nikafthe. 

NIKKA9PHATI,  To  cast  out,  expel,  dismiss  [f«|- 
W^].  Ger.  nikkaddhitvd  (Mah.  20).  P.p.p* 
nikkaddhito  (F.  Jdt  3 ;  Alw.  I.  63).  Oehd  a., 
to  turn  out  of  doors  (Dh.  241).  Cans,  nikkaddhd- 
peH  (Pit  13;  Dh.  241,  243). 

NIKKAmI  (adj,).  Free  from  kdma  or  desire  [flh 
U|i|l4].    Kh.  8. 

NIKKAMMO  (o^;.).  Without  oceopation  [fimr^- 
Dh.  171. 

NIKKANKHA  (/.),  Absence  of  doubt,  certainty 

NIKKAffKHO  (adj.),  Free  from  doubt  [as  last]. 

IHsu  sarafteiu  mkkankho  hutvd,  having  fidth  in 

the  three  Refuges  (Dh.  245). 
NIKKASAVO  (adj.),  Free  from  impurity  or  wn 

[f^-f  ^PITV]-    Amkkasdyo,  impure  (Dh.  3). 


NIK 


(  283  ) 


NIK 


NIKKE80  (a^\).  Bald  [fi|%^. 
NIKKHAMANAM9  Going  out  or  away,  departure 

[tW«««nr]-    Dh.  106,  IGO,  190. 

NIKKHAMATI,  To  go  out,  set  out,  start,  go  forth, 

go  away,  depart  [f^H^R^]  •  Used  like  abhinikkha- 

mtoH  of  giving  op  the  world  to  devote  oneself  to 

the  ascetic  life  (Mah.  10).  Nikkhamitum  ndsakkhi, 

eoold  not  get  out,  or  escape  (F.  J£t.  5 ;  Ten  J. 

40).    Aor.  nikkhami  (Dh.  108 ;  Ten  J.  HI ;  Mah. 

S04).    Ger.  uikkhamma  (Mah.  139,  233),  nikkha- 

mitvd  (Dh.  103,  233;  F.  Jdt.  53).    P.p.p.  nikkh- 

mUOy  nikkkamiU,    Gaus.  nikkhdmeti  (Dh.  416). 

NIKKHAMO,  Going  out,  exit  [fil^ra]-     Baki- 

^mikkhamakuldnif  ladies  who  do  not  go  out  of 

doors  (Dh.  233). 

NIKKHANTO   {p.p.p.  nikkhamati).  Gone   out, 

departed   [fv|WC«fT]*    KdmanikkhantOy  having 

dqiMorted  from  lust. 

KIKKHEPO,  Putting  down,  depositing,  rejection 

[flj^ll].     Padanikkhepo,  setting  down  the  foot 

(Dh.  282).    Dehamkkhepathdnamhh  on  the  spot 

where  the  hody  was  deposited  (Att.  138 ;  Mah.  125). 

NIKKHIKO,  A  royal  treasurer  or  mint-master  [9* 

fi^ll].    Ah.  343. 
NIKKHIPANAA,  Putting  down  [f^rf^nm]'    ^^ 

dttnikkAipanamt  setting  down  the  foot. 
NIKKHIPATI,  To  put  or  throw  down ;  to  lay  or 
throw  aside;  to  lay  up,  deposit,  keep  [f^rf^^]- 
Pddatk  ».,  to  set  down  the  foot,  tread.  Pddam^le 
Mikkhipiy  laid  it  at  his  feet  (F.  Jdt.  5>  Dhanu- 
9aran  ca  nikkhippa  (fer.)f  laying  aside  his  bow 
and  arrows  (Mah,  78).  Kdkakuldvake  attano 
u^akam  nikkhipitvdf  having  laid  her  own  egg  in 
the  nest  of  the  raven  (F.  Jit.  49).  Bhikkhund  tarn 
ehmram  nikkhipitabbam,  the  priest. must  keep  his 
robe  by  him  (Pdt.  8).  Annam  nikkhipitvd  annam 
bhd$aHf  means  one  thing  and  says  another  (lit. 
keeps  one  thing  in  his  mind).  Gaus.  maS^Mya 
mikkkipdpesif  caused  it  to  be  deposited  in  a  casket 
(Ten  J.  51). 
NIKKHITTO  {P'P.p.  hist),  Put  down,  thrown  down ; 
laid  aside;  deposited  [fvff^TT]*  AnikkhittO' 
dkwrOf  docile,  amenable  .to  discipline  (lit.  "by 
whom  the  yoke,  or  the  burden  (?),  is  not  thrown 
off"). 
NIKKHO,  and  NIKKHAIJT,  A  golden  ornament  for 
the  neck  or  breast ;  gold ;  a  weight  of  gold  equal 
to  five  sQva^^as  [fq^T]-  Ab.  480,  888;  Dh.  367. 
A  form  mekkha  occurs  at  Dh.  41. 


NIKKILESO  (adj.),  Free  from  Kilesa  [fif%ll]. 
Dh.  369,  370. 

NIKKOSAJJO  (a^/.).  Free  from  sloth,  diUgent 
[t^+ifN^].    Ab.616. 

NIKKUJJITO  (adj.).  Overturned,  upside  down 
[fvf^  +  ^f^Rf]*  Nikktyjito  udakumbho,  a 
waterpot  upset  ^J£t.  20).  Seyyathd  pi  bhante 
nikkujjitam  vd  ukkujjeyya  paticchannam  vd  viva* 
Teyya,  'tis  as  if  one  should  set  up  that  which  is 
overthrown  or  reveal  that  which  is  hidden  (this 
formula  occurs  at  the  end  of  a  great  many  sdtras). 
Of  the  reading  kk  I  think  there  can  be  no  doubt. 
I  find  it  in  two  MSS.  of  Sigdlovdda,  in  one  MS.  of 
Subha  Sutta,  and  at  the  end  of  Samafiiiaphala 
Sutta  in  two  MSS.  My  copy  of  the  Gomment  on 
the  latter  sdtra  says  nikkt^ffitan  ti  adhomukham 
fhapitam  hettkdmukhajdtani  vd.  It  is  true  that 
at  Mah.  133  we  have  niki{jjitam  ndvam  (<<  a  canoe 
which  was  turned  up  on  the  beach,"  Turnour),  but 
it  is  dear  that  in  this  case  the  exigency  of  metro 
has  determined  the  loss  of  one  k.  At  Pdt.  61  we 
have  a  noun  nikkujjanoy  "  roversal,  upsetting,''  as 
if  from  a  verb  nikkujjoH  or  nikkujjetit  ''to  upset," 
which  however  I  have  not  met  with  [pattanikkuj" 
Janavagena,  like  the  upsetting  of  a  bowl).  See 
NikuJfiUi. 

NIKUBBATI,  To  deceive,  cheat,  defraud,  overreach 

[fire].  Kb.  16. 
NIKUJJATI,  To  attach  importance  to,  lay  to  heart. 
The  etymology  of  this  word  I  have  entirely  failed 
to  trace.  I  have  met  with  it  only  in  Simafifiaphala 
Sutta,  whero  the  foil,  formula  occurs  six  times, 
ani^hi»anditvd  appafikkosiivd  anattamano  anat' 
tamanavdcaih  anicchdretvd  tarn  eva  vdcam  ante- 
ga^hanto  amkujjanto  utthdy*  dsand  pakkdmim. 
'' Expressing  neither  praise  nor  blame,  feeling 
annoyed  yet  uttering  no  word  of  annoyance,  acqui- 
escing in  the  words  (of  the  Tirthaka)  though 
attaching  not  the  slightest  value  to  them,  I  rose 
from  my  seat  and  went  my  way."  The  comment 
of  Buddhaghosa  is  as  follows,  anugafjLhanto  ti 
sdrato  agaphanto  amkujjanto  ti  tdravaaen'  eva 
idam  niaMarafMfk  ayam  paramattho  ti  haday^ 
atthapento  vyar^anam  pandnena  uggahitm  e'eva 
nikujjitm  ea  (my  MS.  reads  nikk'  in  this  second 
place);  which  with  Vijesinha's  help  I  render  thus: 
anugafthanto  means  not  going  into  the  matter 
according  to  its  essence  but  merely  acquiescing, 
aniktyjanto  means  not  laying  the  Tfrthaka'ft  words 


NIK 


(284) 


NIM 


to  heart  according  to  their  very  essence,  and  saying 
This  is  useless  (?  Vij.)  or  This  is  Truth,  hut  only 
the  outward  form  of  the  words  is  by  him  learnt 
and  noted.  It  is  clear  that  this  word  has  been 
somewhat  confounded  with  the  last,  as  the  k  has  in 
a  few  instances  been  doubled.  I  have  two  MSS.  of 
Sdmafifiaphala  8.,  one  Sinhalese  and  one  Burmese, 
and  the  formula  occurs  in  the  case  of  each  of  the 
six  Tirthakas.  In  one  instance  the  Burmese  MS. 
has  nikkr ;  and  the  Sinhalese  has  in  one  case  ntArA:-, 
and  in  two  others  nik'  corrected  to  nikk*.  Thus 
out  of  twelve  places  we  have  nikk'  four  times  and 
nik'  eight.  My  single  copy  of  the  a^fh.  has  nik" 
once  and  nikk-  once.  The  Burmese  MS.  reads 
once  atUkkujjhento  and  once  anikujjhentOy  an 
attempt  of  the  copyist  to  malce  sense  of  a  word  he 
did  not  understand.  Bumouf  has  adopted  this 
reading,  for  he  renders  the  word  ''reprimant 
toute  expression  de  colb«*'  (Lot.  454). 

NIKU^JO,  and  -JAA,  A  thicket,  a  bower  [fif- 
^].    Ab.e09. 

NILATTAA,  Dark  blue  colour,  blueness  [4tll  + 
^].    CI.  Gr.96. 

NILAYO,  A  dwelling,  habitation,  ^9^T,  nest  [fif- 
m]-    Ab.  a05. 

NiLl  (/.),  The  indigo  plant  [ifVii^].    Ab.  585. 

NILIKA  (/),  Name  of  an  aquatic  plant  {s^hdliktf) ; 
Vallisneria  [4^fW^]-    Ab.  575,  689. 

NlLINl(/.),  The  indigo  plant  [l^^lf^].  Ab.585. 

NILlYATI,  To  settle  down,  alight;  to  lurk,  hide 
[f^TlfV]*  Ekam  rukkhaih  jpurato  katvd  nilfyif 
ensconced  himself  behind  a  tree,  lit.  putting  a  tree 
in  front  of  him  lay  hid  (Dh.  115).  Bhikkhavo 
ked  niliyimsu  tdhim  tahim,  some  of  the  priests 
concealed  themselves  in  different  places  (Mah. 
237).  Sdkhagge  ntliyit  perched  on  the  top  of  a 
branch  (F.  Jdt  12,  of  a  bird).  Oer.  niliyitvd 
(ditto).  P.p.p.  nilinOf  perched,  hidden.  Sdkhdya 
nilkiOp  perched  on  a  branch  (F.  Jit,  12 ;  Ten  J. 
112).  Tattha  tattha  nilindp  lying  in  wait  here 
and  there  (Has.  39). 

NILL AJ JO  {atff.).  Shameless  [llT^Nir]- 

NILLEHAKAlSl,  Licking  [f«|^+  %f  +  ^]  •  P^t 
22. 

NILLOPO,  Plundering  [fif^+  ^+  1R]. 

NiLO  {adj,)t  Black;  dark  blue ;  dark  green  [ifVw]* 
Ab.  96.  NOagho,  a  peacock  (Ab.  634).  Nila- 
tappOf  a  whip-snake  (Ab.  652).  Nil^uppalam^  a 
blue  lotos  or  water-lily  (€1.  G.  78;  Dh.  233). 


RdjuyydM  ghanacchdye  stttUe  nUoiaddale,  in  the 
royal  pleasure  garden  deep-shaded  and  cool,  with 
knolls  of  dark-green  turf  (Mah.  84).  Harito  m»- 
pqffamdno  ndt^anito  dumo,  a  verdant,  floorisbinj^ 
tree  with  dark-green  leaves  (Ten  J.  119).  NUo' 
bhdaaih  vefuvanaihf  bamboo  grove  of  bright  greeo. 
NUamord,  the  blue  peacock  (as  opposed  to  the 
gold-coloured  one.  Ten  J.  112). 
NILO,  and  NifiAliil,  A  nest ;  a  lair,  haunt,  receptacle, 
[if^t].  Ab.  627.  NifqfOf  a  bird  (Ab.  025). 
See  also  Niddkaik. 

nimantanaA,  inritation  [finnmr]- 

NIMANTETI,  To  inrite,  offer  [fifinn].  ^** 
instr.  bhattena  n.,  to  invito  to  dinner  (Att.  213; 
Mah.  89) ;  Magadharanno  rajjena  nimantiyamdM 
tarn  pafikkhipitvd,  when  offered  the  kingdom  of 
the  king  of  M.  having  refused  the  same  (Dh.  118) ; 
Odanena  nimantemi,  I  invito  you  to  partake  of 
bofled  rice  (P^.  88) ;  Jtanena  bhikkhum  a.,  to 
invite  a  priest  to  a  seat ;  Sanghabodhikumdrmk 
rajjena  nimonteri,  offered  the  kingdom  to  prince  S. 
(Att.  197).  SamafUim  Crotamaik  nimanteivi, 
having  invited  the  ascetic  G.  to  my  house  (Db. 
98;  F.  Jit  52;  Mah.  6).  Sabbam  tanghak 
nimantayi,  gave  this  invitotion  to  the  whole  dei^ 
(Mah.  174)^  P.p.p.  nimantito,  invited.  Mteehd- 
ditfhikena  kira  Tathdgate  nimantiie,  the  Baddha 
having,  as  rumour  said,  been  inrited  by  a  heretic 
to  his  house  (Dh.  98).  Yena  bhattena  nimaiUitOt 
being  invited  to  partake  of  which  meal  (P4t  90). 

NIMBO,  A  tree  bearing  a  very  bitter  frnit,  the 
Nimb  or  Azadirachta  Indica  [f^|1^]#  Ab.  570; 
F.  Jdt.  6. 

NIMlLETI,  To  dose  the  eyes  [fM^]-  Olokenk 
mahdtMpaik  nipanno  *va  nimilayif  even  as  he  lay 
gazing  on  the  Great  Shrine  he  closed  his  eyes  b 
death  (Mah.  199).  P.p.p.  nimdito.  NimdUu- 
mattesu  yeva  akkhisUf  the  instant  his  eyes  were 
closed  {Sim.  P.  A.).  Gqfanimaitam,  "^ 
elephant's  wink  of  pride  "  (Att.  195).  At  Dh.  258 
nimmUetvd  wrongly  for  nimttetvd. 

NIMFTTAA,  a  sign,  mark,  token,  omen;  eanse, 
reason;  pudendum  [f^ffvv^].  Ab.  91, 273,978. 
Subhanimittanif  a  favourable  omen.  Jdd»e . .  takm 
mukhanimittam  paccavekkhamdno,  beholding  in 
a  mirror  the  reflexion  of  his  own  face  (S^.  ?•)* 
Kena  kena  nunittena  simd  ettha  gatd  ti  ce,  \i 
(you  ask)  by  what  landmarks  the  boundary  passed 
(Mah.  99,  comp.  Has.  69).     Sabbam  nimiitm 


NIM 


(  285  ) 


NIM 


dkvdmmt  beholding  each  prognostication  realised 
(Hah.  135).  Nimittam  etam  na  iamanupassdmi, 
I  tee  no  reason  for  this  (B.  Lot.  403).  NinUttath 
harMt  to  drop  a  hint.  Nimitiakammaih  or  nU 
wdUakaranam^  a  hint  or  insinuation  (for  a  full 
iUnstrmtion  see  Obhdwo),  NiiHittam  ga^dti  or 
gmkeH^  to  fall  in  lore  (Dh.  85, 86 ;  comp.  Clough's 
Diet.  *Hdmitt€igrahaiiMy  affected  by  personal  beauty, 
fidling  in  love'').  Kileiaparinihbdnammittam 
(MffO  kkandhi^Hirinibbdtut^f  annihilation  of  the 
dements  of  ezlstenoe  caused  or  heralded  by  anni- 
hiladon  of  human  passion  (Dh.  350).  jinimitto 
{atff.)  at  Dh.  v.  92  is  I  thinlc  rightly  rendered  by 
Max  Mailer  «<  unconditioned/'  lit  <<free  from 
marks  or  attributes ;"  the  comment  explains  it  as 
''free  from  the  three  nimittas,  rdga,  doBGy  moha" 
which  indeed  are  attributes  of  sentient  existence. 
Amhmittam  onafindtaHi  maeednam  idha  jivitam, 
man's  life  here  lielovr  is  unmarked  and  unknovrn 
(Das.  34).  As  one  of  the  technical  terms  of  the 
Boddiiist  system  of  ecstatic  meditation  nimiitofk 
is  the  first  sign  of  mental  illumination  produced 
by  the  successful  exercise  of  kammatfhdna.  In 
the  kmiijuikammatfhdna  it  is  said  to  be  established 
when  the  coloured  circle  is  seen  equally  well  with 
Ae  eyes  open  and  shut,  the  phenomenon  of  the 
cirde  seen  with  the  eyes  closed  being  the  nUHiitOf 
''sign  or  indication"  that  supernatural  illumination 
is  attained.  In  the  dndpdiuuoHkammatthdna  the 
priest  with  his  eyes  closed  sees  a  form  as  of  a 
star  or  gem  or  doud  or  garland,  etc.  (Man.  B. 
M4,  863,  256,  258,  2»,  302). 

NIMMADDANAA,  Crushing,  subduing  (from 
next).    Mah.  96. 

MMMADDETI  (caut.).  To  crush,  subdue,  over- 
[^i^+caus.  TfV]*     Alw.  I.  55.     Pass. 
mddfyati. 

NIMMAKKHIKO  («&'.),  Free  from  flies  [fiT^- 
t^^3*  Used  of  honeycomb  it  means  pure  and 
dear  (Dh.  106,  156). 

inMBfALO  (a4/.)>  Stainless,  pure,  innocent  [f%- 
Urn].    Dh.44. 

NIMMAft80(ai(;.),Fle8hless[tlf;^].  Mah.  38. 

NIMMANAA,  Measuring;  forming,  making, 
creation,  fiOirication  [f«n$Tir]-  Ab.  911.  The 
mbmmdmaraii  devd  are  the  inhabitants  of  the  5th 
deraloka.  Snbh6ti  sends  me  the  foil,  from 
Niddesa  Atth.»  pakoHpafiyaitdrammafMio  atire' 
kemm  rmmitmkdmatdkdle  yathdrueUofh  drammth 


fMm  nimminitvd  ramantiy  tasmd  nimfndnaratinam 
devdnam  nimmitd  kdmd  ndma,  "  when  they  wish 
to  enjoy  themselves  in  a  greater  degree  than  the 
enjoyments  (drammana,  lit.  materials  of  enjoy- 
ment) originally  prepared  for  them  admit  of,  they 
create  ad  libitum  new  sources  of  plea^re  and  enjoy 
themselves;  accordingly  the  pleasures  of  the  N. 
devas  are  called  created  pleasures. "  The  ex- 
planation given  at  B.  Int.  606  is  purely  fanciful ; 
so  also,  I  need  hardly  say,  is  the  wonderful  etymo- 
logy given  by  Clough  in  his  Diet.  *'  nir  neg,  mina, 
measuref  rati  copulation,  so  called  on  account  of 
the  beings  who  inhabit  it  being  immersed  in 
boundless  concupiscence"  (!!).    Man.  B.  25. 

NIMMANTHYO  {adj.).  To  be  stirred  or  rubbed 
[fir^nir].    Ab.419. 

NIMMAtA  (m.),  A  maker,  creator  [f^T^T^] . 

NIMMATAPITIKO  {adj.),  Without  father  or 
mother,  orphan  [t'f^+?rnTrft^  +  ^].  Dh. 
217,  328. 

NIMMATHITO  (p.p.p.).  Agitated  [fff^^]. 

NIMMINATI,  and  NIMMAYATI,  To  form,  make, 
fashion,  build,  to  create,  cause  to  appear  by  super- 
natural power  [flRrr]  •  Sakko . .  mahallaka- 
amravaniutm  nimminitvd,  Indra  having  assumed 
by  his  supernatural  power  the  form  of  an  aged 
Asura  (Dh.  193,  comp.  Ras.  19).  Aor.  nimmdya 
ndgardjd  to  buddhardpam  manoharam,  the  N4ga 
king  caused  to  appear  an  exquisite  image  of 
Buddha  (Mah.  27»  comp.  112).  P.f.p.  nimmdtabbo. 
Cans,  nimmdpeti,    Comp.  Mdpeti. 

NIMMITO  (p.p.p.  last).  Made,  fashioned,  created 
[(•ifiSfl]-  Vatthadantdditdmmittd,  fashioned 
out  of  doth,  ivory,  etc.  (Ab.  523).  IddMhi  vfya 
wimmitam , . .  rdpam,  an  image  (looking)  as  if 
created  by  supernatural  power  (Mah.  242,  comp. 
27).  Fissakammund  nimmitasadisam,  like  a 
creation  of  the  cdestial  architect  (Br.  J.  S.  A.). 
One  of  the  divisions  of  K&ma  is  into  nimmitd 
kdmd,  lika  those  of  the  Nimmdnarati  angds,  and 
animmitd  kdmd,  ordinary  pleasures. 

NIMMOKO,  The  dough  or  cast-off  skin  of  a  snake 

[fif;«rN].    Ah.  665. 
NIMUQGO    (p'P'p'  nimujjati).  Sunk,  immersed 

[fvra^].    Khuddakajaldaaye  nipatitvd  nimuggd, 

falling  into  a  pond  she  was  immersed  (Att.  218). 

Sake   muttakarise  nimuggd,  wallowing. . .  (Dh. 

315). 

87 


NIM 


(  286  ) 


NIP 


NIMUJJATI,  and  NIMMUJJATI,  To  sink,  dive, 
plunge  [fifR^  and  f^HR^^].  NimujjamdnOf 
diving  under  water  (Mah.  59).  Caus.  Maccurdjd 
catusu  apdyasamvddesu  nimujjdpetit  the  king  of 
death  causes  them  to  plunge  into  the  four  oceans 
of  Future  Punishment  (Dh.  225).  Nimmujitvd 
pathamydmgantf)df  going  through  the  earth  after 
sinking  into  it  (miraculously,  of  an  Arhat,  Mah. 
13).  Udake  nimmujjito,  plunged  or  immersed  in 
the  water  (Dh.  225,  this  is  perhaps  a  p.p.p.  of 
the  cans.). 

NINADAVA  {adj.\  Noisy  [fifing  +  ip?t^].  Att. 
211. 

NINADO,  and  NINADO,  Noise  [flTll^,  fiprT^]- 
Ab.  128. 

NINDA  (yi),  Blame,  rebuke,  reproach;  abuse, 
defamation,  scorn,  contempt  [p|«rfl].  Ab.  121, 
1055  $  Dh.  15,  26,  55. 

NINDATI,  To  blame,  reproach;  to  despise  [f^ip^]- 
P.p.p.  nindito.  N*atthi  loke  anindito,  there  is 
none  in  this  world  who  escapes  reproach  (Dh.  41). 

NINKO,  A  sort  of  deer  [^T^]-    Ab.  619. 

NINNADi,  (adj.).  Resounding  [next  +  ^<C|.  B. 
Lot.  566 ;  Ab.  129. 

NINNADO,  Noise,  sound  [fSf^  +  WT^ .  Sankha- 
papavaninnddo,  the  sound  of  chanks  and  drums. 

(Att.  135). 
NINNAGA  (/.),  A  river  [finWI].  Ab.  681. 
NINNAHUTAA,    One    of   the    high    numerals, 

10,0(K),000^  or  1  followed  by  35  ciphers  [1int.+ 

^7T]  -    Ah.  474.    See  Sankhyd. 
NINNAlif,  Depth,  low  ground;  the  sea,  the  deep 

[f%9i].     Ninnarh  pavattati,  flows  down  to  the 

low  gronnd  (Kb.  12).    Ninne  vdyadi  vd  thale,  on 

sea  or  on  dry  land  (Dh.  18). 

NINNAMETI,  To  put  out,  as  the  tongue  [fire[.+ 

NINNA YO,  Certainty  [f^TlN]  •  Ab.  171  (<»<l»f»oya, 
which  I  think  is  wrong). 

NINNEJAKO,  A  washerman  [flflQ^] .   Ab.  510. 

NINNO  (adj.),  Deep,  lowlying  [fnn].  Ab.  669. 
Ekasmim  ninne  sakafamag^,  in  a  deeply  sunk 
cart  road  (Ten  J.  3).  Ninnaih  fhdnaik  unnamaH^ 
the  low  places  lift  themselves  up  (B.  Lot.  576). 

NIPAGGAkARO,  Subjection,  inferiority,  servitude, 
service  [f^pq^  -f  ^IWIPC]- 

NIPAGGATI  {pass.\  To  be  laid  down,  settled,  de- 
termined [fifinn?!]*    Sen.  K.  225  (a  comment  in 


the  India  Office  Library  explains  it  by  fhapigvl^ 
nipphddiyatt), 

NIPAJJATI,  To  lie  down  [fif +  inR)3=l[f]. 
Bhagavato  pddam^le  nipajfitvd,  dirowiog  them- 
selves at  the  feet  of  B.  (Dh.  109).  TiffhaiUd  {pL 
m.)  nisidantd  nipajfantdy  standing,  sitting  orljing 
(Dh.  153).  Aor.  n^MJji  (Mah.  229),  nipajfiHlu, 
(Mah.  243),  nipajjatha  (Mah.  211).  Fot  a^'- 
jiuaH  (Dh.  82).  Ger.  nipaj^a,  mpajjitnd  (Att 
198,  Mah.  194).  Inf.  nipajjihtm,  P.p.p.  a^Nmiia, 
Gans.  nipajfdpeti,  to  cause  to  lie  down,  to  set  down 
(Mah.  58;  Dh.  94;  Alw.  L  cvii;  Ten  J.  29;  F. 
J&t  12,  58). 

NIPAKO  (adj\\  Prudent,  wise.  Dh.  58;  a  Or.  97. 
Gomp.  Nepakkam, 

NIPANAA,  a  trough  near  a  well  [fvTITPTj.  Ab. 
680. 

NIPANNO  (p.p.p.  nipajJaH),  Lying  down,  lyinf 
[f^  +  "^ff  •=  ^II7]  •  Parhnhbdnammeamhi  si- 
pannOf  stretched  on  the  bed  of  death  (Mah.  47, 108; 
Dh.  376).    F.  Jit.  4,  54 ;  Dh.  95 ;  Mah.  199, 290. 

NIPATANAliir,  Gansing  to  descend,  strikbg;  flyln; 
down  or  about  [fi|MM^]-  NmtaMaiihoMpii9>' 
nenoj  with  strokes  of  sharp  swords  (Att.  201). 
Dh.  198. 

NIPATATI,  To  fall  down,  to  descend;  to  msh  or 
fly  about  [fipW^].  Dh.  123,  198;  Ten  J.  38. 
P.p.p.  nipatito  (Att.  218).  Gans.  f^pite^  to 
throw  down,  to  let  faU;  to  lay  down,  deposit;  to 
overthrow,  ruin,  destroy.  Vdriih  iownKtin  «jp^ 
taya,  cause  the  (marsh)  waters  to  discharge  them- 
selves into  the  rivers.  To  deposit  (Mah.  179). 
Sattham  nipdietvd^  haring  got  him  slain  with  tlie 
sword,  lit.  having  caused  the  sword  to  M  upon  hin 
(Mah.  260).  Dutihdmacce  n^dHya,  bari>V  s^ 
those  wicked  ministers  (Mah.  2S3). 

NIPATHO,  and   NIPATHO,   Reading,  stodyiag 

[f*n:r^>  f'RTsr].  Ab.  774. 

NIPATI  {a4ij.)y  Flying  down  or  aboot,  wanderbf 

NIPATO,  FaUlng  down,  descending;  (in  gram.) i 
particle  or  indeclinable  [fvpTRTJ  •  Ab.  1 121 ;  Dh. 
22;  Ten  J.  55.  Nipdtapadam,  an  indediaable 
word,  an  adverb  or  particle.  Have  ti  n^tamsUt, 
"  Have  "  is  a  partlde,  or  a  mere  particle  (Dh.  9^ 

NIPlYATI  (paw.).  To  be  drunk  in,  hnbibed  [ff- 

lft^>  pass-  f*nn]-    Att.  191. 
NlPO,  The  tree  Naudea  Gadamba,  a  species  of  Aioka 

tree  [^].    Ab.  561,  503. 


NIP 


(  287  ) 


NIR 


NIPPAOCAYO  (<M&'.),  Unprovided  with  roqaiutes, 
destltote  [t^l^+  HfVll].   Dh.  113,  see  Paccaiyo, 

VmAJJKTh  To  be  acoomplished,  effected,  to 
tncceed;  to  ripen  [f%Vf?].  Amhdkaik  sanmh 
eka^Mdaken'  eva  n^pqffistatip  oar  crop  will  get 
ripe  with  a  single  watering  (Dh.  351).  j^ffa  am" 
kdkmk  kammatk  n^fpqjjiMatif  to-day  our  business 
will  be  effected  (Dh.  233,  oomp.  249).  Nippaffd-' 
peivd  at  F.  J&t.  12  should  be  nipqjlfdpetvd.  P.f.p. 
fdpi^t(jj09  to  be  effected,  etc  Fufihin^fpaffagaa" 
mIeo,  having  crops  to  be  ripened  by  rain  (Ab. 
188).    P.p.p.  n^hamto.    Cans.  tUpphddeti. 

NIPPAKKO(ai&*.),  BoUed,  infused  [flrnraR].   Ab. 

743. 
NIPPAfWO  (adj.).  Unwise,  fooUsh  [fW^+lHl]- 

Dh.330. 

KIPPAPAf^GO  (a4/.)>  Pra«  fr^m  ^^^7  '*  ^r«e  from 
the  conditions,  snch  as  lust,  pride,  anger,  which 
delay  a  man  in  his  spiritual  progress  [OimUHj* 
Dh.  45, 287.    See  Papaneo. 

mPPAPO  (adj.).  Sinless  [fVTKTR]-    I>h-  37. 

mPPAVO,  Whinowhig,  clearing  [t^Rqi^].    Ab. 

773- 

NIPPE8IKO,  A  juggler?  [lH^flri|?].  Nippesilcas 
are  dassed  with  cheats,  nemittalcas  and  other  bad 
cfaaraeten  in  Br.  J.  S.  The  comment  says  nippen 
mOom  eie$am  H  idppedkd, 

NIPPHADANAA,  Accomplishment  [fil^m^ll], 
Att.  199.    Nippihddandko  (adj.),  accomplishing. 

NIPPHADETI  (earn,  tdppajjati),  Da  accomplish, 
efeet,  settle,  bring  to  a  successful  termination, 
peribmi,  produce,  procure  [fi|im^€|ni].  Dh. 
333,  407.    Pass,  nipphddiyaiu    P.p.p.  nipphddiio^ 

NIPPHALO  (adj.).  Fruitless,  useless,  without  re- 
ward, unprofitable  [fll^lffl].  Ab.  1145;  Kb.  11. 

NIPPH  ANNO  (p4f»p*  nippajfoH),  Arisen,  produced ; 
fiNrmed,  effected,  accomplished;  springing  from, 
made  [f^TBITII']*  Kh.  21.  Yathd  pana  ddrur 
idtid  mlpphamiadid  hbU  bhaifLddni  ddrumayddM 
mimm  kamii,  as  wares  made  of  wood  and  so  on  are 
called  diramaya  and  so  on  (Dh.  90).  Attaaapumd* 
mmUkdoena  n^iphaimam  aaamqpadam,  this  her- 
mitage created  by  the  power  of  his  good  karma 
(J4t7> 

KIPPHlTITO  (p^4f.)»  Ruhied,  destroyed  [Ol^qT- 
fim].    Dfa.142. 

NIPPHATTI  (/),  Perfection,  accomplishment  [fil- 
«rftr].  Sariramippham,  bodily  perfection  (Dh. 
139).  FtOikmmdganipphattukdiMvd^Mioldhkgiht 


accomplishment  of  her  prayer  (Dh.  253).  Sabba 
iippe  (he.)  nipphaiHm  patvd,  having  become  ac- 
complished in  every  branch  of  education  (Dh.  116). 
Ab.  912 ;  Sen.  R.  212. 

NIPPI(jET1,To  importune,  vex  [1%^+  cans.  4^]. 
Punappuna  nippiliyamano,  being  again  and  again 
pressed  for  a  reply  (Dh.  165). 

NIPPITIKO  (adj.).  Free  from  active  joy  [f^+ 
^^  +  ?l].    B.  Lot.  805. 

NIPPURISO  (a^.).  Without  men,  without  people, 

NIPUiyO  (adj.).  Clever,  slcilled,  sharp,  intelligent ; 
delicate,  subtle,  abstruse  [f^^n]-  Ab.  721 ;  Mah. 
Ixzzvii.  Nipunam  panham,  an  abstruse  question 
(Att.  230).  Sunipu^oHi  citiam,  thought  which  is 
very  subde  (Dh.  7).  Nipuno  gambhtro  dhammo, 
an  abstruse  and  profound  doctrine  (Gog.  Ev.  6 ; 
Alw.  N.  98).  Nipunam, "  the  Abstruse,"  is  a  name 
of  Nirv&pa  (Ab.  7). 

NIRABBUDAA,  a  vast  number,  10,000,000*,  or  1 
followed  by  63  ciphers  [comp.  "If  4?]  •  Ab.  475. 
See  Sankhyd. 

NIRABBUDO  (a^j,).  Free  from  boils  or  tumours ; 
free  from  excrescences,  said  figuratively  of  religion 
when  prosperous  and  free  from  heresy,  heresies 
and  schisms  being  compared  to  tumours  and  such- 
like excrescences  on  the  l>ody  [fi|^  +  '^Rl?]  • 

NIRAGGALO(aiO*.),  Unobstructed  [fif^^].  Ab. 
717. 

NIRAHARO  (adj.).  Without  food,  fasting  [fifTT- 

NIRAKATI  (/.),  Rejection,  contradiction  [f^r?> 

irfW].    Ab.775. 
NIRAKUU>  (adj-).  Clear,  undisturbed,   tranquil 

fvrrr^w]  -   J6t.  17. 

NIRALAMBO  (adj.).  Having  no  prop,  unsupported 
[f^fTT^nV]  *  Nirdlambe  ambare  laddhapatittham, 
resting  in  the  unsupported  firmament  (Att.  216). 

NIRALAYO  (adj.).  Free  from  attachment  or  desire 

[f^-f^lWra]-    Dh.407. 

NiRAft,  Water  [^].    Ab.  661. 

NIRAMAYO  (adj.).  Healthy  [flf^TiRr].  Ab.  331. 

NIRAMISQ  (a^.).  Free  from  woridly  taint,  dis- 
interested, pure  (of  doctrine)  [Ol<|f4|l|] .  Ten  J. 
30. 

NIRANTARO  (adj.).  Without  interstices,  compact, 
dense,  solid,  coarse  [fW^lfl^.  Ab.  707.  Adv. 
idramtarank,  incessantiy,  constantiy,  continuously 
(Dh.  84 ;  Alw.  I.  vU ;  Mah.  130). 


MR 


(  288  ) 


MR 


MRAPARADHO  (adj.).  Innocent ;  free  from  fault 
or  error  [fi|4^M<,m]-  ^^'  221, 301.  Nirapard- 
rddho  hoH,  does  not  blander  (Par.  S.  A.). 

NIRAPERKHO,  and  -PEKHO  (adj.).  Disregarding 
[PfOi^]  •  With  loc.  Jivite  n.,  indifferent  to  life 
(Dh.  256). 

MRASAKO  (adj.).  Free  from  desire  [fi|^+^- 
in  +  ^]-    Das.  3.  26. 

NIRASANAft,  Rejection  [tlfT:^R].    Ab.  776. 

NIRASANKO  (adj.),  Without  apprehension,  safe; 
without  hesitation  [fw|^|^*].  Mah.  Izxxvii; 
Att.  204. 

MRASANO  (adj.).  Fasting  [fifTinT].    Daa.  7. 

MRASAYO  (a^j.).  Free  from  desire  [f*!^-|-^- 
^^;^] .  Dh.  73.   Nirdsayan  ti  nitta^ham  (Dh.  431). 

NiRASO  (adj.).  Sapless,  juiceless;  tasteless,  insipid, 
nasty  ['iV?:?!].    Att  206;  Ten  J.  109. 

NIRASO  (adj.).  Free  from  desire  [t^+  "WVj]- 
Das.  26. 

NIRATANKO  (adj.),  Free  from  disquiet,  safe,  peace- 
ful [ti|^+  ^?l^] .    Mah.  Luaviii. 

NIRATO  (p.p.p.).  Pleased,  delighting  in  [fVRlf]. 
Dh.  180. 

NIRATTHAKO,  and  NIRATTHO  (ad;.).  Vain, 
unmeaning,  useless,  unprofitable  [f*|^4^  f%* 
X^].  Ab.  716 ;  Dh.  8,  121 ;  B.  Lot.  649.  Fem. 
niratthd  (F.  Jit.  13).  Adv^.  uiratthakam  eva  ji- 
rati,  grows  old  in  vain,  to  no  j^urpose  (Dh.  319). 
Gomp.  Das.  36. 

MRAVASESO  (adj.).  Without  a  residue,  complete 

MRAVO  (adj.).  Noiseless,  silent  [flf  +  jy(] .  P4t. 
73.    (Perhaps  wrongly  for  nirava.) 

NIRAYAPO,  Name  of  one  of  the  guardians  of  hell 
[fir^  +  l|].    Ab.  658. 

NIRAYO,HeU[fif^^].  Ab.666.  This  word  and 
naraka  are  nearly  if  not  quite  homonyms.  B.  Lot. 
866;  Dh.  23,  64,  66;  Ten  J.  118.  G&thanirayo 
(Dh.  408),  Padumanirayo  (Dh.  418),  are  names  of 
minor  hells.    See  Gati,  Narako,  Lokantarika,    ' 

NIRODHO,  Cessation,  annihilation ;  Nirvi^a ;  ob- 
struction, impeding  [fil^^Yvf].  Ab.  6,  989;  B. 
Lot.  616.  Av\jjdya  nirodhd  edg^d  pafinissaggd 
n^atthi  sattdnani  nivarafutm,  from  the  destruction 
of  error,  from  putting  it  away,  fr^m  rejecting  it,  all 
beings  are  freed  from  hindrance  to  spiritual  welfare 
(Alw.  1. 107).  Evam  etassa  kevalassa  dukkhakkh' 
andhaua  nirodho  hoti,  thus  the  whole  of  this  mass 
of  suffering  is  brought  to  an  end  (Alw.  N.  37). 


Ye  dhatumd  hetuppabhavd  . .  .  te$ah  ea  yo  nmd- 
ho,  the  five  khandhas  and  their  destmctioD  (B.  Lot 
623;  Att.  cxzx).  Nirodho  nibbdnafk,  oessstioii, 
extinction  (Gog.  Ev.  6).  The  term  Mnhdvedoyi- 
tanirodho,  "cessation  of  consciousness  and  fed* 
ing,"  or  nirodhoBamdpatti,  "  attainment  of  cessa- 
tion,'' or  simply  nirodho,  is  applied  to  the  catalepsy 
or  mesmeric  sleep  which  constitutes  the  highest 
degree  of  Jhdna  or  mystic  meditation,  ^jesinba 
writes  to  me,  **  Nirodhasamdpatti,  usually  called 
SaMdvedayitanirodhasam4patti,  is  the  stage  of 
the  fifth  Jhina,  which  I  conceive  to  be  powerfnl 
coma  produced  by  mesmeric  influence :  a  yogin 
can  remain,  it  is  said,  in  this  state  of  coma  for 
seven  days,  not  more."  He  adds  that  it  u  said  to 
differ  from  death  in  being  the  destruction  only  of 
kdyasankhdra,  vadsankhira  and  dttasankbin 
(motion,  speech  and  thought),  while  death  pats  aa 
end  also  to  iyu  (life)  and  asm4  (warmth).  iVtiv- 
dhaiamdpanno,  plunged  in  a  religious  tranoe,  catap 
leptic  (Mah.  223).  Satthd  nirodhd  $amdpaiino,  the 
Teacher  waking  from  a  trance  (Dh.  134).  There 
are  nine  Anupubbanirodhas  or  "successive  cessa- 
tions," representing  nine  successive  stages  of  Jbiaa 
or  mystic  meditation.  The  first  is  the  oessatioB 
of  kamasaSmd  by  the  attainment  of  the  Ist  Jhka, 
the  second  is  the  cessation  of  mtakkamcMhj 
the  attainment  of  the  2nd  Jh^a,  the  third  ii 
the  cessation  of  piti  by  the  attainment  of  the  3rd 
Jhdna,  the  fburth  is  the  cessation  otasfdu^HuM, 
viz.  respiration,  by  the  attainment  of  the  4th 
Jh6na»  the  fifth  is  the  cessation  of  Hqiataad, 
'<  consciousness  of  form,"  by  the  attainmeot  of 
dkdadnancdyatanam,  the  sixth  is  the  cessation  of 
dkdadna&cdyatanasmmd  by  the  attainment  of  vn- 
hdnanodyatanam,  the  seventh  is  the  cessation  of 
vi^mdfMncdyatanaBtmnd  by  the  attainment  of  ^- 
cinindiyatanam,  the  eighth  is  the  cessation  of  i/m- 
cam^atana»€aMd  by  the  attainment  of  ««ixisibvi^' 
ndsanndyatanam,  the  ninth  is  the  cessation  of 
tidind  and  vedand  by  the  attainment  of  mUxt- 
dayitanirodho.— One  classification  of  three  Db4ti» 
is  r^adhdtu,  ardpadhdiu,  nirodhadhdiu,  the  ele- 
ment of  Form,  the  element  of  Absence  of  Fom, 
and  the  element  of  Annihilation.  These  are  eno- 
merated  in  Sangiti  Sutta.  Burnonf  quotes  from 
Jin&laukira  another  classification,  nirodhadkdtUj 
MonkhdradhtUu,  nihbdnadhdiu:  if  this  is  correct, 
gankhdra  must  mean  the  faculties  kdyaioMiraf 


NIR 


(  289  } 


NIS 


miehankhdrUy  eUtamnkhdra  (see  above),  nirodha 
being  tbe  temporary  destruction  of  these  faculties 
( ^  salifi&vedayitanirodba),  wblle  nibbluia  means 
Ninri^a  or  tbe  extinction  of  being. 

NlROGO(ai(;.),Healtby[^FK^].  Ab.983.  M- 
rogo  huivd,  having  got  well  (F.  Jdt.  12). 

NIROJO  (adj.).  Tasteless,  insipid  [fil^ +^tlRC] . 

Ten  J.  108. 
NIRUDAKO  (adJJ),  Free  from  water,  waterless 

[Ol^^^l].    Dh.  240.    Nirudakam  khfram,  pare 

milk  (Db.  126). 
NIRUDDHO  (i^./Kp.  next),  Destroyed,  brought  to 

an  end,  annihilated;   dead  [fff%W|].     B.  Lot. 

810 ;  Dh.  307. 
NIRUJJU ATI  (poM.),  To  cease,  perish,  be  destroyed 

or  annihilated  [pass.  fvT^^J^     Apansesd  niruj' 

jhtrnH,  w  annihilated  without  any  remainder  (B. 

Lot  514).    Alw.  N.  30.    Bubbufo  uppajjati  (feva 

ntrujjhati  ca,  a  bubble  forms  and  vanishes  (Subh.). 

NTRUAHATI,  See  SannirufkhaH. 
KIRUPABHOGO  {adj.\  Useless,  unattractive  [fir- 

NIRUPADHT,  see  Upadhu 

NIRUPAKARO  {a4j.\  Useless  [t^+  ^q^ITT]- 
Dh.  202.  Sometimes  written  nir^  to  avoid  the 
coBCurrence  of  three  short  syllables  (F.  Jdt.  3), 
oomp.  idr^^adhi  (Db.  74). 

NIRUSSUKKO  {a^.\  Careless,  indifferent,  idle 
[f'Wt+^lh^pW]'     Ten  J.  115.     Gomp.  Ap- 

KIRUTTI  (/.),  One  of  the  Ved^gas,  explanation 
of  diiBcnlt  Vedic  words ;  artificial  explanation  of 
the  meaning  of  a  word,  e.g.  deriving  arahantaf  a 
Buddhist  saint,  from  1|f^  +  Ip^ ;  grammatical 
and  logical  explanation  of  the  words  or  text  of  the 
Buddhist  scriptures,  verbal  analysis,  glossology ; 
vse  or  expression  of  a  language  [f^TCfW]*  Ab. 
110;  B.  Lot.  830,  841 ;  Man.  B.  490;  Dh.  03  (see 
PafiBombhidd),  Te  wakdya  mrutHyd  Buddkava* 
eammk  iftbm/t,  these  distort  the  word  of  Buddha 
from  its  own  proper  g^mmatical  use,  viz.  introduce 
inaeeuraciei  and  foreign  idioms  (Pit  xlii,  here  the 
comment  says  §ak4  nirutH  tuiwa  MmmdtambU' 
ddhenm  vmitappdkiro  Mdgadkako  vohdro,  "the 
Magadba  vernacular  as  spoken  by  the  Buddha  **). 
(Jftkakaikd)  Ma/fodkdnam  nirutHyd  parivaiteki, 
translate  the  commentaries  into  Pili,  lit.  turn  them 
aeeonilng  to  the  grammatical  use  of  the  Magadba 


people  (Mah.  251, 253).  Sutidni  parinatien  Sika- 
Idya  niruttiydf  translated  the  Sutras  into  Sinhalese 
(Mah.  247). 

NISA  (/.),  Night  [fifin]-    Al>-  ^ ;  Mah.  265. 

NISADA  (/.),  and  NISADO,  A  grindstone  or  nether 
millstone  [if^^]*  Katiyd  nisadamhi  abandhi' 
9um,  tied  him  by  tbe  waist  to  a  grindstone  (Mah. 
137)*  Pifhidpayitvd  niiode,  having  ground  on  a 
millstone  or  grindstone  (Mah.  175).  Nuaddya 
pimsitam  iva,  as  if  ground  with  a  millstone  (Vij,). 
The  fern,  also  occurs  at  Mah.  168. 

NISAdI  (tuff.),  Lying  down,  resting  [f«RTf^]  • 
Pit  05,  06. 

NISADO,  The  first  of  the  seven  musical  notes  of  the 
Hindu  gamut  [(i|l|T^] .    Ab.  132, 

NISAGGO,  Natural  state,  nature  [finNI].  Ab. 
177. 

NISAJJA  (/.),  Sitting,  session  [f^^VT]-  Ni»V' 
Jam  karoti,  to  sit  down  (Mah.  82).  NUaJJaih 
kappetij  to  sit  (Pit.  7).  NUajjattkdnam,  a  place 
of  assembly,  hall  of  session  (Mah.  12),  also  a 
dvandva  "sitting  and  standing"  (Jit  21).  Mah. 
118 ;  Pit  15.    For  nisajja  (ger.)  see  NiMaH. 

NISAKARO,  The  moon  [fiiHtH^J-    Ab.  51. 

NISAMANAA,  Seeing,  observing,  attending  to,, 
listening  [fiim4|i|].    Ab.  042. 

NISAMETI  (oauB,)y  To  attend,  listen  to,  hear,  ob- 
serve, mind,  be  careful  of  [011(141  ^ifjl] .  Kb.  6 ; 
Dh.  181,  277. 

NISAMMAKARI  (adj.).  Acting  with  care  or  atten- 
tion, circumspect  [fil1(44|-f-  H|(\«lJ .  Dh.  5, 1 81 . 

NISAnATHO,  The  moon  [fi|imi|W] .    Ab.  52. 

NISANTI  (/.),  Careful  attention  or  observation  [fif 
+ 1P(  +  f^]  •  Subh.  sends  me  tbe  foil.,  dhamma' 
nisanttti  dhammanUdmand  vymtiandy'  etam  adki- 
ffacanam  (fr.  an  af^.);  tebhdmakadkammatk  ante- 
eddivasena  $ammad  eva  nudmaiuah  dkammanUd' 
mand  (from  a  fiki  on  above). 

NISEDHANAA,  Prevention  [t^^V^]- 

NISEDHETI  (caut.).  To  prevent,  prohibit,  put  a 
stop  to,  dissuade  [Ol^M^fJl]-  P-  ^^^  ^»  Mah. 
16,  159. 

NISEDHO,  Prevention,  prohibition,  restraint  [fif- 
^].  Ab.  1167;  Dh.  70.  ITtWaitnMo,  restrained 
by  shame,  lit  to  whom  shame  is  a  restraint  (Dh. 
26). 

NISEVATI,  To  attach  oneself  to,  serve,  wait  upon, 
follow,  embrace,  practise ;  to  resort  to,  inhabit 
[fif^V  1 .    F.  Jit  7»    P.p.p.  ntMemto,  frequented 


NI8 


(  290  ) 


NTS 


by.  Idath  fhdnofh  eatubudd^anitevita^,  this  place 
the  resort  of  four  Buddhas  (Mah.  88, 118). 

NISIDANAA,  Sitting ;  a  mat  to  sit  on  (from  next). 
IMdandkdram  dasini,  signified  that  he  wished  to 
sit  down  (Mah.  87)*  Nittdanatthdnaik,  a  place  to 
sit  down  in  (Dh.  82).  P&t.  10, 16, 87.  NiManam 
gafihdti  means,  not  "to  take  a  seat"  bat»  to  take 
vp  the  rag  used  to  sit  upon. 

NISlDATI,  To  sit  down ;  (of  a  bird)  to  alight,  settle 
[f^n^] .  Aor.  nisidi  (Ten  J.  1 ;  Mah.  73).  Ger. 
nUajja  (Mah.  167),  niMitvd  (Dh.  82, 155).  Pass. 
nUqfffyaH^  to  be  sat  upon.  P.p.p.  ni^iiifio.  Cans. 
mMeti,  nUlddpetit  to  cause  to  sit  down.  Ger. 
nUidfyth  ni9td4piya,  nUfddpetvd  (Mah.  167,  194 ; 
Dh.  84, 154). 

NISINNAKO  (a4^).  Seated  [fiRl|ni].  Dh.83,404. 

NISINNO  (p.p.p.niB{dati),  Seating,  settling,  perched 
[t^f^rar]*  F.  Jiu  4.  iVtitmio  hati,  is  seated 
(Dh.  82). 

NISlTHO,  Midnight  [t^Hll^].    Ab.  70. 

NISITO  (P'P»P')f  Sharpened,  whetted  [tiffi|l|]. 
Ab.  744;  Att  201 ;  P.  J4t  50. 

NISNEHO  (adj.),  Without  love,  iBdIfferent  [fvi- 
%f].    Dh.238. 

NISSADDO  (aty.).  Noiseless,  silent  [f^«*1ll^. 
Das.  11. 

NISSAGOI YO  (a4;.).  That  should  be  rejected,  giyea 
up,  abandoned ;  to  be  forfeited  [f«ra4  +  ^,  the 
corresponding  Sanskrit  word  is  %Qfi^].  Kb. 
26 ;  B.  Int  902 ;  P4t.  5,  76.  The  Vinaya  treats  of 
thirty  priestly  offences  called  nimaggiyd  pdeitHyd 
dhammd,  they  are  enumerated  in  Patimokkha. 
It  is  usual  to  take  nUaaggiya  in  the  sense  of  <'  that 
should  be  avoided  or  rejected,"  but  I  have  no 
doubt  that  the  whole  term  should  be  rendered 
"Pdcittiya  sins  accompanied  with  forfeiture.** 
Subhdti  sends  me  the  foil,  gloss,  niuaggkfam  Ao- 
i(H  niuajitabbath  hoti  tanghana  vd  gafuuia  pug-' 
galaua  vd,  **  by  a  thing  being  nisaggiya  b  meant 
that  it  has  to  be  forfeited  to  a  large  or  small 
chapter  of  priests  or  to  a  single  individual.*^  He 
adds,  "  if  a  priest  has  with  reference  to  any  article 
committed  a  p^dttiya  offenoe^  he  must  surroMiev 
that  article  either  to  the  saigha^  or  to  a  chapter 
of  two  or  three  priests,  or  to  a  high  priest  ^  this  b 
called  Nissaggiya;  in  giving  up  the  article  he 
must  use  this  formula,  ideah  me  bhante  charmk 
(or  pattafk,  etc.)  daadhdttkkantwk  ninaggtyaO^ 
im4ha$k  dyatmato  nmqfdmi.  Sir,  thb  (extra)  robe 


has  been  kept  by  me  beyond  the  prescribed  ten 
days,  it  Is  therefore  subject  to  for^tore,  1  mr- 
render  it  to  you."  At  £.  Mon.  9  Hardy  nyi, 
"Nissaggiy4  pidttiyd  dhamml,  thirty  in  nnmber, 
requiring  forfeiture  of  such  articles  as  the  prietti 
are  permitted  to  possess." 

NISSAQOO,  Giving  up,  surrendering  [1^ +  !;{]. 
P&t  76. 

NISSAJJANAA,  Giving  np^  forfintnre  (from  next). 
P^.76. 

NISSAJ J  ATI,  To  give  up,  abandon,  surrender,  for- 
^t  [t^r9W»  for  the  st  oomp.  tntiajfeti].  For 
nUsajdmi,  see  art.  Nmaggiy.  Qee.  nmtQjM 
(Pdt.  108).    P.f.p.  ninajUabbe  (PAt  10). 

NISSAKKANAlk,  Gokg  out. 

NISSAKKO,  A  g^mmatical  term,  a  name  for  the 
ablative  case.    See  Kdrakatk. 

NISSAASAYO  {adj.).  Certain,  undoubted  [^- 
^TV]-  Adv.  mBMonuayadi,  undoubtedly,  certainly 
(Dh.  132, 823 ;  Mah.  252).  Instr.  tdMaamuyeM, 
certainly  (J6t.  17). 

NISSANDO,  GoBsequenee  or  result  [ftl^P^^ 
()||04^].  I  have  met  with  thb  word  only  b 
the  sense  of  the  consequence  of  Karma,  it  b  I 
think  pretty  nearly  a  synonym  otphalaik  or  wpOft. 
Tatta  kammanmandefM  imdni  pakea  ffdkmM 
nibbattdiU,  for  him,  as  a  consequence  of  his  Karma, 
these  five  equipages  were  produced  (Dh.  161).  Dh. 
166, 178,  189,  237. 

NISSANO,  Sound,  nobe  [fiR^].    Ab.  128. 

NISSARA^AA,  Departure,  going  out ;  exit,  egresB, 
outlet^  outcome,  result;  escape  from  Samsiira, 
salvation  [fntlTTV]-  Ab.  088.  PamaUam 
vattata  wiuaranam  n'atthi,  for  the  slotbiol  maa 
there  b  no  escape  from  Sams^bra  (Dh.  180).  BAs- 
wamiuaraftaik,,  escape  from  ezbtence,  attabflBCDt 
of  Nirvi^a  (Dh.  81).  Nmarafutdi  vielmaH,  it  m- 
vestigates  results  (Alw.  L 106).  Niaorafuipam, 
wise  in  knowing  results,  presdent.  At  Ten  J.  4% 
nmarafutvimutH  evidently  means  **  that  rebase 
which  consists  in  escape  from  existence,"  compare 
the  synonymous  term  mUtarof^t^fpahduatk  at  Ras. 
85.  At  mk.  174  it  is  used  in  the  sense  of  Artiafe- 
ship  or  escape  from  human  passion  (niuaro^ 
iOBkhdtatuddhiy,  Under  the  artide  NUeuJiaH 
will  be  found  a  curious  use  of  this  word,  the 
passage  means  I  think  either  *«thb  b  indeed  a 
result,  thb  b  a  sublime  truth,"  or  sarcastically, 


NIB 


(  291  ) 


MS 


"this  b  the  reMilt  of  all  hU  fine  words,  this  is  his 
sublime  troth  I" 

NISSARAlirAA,  Eipolsion  [flfrFinir]-  Pit.  00» 
61  (see  next). 

NISSARAVIYO  (adj.  probably  formed  apon  nia»d- 
mfui).  Connected  with  expalsion.  The  three  nit- 
•tfrofilytf  dkdiuyo  or  elements  of  deliverance  are 
nekkkammaf  escape  from  hnman  passion,  drup* 
paaky  escape  from  existence  with  form,  fdrodhot 
escape  from  all  existence  {kdmdnam  etam  mssaro' 
fum  yai^Rdtak  nekkhammam,  H^tdnam  etaik  »• 
ytkMiatk  dntpponkj  yatk  kho  pana  kmci  bhiiUttk 
mmkhatam  pafiecasamuppannam  nirodho  iai$a 
mMorafunw).  The  five  Elements  of  Deliverance 
are  escape  from  kdma^  tfydpdda,  vihesd,  r^tpa^ 
rnkkdya.  At  Pit.  W  sangb&disesa  sins  are  said 
to  be  nuMdra^iya  **  accompanied  with  expulsion ; " 
this  cannot  mean  expulsion  from  the  priesthood, 
bat  possibly  a  temporary  sedasion. 

NISSARATI,  To  depart,  escape  [fif.*^].  Faffato 
m.,  to  escape  from  Samsira  (Dh.  184,  338). 

NI8SARO  (a4;.).  Sapless ;  vain,  unsubstantial  [fi|:- 
Vrt]-    Ab.924;  Dh.  324. 

N18SASO,  Breath  [fift^VTV]-    Att.  194. 

NISSATTO  (adj.),  Powerless ;  unsubstantial ;  non- 
existent [^:irTq[].  I>h.  90.  Ninattatd  (/.), 
Ab.784. 

NISSAVO,  The  scnm  or  water  of  boiling  rice  [fif  ;- 

wrr]-  Ab.4e6. 

NTSSAYA  (ger,)f  Leaning  upon  or  towards,  depen- 
dent npon ;  close  to,  near,  by ;  on  account  of,  by 
reason  of,  through,  for.  This  word  is  a  gerund 
from  fif  +  f% ;  for  its  prepositional  use  compare 
dgamma,  anvdya,  upam$»dya.  Pindiydlapabhoja" 
math  niMB^a  pabbajjd,  the  monastic  life  depends  on 
food  given  in  alms,  or  has  food  given  in  alms  for 
its  resooroe  (Kamm.  9,  see  nmayo).  Nissdya 
Kaectfyamavof^fumddhhf  basing  my  work  on  Kac- 
ciyanava^^an^  etc  (Alw.  I.  xiv).  Kath,ai  ea  n. 
pmbMikhiiatkf  and  basing  my  history  on  andent 
records  (Att  189).  Miyjhimath  ihambham  ». 
fmrmitkdbhimukho  niHnnOf  seated  dose  to  the 
central  pillar  with  his  face  to  the  east  (Sim.  S., 
not  as  Bamouf  renders  it  "leaning  against"). 
Iii$9dya  dakkhiftam  bhdgwh  uUardmiakham  utta- 
sMifc  ihard9a$uuhf  tliere  was  a  splendid  president's 
thnme  on  tiie  south  side  of  the  hall  fadng  the 
north  (Hah.  12).  RdjdkiraKd»igdmakamn.iayo 
wdre  pmr^fa,  tliey  say  the  king  has  been  tlirioe 


.  defeated  near  Kisigima  (Dh.  353,  oomp.  85,  139; 
Ten  J.  13, 112).  Maggwk  «.  tifthanti,  they  stand 
by  the  road-side  (Dh.  233).  Tumhe  n.  jMtatk 
labhimha  through  you  our  lives  have  l>een  saved 
(Ras.  30 ;  Ten  J.  40).  HattM  n.  kUamdmi,  I  am 
harassed  by  the  dephants  (Dh.  154).  Brdhmafio 
pana  kankammaHi  n.  Jivatit  now  the  brahmin  Uvea 
by  husbandry  (Dh.  317).  Md  vivadatha  vivddmh 
n.  hi  anekoiahassavaffakd  jivitakkhayam  patid, 
do  not  quarrel,  for  through  quarrelling  on  one 
occasion  many  thousands  of  quails  met  with  their 
death  (Dh.  104). 

NISSAYADO,  One  who  gives  protection,  an  upqf^ 
jhdya  or  kalydfutmitta  (nigsaya  +  7).    Ab.  410. 

NISSAYATI,  To  depend  on,  bdong  to  [fif  +  fw]- 

NISSAYO,  That  on  which  anything  depends  or 
rests,  refuge,  shdtera  hdp,  protection,  resource, 
requisite,  necessary  [a  derivative  of  f%r  with  fif, 
but  answering  exactly  to  m^Rf] .  Ab.  833, 902, 
1060,  1130.  The  cattdro  nistayd  or  Four  Re- 
sources of  the  Buddhist  priest  are  pif^iydk^M' 
bhqfanaihf  ''living  on  broken  meats  given  in  alms" 
(as  bis  resource  for  food),  pairiuukdlaetvaradh 
"rags  from  a  dustheap"  (as  his  resource  for 
dothing),  rukkhamdUuendtoMaik,  "lodging  at  the 
foot  of  a  tree"  (as  his  resource  for  habitation), 
WikApiiiimiiUtabhe9t{jjaHi  "cow-urine-medidne"  as 
his  resource  in  illness  (Kamm.  9).  The  rdation  of 
the  upqjjkdya  towards  his  antevdsi  is  called  ntt- 
aaya  "protection  or  help,"  or  as  Mr.  J.  F.  Dickson 
renders  it  "sanction  and  support":  Gogerly  calls 
it  "  privilege  of  residence  as  a  pupil."  So  at  Ten 
J.  30,  bhikkhu  nia9aya$ampanno  is  explained  to 
mean  a  priest  who  has  a  Buddha  or  man  of  eminent 
piety  as  his  spiritual  g^ide  (kaiydfuimitto).  Mr. 
Dickson  says,  "without  the  consent  and  promise  of 
assistance  of  a  priest  of  ten  years'  standing  the 
candidate  cannot  obtain  ordination.  Niuayo  in- 
volves assistance  and  association  for  at  least  five 
years  . . .  The  superior  b  to  advise  and  instruct 
his  co-resident,  and  to  perform  towards  him  all 
the  duties  of  a  parent  in  sickness  and  in  health." 
The  npajjhiya  is  said  nUntyam  deti  and  is  called 
iiiitayo<fo.  There  are  two  nissayas,  or  inducements 
to  a  virtuous  life  taf^d  and  diffhi  (see  Dh.  282). 
Subhdti  quotes  from  Vis.  M.,  dve  nusayd  taf^kd- 
fMtayo  ea  diffhmmayo  eo,  tattha yam  immd'ham 
fUena  devo  vd  bhaviaidmi  dewmnaiaro  vd  ti  etnuk 
bkawuampaititk  dkankkamdMenapavatHtatk  idmh 


NIS 


(  292  ) 


NIT 


tanhdnisHtaikf  yaih  tUena  Muddklti  evam  suddhu 
diftkiydpavattitam  idofh  ditthmissitam, "  there  are 
two  inducements,  the  inducement  of  desire  and  the 
inducement  of  wrongs  views ;  the  former  is  held  by 
one  who  wishes  for  blissful  re-birth,  saying,  By 
this  virtuous  act  I  shall  be  re-bom  as  a  deva  or 
one  of  the  devas ;  the  latter  is  held  from  wrong 
views  of  the  nature  of  purity,  the  view  being  that, 
Purity  consists  in  moral  practice."  See  Pard' 
matthon 

NISSENi  if.\ Ladder, stairs  [flf :%flir]  Ab. 210 ; 
Dh.  183. 

NIS8ES0  (ad/.).  Complete,  all,  entire  [f«r:^]- 
Ab.  702;  Dh.  390.  Adv.  nisietato,  entirely, 
perfectly.  Nissesam  katvd  udakam  vamati^  dis- 
charges entirely  the  water  it  contains  (Jdt.  20). 
Daddhi  ddnatk  niuesoMf  give  away  (your  goods) 
in  charity  till  none  remain  (Ditto). 

NISSlLO  [adj.).  Irreligious  [f«l^+  lf^].  Dh. 
395. 

NISSlMO  (a4/.),  Outside  the  boundary  [f«|.7e^9nt]  • 
Mab.  199. 

NISSIRiKO  (a4f.\  Unfortunate,  ill-fated,  inglorious 
[f*r:^ft^].    Dh.  172 ;  Att.  207. 

NISSITAKO,  A  pupil,  adherent  [next  +  IV] .  Dh. 
103 ;  Ten  J.  63. 

NI8SIT0  (p,p.p.  niuayait).  Inhabiting;  placing  or 
stationing  oneself  in ;  having  recourse  to,  depend- 
ent on,  inherent  in,  connected  with,  resting  on ; 
following,  practising,  devoted  to,  busied  with  [fif 
+  f^n!f  ^ot  it  corresponds  to  VlP^d].  Devo 
mdro  ca  brahmd  nd  ye  keci  pathavinisritd,  Devas, 
M4ra8,  and  Brahma  angels,  and  all  the  inhabitants 
of  the  earth  (IVAlwis'  Catalogue,  vol.  i.  136). 
Ahdre  amsnto,  not  dependent  on  that  which  sus- 
tains existence  (Dh.  I7f  dhdra  is  here  used  in  its 
metaphysical  sense).  MdnanisritOt  devoted  to 
pride,  haughty,  proud  (Dh.  142) .  Sdiananisntam 
punnakammamf  meritorious  practices  connected 
with  religion  (Mah.  213).  Suidnaniitito,  connected 
with  a  cemetery  (P&t.  71).  Dighdgamanimto 
atikoj  the  meaning  of  the  Dlgha  Nikaya,  lit.  the 
meaning  inherent  in  (Br.  J.  8.  A.).  Rdganwitd 
aankappdf  thoughts  set  on  the  pleasures  of  sense 
(Dh.  61).  CtumbatUmto,  stationing  himself  In  the 
jungle  (Mah.  134).  Lokiyacchandanitsito  FutiO' 
dayoy  Vrittodaya,  a  work  treating  of  popular  pro- 
sody (Kb.  23).  Sofcam  hadayanitiitam,  the  grief 
that  dwells  in  my  heart  (Dh.  96).   Sabbam  p'  idarh 


hdyoH  kdyanUiitanh  everything  that  belongs  to 
my  body  is  wasting  away  (Dh.  83).  SukhanimiOt 
bent  on  pleasure  (Dh.  410).  Masc  nigntOfA  pupil, 
disciple^  adherent  (Mah.  232,  oomp.  Ninitako). 
NIS80K0  (adj\).  Free  from  sorrow  [flf I^ft^] .  Dh. 
96;  Das.  10,31. 

NISODANAA,  Destroying,  slaughter  [f^f^^]. 
Ab.403. 

NITAMBO,  The  swell  of  the  loins,  the  buttocks ; 
the  swell  or  slope  of  a  mountain  [fviTTf  ]  •  Ab. 
272,  608. 

NiTATTHO,  Natural  meaning  [if^  +  ^] .  JVI- 
tattho  is  opposed  to  neyyattho,  by  the  latter  Is 
meant  the  obvious,  natural  or  apparent  meanLiog 
of  a  saying,  by  the  former  its  real,  higher  or  more 
recondite  meaning,  its  inner  significance.  ''N(t£r- 
tha  is  the  meaning  conveyed  by  the  words,  ney£r- 
tha  the  meaning  learnt  by  irisdom'*  (Subh&ti). 
P&t.  zlvii ;  Alw.  I.  63. 

NITI  (f.).  Guidance,  management,  practice,  con- 
duct ;  habits,  institutions ;  propriety,  right  con- 
duct, prudent  counsel,  statesmanship,  polity  [^Y- 
f?f].  Cdritrandif  customs  and  habits  (Alw.  I. 
112).  NayaniH,  law  and  polity  (Ditto).  NiHpa" 
ve^if  institutions  and  traditions  (Ditto).  Sappuri" 
»an(Hpatho,  duties  of  a  righteous  man,  lit.  course 
of  practice  (Att.  196).  NUUatthafkf  science  of 
statecraft,  art  of  governing. 

NITIMA  (wff.).  Prudent,  politic  [if^fTHT?^].  Mah. 
203. 

NITO  (P'p'P.  nayati).  Led,  inferred  [if^]. 

NITTACO  (adj.).  Free  from  bark  [f«T^+?V^]. 
Dafidakam  nittacaHi  karitvd,  having  peeled  a 
stick  (Dh.  196). 

NITTALO  (adj.).  Spherical  [fiRnir] .    Ab.  707- 
NITTANHO  (a4f.).  Free  from  desire  or  lust  [fif^ 
+  ^^].    Dh.  279,  431. 

NI^ITHA  (/),  Completion,  accomplishment,  per- 
fection; end, conclusion;  ascertainment,  certainty; 
disappearance,  destruction  [fif9T]-  Ab.912.  ^m- 
hdkaHi  kammath  niffham  ganmoHf  our  work  will 
be  accomplished,  lit.  wiU  come  to  an  end  (Dh.  188). 
Nitthatk  gatoy  who  has  reached  the  eonsummationy 
viz.  attained  Arhatship  (Dh.  63,  oomm.  says  imat'- 
mtf^  sdsaneptMe^fitdnam  arahatiaih  miffhd  ndma). 
The  term  appears  also  to  be  applied  to  the  other 
three  paths,  for  in  6ig.  8.  A.  I  find  so  Bkagt^ 
vaii  niffkadt  gato  ^ecit^pannOf  having  attdned  in 


NIT 


(  293  ) 


NIV 


Buddha  the  oonsammatioii  of  existence.  This  is 
casQy  explained  by  the  circumstance  that  when 
any  one  of  the  Paths  is  attained  salvation  is  certiun. 
At  Jit,  40  nittham  gacehati  means  "  to  condude, 
arrive  at  certainty." 
NITTHADDHO  (a^f.).  Paralyzed,  stiffened   [ffT- 

NrrTHANAA,  Accomplishment,  completion  [flf- 
VTW]-    Mah.  174;  P&t.  75. 

NTTTHAPETI  (cau9.  nitthdti).  To  complete,  finish, 
accomplish  [fif  +  KJIIM^nt]*  SabbabuddhakiC' 
edmi  niHhdpetvd^  having^  accomplished  all  the 
daties  of  a  Bnddha  (B.  Lot.  335).  Bhattakiccam 
mitfAdpetvd,  having^  concluded  his  meal  (Ten  J. 
17).  Mah.  20y  34,  193 ;  Dh.  85, 188.  P.p.p.  nit- 
fh^to  (Hah.  221). 

NITTHARANAft,  Release,  escape  [f«raT^] .  Lo- 
kamittkarafUitthiko,  desirous  of  the  salvation  of 
mankind  (J&L  1).  Samsdrato  n.,  release  from 
ooDtinued  existence  (Has.  24). 

Nrrm ARATI,  To  get  across,  get  over,  get  clear  of, 
escape  from  [t^T^]  •  Kantdram  i».,  to  get  safely 
over  a  dangerous  bit  of  road.    P.p.p.  nitthinvLo. 

NITTH  ATI,  To  terminate,  be  finished  or  completed, 
to  come  to  an  end  [flf  +  WT]*  Kammam  niU 
fhdii,  the  work  is  finished  (Dh.  323).  Aor.  nit- 
fkdri  (Alw.  I.  55 ;  Dh.  125).  Ger.  nitthdya  (Dh. 
346).    P.p.p.  nifthito.    Gaus.  nxtthdpeH. 

NITTHIiyNO  (p.p.j9.  n%ttharati)y  Passed  through, 
escaped  from  [f^flfhq]* 

NITTHITO  {p>P4>.  nitthdti),  Completed,  finished, 
accomplished,  ended  [f^Tf^Tf]*  Vthdn^atisan- 
kkdre  nitthite,  when  the  repairs  of  the  monastery 
were  completed  (Mah.  12).  Nitthitam  bhattam, 
dinner's  ready,  i.e.  the  rice-boiling  is  completed. 

NITTHUBHATI,  To  spit  out  [firft^].  F.  Jdt.  7 
(die  reading  nutth"  is  incorrect). 

NITTHUNATI,  To  bewail  [ft  +  ^TO  • 

NITTHURO  (04;.),  Harsh,  hard  [f%f?3-  Ab. 
125,  714. 

OTTTHUSO  (adj.).  Without  husks  [ft^] .  Nii- 
ikusakarofutrih  husking  g^in  (Mah.  22). 

NIVAHO,  A  multitude,  quantity  [fl^f  ] .  Ab.  629. 

NIVAPO,  Oblation  to  the  manes  of  deceased  rela- 
tives, offering  to  Petas;  offering,  charity,  alms; 
ration,  allowance,  batta;  provision,  food  [f^PTnT]* 
Ab.  423.  €Mdyu  tu  nivdpattham  deviyd,  **  when 
tile  qnten  went  as  usual  to  receive  her  daUy  supply 


of  provisions"  (Mah.  204,  as  rendered  by  Tumour). 
Rdjakotthdgdrato  nivdpam  dentu,  let  them  give 
them  a  daily  allowance  from  the  government 
stores  (Alw.  I.  74).  Nivdpaputtho  vardho,  a  hog 
fed  on  sacrificial  offerings  (Dh.  58). 

NIVARANAlfir,  Keeping  off,  warding  off;  prevent- 
ingr  [Ot<IKUl]«    Dh.  106;  B.  Lot.  413. 

NiVARANAM,  Obstacle,  hindrance  [t^+^  + 
"inr]*  There  are  ^ve  nivara^as,  obstacles  to  a 
religious  life,  or  "  besetting  sins,"  kdmacchanda- 
nharananif  vydpddanivarattam,  thinamiddhanitict^ 
rattam,  uddhaccakukkuccanivaranam,  vicikicchd' 
nivaranam,  Inst,  malice,  sloth,  pride,  doubt  (Dh. 
345,  390;  Alw.  I.  88).  S&m.  S.  mentions  five 
other  hindrances,  inam,  rogo,  baudhandgdrani, 
ddsavyam,  kantdraddhdnamaggo,  debt,  disease, 
bonds,  slavery,  a  difficult  road.  Amjjdnharand 
sabbe  sattd,  all  beings  have  ignorance  for  a  hin- 
drance, viz.  by  Ignorance  of  the  Truth  they  are 
prevented  attaining  release  from  existence  (Alw. 
I.  106). 

NIVARETA  (m.),  One  who  keeps  off  (next  +  ?T). 

NIVARETI  (cans.).  To  keep  off,  ward  off;  to  re- 
strain, hinder,  prevent,  stop  [f^TTTT^^lfTT]  •  Tathd 
karontam  rdjdnam  nivdrayi,  stopped  the  king  in 
the  act  of  doing  so  (Mah.  172).  With  abl.  of  the 
thing  defended :  Pdpd  cittam  nivdraye,  let  him 
'  restrain  his  heart  from  sin  (Dh.  14,  21).  With 
loc  of  the  thing  defended :  Ucch^isu  nivdrayanti 
gdvo,  they  keep  the  cattle  from  the  sug^r-canes 
(Sen.  K.  349,  note).  Na  namjdti  nivdresi  brdhma^ 
lokdpapattiyd  (abL),  caste  did  not  prevent  him  from 
being  born  in  the  Brahma  heavens  (Alw.  N.  121). 
Nivdretum  asakkonto,  unable  to  dissuade  him 
(Mah.  34).     P.f.p.  nivdretabbo  (Pdt.  xxi). 

NIVARO,  Prevention  [f^fTTT]-    P^*-  ^• 
Nl  VARO,  Wild  rice  or  paddy  [ift^TTO  •    Ab.  451 ; 
Sen.  K.  418. 

NIVASANAA,  Clothing;  an  under  garment  [flf- 
^nP^nf]*  -A^-  ^^*  Nivdsanantaniy  the  skirt  of 
the  lower  garment  (Dh.  232).  Nivdnanagdmo,  a 
village  to  supply  him  with  clothing  (F.  Jit,  10). 
Eko  nivdsanasdtako,  a  single  tunic  to  put  on  as 
an  under  garment  (Dh.  290).  The  compound 
nivdsanapdrupanathf  "  under  and  upper  garment,'* 
is  frequently  used  to  mean  the  whole  of  a  person's 
dress  (Dh.  403 ;  Das.  38).  By  nivdsana  is  evi- 
dently meant  the  lower  doth  which  covers  the 

38 


NIV 


(294) 


NIV 


waist,  hips,  and  legs,  wbUe  pdrupana  is  the  upper 
cloth  thrown  across  the  shoulders  (comp.  Dh.  168). 

NIVASANAM,  Dwelling  [f^nTT^R]-  Nivdsana- 
tphdnam,  dwelling-place  (Dh.  277,  313). 

NI VASETI,  To  put  on,  dress,  wear,  especially  of  an 
under  garment  [fif^l^iifcf]*  Kdsdvam  nivdse- 
tvdf  having  put  on  a  lower  yellow  robe  (F.  J4t.  46). 
Attano  ananucckavikam  nivdsetvd  pdrupitvd  vica- 
rati,  goes  about  wearing  under  and  upper  gar- 
ments unsuitable  for  him  (Dh.  114).  Nivdsenti  hi 
canddld  kdsdydni,  for  pariahs  wear  yellow  clothes 
(Mah.  24).  Nivdsetvdna  adkhante,  they  covering 
their  nakedness  with  branches  (Mah.  44).  Pubban^ 
hasamayam  nivdsetvd,  having  put  on  his  robes  early 
in  the  morning.  P.p. p.  Nivattho.  Nivdsdpeti,  to 
cause  to  put  on  {Jit.  50). 

NIVA8ETI  (catt*.).  To  cause  to  dwell  [cans.  fi|- 
^If^].  Eten*  eva  niydmena  katipdham  nivdsiya, 
having  entertained  him  in  this  way  for  several  days 
(Mah.  247).  Anto  yeva  nivdsetvd,  keeping  him  in 
the  palace  (Mah.  254).  Temdsam  bodhiyangane 
nivdsetvdna,  keeping  (the  image)  for  three  months 
in  the  court  of  the  Bo-tree  (Mah.  241).  Khandhd- 
vdram  n.,  to  encamp,  to  entrench  oneself,  build  a 
fortified  camp  (Mah.  62,  235,  256 ;  Dh.  222,  see 
Niveseti). 

NIVASI  (adj.),  Dwelling  [fiRTtlnC|.  Nivds(,  an 
inhabitant  (Alw.  I.  112). 

NIVASO,  Residence,  dwelling,  abode,  station,  night- 
quar(«rs  [f^T^W]*  Nivdsarh  ganhdti,  to  take  up 
one's  quarters,  take  up  one's  abode,  station  oneself, 
halt  for  the  night  (Dh.  232 ;  F.  J&t.  15 ;  Ras.  38). 
Tattha  nivdso,  residence  in  that  place  (Kh.20).  Idh' 
eva  nivdso  phdsuko,  passing  the  night  in  the  very 
place  will  be  pleasant  (Mh.  84).  Attano  corakdle 
sa  nivdsam  yesu  ndlabhi,  those  among  whom  he  did 
not  receive  an  asylum  at  the  time  he  was  an  outlaw 
(Mah.  209)»  Bandhdgdranivdsena  dukkhito,  af- 
flicted by  his  imprisonment  (Mah.  260).  Patirdpo 
nivdso,  a  suitable  halting-place  (Att.  196)1 

NIVATO,  Lowliness,  humility.  Kb.  5.  Nivdta- 
vutti,  of  a  meek  or  lowly  disposition. 

NIVATTANAJjf,  Taming  back ;  refutation  [ffRf- 

NIVATTATI,  To  turn  back,  return,  depart ;  to  stop, 
halt ;  to  cease,  desist  [fifa^].  Dh.  70;  Alw.  I. 
79.  Nivattitabbam  bhante,  you  onght  to  tarry 
here,  lord  (Mah.  84).  Tato  nivattitvd,  returning 
thence  (Mah.  106).  Aor.  nivatti  (Dh.  84, 108, 157). 


P.p.p.  nivatto.  Cans.  nivatteU^  to  cause  to  torn 
back ;  to  cause  to  stop ;  to  turn  away,  repd.  JfoiU- 
janam  nivattetvd,  having  sent  back  the  multitade 
(Das.  3).  Thero  tattha  nivattayi,  the  then  in- 
duced him  to  halt  there  (Mah.  84).  OragaAgmk 
paldpetvd  nivattU/a,  having  routed  them  and  driven 
them  back  across  the  river  (Mah.  62).  Cokkmk 
nivattetum,  to  stop  the  wheels  (Dh.  91).  EkaA 
bhikkhum  nivattetvd  gacchatha,  leave  one  priest 
behind  and  go  (Dh.  249).  P.pr.  of  the  pass.  cans. 
nivattiyamdno  (Dh.  172,  203). 

NIVATTHO  {p.p.p.  nivdseti).  Dressed,  dothed;  pat 
on,  worn.  Kdsdyanivattho,  wearing  the  yelloir 
robes  (Dh.  129).  Dunnivattho,  badly  or  im- 
properly dressed  (Pit.  x).  Nivattha  applies  to 
the  lower  or  under  garments  (see  Nivdsanam). 
Nivatthasdtako,  a  tunic  put  on  as  a  lower  garment 
(Dh.235).  Dh.315.  iVtvaf^Aum,  under  dothing 
(Mah.  246).  Nivattkapdrutam  sdtakayugam,Uro 
doths,  one  worn  as  an  inner  and  one  as  an  enter 
garment  (Jdt.  8). 

NIVATTI  (/.),  Turning  back,  returning ;  stopping 
[f^l^].    Ah.  1178. 

NIVATTO  (p.p.p.  nivattati).  Returned,  turned  back, 
recoiling;  stopped, ceased  [f4f|aiH].  Nivattatpul' 
nam,  halting-place  (Mah.  84).  Satthu  »antiki 
nivattakdle,  when  I  return  from  my  visit  to  the 
Teacher  (Dh.  247).   Mah.  34. 

NIVEDANAl^,  Informing,  announcement  [fi|^- 
^^^\»    Mah.  37. 

NIVEDETI  {cans.).  To  make  known,  inform,  an- 
nounce, report,  relate  [(i|<)^i|(^].  Rtnmome' 
dayi  sabbam  pavattim,  rdated  to  the  kin;  the 
whole  occurrence  (Mah.  40, 205).  Ramio  nine£te, 
it  having  been  reported  to  the  king  (Alw.  1. 97)* 
Aggasdvakehi  niveditam,  announced  by  the  two 
chief  apostles  (Dh.  116). 

NIVEDl  (adj.).  Making  known,  informhig  [fi|^- 
f?i^.    Mah.  157. 

NIVESANAA,  Resting-place,  residence,  dvelling 
[f^l^Spr] .  Ab.  206 ;  Mah.  7, 241 ;  Ten  J.  Hi 
Sakanivesane,  at  his  own  house  (Dh.  98).  B^9f 
nivesanam,  palace  (Ten  J.  1 ;  F.  Jit  17).  Meta- 
phorically, anivesano,  free  from  attachment = W' 
layo  (Dh.  8,  202). 

NIVESETI  (cans.  nivisaH),  To  cause  to  enter,  to 
introduce,  to  place ;  to  cause  to  settle  or  dweU,  to 
^,  place,  establish ;  to  found,  build  [pJ^H^ft]* 
Gdmasimd  nivesayi,  fixed  the  boundarief^  of  the 


i 


NIV 


(  295  ) 


NIY 


TiUages  (Hah.  07)*  Attdnam  eva  pathamam 
paiiHipe  nivetaye,  let  him  first  establish  himself 
fai  what  is  right  (Dh.  29;  comp.  50).  Kalydne 
mkfe9etiy  encourages  him  In  virtue.  Matim  n.>  to 
apply  the  mind  to,  fix  the  mind  on  (Rh.  21). 
Sara^^dgamame  «.,  to  establish  a  person  in  the 
Three  Refuges  (Jdt.  28).  Oparajje  nivesiya, 
haTing  appointed  him  to  the  viceroyalty  (Mah. 
Izzxidi).  Kdiaoelam  nivegesi  yakkham  purapu- 
rmiikime,  fixed  the  quarters  of  the  Yaksha  K.  in 
the  east  district  of  the  dty  (Mah.  65).  Armrne 
gdme  mvesayi,  set  up  villages  in  the  forest  (Mab. 
46),  PariffefbdHi  sabbdni  ndaitdni  nivetayi,  ho 
Rbuilt  aU  the  cells  that  had  been  demolished 
(Mah.  239).  Pupphdni  vaf^tehi  nivesetvdna,  hav- 
ing stuck  flowers  into  it  by  their  stalks  (Mah. 
811).  Sakale  gdmadvdre  nivesetvd  balim  ta8$a 
mdipayi^  having  set  ofierings  at  the  entrance  of 
every  village  caused  them  to  be  given  to  him  (Mah. 
231).  Paftmdyo  tattha  nivesegi,  placed  or  set  up 
die  statues  there  (Mah.  241).  Ardtne  n.,  to  lay 
4Mit  gardens.  Khandhdvdram  niveseti,  '^to  set  up 
m  eampy**  instead  of  nivdseti,  occurs  at  Mah.  235» 
line  II  (also  in  Ind.  Off.  MS.),  and  at  Dh.  158. 
P.p.p.  nUmiio  (Mah.  66, 165). 

NIVI8ATI,  To  settle,  encamp  [firf'ni^]- 

NTVrpTHO  (p-p-p*  last),  Encamped,  settled,  estab- 
lished, fixed  on,  devoted ;  married  (of  a  woman) 
[fi|f<|g].  P&t.65.  Nivitthapemotasmimsordjd, 
the  king  having  set  his  affection  upon  him  (Mah. 
25).  Hatapahaie  niviftho,  in  the  habit  of  striking 
and  slaying.  AnMtthd  tdsam  dhitaro^  their 
daaghters  were  unmarried  (Par.  S.  A.). 

NIVUTO  (p*p-P')f  Surrounded,  hemmed  in,  ob- 
slnieted  [f«l^].    Ab.  746;  Alw.  I.  106. 

NIVUTTHO(p^.p.nlm»a^),  Inhabited.  Mah.  239. 

Ml  Y-9  for  words  beginning  thus,  see  Nlyy- . 

KIYAMAKO  («(;.),  Curbing,  governing,  restrain- 
lag,  guiding  [f^Rn^n]  •  A^*  ^^*  Nlydmako, 
a  sailor  or  helmsman  (Ab.  667)- 

Nl  YAMANAft,  Restraining,  regulation  [t^RHTT ]  • 

KIYAMETI  (caus,)s  To  restrain;  to  fix;  to  pre- 
scribe, ordain  [f«R|7RTf?f ] .  Pat.  104;  Kh.  21. 
P.pr.  pass,  myamiyatndna  (Dh.  89).    P.p.p.  niyo" 

muU  (Att.  8). 
NIYAMO,  AsoertainmentyCertainty;  restraint,  train- 
ing; a  selMmposed  religious  observance,  voluntary 
performanoe  of  a  meritorious  act  [f^F^nR]*    ^^' 


430,  444,  1078.  Aniyamoy  uncertainty  (Ab.  949). 
At  F.  J&L  11  niyyamo  metri  causft. 
NIYAMO,  Way,  manner  [f«i^|4|].  Etena  niyd- 
tnena  (Db.  226).  Eten'  eva  niydmena,  in  this  very 
way  (Ten  J.  51 ;  Dh.  109).  Satthdrd  deaitaniyd" 
men*  eva  dhammam  desen,  preached  the  Law  pre- 
cisely in  the  way  in  which  it  was  preached  by 
Buddha  (Dh.  168).  Kevalam  tvam  mayd  vuttanu 
ydmena  patipajfa,  only  do  you  act  in  the  way  I 
told  you  (Att.  215).  Dhammacetiyaauttantaniyd' 
ffiena,  according  to  the  Dh.  Suttanta  (Dh.  222,. 
comp.  113, 310).  Gihiniydmena  paridahitvd,  hav- 
ing dressed  himself  like  a  layman,  lit.  "  after  the 
manner  of  a  layman"  (Dh.  86). 

NIYANTA  (fn.),  One  who  restrains,  guides  or 
governs  [fif^nw].    Ab.  988. 

NI YATI  (/.),  Fate*]  luck,  destiny  [fiRrfTf] .  Ab.  90. 

NlYATI,  NlYATI,  see  Niyyatu  Niyydtu 

NIYATO  (P'p'p,),  Fixed,  certain;  self-controlled, 
temperate  [fiRTTf]  •  I^h.  26.  Niyatavivarapam, 
definite  assurance  of  becoming  Buddha  (Man. 
B.  94).  Niyatamiechdditthidhammdf  absolutely 
or  unquestionably  false  doctrines  (Vij.).  Jdtassa 
ndma  niyato  maceu,  for  every  being  death  is 
inevitable  (Dh.  156).  Pordnardjaniyatam  punna^ 
kammam,  meritorious  practices  established  by 
former  kings  (Mah.  213).  Adv.  niyatam,  always, 
constantly  (Mah.  212). 

NIYO  (adj.).  Own  [fn^].    Kh.  16;  Sen.  K.  209. 

See  also  Nijo. 
NIYOGO,  Injunction,  appointment,  order  [f^T^t^]* 

Ab.  1162.     Mahdrdjaniyoffato,  according  to  the 

king's  command. 

m 

NIYOJANA]d[,  Appointment,  ordinance,  bidding, 
enjoining  [OiiH^*!] •    Ab.  427,  1037. 

NIYOJANIKO  (adj.).  One  who  urges  or  orders 
[f^RTt^R -H[^] .    Dh.272. 

NIYOJETI  (cau8.)^To  appoint,  commission,  enjoin, 
ordain,  decree,  urge  [f^^^^Pf]*  With  dat. 
of  thing  enjoined :  Cetiyatthdnabhdsdya  amacce 
niyojayi,  gave  instructions  to  his  ministers  for  the 
decoration  of  the  site  of  the  Cetiya  (Mah.  170, 
comp.  Dh.  188).  Kdretvd  vejjasdldyo  vejje  tattha 
niyojayi,  having  built  hospitals  he  appointed  phy- 
sicians thereto  (Mah.  245).  With  loc.  of  the  thing 
enjoined :  Tasmim  kamme  niyojiya,  having  ap- 
pointed him  to  that  task  (Mah.  110);  Appamdde 
niyqfeii,  urged  him  to  make  haste  to  work  out  his 


^ 


NIY 


(  296  ) 


NU 


salvation  (Mab.  261) ;  Satte  dhammatavane  myo- 
jesi,  exhorted  men  to  bear  the  Law  (Ras.  29). 
With  inf.  Navakammante  katturh  niyojayif  gave 
orders  to  construct  new  works  (Att.  132).  P.p.p. 
niyajito,  Sambhdtatherena  niyojito^  at  the  insti- 
gation of  the  elder  S.  (Mah.  16). 

NIYURO,  A  bracelet.    Ab.  285. 

NIYUTTO  ip.p>p>),  Attached  or  appointed  to  [fif- 
TEHIf].    With  loc.  Dvdre  niyutto  dovdriko, 

NIYYADETI,  and  NlYADETI  (cans.).  To  ^ve 
back,  restore ;  to  hand  over,  give  up  [ONn^  • 
Rdjd  pakati-uyydnapdlakass'  eva  uyydnam  niyyd' 
detnd,  the  king  having  restored  the  garden  to  the 
former  gardener  (F.  Jit  8).  Pdto  'va  paticehitvd 
sdyam  ganetvd  admikdnam  niyyddetvd,  having 
received  charge  of  them  in  the  morning,  in  the 
evening  having  counted  them  and  restored  them 
to  their  owners  (Dh.  151,  of  cows),  Atnacednam 
rajjam  niyyddetvd^  having  resigned  his  kingdom 
to  his  ministers  (Ras.  18,  comp.  Dh.  153).  Of 
delivering  a  present :  Rdjd  pakkosdpetvd  niyddi' 
tapanndkdre  vanditvd  thite  pucchi,  the  king,  hav- 
ing sent  for  them,  inquired  of  them  as  they  stood 
saluting  him,  having  handed  over  their  presents 
(Alw.  I.  97)*  The  form  niyydteti  sometimes  oc- 
curs in  later  texts,  but  is  merely  a  return  to  the 
Sanskrit,  the  dialectic  Pali  form  being  niyyddeti 
or  niyddeti ;  see  Att.  191,  mahdsanghassa  nxyyd- 
tetvd,  **  having  committed  him  to  the  care  of  the 
priesthood."  I  have  also  met  with  it  in  S&m.  S.  A. 
and  in  Br.  J.  S.  A. ;  at  P6t.  98  niydteti  is  from  an 
attbakathd. 

NIYYAMO,  see  Niyamo. 

NI YYANAlEf,  Setting  out,  departure,  marching  [fif- 
^Hr].    Ab.  395. 

NIYYANIKO  (adj.),  Leading  to  salvation   [flf- 

ViPt  +  T^] *  '^^  ^8  ^^  epithet  of  Sdaana^  the 
religion  or  Commandments  of  Buddha,  and  the 
meaning  I  have  given  is  I  think  the  true  one. 
Gogerly  renders  it  <<  leading  to  happiness";  Clough 
has  **  Nairy&na, «.  a  vehicle,  a  mode  of  conveyance ; 
metaphorically  the  means  used  for  acquiring  nir' 
vdna  or  final  emancipation."  B'Alwis  renders  it 
<<  very  pure,"  which  is  a  guess  (Alw.  I.  78).  In 
Par.  S.  we  have  ditthi  ariyd  niyydnikd,  sublime 
doctrine  conducive  to  salvation. 

NIYYASO,  Any  exudation  of  plants  or  trees,  as 
juice,  gum,  resin  [f^T^TO].    Ab.  863. 


NIYYATANAA,  Return  of  a  deport;  gift  [^. 
ijnnr].    Ab.883. 

NIYYATETI,  see  NiyyddeH. 

NIYYATI,  and  NlYATI  (pan.  neH),  To  be  kd, 
carried  along,  led  away  [^Wri]  •  Pr.  atyyofe  (01. 
Or.  124 ;  Das.  35).  P.pr.  tUyyamdno  (Dh.  155), 
niyamdiw  (F.  J&t.  17 ;  Ras.  34). 

NIYYATf,  and  Nl YATI,  to  go  out,  depart,  escape; 
to  fall  out,  result,  conduct,  lead  to,  coadnce,  tesd 
[f^f^]-  B.  Lot.  403.  NfyanH  dkhdlokamM^Hit 
wise  escape  from  the  world  of  existence  (DL  32, 
338).  With  dat.  NiyydH$ammddukkhakkhai/d^ 
conduces  to  the  thorough  destruction  of  sufferini^. 

NIYYCHO,  a  chaplet, crest ;  a  clothes-peg;  exnda^ 
tion  of  trees,  as  sap,  gum ;  a  door,  gate  [ftw]* 
Ab.863. 

NO,  A  substitute  for  some  of  the  cases  of  the  plnr. 
of  the  pronoun  of  the  first  person  [^1^]*  Sen.  K. 
208.  For  the  nom.  **  we" :  Crdnuuh  jm  ^cdkey- 
ydma,  let  us  go  to  the  village  (CI.  Gr.  fi2).  fvt 
dat.  Kim  no  vakkhati,  what  will  he  say  to  ui? 
(Ten  J.  55).  For  gen.  No  Jino,  our  Buddha,  Tii. 
the  B.  of  our  era  (Mah.  1,  9).  For  aoc  Patuin 
no,  may  he  behold  us  (CI.  Gr.  02).  For  initr. 
Katam  no,  done  by  us  (CI.  Gr.  62),  Eammam  9$ 
nitfhitam,  the  work  is  finished  by  us  (Mah.  12). 

NO  (indecL),  Not  [lifi] .  Dh.  33.  HoH  vd  no  vi,\i 
there  or  is  there  not  ?  Jdndti  nu  kho  uddk*  s«, 
does  he  know  or  not?  (Dh.  186).  Yathd  nop*- 
teyyam,  that  I  may  not  fall  (Ten  J.  118).  Ab  fi 
vutte,  on  receiving  the  answer  "  No"  (Mah.  200). 
With  foil,  At  .•  No  h'etatk  bhante,  certainlj  not, 
lord  (Ten  J.  20).  No  virujjhati,  is  not  disturbed 
(Dh.  18).  With  following  na  it  expresses  a  stron; 
affirmative :  No  n'atthi,  to  be  sure  there  is  (Alw. 
K.  74).  No  na  ppahoti,  most  certainly  he  is  aoC 
unfit  (Br.  J.  S.  A.).  No  na  sakkomi,  to  be  sore  I 
am  able  (J6t.  32).  With  foil,  ce,  "  if  not :"  No  ee 
hatthath  mam*  dydti,  if  he  does  not  Call  into  my 
hands  (Mah.  346).  No  ce  atthi,  if  there  bo  sot 
any  (Alw.  1. 103).  Without  a  verb :  no  ce  nigtr 
miooati,  if  he  does  not  (read  it),  he  will  not  cone 
(Das.  24).  Dh.  58,64. 

NONITAA,  see  Naoanitam. 

NU  (indecL),  Now,  pray  I,  I  wonder  [^],  Ab.  1139» 
1 158, 1 198.  Ko  nu  hdoo,  what  laughter  can  ibm 
be  ?  (Dh.  27).  Devatd  nu  tt,  are  yon  a  dera,  I 
wonder  ?  (Dh.  96).  Ko  nu  abhmddeH  doddorm, 
who  is  this  filling  the  mountain  with  his  roaring? 


NU 


(  297  ) 


OBH 


(F.  Jit.  47).  Siifd  nu,  might  there  be  ...  ?  (Mah. 
220).  Upaddavo  nu  atthi^  pray,  has  there  be«D 
an  accident?  (Mah.  81).  With  foU.  kho:  Kiditam 
mu  kho  TathdgaiaMa  r^ik^  what,  I  wonder,  can 
die  form  of  Baddha  himself  be  lilce  ?  (Mah.  27). 
Ko  nu  kho  me  do»o,  pray  what  harm  have  I  done? 
(Dh.  339).  Ueedsane  thero  niMeyya  nu  kho^  I 
wonder  if  the  elder  would  sit  on  a  high  seat  (Mah. 
82).  Kataman  nu  kho  drena  eintitani,  now  which 
were  yon  longest  thinking  of?  (Alw.  I.  zliii).  Ko 
nm  kho  pahoH,  now  who  is  able  .  .  .  ?  (Alw.  I. 
xliz).  Kaham  nu  kho  so,  I  wonder  where  he  can 
be  (Ten  J.  1 15).  Kacci  nu  (Das.  25).  For  other 
instances  see  J^m  and  Ko.  With  preceding  na  : 
Na  nu  bhante  oejjen'  amha  pavdritd,  are  we  not, 
lord»  invited  by  the  doctor  ?  (Dh.  82). 

NUDAKO  (adj.).  Dispelling,  putting  away  [iT^  + 
^IH].    Sen.  K.  526. 

NUDANAM,  Repolsion,  rejection  [^  +  ^IRJ* 
Sen.  K.  525. 

NUDATI,  To  remove,  dispel,  avert,  reject,  put  away 
[^]-  1^*  ^-  ^or.  nudi  (Mah.  290).  P.p.p. 
numno,  nutto. 

NUDO  (adj.).  Dispelling  [^].  Tamanudo,  and 
iamonudo,  dispelling  darkness  (Mah.  5). 

NUHl  (/.),  Name  of  a  plant  (Ab.  587).  Nuhitaru 
(Ra8.d3). 

NONA  (adv.),  Surely;  perhaps,  I  suppose  [^^HR^* 
Ab.  1150, 1191.  Ntbbutd  n6na  9d  nMyastd  *yam 
idhopoH,  blest  indeed  is  the  woman  who  has  such 
a  husband  (Dh.  118).  NAna  rdjd  dhammena  «a- 
mena  rajjom  kdreti,  no  doubt  the  king  rules 
righteously  and  justly  (Ten  J.  108).  Nuna  mdreti 
ajja,  he  u  sure  to  kiU  me  to-day  (Mah.  261).  With 
opt.  Canddlo  n^ma  w  wyd,  methinks  he  is  a  Cani- 
4i]A  (Mah.  24).  With  fut.  Ndna  rdJd  adhammiko 
hhamsgati,  the  king  must  surely  be  unrighteous 
(Ten  J.  109).  I  have  met  with  n^nam  only  at  Att. 
190,  202,  where  it  is  no  doubt  merely  a  return  to 
the  Sanskrit  form.    See  Yanndna. 

NUNNO  (P'P'P'  nudati).  Thrown,  cast,  dismissed, 
impelled  [^If]-  Ab.  744,  Saddhdnunno,  im- 
pelled by  faith  (Mah.  212).  Feg^e  nunne,  his  ex- 
citement being  raised  to  the  highest  pitch  (Mah. 
117). 

NOPURO,  An  ornament  for  the  feet,  an  anklet 
[^SISO*    Ab.  288. 

KOTANO  (a^f.).  New,  fresh  [^J^if] .    Ab.  713. 


NUTI  (/.),  Praise  [^].    Ab.  118. 

NUTO  (p.p.p.).  Praised  [^].    Alw.  I.  vii. 

NUTTHUBHATI,  See  NitthubhaH. 

NUTTO  (ppp.  nudati).  Thrown  [^].  Ab.  744. 

NYASO,  a  deposit,  pledge,  mortg^age ;  multitude, 
assemblage  {WV9]  •  Ab.  341,  472,  1008.  Nyd- 
Moppanam,  return  of  a  deposit  (Ab.  883).  There 
is  a  grammatical  work  called  Nydso  (Alw.  1. 104). 

O. 

O,  see  Ava. 

OBHAGGO  (p.pp.).  Broken  [191|)^1.  Dh.  105, 
315. 

OBHASATI,  To  shine  [^nrm^]-  P-pr.  obhdta- 
mdno,  obhdsanto,  radiant  (Mah.  89;  Has.  24). 
Cans,  obhdaeii,  to  illuminate  (Mah.  89 ;  Kb.  4). 

OBHASATI,  and  AVABH-^  To  speak  to,  address 
C^IR  +  Hr^].    Plit.4,69. 

OBHASO,  and  AVABH-,  Lustre,  radiance,  light ; 
appearance,  manifestation ;  reach,  range ;  a  hint 
[^R^^HI^]*  Ab.  37,  1043 ;  B.  Lot.  836.  Deho- 
bhdiena,  by  the  effulgence  of  your  bodies  (Mah. 
178).  Gambhirdvabhdao,  seemii^  profound  (gam^ 
bhiro  'na  hutvd  avabhdaati  dusattH  attho).  To 
comfort  or  exhort  a  disciple,  Buddha  sometimes 
when  at  a  distance  caused  a  luminous  appearance 
of  himself  to  present  itself  to  him :  this  was  called 
obhdsafh  muncati,  **  to  send  forth  a  light "  (Alw. 
I.  xxi),  or  obhdsam  vUsaJJeti  (Dh.  195),  or  obhd' 
sampharati  (Dh.  183,  385),  or  rasmim  viniyjeti 
(Dh.  95).  The  foil,  passage  from  Sutta  Nip&ta 
Afth.  describes  one  of  these  miraculous  apparitions 
of  the  Buddha,  Tato  Bhagavd  gandhakutvyam 
nUinno  yeva  tassa  bhikkhuno  upari  $arirdbhdm 
munci  sd  tatsa  mukhani  yeva  ajjhotthari  tato  so 
kim  etan  ti  dvajjento  Bhagvantam  dgantvd  samfpe 
fhUam  iva  disvd  ufthdy*  dsand  ta^alim  paftdmesi, 
**  Then  Buddha,  even  as  he  sat  in  his  perfumed 
chamber  (at  S&vatthi),  sent  forth  above  that  priest 
a  luminous  iippearance  of  his  body,  which  shone 
down  upon  his  face.  Then  thinking,  what  can 
this  be?  and  beholding  as  it  were  the  Blessed 
One  come  to  him  and  standing  before  him,  he  rose 
fh>m  his  seat  and  bent  his  clasped  hands  towards 
the  apparition''  (Subh.).  The  apparition  generally 
spoke  a  stanza  of  exhortation,  and  this  was  called 
obhdsagdthd,  "an  apparition  verse"  (Dh.  195; 
Ras.  89,  90).— By  Obhdsam  karoti  is  meant  **  to 


OBH 


(  298  ) 


OGA 


give  a  hinty**  vis.  to  say  or  do  Bomething  wfaieb, 
witboat  ezpressing  in  so  many  words  the  speaker's 
meaning  or  wish^  yet  throws  light  apon  it,  or 
shadows  it  forth  pretty  dearly.  The  phrase  nbhd^ 
9animiitakammam  karotit  "to  give  hints  and 
signs,**  is  thus  explained  in  a  passage  from  a  com- 
ment quoted  by  Subhdti,  Yehi  kehici  kdrdpeta^ 
bam  yam  kmci  kUcam  ujukam  tammd  akathetvd 
yehi  kehici  updyehi  tmindpanam  obhdeakammani' 
miitakamtndni  ndnia,  *'  The  terms  obhdsakamma 
and  nimittakamma  mean  giving  to  understand  by 
various  devices,  and  without  speaking  straight  out 
and  in  express  terms,  that  you  want  some  business 
or  other  to  be  done  by  some  people  or  other «" 
niostrations  are  then  given :  a  priest  who  wants 
a  prib4da  built  for  him  meeting  some  men  says  to 
tkem, "  Devotees,  where  do  you  live  ?  *'  They  reply, 
*'  In  a  pdislula,''  when  the  priest  observes,  '^  There 
is  no  rule  against  priests  living  in  pras^as,  is 
there  ?**  Tliis  is  an  instance  of  ebhdaa^  then  fol- 
lows an  example  of  nimUia ;  a  priest  seeii^  some 
men  coming  begins  stretching  out  a  string  and 
fixing  sticks  in  the  ground  i  "What  are  you  doingv 
reverend  sir?'*  they  ask;  "I  am  going  to  make 
myself  a  dwelling,*^  he  replies.  In  the  above  ex- 
tract the  compound  is  treated  as  a  dvandva,  but  a 
jiki  makes  obh^  qualify  nimittf^  Mideanimit' 
tdhamman  ti  odhdeabh^tanimittakammam  pari' 
byaHanimUtakaraftan  ti  attho.  In  Par.  S.  I  find 
Ofdrike  obhdte  kayiramdne,  <<when  this  broad 
hint  was  given  him.**  And  in  Va^^upatha  J&- 
taka,  Odhdmimaitafk  vd  nknUtamaitam  vd  uppd" 
detum  ndiokkkip  could  not  get  a  glimmer  or  a 
sign  (of  supernatural  iUomination,  while  striving 
to  attain  JhAna). 

OCIKKHATI,  To  point  out,  draw  attention  to  [^|^- 
^^}.    Dh.271. 

OCINATI,  To  gather,  pick  [inf^].  Of  flowers 
(Dh.  228,  268). 

ODAHANAA,  Depositing,  stowing  away  (firom 
next).    Dh.dlA,317. 

ODAHATI,  To  put  in,  to  deposit  t  to  attend,  apply 
[^Prar]-  SoiaHi  o.,  to  g^ve  ear»  listen^  attend 
(Alw.  N.  33).    P.p.p.  ohii0. 

ODAKANTIKO,  A  deep  pit  or  hole  In  the  earth. 
This  word  is  probably  a  derivative  of  ^d^imi; 
it  means  a  pit  (subaudi  dvdto)  wliich  goes  as  far  as 
the  water,  that  is  to  say,  so  deep  as  to  reach  water 
(Rh.  13).  Or  it  may  be  odaka, "  water"  +  atUika. 


ODAKO  (adj,).  Belonging  to  water,  watery,  aqneoni 
[^lti[V].  P&t.  91.  Nent  MfoApMi^  water.  Oda^ 
kogho,  a  waterfiood. 

ODANA  A,  and  -NO^  DoUed  rice  [^VR^lf] .  Ab.466 ; 
Dh.  224. 

ODANIKO,  A  cook  ['^h'l^lirii].    Ab.  464. 

ODATO  (p.p«p.)>  White ;  pure,  dean,  dear  [H^- 
^[m].  Ab.  05,  1068;  B.  Lot  563.  Oddtand, 
white-shining,  an  epithet  of  the  moon  (Kb.  22). 

OJflfETl,  To  place,  set.  This  word  is  used  of  lay- 
ing a  fowler^  snares  and  nets.  The  etymology  is 
doubtful ;  Subh.  says  it  is  from  jpt  kh^ne,  and 
quotes  from  a  comment  oddiiam  ti  thapitaA;  Y4- 
trimull^  says  it  is  ^  vehdaagamane  with  awt,  he 
quotes  toHhapdu  cajdldni  ea  odddpeH,  ''then  ^m 
laid  his  snares  and  nets,'*  and  attano  odditamji- 
lah  ca  pdnm  ca  patffdf  **  when  he  reached  the  net 
and  snare  set  for  him  ;**  he  adds  that  Mahisadda- 
nlti  gives  a  dhitu  Jpi  khipamuddaneiu,  "Pl,  utlie 
sense  of  throwing  and  pladogf.*'  Ten  J.  50, 113. 

ODHI  (m.y,  Limit,  limitation  ^  district,  diviiioB 
[m^]«  Ab.  225,  1135;  Ten  J.  24.  /mm- 
mattena  adhindy  by  a  limit  extending  to  the  knee, 
i^e.  knee-deep  (Dh.  266).  OdhiA  katvd,  marldog 
out  the  limits  (of  the  incision,  l>en  J.  24). 

ODHISO  (adv.).  At  the  end  of  a  period,  ultimately 

[^Rf%|-l-ll^]-  Alw.  L  108. 
ODISSA,  A  ger.  from  t^[^  with  m  i  ^^  appean 

to  mean  "expressly**:  an&atra  odisM  annSmdU, 

without  express  permission  **  (?). 
ODUMBARO  (a(ff,)t  Belonging  to  the  ndnmban 

tree,  made  of  udumbara  wood  [^^|^4j  •  8en.  K. 

302.     PI.  Odumbard,  name  of  a  people. 

OGACGH  ANA  A,  Going  down  (from  ^f^  with  in]. 
Par.  a.A. 

OGADHO  (adfJ),  Belonging  to,  connected  with,  con- 
tdned  in  [Hlf-fiTrVf].  Ab.  742.  See  Anto- 
gadho,  Y6tr.  quotes  from  Abhidhdnappad^ilcA 
Va^^anA,  GAI>HA  patifthdyaih^  onta  ogddhditi 
antogadhoy  and  adds  that  the  a  is  sh<Riened. 

OGAH ATI  and  OGAHETI,  To  dive»  plunge  iato» 
enter  [^RWH^]*  Ogdhitvd  pokkharafdiih  diving 
into  the  tank  (Mah.  33).  Aor.  ogahi  (Mab.  159; 
a  perhaps  shortened  metri  causft).  Ger.  ogeqfh^, 
ogdhitvd  (Has.  80;  Mah.  59).  Anomalons  ger. 
ogayhitffd  (Mah.  261).  P.pr.  ogdhanto  (Dh.  105). 
OgdheH  at  Mah.  116,  ogaheH  at  Dh.  431.  P.p.p- 
ogdfho,  plunging  into,  fording,  entering. 


OOA 


(  299  ) 


OKA 


OGABO,  Ftnnging into,  wading,  fording  [l|l|4||f] . 
Mmkdtatmtddo  niya  dukkhogdko,  unfordnble  as  the 
oeean  (Br.  J.  S.  A.). 

OOALHO,  see  Ogdhati. 

OOAMANAft,  Ooingdown,  setting  [^T^lRlt+^VW]  • 

06AYHA,  see  Ogdhati. 

06H0,  A  flood,  torrent,  inandation,  overflow ;  mul- 
titade,  qoantity  [ITI^].  Ab.  629,  946.  Meta- 
phorically of  evils  or  passions  which  overwhelm 
humanity  like  a  flood :  in  this  sense  there  are  four 
floods,  kdmoghOf  bhavoghoy  ditthoghOf  amjfogho, 
tiie  flood  of  sensual  desire,  the  flood  of  renewed 
ezistenoe,  the  flood  of  false  doctrine,  and  the  flood  of 
ignorance  (Dh.  432).  At  Dh.  182  these  are  ca)led 
eatub^dho  kUe$oghoy  the  fourfold  flood  of  evil 
passions.  An  Arhat  is  called  oghatiniw,  one  who 
has  crossed  the  flood,  as  having  escaped  from  the 
four  oghas  (Dh.  66,  421).  Janogho,  a  multitude 
of  people  (Hah.  38,  124).  Balogho^  a  large  force 
of  troops  (Mah.  35, 124). 

OOILATI,  To  swallow  [^F^]. 

OOUT^THITO  {P'P-p.\  Covered,  veiled,  wrapped 

OHARANAft,  Removing  (from  next).    Ab.  796. 

OHARETI  (eattf.).  To  remove  [caus.  ^mQ*  ^^' 
Bamanum  o.,  to  cut  off  the  hair  and  beard  ( Alw.  I. 
92;  B.  Lot.  863).  OhdritakesamasiUf  having  the 
hair  and  beard  shaved  (Dh.  140). 

OHARl  (adj.).  Dragging  down  [iWfT^  +  X'C  • 

Dh.62. 
OHA YA,  see  CifahaH. 

OHTTO  {p*P4i*  odahati).  Put  in,  deposited;  put 
down,  laid  aside  [^<|f^f|].  Dh.  27*  &eeKo9ohiio, 

OHlYATI  (pais.  ojahaH),  To  be  left  [ir^fH?^]. 
Opt.  ohiyeyya  (Pdt  97).    Aor.  ohiyi  (Dh.  215). 

OJA  (/.),  Strength,  sap  of  life,  vitality;  sap,  juice, 
[bH^].  Ab.  942  (the  text  has  ydpand,  <<that 
wliicfa  supports  life,"  the  Sinhalese  translation 
has  C^ar^iraydpanaya  karanndnd  ra»6jas  **  the  ojas 
jidoe  which  Iteeps  the  body  alive ;"  this  meaning 
belongs  rather  to  Sanskrit  '^t^Vlt^)*  Dhamnuh 
Jap^md  (Dh.  369,  378)  is  rendered  by  Vijesinha 
**  Wisdom  having  truth  for  its  essence,  i.e.  vipas- 
saiiL"  Dlib^d^  celestial  essences  (Dh.  132,  Subh. 
■ays ''  divyarasa,  madhurarasasdra  ").  Pafhavojd, 
jviee  or  sap  of  the  earth  (Dh.  274),  probably  the 
sweet  Mibstance  described  at  Man.  B.  64.  See 
qfavdmod  Cjfo. 


OJADlPO,  A  name  of  Ceylon  [^  +  ^tvl] .   Att.  7 ; 

Mah.  88. 
OJAHATI,  To  leave,  forsake,  abandon,  renounce 

E'W^Tirr]*    ^^'  ^^^^^9  ohdya  (Dh.  96;  Sen.  K. 
504 ;  B.  Lot.  863).    Pass.  oh(yatL 

OJAVA  (adj.).  Juicy,  succulent,  sweet,  lusdons  [^- 
^4^^].  Ten  J.  108  (ejavantdni  nigrodhapak' 
kdni);  Dh.  l32(paii(tdniojavantdniphaldphaldtU), 

OJO,  Light,  splendour;  strength,  vigour  [^t^l^]* 
Ab.  942  (^fH  and  Jffw). 

OKAlVf,  A  house,  dwelling ;  a  resting-place,  asylum 
[Wt^K^]-  Ab.  207,  1060.  Okamokothjahanti, 
they  forsake  every  resting-place  (Dh.  17). 

OK AA,  Water  [^?^]  •  OkapufLi^ehi  eivarehiy  with 
drenched  g^arments  (Dh.  197).  Okamokato,  from 
its  watery  home  (for  oka-okatOf  Dh.  7). 

OKAPPANlYO  (a^\).  Becoming,  suitable,  proper 
[from  |jl(^  with  ^n] .    See  Saddhd. 

OKARO,  Vileness,  worttdessness  [from  V  with  ^Pf, 
comp.  Vokdro\,  Kdmdnatk  okdroy  the  vanity  of 
sensual  pleasure  (Dh.  79). 

OKASALOKO,  World  or  realm  of  space  [^ra^rn|+ 
^ft^].  This  is  one  of  the  three  great  divisions 
of  the  universe,  and  answers  to  our  Space  or  Ether, 
being  the  great  void  which  contains  the  worlds. 
Snbhdti  writes,  ''Of  the  three  worlds  the  satia  and 
Bonkhdra  worlds  are  contained  in  the  okdta  world, 
which  is  the  empty  air  (qdnya  4k&;a).^  Vijesinha 
says  that  "the  antalikkhay  being  the  region  of  space 
above  the  vdyu,  belongs  to  okdsaloka.**  Hardy 
calls  it  "  the  world  of  space,  the  empty  void,  the 
far-extended  vacuum  "  (Man.  B.  3).  Vij.  informs 
me  that  the  lines  at  Das.  45  are  from  the  Mah6- 
mandh&tu  J&taka,  and  that  the  idea  they  contain 
is  ''conceive  a  thousand  worlds  Uke  that  over 
which  the  sun  and  moon  revolve,  within  such  a 
space  thy  dominion  extends." 

OKASO,  and  AVAKASO,  Place,  room,  space; 
interval ;  occasion,  opportunity ;  leave,  permission ; 
leisure;  cause  [Vl|%|9|'].  Ab.  1101.  Amhdkafk 
ranno  rathassa  okdsam  dehi,  make  room  for  our 
king's  chariot  (Ten  J.  3).  Tom*  okd9a9n  adatnd, 
not  ^ving  it  room  (Dh.  183).  lyimhdkam  eattd- 
fisadwoid  okdao,  yon  have  an  interval  or  leisure  of 
40  days  (Br.  J.  S.  A.).  Gaccha  amumhi  okdse 
tiftha,  go  and  stand  in  that  place  (Kamm.  3; 
Ras.  84).  Anfiataram  okdsam  gacchantafSh  going 
to  a  certain  place  (Dh.  122).    Aiineaatk  vaeanasaa 


OKA 


(  300  ) 


OLD 


okdio  ndma  n*  aitki,  the  rest  have  not  an  oppor- 
tunity of  saying  a  word  (F«  Jdt.  16).  Majjhe  fha- 
petvd  okdsafhf  leaving  a  space  in  the  middle  (Mah. 
172).  Okdsafk  ydcath  to  ask  for  leave  (Dh.  128). 
Okdtarh  karoti,  to  give  leave,  to  make  room,  to 
find  tipie.  When*  the  multitude  saw  the  brahmin 
Brahm&yn  approaching — tarn  okdsam  karoHyathd 
tmk  hdfKUia  yasatnno — they  made  such  room  for 
him  as  was  due  to  a  man  renowned  for  his  wisdom 
(Brahmdyu  S.).  Sace  me  Bhagavd  okdsam  karoH 
pahhassa  veyydkarandyaf  if  the  Blessed  One  has 
leisure  to  reply  to  my  questions  (Sdm.  8.,  oomp. 
Ten  J.  12).  Anandattherassa  okdaakaranatthafk, 
in  order  to  make  room  (keep  a  place  vacant)  for 
the  thera  Ananda  (Br.  J.  S.  A.).  Katdvakdw, 
having  an  opportunity  (comp.  Hatdvakdso),  Ano» 
kdsakato,  unauthorized  (Pdt.  111).  Okdsath  lab' 
hatif  to  have  an  opportunity,  to  g^et  leave.  SdkU' 
fiiko  okdiam  labhissatiy  the  fowler  will  have  a 
chance.  Okdsam  labhitvd,  having  received  per- 
mission (Dh.  103).  Dubhinicchaya^  attam  rnniC' 
ehinanto  okdsam  alabhitvdf  my  time  having  been 
entirely  taken  up  with  trying  a  case  of  great  diffi- 
culty, lit.  not  having  had  any  leisure  while  trying  a 
case  very  difficult  to  try  (Ten  J.  1).  Laddhokdso, 
having  seized  an  opportunity  (Att.  197)>  having 
obtained  permission  (Att.  198).  In  gram,  okdso  is 
the  name  of  the  locative  relation  (see  Kdrakam). 

OKIRAl^Aft,  Sprinkling  (from  next).  Mah.  258. 

OKIRATI,  To  sprinkle  [m  +  ^].  Aor.  okiri 
(Mah.  86).  Ger.  okiritvd  (Dh.  135).  Pass,  okiri- 
yati.  Cans,  okirdpeti^  to  cause  to  be  sprinkled 
(Dh.78;  Mah.  211). 

OKKAKO,  a  proper  name  [f^^|a].    Mah.  8. 

OKKAMANAA,  Descent  (from  next). 

OKKAMATI,  To  descend,  step  down ;  to  disembark ; 
to  foil  into,  enter  or  come  into  [^TTV^]  •  Niddafh 
o.,  to  fall  asleep  (F.  J4t.  3).  Niddam  anokka- 
manto,  getting  no  sleep  (Dh.  81).  Sdriyjaih 
okkamit  got  into  a  nervous  state  (F.  Jit  46). 
Buddhdnam  bhaganantdnam  sattesu  mahdkarund 
okkamati,  great  compassion  for  mortals  enters  the 
hearts  of  the  blessed  Buddhas  (B.  Lot.  377). 
Lajjidhammaih.  okkamitvdf  becoming  ashamed 
(Das.  44).  Maggd  (abl.)  o.,  to  get  off  the  road, 
leave  the  road  (Fit  xxvi ;  Db.  303),  to  make  way 
for  a  person  entitled  to  respect  (Dh.  403).  Sa- 
muddd  thalam  okkamum,  came  on  shore,  lit.  de- 
scended from  the  sea  on  the  land  (Mah.  168).  Md- 


tukucehim  o.,  to  enter  the  mother's  womb,  vk. 

to  be  conceived  (see  ChMkdvakkanti).    Dipakas- 

mim  okkamimsuj  landed  on  an  island  (Mah.  46). 

Ger.  okkamma,  okkamitvd  (Sen.  K.  604). 
OKKANTI  (/.),  Descent,  falling  upon  [^^^Rflf^]* 
OKKANTO  (p'P'P'  okkamati).  Descended,  entered ; 

embarked  [;^^  +  Hmf]  •    Mah.  46,  131. 
OKKASSA  (g'er.).  Having  dragged  away  or  abducted 

[ger.  fr.  'IRRr^]. 
OKKATTHO  (pp.p.  avakad,dhaH\  Lowered,  low 

OKKHITTO  (p.p.p.),Gastdown,lowered[l|qf^  }|]. 

Okkhittacakkhu,  with  downcast  eyes  (P^  20). 
OLAOITO  {p.p.p.)f  Hanging  down  [iTV  +  irf^]* 
OLAMBAKO  (adj.).  Hanging  [^R^TRPi]  •  J&t.5] . 

OL AMB ATI,  To  hang  down  [^V^inH(^]  •  Dh.  191 ; 
Ten  J.  114.    Cans,  olamheti,  to  suspend  (Jit.  9). 

OLAMBO,  Something  hanging,  an  i^ipendage  [^TT- 
Hn^].  MuttolambOf  hanging  festoons  of  pearb 
(Mah.  213). 

0(iARIKO  (adj.).  Large,  great;  gfross,  coarse; 
material  [ift^llX^]-  AppaHrdpam  ofdrikam^ 
a  gross  impropriety  (Dh.  293).  Ofdriko  obhdso,  a 
broad  hint  Ofdriko  sukhumo,  material  and  im- 
material (Gog.  Ev.  43,  of  the  body  and  the  mind 
respectively).  The  food  which  we  take  into  our 
bodies  is  called  ofdriko  or  material,  as  opposed  to 
the  subtle  Nutriments  phasso,  manosmcetamd^  and 
vmndfLam  (see  Ahdro), 

OLIGALLO,  A  dirty  pool  near  a  village  (Ab.  684). 

OLOKANAld,  Looking,  looking  at  [HH^ff^nn]. 
Dh.  121,  155, 371.    For  mukholokanam,  see  next. 

OLOKETI,  and  OLOKATf,  and  AVALOKETI, 
To  look,  see,  look  at,  behold,  look  down  upon ;  to 
look  for,  await,  watch ;  to  consider,  regard  [^n- 
^iftv]*  Lokam  olokento,  surveying  the  world 
(Das.  1).  Phdsukatthdnam  oloketvd,  looking  oat 
for  a  comfortable  place  (Jat.  8).  Ito  c^  itoea  oi^- 
kento,  looking  this  way  and  that  (Ditto).  Mdtugd^ 
maik  oloketvd,  having  seen  a  woman  (Ten  J.  46). 
Dibbena  cakkhund  olokento,  seeing  with  the  divine 
eye  (Alw.  I.  cxxiv).  Akdsatn  oloketvd,  looking  at 
the  sky  (F.  Jit  52 ;  so  nakkhatiam.  Das.  46). 
Adho  o.,  to  look  down.  Olokesi  mahdbodkimf 
fixed  his  gaze  on  the  Bo-tree  (Mah.  112,  oomp. 
199).  Attatio  devasirim  olokento,  contemplating 
his  celestial  bliss  (Dh.  153).  A^amiMmk  mic 
khdni  oloketvd,  looking  in  each  others  fiices  (Dh. 


OLD 


(801) 


OFA 


990]l  Ohketum  fd  oiakhmtd,  nnable  even  to  look 
yoa  in  tfao  face  (Dh.  154»  eomp.  Alw.  101).  Ane 
•Uketvd,  having  examined  the  horses  (Ras.  38). 
TVam  mama  dkanacchedanam  na  olokeHt  you 
don't  ooosider  tiie  waste  of  my  property  (Dh.  93). 
Analokenio  fnya^  as  if  he  was  not  looking,  viz. 
pretendiog  not  to  see  (Dh.  371,  372).  Buddha- 
ihdvdya  iomayam  olokento,  await  his  time  for 
becoming  a  Buddha  (Mah.  199).  Pass.  p.pr.  ololci' 
foaiduot  being  looked  at  (Dh.  372).  Avalokitam, 
'  m  look  or  glance.  Avalokitamattena,wiih  a  mere 
look.  Mukham  o.,  is  happily  rendered  by  Mr. 
IVenckner,  "to  be  a  respecter  of  persons"  (Dh. 
125, 127t  comp.  irpoaanroX'ifim)^),  Vij.  renders 
mmkholokanaddnam,  "a  gift  made  through  par- 
tiality or  favouritism  "  (Ten  J.  35).  Mukholokena, 
out  of  favouritism  (Dh.  125). 

OLUMPIKO  (a^\)f  Belongbg  to  a  raft  [^^  + 
X!^].    Crossing  pn  a  raft  (Sen.  K.  390). 

OMAKO  (adj.\  Low,  inferior,  vile  [Hl|4f^]«  Ab. 
700.  Oautkoiatto,  a  low  person  (Dh.  164;  Att 
100).  P4t.81. 

0MA8ATI,  To  revile,  reproach  [m+^Rl^^].  P&t.83. 

OH ASAVADO,  Scornful,  contemptuous,  reproach- 

fbl  qieech  [^nrfl(+^  +  Tr^]-  P^t.  12,  83. 
8obh.  quotes  khumsanagarahanavaeaney  ''said  of 
harsh,  reviling  speech,"  and  jdti-ddihi  ghattelvd 
vaeaney  "said  of  speech  reviling  a  man  for  his  low 
birth,  etc" 

OMUi^CATI,  To  takeoff,unloose,remove  [^IR^^]  • 
JbkaraftM  (Dh.  142).  Muttdhdrath  (Dh.  118; 
J£t.  61).  Updhand  (Pdt.  xx).  At  Ras.  32  omaii- 
diivd  is  so  doubt  a  mistake  for  amuncitvd.  Of 
taking  ofT  clothes  (J&t.  9). 

OMUTTETI,  To  make  water  upon  [^Rre^]  •   I>b. 


ONADDHO,  and  AVANADDHO  (p.p.p.anandhatt). 
Covered,  bound  [^^ff^H].  Cammdvanaddhapddd 
kmttkU  elephants  whose  feet  were  cased  in  leather 
(Mah.  160,  comp.  Ab.  140).  Andhakdrena  onaddho, 
dmmded  in  daricness  (Dh.  27).  Onaddhd  vmaddhd 
9dkkdy  branches  tangled  together  (F.  Jdt.  7)- 

ONAMATI,  To  bow,  to  stoop  [^Pnfil[]«  Anona- 
munio,  without  stooping  (B.  Lot.  569).  P.p.p. 
9maie,  Caos.  ofumie^,  oftdmetit  to  bend  (tarirathj 
Db.  268). 

ONANDHANAA,  Tying,  entangling  (from  next). 

ONANDHATI,  To  cover;  to  bind  [^R^lff]*  P*p-p. 
MMdUft#.    Comp.  PilamdkaH. 


OI^ATO  (jp.j9.p.  ofiamati)t  Bent,  stooping  [mWTf]* 

Onataggd  rukkhd^  trees  with  their  tops  bent. 
OS ATO,  and  A VARATO  (p.p.p.).  Low-bom  \^^^ + 

TTRf]-    P^t.  83. 
ONAVlSATIVASSO  (a^.).  One  who  is  less  than 

twenty  years  old,  i.e.  under  age  for  ordination 

(derivative  of  ^naioiiativas9a), 
ONlTO  (P'P4)*),  Drawn  out,  removed  [yps(  +  '^^tH]  • 

Of^itapattapdni,  whose  hand  is  removed  from  the 

bowl,  viz.  who  has  finished  his  meal :  of^itopattato 

pdniyena  so  o^itapattapdni  (Vij.). 
OPADHIKO  (adj.\  Belonging  to  upadhi  [^qf^  + 

OPAGAVO,  Belonging  to  Upagu  [llt^PRT]-  Sen. 
K.389. 

OPAMMAM,  A  simile,  comparison,  metaphor, 
analogy  [^Mi^] .  Ab.  530.  Opammam  karohi, 
give  me  an  illustration,  put  an  analogous  case 
(Alw.  I.  xlii ;  Gog.  £v.  43).    Das.  44. 

OPANAYIKO  (adj.),  Conducive  [^3TliRI  +  ^;^] . 
Sen.  K.  418.  As  an  epithet  of  dhamma,  or  the 
Truth,  this  word  no  doubt  means  leading  to  Nir- 
vana. Gogerly  renders  it  "  leading  to  perfection." 
Alw.  I.  77»  87.    Comp.  Niyydniko. 

OPAPATIKO  {adj,).  Accidental,  phenomenal,  ap- 

paritional  [^^MMI^  +  X^ •  ^' 7^1^*  '^^^ i^ ^^^ 
of  the  numerous  P£li  words  which  have  been  sadly 
ill-treated  by  the  northern  Buddhists.  It  is  simply 
formed  from  upapdtay  "accident,"  and  apapdtiko 
satto  means  a  being  reborn  in  another  world  with- 
out the  intervention  of  parents,  and  therefore  as  it 
were  uncaused,  and  seeming  to  appear  by  chance. 
All  the  higher  devas  are  opapdtika,  there  being  no 
sexual  intercourse  or  birth  in  the  higher  heavens, 
and  instances  are  even  recorded  of  human  beings 
having  miraculously  appeared  ready-formed  on 
this  earth.    Tbe  word  au^ap&tika  not  being  found 
in  Sanskrit,  it  seems  to  have  g^reatly  puzzled  the 
northern  Buddhists,  when  in  later  times  they  came 
to  translate  the  Pdli  texts  into  Sanskrit,  and  having 
a  confused  idea  of  its  meaning,  they  referred  it  to 
the  root  XT^,  and  coined  a  word  iD^MI^^^  or 
iHmMI^^^  as  ite  equivalent  (B.  Lot. 394).    Un- 
fortunately for  their  etymology  the  compound  verb 
^{?|XTZ  in  P^i  means  "to  be  born"  in  the  usual 
way  (e.g.  gabbham  eke  upapajjanti,  Dh.  v.  126). 
For  other  instances  of  these  northern  blunders,  see 
IddhipddOf  Pdtimokkhoy  UpddUeto,  Pafisambhiddf 
Uposatho,  Phdeu,   I  may  add,  that  from  not  know- 

89 


OPA 


(  302  ) 


OSA 


ing  the  meaning  of  the  Pali  karavikot  the  author 
of  the  Lalita  Vistara  appears  to  have  ascribed  to 
Buddha  the  attribute  of  being  sparrow-voiced! 
(B.  Lot  566). 

OPARAJJAA,  The  office  of  sub-Icing,  vioeroyalty 
[BTR^T^  +  ^] .    Dh.  305,  416 ;  Das.  46. 

OPASAMIKO  (adj.).  Leading  to  quiet  or  cessation 
[^MT(^  +  1[9]  •  An  epithet  of  dhamma,  or  The 
Truth,  as  leading  to  Nlrvd^a. 

0PA8ILESIK0  (ai^\),  Relating  to  immediate  con- 
tact, containinjf,  embracing  ['^n^T%f^li] .  A 
grammatical  term  designating  one  of  the  relations 
of  the  locative  case  (Sen.  K.  333). 

OPATITO  (p.p./?.).  Fallen  down  [^^  +  trfmi]. 

OPAVAYHO  (aty.).  Intended  for  riding  on  [l^- 
IfTITj.  Of  a  king^s  riding  elephant  (Ab.  366; 
Ten  J.  27). 

OPAYIKO  (adj.).  Proper,  fit,  right  [^IH^  +  ^, 
^I^TTf^H] .  Ab.  353 ;  Sen.  K.  418.  Adv.  opdyi- 
kam,  right  t  good !  yes  I  (Ab.  1144). 

OPUNATI,  To  winnow,  sift;  metaphorically,  to 
expose,  lay  bare,  e.g.  the  fault  of  others  [^Rf  +  '^^  • 
Dh.45. 

OPUl^JATI,  To  heap  or  collect  together  [^  + 
^^] .    Alw.  I.  103. 

ORABBHIKO,  A  butcher (?)[iini:f|fl|].  Ab.513, 
Sen.  K.  391  (in  both  instances  it  is  said  to  be  one 
who  lives  by  slaying  rams). 

ORAA,  see  Oro. 

ORAM  ATTAKO  (a^'.),  Belonging  merely  to  the  pre- 
sent life,  mundane,  sublunary  [HrT^+  7fTW+ ^]  • 

ORAMBHAGIYO  (o<(;.).  Belonging  to  the  lower 
part  or  lot,  belonging  to  kdmabhava  [^RTTVI[  + 
^IPf  +  Z^] .  See  Samyojanam.  Sometimes  wrongly 
written  orabh-  (Ras.  88). 

ORAPARAl$r,  The  hither  and  the  farther  side 
[^pefT^  +  ^nr]  -  Oang(fya  orapdramhi,  on  both 
sides  of  the  river  (Mah.  127).    See  Pdrdpdram, 

ORASASCNUTA  (/.).   Own-sonship    [^lft^  + 
^  +  7n]«    Alw.  Lvii. 

ORASO  (aty.).  Legitimate,  own  [ivt^].  Suga- 
iaua  orasdputtdy  own  sons  of  Buddha  (Br.J.8.A., 
of  the  priests).  Oroio,  an  own  or  legitimate  son 
(Ab.  2).  Lokandthorasd,  true  sons  of  the  saviour 
of  the  world  (Mah.  20).  Siuaraso,  pupil-son 
(Alw.  I.  xiv). 

ORASO  (adv.),  On  this  side  [iV^fTT  +  ^T^]  • 

OR ATO  (adv.),  On  this  side  [^^KflH^] .  Kb.  20 ; 
Alw.  L  96. 


ORIMO  (adj.),  Hither,  on  this  side  [y^TK  +  T^]- 
OrimaHi  iiraih,  near  bank  of  a  river.  Orimabhdge 
pacchimamdiona,  on  this  side  of  the  last  month, 
viz.  before  the  last  month  (Pdt.  82). 

ORO  (adj.).  Below  ;  less ;  posterior,  later ;  hither, 
on  this  side  [^^^fl^,  ^^RTT]*  ^^^  orsA,  the 
near  or  hither  bank  or  side  (Ab.  665.  See  Orapa- 
ram).  Oratopdrarh  gacchatipdratooram  dgacchsH, 
goes  from  this  end  of  the  field  to  the  farther  end, 
and  back  again  from  the  far  end  to  this  (Jat  57i 
of  a  king  ploughing).  Adv.  oram,  leu,  sobM- 
quently,  below,  on  this  side  (with  abL).  Tatt 
Oram,  less  than  this  (P&t.  zv),  since  then,  snbse- 
quently  to  that  period  (Mah.  20),  on  this  side  of  it 
Bhuhjassu  pdragangan  tvarh  md  ^gd  mran  ^ofo,  do 
thou  rule  over  the  country  beyond  the  river,  come 
not  on  this  side  of  it  (Mah.  62).  MdhiMi^ 
titthdnd  Oram,  since  the  setting  up  of  the  Bo-tree 
(Mah.  257).  Oraih  Gdmaftivdpiyd,  on  this  ude  of 
the  O.  tank  (Mah.  67).  Oragangd  (/.),  district  on 
the  near  bank  of  the  river  (Mah.  254, 62).  Instr. 
arena  (adv.),  within,  in  less  than.  With  gen.  Orena 
channaHivandnam,withm  six  years  (Pdt  10, 11,80). 

ORODHO,  Harem,  seraglio,  apartments  of  the  rojal 
ladies  [^RTCt^]-  Ab.215;  Alw.  1. 79;  Mah.35. 

OROHANA](f,  Descent  [^q^f  ^J.DfiwroAaynft, 
descent  from  the  deva  world  (Mah.  181 ;  Kh.20). 

OROHATI  and  ORUHATI,  To  descend ;  to  dis- 
embark [^r^1(f ]  •  Pathavitalmn  oruhi,  alighted 
on  the  earth  (Mah.  1 14).  P.pr.  orohanto  (Db.  903; 
Das.  40).  Oruyha  Dami/e,  falling  upon  the  Tamils 
(Mah.  150).  ^«an(forttyAa,  leaving  the  palpit(F. 
Jdt.  46).  Tauihd  oruyha  selamh  d,  descending  from 
that  rock  (Mah.  240).  Ger.  orohitvd  (Mah.  M\ 
Att.  8),  oruyha,  avaruyha  (Dh.  99). 

OROPANAliir,  Taking  down,  removal  [mxt^]* 
Mah.  107.  Bhdra-m-oropanam,  delireiy  of  a 
pregnant  woman. 

OROPETl  (eau9.  orohaH),  To  cause  to  descend,  take 
down,  put  down  [^Rf  f  OM^lft]*  ^ofH^ ^') 
to  put  away  the  stick,  or  to  lay  aside  panishment 
(Dh.  4d0,  comp.  310).  Oropetvd  mdhihMm* 
taking  down  the  Bo-tree  from  its  car  (Mah.  118). 
P.p.p.  oropito  (Mah.  206).    Mah.  59. 

OSADETI  (caui.  otidati).  To  cause  to  sink,  to  depretf 
[^R^rr^^].    Mah.  178. 

OSADHAlk,  A  herb ;  a  herb  used  hi  mediane,  a 
simple ;  a  drug,  medicine  [^ift^^]<  Ab.380»iiMf 


OSA 


(  303  ) 


OTA 


Dh.  leO ;  Mah.  70.    FhoModhatk  Jdndti,  knows  a 
core  for  snake-bite  (Has.  34). 

OSADHI  (/I),  A  herb,  plant,  annual  [lft^rf%|> 
^iftqinV]  Ab.  541,  692.  Osadhitdrakd,  or  osadhi 
tirakd^  is  the  designation  of  a  particular  star  that 
shines  with  a  white  light  (see  CI.  Gr.  39,  Jdt.  23). 
In  his  Sinh.  Diet.  Clough  has  '<  Osadhitdrakd 
(6sadhi  medicinef  t&raki  a  star),  the  star  that  pre- 
sides over  medicine;  the  morning  star."  It  is 
not,  hM  one  wonid  expect,  the  moon.  Sobhiiti 
sends  me  the  following  extracts  from  Tikis,  pabhd 
eidya  dkfyaii  otadhinam  vd  anubalappaddyikattd 
mmdhfti  evam  laddhandmd  tdrakd;  and  andho' 
kdratk  dahanti  vindsenH  o»d  te  ettha  dMyanti 
patitfhahantfH  osadhi  tdrakdviseso,  ussanndpabhd 
eidya  dhiyatiti  vd  osadhi.  Comp.  seyyathdpi  ndma 
99adhitdrakd  oddtd  oddtavaitnd  oddtanidauand 
•ddimnbhdsd  (Par.  S.).  See  also  Dh.  99,  obhdsenti 
tB$d  wabbd  oiadhi  viya  tdrakd,  "  shedding  light  on 
every  side  like  the  morning  star."^ 

OSADHlSO,  The  moon  [^HmMI^]-    Ab.  52. 
08AKKATI»  To  draw  back,  refuse ;  to  give  way, 

retreat  Dh.  376.   P.pr.  atakkamdno  (Ten  J.  28). 

Balam  otakkati,  the  army  is  giving  way  (Ten  J. 

29).     Comp.  Paeco»akkatL 

OSANAA,  and  AVASANAA,  End,  condosion 
[imni]*  Ab.  771 ;  Dh.  356.  Osdnadivase,  on 
the  last  day  (Dh.  250).  Osdnagdthd,  the  final 
stansa  (Ten  J.  121).  Loc.  avasane,  in  the  end, 
finally,  ultimately  (Dh.  341,  376). 

OSAPETI  (caM.),To finish,  complete  [caus.l|^^]. 

OSARAQf  A  (/.),  and  -^AA,  Restoration  of  a  priest 
who  baa  been  temporarily  secluded  from  his  brother 
priesls  as  a  penance  for  an  offence  (from  osdreti). 
Pit.  60, 92, 96. 

OSARANAft,  Resort,  rendezvous,  haunt,  habitation 
(from  next).     0§arafuiffhdnam,  place  of  resort. 

06ARATI,  and  AVASARATI,  To  go  to,  resort, 
repair,  approach  [^RT  +  ^l-  Ahamdkarkpatha' 
wimmHekappahdren*eva  osaranti,  run  to  church  in 
a  body  saying,  « 111  be  there  first,  I'll  be  there 
first"  (Pit.  xvi).  Tad  avasari,  repaired  thither. 
Nai^yo  omranH  mahodadhkn,  the  rivers  run  into 
tiie  oeean  (J6t.  28).    Caos.  osdreti,  to  lower ;  to 


*  Sinoe  writing  ihe  above,  I  have,  with  the  help  of  Mr. 
MntQ  Coonisraswamy,  been  able  to  identify  it  with  the  pisnet 


bring  forward,  to  exhibit,  to  propound ;  to  restore 
a  priest  who  has  been  undergoing  penance.  Ufu* 
kam  eva  hattham  o.,  to  lower  the  hand  into  the 
bowl  keeping  it  straight  (Dh.  269).  Osdresi  sakam 
matam,  exhibited  his  own  knowledge  (Mah.  251). 
0»dre»sdmi  Monghassa  Mangalatuttam,  I  will  pro- 
pound to  the  priests  the  M.  Sotta  (Mah.  196). 
AbbhdnakammavoMna  asdretabbo,  must  be  restored 
by  an  Abbhdna  ceremony  ( Vitr.).  Osdreyydti  osd^ 
ranakammath  kareyya  (Pdt  98).  P.p.p.  osdrito, 
restored,  rehahilitated  (of  a  priest  who  has  been 
undergoing  penance,  Pdt.  27).  Anotdrito,  not  yet 
restored,  still  in  disgrace  (Pdt.  92). 

OSlDANAlVI,  Sinking  {from  osldaH).    Mah.  178. 

OSIDAPANAA,  Causing  to  sink  (from  osiddpeti). 
Pajdnam  vatte  o»{ddpanaiamattham,  able  to  make 
men  sink  in  (the  ocean  of)  Samsdra  (Dh.  195). 

OSlDATI»  To  settle  down,  to  sink,  to  decline 
[^cftl^] •  Kammante  oiidamdne,  when  business 
is  declining.  Of  sinking  in  a  fluid  (F.  Jit.  7; 
Ten  J.  36).  P.p.p.  avasanno.  Caus.  (uddeti  (see 
Sep.),  osiddpeti  (Dh.  180). 

OSlf^CATI,  To  sprinkle  [^pirf^^.   Dh.96. 

OSO,  Beam,  ray  ['^Vt^]* 

OSSAJJATI,  and  OSSAJATI,  To  give  up,  relin- 
quish, renounce  [^TO^]-  Oer.  ossajja  (Alw.  I. 
vii).  Aor.  ossajji,  osst^i.  This  word  occurs  in  a 
somewhat  difficult  passage  in  Mah.  118,  kulehi  so 
sofasahi  .  .  oropetvd  mahdbodkim  patifthdpetum 
ossajL  Tumour's  translation  is  conjectural;  I 
think  the  meaning  is,  "having  caused  the  Bo- 
tree  to  be  taken  down  (from  its  car)  by  the  sixteen 
castes  in  order  to  set  it  up  (viz.  plant  it),  he  let  it 
go ;"  the  next  words  are,  **  the  instant  it  was  re- 
leased from  his  hand."    P.p.p.  ossaftho, 

OSUMIKO  {adj.).  Relating  to  heat  [^ri^nr  -|-  Jjtl. 
OTARANAA,  and  AVAT-,  Descent,  entrance  into, 

going  down  into    [iV^TPCIf].     Ab.  981,  1118. 

Tassa  otarafMsaddena,  at  the  sound  of  the  bird's 

swoop  (Dh.  154). 

OTARAIVAA,  Causing  to  descend  [VI|nT<IT]. 
Kdfasakkhith  otdrafMth,  bringing  a  false  witness 
into  court  (Dh.  100). 

OTARATI,  and  AVATARATI,  To  descend;  to 
disembark ;  to  depart ;  to  betake  oneself  to,  go 
to,  enter  [^IW^]*  Aham  otardmit  111  get  down 
(from  a  cart,  Dh.  300).  Pakkhe  vissajjetvd  otari, 
dropping  his  wings  he  swooped  down  (Dh.  154). 


OTA 


(804) 


OVA 


'  Th^^ffhdne  otariHuUf  they  alighted  on  the  site 
of  the  dagoba  (Mah.  81).  Otariivdy  having  dis- 
embarked (Ten  J.  89).  Ndvdya  (abl,)  otarantOf 
landing  from  the  ship  (Mah.  41).  Akdsd  otari, 
flew  down  (Ten  J.  114).  Pdtddd  otarinuu,  they 
descended  from  the  upper  story  of  the  palace 
(Das.  2).  Nadim  otarittha,  he  descended  into 
the  river  (Mah.  255).  Saram  oiarati,  to  go  down 
to  the  lake  side  (Dh.  304 ;  comp.  148).  Otarittha 
mahdvithim,  entered  the  main  street  (Mah.  240). 
Cankamafh  otari,  entered  the  cloister  (Dh.  88). 
Otarh  went  down  stairs  (Dh.  175).  Otarathoda- 
ham,  go  down  into  the  water  (Das.  4).  Pass. 
otifk^.  Cans,  otdreti,  to  cause  to  descend,  to  take 
down,  to  set  down,  to  let  down.  CrodrabhoiBa 
jnffhito  bhaf^ddni  otdretvd,  taking  down  his  wares 
from  the  ass's  back  (F.  Jdt.  14).  Puttakam  me 
&tdrehi,  lift  down  my  child  (Dh.  155).  Otdren 
Souuuievimf  assisted  S.  to  alight  from  her  carriage 
(Mah.  203).  Kotthato  vihi  otdriyamdne  diivd^ 
seeing  paddy  being  taken  out  of  the  bam  (Dh. 
141).  Jetavanapokkharanatire  mmcam  otdretvd^ 
having  set  down  the  couch  at  the  brink  of  the  J. 
tank  (Dh.  148).  Ukkdrabhdmiyarh  otdretvd,  setting 
him  down  on  a  dunghill  (Ten  J.  56).  ffdpaHi 
otdreti,  appears  to  mean  "  to  gain  knowledge  of," 
"to  learn"  (Dh.  319,  118). 

OTARO,  and  AVATARO,  Descent;  entrance;  a 
landing-place  (tittha) ;  a  defect,  fault  (vivara) 
[^nnrn:]-  ^b.  OSl,  niS.  Dipabkdsdya  Sad- 
dhammotdram  akdrayi,  caused  the  introduction 
of  religion  in  the  Sinhalese  language  (Mah.  83). 
As  the  name  of  a  certain  P^i  grammar  Bdldva- 
tdro  (bdla-avatdro)  means,  I  think,  Introduction 
of  the  young  student  to  Pali  grammar.  Otdrd^ 
pekkho  viharatif  is  constantly  looking  out  for 
faults  (Subh.). 

OTATO  (p.p.p.),  Covered,  overspread,  overgrown 
[^RWT].    Dh.29. 

OTINiyAKO  (ac^*.).  One  who  descends  [next  +  If]. 
Das.  41. 

OTI^O,  and  AVATH^QTO  (pp,p.  otaraH),  Gone 
down,  descended;  disembarked;  having  entered 
[^Rnft^]-  Saraih  otiv^VLOf  gone  down  to  the 
lake  (Dh.  304).  j9aii^<</nafft  tf^ftno,  having  entered 
the  fray  (Dh.  170).  Dlbhawaktdffatif^f^am  iva  aitd- 
ntak  mmiSiamdnd,  thinking  themselves  descended 
from  a  divine  race  (Att  199).  Disembarked  (Mah. 
47»  155).    At  P&t.  4»  yo  pana  bhikkhu  oft'fifio,  pro- 


bably means,  as  Qogerly  translates  it,  '<  any  piittt 
who  shall  so  lower  himself  as  to  .  " 

OTTApI  {adj.)y  Fearful  of  sinning,  oonadentioiu 
[^^TTR  +  T'C-  Alw.N.121.  The  0  is  probably 
due  to  the  false  analogy  of  ottappa, 

OTTAPPAM,  Fear  of  sinning,  shrinking  from  lin, 
having  a  tender  conscience,  conscientiousnen. 
This  word  would  be  in  Sanskrit  ^Jt^mi  a  M- 
vative  of  ^^fP?  •  MusdvddasBa  ottappanit  fear  of 
speaking  lies  (CI.  Gr.  143).  At  Ab.  158  it  is  ex- 
plained  by  pdpabhirutd.  Das.  41  says  p<(pato 
ubbegoBs*  etath  adhivacanamj  "  this  is  a  name  for 
shrinldng  from  sin  ;**  and  kdyaducearitddihiyna 
ottappattti  ottappatht  "  ottappa  means  a  man's 
being  distressed  at  sins  of  deed,  word,  etc"  (oomp. 
Ti^fpati),    See  Anottappam^  Hirottappmk, 

OTTHAJO  (adj.).  Labial  [^^  +  ^].  Tbe  labud 
letters  are  u,  iS,  p,  ph,  6.,  bh,  m. 

OTTHARATI,  and  AVATTH-,  To  spread;  to 
cover ;  to  scatter ;  to  overspread,  pervade  [^m^]* 
Ottharanto  gacchati,  spreads  far  and  wide  (Dh. 
254,  of  an  odour).  Also  p.pr.  avattharatuho  (Jit 
74).  Of  catching  in  a  net  (Dh.  337).  Twi^it- 
bhanddni  avattharUvd,  scattering  about  tbeir  ma- 
sical  instruments  (Jdt.  61).  Caus.  Samudden' 
otthardpesum  tarn  desam,  caused  that  district  to 
be  submerged  (Mah.  131).  Saddo  sakalanagaram 
avatthareyyOf  the  sound  would  fill  the  whole  atj 
(Jit.  62).  P.p.p.  otthato.  Ranno  tejena  oUha^ 
overwhelmed  by  the  merit  of  the  king  (Mah.  129). 
Mdrajdlena  otthateeu  9attesUf  when  mortals  are 
caught  in  Mdra's  net  (Dh.  337). 

OTTHO,  The  Up  [^Jt^] .  Ab.  262, 1106 ;  Dh.  Wi 
Ras.  20.  Adharottho  uttarotfha,  the  lower  and 
upper  lips  (F.  Jdt.  12). 

OTTHO,  A  camel  [^] .    Ab.  602, 1106 ;  Dh.284. 

OVADAKO  (ar{/.).  Admonishing  [^n^n^  +  l]- 
Pdt.  xiv. 

OVADATI,  To  admonish,  exhort,  edify,  advise,  ii- 
struct  [1(^^].  Dh.  14;  B.  Lot  305.  Then 
ovaditvd  anekadhd  appamdde  niyofen,  tbe  elder 
having  administered  exhortation  to  him  Invarioos 
ways  urged  him  to  be  zealous  (Mah.  261).  R^^ 
nam  ovaditukdmo,  desirous  of  admonishing  the 
king  (F.  Jdt  17).  Pass.  p.pr.  ovadiyamdno,  being 
admonished  (Dh.  110).  P.p.p.  ovadito.  Agt^ 
gamanam  pahdya  dhammena  rajfani  karehtti  sw- 
dito,  having  been  thus  admonished,  ''pntawaj 
partiality  and  rule  with  justice"  (Dh.  341). 


OVA 


(  805  ) 


PAB 


OVADO,  Aiimoiilti<m»  exhortatioii  [inpn^]  •  Ab. 
354 ;  B.  Lot.  d(^.  MdtdpUunnem  ovddmh  iutvd, 
listeniog  to  Iheir  parent's  injanctions  (Dh.  110). 
Ovddam  detU  to  admonish  (Ten  J.  6).  Ovddadd- 
flMM,  admonition  (Ten  J.  6).  Ovddam  gofJidti^  to 
reoeire  admonition,  to  talie  advice  (Ditto). 

OVARAKOy  An  inner  room,  store  room  ['1V1V  + 
^-f'Vl].   Ab.  214, 943. 

OVATTO  (p.J9.p.)*  Rained  down  [ITV  +  W^]. 
JUL  IS. 

OVIJJHATI,  To  pierce,  annoy  \yn  +  ^V^]-  P&t. 
83;  Ten  J.  36. 


P. 


PA,  A  preposition  much  used  in  composition  with 
verba  and  their  derivatives,  Sansk.  H.    Ab.  1168. 

PA,  ^  am*    See  Pageva* 

FABALATTAA,  Power  [TT^ff  +  ^]  •   Ab.  1 168. 

PABALO  (adj.).  Strong,  mighty  [TRW]- 

PABANDllO,  A  continaons  series ;  a  narrative ;  a 
literary  eomposition,  fiction  [ifipif].  Ab.  113. 
iSmia  gu^ppabandhena  pasannd,  delighted  with 
the  king's  series  of  virtuous  acto  (Att.  210,  218). 

PABBAJANAA,  Embracing  asceticism,  becoming 

a  Buddhist  monk  [inni  4- IV^].  Dh.  141.  See 
Pabbajjd.  Yoiapabbajanaihy  Yasa's  entrance  into 
the  priesthood  (Mah.  180). 

PABBAJANAA,  Banishment;  causing  to  become 
a  Buddhist  monk,  ordination  [inrnV^]  •  I^h.  426. 

PABBAJATI,  To  go  forth,  to  exile  oneself;  to  give 
up  the  world,  to  embrace  the  ascetic  life ;  to  become 
a  Buddhist  monk,  to  take  the  robe,  to  take  orders 
[iTintj  •  Agdra$md  anagdrvya'ihpabbajitufh,  leav- 
ing house  and  home  to  go  forth  into  the  houseless 
state  ( Alw.  1. 92).  Pabhaji  Jinasdsane,  took  orders, 
or  embraced  asceticism.  In  Buddha's  religion  (Mah. 
210,  comp.  Ras.  29,  pabbqfitvdna  sdtane,  and  Mah. 
34).  Fut.  pahbtoinaH  (Dh.  141,  153 ;  Mah.  36). 
Imperat.  2nd  pers.  pabbaja,  pabbajdhi  (Dh.  139, 
141).  P.p.p./MiM<^'l#0.  Cans.  pod^Wi,  to  banish, 
to  put  away;  to  cause  or  induce  to  become  a 
Buddhist  monk;  to  admit  to  the  priesthood,  to 
ord^.  Mgddimalmth  pabbdjento,  putting  away 
the  rint  of  lust,  ete.  (Dh.  426).  SoHghamiitam 
Ukikkhumhk  iampabbdjetum  visajjiya,  having  sent 
*faiighami4t4  tp  ordidn  her  (Mah.  HI).  Mayaik 
aHmm0  pmtte  pabkffema,  let  us  make  our  sons  go 
bto  the  church  (Dh.  139).    Jyasmd  Mahdhaeed- 


yam  Sonaih  updiakam  pabbdfen,  the  venerable 
MahlUcacdlyana  ordained  the  lay  brother  Soaa 
(Alw.  1.92).  P.f.p.pa^64;aa/j(o(Mah.lll),padM- 
jetabbo  (Alw.  I.  72).    P.pr.  pabbiffayam  (Dh.  69). 

PABBAJITATA  (/.),  Stoto  of  being  an  ascetic  or 
Buddhist  monk  [inrf^  +  Iff]*  Dh.  411, 

PABBAJITO  (p.p.p.  pabbajaH),  Having  given  up 
the  world,  having  become  an  ascetic  or  Buddhist 
monk ;  having  taken  the  robe,  ordained  [ifllf^nf]  • 
Mahantam  ndtisanghatk  ohdya  pahbajito,  having 
abandoned  a  large  circle  of  kinsmen  and  entered 
the  priesthood  (B.  Lot.  863).  Pabbajitakdlato 
paithdya,  from  the  time  he  became  a  monk  (Dh. 
402).  Paldyitvd  bhikkh^isu  pabbajito  hotU  having 
fled,  embraced  the  ascetic  life  among  the  Buddhist 
priesto  (Alw.  I.  72).  u^nupabbqfitdnam,  of  those 
who  took  orders  from  his  example  (Mah.  34).  CS^- 
haffho  vdpabbaJUo  wf,  layman  or  priest  (Dh.346). 
Masc.  pabbajitop  an  ascetic,  a  Buddhist  monk  or 
priest  (Ab.  433 ;  Dh.  69). 

PABBAJJA  (/.),  Leaving  the  world,  adopting  the 
ascetic  life ;  stoto  of  being  a  Buddhist  monk  or 
priest,  the  monastic  life ;  taking  the  robe,  ordina- 
tion [lT?|9irT]*  As  a  Buddhist  technical  term 
pabbajjd  means  the  condition  of  fieing  a  Buddhist 
monk  or  nan.  The  ceremony  of  admission  to  the 
priesthood  is  called  pabbajjd  or  pabb^fanam,  if 
viewed  as  the  act  of  the  recipient  of  orders,  and 
pabbdjanam  (from  the  cans.)  if  viewed  as  the  act 
of  the  priest  conferring  orders.  The  layman 
desiring  to  renounce  the  world,  having  chosen  a 
monastery,  goes  to  one  of  the  upasampanna  priesto 
of  that  monastery,  bringing  with  him  a  robe,  and 
asks  to  be  ordained.  The  priest  then  invests  him 
with  the  robe,  and  makes  him  repeat  the  Sara- 
^attoya  or  Creed,  and  the  DasasUa  or  Ten  Com- 
mandments, and  with  this  simple  ceremony  the 
candidate  becomes  a  member  of  the  sangha,  or 
church  militont  of  Buddha  with  all  its  holy  privi- 
leges (see  Sangho).  Eight  is  the  lowest  age  at 
which  the  candidate  is  admitted  to  the  priesthood. 
Until  he  receives  upasampadd  or  jiriest's  orders 
(at  the  age  of  twenty),  he  is  a  Sima^era,  ** novice*' 
or  **  deacon."  ^    The  torms  pabbajita,  tamafia,  and 

^  I  have  taken  these  dettils  from  Chapter  IV.  of  Hardy** 
Manual  of  Buddhism.  A  detailed  aocoont,  by  Mr.  J.  F. 
Dickson,  of  the  ceremony  of  conferring  deacon's  orders  by  a 
chapter  of  priests,  will  be  found  in  the  Joum.  Boy.  As.  Soo. 
1874. 


PAB 


(  306  ) 


PAB 


6hikkhu  are  applied  to  all  members  of  the  Buddbist 
priesthood ;  while  sdmapera  and  thera  designate 
respectively  the  orders  of  deacon  and  priest  The 
phrase  santike  pabbajati  or  santike  pahbajjafk  la' 
bhati  is  used  of  the  recipient  of  orders :  Labheyydma 
may  am  bhante  RhagavatoBantikepabbajjam,  Lord, 
vouchsafe  to  let  us  receive  ordination  at  thy  hands 
(Dh.  124) ;  Satthu  »antike  pabbajitod,  having  re- 
ceived ordination  at  the  Teacher's  hands  (Dh.  105). 
Bnddha  at  first  ordained  his  disciples  by  merely  say- 
ing, *'  Gome  So-and-so,"  e.g.  ehi  Yasa,  *'  follow  me, 
Yasa"  (Dh.  119).  Vij.  has  pointed  out  to  me  that 
ehibhikkhupabbajjd  at  Dh.  119  is  a  compound, 
which  he  renders  "come-priest-indoction."  The 
phrase  ehibhikkhubkdvena  pabbdjetodf  a  little  fur- 
ther on,  he  renders,  "  having  robed  him  with  the 
formula,  Come,  priest." — Tdpasapabbqjjampabba' 
Jiivdf  having  adopted  the  ascetic  life  of  a  hermit 
(Dh.  406,  J&t.  8).  I$ipabbajjam pabbajitoa,  having 
adopted  the  ascetic  life  of  a  Iglishi  (F.  J&t.  2;  Ten 
J.  107).  Pabbajjaih  ydci  sddaro,  reverently  re- 
quested admission  to  the  priesthood  (Mah.  34). 
Pabbqjlfd  mahati  matd,  holy  orders  are  much 
thought  of  (Mah.  36).  Pabbajjdpekho,  desirous  of 
ordination  (Pdt.  59).  Pabbajjdsukham,  the  bliss  of 
retirement  from  the  world  {JiA,  65). 

PABBAJJATA  (/),  State  of  being  a  Buddhist 
monk  [Ms^^T  +  TTT]*  Ganhapabbajfatajh,  take 
holy  orders  (Mah.  251). 

PABBAJO  (adj.).  Made  of  bulrushes  [wh^  +  if]  - 
Dh.  345  (ti^hi  vd  saf^havdkddfhi  vd  rajjum  katvd). 
At  P4t.  86,'  vdka'U»(ramuf\fapabbajdd(nam  tmha- 
taramayam,  where  it  seems  to  be  used  as  a  noun 
meaning  reed  or  bulrush. 

PABBAM,  A  knot  or  joint  in  a  branch  or  creeper, 
or  in  a  cane  or  reed,  or  in  grass ;  certain  days  of 
the  lunar  month,  the  fiiU  and  change  of  the  moon, 
etc  [1T^].  Ab.  600,  889.  Angulipabbam,  a 
finger-joint  (Pat.  105). 

PABBATAYATI,  To  act  like  a  mountain  (denom. 

from  1T^)*    Sen.  K.  434. 
PABBATEYYO  (adj.).  Belonging  to  mountains 

[M|4^^]«     Pabbateyyd  ndgd,  mountain  Nfigas 

(Mah.  5). 

PABBATO,  A  mountain  \vAf(\.  Ab.  605.  The 
neut.  pi.  pabbatdm,  at  Dh.  v.  188,  Is  probably  an 
instance  of  attraction  (the  termination  being 
adopted  from  the  foil,  vatuini).    Mount  Mem  is 


called  pabbatardjd,  king  of  mountains  (Gog. 
Bv.  15). 
PABBHARO,  a  cave  in  a  mountain  [HU*fTt]» 
Nandam^lakapabbhdraih  Offeunathsu  (Dh.  178, 
Rogers  translates  it  **  mountain  cave";  Ten  J. 
120).  Cetiyapabbate  pakkhipdpen  KanhrmkB 
pabbhdramhi  asilake,  **  imprisoned  those  impioiu 
persons  in  the  Kanira  cave,  in  the  Getijra  moan- 
tain  "  (Mah.  216»  I  have  given  Tumour's  rendeN 
ing).  Pandavapabbatapabbhdre  niiinno,  sitting 
in  the  P.  mountain  cave  (Dh.  118). 

PABHA  (/.),  Light,  radiance  [l^T].   Ab.64. 

PABHANOUNAM,  Breaking  up,  dissolotion,  de- 
struction, decay,  corruption  [innHf]  •  I^h.  25, 27. 
From  Dh.  301  there  appears  to  be  also  a  form 
p€Ahangu  =  Tm^;  for  the  u  comp.  kamnuMd, 
sommuhjanf,  kefubha,  addhagA,  kat<mn6,  etc. 

PABHANKARO  (oi(;.).  Light-giving  [IRH  +  ^* 
Sen.  K.  474.  Epithet  of  the  sun  (Ab.  62 ;  Oog. 
Ev.  29),  epithet  of  Buddha  (B.  Lot.  332). 

PABHASATI,  To  talk,  to  prate  [TWT^].  F.  J£t 
49,50. 

PABHASETl  (caus.).  To  Ulumine  [mTCRrfTf]. 
Dh.  31,  68. 

PABHASO,  Shining,  illumination  [TTHTiT]-  Ten 
J.  47. 

PABHASSARO  (adj.),  Shining,  bright  [mT^* 
Mah.  182;  Dh.  91,  95. 

PABHATAA,  Money,  price;  a  present,  doncenr 
[irr^].    Ab.  355,  471,  1127. 

PABHATI,  To  become  light,  to  begin  to  dawn 
[inn]-  Pabhdyamdndya  rattiyd,  as  night  wii 
yielding  to  day  (Dh.  155). 

PABHATO  (p.p.p.  last).  Become  dear  or  light 
[inrnr]-  Pabhdtdya  rattiyd,  when  night  gt?e 
way  to  dawn,  lit.  when  the  night  had  become  light 
(Ten  J.  46).  Neut.  pabhdtam,  morning,  daybieslc 
(Ab.  68).  Loc.  pabhdte,  in  the  morning,  at  dawn 
(Mah.  81,  166). 

PABHAVATl,  To  spring  up,  arise,  originate;  to 
be  able  [IW]-  Himavantd  pabhavatUi  pti» 
mahdnadiyo,  the  five  great  rivers  take  their  riie 
in  H.  (Sen.  K.  318).  Dhamma^  katheHak  j^ 
bhatdmi,  I  am  able  to  preach  the  Law  (Ras.  88)* 
See  Pahoti,  Pahdto. 

PABH  AVO,  Production,  birth ;  origin,  source,  caote ; 
place  where  an  object  is  first  perceived,  birthplace 
[HH^].    Ab.91,900.    Nefuttikdmam  pabk0i»' 


PAB 


(  307  ) 


PAC 


hkH^  who  was  the  father  of  philologists  (Alvr.  I. 

zzix). 
PABHA  VO,  Power,  might,  majesty,  dignity  [imrBl]  • 

Ab.  351 ;  Das.  5. 
PABHEDANAA,  The  juice  that  flows  from  an 

elephant's  temples  when  in  rut  [M4td^].  Dh.  57. 
PABH£J>0,    Difference,    distinction;    sort,    kind 

[H^^] .    Lavanatga  pmica  pabkedd,  five  kinds  of 

•alt  (Ah,  461).    NavappabhedOf  nine-fold.    Iddhi' 

ppabkedOf  the  different  sorts  of  supernatural  power. 

PABHIJJATI  (/KMt.),  To  be  split,  to  be  broken,  to 
burst  open ;  to  be  broken  up,  to  perish  [Jlfif^^] . 
Dh.  401.  Akkhini  &eva  kUesd  ca  pabhijfimsu, 
at  once  eyesight  and  human  passion  were  destroyed 
(Dh.  83).  Ger.  pabhijjitvd  {Fit.  117).  P.p.p. 
pabkinno^  broken  off,  separated ;  of  an  elephant, 
mad,  furious ;  discriminated.  Ab.  362;  Dh.  405; 
Alw.  K.  65.  HatthippabhinnOf  an  elephant  in 
rut,  a  furious  elephant  (Dh.  58).  Pabhinnd  dvi- 
dkdt  divided  into  two  parties  (Mah.  107).  See 
PatUambhidd. 

PABHO  (adj.),  Able,  powerful  [T|^].  Ganhantu 
ptAM  me  dhitaram,  let  them  who  are  able  take 
my  daughter  (Mah.  55).  Masc.  pabM,  lord, 
master,  owner  (Ab.  725).  jirannoisa  pabM^  lord 
of  the  forest  (Sen.  E.  330). 

PABHUTI  (/.)»  Commencement  [iV^fTl]*  At  the 
end  of  a  compound  used  in  the  sense  of  "  oom- 
mendng  with,"  "  et  csetera."  Gabhirappabhutiy 
the  words  beginning  with  Oa1>hlra  (Ab.  670). 
SaitheMU  neketv  apt  8(haletu  ehandtmighandu" 
Ppabkuti$Uf  in  many  Sinhalese  sciences,  prosody, 
philology,  etc.  (Alw.  I.  112). 

PABHUTI  (adv.)f  Since,  after,  subsequently  to 
[llHf?f]  •  With  abl.  Punadivasato  ppabhuH,  from 
that  day  forward.  Tato  pabhuti,  from  that  time 
forward,  thenceforth  (Mah.  207).  As  last  part  of 
a  eomponnd :  eirappabhutif  "  depuis  longtemps  " 
(Mah.  69),  ajjappabhuti,  from  to-day  (Sen.  K.  428), 
kijf§ppabhniiy  since  yesterday  (Sen.  K.  427)»  tadd- 
ppabhmti^  from  that  time  (Mah.  129). 

PABH  UTTA AT,  Lordship  [1^?^] .     Ab.  898. 

PABODHANAA,    Waking,    arising;    instruction 

PABODHETI  (cauM.  pabuffhati).  To  arouse,  to  set 
going,  to  give  rise  to  [inftV^rfT! ]  •  Sddhukdram 
pabodhayh  raised  a  shout  of  S&dhu  (Mah.  1 13). 

PABODHO,  Awakening,  enlightenment,  instruction 


[inftV]  •    BdlappabodhOf  instruction  of  the  igno« 
rant  (Alw.  I.  xiv). 

PABUJJHATI,  To  wake  up,  rouse  oneself;  to  be 
awake,  to  watch,  to  be  vigilant  [HM^Tt]  •  Dh.  52. 
Aor.  pabujjhi  (Ten  J.  113).  Ger.  pabujjhitvd 
(F.  Jdt.  4).  P.p.p.  pabuddho,  awakened,  vigilant, 
enlightened  (Ras.  40;  Dh.  52;  J&t.  50).  Cans. 
pabodheti, 

PAC  A  (/.),  Ripeness  [q^-h  ^].    Ab.  762. 

PACA  (/.),  Cooking,  digesting  [ITTTT]-     Ab.  972. 

PACAKO,  A  cook  [in^^]-    Sen.  K.  514. 

PACALAKO  {adj,)y  Shaking,  swinging  [iT^T^ra]. 
Pdt.  21. 

PACALAYIKA  (/.),  Nodding,  dozing  [•q^^n^+ 
X^].    Ab.  176. 

PACALO  (adj,),  Shaking,  trembling  [TT^W]* 

PACANAA,  Cooking  [li^Vf].    Sen.  K.  471. 

PAC  ANA  A,  A  goad  [TTHni].  Ab.  448.  Comp. 
Pdceti. 

PACAISPATI,  To  be  furious  [U  +  ^T^] .  Dh.  401. 

PACANO  (adj.)t  Causing  to  ripen  or  come  to  per- 
fection [ITT^^]  •    ^^^-  ^* 

PACAPETI  (caus.  pacati).  To  cause  to  be  cooked. 
Dh.  126,  302;  F.  Jdt.  15.  Pass,  pacdpiyati  (CI. 
Gr.  128). 

PACARIYO,  a  pupil  [iTPTrt]- 

PACATI,  To  cook,  dress  food ;  to  digest ;  to  be  tor- 
mented in  hell  [Xpe^-  Tana  uianuam  pacitvd, 
having  cooked  its  (the  boar's)  flesh  (F.  Jdt.  4,  corop. 
55).  Bahdni  vassoiatasahassdni  niraye  pacitvd, 
having  suffered  in  hell  many  hundred  thousand 
years  (Dh.  177,  205,  394).  Pass,  paccati,  to  be 
cooked,  to  be  tormented,  to  ripen,  to  come  to  per- 
fection. Niraye  paccati^  to  be  tormented  in  hell 
(Dh.  148, 149,  394,395).  Yadd  ca  paccati pdpatn, 
but  when  his  sin  has  brought  forth  fruit  (Dh.  13). 
P.p.p.  pakko,  pacito.  Caus.  pdcdpetiy  pdceti, 

PACCABHASI,  see  PafibhdsoH. 

PACCACIKKHATI,  To  reject,  repudiate,  disallow 
[HWI^^]-    I'^t.  99.    See  also  Paccakkhdti, 

PACCADESO,Rejection,refusal  [Hfflf^Vl]  •  Ab.775. 

PACCAGACCHATI,  To  return  [ITOT^RC].  ^^^' 
paccdgamif  paccdgamdn  (Dh.  223,  263).  Fut. 
paccdgaminatu 

PACCAGAMANAM, Return  [HWHIHl].  Dh.  149. 

PACCAGGHO  {adj.).  New  [HIW].  Ab.  713;  Att. 
141 ;  J4t.  80. 

PACCAH  ARATI,Tobring  back,take  back  [iRVTl]  • 
Sen.  K.  209 ;  P&t.  103 ;  J4t.  20. 


PAC 


(  308  ) 


PAC 


PAGCAhABO,  Drawing  Iwek,  nfneaU  objection ; 
restraint  of  the  organs,  abstraction  [MWIf  I^I* 
Ab.  1018 ;  £.  Mon.  a05.  KAd  pacedhdrmk  akatvd^ 
not  making  any  difficnlties,  lit.  not  at  all  making 
a  refusal.    (Dh.  402). 

PACCAJA YATI,  To  be  born,  to  be  reborn  in  a  new 
existence  [l|f?f  +  ^  +  WHf]  •  P.p.p.  paccdjdto, 
NicakuU  paccdjdto,  born  in  a  low  family. 

PAGCAKKHANAltir,  Rejection,  denial,  refosal  [IT- 
(Qimi^] •    Ab.  775. 

PAGGAKKHATI,  To  reject,  refuse,  deny,  disallow, 
repudiate,  abandon  [UAII^l].  Pdtxliii.  Qer. 
paccakkhdya  (Dh.  93  ;  Pdt.  3).  Sikkhath  p.,  to 
abandon  the  precepts  (Pit,  xlili,  3 ;  Gogerly  adds 
"and  return  to  a  layman's  life").  P.p.p. /hicco- 
kkhdto.  Vejjena  paecakkhdto,  given  up  by  the 
doctor,  viz.  he  would  have  nothing  more  to  say  to 
him  (Dh.  83).  Sikkhdpaccakkhdtakot  one  who  has 
abandoned  the  precepts  (P4t.  28).  Gomp.  Paced'- 
eikkhati. 

PAGGAKKHO  (adj.\  Perceptible  to  the  senses, 
visible,  evident,  present  [ITH^]-  Ab.  716.  Pae- 
cakkho  atito  kdlo,  determinate  past  time  (Sen.  K. 
428).  Paccakkhakarofuah,  making  dear  or  evi- 
dent (Pdt.  68). 

PAGGAKKOSANAA,  Recrimination  (from  next). 
Dh.388. 

PAGGAKKOSATI,  To  revile  in  return,  to  recrimi- 
nate [Tmrrfit]-  ^^-  ^^• 

PAGGAMITTO,  An  enemy,  adversary  [in^fiR]- 
Ab.  345 ;  F.  Jit.  3. 

PAGGANAA,  Being  tormented  (from  paecati).  Dh. 
145. 

PAGGANOAA,  Minor  limb ;  minor  requisite  [nfTf 
+  ^17]-  Dtghddihi  angapaccangehi  9afkthitaik 
aftabhdvafk,  the  human  frame  provided  with  the 
greater  and  lesser  members  (Dh.  312,  comp.  234). 
Rathoisa  angapaccangdni,  the  principal  and  minor 
parts  of  a  chariot.  Sabbangapaceang^aiampannam 
nagaram,  a  city  provided  with  all  requisites  great 
and  small. 

PAGGANiKO  (a4;.).  Opposite,  adverse,  hostile  [IT- 

l^l^^]-    Ah.  345. 
PAGGAf^JANAA,  Anointing  [KHrePr]. 
PAGGAMASI,  see  Pafy'dndH. 
PAGGANTAft  (adv.\  Fmally  [nfif  +  ygm].  Dh. 

128.  P«ceafi^af*y«9a/Niru»Mi^a/i,  finally  attains 

Nirv&^a. 


PAGGANTIMO  (atf;.).  Same  meaning  as  next  [mi- 
1fT  +  l[ir].    Alw.  I.  xlv,  04. 

PAGG  ANTO  (adj.),  Bordering  on,  adjacent,  skirting 
[TRinCl]*  Paccantam  nagaramf  a  frontier  fort 
(Dh.  56).  PaccantadeiOf  paccoMi&padem,  pw 
eantajanapado,  border  country,  foreign  oooDt7 
(Alw.  I.  74;  Ten  J.  Hi,  114).  Paeeniag4m, 
a  border  village  (Dh.  81 ;  If  ah.  44).  Netod  pse- 
camiam  dvdtam,  liaving  got  him  safely  over  dw 
Iwrder  (lit.  having  brooght  him  to  a  border  itti- 
dence,  Mah.  265).  PaccantaielOf  an  adjaceat  liiU, 
a  small  hill  near  a  monntaln  (Ab.  1030).  Maie. 
paccanto,  border,  frontier,  a  l>ordering  or  foreigs 
country,  one  occupied  by  barbarians  (Ab.  180). 
Vtkdrapaceante  vatoH,  lives  in  the  outskirts  of  the 
monastery  viz.  outside  it  (Das.  38;  Ten  J.  13; 
Dh.  302).  Paccantam  otariivdf  repairiog  to  s 
lM>rder  country  (Ten  J.  51).  Paeca$Uo  evidestly 
may  mean  the  district  jnst  iritfain  the  border  of  a 
kingdom,  the  more  distant  provinces  of  a  kingdom, 
e.g.  see  Dh.  221,  paccanto  kupito,  oar  border 
provinces  are  agitated  or  in  insurrection ;  alio  Dh. 
128,  paccante  kupite  tassa  v^tpoMamMhdyapM 
paccantam  vdpa$ametvd  pitu  taniUcaak  dgMmidaHi 
the  l>order  provinces  having  broken  into  revolt, 
the  princes  haWng  been  sent  to  reduce  them  to 
order,  and  having  accomplished  their  miauoo, 
went  back  to  their  father ;  see  also  Db.  336. 

PAGGANUBHOTl,  To  enjoy  one  by  one  [ITIV^]- 
PAGGAPADI,  see  PafipqifoH. 
PAGGARl  (/.),  A  raft.    Ab.  665.    Puceor^  if  tbe 
name  of  one  of  the  ancient  collections  of  atthakatUa 

(P4t.  xv). 

PAGGAROGETI  (com.).  To  say  in  retnm  [irfll  + 
^  +  Tt^n?fll]-  Tom  eva  pueekam  <*««•■ 
pacedrocen,  retorted  tliis  very  question  on  the 
thera  (Mah.  32). 

PAGGAsA  (/.),  Expectation,  desiro,  hope  [miTIIT]* 
P&t.8,  106,114. 

PAGGASIASATI,  To  desire,  long  for,  lotk  for, 
expect  [Hfif  +  ^  +  iftC].  With  uif.  Mwk 
pacediimiati,  is  longing  to  give  (Dh.  108).  Witt 
ace  Agamamamp,,  to  long  for  or  await  a  pcnoa'i 
return  (Dh.  212,  85,  300).  P.pr.  paeediidumd»o 
(Dh.  130).  V.(.p.paced9UMtabbo  (FiL  106).  With 
loc.  Mayip,,  expecto  of  me. 

PAGGASSOSI,  see  PafunfM. 

PAGGATI,  see  Paeaiu 


PAC 


(  309  ) 


PAC 


¥kCCAl!TAA(adv.),  Singly,  severaUy,  Individually 
[mrm].    Db.  90 ;  Alw.  I.  77 ;  Sen.  K.  215. 

PACCATTHARAlif  AA,  A  cushion  or  carpet  to  sit 
OD ;  the  casbions  or  bedding  of  a  conch  [comp. 
HHrrarTK]-    Mah.  1G4;  Dh.  174,  302. 

PAC€ATTHIKO(a(&'.),Ho8tiIe,  adverse  [imf^V]- 
Das.  25.  Paeeatthikdjand,  the  disaffected  inhabi- 
tants (Mab.  Lczxvii).  Paecatthiko,  an  enemy 
f  Ab.  344;  J£t.  8;  Mab.  Ixzxvi).  jMha^Mccatihikd, 
friends  and  foes  (Das.  25). 

PACCAYEKKHANAA,  Looking  at,  consideration, 
cantemplation  [||ei|^f|||f].  Dh.  102,  119  ;  Das. 
44;  Ab.  794.  There  are  Ave  paocavekkhanas  or 
sabjects  of  self-examination  for  the  Sot&panna, 
8akadag4min  and  An%£min.  They  are  the  Path, 
the  Fmition  of  the  Path,  the  passions  already 
destroyed,  the  passions  yet  to  be  destroyed,  and 
lastly  Nirvina.  The  following  is  the  text  as 
applied  to  the  Sotdpanna,  Bto  maggaih  paeca' 
vekkkmiif  phalam  paecavekkhatij  pah(nakilese 
paeemfekkhati,  "  tato  ime  ndmakilesd  avaHfthd'' 
H  Mparimaggatiayavajjhe  kileie  paccavekkhatl^ 
moaiime  ^^aytnk  me  dhammo  drammanato  pafi' 
ffidSAo"  a  amatam  nibbdnatii  paccavekkhati  (Vis. 
Magga).  The  Arhat,  having  no  human  passion 
remaining,  has  only  four  paccavekkhanas.  (I  owe 
the  above  to  Vijesinha.) 

PACX^AVEKKHATI,  To  look  at,  regard,  consider, 
contemplate  [ll!Vi|^.    Dh.  293. 

PAGGAYAkARO,  This  is  a  compound  of  the  adverb 
poeemfd  with  I|T^  (compare  words  like  I^^ITT, 
Mddkmkdra,  ^miT),  and  is  used  to  designate  the 
Nid^as  or  the  Pa|iccasamupp&da  {atnjjdpaccayd 
mmkkdrdj  etc.).  Paccaydkdre  (loc.)  niftam,  know- 
ledge of  the  causes  of  existence  (Dh.  118,  319, 
comp.  Man.  B.  179).    B.  Lot  532. 

PACCAYIKO  {adj.).  Trustworthy  [inVf^]- 

PACCAYO,  Belief,  conviction,  trust,  folth ;  ground, 
motive ;  cause ;  a  requisite  or  necessary ;  in  gram- 
mar an  affix  [HIQ^f].  Ab.91,857.  Ahamimeiam 
pmeeago  patifthd  jdto,  I  became  their  trust  and 
refiige  (Db.  329).  Ko  hefu  ko  poeeayo,  what  is  the 
reason,  what  is  the  cause  . .  ?  (followed  by  dat.). 
To  tewtakpaeeayo  hoii,  he  who  instigates  them,  lit. 
he  who  is  a  cause  to  them  (Dh.  90).  Kdyaviveko 
'oa  ciitaviifekaua  paceayo  hotif  bodily  seclusion 
ttaadf  to  mental  abstraction  in  the  relation  of 
caosa  and  effect  (Dh.  270).  Kocid  em  paceayo 
f«,  any  (proper  reason)  for  visiting  the 


army  (P6t.  15).  Mamedafh  sisaddnam  Babbamu- 
tmdnaldbhdya  paceayo  bhavatu,  may  this  offering 
of  my  head  be  the  cause  of  my  receiving  omni- 
science (Att.  215).  Etad  eva  paccayam  karitvd 
ancmnam,  giving  this  as  his  only  reason,  lit.  making 
this  thing  and  no  other  his  motive  (P&t.  15,  18). 
At.  Dh.  148,  the  words  dyatibhavassa  paccayam 
kdtum  sakkkissati  appear  to  mean  "  he  will  gain 
assurance  of  future  happiness,''  lit.  '*  he  will  make 
confidence  of  future  existence.''  The  twelve  Nidll- 
nas  are  also  called  Paccayas  (khayo  paccaydnam, 
cessation  of  the  causes  of  existence,  Journ.  Ceylon 
As.  Soc.,  1845,  p.  17).  Tathdrdpo  paceayo,  a 
reason  of  this  sort,  viz.  a  sufficient  or  satisfactory 
reason  (Pit.  15,  27»  90).  The  four  paccayas  or 
necessaries  of  a  Buddhist  priest  are  civarath, 
piftdapdto,  sendtananh,  bhesajjam,  clothing,  food, 
bedding,  medicine  (see  Catupaecayam).  Paeca-' 
yasantoto,  contentment  with  the  four  requisites, 
one  of  the  virtues  of  a  Buddhist  priest  (Alw.  1. 88). 
Mahagghehi  paccayehi,  with  priestly  requisites  of 
a  costly  description  (Alw.  I.  x).  Gildnapaecayd, 
requisites  for  the  sick,  medicines  and  sick  diet 
(Mab.  37;  E.  Mon.  81).  Paccayaddydkoy  ontvvho 
maintiuns  a  Buddhist  priest,  supplies  him  with 
the  necessaries  of  life  (Dh.  103).— The  abl.pacca^^ 
is  used  adverbially  as  the  second  part  of  a  com- 
pound, in  the  sense  of  ''  by  means  of,"  "  in  con- 
sequence of,"  ''  as  the  result  of."  Tesam  kamma- 
paccayd,  on  account  of  their  evil  Karma  (Kb.  11). 
Tanhdpacci^d  updddnam,  from  Desire  springs 
Attachment,  lit.  "as  a  consequence  of  Desire  (there 
is)  Attachment"  (Alw.  N.  36;  Oog.  Ev.  69;  B.  Lot. 
521).  Tassa  pupphdrdme  caritapaecayd,  on  ac- 
count of  or  as  a  consequence  of  his  going  into  the 
flower-garden  (Dh.  ^8). 
PACGEKO  {adj.).  Each  one,  single,  several  [TR^IV]  • 
Paccekabdhdsu  gahetvdna,  taking  her  by  each  of 
her  arms,  ^z.  one  holding  her  at  each  side.  Pacce- 
kaputtham,  each  several  question  (P&t.  2,  comp.  8). 
Paccekabuddho,  or  paccekasambuddho,  a  Pratyeka 
Buddha,  that  is,  one  who  has  attained,  like  a 
Buddha,  by  his  unaided  powers  the  knowledge  ne- 
cessary to  Nirv^a,  but  does  not  preach  it  to  men 
(Mab.  5,  27 ;  B.  Int.  94,  297,  438 ;  Alw.  I.  76 ; 
Ten  J.  119;  Man.  B.  37).  He  is  not  omniscient, 
and  is  in  all  respects  inferior  to  a  sammdsambuddko 
or  Supreme  Buddha  (E.  Mon.  290).  Paccekabodhi' 
Motto,  one  destined  to  become  a  Pratyeka  Buddha 

40 


PAC 


(310) 


PAC 


(Ten  J.  119).  Paccekabodhi^  the  eoDditioD  of  a 
Pratyeka  Buddha,  Pratyekabnddhasfaip  (Kh.  14). 
Paccekabodhvidnathf  the  knowledge  conferred  by 
Pn^tyekabuddhaship  (Ten  J.  117). — Paccekaih 
(adv,),  singly,  indiyidually,  severally.  PAjemi  te 
*ham  paccekaih  vihdrena,  I  will  present  them  with 
a  vihira  each  (Mah.  26).  TeMfhpdddsipaccekam, 
gave  to  them  severally  (Mah.  Ixxziz). 

PACCETI,  To  return,  to  come  back  upon  [inft]* 
Dh.  23.    P.p.p.  patito  (which  see). 

PAGCHA  (adv.).  Behind,  back,  afterwards;  west- 
wards [T(^ j  '^WPl]  -  W^ith  abl.  Jinanibbdnato 
pacehd,  after  the  death  of  Buddha  (Mah.  22). 
With  gen.  Rahno  pacchd  nisinno,  sitting  behind 
the  king  (Mah.  156).  Marhsam  khdditvd  pacchd 
gantum,  eat  his  flesh  and  then  be  off  (F.  Jat.  4). 
Pacchd  adhammikehi  brdhmaf^ehi  katot  composed 
in  later  times  by  irreligious  brahmins  (Alw.  I. 
cxxiv).  Pubbe  pamajjitod  pacchd  na  ppamajjatit 
having  first  been  indifferent  to  religion,  afterwards 
ceases  to  be  indifferent  (Dh.  31).  Pacchd  gacch" 
ontOf  walking  behind  (Att.  196,  so  pacchd  yaniot 
Mah.  228).  Pacchd  pegento,  sending  (a  present) 
afterwards  or  in  return  (Alw.  I.  75).  Pacchd' 
laddhOf  subsequently  received  (Ten  J.  34).  Pac- 
chdbhimukho,  facing  the  west.    Comp.  Pacchato. 

PACOHABANDHO,  This  is  a  nautical  term,  appa- 
rently designaling  a  large  oar  used  by  way  of 
rudder.  8ubh6ti  writes  to  me,  *'nav6  noliot 
ojumpny^  passakelavar^  habalayi,  it  is  an  oar  at 
the  posterior  extremity  of  a  boat  or  raft,''  and  he 
quotes  the  T\kk  on  Abhidhinappadipik^  as  follows, 
taraaa  pacchdbhdge  bandhitdbbo  ti  pacchdbandho, 
"it  is  called  pacchibandha  because  it  has  to  be 
fastened  in  the  stern  of  the  raft." 

PACCHABHAOO,  Hind  or  after  part  [^nrr^+ 
HT4].    Dh.416. 

PACGHABH ATTAA,  After  a  meal,  after  the  noon- 
day meal,  in  the  afternoon  [^UTT^  +  H9i]  •  Mah. 
87»89;  Dh.  175. 

PAGCHABHATTIKO  (o4f.).  One  who  eato  after- 
wards i*&  After  it  has  become  improper  to  do  so 
[WVI^+Wff  +  1[^].  Visuddhl  Magga  says, 
pavdritena  aatd  pacchd  laddham  bhaitam  ndma 
pacchdbhattantt  tassa  pacchdbhattaiM  bhojanam 
pacchdbhattabhojanam,  tasmim  pacchdbhattabh<h 
Jane  paechdbhattasanfia^  katvd  pacehdbhattam 
Mam  onM  paechdbhattiko.  The  seventh  Dhu- 
laAga  precept  is  khalnpacehdbk^tHkaMgami  and 


the  foil,  explanation  of  it  is  givte  by  Hardy  St  pp. 
99, 100 of  East.  Mon.,  "The  priest  who  keeps  thb 
ordinance  cannot  eat  any  more  after  he  hss  met 
with  that  which  is  akapa,^  i.e.  if  he  has  for  ssy 
reason  to  refuse  that  which  is  brought  to  him 
when  he  is  eatings  or  if  he  be  presented  with  thit 
which  is  improper  to  be  eaten  from  its  loathMiw- 
ness  or  otherwise.     He  who  keeps  the  superior 
ordinance  may  only  eat  that  which  is  in  hit  montii 
and  nothing  more,  although  even  the  first  luuidfiil 
of  food  that  he  takes  is  akapa.    He  who  keeps  the 
middle  ordinance  may  eat  that  which  is  akapsi 
but  nothing  more.      He  who  keeps  the  inferior 
ordinance  may  eat  as  long  as  he  remaias  u  one 
teat."    Glougb»  in  his  Sinhalese  Dictionary  under 
Telesdhiit^ga,  oalls  it  Pacch&bhattikaiiga,  sad 
this  word  he  explains  in  its  place  as  foiloirs, 
<<  Pacch&bhattikaiiga  «.  (paccha  qfter^  bhaktiks 
110^  de$ired  [sic] ,  iknga  am  ordinance),  an  ordtaanee 
of  the  buddhiit  priesthood  enjoining  it  upon  the 
priests  to  live  on  one  meal  a  day,  which  menl 
roust  not  lie  eaten  before  or  after  midday."   Vije- 
sinha  writes  to  me,  **  The  anga  enjoins  the  non- 
acceptance  of  a  second  course  in  meals :  the  yogis 
accepts  the  first  bowl  of  meat  offered,  bat  refoKi 
to  be  served  with  any  other  whatever.    Baddha- 
ghosa  thus  explains  the  first  part  of  the  eom* 
pound,   khalHH  patisedhanatihe  nipdU  . . .  ts 
paechdbhattiko  khalupacchdbhattiko  .  .  .  pe^" 
khUtdtirittabhojanase  etaih  ndma^,  khals  is  aa 
indeclinable  used  in  the  sense  of  refusal,  kbaln- 
pacchibhattiko  is  equivalent  to  na  paechdbhattiko, 
the  term  is  used  for  one  by  whom  food  in  exoess 
of  what  is  permitted  is  refused  "  (comp.  AOritU)* 
Vij.  also  quotes  from  a   commentary  the  folL 
whimsical  derivation,  khalHii  eko  takufuki,  m 
mukhena  pkalaih  gahetvd   t4umifii  patite  ^ss 
anhani  na  khddati,  iddieo  ayan  H  khalv^ace^ 
bhattiko  (comp.  £.  Mon.  99).     Hardy's  explana- 
tion above  given  is  undoubtedly  the  correct  one, 
as  the  foil,  passage,  which  I  take  from  Yisoddhi 
Magga,  will  show,  Khalupaechdbhattikangam  ^ 
*'at'irittabhi^anam  pafikkhipduu  "  " khdnpoetM' 
bhatiikangath  sarnddiydintti**  imeeam  Matert' 
vacanena  eamddinnam  hoti,    Tena  pana  khabh 
pacchdbhattikena  pavtfretod  punabhojanatk  heff^' 
yam  kdretvd  na  bhn^itabba^  idam  at$a  tiib^ 


>  The  Sinhaieoo  form  of  ffifcoff^'^. 


PAC 


(  511  ) 


PAC 


umkt  fMAkedmta  p&ua  ay  am  pi  Hvidk$  hoH.  Tai* 
tka  ukkatthoyagrndpathanu^indepavdroftd  ndma 
m^aithi  tasmim  pana  qjjhokariyamdne  annark  pa^ 
fikkkipmto  hoti  taamd  evam  pavdrito  pathama' 
pifulatk  ajjkokaritvd  dutiya^ndam  na  bkul^ati, 
M^kim0  yoMmifk  bhqfame  pavdrito  tad  eva  bhuu" 
JatL  Mudukoydva  dsand  na  vuffhdti  tdva  bhu^fati. 

PACCHAB0AVO»  Posteriority  [inTRC+^TTW]- 

PACCHAJATO  (adj.).  Born  afterwards,  junior  [l|- 
^f(l+  Vm]-    €1.  Or.  92 ;  B.  Lot.  403. 

PACCHAMUKHO  (adj\).  Looking  westward  [l(. 
^T3C+^]-    Att.  136. 

PAOCHANIPATl  (adj.).  One  wbo  retires  to  rest 

■Iter  MMther  [XTOT?(.+  OlMlfii*!,]-  Thw  w  *n 
epithet  of  a  gmnl  servant.  The  Comment  on  Sdm. 
8.  aaySy  pacchd  $dmiktu§a  nipatati  sayanam 
karotiti  pacehdnipdtl,  **  p.  is  one  who  lies  down 
and  sleeps  after  his  master.'' 

PACCHANUTAPANAM,  Remorse  [im^+  ^- 
Hm].    Dh.3a6. 

PACCHASAMAI^O,  A  Juaior  priest  who  acoom- 
panles  a  senior  priest  when  he  leaves  the  monas- 
tefy  to  beg  alms  or  to  make  a  joumej,  and  walks 
behind  him  at  a  short  distance  [MVI  V^RV]- 
B.  Lot  314  (note  2) ;  PAL  22.  EkaHi  pacchdaa- 
wu^dk  gahetvd,  taking  with  him  an  attendant 
priest  (Das.  1).  Bnddha  is  accompanied  by  one 
(Das.  30). 

PACCHATAPO,  Repentance,  remorse  [iTqiltm]. 

Ab.  lao. 

PACCHATO  (adv.).  After;  behind;  back  [inr  + 
Hf^].  Dh.  92,  Paeehaio  dgataih  ditvd,  seeing 
him  approach  Drom  behind  (Mah.  W)*  Pacehato 
aUkenid,  looking  back,  looking  behind  them  (Dh. 
154).  With  gen.  Tava  p.  after  yon  (Mah.  81). 
Mama  p.  after  my  time  (Dh.  129).  Sabbesani  te- 
iotk  p,  gacchantafh,  walking  behind  them  all  (Dh. 
114).  Mama  puttena  katakammam  pacehato 
paeehaio  anuhaadhi,  the  deed  done  by  my  son 
foOmred  ever  in  his  footsteps  (Dh.  89).  Rodanto 
p.  p.  agamdii,  eontinned  to  walk  liehind  weeping 
(Dh.  199).  Cord  p,  p.  anm6andhim9u,tlbe  robbers 
still  pressed  in  pursuit  (Ras.  40). 

PACCH£DANAlfi[,  Cutting  off,  removal  [H^^^Vl]  • 

PACCHI  (/.),  A  basket.  Ab.  524 ;  Alw.  I.  103 ; 
Mah.  204. 

PACCHUJATI  (^aft.)»  To  be  eat  off,  to  be  de- 
alroyed ;  to  be  cat  short,  to  cease  [fr.  llf^ij^]. 
Fmkoo  paechijlfi  Ddmijo,  the  Tamil  dynasty  Im- 


cane  extinct  (Mah.  256 ;  Ten  J.  2).    P.p.p.  pa- 
eehinno  (Mah.  2^). 

PACCUIMO  (adj.),  Hindermost ;  last ;  western  [l?- 
fi^].  Ab.  29,  714.  Pacchiiiid  disd,  the  west 
(Alw.  1. 94 ;  Kb.  20).  Pacchimodadhitiraih,  the 
shore  of  the  western  sea,  viz.  the  west  coast  of 
Ceylon  (Mah.  217).  Pacchimadvdram,  west  gate 
of  a  city  (Mah.  66) ;  also  the  back  door  of  a  house. 
Pacchimabhavo,  last  existence  (before  attaining 
Nirvdna).  Paeehimabhamko,  one  in  his  last  ex- 
istence before  attaining  Nirvina  (JiX.  56).  Pac- 
ehimuttaro,  south-western  (Mah.  66). 

PACCHINNO,  see  Pacchijjati. 

PACCOROHATI,  To  come  down  again  [iRIRraf  ]• 
Ydnd  paccorohUvd,  having  alighted  from  her  car- 
riage (Dh.  231).  Ndgd  p.,  to  dismount  from  an 
elephant. 

PACCOSAKKATI,  To  retreat.    Mah.  156. 

PACCUDAVATTATI,  To  retreat  [-Rfif  +  ^  + 
^  +  ^^]*    P-p-p>  paccuddvatto  (Mah.  194). 

PACCUDDHARO,  This  appears  to  have  been  some 
formal  ceremony  gone  through  when  a  priest  was 
presented  with  a  robe ;  Oogerly  calls  it  '<  regular 
form  of  investiture"  [UTT^  +  '%\  P^t.  16,  48, 
91.  The  verb  paccuddharati  occurs  at  P&t.  76. 
The  form  appears  to  have  been  repeating  the 
words  mayham  santakam  parxbhunja  vd  vmajjehi 
vd  yathdpaccayafh  vd  karohi,  *'  tliis  ift  my  robe, 
wear  it  or  part  with  it,  or  do  with  it  as  you  like  (?)*' 
see  P£t.  48. 

PACCUOOACCHATI,  To  go  out,  to  set  out,  to  go 
to  meet  [fHOIT^]  •  Yuddhdya  p.  to  set  out  on  a 
campaign  (Mah.  235).  Rdjd  paccuggami  tahim, 
the  king  went  thither  to  meet  him  (Mah.  40). 
Oer.  paccuggantvd  (Dh.  212). 

PACC  UOO  AM  AN  A]£r,  Ouing  forth  to  meet  a  guest 
as  a  sign  of  respect  [l|(l|fl4f<f].  P.  karoti  with 
gen.,  to  go  to  meet,  to  wel(X)me.  Paccuggamanam 
etassa  dipasatthuna  katvd,  going  forth  to  welcome 
this  teacher  of  the  island  (Mah.  240;  Dh.  106, 231). 

PACCOHO,  An  obstacle  [iVTgf  ]  •    Ab.  765. 

PACCUPAKARO,  Senrice  in  return,  requital  [m^- 

PACCUPATTHAPETI  (eau».),  To  obtain,  provide 
[caus.Trt^+31|+mT].  J^t.  57.  Hiri-ottappaih 
paecupatthdpetvd,  having  recovered  his  sense  of 
shame  (Dh.  303 ;  Das.  39). 

PACCUPATTHITO  (P'P^P')f  Approaching,  immi- 
nent, present  [Tffif  +  ^1?  +  f^W]  •  Dirorf  iangd- 


PAC 


(312) 


PAD 


I 


math  paccupatfhiiath,  seeing  a  conflict  imminent 
(Mab.  4,  5).  Kammav^fdke  paccupatthiie,  when 
the  reward  of  Karma  lias  arrived  (B.  Lot  569). 
iVid  ca  Bhagavato  iatatam  samitam  nd^^adauanam 
paccupaithitam^  but  divine  insigbt  is  not  con- 
stantly and  continuously  present  to  Buddha,  i.e. 
he  does  not  always  exercise  his  omniscience  (Oog. 
£v.  2).  Paccupatthitd  kdmd  are  the  pleasures  of 
human  beings,  petas,  asnras,  animals,  and  of  the 
devas  from  the  T&vatimsas  to  the  Tusitas. 

PACCUPPANNO  (p.p.p.)>  Existing,  ready,  present 
[jinrHfl]-  Paccuppanno  addhd,  present  time, 
Loc.  paceuppannef  at  present,  now. 

PACGOSO,  Mornbg,  dawn  [iHf^].  Ah.  68.  PaceA^ 
sakdle,  paccisasamaye,  at  dawn,  in  the  morning 
(Ten  J.  112;  Das.  1). 

PACCUTTARASr,  Reply  [ing^]- 

PAGCUITARATI,  To  betake  oneself  to  ?  [iHf^]. 
Sen  K.  209. 

PAGGUTTHANAA,  Rising  from  one's  seat  as  a 
mark  of  respect  to  a  visitor  [j|MclBf|i|] .  Att.  134^ 

PAGGUTTHATI,  To  rise  from  one's  seat  in  token 
of  respect ;  to  rise  in  the  morning ;  to  rise  in 
another  place,  reappear  [Tn^pCTT]*  ^^'  ^13. 
P.p.p.  paccuithito, 

PAGE8SATI,  see  PacmatU 

PAGETI,  see  Paeatu 

PAGETI,  To  drive  [if  +  IRl]  •  Qdw  p.,  to  drive 
cattle  (Dh.  25).  Gl.  P.  Verbs,  2.  Gomp.  Pdea- 
nam.    See  also  PdJetL 

PAGI(/.),  The  east  [intft].    Ab.  29. 

PAGlNAKO  (aty.),  Eastern  [ITT^^  +  ^].  Mah. 
114. 

PAGINATI,  To  pick,  gather,  collect  [ivf%] .  Dh.  9. 
Put.  pacessati  (Dh.  9). 

PAgINO  (a^\),  Eastern  [TrHtw].  Mah.  84, 166, 
211.    Pddnato  (adv,),  on  the  east,  eastwards. 

PAGITA  (m.),  A  cook  [ll^+  H].    Sen.  K.  514. 

PAGITO,  see  Pacati. 

PAGITTIYO  (a^\),  Requiring  expiation,  expiatory 
[iTTBr  +  f^ftf  +  ^,  comp.  TTRf^ftWI,  1(\- 
^if^ifH^]*  There  are  ninety-two  pdciHiyd 
dhamma,  or  priestly  offences  requiring  confession 
and  absolution,  enumerated  in  the  Vinaya  (E. 
Moo.  819;  B.  Int  302).  The  first  three  are 
lying,  abusive  language,  and  slander  (Pit.  12). 
PdcittUfdpatti,  or  simply  pdcitHyam,  a  P&cittiya 
offence  (Pit.  76).  Pdcittiyani,  is  the  name  of  one 
of  the  books  of  the  Vinaya. 


PACURO  {a4j>\  Mudi,  many,  firequent  [H^]. 
Ab.  703. 

PADA,  see  Pdddn. 

PADABHAJANAA,  a  sort  of  commentary,  i^ 
rating  the  words  of  a  sentence,  analysing  aod  ex- 
plaining them,  a  scholium  [T^T  +  ^THRy  ^oinp. 
^^^renr]-    Pit.  67,  75. 

PADABHAI^AKO,  One  who  recites  or  preadies  the 
Scriptures  [next  +  ^]« 

PADABHAI^A A,  Reciting  or  preachhig  the  %m^ 
tures  [?|^+Wnir].    Dh.  402 ;  F.  Jit  45, 46. 

PADAGETIYAA,  a  holy  footprint,  a  miracalooi 
footprint  left  on  the  gfround  by  a  holy  msD|  u  a 
Buddha  or  Arhat,  and  ever  afterwards  treated 
with  veneration  [IH^  +  %!V]«    I)ii«  163. 

PADAGAl^HI  (m.).  The  ankle  [TTT^+Ufsi]. 
Ab.  277- 

PADAGGAA,  The  point  of  the  foot  [in^fTV]- 
A6.  277. 

PADAGO,  A  foot  soldier  [^ET^]*    Ab.  377- 

PADAHATI,  To  strive,  exert  [irai]-  Aor. podsH 
Inf.p<MtoAt/«m(Jit.67).  PadakitvdMachabbatum, 
having  striven  for  six  years  (Mah.  10).  See  Pa- 
dhdnaHi. 

PADAKATAKO,  An  anklet  or  foot  bangle  [in^- 
WCTI].    Ab.288. 

PADAKRHI]yO,  and  -^A  (/.),  and  -I^TAA,  A  mode 
of  reverential  salutation  by  walking  round  a  per- 
son (or  object),  keeping  the  right  dde  toraed  to 
him  [iT^^nr]-  Padakkhi^^  karoH,  to  pe^ 
form  the  P.,  to  salute  reverenUally  (Dh.  365). 
With  aoc  of  the  object :  Fihdran  ca  purm  ^m 
kurumdno  padakkhifusnh  marching  in  eolemD  pro- 
cession round  the  monastery  and  the  dty  (Mah.  99, 
comp.  194,  ld9).  Mahdth^padakkhi^aM  k^ 
roMiOf  curcumambulating  the  Great  Shrbe  (Mah. 
125). 

PADARO,  One  acquainted  with  words,  an  etymolo- 
gist ?  [xn[H] .  Alw.  I.  Ixx,  Ixxi,  where  it  is  twice 
wrongly  written  pddaka.  The  commoitary  aajs 
padamJdnditH  padako  (Subh.).  It  is  poesibl;  the 
same  as  the  S.  IT^,  "  familiar  with  the  Ma- 
pifha  of  the  Veda." 

PADAKO  («&•.),  Having  feet  [iJT^]-  4«W^ 
lipddako^  having  legs  eight  inches  long  (Pit.  % 
of  a  chair). 

PADALETI  (eaut.).  To  cleave,  break,  barrt  op»; 
to  destroy  [cans.  T|  -f  ^] .  Dh.  166, 319.  StUU- 
^i/e«ep.  (Ten  J.  119). 


PAD 


(  813  ) 


PAD 


PADAA,  step,  stride ;  footprint,  trace,  track,  vestige, 
mark ;  a  foot ;  footiog,  station,  site,  place ;  office, 
rank,  appointment ;  abode,  home,  lot ;  Nirv^a ; 
business,  matter,  thing ;  subject,  occasion,  cause ; 
a  part,  portion ;  a  quarter  or  line  of  a  stanza;  a 
word  ;  a  sentence  [X|^].  Ab.  91,  819.  Saita- 
padamy  seven  steps  or  strides  (J6t.  53).  Dvinnam 
pi  oiarafu^Hidam  eUsvd,  seeing  the  footprints  of 
two  people  who  had  gone  down  to  the  lake  (Dh. 
904).  TherapaddnugOf  following  in  the  thera's 
footsteps  (Mah.  167)*  Hatthipadam,  elephant's 
track*  Akdse  padam  n'atthit  there  are  no  foot- 
prints in  the  air  (Dh*  45).  Sakundna^  padu' 
uikkkepo,  birds  setting  down  their  feet  (Dh.  282, 
this  may  however  ht  referable  to  pado),  NattMti 
padam  na  suU^nMaih,  had  never  l>efore  heard  the 
words  *'  There  are  none  left"  (Dh.  139).  jibhi- 
dkmtunu^addni,  sentences  or  articles  of  the  Abhi- 
dharma  (Trenckner's  Milinda  Pafiha).  As  the 
title  of  one  of  the  Tripi^aka  books  Dhammapadam 
means  *'  Texts  of  the  Law,"  or  *'  Religious  Sen- 
tences :"  for  the  sing.  comp.  Kammavdcam^ "  Col- 
lection of  Kammavicds:"  the  work  answers  to  its 
title,  being  a  collection  of  strildng  verses  culled 
firom  different  books  of  the  Tripifaka,  and  ar- 
ranged nnder  various  heads.  In  another  appli- 
cation dhamnuyfodatk  means  constituent  or  basis 
of  Religion  (see  the  four  dhammapadas  under  art. 
DkamaugMdam).  Buddhaua  subhdsitani  padam, 
the  well-spoken  words,  lit.  sentences,  of  Buddha 
(Alw.  N.  esy,  At  Pdt  80  the  words  Yo  vohdram 
gaeehati  are  called  a  pada  or  **  sentence."  Evam* 
tOavd  ahori  evariuhugdo  ti  ddind  nayena  pavattdni 
guftdgufu^Hiddni,  words  of  praise  and  blame,  such 
as  *'  he  had  such  and  such  virtues  or  such  and  such 
vices"  (Sam.  S.  A.).  Caturo  paddy  the  four  sen- 
tences in  which  the  four  Ariyasaccas  are  embodied 
(Db.  48»  there  are  many  instances  of  neut.  nouns 
asHiming  a  masc.  form  in  the  plural).  Akkhara- 
padduiy  letters  and  words  (Alw.  I.  xvi).  Fividham 
padam^  various  grammatical  forms  (Ditto).  P«- 
n^fpuna  vueeamdnam  pi  mantapadam  vaitum 
amkkaatiihf  onable  to  say  a  word  of  the  spell  even 
when  it  was  repeated  for  her  (Dh.  159).  Akhydta' 
padadh  a  verb.  N^iapadam,  an  adverb.  Anat' 
tkapadam  atthapadamy  unprofitable  words  and 
profitable  words  (Dh.  19,  285).  Padam  dvdu,  tlie 
word  <<dvisu"  (Alw.  I.  viii).  Ekdnavisatipado, 
eontaining  twenty-one  words.  Paddni  vyanjandni, 


words  and  letters  (Mah.  252).  Appamddo  amata^ 
padam,  diligence  is  the  way  of  Nirvdna  (Dh.  5, 
here  the  commentator  %ay%  padan  H  updyo  maggo, 
pada  is  'means,'  'way').  Sampw^i^pado,  com- 
plete in  aU  its  parts  (Mah.  250).  Pada  is  used 
like  pdda  for  a  quarter  of  a  stanza.  At  Alw.  1. 106 
the  four  parts  of  an  anushtubh  stanza  are  called 
ifodni  cattdri  paddni.  At.  P6t.  84  we  have  tattha 
padan  ti  eko  gdthdpddo,  **  here  by  pada  is  meant 
one  quarter  of  a  stanza,"  and  further  on  matuH 
pvhbangamd  dhammd  is  called  a  pada.  Padadva" 
yam,  a  hemistich  (Dh.  123).  Catuppadikd  gdthd, 
and  catuppadd  gdthd,  a  stanza  of  four  members, 
a  complete  verse  (Ras.  18,  67)*  Amatam  padam, 
the  eternal  lot  (Dh.  21).  Santaih  padam,  the 
tranquil  place  or  lot  (Dh.  06).  Sukhapadam, 
blissful  lot  (Alw.  I.  vii,  p  doubled  metri  caus&). 
Padam  in  the  sense  of  "the  Lot"  is  one  of  the 
names  of  Nirv^a  (Ab.  8).  Adipddapadafk  datvd, 
assigning  him  the  post  of  Adipdda  (Mah.  Ixzxvii). 
As  an  epithet  of  an  Arhat  apado  means  **  free  from 
occasions,  or  conditions,  or  attributes."  The  phrase 
t^Hidam  kena  padena  nesiatha  at  Dh.  33  is  diffi- 
cult to  translate  because  it  contains  a  play  upon 
two  different  meanings  of  pada :  "  the  Trackless 
by  what  track  will  ye  lead  him  "  is  very  inadequate. 
Here  apado  means  devoid  of  conditions  for  re- 
birth, such  as  human  passion,  desire,  karma,  Ideqa, 
etc.,  and  kena  padena  neuatha  means  that  the 
Buddha's  track  or  passage  through  Samsdra  has 
come  to  an  end,  and  cannot  be  prolonged  through 
any  new  existence,  but  at  death  he  will  cease  to 
exist.  There  is  an  exactly  parallel  passage  to  this 
at  Dh.  w.  92,  93,  dkdse  va  aakuntdnatk  padam 
tana  durannayam,  for  my  remarks  on  which  see 
p.  270  of  this  Dictionary,  column  2,  line  1.  The 
true  reading  of  the  commentary  on  verse  180  I 
have  been  favoured  with  by  Subh(iti,  and  it  is  as 
follows,  apadam  kena  padendti,  yaua  hi  rdgapa- 
dddiiu  ekapadam  pi  atthi  tarn  tumhe  neyydtha, 
Buddhassapana  ekapadam  pi  n* atthi,  tarn  apadam 
Buddham  kena  padena  nessatha,  **  the  man  who  is 
possessed  of  even  a  single  one  of  such  conditions  as 
r^ga,etc:,  him  ye  may  lead  forward ;  but  the  Buddha 
has  not  even  one  condition  or  basis  of  renewed 
existence,  and  this  unconditioned  Buddha  by  what 
track  will  you  lead  him?"  The  version  of  the 
above  in  Fansbdll's  ed.,  p.  343,  is  extremely  corrupt 
PADAMCLAA,  The  sole  of  the  foot,  the  foot 


PAD 


(8U) 


PAD 


([m^Mlll] •    Sattku  pddamCAe  fkapetvdt  Ifiyug^  It 

down  at  th«  Teaefaer's  feet  (Dh.  291).    Dh.  64, 85 ; 

F.  UL  5,  49;  Mab.  45,  216;  Tea  J.  29. 
PADANAA,  Giving,  impartiiig  [Hi^].  Ab.964. 
PADANOADAA,  Au  anklet,  foot-bangle  [VH^' 

^].    Ab.  288. 
PADANGUTTHO,    Tbe   great   toe    [tTT^lVV]. 

Mab.  218.    Pddangufthako  at  Dh.  224. 
PADANUGO  {adj.)f  Following  in  tbe  fooUtepe  of, 

attendant  on  [M^l^^l]  •    Mab.  fOT* 
PADAPARICARIKA  (/),  A  wife  [iTT^-hHf?:- 

inf^^].    Ab.  237;  Dh.  162,  189. 
PADAPHOTO,  a  tnmoar  on  tbe  ioot   [l|T^  + 

^VtZ]«    Ab.  325. 
PADAPITHAA,  A  footstool  [qr^^].  B.Lot.d05. 
PADAPO,  a  tree  [qj^].    Ab.  539. 
PADARO,  Splitting,  rending ;  a  creviee  or  cbaem 

in  the  earth ;  a  planlc  [H^].    Ab.  1069 ;  Mah. 

125  (of  the  panels  of  a  city  gate)    Bhinnapmdard 

ftaccakufif  a  cesspool  the  wooden  lid  of  which  was 

brolteB  (Ten  J.  13). 
PADASA,  see  P&do. 
PAdASI,  and  PAdA,  He  gave  [aorists  fr.  in[(]. 

Tbe  present  I  have  not  met  with,  it  would  probably 

be  padaddH.    Mab.  5,  203,  212 ;  Dh.  434. 
PADASO  (adv.).  Sentence  by  sentence;  word  by 

word;   step  by  step,  by  degrees  [^  +  1TO.]. 

P4t.  12,  84. 
PADASO  (adv.),  For  the  worth  of  a  pdda  [in?[  -f 

U^].    Kb.  29. 
PADAS3ETI  (caiM.),  To  show  [H^jlffit]-    Mab. 

167. 
PADATABBO  (p/.p.)*  To  be  given  or  presented 

[iRfnw]-  P6t.  la 

PADATALAA,  The  sole  of  the  foot  [l|T^1!ir]- 
PADATI    (m.),   A  pedestrian,   peon,  foot-soldier 

[q^rfJl]-    Ab.377. 
PADATO  (adv.),  At  or  by  tbe  feet  [iTT^TI^].  Rd- 

jdnam  pddaio  katvd,  with  his  feet  toward  the  king, 

lit  poUing  tbe  king  at  his  leet  (Mah.  156). 
PADATTHANAIEI,  a  proximate  caase  [^t^^rPr]. 

Ab.  92  (kdraf^am  yarn  eamdiaunam  padafthdnaHt 

H  tarn  matatn). 
PADATTHO,  Meaning  of  a  word  [IH^+II^]. 

Ab.  807,  1188. 
PADAVI  (/.),  A  road  [lYif^]-    Ab.  IBl. 
PADDHATI  (/.),  A  Hnd;  a  tine  [ITV^].    Ab. 

191,  268. 
PAD£SANAM,A  present,  gift  [H^inr].  Ab.dSO. 


PADESO,  A  place,  apot,  region,  distiict,  ooutry 
[H^lf]  •  Padesardfd,  tbe  governor  of  a  profisee 
(comp.  pademrajjam,  Kb.  14).  PadeutpMatti, 
a  local  enactment.  8abbe§aih  tarirappadndMwk, 
of  all  tbe  parts  of  her  body  (Dh.  315).  Nat^vl^ 
9o  jagatippadeso,  there  is  not  a  spot  on  earth  . . 
(Db.23).  mmtt9a$Uapade99,i^mm9^s:j%ftpsa. 
or  district.  There  is  a  measore  cslled  p§dm, 
being  the  space  from  tbe  tip  of  the  thnmb  to  the 
tip  of  the  fiorefinger  (Ab.  267). 

PADHANAlif,  A  king's  chief  companion  or  minister; 
exertion,  eneigetic  effort,  striving  [IHTR]'  Ab 
92,156,340,982.  Padhdmam  anvymoa  Id^^fnk 
hohiii  amdiovo,  strive  earnestly  and  tboa  ibalt 
quickly  attain  Ariiatsfaip  (Br.  J.  S.  A.).  Tam 
cUtam  na  namoH  dtappdjfa  ammyogdya  9dtaeeiif§ 
padhdndya,  his  mind  does  not  bend  itself  to  seal, 
to  exertion,  to  perseverance,  to  striving  (text  of 
the  Cetokbilas).  PadhdnadhAmi,  a  doister  is  a 
monastery  for  monks  to  walk  in  who  are  striving 
to  attain  Arhatship  (Mab.  238).  Tbe  four  Pa- 
dbinas  or  Exertions  are  9atnvartipadkdnmk,  pakd' 
napadhdmoih,  ikdvandpadhdnatk,  ammrakkktm^ 
dhdnatk,  i.e.  those  efforts  which  reaolt  Ui  the 
restraint  of  the  senses,  in  the  abandoDiMBt  of 
sinful  thoughts  (viiakka).  In  tbe  attainment  of  the 
Bojjhangas,  and  in  tlie  preservation  of  the  nimitta 
necessary  to  the  ecstatic  meditaUon  (SaJi[|[fti  8.). 
When  Gotama  Buddha  renounced  the  world,  he 
spent  six  years  in  tbe  practice  of  all  corts  of 
austerities  and  religiooe  exercises,  and  these  eivts 
resulted  In  his  attainment  of  Buddbahood.  Thii 
period  of  wrestling  widi  tbe  flerii  Is  called  MM- 
padhdmam,  ^  the  great  Exertion."  See  Dh.  118i 
cAaMaftdnt  mahdpadMaatk  padakUvd,  "hariof 
spent  six  years  in  strenuous  efforts"  (comp.  Al*- 
I.  77)*  Comp.  Sammappadkdiuuk,  Ptdkdu 
In  P4ii  as  a  technical  term  means  only  "exertion," 
in  the  sense  of  Nature  it  is  merdy  borrowed  from 
the  64nkhya  terminology,  and  Is  non-Boddhiitie 
(see  Ab.  92,  and  Poiba^).  Cwap.  Padaiati,  taA 
teelddkipdd^ 

PADHANIYANOAA,  Quality  to  be  strives  el^r 
[a  p.f.p.  from  "W  compounded  wiA  ^nFJ' 
There  are  five,  vis.  fiaith  In  Buddha,  an  equsble 
state  of  body  and  mind,  correct  views,  diligmco  is 
good  works,  and  true  u^tdom  (Sangid  fi.). 

PADHANO  (a^\).  Principal,  chief;  pre^olneot, 
exceUent[l|1iPl].   Ab.693.  PmdkdiiMii$,fn' 


PAD 


(316) 


PAG 


enloeal  (Att  196).    PUHppttdhdM^  pra-emitteftt 
in  kNithM>meiM88  (Att.  215). 
PADHARITO    (p>p.P'\    Considered,    onderstood 

[P-P-P-  TTOTT'rf'T]"    P^**  *^- 

PADIKOy  A  pedestrian,  a  foot-soldier  [^if^^]* 
Ab.d77. 

PADlPAKO  (adj.),  Illamloatin^,  Illustrating,  ex- 
plaining^ [n^llll].  Fern,  padipikd;  also  as  a 
nonn,  "  a  lamp." 

PADlPETI  (emu.).  To  kindle  [l|<(lqilfjf] .  Padi- 
path  p.t  to  ligfht  a  lamp  (Oog.  £v.  i4). 

PADIPEYYAA,   That  which    is  connected   with 
lighting,  lamps  and  their  accessories  [ll^H.+ 
lltf].    Ab.  422. 

PADIPO,  a  lamp;  an  enllghtener  [H'^ll].  Ab. 
S16;  Rh.  10;  Dh.  27.  Mahdpadtpd  nibbdpitd, 
these  great  lights  (of  religion)  were  extinguished 
(viz.  attained  Nirv^a,  said  of  some  Buddhist 
saints,  Mah.  14). 

PADISSATI  (poM.),  To  be  seen  [pass.  T|Tpq[]. 
JiU  17. 

PADO  (adj.),  Giying,  bestowing  [TT^].  Bahup- 
podOf  giving  much.  Sukkappado,  bliss-giving 
(Alw.  I.  vii). 

PADO,  The  foot;  a  sentence  [l}?].  Ab.  277. 
DakkAipo  padOf  right  foot  (J&t.  17).  Kunihapado, 
■low-footed  (Dh.  184).  Bahuppado,  many-footed 
(see  Sep.).  Inst,  padoid,  and  padaad  'va,  on  foot 
(Dh.  233,  309).  Tatsa  padasd  gamanakdle,  as 
soon  as  the  child  was  able  to  go  alone  (Dh.  205). 
KUanid  pada»dgamanena,  weary  with  walking 
(Att.  8).  Loo.  padoii  (Sen.  K.  283).  Padasaddo, 
**  sound  of  footsteps,"  no  doubt  represents  the  S. 
If^^l?  (see  Dh.  87)»  but  it  is  not  always  easy 
to  tell  whether  poMto  represents  t|?or  tf^.  For 
caturo  padd  see  Padafk, 

PADO,  A  foot ;  a  hill  at  the  foot  of  a  monntaln ;  a 
ray  of  light;  a  quarter  [l|T?[]*  Ab.  277,  1030. 
Foot  9i  a  tree  (Ab.  549).  Base  of  a  st6pa  (Mah. 
215).  Pabbatitpddo,  foot  or  base  of  a  mountain 
(Mah.  7;  Dh.  131;  F.  J&t.  52).  Therauapdde^u 
paHivd,  falling  at  the  elder's  feet  (Dh.  123). 
Pallmikapddo,  pedestal  of  a  couch  (Alw.  I.  75). 
htg  or  foot  of  a  bird  (Ten  J.  1 14).  There  is  a 
eoln  caUed  pddo  (Ab.  480) :  Snbh6ti  quotes  pord- 
pakahdpa^ana  caiuttho  bhdgo  pddo,  and  states 
ft  if  worth  about  sevenpenoe ;  Dickson  gives  its 
valae  as  '*  •  quarter  of  a  pagoda,  somewhat  lets 


tbaa  two  shillings."  Pdddraho,  worth  a  p<da 
(Kamm.  10).  Sometimes  added  to  proper  names 
in  token  of  respect :  SUatherapddo,  the  venerable 
Sflathera.  Dhimatd  theren'  diumapddapanjara- 
goto,  admitted  into  the  cage  of  his  feet  (meta- 
phorically of  tuition)  by  the  learned  thera  (Aiw.  I. 
xiii).  Pddo  is  used  like  padath  for  the  fourth 
part  of  a  stanza  or  half  a  hemistich.  Instr. 
pddena,  on  foot. 

PADODAKAIMT,  Water  for  washing  the  feet  [T|T- 
^^fft].    Dh.  198;  Ab.  425. 

PADOSO,  Fault,  corruption,  sin ;  twilight,  evening 
[iTift^].    Ab.  68,  1027 ;  Dh.  221. 

PADO  (/.),  A  shoe  [iJTf;]  •    Ab.  525. 

PAdODARO,  a  snake  [MI^4<]>    Ab.  054. 

PADUKA  (/.),  A  shoe,  a  slipper  [MI4^T]*  Ab. 
525 ;  Mah.  70,  175. 

PADUMAKAJJI,  A  lotus  ornament  in  architectural 
decoration  [if^n].    Mah.  163,  179. 

PADUMINl  (/.),  The  lotus  plant,  Nelumbrium 
Specio^um ;  a  lotus  pond  [mGh^]  •    ^^^'  ^0. 

PADUMO,  and  -MAM,  A  lotus,  lotus-flower ;  (neut.) 
name  of  a  hell ;  (neut.)  one  of  the  high  numerals, 
10,000,000'^  or  1  followed  by  119  ciphers  [l|^]. 
Ab.  476,  685,  895;  Dh.  11 ;  Ten  J.  1.  Padumo 
is  the  name  of  one  of  the  twenty-four  Buddhas 
(see  Buddho).    Padumardgo,  a  ruby  (Ab.  491). 

PADUMUTTARO,  Name  of  one  of  the  twenty-four 
Buddlias  [M<ft^<].    Dh.  117. 

PADUSSANAA,  Deterioration,  corruption,  defile- 
ment (from  next).    Ab.  1027,  1184. 

PADUS8ATI,  To  be  corrupt,  to  sin ;  to  sin  against, 
offend  [W^\\ .    Dh.  301. 

PADUTTHO  (p.p.p.  last).  Corrupt,  wicked  [H^]  • 
Dh.  1,  25. 

PAGABBHO  (adj.).  Bold,  daring ;  audacious,  im- 
pudent, forward  [IHI^] .    Dh.  44. 

PAGE  (adv.).  In  the  morning,  at  dawn,  early  [1V%] . 
Ab.  1152. 

PAGEVA,  or  PAG  EVA  (adv.).  Much  more,  2i  for- 
tiori [ini}^]«  So  ce  adhammam  carati  pageva 
Hard  ptyd,  if  the  king  lives  unrighteously  much 
more  will  the  people  (Ten  J.  109).  Uttamayaia- 
samangino  pi  dyasakyam  pdpuftanti  pageva  apa- 
risuddhd,  even  people  of  the  highest  reputation 
sometimes  fall  into  disgrace,  how  much  more  the 
impure  (Ten  J.  46).  Catiuu  panA  dipe^u  cakka- 
vatiasirini  ddtuth  tamatthd  mdtdpitaro  pi  ndma 
puttdnatk  n'atthi,  pag  eva  dibbaMmpatthk  vd  pa' 


PAG 


(316) 


PAH 


thanu^hdnddUampattim  vd,  lokuitaradkamma' 
sampattiddne  kaihd  Va  n*aithiy  there  are  no  parents 
able  to  g^ve  their  sons  the  splendoar  of  a  cakka- 
vattl  monarch,  much  less  are  there  any  able  to 
give  them  the  bliss  of  heaven,  or  snch  holy  privi- 
leges as  the  first  Jh&na, — gfiving  them  the  nine 
transcendent  conditions  is  of  coarse  oat  of  the 
question  (Dh.  208).  At  Sen.  K.  221  a  form  pd  eva 
is  given. 

PAOGAHESI,  see  Pagganhdti. 

PAGGAHO,  Stretchingjtension ;  holding  out,  stretch- 
ing forth ;  exertion,  energy ;  favour,  kindness, 
patronage  [TRHI]  •  Paggaham  karotif  to  favoar, 
befriend  (Mah.  18,  205).  At^alimpaggdhd  devd, 
devas  stretching  forth  their  clasped  hands  (Mah. 
182,  see  Pagga^hdH), 

PAGGAHO,  Energy,  striving  [if  +  IfTV]. 

PAGGANHATI,  To  hold  oat,  stretch  forth;  to 
favoar,  befriend;  to  strain,  exert;  to  persevere, 
continue;  to  take  hold  of,  grasp  [ITQ^]*  Bdhd 
p.,  to  stretch  forth  the  arms  (Dh.  86, 95). '  Af{jdlim 
p.,  to  perform  a  respectful  salutation,  by  stretching 
out  the  clasped  hands  and  raising  them  towards 
the  forehead  (see  Anjali).  Sugatasdianaih  pag" 
ganhantOf  befriending  the  religion  of  Buddha  (Att. 
200).  Cittam  p.,  to  exert  the  mind  (comp.  Paggd- 
ho  and  Paggaho),  Taih*  eva  pagganheyya,  per- 
severe in  that  course,  viz.  continue  his  evil  con- 
duct (Pdt.  5,  95, 99).  Aor.  paggaheH,  Ger.  pag^ 
gay  ha,  paggaf^hitffdf  paggahetvd  (Ten  J.  120 ; 
Dh.  384 ;  Mah.  1 12).  P.^,^.  paggahUo,  held  out, 
strained.  PaggahitadhajdkulOf  crowded  with  up- 
lifted banners  (Mah.  162).  Paggdkitamano^  with 
strenuous  mind  (Jdt.  22).  Paggahitaviriyot  exert- 
ing strength  (Ten  J.  90).    Cans,  pagganhdpeti, 

PAGHANO,  A  covered  terrace  before  a  house  [IV- 

"^^^  iTcrnir].  Ah.  218. 

PAGGH ARANAlir,  Oozmg,  trickling,  fluidity  (from 

next).    Dh.  313. 
PAGGHARATI,  To  ooze,  trickle,  flow  [T?  +  ^]. 

Akkhihi  dhdrd  paggharantiy  streams  flow  from 

his  eyes  (Dh.  81).     P.p.p.  paggharito^  flowing, 

trickling  (Dh.  308 ;  Jdt.  61). 
PAGUMBO,  Forest,  jungle,  thicket   [H  +  IT^T]. 

Kb.  9,  27. 
PAGUl^ATA  (/.),  Knowing  by  heart,  familiarity 

with  [>i«if||  +  TfT] •     Tinnaih  veddnaih  pagu^M* 

tdya,  from  her  acquaintance  with  the  three  Vedas 

(Dh.  163). 


PAGUf^f^AA,  Familiarity  with,  experience  [m 
+  1J].  By  the  addition  of  -^,  pdgu^iaU 
(Man.  B.  417). 

PAGUIf O  (at^.),  Straight,  plain ;  familiar,  well 
known,  known  by  heart  [H^ltT]*  Ab.  708.  P«. 
gufMrii  karoHf  to  make  fEuniliar  to  oneself,  to 
learn  by  heart.  Dve  mdtikd  paguf%d  katvdf  having 
thoroughly  mastered  the  two  M&tf ik^  (Pit.  zr). 
Crdthd  me  pagufid  Jdtd,  I  have  got  the  verse  by 
heart  (F.  J4t.  10).  Yas$a  vinayapitakam  pagu- 
funh,  he  to  whom  the  Vinayapitaka  b  thoroughly 
familiar  (P&t.  xv).  Dve  vibhangd  pagu^  kdtabbd, 
the  two  Vibhangas  have  to  be  learnt  (Ditto). 

PAH  AlkSATI,  To  strike.  F.Jdt.2,4.  Can  it  be 
a  desiderative  from  ITf^  ?  comp.  f^» 

PAHANAA,  Leaving,  abandonment,  getting  rid  of, 
rejection  [iTmr]-  Ras>  85,  90.  Sabbam  e/s- 
kkhassa  eukham  pahdnani,  'tis  sweet  to  leave  be- 
hind all  sorrow  (Dh.  49,  comp.  408).  Aktualhm 
dhammdnafk  pahdnath,  putting  away  evil  things 
(Alw.  I.  107).  Anavaeesappahdnam,  entire  re- 
jection. Nharaftappahdnaihp  fredng  oneself  from 
the  obstacles  to  a  religions  life  (Alw.  I.  88). 
Rdgo  pahino  doso  pah(no  moho  pahino  H  attam 
ktlesapahdnaihf  getting  rid  of  one's  lusts,  sayiog 
'<  Lust  is  gone,  anger  is  gone,  ignorance  is  gone." 
See  Padhdnam, 

PAH ArADO,  Name  of  an  Asnra.    Ab.  14. 

PAHARAI^AlBr,  Striking;  a  weapon  [iTf^]' 
Ab.  385 ;  Dh.  200. 

PAHARATI,  To  strike ;  to  hurt ;  to  assail  [iTl]. 
Pd^ifh  p,j  to  clap  the  hands  (Ten  J.  114).  Aet^' 
aram  paharatif  to  snap  the  fingers  (Das.  2;  Tea 
J.  114).  Cord  gdmafh  paharantif  robbers  hany 
the  village.  Aor.jMiAiirt  (F.  Jdt.  12;  Dh.  199). 
Ger.  paharitvd  (F.  Jdt.  4).  Opt.  pehareyya 
(Dh.70).    Dh.  221.     P.^.]^.  pahato. 

PAH  Arc,  Striking,  hitting;  a  stroke,  blow,  shot; 
a  y6ma  or  watch  of  four  hours  [ITIIT]*  ^*  '^ 
1124.  Pahdrafh  dehi,  strike!  (Mab.  50;  Dh. 
351).  Kandappahdro,  an  arrow  shot  (Trenckoer's 
Mil.  Pafiha).  Pdnippahdro,  a  blow  with  the  fist 
(Dh.  294).  Dve  tayo  tammur^anippahdre  datvi 
giving  two  or  three  strokes  of  the  broom  (Dh.d72). 

PAHASO,  Loud  laughter  [iTfTO]- 

PAHASSATI,  PAHATABBO,  etc,  see  PajahaiL 

PAHATO  (ppp.  paharati).  Struck,  smitteo, 
wounded,  hurt  [TnPT]  •  SUe  (loc)  pahafo,  strodt 
on  the  head  (Dh.  199).  Dh.299,328.426;  F.J^tS. 


PAH 


(317) 


PAJ 


•« 


M, 


PAHATTHO  (p^^.)»  0M>  deUgfated  [HfE]. 
Hmffkapahaffho,  pleated  and  delighted  (Dh.  121). 
Mah.  14%  195 ;  Ten  J.  30. 

PAHAYA,  Me  PajahaH. 

PAHAyI  {adj.\  Forsaking,  abandoning  [H  +  ^- 
tin]-    Dh.  186,  189. 

PAHS^AKAA,  and  PAHINAKAA,  An  offering, 
a  preaent,  especially  of  food  [if^m]  •  I  believe 
this  word  to  be  a  derivative  of  praHI  and  not 
praHIL,  the  8.  prahe^aka  and  prahelaka  '*  sweet- 
meats" being  identical  with  it,  while  prahelaka 
«'a  riddle"  is  really  from  HIL.  The  form  pahi- 
foka  strengthens  this  condasion,  while  for  the  e 
eomp.  praheti,  prahetfi.  The  original  meaning  is 
something  sent,  a  present,"  and  the  meaning 
sweetmeat"  is  a  secondary  one,  and  arose  from 
sweetmeats  being  one  of  the  commonest  forms  of 
a  present.  At  Ab.  355,  356  pahe^ka  is  given  as 
a  synonym  of  mpadd^  pdbhata^  npdyana,  ukkoea, 
and  papfUikdra,  aU  of  which  mean  a  present 
generally.  At  Dh.  113  the  present  is  boiled  rice 
(khikkhd).  The  secondary  sense  of  a  present  of 
sweetmeats  is  probably  intended  at  P6t  89,  where 
we  read  p^^fk  ndma  pahinakatthdya  pafiyattarh, 
''pdva  Is  anything  prepared  as  a  present :"  the  ^ki 
however  explains  pahe^kaithdya  by  pafkftdkdv' 
mitkdy*    In  S4m.  S.  A.  I  find  hutan  tipahefM' 

PAHI^ATI,  and  PAHETI,  to  send  [irff].  Aor. 
pdkni  (F.  J4t,  5,  26;  Mah.  81,  131,  157»  260), 
pakifd  (Ten  J.  41,  51 ;  Dh.  107»  139,  140,  162, 
484),lMttilit  (Mah.  ISO).  FnL  pahivinati  (Alw. 
I.  76 ;  Dh.  84, 101).  P.  pr.  pahifUiHio  (Dh.  232). 
Qtr.  paMfutvd  (Dh.  139).  From  the  false  analogy 
of  the  aor.  pdhifd  we  have  an  opt.  pdhi^^eyya  at 
P4t.  83.  Bet  a  far  more  remarkable  instance  of 
frlse  analogy  is  the  present  pdkeii  '<  he  sends." 
TUs  form  is  deduced  back  by  folse  analogy  from 
pdketi,  which  of  course  is  the  regular  S.  aor.  HX- 
%\f\|^  hot  loeks  as  though  it  pointed  to  a  present 
pdkeii,  in  the  same  way  that  the  aor.  bhdveH 
pobts  to  a  present  bhdvetL  Ddtark  pdhetha^ 
"send  ye  a  messenger,"  occurs  in  Milinda  Pafiha, 
and  at  Pit.  28  we  have  pdheiabbo.  P.p.p.  pahito^ 
sent,  despatched  (Dh.  82,  139,  167).  Pahitatio 
at  Dh.  254  means  resolute.  Intent  (prahita  + 
4tman);  Snbfa.  says,  thiyakarafkdditu  pahito 
pe$U0  aitdyasto  »  pahUaito, 

PAHiNO,  PAHlYATI,  see  PafmhoH. 


PAHITO,  see  PahifuUi. 

PAHO  (adj.)^  Dismissing  [from  1V^].  Aghappaho, 
'< sin-scaring"  (Alw.  I.  vii). 

PAHONAKO  (adj,)y  Competent,  adequate,  sufficient 
[in  Sanskr.  would  be  IDT^^RIl] .  Ndgalatddanta- 
kaftham  c^i^mm  Hifnavaniato  anekesam  aahasMd' 
nam  devd  eva  pahonakaths  the  devas  themselves 
brought  from  H.  nigalatd  tooth-cleaners  for  many 
thousand  people  (Mah.  22).  Itthakd  ekekdhapa-' 
hanakd,  bricks  sufficient  for  each  day's  work  (Mah. 
175).  Amhdkam  pahonakdni  gafihitvd  $esdni 
jiftfuudvarakdnarh  diusdmi^  keeping  for  myself  as 
many  as  suffice  for  my  requirements,  I  give  tbe 
rest  to  ragged  people  (Dh.  174). 

PAHOTI,  To  be  able,  competent,  useful;  to  be 
effectual;  to  suffice  [iM]*  Balakdyassa  bhatia' 
pacanaddr&ni  na  ppahonti^  there's  not  sufficient 
cooking  fuel  for  this  g^at  multitude  (Dh.  236). 
Ko  nu  kho  pahoH  sama^ena  Gotamena  iaddhitk 
atmim  vaeane  patimantetum,  who  is  able  to  dis- 
pute with  the  Crama^a  Gautama  in  this  matter  ? 
(Alw.  I.  Ixix).  Tesu  appahantesu,  if  these  are 
insufficient  (Dh.  325).  Teaath  Tathdgatana  ^- 
nam  kathenidnam  mukhaih  na  ppohoti,  their 
tongue  (lit.  mouth)  is  not  adequate  to  describe 
the  virtues  of  Buddha  (Dh.  314).  Idaih  udakath 
n'eva  tumhdkam  n'eva  amhdkajh  pahouaii,  this 
water  will  be  sufficient  neither  for  you  nor  for  us 
(Dh.  ^1).  Kltk  Jnando  na  ppahoH  9  what !  is 
not  Ananda  competent  for  the  office  ?  (Br.  J.  S.  A.). 
P.p.p.  pahdio.    See  PabhavatL 

PAHUNEYYO  (adj.),  Worthy  of  being  guests, 
worthy  of  hospitality  [irnrUT  + 11^]  •  Alw.  1. 78. 

PAH  UNO  (adj.)f  Sufficient  (comp.  pakonako).  See 
Mah.  205,  and  erratum ;  the  Ind.  Off.  MS.  also 
reads  pdhund.  It  represents  a  S.  form  1VH^» 
the  transition  being  pabhavana,  pahavana,  paah' 
vana,  pdhtfona,  pdhuna, 

PAHUNO,  A  guest  [iTfinir]  •    Ab.  424. 
PAHOTO  (P'P-P'  pahott)f  Much,  abundant,  large, 

sufficient,  considerable  [IVHTT]-     Ab.  703;  Dh. 

288.     PahdtaJivhOf  large-tongued  (B.  Lot.  567). 

Pahdtam  annapdnath,  abundant  food  and  drink 

(Kb.  11). 
PAJA  (fJ),  Progeny,   descendants,   race,  family; 

creature,  living  being;  people;  mankind  [ITWT]- 

Ab.  93.    Manuii  pqfd,  the  human  race  (Kh.  6). 

Hard  pajdf  the  rest  of  the  people  (Ten  J.  109). 

41 


n 


PAJ 


(318) 


PAK 


Sokmi  pajdf  the  sorrowing  world  (Dh.  6).    Dfa, 
16, 19,  61,  64. 

PAJAHATIyTo  forsake,  abandon,  give  up,  renounce, 
get  rid  of,  escape  from  [iTin]-  Sendpatifikdnd" 
dint  p.,  resign  the  post  of  commander-in-chief, 
and  similar  appointments  (Alw.  1. 78).  Dukkham 
p.,  leave  behind  sorrow  (Dh.  26).  Of  laying  aside 
a  garment  (J&t.  8).  Akusalam  p.,  forsake  sin 
(Das.  43).  Rdgam  p.,  pot  away  lost  (Dh.  4). 
Pres.  pqftthati  (Das.  43;  Ten  J.  119).  Aor.pa- 
Jahi  (Ten  J.  119;  Jdt.  8).  Fut.  pahassati  (Dh. 
26),  pajahissati  (Dh.  311).  P.pr.  pqfaham  (Das. 
36),  pujahanio  (Dh.  200).  Oer.  pahdya  (Dh.  6, 
62 ;  Das.  1 ;  Alw.  I.  78),  pahatvd  (Dh.  44,  73), 
pajahitvd.  Inf.  pahdtum  (Dh.  197),  pahdtave  (Dh* 
7).  V9A%.paMyatit  to  be  abandoned,  to  pass  away, 
vanish,  cease  (Ras.  88 ;  Dh.  354),  also  pahdyatL 
P.f.p.  pahdtabbo  (Dh.  382,  435).  P.p.p.  paMno, 
relinquished,  abandoned,  rejected,  perished,  de- 
stroyed, ceased  (Alw.  N.  34 ;  Ten  J.  1 19 ;  Dh.  8, 17). 

PAJANAA,  Knowledge  (from  IfllT)*  Sammappo" 
Jdno  (adj.),  having  right  knowledge  (Dh.  4).  Te 
te  pavakkhanti  yathd  paJdnaHif  they  shall  speak 
to  thee  according  to  thy  knowledge  (Ten  J.  119). 

PAJANANAJff,  Knowing,  understanding,  discern- 
ment (from  next). 

PAJANATI,  To  know,  understand,  discern,  dis- 
tingaish,  find  out  [ITIIT]  -  Sakkam  pajdndmi,  1 
know  Indra  (Dh.  185).  Ihiva^  yeva  pajdna  »i- 
mdya  gamanatfhdnam,  do  thou  thyself  determine 
the  course  of  the  boundary  (Mah.  98).  Dh.  72, 
866 ;  Ras.  21.  Pass,  panndyatu  P.p.  p.  pamdto. 
Cans,  panndpeti,    P.p.p.  of  the  cans.  paSinatto, 

PAJAPATI  (m.),  A  name  of  the  Hindu  Brahman ; 

a  name  of  Mdra ;  the  Hindu  god  Prajdpati  [IHIT- 

qf^].    Ab.  15, 43, 1000.    P^q;4paf/(fem.),awife 

(Ah.  237,  1000 ;  Dh.  185,  245). 
PAJAPPO,  Muttering,  murmuring,  complaint  [H- 

mi]'    Das.  37. 
PAJBTI,  and  PACBTI,  To   drive    [TT  +  ^]. 

Rathath  or  ydnakam  p.,  to  drive  a  carriagpe  (Mah. 

260 ;  Dh.  193,  199).    For  Pdceti,  see  sep. ;  it  is 

the  earlier  form. 
PAJITA  (m.),  A  driver,  charioteer  [HlftlW].   Ab. 

376. 
PAJJALATI,  To  bum,  blaze  [inVl[]-    Oog.  Ev. 
,    15.    P.p.p.  pt^alito  (Mah.  182).    Neut.  pajjdU" 

tofk,  burning,  blaze.    Nieea^  ptQJalUe  §ati,  when 


there  is  ever  (a)  burning  (Dh.  27f  metaphoricaDy 
of  the  fires  of  human  passion  and  suffering,  ne 

FAJJAA,  a  verse  [vm].    Ab.  1035. 

PAJJARAKO  (iuy.).  Febrile  [n  +  ^9^;  +  ^]. 
Rogo  pajjarako^  malignant  fever  (Mah.  88). 

PAJJO,  A  path,  road  [l|^] .    Ab.  191, 1035. 

PAJJO  {adj.\  What  belongs  or  is  suitable  to  tbe 
feet  [mV] .  Ab.  1035.  Neut.  pajfam,  water  for 
washing  the  feet  (Ab.  425). 

PAJJOTAKO  (w^\),  lUnmining  [1T  +  ^+ini]. 
Ras.  27. 

PAJJOTATI,  To  shine  brightly  [W^]. 

PAJJOTO,  Light,  lustre,  splendour,  brilliancf ;  t 
lamp[l|ljt^].  Ab.316.  The  term  i^f8iiapajjy*«to, 
**  lamp  or  light  of  religion,"  is  used  of  a  mu 
eminent  for  piety  (Mah.  37).  Kitdwpt^^U^ 
glittering  with  yellow  robes  (Mah.  73). 

PAJJUNNO,  A  doud  [ItI^].   Ab.  47;  Mah.  129. 

PAKAPPETI  (com.).  To    plan,   design,  appoint 

[THCTRrfir].    P6t.66. 
PAKARAlVAlJr,  Dissertation,   ezpositioo,  liteniy 

composition,  work,  book  [ITV^].    Alw.Lzzi; 

Kb.  21. 
PAKARO,  Sort,  kind ;  way,  manner  [iT^nT]*  ^' 

1049.    Anekehi  pakdrehi  aUmkarum,  adorned  la 

various  ways  (Mah.  170).     Tena  pakdrtna,  in 

that  manner.    Sammdsambuddhena  mttt^fpoMn 

Mdgadhako  vohdro^  the  vernacular  of  Magadlia 

as  spoken  by  Buddha,  lit.  of  the  sort  spoken  (P^ 

xlii).    Dh.200. 
PAKARO,  An  encircling  wall,  indosure,  fence  [m* 

^rrr]*  Ab.203.    Sdnipdkdra»h Moyaniam^^wadk 

surrounded  by  a  curtain  screen  (Mah.  49). 
PAKAROTI,  To  make,  perform  [ITV].    R«*31- 

P.p.p.  pakato, 
PAK  ASAKO  (wy.).  Explaining,  illuBtratfaig,nuiUD| 

known  [imnT*].    ^^'  ^^i  Ras.  28.    Fem. 

pakdiikd, 
PAKASANAA,  Illumination ;  illustrating,  explaii- 

ing;  making  known,  exposition,  publication  [lY- 

l«nnr] .    Ab.  971 ;  Dh.  360,  418 ;  Ras.  26. 
PAKASANIYO  (aty,).  To  be  explained  [mTV- 

if^].    Dh.  148. 
PAK ASASANO,  a  name  of  Sakka  or  Indra  [V^r 

IJTOf  ] .    Ab.  20. 
PAKASATI,  To  be  visible,  to  become  known  [IV- 

WTJQ'  Alw.  1. 106.  Inf.pa^if/h(m(Gog.Ef.6). 

Cans.  pakd»eH,  to  make   known,  deciare»  .tellf 


PAR 


(319) 


PAK 


poblish ;  to  explain.  Attand  kaiath  »abbam  pa^ 
khetit  told  him  all  that  he  had  done  (Has. 
35).  Imdhi  gdthdhi  ofdecatam  pakdsen,  in  these 
itanxas  he  illastrated  the  transitory  nature  of  the 
noirerse  (Das.  7).  At  Dh.  v.  904  pakdsenti  is  pro- 
bably an  6tmane  form,  the  phrase  meaning,  *'  the 
righteous  manifest  themselves  afar."  Publishing 
a  literary  composition  (Alw.  I.  zzii).  Pakdseium 
tarn  abbhuiam,  to  perpetuate  the  fame  of  that 
miracle  (Mah.  117).  NepunSiam  pakdsetuntf  to 
test  (bring  to  light)  his  skill  (Mah.  252).  Brdh- 
flMfUMs  pakdtento  imath  gdthatft  dha,  in  illustra- 
tion  of  his  meaning  spoke  this  stanza  to  the 
brahmin  (Dh.  434).    P.p.p.  pakdnto  (Ah.  147). 

PAKASO  (atiy.).  Manifest,  known,  public  [iVmnf], 
Ab.  1016.  As  a  noun,  pakdso,  light,  lustre, 
pablidty,  renown  (Ab.  37 ;  Alw.  I.  xv). 

PAKATI  (/!),  Original  or  natural  form,  origin; 
nataral  state;  pudendum  muliebre;  the  seven 
rajjangaa  or  constituent  elements  of  the  state ; 
the  crude  or  nninflected  form  of  a  word  [HVfTf]- 
Ab.  177.  ludpakati  (adj,),  of  an  envious  disposl- 
tfam  (Db.  397)-  Pakati-uyydnapdlako,  the  original 
gardener  (F.  Jdt.  8).  Pakatibhdvo^  natural, 
erigioal,  unaltered  state  (Alw.  I.  64).  Pakati' 
td9akd,  the  ordinary  arhat  disciples  of  Buddha,  as 
opposed  to  the  mahl^vakas  and  aggasdvakas. 
Pitkoiigatnanen*  eva  tdlam  pavisi^  entered  the  hall 
at  ber  previous  or  usual  pace  (Dh.  233,  viz. 
without  harrying).  Pakatirdpd  hontiy  retain  their 
original  form  (Sen.  K.  211).  At  Ab.  02  pakati 
and  padhdtuuk  are  g^ven  as  synonyms  with  the 
marginal  explanation  s&mydvasthd  (equipoise)  of 
sattva,  rajas  and  tamas:  also  at  Ab.  818  (this 
meaning  is  non-Buddhist).  The  instr.  pakatiyd 
at  Dh.  247,  249,  appears  to  mean  <'  as  of  old,  as 
usual,  as  was  his  custom.'*  Vij.  says  **  usually, 
habitually.''  At  Db.  247  pakatiyd  'va  dahard  ca 
admmfterd  ca  means,  according  to  Subh.,  **  those 
who  were  naturally  young  (viz.  young  in  years), 
and  Bovloes,  viz.  those  who  were  young  in  ordina- 
tion and  learning."  He  quotes  So  pakatiyd  'vapaf^- 
4U9  na  kevalamiihuggahanddihi,  which  evidently 
means  *^  naturally  or  artlessly  wise  (abnormis 
sapiens),  not  wise  by  rule,  by  being  learned  in  all 
Ae  sdenees."  Sthdladipdke  pakatindli  mahdntd 
DmmifmMi  kkuddakd^  in  the  island  of  Ceylon 
the  ordinary  N41i  measure  Is  large,  while  the 
Tamil  one  to  small  (P4t.  81).    Pakativacanena 


dpucehituthy  to  ask  leave   In   the  usual   terms 

(Pit  90). 

PAKATIJO  (aey.).  Springing  from  nature  [iW- 
fTHl].    Ab.  883. 

PAKATIKATO  (adj.),  Manifested  [H^IR^WT]. 

PARATIKO  (adj.).  Of  a  certain  nature  [irefTT  + 
l|i] .    As  a  substitute  for  pakati.    At  the  end  of 
a  compound  dhanalobhapakatiko,  of  a  covetous 
nature  (Ten  J.  42). 

PAKATIKO  (adj.).  Natural,  original,  ordinary ;  in 
its  original  state,  sound,  healthy  [HlftPm]. 
Pdkatikd  muttd,  ordinary  pearls  as  opposed  to 
rare  varieties  (Mah.  68,  oomp.  P4t.  80).  Pdka^ 
tikam  karoti,  to  make  what  it  originally  was,  to 
restore  to  its  former  condition,  to  mend,  repair 
(Mah.  239).  Th^path  pdkatikarh  katvd,  repairing 
the  Dagoba  (Mah.  129).  Ekabhesajjen*  eva  ak" 
khini  pdkatikdni  ahesum,  with  a  single  application 
of  the  remedy  her  eyes  became  well  (Dh.  89). 
Sammdpdkatikakaranam,  complete  restoration. 
Saddhdpi  bhogd  pi  pdkatikd  'va  honti,  both  their 
faith  and  their  wealth  are  unimpaired  (Dh.  228). 

PAKATO  (p.p.p.  pakaroti).  Made  [iT^nT]*  ^osi" 
yasuttena  pakatam,  made  of  silk  thread  (Ab.  315). 
Icchdpakato,  covetous  (P4t.  68). 

PAKA70  (adj.),  Clear,  evident,  manifest,  public, 
well  known,  renowned  [iJ^IZ]*  Ab.  225,  724. 
Sakalajambudipe  pdkato  ahosi,  became  known  all 
over  India  (Dh.  107).  Khandhdvdrapitthiti  nd- 
tnendhoai  pdkatam,  became  known  by  the  name 
of  Kb.  (Mah.  151,  comp.  211).  Apdkapi,  invisible, 
unperceived  (Mah.  57)>  Pdkafam  karoti,  to  make 
manifest  (F.  Jdt.  19). 

PAKATTHANAA,  A  kitchen  [MI<W(I^]»  Ab.211. 

PAKA'TTHO  (p'p»p')i  Pre-eminent,  excellent,  pro- 
minent, high  [HOS]  .    Ab.  699. 

PAKHUMAA,  and  PAMHAA,  An  eyehish  [1^- 

^|i^.    Ab.  269. 
PAKINISfARO  (adj.).  Miscellaneous  [iNIH^]. 

PAKIRI YO,  The  plant  Guilandina  Bonduc  [Th 
ilH]-    Ab.566. 

PAKITTETI,  To  proclaim  [iW?^].    J^t.  17. 

PAKKAMATI,  To  set  out,  start;  to  depart,  go 
ftw>7  [iTVt]-  ^^'*  pakkami  (F.  Jdt.  16;  Db. 
84,  124;  Mah.  62,  133),  apakkamt  (Mah.  62), 
pakkdmi  (F.  J4t.  3, 14;  Ten  J.  Ill ;  Dh.  78, 154, 
299) :  at  Mah.  167  we  have  both  forms  in  the  same 
hemistich,  oddH  teiam  pakkdmum  tayo  eko  na 


PAK 


(  320  ) 


PAK 


.  pakham  (pakkdmi  b  the  result  of  confiukm  be- 
tween the  imperfect  and  aorist).  Cdrikath  pakkd' 
mi,  went  forth  on  hU  be^g^ng  rounds.  P.  pr. 
pakkamanto  (Mah.  205).  P.f.p.  pakkamitabbo, 
Diad  na  pakkamitabbd,  they  are  not  to  go  off  to 
great  distances,  lit.  distant  regions  are  not  to  be 
started  for  by  them  (Pdt.  xxi).  P.p.p.  pakkanto, 
departed,  gone  (Oh.  163).  Acirapakkanto,  not 
long  gone. 

PAKKAMO,  Departure,  flight;  beginning  [miTR]. 
Ab.  402,  773. 

PAKKHABILALO,  a  flying  fox  (a  sort  of  bat) 

[l|^  +  ftFITir].    Ab.642. 
PAKKHALATI,  To  stumble,  trip,  stagger    [H- 

^ri^].    Db.  234  ;  Jdt.  7. 
PAKKHALETI  (cans.).  To  wash,  cleanse  [UTTIT- 

irfTf].    B.  Lot.  305. 

PAKKHANDANAlk,  Leaping,  sprin^ng  {JC^' 
ipr].    Dh.  370. 

PAKKHANDATI,  To  spring  forwards  [in!IF|]. 
Akdsaih  pakkhandimau,  flew  up  into  the  air  (F. 
Jdt.  17 ;  Dh.  299).  Samuddam  pakkhandinau^ 
went  to  sea  (Dh.  325).  Of  a  lion's  spring  (Ten  J. 
36).  Ga^hitum  pakkhandi^  made  a  rush  forward 
to  seize  him  (Dh.  115 ;  comp.  107,  misprinted 
pakkandi),  EkavacanetC  eva  pakkhanditvdy  hav- 
ing run  off  on  his  errand  the  moment  he  was 
told  (Dh.  161).  With  loc.  nekkhamme  cittam 
pakkhandati,  his  heart  rejoices  in  abnegation  (lit. 
leaps).  P.p.p.  pakkhanto  (F.  J4t  11),  pakkhau' 
dito,  Ndvd  pakkhanditodadhim,  the  ship  bound- 
ing over  the  ocean,  or  dashing  out  to  sea  (Mah. 
117,  pakkhanditd  udadhith). 

PAKKHANDI  (adj\)y  Bold ;  braggart  [ll^lrfi^. 
Dh.  44.  Pakkhandi,  a  bravo,  a  bold  warrior: 
pakkhandino  ti  ye  **  kana  aUaih  vd  dvudham  vd 
dhardmdH"  vatvd  ** aiukasadH**  vuttd  Bongdmam 
pakkhanditvd  tad  eva  dharanti,  Bravos  are  people 
who  having  said,  *'  Whose  head  or  sword  shall  we 
bring  back?"  and  being  told,  "Bring  so  and 
so'b,"  rush  into  the  fray  and  bring  back  the  very 
head  or  sword  designated  (S&m.  S.  A.). 

PAKRHANDIRA  (/.),  Diarrhoea,  dysentery  [if^- 
t5^W].    Ab.325. 

PAKKHANTARO  (adj.).  Belonging  to  the  opposite 
party,  changing  one's  mind  [Vl^  +  VIHCl*  ^*»- 
286. 

PAKKH  APASO,  The  pkmks  of  a  celling  ?  Ab.  823. 


PAKKHAPATlTTAtt,  Partisanship  [imrfiRl]- 

Att.  199. 
PAKKHATO  (adv.).  On  the  side  of  [iff  +  If^. 

MdtipakkhatOf  on  the  mother's  side  (Dh.  7B). 
PAKKH ATTAtir,  Partisanship  [ir^m].   Msh.l8. 
PAKKHEPANAft,  Putting  or  throwhig  [l|%l|f  ]. 

Dh.22S. 
PAKKHEPO,  Throwing  in,  insertion,  Interpohifioii 

\lf^^\.  Aiw.  L104. 

PAKKHl  (m.),  A  bird  [llfflO*  ^^-  ^• 
PAKKH! KO  (a4;.),  Belonging  to  a  party  or  fiietios 
[mf^m]*  BrdhmafLopakkhiko,  beloogbgf  to 
the  brahminical  faction  (Mah.  28).  PaJdMcmk, 
a  feast  held  on  the  eighth  day  of  tlie  month 
(Kamm.  9). 
PAKKHIKO,  A  fowler  [l|ftnt  +  ^]- 
PAKKHIPATI,  To  throw  or  put  hi,  to  msert,  sdd, 
interpolate  [trf^^  •  With  loc.  of  the  reoeptsde  s 
Smnugge  pakkhipUvdnat  placing  the  infiuit  in  s 
box  (Mah.  59 ;  comp.  P&t  22).  Ukkau  fMfi- 
Mmhardpam  pakkhipiivd^  Inclosing  a  ptietogfrqih 
in  the  letter  (letter  to  me  from  YdtHiiDdK). 
Pd^tdtipdtddini  pakkkipitvd,  mtrododng  life- 
slaughter  and  other  novelties  (Alw.  I.  eudv). 
OnaSi  ce  hoii  pdkkhipatij  if  there  is  not  emmgh 
he  adds  some  (Dh.  386).  JNiraydduupakkkiipt/^ 
hurls  them  into  hell  and  th«  other  places  of  pss- 
ishment  (Dh.  331).  DOfb^fam  pakkhxpkiin^\n^ 
parted  to  the  fruit  a  divine  flavour  (Db.  132). 
Alw.  N.  36.  Pass.  paikArAtppaft  (Jit.  21).  P.p.p. 
pakkhitto.  Pakkhitto  lokakumbhfyam,  csst  Isto 
hell  (Mah.  17).  Alw.  I.  czzlv.  CMs.pMkipd' 
peti.  Madhurafh  panuuik  pakkkipdpetvd^lai^ 
caused  sweet  earth  to  be  laid  down  (F.  J^  8). 
Ndvdya  pakkhipdpetvd,  having  had  them  put  os 
board  ship  (Mah.  46). 
PAKKHIYO  (a4;.).  Siding  with,  belonging  to  s 
party  [^niT]*  Piiupakkhiyo^^  belonging  to  liii 
father's  party  (Mah.  259).  Dh.  327. 
PAKKHO,  A  wing;  feathers  of  an  arrow;  a  dde, 
party,  faction ;  a  partisan,  adherent ;  a  mnldtode, 
host ;  half  a  lunar  month,  a  fortnight  [^J*  ^ 
390,  627,  865.  AwH^hapakkho,  unfledged  (F. 
J&t  49).  The  light  or  moon-lit  fortalgbt  of  tlw 
month  is  called  tukkapakkho,  the  dark  or  moos- 
lets  one  kdfapakkho  (Ab.  74,  78).  PafieMfm 
pakkhana,  on  the  flfth  day  of  the  half  month  (Dh. 
119).  AnnariipakkhmkMhiivd,iMDgMaf^ 
side,  forming  another  party  (Alw.  I.  68}  oh>P* 


PAR 


(321) 


PAL 


Fit.  IH).  Tafi  M  pakkkmk  labhiivdna,  hvrmg 
got  Idm  on  their  tide,  having  gained  him  over 
(Alw.  1. 55).  Dkamnu^akkhofh  roeayi^  embraced 
the  cause  of  true  religion  (Mah.  18).  Pakkham 
panyetaiif  seeks  partisans  or  a  faction  (P&t.  74). 
FmUdko  tetam  bhavUvdf  lieooming  a  partisan  of 
tiicee  (Mah.  18). 

PAKKHO,  A  cripple  (Ab.  %»). 

FAKKO  (p.p.;'. pmeaH),  Cooked ;  heated ;  ripe ;  de- 
caying, ripe  for  destmction  [tm] .  Ab.  745, 1017. 
Mmma  mrirt  pakke^  when  I  am  roasted  (F.  Jit, 
56).  Ghate  pakhd  p^M,  cakes  fried  in  ghee  (Mah. 
198).  Pakkiuk  ielatk,  lx»iling  oiL  Aiukena  me 
ieUuk  pakkmkt  so-and-so  has  prepared  some  oint- 
ment for  me,  lit.  boiled  some  oil  (Dh.  83).  Pahko 
^g^gu/Oj  a  red-hot  ball  of  iron  (Mah.  152).  Su* 
pakktttk  mmbmpakkttm,  a  beautifoUy  ripe  mango 
(Mah.  87).  Pakkam  Muath,  ripe  crops  (Mah.  72). 
Neat  pakkamy  a  fruit  (Ab.  1017).  Ambt^kkamf 
a  mango  fruit  (F.  J&t  5). 

FAKKOSANA  (/.),  Summons  (from  next).  Mah.  90. 

FAKKOSATI,  To  call,  summon,  send  for  [H^PV]. 
Feffaik  pakkosi,  sent  for  the  doctor  (Dh.  93).  Ger. 
p^kotUffd  (F.  J4t.  6).  Cans.  pakkateH  (Mah. 
200),  p.p.p.  pakkoriio  (Ras.  34).  Also  cans,  pakko^ 
•4peH^  to  send  for  (Mah.  26,  82;  Alw.  I.  97;  Dh. 
79,  281),  p.p.p.  pakkoidpUo  (F.  J&t  6). 

FAKO,  see  Khirapako. 

FAKO,  Cooking;  ripeness;  maturity,  accomplish- 
ment, fulfilment,  result  [iTPi].  Ab.  782,  1050; 
F.J^ffff;  Att.197. 

FAKOPO,  Effervescence,  ebullition,  anger,  fury  [if- 
<W]-    I>h.4L 

FAKOn  (/X  One  of  the  high  numerals  «s 
100,000,000,000,009,  or  a  hundred  billions  [H  -h 
^tfZ]«    8m  Sankhjfd. 

FAKOTTHO,  The  foroi^arm  [iPft?].    Ab.  985. 

FAKUJJHATI,Tobeangry[ir+^].  Mah.258. 

FAKUFFATI,  To  be  angry  [Hf^]."  Mah.  280. 

FAY«ACCAllAj(j|,  Old  clothes,  rags  [l|ZfR|*    ^^* 


FALAOAIjnpO*  A  mason  [inRTV]  •    Ab.  508. 
FALAKO,  a  keeper,  guardian  [l|TlRi]*    Dvdra' 

fUmk^  a  dooriceeper.     Vyydnapdlakot  gardener 

(Mah.  87).    ¥em.  pdlUed,  cifm^  Kulapdlikd.    See 

aisoi'^. 
FALALO,  ud  -LAA,  Straw  [inrTW].    Ab.  458; 

Dh.299. 
PALAll,  see  Pktimk  (1). 


PALAMBHKTI,  To  cheat,  trick,  deceive  [perhaps 

a  denom.  fr.  IT^fllf]. 
PALANAA,  Guarding,  keeping,  maintidning  [in- 

PALANPU  (m.).  An  onion  [ttWP^].    Ab.  595* 
PAIiAPETI  (eauu,  palifyoH),  To  cause  to  go  away 

or  escape;  to  drive  away,  put  to  flight.     Mah. 

219,  228 ;  Dh.  158,  189 ;  F.  Jdt.  29. 
PALAPITAft,  (p.p.p.  neut.\  Idle  talk  [Ulrfini]- 

Att.  199. 
PALAPO,  Prattle,  nonsense   [TTITR]-     Ab.  123, 

1124.    Also  adj.  paldpo,  a  babbler. 
PALAPO,  Chaff  of  com  [llWf^].    Ab.  1098, 1124. 
PALAS Ado,  a  rhinoceros  [X[Wm  +  ^V^]  •    Ab. 

8ia 

PALASAA,  and  -SO,  A  leaf  [llWni]*  Ab.  543. 
Paitdupaldsoy  a  withered  leaf  (Dh.  42). 

PALASO,  The  tree  Bntea  Frondosa;  the  colour 
green  [ipirnKT]*    Ab.  95,  555 ;  Kb.  27. 

PALATO,  see  PakbfatL 

PALAYANAA,  FUght  [^WRR].    Ab.402. 

PALAVATI,  To  run  away,  flee,  escape,  retreat 
[mrRlfTr].  Mah.  52,  203.  Aor.  paltfyi  (F. 
J&t.  7 ;  Dh.  248).  Fut.  pMyUiaH  (F.  JiX.  8). 
Ger.  palAyitvd  (Alw.  I.  72).  P.p.p.  paldtfUo. 
SSm  paldf^tenop  whafs  the  use  of  flight?  (Dh. 
248).  Also  p.p.p.  paidto,  fled  (Dh.  200,  239; 
Mah.  Ixzxvii;  Att.  217).  A  contracted  form 
paleti  occurs  at  Dh.  v.  49, 

PALAYO,  Destruction,  dissolution ;  death ;  the  de- 
struction of  a  universe  at  the  end  of  a  Kappa 
[iTSnor]*    Ab.  82,  404, 105L 

PALETI,  see  PaldyaH. 

PALETI  (tfaw.).  To  guard,  keep,  preserve,  maintidn, 
observe  [mii|€|ff|].  Das.  5.  Sikkhd  pdleiahbd^ 
the  precepts  must  be  kept  (O.  Or.  145).  Ayu 
pdiaymh,  maintaining  his  life,  keeping  alive  (Dh. 
402).    Imperat.  pdU^aiu  (Ten  J.  47). 

PALI  (f.),  A  line,  row,  range ;  a  ridge,  bank,  cause- 
way;  a  sacred  text;  a  passage  in  a  text  [XfTftf]. 
Ab.  539,  998.  JvdiapdU  vyddhdiuak  tadd  dH 
niffentd,  **  a  range  of  buildings  was  at  the  same 
time  constructed  for  the  king's  huntsmen  "  (Mah. 
88;  in  Ceylbn  the  ranges  of  hnts  in  which  the 
coolies  on  a  coffee  estate  live  are  called  lines). 
Viewed  as  a  body  of  sacred  literature,  the  Buddhist 
canon  is  called  pdU,  literally  the  « Series'*  or 
**  Catena,"  because  it  consists  of  a  series  of  texts 
of  various  lengths.    TaitH  (Itfw^f  W>rft)  U  used 


PAL 


(  322  ) 


PAL 


in  exactly  the  same  way»  and  comp.  the  use  of 
Tantra  and  Sdtra  in  Sauslcrit.  The  word  pdK- 
bhdidf  which  we  render  "  Pali  language/'  really 
means  <*  language  of  the  sacred  texts/'  and  the 
geographical  name  of  this  language  is  Mdgadhi, 
''Magadhese/'  or  Magadhabhdsdy  "Magadha  lan- 
guage." As,  however,  there  are  two  or  three 
dialects  of  Magadbese,  the  term  pdlibhd»d,  or 
''Language  of  the  Buddhist  Scriptures,"  is  really 
the  most  accurate,  specifying  as  it  does  a  parti* 
cular  dialect  of  Magadha  originally  obscure  and 
ignoble,  but  rendered  immortal  by  the  peerless 
literature  of  which  it  is  the  vehicle.  The  term 
pdli  as  a  name  for  the  Buddhist  scriptures  was  of 
late  introduction,  probably  dating  from  the  first 
or  second  century  af%er  Christ.  Gotama  Buddha's 
name  for  his  teaching  as  committed  to  memory  by 
his  faithful  disciples  was  simply  dhammatnnaya^ 
''doctrine  and  discipline"  (yo  vo  Ananda  mayd 
dhammo  ca  vinayo  ca  detito  pannatto  se  vo  mam* 
accayenasatthd,  "let  the  doctrine  I  have  preached 
you,  the  discipline  I  have  prescribed  for  you, 
be  your  Teacher  when  I  am  gone,"  Br.J.S.A.); 
and  this  is  the  only  name  by  which  it  was  known 
at  the  first  Great  Rehearsal  immediately  after 
Buddha's  death  (iddni  dhammavinayatangaham 
karoma,  "now  we  would  make  a  recension  of 
the  Doctrine  and  Discipline,"  Br.  J.  S.  A.).  It 
will  be  seen  that  the  foil,  examples  of  the  use  of 
the  word  pdli  in  the  sense  of  "sacred  text"  are 
all  taken  from  late  works.  Neva  pdliyath  na 
afthakathdyam  dUsatit  is  to  be  found  neither  in  the 
text  nor  in  the  commentary  (Sim.  S.  A.).  Pdli" 
yafk  pana  Buddho  H  ken'  atthena,  but  why  is  he 
called  "the  Buddha"  in  the  text?  (B.  Lot  71, 
from  Jina  Alankara).  Yo  pana  attham  eva  tampd" 
deti  na  pdlifhf  he  who  masters  the  sense  but  not 
the  text  (Dh.  419).  Pdlim  viya  tarn  aggahum, 
held  the  commentary  in  the  same  estimation  as 
the  text  (Mah.  253).  Pifakattayapdlin  ca  taad 
atfhakaihah  ca,  the  text  of  the  Tripifaka  and  its 
comment  (Mah.  207).  Theravddehi  pdlihi  padehi 
vyatyanehi  ca  tmnatthattam  dh^  n'eva  potikakeeu 
pi  tisu  pif  in  the  three  versions  there  was  not  the 
slightest  variation  from  the  therav4das,  from  the 
texts  of  the  scriptures,  from  the  words  or  from  the 
letters  (Mah.  252).  Pdlimattam  idh*  dnitath 
»'  atthi  affhakathd  idha^  the  text  alone  was 
brought  here,  we  have  not  got  the  commentaries 


(Mah.  251).  Taih  nwattanaitkath  ayaik  C^ 
vaggapdlif  to  duprove  this  there  is  the  folloviiig 
passage  from  Cdlavagga  (Sandesakath^  quite 
a  recent  work).  Pdlim  dhdAhidhammauOf  recited 
a  passage  of  the  Abliidharma  (Mah.  251).  Tairi* 
yam  pdli,  here  I  may  quote  the  following  pasnge 
(Pdt.  76,  in  one  instance  the  passage  quoted  ii 
not  from  a  Tripitalca  text,  but  from  an  aodeat 
commentary).  Imdya  pdliyd,  in  this  passags 
(J&t.  7f  from  a  Tripi^aka  text).  PdlimuHUcd 
dhammakathd,  a  religious  discourse  not  lieloDgiog 
to  the  sacred  canon  (Par.  A. :  Vijesinha  tells  me 
that  he  has  found  in  a  'Jiki  on  the  Vinaya  tlie 
foil,  explanation  of  this  term,  sangaho'andrilha'' 
pakififMkadesandf  "miscellaneous  discourses  wiiich 
did  not  enter  into  the  Recensions,"  and  thereibfe 
do  not  form  part  of  the  Tripifaka). — ^A  gram- 
matical work  in  the  Ind.  Off.  says  eaddatthiA 
pdleitti  pdli,  "text  is  so  called  because  it  pro-tects 
the  sense  of  the  words  "  (I).  Clougli's  contribatioo 
to  the  elucidation  of  the  word  is  as  follows,  "a 
name  of  the  MdgadoAhdahdvaf  i.e.  the  ancient 
language  of  South  Bahar,  or  India  within  the 
Ganges ;  it  bears  this  epithet  in  consequence  of  tlie 
perfection  of  its  grammatical  structure"  (I  Sio- 
halese  Diet.  s.  v.).  D'Alwis'  explanation,  so 
far  as  it  is  intelligible,  contains  at  least  the  germs 
of  the  truth  (Alw.  I.  iv,  v).  The  Sinhalese  oftea 
write  pdfif  but  this  spelling  is  of  late  introdoetioB 
(see  Jit.  7). 

PALIBH  ADDO,  The  Kim9uka  tree,  Butea  Froodosa 
[^nfWHif]-    Ah.  663. 

PALIBODHO,  obstacle,  hindrance,  drawback,  im- 
pediment. Ghardvdiorit  palibodhato  disvd,  lookiag 
on  a  householder's  life  as  an  obstacle  to  religiooi 
life  (Jdt.  9).  In  Br.  J.  S.  A.  we  have,  yaua  rogU' 
palibodho  vd  deaHyupajjhdyapaUbodho  vd  mdUpp- 
tupalibodho  vd  atthi,  "  he  who  is  prevented  from 
attending  by  sickness,  or  by  his  spiritual  masters 
and  teachers,  or  by  his  parents."  It  is  probably 
the  result  of  a  confusion  between  Ijf^^VI  aod 
Mf\^m*  Or  it  may  perhaps  be  a  dialectie 
variety  of  Mr<^|V|>  as  dhovana  of  llt^lf.  P^' 
buddhati  (which  see)  also  seems  to  point  to  a  eoa- 
fhsiou  of  roots.  In  Clougfa's  Sinhalese  Diet  PaU- 
bodha  and  Palirodha  are  given  with  the  same  sig- 
nifications, and  of  the  former  Glongh  says  thst 
it  is  compounded  of  "palit  revenge,  and  bodka, 
substituted  for  rudha,  to  produce"  (It).    Dh. 


PAL 


(  823  ) 


PAM 


890;  d.  Or.   15.   ParirundhaH  will  be  found 
nb  voce. 

PALIBUDDHANAA,  Hindering  (from  next).  Jm- 
kdkam  gamthanakil€9op€Uibuddhanakileso  n'otthi, 
we  have  neither  fettering  lost  nor  hampering  Inst 
(Sim.  8.  A.).  Amhdkariipalibuddhanafthena  ekam 
pi  kmeanmh  n*atthi,  we  have  not  a  single  thing 
by  way  of  hindrance  (Dh.  353,  see  Kmcanatk). 

PALIBUDDHATI,  To  hinder.  Dh.  264  (varasend" 
MMMt  palibuddJumto,  preventing  them  hai4ng 
good  sleeping  places). 

PALICCAlfir,  H oariness,  greyness  of  hair  [MIHiIN]  • 
Com  p.  Phalito. 

PALIGHO,  An  iron  beam  or  bar  for  fastening  up 
a  door;  an  obstacle,  hindrance  [l|f?^]*  Ab. 
217;  Dh.  71,  296.  Of  ignorance  as  a  bar  to  re- 
ligions progress  (Dh.  428). 

PALlGmsr^HITO  (p.p.p.),  Entangled  [p.p.p.  Vlf^ 
+  7^?].    Dh.  146;  Alw.  N.  121. 

PALIKA,  see  Pdlako. 

PALIKO  (odj.),  Having  lines  or  ridges  [inf^  + 
If].    At  the  end  of  a  compound,  the  term  -A:a 
belonging  to  the  whole  compound :  samvaddhiU 
wteai'dydiiM'Vitthdra-ithira-pdlikd  vdpi  (later 
portion  of  Mahivamsa); 

PALIPANNO,  said  in  Payoga  Siddhi  to  be  another 
form  of  paripanno. 

PALIPATHAlif,  A  miry  road,  slough,  quagmire 
[l|f^  +  1|W+^].  Dh.73,432.  Subh6ti  quotes 
the  Sinhalese  scholiast  on  Dh.  414  as  follows, 
pmlipatham  rdgddi-kelet  nanueti  kalal  ma^a  «a- 
Mtm  mdrggaya^  **  p.  is  a  road  beset  with  mire  and 
iloagfa,  by  which  is  meant  lust  and  the  other 
Kle^aa." 

PALITO,  see  Phalito. 

PALITO  (adv.).  According  to  the  text  or  words  of 
die  seriptores  [inftr+  7V^]  •  Opposed  to  atthato, 
**  aeeording  to  the  meaning." 

PAUTO  (P'P'P>  pdleti%  Preserved,  guarded,  main- 
tained [inftRf]-    Ab.754. 

PALIY^HANAA,     Surrounding,    encumbrance 

[irf^^W].  Dh.410. 
PALIYETHETI  (com.),  To  wrap  up,  clothe,  cover, 
sarnMind,  endrde,  encumlier,  fetter  [Mfl,^^j]« 
Setaoaithena  palivefhetvd^  wrapping  it  up  in  a 
white  doth  (Das.  23,  comp.  Dh.  188).  P.p.p. 
palhfefkUo.  Kdidvena  palivefhiiakafithd,  their 
thonldert  dothed  with  the  ydlow  robe  (Dh.  394). 
TaH^apMvethild,  fettered  by  desire  (Dh.  411). 


PAUjALAA,  a  small  tank,  pond,  pool  [ir^PTfT]. 
Ab.  678 ;  Dh.  17,  28. 

PAIjLANKO,  a  couch,  bed,  sofa,  divan,  throne; 
a  litter,  palanquin  [tT^]-  Ab.  308.  Ni$idi 
rdjapallanke,  took  his  seat  on  the  royal  throne 
(Mah.  26;  Has.  17).  Pallankatk  dbhujati,  or 
bandhati,  to  sit  cross-legged,  e.g.  as  Buddha  en- 
gaged in  meditation,  an  attitude  of  great  dignity : 
not  as  Monier  Williams  says  in  his  Dictionary 
"  to  sit  on  the  hams,''  for  which  see  next ; 
Bumouf  riglitly  renders  it  "  les  jambes  ramen^ 
sous  le  corps"  (Lot.  334;  Att.  106,  215).  Mah. 
2,  25,  92,  163,  180.  PaUankdbhujanani,  sitting 
cross-legged  (J6t.  17)>  also  pallankdbhujo  (Ditto). 

PALLATTHIKA  (/.),  Sitting  on  the  hams,  squat- 
ting, lolling  [ir^K^iKT].    P^t.  21,  23. 

PALLAVO,  and  -VAA,  A  sprout,  shoot,  spray 
[mr^].    Ab.543. 

PALO,  a  guardian,  keeper  [mw]-  Uyydwipdlo,  a 
gfardener  (F.  Jdt.  6).  jiniepurapdld,  keepers  of 
the  harem  (Dh.  162).  Khetiapdlo,  a  fidd  watcher 
(see  Khettam), 

PALOBHANAlif,  Allurement,  temptation  [invt- 
HT].    Dh.  164. 

PALOBHETI  (cau8,\  To  allure,  tempt,  seduce 
[ifi^^ilffl].  Dh.  156.  P.  pr.  dtm.jEMiMAiya- 
mdno. 

PALUJJATI,  To  fall  down,  crumble  (of  a  moun- 
tain peak)  [IT^H]*  Oog.  Ev.  16.  P.p.p.  pa- 
luggo  =  TT^THf ,  of  a  shattered  ship  (J4t.  5). 

PAMA  (/.),  True  knowledge  [iTifT]-    Ab.  763. 

PAMADA  (f,)y  A  handsome  woman,  or  a  woman  in 
general  [M4i^|].    Ab.  230. 

PAMADAVA  (adj.).  Remiss,  indifferent  [HlfT^- 
^].    Mah.  75. 

PAMADDANO  (adi,),  Crushing,  destroying  [IH?- 
;^].    B.  Lot.  581. 

PAMADI  (a4;.).  Negligent,  slothful  [in!Tfl[<]- 
Dh.  176. 

PAMADO,  Pleasure  [iH!^]*  Pamadavanam,  royal 
pleasure  garden  attached  to  the  harem  (Ab.  538). 

PAM  Ado,  Carelessness,  remissness,  indifference, 
sloth,  indolence,  dday  [inVT^].  Ab.  173.  Rd^ 
Japuritdnam  pamddath  dUvd,  observing  the  royal 
attendants  off  their  guard  (Ras.  32).  Yathd  bha- 
dro  auo  pamddam  dgamma  koidya  nmttho,  like 
a  spirited  horse  struck  with  the  whip  for  being 
lazy  (Dh.  310).  Md  pamddena  kdlaih  viHndma" 
yitthOf  pass  not  away  your  time  in  idleness  (Dh. 


PAM 


(  324  ) 


PAM 


182).  Pamdth  rakkhaio  malatht  carelesnegt  ia 
one  who  watches  is  a  blot  (Dh.  43»  oomment  says, 
as  if  one  set  to  watch  cows  should  go  to  sleep  or 
play).  Pamddo  maceuno  padam,  sloth  U  the  my 
of  death  (Dh.  5).  Vajjoyitvd  parnddalekhamt 
barring  errors  of  transcription,  lit.  inadvertent 
writing.  Pamddacdrath  carUuritf  to  live  a  life  of 
aloth(J&t9).  Pamddatthdnam  =  TPf(j;^'^%f[m, 
cause  or  subject  of  delay  or  indifference  to  religion 
or  waste  of  time.  There  are  several,  e.g.  majjo' 
pamddatfhdnafhf  strong  drink  (Kb.  3),  j^tappa' 
rnddafthdnasky  gambling.  Idaik  rqffam  ndma 
mMhantam  pamddaffhdnam  kith  me  rqjjena  kdri- 
ienot  this  kingship  is  a  very  great  temptation  to 
me,  what  is  the  use  of  my  being  a  king  ?  (Dh.  406). 

PAMAJJANAA,  Indifference,  heedlessness  (from 
next).    Dh.  179. 

PAMAJJATI,  To  delay,  waste  one's  time;  to  be 
negligent,  heedless,  indifferent,  slothful,  remiss; 
to  be  tempted  [TTRT?]-  With  ace.  Dhammatk 
na  ppamqjjati,  does  not  neglect  the  Law,  is  not 
indifferent  to  religion  (Ph.  46).  With  loc.  ko 
ndm*  mho  adsamakiceamki  panuyjet  who  else  could 
be  lukewarm  in  the  cause  of  religion  ?  (Mah.  43). 
Evmh  iampattiyo  ndma  cold  vijjullatdpamd  kasmd 
tdtupamtyjeyya  ko  hi  ndma  taeetanot  thus  worldly 
prosperity  is  transient  as  the  lightning,  why  then 
should  any  rational  man  be  temptect  thereby  ?  (Mah. 
S60).  Ime  ddrakd  tava  bhdrd  imesu  md  pamajfi, 
these  children  are  your  charge,  take  great  care  of 
of  them,  lit.  be  not  careless  of  them  (Dh.  207). 
At  Dh.  190  perhaps  used  in  the  sense  of  being 
intoxicated.  Much  used  of  religious  indifference 
or  want  of  araal  (Dh.  31).  Aor.  pamddi  (Mah.  196), 
pamajji  (Mah.  105).    P.p.p.  pamatto. 

PAMAA,  Scab,  herpes  [IJTO^.    Ab.  337. 

PAMANAKO  {a^.)f  At  the  end  of  a  eompound  = 
pramdfta  [inmpi].  RathacakkafipamdfUiko,  m 
big  as  a  chariot  wheel  (Mah.  201).  Ekavfaappamd- 
fMke  khandhdvdre  nivdaeivd,  having  built  as  many 
as  twenty-one  entrenched  camps  (Mah.  256).  Also 
absolutely:  pamdfdkd  (fem.)  kdretabbd,  it  must  be 
made  according  to  measure,  i.e.  of  the  legitimate 
size  (P&t.  106).    Comp.  Pamdpiko. 

PAMAI^AA,  Measure,  rate,  scale,  standard,  dimen- 
sions, size,  length,  weight,  etc ;  rule,  sanction, 
authority,  warrant ;  a  decider,  one  whose  word  is 
an  authority;  cause,  motive  [inTTW]*  Ab.  815. 
AUano  pamdfuuk  na  jdndm,  yon  do  not  know 


your  own  measure,  vis.  you  overestimate  your  im- 
portance (Ten  J.  55).  Tesadi  kittakam  dyttppo- 
mdfMtht  what  is  the  duration  or  extent  of  their 
life?  (Gog.  Ev.  18).  Ekatdlappamd^m  nggmm^ 
mat  having  risen  in  the  air  to  the  height  of  one 
palm  (Dh.  308).  MaA  pamd^m  katvd  bhikkki 
mdreaaniif  following  my  example,  lit.  making  me 
their  authority  or  sanction  (Dh.  364).  MdtigvtUtA 
ndma  kirn  kariisati  pitigottam  eva  poai^unA, 
what  does  the  mother's  family  matter,  the  father's 
family  is  the  true  measure  (of  a  man's  sodai  im- 
portance, Dh.  218).  PamdtMJdnanam^  knowledge 
of  the  right  measure  (Dh.  345).  TVsoat  poM 
ketdnaA  ydvqfivam  tad  eva  pamd^tam  oAoft,  that 
was  the  exact  length  of  his  hair  for  the  rest  of  his 
life  (B.  Lot.  864).  AtirekappamdfMth  bh6$eii, 
talks  to  excess  (F.  Jit  SO).  Patndi^dtikkaniak 
bhdeantOf  talking  immoderately,  lit.  talking  what 
exceeds  measure  (F.  J6t.  19).  Bhdrena  pamd' 
f^ena  ca  raSmo  tiiOiadUariit  resembling  tbe  king'i 
head  in  weight  and  size  (Att.  219).  Pamdfjumhik, 
immeasurable,  boundless  (J4t.  1).  As  tbe  hit 
part  of  a  compound  forms  many  adjectives :  Crike- 
fappamdi^Of  as  big  as  a  bowl  (F.  J4t.  5) ;  Ndbh^ 
pamdfte  dvdte  khandpetvd^  having  buried  them  u 
a  waifkt-deep  pit  (Dh.  176) ;  SattatdUppamd^^mld 
nabhan  tfhiiOf  poised  in  the  air  at  the  height  of 
seven  palm  trees  (Mah.  107;  Dh.  308).  Pmi- 
fuito  (adv.),  in  respect  of  measure  or  qnantitj. 
Dhdtd  dofuimattd  parndfyUo^  relics  a  dro^a  u 
quantity  (Mah.  108). 

PAMAI^IKO  (a4^'.),  Formbg  a  measure  or  standard 
[TWlf^]-  Rdpt^n^amdfAkd  (jii.)  ghoeappmd^ 
fiikd,  those  who  go  by  what  they  see  of  a  persoo, 
those  who  go  by  what  they  bear  of  him  (Dh.  314). 

PAMATA  (m.),  Knowing  well,  competent  to  judge, 
an  authority  [l|«nV]-  Ab.  815,  probably  alio 
1131. 

PAMATHITO  (p.p.p.)t  A^tated  [imfVI!].  Dh. 
63. 

PAMATTO  (p.p.p.  pamqjifaH),  Sk>thfol,  indokat, 
careless,  reckless,  indifferent,  though  tleas;  tempted 
[inni].  Dh.  4,  5,  55,  66.  Pamattam  taw^ no 
yuttam  v\jjhituthf  it  is  not  fair  to  shoot  the  stag 
standing,  lit.  off  his  guard  (Mah.  78).  Pamotto- 
bandhu,  a  name  of  M4ra  (Ab.  43).  jijfoth  r^i 
pamatto  aakalaraffhath  vinaeeaHf  this  is  a  roi 
faineant,  the  whole  kingdom  is  going  to  nda 
(Das.  21). 


PAM 


(  825  ) 


PAN 


PABlA YA  (ger.\  Having  measored  [ger.  1|9n]  • 
PAMHAA,  see  Pakhumam. 
PAMITI  (/.),  Correct  knowledge,  certainty  [nD?- 
fit].    Ab.  763. 

PAMOCANAA,  DeUverance  [ip?t^«r]< 
PAMOCETI,  see  PammeaH, 

pamodanA(/).  Joy  [inft^]. 

PAHODATI,  To  rejoice  [l?^].  With  loc.  to 
rejoice  in  (Dh.  5).  P.p.p.  pamudito,  (J&t.  17), 
pamoditoy  (Jdt.  75). 

PAMODO,  Joy,  happiness  [inft^].    Ab.  88. 

PAMOHANAlk,  Delusion,  infatuation  [iRRtff]- 
Db.48. 

PlMOJJAft,  and  PAMUJJAA,  Joy,  delight,  bliss, 
happiness  [iTOt^  +  If].  Ab.  88;  Dh.  67; 
Jit.  17. 

PAMOKKHATI,  see  PamuneaH. 

PAHOKKHO,  Release,  deliverance  [imt^].  Kb. 
19 ;  Mah.  158. 

PAMOKKHO  (adj,).  Principal,  chief,  eminent  [T(^' 
9  +  ^]*  Ab.  685.  Disdpdmokkho,  far-famed, 
eminent  far  and  wide  (F.  J&t.  32).  Agdraitaya' 
pimokkhe  agdre  tattha  kdrayi  dvdda^,  he  built 
there  twelve  apartments,  three  of  which  were  the 
principal  ones  (Mah.  120).  Pdmokkhabhikkhavo, 
emioent  priests  (Mah.  11,  comp.  Alw.  1. 54).  Brdh' 
mmmapdmokkhoy  an  eminent  brahmin  {Jit.  50). 

PAMPAKO,  and  PAMPATAKO,  A  Ions.    Ab.  618. 

PAlirSU  (fit.).  Dust,  dirt,  earth,  soil  \vX^ .  Ab.395. 
Pwkn^ndoy  a  lump  of  earth  (Mah.  141).  Panisd- 
nmk  gandhamiMsdnaih  puigkno,  full  of  scented  loam 
(Mah.  119,  comp.  F.  Jdt.  8).  PamsuMfanam, 
playtng  with  sand,  making  dirt  pies :  pd^uukifo' 
fimio  patthdya,  from  childhood  (Att.  37,  195). 
Boht^Hokimkifitdy  playfellows  (Dh.  131).  Pamw 
kilam^  rags  from  a  dust  heap  (Dh.  71). 

PAttSUKfTLIKO  ((u^'.).  One  who  wears  clothes 
made  of  rags  taken  from  a  dust  heap  [^itH^Vflf* 
^].  Dh.  144»  427.  The  theory  of  the  dress  of  a 
Buddhist  monk  was  that  it  should  be  made  of 
dirty  rags  taken  from  a  dust  or  refuse  heap,  or 
from  a  cemetery,  and  pieced  together ;  numerous 
coBceptlons  were  however  allowed  (they  are  men- 
tloMd  Id  the  Ordination  service),  and  at  the  present 
day  the  mle  is  never  enforced.  PaiSuukiilikaiAgath 
it  one  of  the  Dhutangas  (B.  Int.  305 ;  Man.  B. 
119, 119, 897). 

PAMUCCATI,  see  PamuneaH. 


PAMUDITO  (p.p.p.  pamodaH),  Pleased,  glad  [H^- 
f^?f].    Ab.  752.    Pamuditacitto,  with  cheerful 
heart  (F.  J6t.  57). 
PAMUDO,  Joy  [1V^^.    Ab.  87  (should  it  be  pa- 

mudd,  f.  ?). 
PAMUJJAft,  see  Pdmqjjam. 
PAMUKHO  {aty.\  In  front  of,  facing ;  first,  chief, 
principal  [T|^?9].   Ab.  694, 932.   Tassdpamukhe 
pahbatdUy  in  a  plateau  in  front  of  it  (Ten  J.  112). 
CrdyatHpamukhatk  chandam,  metres,  the  first  of 
which  is  O&yatrl  (Ab.  417).     BuddhapamukhoMa 
bhikkhuaanghaua  ddnam  datvd,  giving  presents 
to  the  priests  with  Buddha  at  their  head,  or  a 
company  of  priests  of  whom  B.  was  the  chief  (Dh. 
126,  173 ;  F.  Jit.  52).      FijayappamukAd  tabbe 
tarn  upeeca  apucohisum,  with  V.  at  their  head  the 
whole  party  approached  him  and  asked  (Mah.  47). 
Nevkt.  pamukhamf  a  terrace  before  a  house  (Ab. 
218). 

PAMUKKO,  see  next. 

PAMU^GATI,  To  emit,  utter ;  to  loose,  release ;  to 
cast  off  [1V^^]  •  Vdcam  pamuhce  kusalamt  let 
him  speak  appropriate  language  (F.  Jdt.  18). 
Pupphdni  maddavdnipamuhcati,Bheds  its  withered 
flowers  (Dh.  67).  Pass,  pamuccati  (Dh.  34,  65). 
Fut.  pass.  pamokkhaH  (Dh.  49).  P.p.p.  pamutto^ 
pamukko  (Ab.  796).  Cans,  pamocetif  to  set  free, 
release,  deliver  (Mah.  1,  245 ;  Has.  27). 

PAMUSS ATI,  To  leave  behind,  forget,  lose  [H^] . 
Bhante  Fudkhd  poiddhanath  pamvuiitd  gatd,  if 
you  please,  Sir,  VislUihlk's  gone  away  and  left  her 
diamonds  behind  (Dh.  247).  Eko  puriso  aitano 
dvudhath  pamuisitvd  mvatto,  one  of  the  attendants 
having  forgotten  his  sword,  went  back  for  it  (Dh. 
218).  F.p.]p.  pamuffho,  Abhijdndsi  ca  tank  puf^ 
fhabhdvam  na  ie  pamuffham^  and  you  admit  the 
fact  of  this  having  been  asked  by  you,  you  have 
not  forgotten  it  (S^.  S.  A.).  Kalamantutdna^ 
pamuffhabha^akani  thero  pafisdmeti,  the  thera 
puts  away  things  left  behind  by  the  gentlefolks  of 
his  congregation  (Dh.  248). 

PAMUTTHO,  see  last. 

PAMUTTO,  see  PamuneaH. 

PAMUYH ATI,  To  be  bewildered,  to  swoon  [if^]  • 
Dh.  173. 

PANA  (adv.).  Now,  further ;  but,  on  the  other  hand, 
on  the  contrary,  however  ['J^j.  So  pana  rdjd 
bahwbhd^i  ahotiy  now  this  king  was  very  talkative 
(F.  Jit,  16).    Kdhaidi  pana  te  vasanH,  and  where 

42 


PAN 


(  326  ) 


PAN 


do  they  live  ?  (Ten  J.  54).  Parikkhepo  pan*  ana 
paftasdniyd  ahoH,  and  its  covering  was  with  a  silk 
curtain  (F.  Jdt.  6).  Sace  pana  amhe  pahdya 
katihaci  gamissati,  now  if  be  leaves  us  and  goes 
somewhere  or  other  (Dh.  156).  Tato  pubbe  pana, 
now  previously  to  this  (Ten  J.  42).  Kissapana  n»- 
sandena,  now  through  the  merit  of  what  action  . .? 
(Dh.  237)*  Ekasmim  pana  divaae,  now  one  day. 
Sarirassa  me  imaro  na  pana  cittassaf  you  can  dis- 
pose of  my  body,  but  not  of  my  mind  (Dh.  159). 
Iddni  pana,  but  now,  now  however  (Pdt.  1).  Yam 
hi  kiccam  tad  apaviddham  akieeam  pana  kayirati, 
for  what  ought  to  be  done  is  left  undone,  while 
that  is  done  which  ought  not  to  be  done  (Dh.  52). 
Rijd  akko»i  tarn  pana,  the  king  reviled  him  in 
return  (Mah.  156).  Atha  ca  pana,  but  on  the 
other  hand  (F.  Jdt.  11).  Sudaasam  vajjam  mne- 
$afk  attano  pana  dudda$am,  the  faults  of  others 
are  easy  to  see,  whereas  our  own  are  difficult  to 
see  (Dh.  45).  Mayd  Satthari  dgkdto  kato  sattku 
pana  mayi  ketaggamatto  pi  dgkdto  n'atthi,  for  I 
have  borne  malice  towards  Buddha,  he  on  the 
contrary  has  not  borne  a  particle  of  malice  to  me 
(Dh.  147).  Tena  hi  gacchathdti  .*  tumhe  pana 
bhante  ti,  "  Very  well,  go."  "  But  won't  you  go 
too.  Sir?"  (Dh.  83).  Ktttakehi  te  bhikkhdhi 
attho  ti:  kittakdpana  vo  bhante parivdrabhikkhd 
ti,  *'  How  many  priests  do  you  wish  to  entertain?" 
''Well,  but  how  many  priests  are  there  in  your 
escort  ?  "  ( J£t.  32).  Mayd  pi  na  ditthapubbo  pitd 
ca  pana  me  katheH,  I  myself  never  saw  one,  but 
my  father  told  me  . .  (Ten  J.  113).  Ndham  tath 
khddindmi  mahantam  pana  te  gunatk  karissdmi, 
I  will  not  eat  you ;  on  the  contrary,  I'll  do  you  a 
great  service  (Ten  J.  36).  Pana  preserves  one 
sense  of  S.  Um,,  while  puna  (which  see)  preserves 
the  other. 

PAlfABHCTO,  A  living  being,  creature  [10111^]  • 
Kb.  15. 

PANAGARAA,  a  tavern  [MI*IHIK]»    P^t.  71. 

PAIj^AOHATO,  Destroying  life,  killing  [TfRir  + 

PANAKO,  Name  of  a  water-plant.    Ab.  690. 

PAl^AKO,  A  small  creature,  a  worm  or  insect  [ifj- 
igfi|].  Ab.  623.  At  Dh.  88  indagopakas  are  so 
called.  Sa-i^pdftakam  khiraik,  milk  with  worms 
in  it  (animalculuB,  Mah.  244).  Of  fleas,  etc.  in  a 
hare's  fur  (F.  Jdt.  52).  Makuldni pdftakaviddhdni, 
worm-eaten  flower  bads  (Dh.  209). 


PANAKCPO,  A  drinking  weU[irR  +  1{tT].   Ab. 

677. 
PANAlI,  and  PAI^AlI  (/.),  Waterooune,  gutter, 

drain  [l^fT^,  HUTT^]  •    Ab.  683 ;  Att.  211. 
PANAM,  Drinking;    draught;    drink,  beverage; 

enjoyment  [^TPf].    Ab.  422,'  1123.    Pdnabhojo' 

nam,  or  annapdnam,  food  and  drink  (Db.  44; 

Kb.  11).     Pdnamapdalaik,  a  tavern  (Ab.  634). 

Pdnasakhd  (m.),  a  drinking  companion.  Amata- 

pdnam,  draught  of  nectar  (Mah.  98). 
PANAA,  see  Pdra. 

PAI^AMATI,  To  bend,  be  bent  or  indked  [in|l(|. 
P.p.p.  pajMto,  bending,  sloping  (Ab.  1060).  Gam. 
pandmeti,  to  cause  to  bend ;  to  hold  out  towards, 
offer  respectfully.  Yena  Bhagavd  ten*  e^aM 
pandmetvd,  bending  his  clasped  hands  towards 
Buddha  in  respectful  salutation  (Gog.  Et.  8). 
Tarn  therassa  pafuimayi,  held  it  out,  or  offered  it 
to  the  elder  (Mah.  87).  Yenakdmam  pa^jidmeti, 
bends  whither  he  will  (Ten  J.  38). 

PANAMO,  Bending,  salutation  [inrni]* 

PANASAAO  (adj.).  Dear  as  one's  life,  greatly 
beloved  [iTRPR].    Dh.  79;  Mah.  259. 

PANASO,  The  Jack  or  bread-fruit  tree,  Artocarpos 
Integrifolia  [t|ircr]-    Ab.  569;  Mah.  167. 

PAnATIPATI  (adj.),  KiUing  [next  +  l[<|. 

PAI^ATIPATO,  Taking  the  life  of  a  living  creatiirr, 
destroying  life,  kiUing  [MIU|lRlMI^]«  P*  ^^ 
56 ;  Kb.  2 ;  Ten  J.  49. 

PANATO,  see  Papamati. 

PAiyAVIKO,  One  who  plays  the  pra^ava  [Dext  + 

PANAVO,  A  small  drum  or  tabor  [HURT]-  ^^* ^^' 

PANAYAA,  z=pana  ay  am, 

PANAYO,  Affection ;  confidence ;  solicitatioD  [H- 

J![^].    Ab.  856. 
PANAYO,  see  Pdni. 

PAfJCA  (num.).  Five  [WPCj-  ^®"-  *"^  ^^^P^' 
cannam.    Instr.  and  abl.  paneahu    Loc  pmcen* 

PA^GABALAA,  The  five  Forces  (see  Balem). 
Att.  58. 

PAlS^CACAKKHU  (n.).  The  ^ve  sorts  of  vision  [q- 
^^H-  ^"^5^].  They  are  mafktaeakkhu,  t^hbe- 
cakkhu,  panndeakkhu,  Bamantacakkhu,  Buddkor 
cakkhu,  the  human  eye,  the  divine  eye,  the  eye  of 
wisdom  (vip€U9and),  tlie  eye  of  universal  loiow- 
ledge,  the  eye  of  a  Buddha  (Ab.  835).  By  tbe 
last  is  meant  the  knowledge  of  the  four  troths,  the 


PAN 


(  327  ) 


PAN 


diseovery  of  which  is  the  didtinguishiog  feature  of 
a  Baddha ;  by  the  last  bat  one  is  meant  Buddha's 
knowledge  of  general  things  (Subh.).  As  an  adj. 
pmncacakkku,  possessing  the  five  sorts  of  vision,  a 
Baddha  (Mah.  111). 

PA^CADASA  (num,).  Fifteen  [l(^^^i|J.  See 
who  pamnaraaa. 

PAJiCADASi  (/.),  The  fifteenth  day  of  the  half 
month,  day  of  full  or  new  moon  [M^d^\] .  Ab. 
73 ;  Mah.  249. 

PAJ^CADH A  (adv.).  In  five  ways,  fivefold  [inpSIT] . 

PAffCADH AMMAft,  Five  things  or  conditions  [iqr- 
^^ + Vif  ] .  They  are  iaddhd,  »{lam,  sutath,  cdgo, 
pmmdy  faith,  moral  practice,  learning,  charity, 
insdom  (Sabh.,  and  see  dough's  Sinh.  Diet.). 

PAJ^CAGGAA,  Firstfiraits  of  five  [^^  +  ^R|]. 
They  are  khetiaggam,  khalaggam,  khalabhafLd' 
aggatkf  kumbhaggam,  pdiaggam,  firstfruits  of 
the  standing  crop,  of  the  threshing  floor,  of  the 
granary,  etc.  (Subh.). 

PAl^CAGUNAJil,  Five  qualities  as  rewards  of  virtue 
[l|^l^  +  VHf] .  Tumpnr  says  they  are  "  love  of 
mankind,  goodwill  of  pious  men,  character  for 
piety,  lay  sanctityv  and  regeneration  in  the  Deva- 
Wka"  (Hah.  161). 

PAffCAHAA,  Five  days  [if^Tf].    P^t.  106. 

PAficAHIKO  (adj\)y  Lasting  five  days  [last  +1[^] . 
Pit.  106. 

PAf^CAKAJJHANIKO  (adj.).  One  who  practises 
the  ^ve  Jh^nas  [tj^'t+  ^  +  ^TPT  +  l^l]' 

PAfiGAKAMA]£(,  Five  modes  of  desire  or  pleasure, 
see  Kdmo. 

PAfiCAKILESAA,  Five  kle9as  or  evil  passions  (see 
KUem).  Subh.  tells  me  they  are  lobho,  mohOy 
uddkaceofkf  ahirikd,  anottappam.  Clough  says 
**  last,  anger,  ignorance,  self-confidence,  and  pride." 

PAJ^CAKKHANOHAA,  The  five  Skandhas  (see 
Khandho). 

PAJiCAKKHATTUlil  (adv.).  Five  times  [iT^V- 
FRGG-    Mah.  196. 

PA  ACAKO  (adj.).  Consisting  of  five,  five  in  number 
[inpV]  •    Mah.  108.    Pancakam,  a  pentad,  five. 

PA^CAlA  (m.pl.).  Name  of  a  warrior  tribe  in  the 
north  of  India,  the  Paficdlas  [XIVTV].   Ab.  184. 

PAi^CALIKA  (/.),  A  doll,  puppet  [«imRil||]. 
Ab.  623. 

PA^CAMAKO  (a4i.).  Fifth  [llV^m]. 

PAiiCAMO  (adj.).  Fifth  [H^if] .    Masc  pimcamo. 


one  of  the  notes  of  the  Hindu  gamut  (Ab.  132). 
Fem.  pahcami,  the  fifth  day  of  the  half  month 
(Dh.  119);  the  ablative  case  (Gl.  Gr.  17);  the 
imperative  mood  (Sen.  K.  429). 
PA^CANANTARIYAKAMMAJif,  Five  sins  that 
bring  with  them  immediate  retribution  ['mn(  + 
^VIHRI^  +  ^VA^-  Att.  146,  231.  Also  called 
pahednantariyadhammam  (€1.  Sinh.  Diet.).  They 
are  the  six  Abhi^hdnas  minus  the  last  or  last  but 
one  (Clough  renders  the  fifth  *' schism  in  religion* 
which  probably  represents  sanghabhedo). 

PA^CANETTO  (adj.),  Having  five  sorts  of  vision 
[T|^^  +  ^hl]  •  Same  meaning  as  pancacakkhu 
(Mah.  11). 

PAfi^CAI^GA A,  Five  qualities  [HfTTf  ]  •  PaAcanga- 
samanndgato,  possessed  of  &v%  qualifications  (Alw. 
I.  103). 

PAf^CANGIKO  (adj.).  Having  five  members  or  di- 
visions, fivefold  [last  +  l[^]*  Pancangikam  tU' 
riyam,  orchestra  of  five  sorts  of  music  ( Ab.  139 ; 
Dh.  191).  The  first  Jhdna  is  pancangika,  consist- 
ing of  vitakka,  vicdra,  p(H,  iukha,  and  ekaggatd. 

PA^CAPAJ^CASO  (a^.).  In  sets  of  five  each  [if- 
fP^+^UPC  +  ^I^]-    Sen.  K.  202. 

PA^CAPATITTHITAM,  Setting  down  or  fixing  of 
five  things  [XW^  +  irfTf  +  f^^]  -  Pancapatl" 
ffhitena  vandati,  to  salute  with  the  five  Rests,  viz. 
to  prostrate  oneself  before  a  superior  so  completely 
that  the  forehead,  elbows,  waist,  knees,  and  feet 
rest  on  the  ground  (Dh.  161, 315, 324 ;  see  Clough, 
s.v.  Pasanga). 

PA^CASATAA,  Five  hundred  [l^rspT]-  Panco" 
satam  yati,  five  hundred  priests  (Mah.  150). 
Saddhim  pancasatitthihi,  together  with  five  hun- 
dred women  (Mah.  85). 

PA^CASATIKO  (adj.).  Consisting  of  five  hundred 

[la8t  +  1[^]. 

PA^CASIKHO,  A  proper  name,  one  of  the  Gandha- 
bbas  [if^flp^].    Ab,  25. 

PAJ^CASlLAlir,  The  Ave  precepts,  or  fire  branches 
of  moral  practice  [li^Q^+  ifVlf]*  They  are  the 
first  five  of  the  ten  Sikkhdpadas,  viz.  pdftdtipdtd 
veramafti,  adinndddnd  veramafi(,  abrahmacariyd 
veramafit,  mutdvddd  veramafti,  iurdmerayamajja^ 
pamddaffhdnd  veramaf^i,  abstinence  from  life- 
slaughter,  from  theft,  from  impurity,  from  lying, 
and  from  spirituous  liquors  (Att.  58 ;  Ten  J.  6 ; 
Ras.  37). 


L 


PAN 


(  328  ) 


PAN 


PAi^GASlLAVA  («<;.)>  One  who  keeps  the  five  pre- 
cepts [last  +  )^] .    Mah.  229. 

PAJ^GASO  (adv.).  By  fives  [limi^]- 

PAfJCAVAOGIYO  {adj.),  BelongriDg  to  a  groap  of 
five  [xvip^ +^]  •  The  five  brahmins  who  accom- 
panied Gotama  B.  when  he  embraced  asceticism 
are  called  pancavaggiyd  (Dh.  119 ;  oomp.  Man.  B. 
165).  Their  names  are  Amakof^mnih  Bkaddiya, 
yappa,  Auqfi,  Mahdndma  (Sabh.). 

PAf^CAVIDHO  (adj.),  Fivefold  [TnrfifV]. 

PAf^CAVlSATI  (fim.  num.).  Twenty-five  [l|lrfif- 
IffTf].    See  vino  PaftpuvisatL 

PAf^CA YUDH AA,  Five  sorts  of  weapons  [Tnr^+ 
^Ifray]  •  Glough  says  they  are  sword,  spear,  bow, 
battle-axe,  and  shield. 

PAf^GINDRIYAA,  see  IndHyam. 

PANPAKO,  A  eunuch  [thV^].  Ab.  242.  At 
Ah.  42,  884,  895,  etc.,  it  means  <'  of  the  neuter 
gender." 

PAl^PARO,  {a^.\  White,  pale,  yellowish  [qj- 
19T]*  ^'  ^'  ^  white  elephant  is  called  pa{i- 
daro  (Ab.  361). 

PAiypAVO,  A  son  or  descendant  of  P^^^ ;  name 
of  a  mountain  [m^QPT].    Ab.  606;  Sen.  K.  389. 

PAIJfpiGGAA,  Scholarship,  learning,  erudition  [in- 
f^].    Att.23. 

PAIIi^piTAKO,  A  pedant  [MOna^l] •  NlndUopaf^ 
^ito  pafiditako  (Payoga  Siddhi). 

PA^PITATA  (/.),  Learning,  skiU,  wisdom  [irf^- 
WTT]-    Dh.  137. 

PAI^ITO  (atff.).  Learned,  skilled,  clever,  wise 
[l|fl|if  fl].  Ab.  227 ;  Dh.  5.  Pap^ito,  a  learned 
man,  wise  man,  scholar,  pandit  (Dh.  6;  F.  Jdt.  7)* 
PI.  paftditd,  wise  men  (Kb.  14).  Pap^ita  is 
much  used  in  a  religious  sense,  meaning  a  con- 
verted man  as  opposed  to  a  puthujjana,  who  is 
called  bdla,  "  a  fool "  (Das.  7). 

PANDU  (iuff.),  Light  yeUow  IXfT^].  Ab.  96. 
Pandupaldso  and  pai^dupatta/k,  a  sere  leaf  (Dh. 
42;  Mah.  179;  Ten  J.  119).  Pattcfttro^o,  jaundice 
(F.  Jdt.  2).  Masc.  name  of  a  people  in  the  Majjhi- 
madesa  (Ab.  185).  Pa^uhambalo  (Ab.  22),  or 
pafidukambtdanld  (Dh.  190,  415),  is  a  sort  of 
ornamental  stone ;  Sakka's  throne  (paf^dukambo' 
lanldwnwh)  is  made  of  it  (Dh.  87;  F.  J&t.  54 ; 
Ras.  19). 

PANETI,  To  bring,  perform,  execute  [nuft].  Diifi- 
daiftp.  to  inflict  punishment  (Dh.  55, 341).  P.p.p. 
pafLito. 


PANOU,  and  PANOULO  {adj.\  Ume,  crippled 
[^»1l^J.    Ab.319. 

PANHI,  and  PASAI^TI  (m.  and  /.),  The  heel  [^. 
f%|[] .    Ab.  277.    Inst,  pa^hiyd  (Ras.  40). 

PANHI  {adj,).  Variegated   [^ftr].    Pa^i^ifi, 
the  plant  Hemionitis  Gardifolia  (Ab.  584). 

PAJ^HO,  A  question  [IHT].     Ab.  115;  Db.  S29; 
B.  Lot  514.    Mef^dakapanha  according  to  Yije- 
sinha  means  a  question  which  places  you  on  the 
horns  of  a  dilemma;    if  you  say  ''Yes,"  sscii 
and  such  an  absurdity  follows ;  if '*  No,"  another 
absurdity  follows:   the  metaphor  is  taken  from 
the  fighting  of  rams.     Sangiti  S.  hu  tlie  fol- 
lowing text,  oattdro  pmhavydkarofdi  ektanoF 
vydkara^iyo  panho,  vibh^jjavydkaratUyo  poMho^ 
paiipuechdvydkarafkiyQ  pmiho,  ihapmidyo  vjfikfr 
raf^o  ponkoi   Vij.  writes  that  these  are  to 
modes  of  answering  questions,  elcainsa  **  direct," 
vibhajja  "qualified,"  patipucchi  ''after  further 
questioning,"  fhapaniya  "not  to  Im  answered, 
setting  aside";   he  addn  the  followbg  interest- 
ing explanation  from  a  comment,  tattha  edkkhm 
OMocan  ?  U  pufthena  dma  onieccm  H  ekmteM 
vydkdtabbam,  aniccam  ndma  cakkkun}  HpuffheM 
pana  na  cakkhum  eva  8otam  pi  ttniecaM  gUmm 
pi  tmiecan  H  evam  vibhqfiivd  vydkdtabU^^  (M 
kith  cakkhun  ?  H  puifhena  kmC  aft^ena  fmccU- 
f(H  patipucchitvd  aniccatthena  pucchdmUi  tmtU 
dmdH  vydkdtabbatk  ayam  pafipueokdvydkarafi^ 
tarn  jimm  tarn  aariran  ?   ti  ddfni  puflhew  jMtsa 
avydkatam  etam  Bhuga/oatd  thtg^iabbo  etapmho 
na  vydkdtahbo  ayam  panho  ti  thapanfyo,  which  I 
translate,  "  A  man  who  is  asked.  Is  the  eye  im- 
permanent ?  should  reply  with  certainty,  Yes,  it  is 
impermanent;  but  if  he  is  asked.  Is  that  which  is 
impermanent  the  eye  ?  he  must  return  a  qoalified 
answer.  Not  merely  the  eye,  but  the  car  is  imp«f- 
manent,  the  organ  of  smell  is  impermanent  Again 
if  he  is  asked.  What  is  the  eye  ?  he  must  first 
retort.  Why  do  you  ask?   and  when  the  other 
says,  I  ask  with  reference  to  impermanenoe,  he 
must  reply.  Yes :  this  is  called  a  question  to  be 
answered  by  a  counter  question.    Again,  if  a  mw 
is  asked.  Is  this  the  lifSe  ?  is  this  tiie  body? 
and  so  on,  the  question  must  be  set  aside  witii  the 
reply,  Buddha  laid  down  no  rule  on  this  subject 
the  question  must  be  set  aside,  the  qaestion  onut 
not  be  answered." 
PAISTI  (m.),  TTie  hand ;  a  wooden  hand  or  trowd 


PAX 


(  329  ) 


PAN 


[^nft]-  Ab.  1007.  Instnii]ieiital/Nrtiifur(Dh.60). 
Loc  pinimki  (Dh.  23 ;  Ten  J.  114).     PI.  pdfM^o 
(Ab.  965).    PdpUadthHk  karotit  to  make  a  noise 
with  the  hands,  to  clap  them  (Dh.  165). 
PAJfl  (m,),  A  living  being,  a  sentient  being,  a 

creatore,  animal,  man  [iTfflPt]-    ^^'  ^»  ^^* 
Aee.  pdfihunk  (Dh.  25).    PI.  pdi^ino. 

PA^DAHATI,  and  PANIDHETI,  To  long  for, 
wish  for,  pray  for,  resolve,  aspire  to;  to  direct, 
stretch  [nf^HIT]*  jihnataraih  devanikdyam 
pamidhdya^  aspiring  to  belong  to  one  of  the  deva 
eommnnities.  Evath panidahU  thus  prayed  (Mah. 
24).  PallaAkaih  dbhujitvd  ujukdyath  paftidhdya, 
sitting  cross-legged,  and  Iceeping  the  body  erect. 
P.p.p.  pafUhiio. 

PAQTIDHANAA,  Earnest  resolve,  aspiration,  long- 
ing, prayer  [llf^MI^]-    Ab.  426. 

PANIDHETI,  see  PaftidahatL 

PAIinDHI  (ill.).  Wish,  resolve,  aspiration,  prayer 
[llfWf^l-  ^^'  ^^-  Sammdpapidhif  right  as- 
pirations or  resolves  (Kh.  5).  Bodhdya  paftidhim 
mkdf  prayed  for  Buddhahood,  formed  the  resolution 
to  attain  supreme  knowledge  (Mah.  1). 

PANIOGAHO,  Marriage  [mf^inTf]-    Ab.  318. 

PANIGHO,  One  who  strikes  with  the  hand,  one 
who  plays  the  tabor  or  any  similar  instrnmeut 
[^rrflpBr]  •    Ab.  5 1 1  (note). 

PANIHITO  (p.p.p.  pafiidahatt),  Resolved,  deter- 
mined, intent  [MfOlffl^]-  Micchdpapihitam  cit" 
talk,  a  wrongly  directed  mind  (DIl  8).  Appai%ihHo 
is  an  epithet  of  samddhi  and  vimokhot  and  appears 
to  mean  free  from  all  longings  and  aspirations 
(Dh.  281, 282,  where  it  is  explained  to  mean  <<free 
from  the  three  panidhis,  rdga,  dosa,  and  moha"), 

PAlJinHITO  (a^\)f  Kind  to  living  beings,  benevolent 
[Mlf^f^fl] -    Mah.  4. 

PANIMATTO  (a^\).  As  much  as  can  be  held  in  the 
hand  [ifrfHr  +  WT^]  •  Pdfiimatte  add  kese,  gave 
him  a  handful  of  hair  (Mah.  4). 

PAiyiMUTTAA,  A  missile  weapon  [Mlftl^f^ft]- 
Ab.387. 

PANIPATATI,  To  prostrate  oneself  [nflinnt]- 

PAI^IPATO,  Prostration  [nf^gm]- 

PAlJ^ISSARAft,  A  sort  of  music  Explained  by 
katmsaidlam  and  pdfjtUdlam  [Vltf^  +  ^IT  ^]  • 

PANITALAft,  The  palm  of  the  hand  [Ml  fill  WIT]- 

PAl^rlTO  {pP'P'  paf^eti).  Accomplished ;  ezoeUent, 
eminent,  esnlted ;  sweet,  nice  [IT^^] .    Ab.  095. 


Ab.  039  says  paniio  madhure  utkLme  mhite.  Neut. 
pa^Haih,  the  Transcendent,  viz.  NirvA^a  (Ab.  6). 
Fihdramaffke  panitdni  »end$andni,  the  l)est  conches 
in  the  most  central  part  of  the  monastery  (Dh. 
204).  By  pafiitadhdtu  is  meant  the  navalokuitet' 
radhamma  (Snbh.).  AbhikkaaiatartA  ca  pofii- 
taiamA  ca,  better  and  nobler  (S6m.  S.).  Panda" 
sUafhf  moral  practice  of  the  most  perfect  kind,  or 
with  the  beet  possible  object  (Man.  B.  493).  Pa* 
nitamjhdfwnk,  the  highest  or  most  perfect  exercise 
of  ecstatic  meditation  (Gog.  Ev.  18).  Applied  to 
food  it  means  sweet,  savoury,  nice,  pleasant  to  the 
taste  (Kh.  7 ;  Dh.  81,  132).  P4t.  80  explains 
panitabkojandni  as.  **  food  prepared  with  the  best 
{paf^Ua)  materials,"  but  this  is  I  think  forced  and 
unnecessary. 
PAIS'IVADO,  One  who  uses  an  instrument  played 
with  the  hand,  as  a  drum  or  tambourine  [xnf^- 
^T^].    Ab.  511. 

PANIY0(a4f.),  Saleable  [iq^].    Ab.  471.  Neut. 

papiya^f  something  for  sale,  wares,  goods.  Pitpa- 

paniyo,  one  who  has  cakes  for  his  ware,  a  con- 
fectioner (Ab.  511). 

PANIYO  (adj.),  same  meaning  as  pdnigho  [iTlf^ 
+  ^].    Ab.  511. 

PAnI  VO  (adj.).  Drinkable  [HT^hr] .  Neut.  pdnU 
yafh,  drink,  beverage,  water  (Ab.  061;  N.B.  in 
India  "drink"  means  water,  in  England  it  means 
spirits).  AvUdni  pdniydni,  muddy  water  to  drink 
(Dh.  105).  Pdniyakufo,  a  water  jar  (Jit.  8). 
Dh.  100, 304 ;  Mah.  132, 214 ;  Ras.  30 ;  Att.  190 ; 
Ab.  214 ;  Ten  J.  31,  34, 108,  112. 

PANJALIKO  (adj.),  Holding  up  the  clasped  hands 
in  token  of  respectful  salutation  [iTf^f^RV]* 
Mah.  116. 

PAJ^JARAA,  and  -RO,  A  cage,  frame  [l|^t]- 
Alw.  I.  xUi.  Rathapm^aro,  framework  or  body 
of  a  chariot  (Dh.  85,  oomp.  Mah.  153  iokafap.). 

PANKERUHAA,  a  lotus  [^%^].    Ab.  685. 

PANKO,  and  -KAA,  Mnd;  moral  impurity,  sin 
[1^].  Ab.  063,  1093;  Dh.  25, 58.  Mahamtdni 
pankdni,  marshes,  bogs, 

FASSA  (/.),  Wisdom,  intellect,  reason  [THBT]. 
Ab.  152 ;  Dh.  7»  50,  67.  Instr.  paSindya,  through 
or  by  or  with  wisdom,  wisely  (Dh.  49,  00;  Mah. 
161).  PanSiddhuro  (adj.),  "  having  reason  for  his 
foundation"  (Vij.),  epithet  of  an  ariyapnggala,  see 
Puggah.     The  three  pafilMtf  are  tekhd  paSmd, 


PAN 


(  330  ) 


PAN 


asekhd  pannd,  nevasekhdndsekhd  panndf  the  wis- 
dom of  one  walkings  in  the  first  three  paths,  the 
wisdom  of  the  Arhat,  and  the  wisdom  of  the  pu- 
thujjana  or  unconverted  man  (Sang.  S.).  There 
are  also  three  others,  cmtdmayd  panhd,  tutamayd 
pahndf  bhdvandmayd  paSihd,  wisdom  obtained  by 
thoug^ht,  wisdom  obtained  by  study,  and  wisdom 
obtained  by  meditation  (Ditto). 

PANNAGO,  A  snake  [TVIR].  Ab.a53;  Mah.243. 

PAJ^AKARO,  a  present.  I  believe  this  word  to 
be  merely  jp^  4*  ^|l||^  with  the  sense  of  **  hav- 
ing* the  exterior  appearance  of  a  leaf."  In  India 
presents  of  froit,  sweetmeats,  etc.,  are  generally 
done  up  very  prettily  in  fresh  or  dried  leaves  of 
the  plantain  or  some  such  tree.  The  word  would 
first  be  applied  to  this  sort  of  present,  and  then 
gradually  be  extended  to  a  present  of  any  sort. 
Ab.  356 ;  Alw.  I.  74 ;  Mah.  89 ;  F.  Jdt.  10,  33. 

PA^I^AA,  a  leaf;  a  written  leaf,  an  epistle  [^Tlf]* 
Ab.  543.  Sda^  chinnan  ti  panruish  dharitvd 
adaHuUt  brought  and  delivered  a  letter,  which  said, 
<<  they  have  cut  off  his  head  "  (Dh.  221).  PanfM- 
cchadano,  thatched  with  leaves  (J4t.  7).  Alw.  I. 
101 ;  F.  Jdt.  5. 

PA'S'SA^tfAlSiy  Knowledge,  wisdom,  intelligence; 
mark,  sign  [iHIPr]-    Ab.  153,  1061. 

PASHAPAKO  (adf.)f  Appointing,  declaring  [cans. 
mn  +  ^W].    Pit.  XV. 

PAJ^^APANAA,  Appointment,  declaration  (from 
next). 

PA]^NAPETI  (caus.  pajdndti),  To  make  known, 
declare,  proclaim,  appoint  [l|l|IMt|(7|].  CatU" 
oafi^tm  tuddhifh  pafindpeti,  proclaims  or  preaches 
the  purity  of  all  the  four  castes  (Alw.  I.  Ixix). 
Padafh  p.,  exhibit  a  footstep  (Dh.  282,  377). 
Sikkkdpadam  p.,  to  promulgate  a  precept  or 
rule  of  moral  conduct  (Pdt.  xxxvii).  Of  laying 
out  or  spreading  out  carpets,  cushions,  etc 
(Mah.  36,  82).  Asanam  p.,  to  prepare  a  seat 
for  a  g^est  (Dh.  81).  P.p.p.  pmmatto^  enacted, 
known.  Pt^^ttdsane  nisidiy  sat  down  in  the 
seat  prepared  for  him  (Dh.  98;  B.  Lot.  305 ;  Ten 
J.  51 ;  F.  Jit  46,  52).  Dattupamattan  ca  va- 
danti  ddnamy  and  they  declare  that  almsgiving 
was  instituted  by  fools  (Ten  J.  116).  Pathamam 
pdrdjikaih  kattha  .pannattwh,  where  was  the  first 
P.  law  enacted  ?  (Br.  J.  S.  A.).  Mayd  bhikkhd- 
natk  ptdmattdni  sikkhdpaddni,  the  precepts  laid 
down  by  me  for  the  monks  (Pit.  111).    Pdkatam 


pahnattiukf  evident,  well  known  (Dh.  262).  Sunt- 
ndgo  HpanhaitOf  known  by  the  name  of  Sasanlga 
(Mah.  15).  Aptmnattam,  not  yet  promalgatod 
(Pdt.  xxvii).  Double  cans.  pmm^xi^Hf  to  c«ue 
to  be  prepared  (Mah.  164). 

PANNARASA,  and  PAN1^^ARASA  (num.),  Fifteen 
[^1V?nnCI-  Dh.  86,  329;  Mah.  10.  Pa^^m 
(Das.  23).    See  also  Pancadasa. 

PANNARASAMO,  and  PANNARA80  (od;.), 
Fifteenth  [l«in;i(7f ,  IWRflT]-    Dh.  38. 

PANNARASi  (/.),  The  fifteenth  day  of  tlie  half 
month,  the  day  of  the  full  or  of  the  new  moon 
[qir^]-    ^b-  73;  Pat.  2;  Dh.  161. 

PANNARASIKO  (adj.).  Belonging  to  the  fifteenth 
day  of  the  half  month  [last  +  ^] .    Pit  27. 

PA^J^ASA,  and  -BAA,  and  PANlfASA  (fin, 
num.),  Fifty  [MmV^]-  Pa^Adia yojanhd,  fifty 
yojanas  (Dh.  160).  Sattapanndsan  ea  suttdm, 
fifty-seven  siitras  (Br.  J.  S.  A.).  Caiupanf^diah' 
tidhanafk,  fifty-four  ko|i8  of  treasure  (Dh.  78). 
PofifUdtay^anavUihatam,  fifty  yojanas  broad  (Dh. 
86).  J?A;apimm£vam,  fifty-one  (Alw.  1. 104).  At- 
thapanndsakkhattumf  fifty-eight  times.  PdmiiaM 
(Sen.  K.  409).  Catupanfuhajand^  fifty-foar  people 
(Dh.  119).    Dat.  parmdsdya  (Dh.  125). 

PANNASARAA,  a  collection  of  fifty  [if^nili]- 

Name  of  certain  divisions  of  the  Suttapitaka,  eon* 

taining  fifty  sdtras  (Dh.  319). 
PAI^NASALA,  The  hut  of  an  ascetic  made  d 

branches  and  leaves,  a  hermitage  [M^lll^l]* 

F.  Jdt.  2 ;  Dh.  88. 

PANJif ATO  (p.pp.  pajdndti).  Known,  famotu  [H- 
iniT]*  Ab.  724.  Maghavd  H  pmndto,  known 
by  the  name  of  M.  (Dh.  195). 

PASfJAtTI,  and  PANISTATTI  (/.),  Making  known, 
manifestation,  declaring,  enactment,  ordinance, 
precept,  regulation  [iHTfTT]*  Ab.  971.  ^^ 
an  instance  of  the  two  forms  see  AbJdd&amm. 
PannatH  (Ab.  849).  ApafifMtHkabhdoo,  state  of 
non-manifestation,  disappearance  (Dh.  278,  eoflip* 
pafiSiatto,  und  pahndyaH). 

PA:^^ATT0,  see  Pannti^etL 

PASfikvA  (adj.),  Wise  [TnTRRC]-  ®*"'  ^'^* 
Dh.  15,  20 ;  Gog.  Ev.  31  (-dvd). 

PAiVJ^AYANABiir,  Manifestation,  appearing  (from 

next).    Dh.  219,  282. 
PAMA  YATI  (past.  pt^'dudH),  To  be  known,  to  be 

perceived,  to  aj^pear,  to  exist;  to  be  well  known, to 


PAN 


(331  ) 


PAP 


be  renowned  [Ul||<|^].  Ten'  assapvito  Matt  a" 
kuudali  tv  eva  panndyUtha,  accordingly  his  son 
was  known  as  Mattaku94alin  (Dh.  93,  328). 
JMtf  kammamtdnam  anto  ptmndyistati,  when  will 
these  labours  come  to  an  end  ?  lit.  when  will  the 
end  be  seen  ?  (Dh.  141).  lUip&pagd  viya  ptmhdyatiy 
looks  as  if  it  had  assomed  a  real  shape  (Dh.  210). 
lUikd  pmndyanti,  the  chariots  are  in  sight  (Dh. 
219).  Taita  bhikkhuno  abhimukhe  viya  pannd^ 
fomdmOf  appearing  as  it  were  before  the  very  eyes 
of  that  priest  (Dh.  195).  Ayydnam  gamand- 
kdro  pmmdyati,  have  yonr  reverences  an  object  in 
going?  lit.  does  there  exist  a  caase  of  going? 
(Dh.  84).  N'eva  ehdrikd  pmmdyati  na  maai, 
neither  ash  nor  soot  will  remain  (Gog.  Ev.  16). 
FuBbd  kofi  %a  panSidyati,  its  beginning  cannot  be 
discerned  (Alw.  N.  21).  BIm  pana  pafmdyamd- 
atihdya  rodanto  bdlo  hoti  uddhu  appmrndya^ 
r,  pray,  is  a  man  a  fool  who  weeps  for 
what  exists,  or  for  what  does  not  exist?  (Dh. 
9^  Tena  bhaf^anena  .  .  ptmndyisidma,  we 
shall  make  ourselves  famous  or  notorious  by  this 
qnarreUing  (Vij.  Dh.  104).  PminayUsatha,  you'll 
be  a  famous  man  t  (Vij.  Dh.  124,  said  sarcastically). 

PANNO  (p.p.p.).  Fallen,  gone  [llff].  Ab.  752. 
PmmnabkdrOf  one  whose  burden  is  cast  off  (Dh.  72). 

PAfJiirO  (adj.).  Wise,  intelligent  [iHl]  •    Ab.  229 ; 

Dh.  38,  67. 
PAiyNUVlSATI  (/tfm.«ttw.).  Twenty-five.  Another 

form  o£ paneavisati, 

PAl^O,  A  bet,  wager,  stake ;  wag^s,  hire ;  a  sum  of 
money;  wealth,  property;  trade;  shop  [mtf]- 
Ab.  532,  908.  MadAupafM,  honey  bazaar  or  shop 
(M ah.  24). 

PAljf O,  Breath ;  life,  vitality ;  a  living  being,  creature ; 
energy,  vigour,  strength  [TTHir]*  •^^-  ^>  ^7, 
945.  Pdi^ik  otimdpeH,  to  destroy  life  (Dh.  44). 
Pd^fi^pito  or  pdnavadho,  destroying  life,  killing  a 
living  thing  (Kb.  2 ;  Alw.  I.  cxxiv).  PdftojMtd 
ma  vonpetabbo,  a  living  being  must  not  be  deprived 
of  Ufe  (Kamm.  10).  PdfuAMto,  a  living  being 
(Kb.  15).  ji  pdf^upainyantam,  to  the  term  of  your 
life  (Att.  193).  At  Dh.  48  a  neut.  pi.  pdfidtii 
*«llvfaig  creatures." 

PANTHIKO,  A  traveller  [next  4-  X^^ 
PAMTHO,  A  road  [l|f%nO.     Ab.  190.     Pantha- 

di$akOf  a  highwayman. 
PANTI(/),  A  row,  range,  line,  series  [irf^].    Ab. 


639.  Pl.piiii%o,pan^^(Mah.  193,  268).  Qhata- 
pantiy  a  row  of  vases  (Mah.  180).  Catuppaddnath 
panti,  rows  of  (sculptured)  quadrupeds  (Mah.  179). 
Dantd  . .  vajirapanti  viya  sobhantit  teeth  that 
sparkle  like  a  row  of  diamonds  (Dh.  232). 

PANTO,  Border,  verge,  end  [Kim] .  Ab.  714.  Also 

adj.  "distant'*  (pantam  sendsanam). 
PANUDANAlir,  Removal,  and  PANUDANO  («(/.). 

Dispelling  (from  next).    Sen.  K.  624;  Alw.  N.  66. 

PANUDATI,  To  remove,  drive  away,  reject  [nm^. 

Kdme  panuda,  put  away  lust  (Dh.  69).      Ger. 

panujja. 
PANUNNO  (pp.p.  last).  Put  away,  removed,  dis- 
pelled [iTOTfT].    Das.  26;  Dh.  183. 
PANUPETO  (at^\).  Possessed  of  breath,  living  [m- 

J^  +  ^H^]  •    '4ij^^  ^S^  pdvLupetOi  from  this  day 

forth  while  I  have  life. 
PAN  YAM,  A  ware,  commodity;  traffic  [^IQl]-    Ab. 

1015.    Panyavithikd  (f.),  a  bazaar,  market  (Ab. 

213). 

PAPA  (/.),  A  shed  on  the  roadside  where  travellers 
are  supplied  with  water  [IHIT]-    Ab.  214. 

PAPABHIRUTA  (/.),  Fear  of  sinning   [ITR  + 
^ft^-hm].    Ab.  168. 

PAPADO,  The  tip  of  the  foot,  toes  [m^] .  Ab.  277. 

PAPAKO  {adj.\  Bad,  evil,  wicked,  sinful  [ITR^]- 
Pdpakark  kammam,  sinful  act,  sin,  or  evil  Karma, 
demerit  (Kb.  9 ;  Dh.  12).  P^^ko  dhammOf  sin. 
Pdpakd  dhammd  (pL),  evil  habits  or  states,  sinful* 
ness  (Dh.  43).  Pdpakd  mittd,  bad  companions 
(Dh.  14).  Ayam  maykam  puttdnam  pdpakam  pi 
einteyyaf  this  woman  might  plot  some  mischief  for 
my  sons  (Das.  39).  Md  mam  kinci  avaeuttha 
kalydfjMm  vd  pdpakaik  vdy  say  not  anything  to 
me,  good  or  bad  (P4t.  5).  Fem.  pdpikd,  Ditfhi 
pdpikdf  wrong  views,  false  doctrines  (Dh.  30). 
Pdpikd  gati,  a  sinner's  destiny,  i.e.  state  of  punish- 
ment after  death  (Dh.  66). 

PAPAMITTATA  (/.),  Friendship  or  association 
with  sinners,  evil  communications  [ITHV  +  fW^  + 

PAPANAA,  Attainment  [nmT]*    Dh.358;  Ab. 

1012. 
PAPASCETI,  To  linger,  tarry,  delay  [TTOnBTfil]- 

Dh.  162. 
PAPAf^GO,  Diffuseness,  prolixity;  delay  [mV]. 

Ab.  768.    PapaficakdrafMm  putfhdf  quesUoned  as 

to  the  cause  of  the  delay  (Mah.  222).    Papmeath 


PAP 


(  332  ) 


PAP 


karoti,  to  delay»  be  indifferent  or  neglectful,  take 
no  pains  (Dh,  212).  Mayd  Maddhhk  gaechm^tMsa 
tava  papaneo  bhavmaH^  if  you  go  with  me,  yon'U 
be  delayed  (Dh.  87).  In  a  religiotts  sense  pt^^ea 
means  any  of  the  evil  conditions,  such  as  evil 
desire,  false  doctrine,  pride,  which  delay  or  hinder 
a  man  in  his  spiritual  progress  (Dh.  35,  45,  849, 
377). 

PAPATAMO  (a<(/.)>  ^ost  sinful  [q^l  +  IH?]  -  Sen. 
K.  398. 

PAPATANA]£|,  Falling  down  [HIHT^]-    !><».  5. 

PAPATARO  {adj.\  Worse,  more  sinful  [^rnHTT]- 
Dh.  204. 

PAPATATI,  To  fall  down,  to  fall  from  [m?^]. 
Mah.  72.  Sokd  tamhd  papatanti,  sorrows  depart 
from  him  (Dh.  60).  Tatth'  eva  mucchitd  papa- 
/tmm,  fell  fainting  on  the  spot. 

PAPATO,  a  precipice,  declivity  [HITTTT]  •  Alw.  1. 92. 

PAPETI,  see  Papuf^dH. 

PApI  (ii4;.),  Sinful  [irrfxPC  • 

PAPICGHATA  (/.),  State  of  having  sinful  desires 
[next  +  ?n]-    P6t.  68. 

PAPICCHO  {adj.\  Having  sinful  desires  [ITR  + 
l^^l].  Alw.  N.  121.   Pdpicchd pdpikdnatfi  icehd' 
natk  vasath  gatd  (Dh.  145). 

PAPIMA  (adj.).  Sinful  [l|T>in(]-  Pdpimd,  the 
Sinner,  is  one  of  the  names  of  M4ra  (Ab.  43 ;  Dh. 
255,353).  Voc./H^iiia(Par.S.).  Q^n.pdpimato 
(J&t  75). 

PAPISSIKO  (a4;.).  More  sinful,  very  sinful  [HTlf^- 
1|^+  X^f]'    Sen.  K.  398 ;  Q.  Or.  93. 

PAPITAMAHO,  a  paternal  great-grandfather  [TT- 

finrnrf]-  Ab.248. 

PAPITO,  see  P^fdti. 

PAPITTHO  (adj.).  Most  sinful  [iTTf^]-  Sen.  K. 
398. 

PApIYATI,  see  PdpufuiH. 

PAPIYO  (a^\),  Worse ;  wiclced  [iTnihreC]-  Neut. 
nom.  and  ace.  pdpiyo  (Dh.  8,  15).  Pdpiyp  'yoift, 
this  viUain  (Mah.  239,  261). 

PAPIYYASIKA,  see  Tanapdpiyyankd. 

PAPO  {adj.\  Evil,  bad,  wiclced,  sinful  \JP:^\.  Pd- 
pabhikkh^s  sinful  priests  (Mah.  20).  Pd^  Makd- 
ienoy  the  impious  M.  (Mah.  259).  Pdpakammanit 
a  sinful  act,  sin,  evil  Karma  (Dh.  89).  PdpdkammU 
and  pdpakdri  (adj.),  sinful  (Dh.  3,  23).  Pdpatn- 
pIno,  a  bad  dream  (Dh.  172).  Pdpadhammo  (adj.), 
having  evil  habits,  a  sinner  (Dh.  44»  54).  P^- 
mitto,  a  sinful  friend  or  associate,  also  adj.  having 


sinful  associates.  PtJ^Huamfiwdto,  eiil  oommiuieip 
tions  (F.  JiU  1).  Pdpo,  a  smner  (Msh.  200). 
Pdpojdto  'tif  you  have  committed  sin,  lit  joa 
have  become  a  sinner  (Dh.  86).  Neat  jN^pem, 
evil,  sin,  demerit  (Dh.  3 ;  Ab.  84).  N'  €tt]d  jd- 
pam  akubbatOf  no  guilt  or  demerit  attaches  to  him 
who  does  no  sin  (Dh.  23).  Na  ca  pdpdni  ka^iH, 
let  him  do  no  sin  (Dh.  22,  59). 

PAPPHASAA,  The  Inngs  [^^cgf^].    Kh.  3. 

PAPPOTHETI  (oaiM.),  To  shalie,  strike,  Imod 
[cans.  HW^]-  Pifktah  pappofhetv^  having 
dusted  the  chair  by  beating  it  (Br.  J.  S.  A). 
Pakkhep.,  to  flap  the  wings  (Fausbdil). 

PAPPOTI,  see  PdpufuUi. 

PAPUQTANAA,  Attainment  (from  next).  Ab.  1177. 

PAPUIJ^ATI,  PAPUNOTI,  and  PAPPOTI,  To  at- 
tain, reach, arrive, obtain,  find  [MIH^Pl  =  W(\' 
Ardkaitam  apdpwf^,  attained  Arhatship  (Mah.  13, 
comp.  2).  EvarApam  duJckham  pdpufumH,  get 
into  such  trouble  (F.  Jit.  18).  Bvar6pam  eyoia- 
nam  pdpufuitip  meets  with  such  an  accident  (F. 
J4t  19).  Marafmm  p.,  to  meet  with  death,  to 
perish  (Dh.  156).  Hattkindgaik  pdpu^^itmk  m- 
kkonto,  unable  to  overtake  the  elepliant  (Dh.  158). 
Pap^kdro  Takkasilam  pdjmjjMnio  upotaihadniue 
pdpufii,  the  present  reaching  T.,  arrived  on  the 
day  of  confession  (Alw.  I.  79).  Tarn  thanak 
paivd,  having  reached  that  place  (Ras.  26,  oomp. 
Dh.  81,  232).  Cittakkhepam  p.,  to  go  mad  (Dh. 
25).  Ava-dya-^dese  pdpuftanti,  take  the  substi- 
tutes dva  and  dya  (Sen.  K.  464).  Ndyam  tmfhm 
pdpuftdti,  this  does  not  belong  to  yon  (Jit  73)* 
Pres.  pdpufuiH,  pdpuftoH  (Sen.  K.  4^),  pappoH 
(Dh.  6 ;  Das.  36 ;  Ras.  22).  Aor.  pdpufd  (Dh. 
230 ;  Ten  J.  53).  Put.  pdpunissaH  (Dh.  101, 156 ; 
Ten  J.  89).  Inf.  pattum  (Dh.  195,  210),  /n^wsi- 
tum  (Dh.  158).  Ger.  patvd  (F.  Jat  4;  Db.  81), 
pdpu^itvd,  Fa88.pdpfyaH.  P.tp.pattMo*  P.p*P- 
patto.  Caus.  pdpetU  to  cause  to  attain,  to  briag 
to.  Amhdktuh  ndtake  vindiam  pdpeti,  brings  our 
kinsmen  to  ruin  (comp.  Dh.  164, 156).  OeMtm 
pdpenti,  make  them  ill,  lit.  canse  them  to  get  an 
illness  (Ten.  J,  43).  ArdhoHaik  pdpeti,  evaed 
him  to  attain  arhatship  (Dh.  119,  comp.  Mah. 
97).  Pdp€HbhikkkM»angha»»abke9ajjdiihift^xf^ 
medicines  for  the  priesthood  (Mah.  38).  Off. 
pdpayitvd  (Mah.  100).    P.p.p.  pdpiio  (Db.  140> 

PAPUNNAGO,  The  tree  Cassia  Torn  [KJlin]' 
Ab.  594. 


PAP 


(  838  ) 


PAR 


PAPUPPHAKAtt,  An  arrow  tipped  with  a  flower 

[11  + y«™].    Bh.9. 
PAPURANAA»  PAPURATI,  see  Pdrupanam,  Pd- 


PAPUTTO,  A  g^andsoD,  descendant  [H^].  Ab. 
S47;  Mah.  9  {papmUako), 

PARAt  A  preposition  witii  the  meaning  "away/' 
^  aside»"  «  back/'  much  used  in  composition  with 
▼orbs  and  thdr  derivatives  [^TTr]-    Ab.  1164. 

PARABHA€K)y   Saperiorityy  pre-eminence    [TT^- 

BHATO»  The  Indian  cnckoo  [m[W|]*  Ab. 


PARABHAVO,  Decay,  loss,  rain;  discomfiture, 
hnmiliation,  contempt  [l|^Ti|^]-   Ab.  172, 1085. 

PARACITTAlSk,  The  thoughts  or  mind  of  another 
[l|?C+  ftH]  •  Paracittamjdnanam  or  paracitia~ 
lidmrnmy  knowledge  of  the  thoughts  of  others,  is  one 
of  the  abhiM&s  or  supernataral  faculties  of  the 
Arfaat.  ParaeittavidAj  knowing  the  thoughts  of 
others,  epithet  of  an  Arhat  (Das.  43). 

PARADARIKO,  An  adulterer  [MK^itXl].  Ras. 
S3. 

PARADlRO,  Another  man's  wife,  neighbour's  wife 
[^rnp^]-  Paraddraih  gacehati  or  sevaH,  to 
eommit  adultery  (Dh.  44, 56).  Paraddrakammam^ 
adultery  (Dh.  305).  ParaddrdpasevU  an  adulterer 
(Dh.55). 

PARADHINO  {adj.\  Dependent  on  another,  subject 
[tnj^fhf]-    Ab.728. 

PlRADO,  Quicksilver  [iTT^]-    Ab.  4»3. 

PARlGO,  The  pollen  of  a  flower  [ITCR]  •  Ab.  545. 

PARAGC,  and  -GO  {atfj,).  One  who  has  crossed  to 
the  other  side,  who  has  passed  beyond,  escaped 
from ;  one  who  is  accomplished  or  versed  in 
[hi\<|].  Dukkhapdrag{if  one  who  has  passed 
beyond  the  reach  of  snfieriug  (Mah.  10).  With 
gen.  Bhawiua  pdrag^,  one  who  has  escaped  from 
renewed  existence,  an  Arhat  (Dh.  02).  Brdhmapi 
wumU^fdragd,  brahmins  versed  in  the  mantras 
(Mah.  56).  Fem.  bolapdragd,  accomplished  in 
tiie  seven  Balas  (Mah.  116,  line  12).  With  loc. 
Tbm  vedetu  pdrago,  passed  master  of  the  three 
Vedas  (Mah.  250,  comp.  60,  vedapdrago), 

PARAHlAsA  (/.),  Injuring  another,  cruelty  [Xf^ 
+  f|irT].    Mah.  129,231. 

PARAHITAtil,  The  good  or  welfare  of  others  [iy^- 
tlpi]. 


PARAJA  YO,  Defeat ;  losing  at  play  or  in  a  lawsuit 
[n^l^tl].  Ab.  402.  Jayapardjayo,  victory  and 
defeat  (Dh.  36).  Disvd  manhe  panyayam,  fore- 
seeing, I  suppose,  my  defeat  (Mah.  194).  Dh. 
139,353. 

PARAJETI,  and  -JAYATI,  To  conquer,  overcome, 
defeat;  to  be  conquered,  succumb  [X|l^f^]. 
MaccuioHum  pardjetwh  na  sakkomi,  I  cannot 
overcome  the  enemy  Death  (Mah.  194).  Ripufh 
pardjayati  v(rOf  the  hero  conquers  his  enemies 
(CI.  Or.  138).  Buddhasmd  pardjenti  a^natitthiyd, 
other  sect-founders  yield  to  Buddha,  cannot  pre- 
vail  over  him  (Sen.  K.  318).  P.pr.  with  neg.  a  i 
apardjayamf  not  yielding,  unconquered  (Mah.  194). 
I  have  twice  met  with  a  ger.  pardjitvd,  having 
been  defeated  (Dh.  353,  Mah.  195,  err.).  P.p.p. 
pardjitOf  defeated.  Kdfaptapardjito,  defeated  in 
a  false  action  at  law  (Dh.  220).  With  aoc  of  the 
thing  lost  at  play :  Pdpe  pardjito,  having  staked 
some  cakes  and  lost  the  game  (Dh.  139). 

PARAJIKO  (adj,).  Meriting  expulsion.  Burnouf 's 
etymology  of  this  word  is  no  doubt  correct,  he 
traces  it  to  lHPi[^with  1^^  prefixed.  The  pdrtffikd 
dhammdf  or  sins  involving  expulsion  from  the 
priesthood,  are  the  most  heinous  of  the  priestiy 
ofiences  enumerated  in  the  Vinaya,  and  are  placed 
at  the  head  of  the  list.  There  are  four,  fornica- 
tion, theft,  taking  life  (even  of  an  insect),  and 
falsely  laying  daim  to  the  possession  of  Arhat- 
ship  or  any  of  the  other  supernatural  gifts.  A 
p.  offence  is  also  called  pdrdjikd  dpatti^  or  simply 
pdrdjikd  (f.),  or  pdnyikafk  (neut.),  *'  that  which 
involves  expulsion."  A  priest  who  has  committed 
a  p.  offence  is  called  pdrdjiko,  "  deserving  expul- 
sion "  (Pdt.  3,  ayam  pi  pdrdjiko  hoH  euamvdsot 
comp.  Pdt.  94).  The  native  commentators  refer 
the  word  to  M4^|f^  {pdrdjiko  hotiti  par^ito pard' 
jayam  dpanno,  Fit.  65).  B.  Int.  301 ;  £.  Mon.  168. 

PARAJITO,  see  PardjjeH, 

PARAKATO  {a^.).  Done  or  made  by  another  [X|^ 
+  lf9!].    Oog.  £v.39. 

PARAKI  YO  {a4j.\  Belonging  to  another  [XT^lfVir] . 
Comp.  Sakiyo. 

PARAKKAMATI,  To  put  forth  one's  strength, 
exert  oneself,  strive  [l|<^|l|l(^].  With  ace  Da/- 
ham  enam  parakkame,  let  him  do  it  with  his 
might,  lit.  let  him  strongly  strive  after  it  (Dh. 
55).  With  dat.  sanghassa  bheddya  parakko' 
meyya,  should  strive  to  cause  divisions,  in  the 

43 


PAR 


(  33d  ) 


PAR 


priesthood  (Db.  145 ;  Fit,  6).    Qer.  parakkamma 

(Dh.  69). 
PARAKKAMO,  Energy,  exertioD,  striving  [1T^- 

'W^].    Ab.  156,  966 ;  Db.  5 ;  Alw.  zxxiv.    Also 

in  the  sense  of  "  strength,  prowess : "  Parakkamo' 

bdhu,  and  '^hujOf  having  an  arm  of  might  (Alw. 

I.x), 
PARAKULAlif ,  The  family  of  another,  a  neighbour's 

family  or  house  [ipQ  +  ^^].    Db.  13. 
PARALOKIKAM,  Tbe  next  world,  another  world 

[mr^'H^^].    Ab.86. 

PARALOKO,  Another  world,  the  next  world  [Vf^- 
^Ift^] .  Generally  of  heaven  (devaloka),  to  which, 
failing  Nirvd^a,  all  men  aspire  as  the  reward  of  a 
virtaous  life.  Dh.  79,  297.  Paralokam  gaio, 
gone  to  another  world,  dead. 

PARAA,  see  Paro. 

PARAA,  The  farther  or  opposite  shore  of  a  sea,  or 
bank  of  a  river;  Nirvd^a,  as  being  the  goal 
reached  by  the  pilgrim  crossing  the  ocean  of 
Existence  [1|TT]*  Ab.  9,  665.  Pdram  gacchati 
or  etif  to  cross  to  the  other  side,  also  to  be 
accomplished  or  versed  in  anything.  Gantvd 
Gangdpdramy  having  crossed  the  Ganges  (Mah. 
55).  Gangdpdre  (loc),  on  the  opposite  side  of  the 
river  (Mah.  136,  166).  Sabhanppdnatk  pdram 
agamanuu  became  versed  in  all  the  sciences  (Dh. 
120;  Ten  J.  48).  Pdram  apdram,  further  and 
hither  bank  (see  Pdrdpdram),  Pdram  eti,  to 
cross  the  ocean  of  Samsdra,  to  go  to  Nirvd^a  (Dh. 
16).  Pdragdmi  (adj.),  one  who  goes  to  Nirvd^a 
(Dh.  16).  Pdragato  (adj.),  one  who  has  crossed 
the  ocean  of  Samsdra,  one  who  has  reached  Nlr- 
vd^a,  an  Arhat  (Dh.  73).  Sometimes  as  the  first 
part  of  a  compound:  Bhuf^aisu  pdragangam,  rule 
over  the  country  beyond  the  river  (Mah.  62); 
Pdragangam  gamissdmi,  I  will  go  across  the  river 
(Mah.  ISO) ;  Khipa  pdraftpave  (loc.),  pitch  him 
over  the  sea  (Mah.  25).  Pdragangdya  (loc.)  khi- 
pisidmi,  VVL  throw  yon  across  the  Changes. 

PARA  MAN  U  (m.),  A  particle  or  atom  [Mi^lilQ]* 
Ab.  194. 

PARAM  ASANAA,  Touching,  handling  (from  next). 
Kamm.  37> 

PARAMASATI,  To  touch,  rub,  stroke,  seize,  handle 
[tTTT^]-  Ten  J.  29,  120;  Mah.  4,  44.  Inf. 
pardmaffhwk,    P.p.p.  pardmaftho, 

PARAMASO,  Touch,  contact,  being  affected  with 
[T^T^]*    Att.  198.    See  Silabdatam. 


PARAMATTA  (m.).  The  Fill  form  of  the  sob- 
Buddhist  term  Mi^4||dl^>  "The  Soul  of  the 
universe."    Ab.  861. 

PARAMATTHO,  Best  or  highest  sense,  the  tratii, 
reality,  completeness,  perfection  [M^^|4]«  ifs- 
ntusasukham  vd  dibbatukham  vd  paramatthtiki'' 
tarn  nibbdnaaukhaiik  vd,  human  happiness,  or  oo- 
lestial  happiness,  or  the  happiness  of  Arhatship 
which  is  the  highest  of  all  happiness  (Db.  297t 
Gomp.  198,  arahattaparamattkanibbdtuuukham), 
Paramatthasdro  nihbdnark^  Nirvi^  the  higfaeit 
reality  (Db.  137).  Paramatthoiaceaiiy  troth  is 
the  highest  sense  of  the  word,  viz.  an  absdate 
truth  or  reality,  not  one  that  merely  passes  for 
truth  among  mankind  (Att.  67).  ParamaUhsfi' 
ram(p  the  highest  or  most  perfect  exercise  of  a 
pdramitd. 

PARAMATTHO  (p.p.p.  pardmoioH),  Toadied, 
handled,  taken  hold  of;  affected,  touched,  a^ 
tuated,  influenced  [M<IHS] •  Sdaumnam duj^ 
rdmatthatk,  monasticisna  wrongly  handled,  Ia 
abused,  misused  (Db.  55).  Sila  or  moral  practice 
is  sometimes  divided  into  pardmatthatUam  and 
apardmatthatUa^  *'  affected  moral  practioe  aod 
non-affected  moral  practice."  Sabh.  ezphuss  tlie 
former  term  to  me  as  "  the  Cila  which  is  affected 
or  influenced  by  Tfish^^  and  Drishtit  u^  ^ 
regard  to  the  latter  quotes  the  following  passage, 
tafLhdditthihi  apardmatfhattd  idam  ndma  ivm 
dpanfiapubbo  ti  kenaci  pardmatfhum  atakkufo/' 
yattd  ca  apardmattham^  **  his  SQa  u  called  apari- 
nattha  because  it  is  unaffected  by  desire  and  be- 
lief, because  no  one  can  touch  him  and  say,  Yoa 
fell  into  this  sin  before."  Ta^  and  dittki  are 
the  two  Nissayas  (see  NUsayo).  To  sum  op,  psri- 
matthasUa  is  the  virtuous  life  of  a  man  whose 
spring  of  action  is  a  mistaken  one,  being  either 
the  desire  to  prolong  existence  in  blissful  worids 
(tanhdnUtaya)f  or  the  erroneous  view  that  purity 
consists  in  outward  practice  merely,  withont  re- 
generation of  the  heart  {ditthinUtaya)  \  wfaHe 
apardmatthasila  is  moral  practice  unaffected  by 
these  considerations. 

PARAMAYU  («.),  The  longest  period  of  life  \^' 
^rr^].    Ab.798. 

PARAMi  (/.),  and  PARAMITA  (/.),  Completeaew, 
perfection,  highest  state.  Of  these  nouns  the  first 
is  a  feminine  derivative  of  q^lR,  and  the  second 
is  pdrami+ini  they  both  have  the  same  meaa- 


PAR 


(  335  ) 


PAR 


In^,  but  fhe  form  pdramitd  is  generally  ngeil  at 
tiie  eod  of  a  eompound.  The  dasa  pdramiyo  or 
"'Ten  Perfections"  are  the  perfect  exercise  of  the 
ten  principal  virtues  by  a  Bodhisattva,  as  a  pre- 
liminary, and  indeed  a  condition,  of  his  attaining 
Baddbahood.  They  are  as  follows,  ddnapdramitd, 
tUapdramitdy  n^hkhammapdramitd^  panndpdra^ 
miid,  vhiyapdramitd,  khantipdramiidj  iaccapdrO'^ 
mdtdy  adhitthdnapdramitd^  mettipdramitd  (or  met* 
Itf-),  vpekhdpdramiidy  perfect  exercise  of  alms- 
giring,  morality,  abnegation  of  the  world  and  of 
self,  wisdom,  energy,  patience,  truth,  resolution, 
kindness,  and  resignation.  Each  of  these  may  be 
SQbdivided  into  the  ordinary,  the  inferior,  and  the 
ndimited  perfection  of  the  Tirtue,  thus,  ddnapd- 
rmmiid,  dAM-^papdramiid,  ddnaparamatthapdra' 
mite,  HlapdramUd,  and  so  on,  making  thirty  in 
alL  Qongh  says  (Sinhalese  Diet.),  **  ddnapdra' 
miid  expresses  the  dnty  in  general  terms,  and  sig- 
oiliea  acts  of  charity,  or  making  offerings,  without 
any  reference  to  their  nature  or  value;  ddndpapdro' 
wttid  signifies  presenting  gifts  of  an  inferior  kind, 
as  gold,  silver,  robes,  treasures,  etc.;  ddnaparo' 
wtaitkapdrttmUd,  expresses  religions  offerings  or 
gills  of  the  highest  order,  as  the  gift  of  wife  and 
children,  the  gift  of  one's  own  body,  flesh,  bones, 
Uood,  and  sinews,  as  well  as  the  soul  or  principle 
of  life,  when  required."  Each  of  the  p&ramit^  is 
exerdaed  by  a  Bodhisattva  in  the  three  degrees. 
At  Jit.  25  we  are  told  that  the  simple  ddnapdrami 
h  amgaparieedgo,  **  sacrifice  of  limbs,"  the  upa- 
pdrmmi  is  bdhirabhandaparicedgOy  sacrifice  of  ex- 
ternal goods  or  property,  and  the  paramatihapd' 
tmmi  is  JimtaparicedgOf  "  sacrifice  of  life,"  The 
period  during  which  any  pdramiti  is  exercised  is 
caDed  pdramitibh6mi,  and  is  of  vast  extent  (Man. 
B^  103).  The  attainment  of  Buddhahood  with  all 
its  superhuman  attributes  (e.g.  omniscience)  is  the 
lesnlt  or  consequence  of  the  vast  accumulation  of 
merit  daring  the  exercise  of  the  thirty  pdramitis 
in  anterior  births.  The  J&taka  and  the  Gariyi- 
pifaka  are  full  of  tales  of  the  exerdia  of  the  plUv- 
mit4s  by  Gautama  Buddha  when  a  Bodhisattva 
(AtLdOf  94).  Vpekhhdpdramiianh  gantvd,  having 
attained  tlie  perfection  of  indifference  (Jit  25). 
AkkfSAA&m  pdramith  gfUo^  having  attained  perfec- 
tlsB  in  the  Abhgtkb  (Jit  17).  EhanHpdrami, 
pei'fectlon  or  supreme  exercise  of  Long-suffering 
(Att  90S).    Pdrami^  p^tnHf  to  accomplish  the 


pdramitis  (Dh.  79 ;  Ras.  64).  Dasapdramiyo  pii- 
reivdf  having  fully  exercised  the  ten  Perfections 
(Alw.  I.  77).  PMtapdrami  (m.),  one  who  has 
exercised  a  piramiti  (Ten  J.  119).  Samatimsa' 
pdramiyo  pdretva,  having  fully  exercised  all  the 
thirty  Perfections  (Has.  25).  Sahbanhutd  doBa-* 
pdramisddhitd,  omniscience  or  Buddhahood  ac- 
quired by  the  ten  perfect  exercises  (Att.  202). 
Parami  is  declined  like  nadi,  e.g.  gen.  pdramiyd 
(Att.  202),  pi.  pdramiyo  and  pdrami  (Mah.  2) : 
in  composition  generally  parami^,  e.g.  pdrami' 
na^am  (Dh.  125,  134). 

PARAMMUKHO  {adj.).  Having  the  face  averted, 
averse  from,  avoiding,  reg^ardless  of  [l|^|W^]. 
Ab.  1157.  With  abl.  AkuBalapathato  p.,  turning 
away  his  face  from  the  paths  of  sin  (Mah.  144). 
Abl,  used  adverbially  parammukhd,  away,  in  the 
opposite  direction,  in  absence,  Sammukhd  oa- 
danto  parammukhd  ddtam  va  idsanam  vdpesento, 
when  present  by  admonishing  him,  when  absent 
by  sending  him  a  messenger  or  letter  (Dh.  272). 

PARAMO  (adj.),  Highest,  first,  best,  greatest,  chief, 
principal,  extreme,  exceeding  [l|<^4|].  Ab.  695, 
Paramdbhiaambodhiy  highest  enlightenment,  su- 
preme Buddhaship  (B.  Lot.  335).  Paramd  9obhd, 
transcendent  beauty  (Ab.  55).  Khanti  paramark 
tapo,  patience  is  the  highest  or  best  devotion  (Dh, 
34),  Av\jjd  paramam  malathf  ignorance  is  the 
worst  of  taints  (Dh.  44).  Paramapatitthdbhdvo^ 
highest  state  of  rest  or  security,  Arhatship  (£.  Mon, 
263).  Compounded  with  adjectives  in  the  sense 
of  ''exceedingly":  Paramadassaniyo,  eminentiy 
beautiful  (Att.  191) ;  Paramadukkarot  exceedingly 
difficult  (Dh.  30 ;  B.  Lot.  352) ;  Bdhirasatthesu 
paratnakovidOf  pre-eminently  accomplished  in  the 
arts  and  sciences  (Att.  191).  As  the  latter  part  of 
a  compound  parama  means  "  consisting  chiefly  of," 
"principally  occupied  with,"  "amounting  at  the 
highest  to."  F'adparamOf  one  who  deals  chiefly 
in  words  or  professions,  an  insincere  man  (Sig. 
Sutta).  Atidnam  hitaparamd  (pi.),  devoted  to  their 
own  spiritual  welfare  (Mah.  165).  Sannogaparamd 
tambhogd  9abbapd^inafk^  with  all  living  creatures 
happiness  is  entirely  dependent  on  association  with 
others  (Das.  6).  Chakkhattuparamaih  (used  ad- 
verbially), six  times  at  most  (Pit.  9).  Tiyojana' 
paramam  hdretabbdnif  they  are  to  be  csrried  a 
distance  of  three  yojanas  and  no  further  (Pit  10). 
Datdkaparamankf  not  longer  than  ten  days  (Pit.  7). 


PAR 


(  336  ) 


PAR 


Adj.  iattakkhattuparamOf  one  who  iB  (rebon) 
seyen  times  at  most,  a  sot&panna. 

PARAMPARA  (/.),  Series,  row,  succession,  lineage 
[14^1144^1].  Parampardg^aiOf  handed  down  from 
generation  to  generation,traditional  (Alw.  I.  zzviii). 
Uppattiparampardf  succession  of  births  (in  trans- 
migration, Subh.).  Mahmti  balavanatthaparam" 
pardj  a  vast  series  of  grave  evils  (Att.  192).  The 
Acariyaparampard  is  the  line  of  eminent  theras  by 
whom  the  Buddhist  scriptures  were  handed  down 
from  Buddha's  time  till  they  were  recorded  in 
books.  Thus  at  the  first  council  the  apostle  Uptii 
was  entrusted  with  the  Vinaya,  and  directed  to 
teach  it  to  his  disciples  {tani  dytumantam  Updlim 
paficchdpesufhy  dvu9o  tuyhath  uisritake  ffdcehttif 
Br.  J.S.A.  oomp.  Pdt.  xii).  Of  these  pupils  Ddsaka 
became  Updli's  successor,  and  was  again  succeeded 
by  Sonaka, and  so  this  ''apostolic  succession"  was 
carried  on  from  master  to  pupil  (the  expression 
tUsaparampard  also  occurs). 

PARAMPARIYAA,  Traditional  instruction,  tradi- 
tion [irnc^in}].  Ab.412. 

PARAMPARO  (a4;.)»  Successive,  repeated  [iVtlT^]  • 
Vij.  explains  paramparabhofanam  (Pit,  89)  as 
**  taking  a  subsequent  meal  after  a  previous  one 
has  been  accepted."  Fthdraparamparam  tamiatha, 
proclaim  it  throughout  every  monastery  (Vij.). 
There  appears  to  be  an  abl.  parampardf  **  in  suc- 
cession" (Mah.  218),  traditionally  (Mah.  14). 

PARA^QATO  (adj\\  Versed  or  accomplished  in 
{VT^  +  ^nr]  •  Tiftfuiih  ffeddnafhpdranffato  hutvd 
(B.  Lot.  436).    Sen.  K.  473.    Gomp.  Pdram. 

PARAKIMMITO  (adj.\  Created  or  brought  Into 
being  by  others  [Xf^  +  f^ff^] .  ParanunmitO' 
kdmdj  pleasures  procured  by  others.  The  para- 
mmmitavMavattidevd  are  the  inhabitants  of  the 
highest  of  the  Devalokas.  I  am  indebted  to  Su- 
bhtilti  for  the  foil,  quotation,  attano  aJfhtUayaih 
natvd  parehi  nimmite  drammaf^  tevanti  (attrnw 
vase  vattenti),  iasmd  tetark  kdmd  parinimmitO' 
kdmd  ndma,  "knowing  their  own  Inclination,  they 
indulge  in  pleasures  (lit.  materials  of  pleasure) 
created  for  them  by  others,"  ete. ;  oomp.  Nimmd- 
naratif  and  see  Mdro,  Man.  B.  25,  159,  171 ;  B. 
Inta06. 

PARANTAPO  (adj.).  Tormenting  others  [iT^Hni]. 

PARAPARAA,  The  hither  and  further  shores,  the 
far  bank  and  the  near  bank  [MKIMI<].  This 
word  and  orapdrarhf  which  is  its  exact  homonym. 


are  used  metaphorically  in  a  theologicsl  leue. 
The  first  occurs  at  Dh.  ▼.  386,  where  it  is  nid 
that  the  true  brihma^a  (i.e.  Arhat)  is  he  for  whom 
neither  the  hither  nor  the  further  shore  exist  It 
is  clear  that  the  p^  and  the  ap4ra  are  two  di- 
visions of  some  condition  or  quality  rdesse  firom 
which  constitutes  Arhatship ;  this  might  be,  for 
instance,  Kdma,  or  Kleqa,  or  Karma.  Hie  eon- 
mentator  on  this  passage  tekes  it  in  the  seoie  of 
the  outer  and  inner  Ayatanas,  meaniog  thereby 
that  the  senses  of  the  Arhat  are  stilled,  and  his 
passions  extinguished.  In  the  Uragasatta  (Res. 
77,  88)  the  Arhat  is  said  to  leave  the  near  buk 
and  the  for  bank  (art^rani),  by  which  the  five 
orambhigiyasaihyojanas  and  the  five  nddhambhi^ 
giyasamyojanas  are  evidently  meant,  freedom  iran 
the  ten  samyojanas  being  one  of  the  eonditioas  of 
the  Arhat.  The  comment,  which  is  a  moden 
one,  and  not  the  work  of  Buddhaghosa,  takes  tn 
in  the  sense  of  the  orambh^iyasamyojaDas,  bat 
mistakes  the  meaning  of  pdra,  explainiag  it  by 
Hra,  or  bank  generally,  and  giving  to  the  whole 
compound  the  sense  of  *'  the  near  bank";  whenas 
the  whole  Sutta  refers  to  the  Arhat,  and  Aihatsbip 
is  release  not  from  the  five  lower  samyojaaas,  bat 
from  all  the  ten. 

PARAPATO,  a  dove,  pigeon  [UTTTni]-  ^^-  •** 

PARAPUTTHO,  The  KokUa,  or  Indian  codroo 
[IPC^].    Ab.  633. 

PARASSAPADAA,  a  grammatical  term,  the 
active  or  transitive  verb  [q^4(^^]*  ^•^'  ^^' 

PARA8UVE  (adv.)y  The  day  after  to-moriw 
[^JT^ra;].    Ah.  1165. 

PARATIRAA,  The  other  shore,  opposite  coast 
[VIK  +  'ftr] .  Parat{re(loc.)  »fl«/wf,liringbcyond 
the  sea  (Mah.  217).  Paratirato  (abl.)  idk*  dgtit, 
repaired  to  this  country  from  the  opposite  coast 
(Mall.  234).    Mah.  227,  233. 

PARATO  (adv.)f  Further,  afterwards,  beyond  [11^- 
71^].  Parato  dkammaguiie  drabki,  next  begia 
to  read  the  vurtues  of  Dhamma  (Alw.  1. 80).  With 
gen.  Pdkdrana  parato,  behind  a  wail  (Pat  112); 
Jayo  no  parato,  victory  is  in  our  rear  (Mah.  15o)* 

PARATTHA  (adv.).  Elsewhere,  in  another  worW, 
hereafter  \y[KS\  -    ^b*  ^»  ^• 

PARATTHO,  The  advantage  of  another,  the  paUie 

PARAVADO,  Public  rumour,  gossip  [irCIT<]- 


J 


PAR 


(  887  ) 


PAR 


PuravddamoeamattkoA,  for  the  sake  of  avoidiDg  a 
pablk  scandal  (Dh.  328). 

PARAYANAlil,  FtDal  eod  or  aim,  chief  object, 
destiny,  rest,  sapport ;  and  PARAYANO  (adjj), 
attached  to^  dependent  on,  supported  by  [1T^- 
Wti]  •  SambodhipardyanOf  "  having  the  perception 
of  the  Fonr  Truths  for  a  support''  (Yij.).  Daftda- 
par^amo,  leaning  on  a  staff  (Dh.  315).  Duggati^ 
pmrdyoMo^  destined  to  future  punishment  (Dh.  398, 
comp.  326).  Maecupardifanoy  subject  to  death 
(Das.  5,  28).  Bodanapar4yanOf  wholly  given  up 
to  lamentation,  absorbed  in  grief  (Dh.  95).  ratth- 
vHmfopardyanoy  devoted  to  the  three  sacred  objects 
(Iffah.  73),  comp.  Alw.  I.  xiii,  Mah.  213.  Pard- 
pamatk  as  a  name  of  Nirv^ya  (Ab.  7)  means  the 
final  aim  or  goal  of  existence. 

PARAYATTO  (a4;.),  Dependent  on  another,  subject, 
sabservient  [T^^UnT]-    Ab.  728. 

PARE,  see  Paro. 

PARBTO  (P4t.p),  Dead,  destroyed,  ruined  [ij^]. 
Ab.  406.  Pareto,  a  Prete  or  spectre  (Ab.  935,  see 
PtfAs).  Dukkhaporeto,  half  dead  with  grief  (Dh. 
135).  J[%tMl((pafv«o,  half  dead  withhunger,  famished 
(Ras.  82).  R^adonparetOy  lost  or  sunk  in  lust 
and  sin  (Oog.  Ev.  6). 

PAREVATO,  a  dove  or  pigeon  (comp.  Pdrd^to). 
Ab.e36. 

PARI  (prep.).  Around,  about  [irf^].  Ab.  1175. 
Generally  used  in  composition  with  verbs  and  their 
derivatives. 

PARIBADDHO(p.p.p.),Boond  together  [iff^lRr]. 
Dh.120. 

PARIBAHIRO  (04;.),  External  [l^T  +  WTir]- 
Ab.703. 

PARIBBAJAKO,  A  wandering  religious  mendicant, 
pDgrim,  Buddhist  priest  [irftHTW^] .  Wt.  14, 89. 
Fem.  paribbdfikd.  There  is  a  neut  noun  parMd- 
jukmk  meaning  the  state  of  a  paribb^aka  (P^t.  89). 

PARIBBAJATI,  To  wander  about,  to  lead  the  Ufe 
of  a  religious  mendicant,  to  gfive  up  the  world 
and  become  a  Buddhist  monk  [^f^1H|].  Used 
as  a  synonym  of  pabbqfaii  (Dh.  02,  73,  412,  432). 

PARIBBAJIKA  (/.),  A  female  ascetic  or  pilgrim, 
a  Boddhbt  nun  [iVf^HTf^riT].  ViL  14,  89. 
There  are  four  paribb^ikidhammapadas  or  con- 
stituent religions  conditions  which  should  charac- 
terise the  Buddhist  nun,  they  are  anabkiffM,  anyd* 
pdth,  mmmdgati,  Mnmmdtamddhi  (Dh.  285,  comp. 
Dkmmmti^mdmrk), 


PARIBBAJO,  Same  meaning  as  j9art6%aAw  {VlfXr 
m^] .    Dh.  55 ;  Alw.  N.  121. 

PARIBBAYO,  Expense,  expenditure  [xrflTVir]- 
Ab.  1018;  Mah.  241. 

PARIBBHAMANAlfir,  Revolving,  drcnmference 
[M(\*f*l^]-  Paribbhamanadafidako,  pair  of  com- 
passes (Mah.  172). 

PARIBBHAMATl,  To  walk  round  ;  to  describe  a 
circle  round  [xrf^W^].  Mah.  227.  To  whirl 
round,  revolve  (Jat.  25). 

PARIBBDLHO  (P'p'p')f  Surrounded,  accompanied, 
attended;  attended  by  in  strength  or  in  great 
numbers,  strengthened  by,  strong,  furnished  with, 
proprietor  of  [X|fl[W7].  Nekdh%n6taklhiparibb&* 
fhOf  attended  or  surrounded  by  a  throng  of  dancing 
girls  (Mah.  170).  DevoBonghaparibb^fho,  sur- 
rounded by  the  deva  host  (Ras.  28).  Mahabbala- 
paribbdfho, "  powerful  by  the  strength  of  his  army" 
(Mah.  62).  Subh.  quotes  the  foil.  Sa  ve  bhoga- 
paribbdfho  pecca  Mogge  pamodaH,  he  indeed 
strengthened  by  riches  hereafter  reaps  his  reward 
in  heaven :  the  JVii  says,  bhogaparibbdfho  odako* 
ghena  viya  ddnavatena  dlyamdnehi  bhogehiparv' 
bbdlho  devalokam  sampdpitOf  made  prosperous  (or 
thriven,  or  strengthened,  or  enabled)  by  the  riches 
he  is  constantly  giving  away  in  charity,  as  it 
were  in  floods,  he  attoins  heaven. 

PARIBH  A^P  A  A,  A  girdle,  zone,  belt,  ring  [X|f^+ 
ifn^]  •  I  am  indebted  to  Y&tr.  for  the  foil,  quoto- 
tion :  Sineruparibhaftdan  ti  Sinerumekhalam,  Si* 
neruua  kira  $amantaio  puthulato  bahdlato  paneo' 
yofana»aha8ii^fimdfu£ni  eatidri  paribhapddni 
tdvatiiiuabhavanaua  drakkhdya  %dgehi  garufehi 
khumbhaftdehi  yakkhehi  adhifphitdni,  tdni  pari' 
bhaftdabhdvaidmamena  ekajjham  katvdpanbhaft^ 
^an  H  vuttatkj  "by  Sineruparibha^fa  is  meant 
the  belt  of  Mem ;  we  are  told  that  around  Mem 
there  are  four  belte  or  rings  five  thousand  yojanas 
in  depth  and  breadth,  inhabited  for  the  defence  of 
the  Tdvatimsa  heaven  by  N^igas,  Garalas,  Khum- 
bha^^AS  And  Yakkhas ;  these  four,  from  possessing 
the  common  character  of  a  belt,  are  called  col- 
lectively The  Belt.''  Paribha^am  karoti,  said 
of  the  ground  or  of  a  house  (see  Dh.  324,  J4t.  9), 
means  to  make  it  smooth  and  neat  by  smearing  it 
with  a  compound  of  loam  and  cowdung,  or  on  state 
occasions  with  earth  mixed  with  perfumes  (Vij.). 

PARIBHASA  (/.),  PARIBHASANAA,  Censure, 


PAR 


(  338  ) 


PAR 


abuse  [irfr^TRT,  MR^IINC'    ^^'  ^70;  Ab. 
121,  899. 

PARIBHASANAA,   Light,   lustre    [l|f^HraC  + 
'^^].    Ab.  899. 

PARIBHASATI,  To  censure,  revile,  defame  [irf^- 
m\].    Dh.  169;  P&t.  108;  Alw.N.  121. 

PARIBHATO  (p.p.p.)>  Nourished  [l|f?:^].  Su- 
khaparibhato,  nurtured  in  ease. 

PARIBHAVO,  Disrespect,  contempt,  humiliation, 
contumely  [^f^CH^]-    Ab.  172 ;  Pdt.  100. 

PARIBHINDATI,  To  split,  to  create  divisions 
[^rfrf^f  ] .    Dh.  220 ;  Ten  J.  89. 

PARIBHOGIKO  (adj.).  Belonging  to  use  or  enjoy- 
ment [xrfl^HtT  + 1[9]  •  Pdribkogikadhdtu,  a 
relic  which  is  an  article  worn  or  used  by  Buddha 
in  his  lifetime,  e.g.  his  kdyabandhana,  or  girdle, 
his  patta,  or  alms-bowl,  etc.  (Man.  B.  216). 

PARIBHOCK),  Enjoyment,  use,  possession ;  partak- 
ing of,  eating  [xrf^lftir]-  ParWhogena  kilUso' 
naiky  getting  soiled  by  use  or  wear  (of  a  coat,  Jdt.  8). 
Paribhogath  karoti,  to  possess,  enjoy  (Dh.  188), 
to  wear  (Dh.  199,  of  a  priest's  robe),  to  eat  (Dh. 
106,  107»  Mah.  133,  197).  Paribhogacetkfani,  a 
tree,  shrine,  etc.,  used  by  Buddha,  and  conse- 
quently sacred  (Mah.  6,  Dh.  349).  Paribhogadhdtu 
(Mah.  96)  has  the  same  meaning  as  pdribhogika- 
dhdtu,  AinnSidnakain  »avinndfuika89*  eva  alankd' 
rddiva$(ma  paribhogaih  hotif  inanimates  are  used 
by  animates  for  adornment,  etc.  (Alw.  I.  75,  pari" 
bkagam  with  a  neut.  termination  by  attraction). 
Devatdparibkogam  ambapakkam,  a  mango  used  as 
food  by  the  gods,  a  celestial  mango  (F.  Jdt.  5). 
Paribhogtifif^fMm  vasanam,  clothes  worn  out  by 
use.  Ndtimittaparibhogo,  enjoyment  of  one's 
friends  and  relations  (Das.  9).  SanghaparibAo' 
gdrahdni  katvd,  making  them  worthy  to  be  pos- 
sessed by  the  priesthood  (Att.  201).  Uttama" 
vafinehi  partbhogdrahe  vaihse  Bor^dto  *mhiy  I  am 
bom  of  a  fiimily  worthy  of  sitting  at  meat  with 
persons  of  the  highest  caste  (Att  214). 

PARIBHU^JANAft  Enjoying  (from  next).  Dh.370. 

PARIBHUJJjATI,  To  enjoy,  use,  possess,  partake 
of;  to  eat;  to  wear  [ijf^^J^.  Ahdrafk  p.,  to 
partake  of  food.  Of  drinking  water  (P6t.  16). 
Dadhim  partbhu^aH,  enjoys  his  curds  and  whey 
(F.  J&t.  3,  55).  AmhaphtUaik  p.,  eats  a  mango 
(F.  J&t.  5 ;  Mah.  167  of  jak  nut  kernels,  Mah.  87 
of  a  mango,  Mah.  197  of  pottage).  Of  wearing 
clothes.    Of  enjoying  soverdgnty  (Das.  10).    Of 


using  or  possessing  a  conch  (Pit.  101).  Aor. 
paribhuf^i  (Mah.  W)yparibhynjatha  (Mah.  1(17), 
paribhvnjittha  (Mah.  243).  Ger.  paribhi^jM 
(Mah.  87>  F.  Jdt.  5),  paribhunjiya  (Mah.  236). 
InLparibhu'^itwk  (Dh.  101).  P.f.p. pandA^'miyo^ 
to  be  eaten  or  enjoyed.  Pdnfyaparibh&jamhftMid»' 
katthapanatht  setting  water  for  drinking  and  re- 
freshment (P&t.  1).  Pdufyath  paribhofotiijfaA, 
water  for  drinking  (as  opposed  to  water  for  abla- 
tion, Dh.  106).  P.p.p.  par^hutto,  eaten  (Mih. 
158),  enjoyed  (Das.  10,  of  sovereignty).  Jkew 
paribhuttetu  fhdnesu,  in  spots  used  or  frequented 
by  Buddha  (Mah.  34,  118). 

PARIBHCTO  (p.p.p.).  Despised,  disregarded  [!|f^- 
^].    Ab.756« 

PARIBHUTTO,  see  PaHbhvSyatL 

PARIGARAKO,  An  attendant,  servant  [llf^^- 
Xm].  Fem.  paricdrikd  (Dh.  191,  221,  288). 
Pddaparicdrikd,  a  wife  (Ab.  237). 

PARIGARAiyAlil,  Serving  [^fTn^]•    Dh.  1(8. 

PARIG  ARATI,  To  attend,  minister  to,  serve,  hoaoor 
[q|\'^<].  Aggim  p.  to  keep  a  fire  constantly 
burning,  to  keep  up  the  sacred  fire  (Dh.  90, 
**  worship  Agni  ")•  To  gratify  (P4t.  4, 09).  Gsai. 
partedreti  (same  meanings,  Jdt.  79).  P.pr.  pan. 
of  the  cans.  paricdHjfomSno,  being  attended  hf, 
ministered  to  (Jit  58). 

PARIGARIYA  (/.),  Service,  ministratioB,  honour; 
wandering  about  [t4l\H|€||]-  Ab.  428,  930. 
Makdbrahmapdricariyd,  the  service  of  Mah4p 
brahma  (Br.  J.  S.  A.).  Etadaggatk  pdrkwrvfi' 
nam,  noblest  of  ministrations  (Pdt.  4).  Pifrtos- 
riyd  akdlam,  wandering  ai>out  at  night  (Sig.  S.)> 

PARIGARO,  Attendance,  service,  honour  [V^- 
^rnC].    Ab.870;  Dh.222. 

PARIGAYO,  Acquaintance  [ifft^Ttl].  Ab.  7®. 
Akkhara»amaye  (loc)  gukataparieayo,  perfect 
fiimiliarity  with  letters  (Kh.  21).  Mi^Mi 
Buddhehi  9addhifk  parieayo  «'  atthi,  I  have  so 
experience  of  Buddhas  (Dh.  136). 

PARIGGA  (ger.\  Having  endrded,  grasped,  per- 
ceived, understood,  known  [tn^W]*  ParMd^ 
naik  parapti^galdnam  cetoid  ceto  paricea,  baTiog 
with  his  own  mind  grasped  (or  gained  a  foil 
knowledge  of)  the  hearts  of  other  bdngs,  of  otiMf 
persons  (comp.  CetopariyalnAfMiiii). 

PARIGGAGI  (04/.),  Forsaking  [nfiWUpPlI- 

PARIGGAOO,  Abandonment,  renunciation,  sacri- 
fice, expenditure,  liberality  [llfifll^]-    ^^  '^' 


PAR 


(  339  ) 


PAR 


8miimoi$aiikofidham^Hirieedgema  kdrUo,  built  at 
tlw  008t  of  twenty-seven  kofls  of  treasure  (Dh.  78 ; 
B.  Lot.  436).  Kauapariccdgo  mahd,  whose  muni- 
lleenee  was  the  greatest  ?  (Mah.  36).  JhittqHMri" 
eeigOt  sacrifice  of  one's  life  (J4t.  25).  The  pahca 
mak^Huiecdgd  or  ^ve  great  donations  are  the 
ncrifice  (in  the  exercise  of  tUmapdranUtd)  of  the 
nost  yalnable  treasure,  of  wife,  of  children,  of 
kingdom,  of  life  and  limb  (Ab.  421). 

PARIGGAJATI,  To  surrender,  sacrifice,  expend, 
bestow  in  charity  [mIX^^]-  ^^*  ^^^  Jivitam 
p.,  to  sacrifice  one's  life  (F.  J&t  52;  Dh.  329). 
PJlp.  parieeaJmUyo,  that  ought  to  be  renounced 
(Att.  208).  P.p.p.  pariocatto^  given  up,  presented 
to,  given  away  to  (Dh.  178, 248).  Parieeatto  dM 
mkmk  tamamena  Gotatnena,  now  I  am  thrown  over 
bjBaddiia(Dh.l4d).  Pttriecattadhandtu^iretafakve 
expended  (Mah.  161). 

PARIOCHADO,  A  cover,  covering  [mR^^]. 

PARIOCHATTAKO,  The  coral  tree,  Erythmia  In- 
diea,  a  tree  in  Indra's  heaven  [irf^  +  ^f^  +  '^\ . 
Ab.  28,  comp.  Pdrifdtako.    Dh.  194 ;  Jdt.  64. 

PARICCHEDO,  Division,  separation,  discrimina- 
tion ;  exact  determination,  definition ;  exact  dis- 
cernment, decision,  judgment;  limit,  boundary, 
termination,  extent ;  division,  section,  region ; 
ciiapter  of  a  book  [l|(\ii^^].  jivadhipartcche- 
daiihimipdiOf  an  adyerb  with  the  meaning  of 
''limitation,"  <«  definition  "  (Dh.  262).  Gaftandya 
pnieckedo  pord^hi  na  bhdiito^  the  exact  number 
is  not  stated  by  the  old  writers  (Mah.  172).  Vafta- 
dmkkkana  aniaik  parieehedam  karitiatha,  ye  will 
pot  an  end  or  term  to  the  suffering  of  transmigra- 
tion (Dh.  382).  Annapdnddiddnah  ca  paticchedo 
ua  vyjoHf  his  gifts  of  food  and  drink  and  so  forth 
it  is  Impossible  to  determine  exactly,  lit  as  to  his 
gifts  of  food,  drink,  etc,  there  is  no  determination 
of  them  (Mah.  237»  or  perhaps  ''there  was  no 
limit").  AyuparicehedOf  extent  or  duration  of 
Bfe  (Dh.  344;  Das.  2).  AUano  dyttpariechedam 
pmeekitvd,  asking  how  long  he  should  live  (Das.  2). 
Pmmd^/taparicehedo  pi  &ettha  n*  atthiy  in  this  case 
tiiere  la  no  measure  or  limitation  (P&t.  86).  8ab^ 
bmttimena  pariechedena  cattdroy  four  in  num1>er 
at  the  very  least,  lit.  at  the  very  lowest  limit  (P4t. 
2 ;  Dh.  319).  Teiant  niddndnam  paricchedOf  the 
limits  or  extent  of  these  Epochs  ( J&t.  2). 

PARICCHINDATI,  To  limit,  define,  mark  out,  dis^ 
criminate,  determine,  fix  accurately  [MfXf^^]* 


Att.  216.  Pass.  paricchijjaH.  M  Dh.  89  an 
anomaions  passive  of  the  passive  pariceh^iyaH. 
P.p.p.  paricchinnOi  detailed,  distinct;  circum- 
scribed, limited,  small ;  limited  by,  extending  to. 
Pamattaua  pana  vattam  apariechinnam  appa* 
maitasta  paricchinMafkf  now  the  transmigrations 
of  the  slothful  man  are  unlimited,  while  those  of 
the  diligent  man  are  limited,  i.e.  the  man  who  is 
indifferent  to  his  spiritual  welfiure  may  go  on 
transmigrating  indefinitely,  whereas  he  who  is 
zealous  in  working  out  his  salvation,  and  enters 
the  Paths,  will  attain  Nirvi^a  within  a  deter- 
minate period  (Dh.  179).  Pdtardiobhattaiih  anifH 
majjhantikena  paricchinnam,  the  time  of  eating 
the  morning  meal  is  limited  to  the  period  liefore 
noon  (Br.  J.  8.  A.).  Sahaaena  paricchinnavdcdy 
speech  limited  by,  viz.  extending  to,  a  thousand 
words  (Dh.  285).  Sattdnwh  eutiqpapdto  ndma 
Buddhahdnena  pi  apariechinnOf  the  deaths  and 
rebirths  of  mortals  cannot  be  defined  even  by  a 
Buddha's  knowledge.  i.e.  they  are  infinite  (Vij. 
Dh.  183). 
PARIGITO  (p.p.p.)»  Heaped  up,  accumulated  {Vlf^' 

PARICUMBATI,  To  cover  with  kisses  [irft^ni^]  • 

Dh.  207,  245. 
PARIDAHANAA,  Putting  on  (from  next). 

PARIDAHATI,  PARIDAHETI,  PARIDHETI, 
and  PARIDADHATI,  To  put  on  [Tfft^].  Fat^ 
ihdni  p,j  to  put  on  clothes  (comp.  Dh.  2).  Abso- 
lutely, to  put  on  clothes,  to  dress  oneself  (Dh.  86). 
Fut.  paridahegsatif  paridadhasiati  (Dh.  2,  115). 
Qer.  paridahitvd  (Dh.  86).  For  the  forms  panda' 
hetif  paridhetiy  comp.  pidaheti,  nidheti, 

PARIDAHO,  Burning ;  pain,  suffering  [l(t\^H] . 

Sen.  K.  471,  510.    See  also  Parifdho. 
PARipAYHATI,  To  be  scorched  [Mr<<IH<>]- 
PARIDDAVO,  Lamentation   [^ifl^  +  T^].     Ab. 

123,  165 ;  Dh.  35. 

PARIDEVANA  (/.),  Lamentation  [HtX^qil]. 
Das.  6 ;  Kb.  12. 

PARIDEVATI,  and  -VETI,  To  wml,  lament  [v/fXr 
f^].  P.pr.  paridevamdno  (Das.  30;  Dh.  403), 
paridevayamdno  (Das.  6),  Ger.  paridemtvd  (Dh. 
142;  Ten  J.  29).  P.p.p.  neut.  paridevitadi, 
lamentation  (Dh.  360 ;  Das.  8,  37). 

PARIDEVO,  Lamentation,  wailing  [^if?!^] .  Ab. 
165.    Sokaparidevo,  grief  and  woe  (Das.  8). 


PAR 


(  340  ) 


PAR 


PARIDHAVATI,  To  ran  aboat  [l|f^:VT^]-   Das. 

S9. 
PARIDHI  (m.),  Circamferenoe,  drde ;  hido  [l|f?C- 

t^].    Ab.65. 
PARIDlPAKO  (adj.),  lUustrating,  explaining  [l|- 

f^  +  ^t^+^mi].     Dh.285.    Fern,  paridipikd 

(Ras.  24,  8C.  gdthd). 
PARIDIPANAA,  lUostration,  explanation  [vfki  + 

PARIDlPETI  (eaut.).  To  illnstrate,  expliun,  describe 
[^  +  ^]-    I>b.340. 

PARIGALATI,  To  sink  down,  slip  off  [irfT^]- 
From  a  horse's  back  (Ras.  40). 

PARIOANETI,  To  calcolate  [l|ft^]  •  Mah.  21. 

PARIOANHANAA,  Comprehension  l^from  next). 
Parigafihanapa§md,  comprehensive  wisdom  (Das. 
d»  26,  and  oomp.  Pariggdhako). 

PARIOAI^HATI,  To  take  hold  of,  grasp,  carry 
along  with  one,  embrace,  include,  surround, 
take  possession  of,  possess,  occupy;  to  treat 
kindly;  to  conceive,  comprehend,  master,  ascer- 
tain, try,  detect,  explore  [^fV^].  Sabbe  8attd 
H  oftkag&fUigadrabhdtUnfo  anavateie  parigoft' 
hdHf  in  the  expression  ''all  beings"  he  includes 
all  animals,  camels,  buUocks,  asses,  etc  (S&m. 
S.A.).  Eva9h  takalqfambudipam  parigafthiivd, 
having  thus  included  the  whole  of  Jambudipa  in 
theur  disputation  (Dh.  121 ;  Vij.  says,  '<  having 
taken  in,  gone  round,  traversed  all  J.").  D(pa- 
ham  parigaphinuu,  explored  the  island  (Ten  J. 
89).  Pangafjihanto  tarn  pavattith  natvd,  investi- 
gating the  matter  having  found  out  this  fact  (Ten 
J.  89).  Ger.  Gharam  pariggahetvd,  possessing 
or  occupying  a  house  (Ten  J.  55).  P.p.p.  jtwir^^a- 
h(to.  Parapariggahito,  belonging  to  another  (Dh. 
431).  ^mantMvapar^^oA/i^a/av/,  a  forest  haunted 
by  evil  spirits  (Dh.  84,  304 ;  Ten  J.  89).  Tarn 
pariganhitufh,  in  order  to  ascertain  his  real  cha- 
racter (Vij.  Dh.  115).  Tom  parigaf^hanto,  putting 
him  to  the  test  (Ten  J.  89).  Sankhdre  parigafL-* 
hanto,  mastering  the  idea  of  the  sankhdras,  gain- 
ing a  dear  understanding  of  them  (Ten  J.  119). 
Nayato  p,,  to  infer,  lit.  take  or  understand  by 
inference  (Ten  J.  114;  Jdt  58).  Parigaf^AiMidmi 
nai^,  I'U  try  his  temper,  ascertain  what  sort  of 
humour  he  Is  in  (Das.  23). 

PARIOGAHAKO  (adj\),  Induding;  occupying  [l|- 
RifH  +  M]'  Fem.  tdakkhaudhddfnampariggd' 
hikdptmnd,  wisdom  tiiat  embraces  or  comprehends 


the  siiakkhandhas,  ete.  (Dh.  414).  J^n^s- 
figgdhikd  devoid,  the  devas  who  occupied  the  dty, 
the  city's  guardian  ddties  (Dh.  140 ;  Sd>b.  nys 
nagararakhhdkd  devaidyo). 

PARIQOAHETVA,  PARIQGAHlTO,  see  Psri- 
gafJidtU 

PARIQGAHO,  Occupation,  possession ;  dependsat^ 
belongings,  household ;  a  wife ;  taking  io,  esi- 
bradng,  including ;  grace,  favour,  kiadneis,  raw- 
ence  [iff^CW]-  Ab.  728,  870.  BdM  ttO^ 
riggaho,  a  great  train  of  women.  PafiAs  tin- 
vaithvpariggako,  a  question  embracing  a  lioglB 
subject  (Alw.  I.  106).  Updjft^ariggahmdfmk, 
knowledge  which  embraoes  expedients,  knowledge 
of  expedients  (Ten.  J.  120).  PmiggaMMht, 
non-possession  (abkdvo,  J£t.  7).  JfoyAoa  U  p^ 
riggahakaraiuuk,  taking  possession,  sayfaig  this  it 
mine  (Jit.  10). 

PARIGOHATI,  To  conceal  [utt  +  Jf]-  l>h-2M 
(Subh.  says  vyjoMdnam  hdrai^  pafieehmuuA 
karanH)^ 

PARIHANAA,  Deterioration,  fidUng  off  [irfJfTW]* 
Abhabbo  panhdndya,  not  liable  to  6dl  awsy  from 
holiness  (Dh.  6,  196).  Attano  panidya  panhd- 
lutth  natvd,  perodvbg  the  diminution  of  his  relioae 
(VS.  Dh.  114). 

PARIHANI  (/.),  Decrease,  decay,  diminntioii,  leic, 
falling  off  [irf^flUr]-    Man.B.493;  Ab.ll64. 

PARIMANIYO  (a4;.),  Ck>nnected  with  or  eaoriiif 
decay  or  loss  [last  -f  1|]  •  JlparihdMiyd  dkammdt 
conditions  or  qualities  whidi  aro  not  prodactiTe  of 
loss  (viz.  virtues  and  good  practices  which  condoce 
to  a  man's  weUare,  B.  Lot.  799). 

PARIHAPETI  (ooMi.  parihdyaH),  To  absndoa,  let 
aside;  to  diminish  [l|(\^|imf^].-  Msb.  201 
(line  12,  and  err.).  Sabbam  apairih^pet9&  wOta^ 
keep  all  up  with  any  omission  (Mah.  198).  M6r 
larii  aparihdpetvd,  without  redudng  the  price  (Teo 
J.  42). 

PARIHARAKAA,  An  armlet  [^flCfT^]-  ^ 
285. 

PARIHARAJyAlfl,  Keeping  up,  keeping  hi  exist- 
ence [l|n,f<m].  KhandhtgHuriharofuakflutif' 
ing  up  the  skandhas,  continued  existence.  DiM- 
tangt^Moikaraf^ath,  keeping  up  or  prscti^  the 
dhutangas  (Dh.  389). 

PARIHARATI,  To  move,  advance,  move  iwwdJ 
to  keep  up,  keep  gohig;  to  keep,  practise,  mi 
to  attend,  tend,  take  can  of,  preserve,  hoaoor;  to 


PAR 


(341) 


PAR 


embrace,  sarround  [^ifTV].  Yam  kifici  dddsam 
pariAarUum  na  vattati,  it  is  not  lawful  (for 
bbikkfaiis)  to  use  any  sort  of  looking  glass  (Br. 
J.  8.  A.).  Mante  parUiaranti^  they  use  mantras. 
Aturam  ti  sabbakdlam  iriydpatkddihi  parihari- 
Mbatdya  nieeagildnam^  by  dtura  is  meant  con- 
stantly sickly  through  its  haying  at  all  times  to 
be  kept  in  the  four  decent  postures,  etc  (Dh. 
312).  BodhUattam  dasa  mdse  kucchind  partha* 
ritedj  having  ten  months  enfolded  the  B.  in  her 
womb  (J£t.  52).  When  the  wicked  Devadatta 
oi^ges  Buddha  to  retire  from  his  position  as  teacher 
of  mankind  and  live  the  rest  of  his  life  iu  ease 
and  idleness,  he  says  aham  bhikkhusangham  pari' 
hariudmi  niyyddetha  me  bhikkhusangham,  I  will 
keep  ap  the  priesthood,  make  over  your  disciples 
to  me  (Dh.  143).  jfnavqjlfam  bhdveti  wuddham 
aitdtuitk  pariharati,  devotes  himself  to  blaroeless- 
ness  of  life,  preserves  his  soul  pure  (Das.  43). 
Itme  tatid  averd  tukhi  attdnam  pariharantu,  may 
these  beings,  free  from  malice  and  full  of  happi- 
ness, preserve  their  lives,  lit.  keep  themselves 
going.  Kdyaik  pariharati  po»€ti,  preserves  and 
nnrtores  the  body  (Sam.  S.  A.).  Ydvatd  candi' 
matmriyd  pariharanti  virocand,  as  far  as  the  sun 
and  moon  revolve  in  their  shining  course  (Das.  45). 
P.pr.  of  the  pass,  parihariyamdno.  Tattha  mahd- 
mmpatt^d  parihariyamdno^  being  there  attended 
orhononred  with  great  pomp  (Dh.  117).  Yathd 
parihariyamdnd  khandhd  dukkhd^  inasmuch  as 
the  skandhas  being  kept  up  are  grievous,  i.e. 
inasmnch  as  continued  existence  is  grievous  (Dh. 
354,  oomp.  pariharanam), 

PARIH  ARIKO  (a(y.)f  Keeping,  preserving,  cherish- 
ing [next  4*1^9]-  KdyapaHhdrikam  civaram 
kueekiparihdriko  pifidapdto  (Sim.  S.). 

PARIHARO,  Attention,  care,'  honour,  pomp,  state, 
ceremony,  rite;  keeping,  preserving,  guarding; 
forsaking,  avoidance  [MtX^JI^^]-  Ab.  1002. 
IwMMta  rukkhatta  pordftakaparihdrato  parihinam 
n'aitkif  of  the  usual  care  bestowed  on  this  tree 
Bodiing  has  been  wanting  (F.  Jdt.  7).  Vafavdya 
vijOaparikdram  kdrdpesifhf  1  caused  the  mare  to 
receive  the  attentions  required  by  a  mare  that  has 
ibaled  (Dh.  242).  Kumdraparihdrena  vaddhitatfd, 
from  his  being  brought  np  with  royal  state  (Dh. 
328).  Mahatdparihdrena  vaddhimnif  were  brought 
np  with  great  state  (Mah.  135).  Cetiyam  tattha 
hdreri  parihdram  addti  ea,  "  built  a  tomb  there. 


and  ordained  that  it  should  receive  honours" 
(Mah.  155,  Tumour  adds  from  the  Tikd  "like 
unto  those  conferred  on  a  Cakkavatti").  Mdtari 
kdlakatdya  tassd  sariraparihdram  katvd,  when 
his  mother  died,  having  paid  the  last  honours  to 
her  remains  (Das.  22,  comp.  1).  Mahatdparihd- 
rena mahesitte  'bhisecayi,  with  great  pomp  in- 
vested her  with  the  queenship  (Mah.  53,  comp. 
Ixxxix).  Parivdro  mahd  dsi  parihdro  'va  (ca  ?) 
rdjino,  great  was  the  retinue  and  the  pomp  of  the 
king  (Mah.  205).  Tassa  purisassa  mahantam 
geham  katvd  mahdparihdram  karotha,  build  this 
person  a  large  house,  and  treat  liim  with  great 
distinction  (Ras.  36).  Attano  parihdrena  bhattam 
tassa  addpayi,  caused  food  to  be  served  to  him 
with  the  same  ceremony  as  himself  (Mah.  139). 
Tdni  bhanddni  dupparihdrdni,  these  things  are 
difficult  to  use  or  keep  (Subh.).  In  the  frequently 
occurring  phrase  tasid  gabbhaparihdram  addsi 
(Dh.  78,  120,  Das.  2,  22)  parihdra,  according  to 
Subh6ti,  means  "  protection,"  though  in  what  the 
protection  given  to  the  babe  in  the  womb  con- 
sisted it  is  difficult  to  say.  The  context  sometimes 
seems  to  imply  that  on  the  wife  being  discovered 
to  be  pregnant  some  ceremony  was  performed 
which  was  supposed  to  be  a  preservative  to  the 
child.  Subhdti  (who  explains  the  phrase  by 
"garbharakshUd&na")  quotes  the  foil,  passage, 
tassa  accunha-atisUa-atiambilddiparibhogam  vaj» 
jetvd  sukhena  gabbham  parihariyafudndt  "  being 
tended  with  great  care  and  kept  in  comfort  on  ac- 
count of  her  unborn  child,  avoiding  the  use  of  food 
and  drink  too  hot,  too  cold  or  too  sour  for  it."  On 
the  other  hand,  Vijesinha  writes  to  me,  "Gabbha- 
parih^ra  is  explained  incur  commentaries  as  vedesu 
vuttanayena  gabbhassa  ddtabbaparihdro,**  If  this 
explanation  be  correct,  I  must  leave  the  question 
to  Vedic  scholars.  Ab.  1002  gives  also  to  this 
word  the  meaning  of  vajjanaf  **  avoiding,"  as  in 
Sanskrit ;  but  of  this  I  have  not  as  yet  met  with 
any  example. 

PARI  HASO,  Jest,  pleasantry  [trftfT^].  Ab.  176. 

PARIH AYATI,  To  decay,  waste,  diminish,  fall  away, 
deteriorate ;  to  be  deprived  of,  to  suffer  loss  [pass. 
I|(\^|].  With  instr.  Thdmena  p.,  to  diminish 
in  strength.  With  abl.  Saddhammd  na  parihd- 
yatiy  does  not  fall  away  from  true  religion  (Dh.  65). 
Na  pattehi  parihdyati,  does  not  fall  away  from 
them  (or  is  not  deprived  of  them)  when  they 


44 


PAR 


(  342  ) 


PAR 


are  obtdned  (Dh.  196).  IddhUo  parihdyitvd, 
having  ffJlen  away  from  iddhi,  viz.  lost  the  power 
of  working  miracles  (Dh.  143,  comp.  254).  Tamhd 
pi  Idhhd  parihdyatU  is  deprived  even  of  this  grain 
(Dh.  372).  Annatitthiydnam  Ubhaiakkdro  pari- 
hdyi,  the  gains  and  reputation  of  other  sect- 
founders  diminished  (Dh.  340).  Aasavanato  dham^ 
masia  parihdyanti,  from  not  hearing  the  Truth 
they  suffer  loss  (Gog.  Ev.  8).  F'Uativassesu  cattdro 
mdsd  parihdyantiy  out  of  twenty  years  there  will 
be  four  months  wanting  (Pat.  91). 

PARIHINO  (p^p.p.  last),  Fallen  away  from,  wasted, 
decayed,  perished,  deficient,  wanting  [l|(\^l||]. 
With  abl.  Jhdnd  parihino,  having  fallen  away  from 
jhdna,  viz.  been  prematurely  roused  from  it  (Dh. 
254).  Ldbhasakkdrato  parihinoy  deprived  of  gain 
and  honour  (Dh.  147).  Pordnakapartkdrato  pari' 
hinam  n'atthi^  nothing  of  the  usual  care  has  been 
diminished,  or  is  wanting  (F.  JiU  7).  Ciranam 
parihfnam,  long  neglected  or  fallen  into  decay 
(Mah.  Ixxxvii). 

PARIJANANA A,  Knowledge,  ascertainment  (from 
next).    Dh.  281. 

PARIJANATI,  To  perceive,  learn,  know  exactly 

[^ifrUT].   Dh.378.    Oer.  paWy^ffit^  (Dh.  435). 

P.f.p.  parijdnitabdo  (Dh.  151),  parimieyyo  (Dh. 

435).    P.p.p.  parirmdto, 
PARIJANO,  Attendants,  suite  [llft'SR] .  Dh.  392 ; 

Ab.  854. 
PARIJAPATI,  To  whisper,  mutter  spells,  practise 

divination  [l|f^Hl(^]. 

PARIJATAKO,  a  tree  in  Indra's  heaven,  the  coral 
tree  or  Erythrina  lodica  [MllX^M^].  Ab.  28. 
Comp.  Pdricchattako* 

PARIJINNO  (ppp-)f  Worn  with  age,  decrepit, 
decayed  [Mfi^of]  •  Db.  27.  Paryinftahatthisdldt 
ruined  elephant  stables  (Dh.  236).  Parytitna- 
buddhibhdvappattOf  doting,  lit.  one  who  has  reached 
the  state  of  his  Intellect  being  decayed  (Dh.  378). 

PARIJUJJSaA,  Decay,  loss  [trfX!  + 'l^  +  ^]. 
Ndtipdrijunnam,  loss  of  relatives  (Par.  8. A.). 

PARIKAMMAA,  Preparation, preparatory  proceed- 
ings  or  ceremony;  getting  ready  by  clearing, 
cleansing,  etc. ;  dressing,  cleansing  or  perfuming 
the  body  [^T^^BI^^]-  Hatthivdhanakappanddi' 
mahantam  parikammarh  laddkufk,  to  make  great 
preparations,  such  as  caparisoning  riding  elephants, 
etc.  (Dh.  125).     Parikannmdni  kdretvdf  having 


caused  the  preparatory  arrangements  to  be  made 
(for  laying  the  comer-stone  of  a  thiipa,  Mah.  170). 
Parikammakatabhimiyam,  on  ground  prepand 
(by  clearing,  etc.)  for  the  occasion  (Mah.  172). 
Suparikammakato  maniy  a  well-wrougbt  gm, 
Suparikammakatd  mattikd^  day  well  kneaded  or 
manipulated  by  the  potter  (Sam.  Sntta).  Pb'da- 
parikamtnam  piffhiparikammam^  washing,  per- 
fuming, etc,  the  feet  and  back  (Dh.  189,  Ten.  J. 
34).  By  the  term  katifu^MErikammaik  are  meaat 
processes  by  which  jbdna  Is  Induced,  as  the  dioioe 
of  a  retired  spot,  the  intent  gaxe  upon  the  kasift- 
ma^ft^a,  the  repetition  of  formulas,  etc  (E.  Mob. 
271;  Ht.  8;  Alw.  I.  88»  see  Kanno).  Tmm 
Jafildnank  k4uifu^€trikammaih  ddkkhif  taught 
those  jafilas  the  processes  necessary  to  ezerdsing 
Jh&na(Dh.  131).  KasifugHiHkammamk&tpdfhMmf 
performed  the  preparatory  kasi^a  rites  (Dh.  870, 
see  also  126,  line  15). 

PARIKAPPO,  Inclination,  determinatioD  [qf^- 
^-1-^].    CI.  Or.  104. 

PARIKARO,  A  girdle  [l|f^^.    Dh.220. 

PARIKATHA  (/.),  Story,  expoutkm  [llfl^VT]- 

PARIKHA  (/.),  A  trench,  ditch  [Hf^].  Ab. 
205;  Mah.  210.  Gambhiraparikhamnagannhtk 
fortress  with  a  deep  fosse  round  it  (Dh.  201). 
Udakaparikhdt  a  moat  (Dh.  307). 

PARIKIRANAA,  Strewing-  about  [l|fln[+^]* 

PARIKITTETI,  To  declare,  publish  [lrf?Cyt]. 
Mah.100.  P.p.p.pariA»^f»^o,dedared,said(Abi57). 

PARIKKAMANAA,  a  path  or  approach  to  or 
round  a  house  [irfXlh4|l|f].   P^.  4,  72. 

PARIKKHAKO  (o^;.),  Investigating,  exmuning, 
trying  [1J<Y^^|].    Ab.  726. 

PARIKRHARO,  Snntranding,  retinue;  deooratian; 
furnishing ;  requisite,  utensil,  apparatus,  (uraitor^ 
household  stuff  [qRmiO.  Ab.  439, 970.  Ajr^ 
parikkhdroj  royal  insignia  (Mah.  64).  Ndrntt- 
lingaparikkhdrOf  the  furniture  of  nouns  and  their 
genders,  niceties  of  composition  (Alw.  1.64)^  Hw 
affhaparikkhdrdf  or  eight  requisites  of  a  Baddbitt 
priest,  are  paito,  tieivara^,  hfyabandktmmhfM, 
sdcif  parissdvanatkf  the  bowl,  the  three  robes,  die 
(prdle,  a  razor,  a  needle,  and  a  water-stndaer 
(Ab.  439 ;  E.  Mon.  64 ;  Dh.  134;  Ten.  J.  U0> 
Tdpoiaparikkhdrd  (pL),  articles  used  by  a  berailt 
(J6t.  8,  a  waterpot,  etc.). 

PARIKRHATI,  To  inspect,  investigate  \y^\ 


PAR 


(  343  ) 


PAR 


PARIKKH ATO  (p.j9.p.)»  Prepared,  adorned  [l|f^- 
Vlf] .  Ab.  412  (of  gixrand  prepared  for  sacrifioe). 
PiarikkhaiMf  cmbeUisbmentSy  fittings,  trappings 
(Jit.  57). 

PARIKKHAYO,  Loee,  rain,  decay,  destmction 
[^ifT^I^]-    Bh.  25,  289, 389,  426. 

PARIKKH £P0,  Sarroonding,  enclosure,  fence, 
eofvering,  dreamference,  boundary  [l|f^^t|].  Pd- 
kdnpmrikkkepo^  a  wall  fence  (Dh.  78).  Jlntopari* 
kkkepe  rifuyydauMa^  within  the  boundary  of  the 
rayal  garden  (Mah.  88).  Navahatthaparikkhepo 
(adj.),  nine  cnbits  in  drcumferenoe  (Mah.  112). 
T^mmdtuiM  parikkhepo  eaitdlisan  ea  atiha  ca^  its 
drmmferenee  was  forty-eight  yojanas  (Mah.  102). 
PiKrUdekepena  mava  yofamoiatdnif  In  drcumfer- 
esoe  900  yojanas  (Kb.  20). 

PARIKKHl^O  (p.p.p.),l>ecayed,  wasted,  exhausted, 
eKtlnct,  destroyed  [llfX^Uf] .    Dh.  17»  73. 

PARIKKHIPATI,  To  throw  over  or  around,  to 
•nrroiiBd,  to  go  round,  endrde ;  to  put  into  [ytf^" 
f^1(J .  Cfham  parikkkipiivdf  endrding  its  neck 
(Ton  J.  111).  Pmikkk^M  bhogehi,  endrding 
him  with  its  folds  (Mah.  255).  8ara9k  parikkhipi, 
made  the  drenit  of  the  lake  (Mah.  03).  Carageke 
pmrikkk^riivdt  having  thrown  him  into  prison 
(Dh.  158).  Dh.  115, 233 ;  F.  J&t.  0.  Cans,  pari- 
kkMpdpetL  SdfApdkdraskparikkhipdpetvdf  having 
caoaed  a  curtain  to  be  thrown  round  them  (Dh. 
32^  Kumtaik  parikkkSpdpetvd  eeHyaik  tattka 
kArmfif  he  built  there  a  shrine  endosing  the  lance 
(Mah.  100).  P.p.p.  parikkhUto,  thrown  round ; 
aarroanded,  fenced  (Ab.  740).  Teki  parikkkitta- 
kkdvtttk  naivd^  finding  himself  hemmed  in  by  them 
OQ  every  side  (Dh.  298).    Mah.  103. 

PARI^jAHO,  Burning,  fever;  gfrief,  pain,  distress 
[llfX^I^.  DuMko  parifdho  kdyiko  eeta»iko, 
saftring  is  twofold,  physical  and  mental  (Dh.  280). 
fisrft'iqMr^^o^  bodOy  pain  (Ditto).   Pdt.  15. 

PARIMADDANAliir,  PARIMADDO,  Crushing, 
kneading ;  nibbing  the  body,  shampooing  [l|f^- 

PARIMADDATI,Togobeyond,toezcel  [^if^C^]* 
SmkkMtk  Sm^ajfiuta  Mmayanh  parimaMtvdf 
having  got  beyond  all  S.*s  learning  (Dh.  121,  i.e. 
learnt  all  that  S.  could  teach  them). 

PARIMAJJATI,  To  touch,  stroke,  handle;  to 
cfeanse,  polish  [^if^^pv].  Dh.  70.  SufMf^is^dni 
kmUkemm  pmimaffijfat  manipulating  the  gold 
(Mah.  112).    B.  Lot.  509. 


PARIMALO,  Fragrance  [tTf^Vfir]-    Ab.  145. 

PARIMANAM,  Measure,  extent,  duration  [l|f?^- 
ifnr].  Cattuattkibhdfuivdraparimdftd  tantif  a 
sacred  text  of  the  extent  of -sixty-four  bbdnavdras 
(Alw.  I.  v).    Parimdnato  (adv.),  in  size  (Mah.  08). 

PARIMAiypALO  (atff.),  Circular,  round,  spreading 
around,  covering  entirely  [mIX^U^H] •  P^t.  20, 
22 ;  B.  Lot  590.  Chdyd  parimafidald  tkitd,  the 
tree's  shadow  remained  circular,  i.e.  as  if  the  sun 
was  still  overhead,  whereas  it  was  late  in  the 
afternoon  (Jit.  58).  Parimai%dalamy  a  sphere, 
ball,  globe,  circle,  circumference  (F.  J4t.  5). 
CkaiHnutnfi^anapatiMandalo  (adj.),  thirty-three 
yojanas  in  drcomference  (Jit.  57). 

PARIMARETI  {cam.),  To   cause   to  die   [cans. 

PARIMASATl,  To  touch,  stroke  [l|ft;mr].    B. 

Lot.  509. 
PARIMEYYO  (p/j».)»  Measurable  [trf^[^].  Cl- 

Gr.  144. 
PARIMFTO  (p*p.j9.),  Measured,  limited,  moderate 

PARIMO  (adj.).  Further,  opposite  [TTT  +  IC^]. 
Gangdya  pdrime  tire,  on  the  opposite  side  of  the 
river  (Mah.  02;  pMmatire,  Par.  S.  10). 

PARIMOCANAlJr,  Release  (from  next). 

PARIMOCETl  (caiM.),  To    release    [trf^  +  ift- 

PARIMUCCATI,  To  be  released,  escape  [Mf^fJ- 
^P^].  Db.51,403.  P.p.p.parimtt^^o(Gog.Ev.44). 

PARIMUKHAA  {adv.\  In  front,  before  [qf^lj- 
199^] .  Parimukham  iatim  upatthahanto, "  placing 
memory  directly  before  him"  (Vij.)>  i«®-  having 
his  intelligence  or  consciousness  active  and  lively. 

PARIMUTTI  (/.),  Release  [from  trft^]- 

PARIlSrAHO,  Breadth,  extent,  compass  [m(X^1(]  * 
Ab.295. 

PARI]$r  AM  ATI,  To  stoop  ?  [iVfllR]  •  Gaus.  parif^d- 
metu  AffkaitUdkabhattdni  9anghaa»aparindmayi, 
set  apart  eight  portions  of  food  for  the  priests 
(Mah.  102).  To  divert  to  one's  own  use,  appro- 
priate (Pit.  11,  18). 

PARII^AMO,  Chnnge,  alteration  ;  issue,  event,  ter- 
mination; digestion  [MtXm^]-  Samrndparind" 
mam  gaccheyya,  should  become  thoroughly  di- 
gested. 

PARIl^fATO  (p.pp.  parifMmaH),  Ripe,  mature 
[^if^Wtf]-    Ab.  746, 1017.   GabbhoparifMto,  the 


PAR 


(  344  ) 


PAR 


foetus  in  advanced  pregnancy  (Mah.  57).  Of  an 
egg  ready  to  be  hatched  (Ten  J.  111).  PariftO' 
tapadumam,  a  full-blown  lotus  (Ten  J.  119). 

PARINAYAKO,  Governor,  chief,  prince  [MtXHI- 
^Pi] .  Mah.  63,  The  eldest  son  of  a  Gakkavatti 
monarch  is  called  a  parindyaka,  and  is  one  of  the 
seven  ratanas  of  the  empire  (B.  Lot.  580 ;  Man.  B. 
127).  Sanghaparindyako,  a  chief  of  the  priest- 
hood, an  aged  or  eminent  priest  (Par.  5). 

PARINAYO,  Marriage  [ll^HT^r].    Ab.  318. 

PARINETI,  To  lead,  guide,  rule  [TIItIQ^]. 

PARINIBBANAJVr,  Attainment  of  Nirv&9a,  ex- 
tinction, annihilation  [m1\0i^IH|]-  This  term 
Is  used  only  of  the  attainment  of  khandhanibbdna, 
or  the  annihilation  of  being  (see  Nibbdtunh). 
When  used  with  reference  to  an  Arhat,  it  may  be 
translated  by  "death,"  since  the  death  and  the 
annihilation  of  the  Arhat  are  one  and  the  same 
thing.  Parinibbdnamancamhi  nipanno  lokandyako, 
when  the  lord  of  all  worlds  lay  on  the  bed  of  death, 
or  the  couch  on  which  he  attained  Nirvdna  (Mah. 
47, 108).  Parinibbdnagato  pi,  even  after  his  death, 
lit.  even  when  he  had  attained  annihilation  (Mah. 
109).  Parinibbdnakdle,  as  his  death  drew  nigh 
(Dh.  376,  comp.  333).  At  Dh.  308  the  Arhat 
Santati  says  to  Buddha,  parinibbdnam  me  ant^d^ 
ndtha,  "allow  me  to  die."  At  Dh.  299  the  great 
Arhat  apostle  Moggalldna's  death  is  called  port- 
nibbdna,  Atlte  dasame  vobmc  Kdfdsokassa  rdjino 
9ambuddhaparinibbdnd  evam  vasaiuaiam  ahu,  thus 
at  the  end  of  the  tenth  year  of  king  Ka^dsoka  a 
century  had  elapsed  since  the  death  of  Buddha 
(Mah.  15).  The  Buddhist  era  is  reckoned  from 
the  death  of  Gotama  Buddha,  B.C.  543;  thus  the 
present  year  (1874)  is  the  2417th  of  the  Buddhist 
era.  For  the  terms  kilesaparinibbdna  and  khandha' 
parinibbdna,  which  mean  "  annihilation  of  human 
passion"  and  **  annihilation  of  being"  respectively, 
see  art.  Nibbdnam,  pp.  267  (2),  272  (1),  and  Dh. 
350.  Mahdparinibbdnam  means  the  death  of 
Gotama  Buddha.    See  Parinibbdyati, 

PARINIBBANIKO  (adj.).  Tending  or  conducive  to 
Nirvd^a  (last  +  l[l|)* 

PARINIBBAPETI  (eatu.  parinibbdyaH),  To  cause 
to  attain  Nirv^va  (B.  Lot.  376,  here  it  is  used  of 
Arhatship). 

PARINIBBAYATI,  and  PARINIBBATI,  To  be 
extinguished ;  to  attain  Nirvana  or  the  extinction 
of  being;  to  attain  Arhatship   [^[f^  +  f^rfr] • 


Yathd  iorafMm  ddittaHi  vdrind  parinibbaye,  u  s 
burning  house  may  be  extbguished  with  water 
(Das.  6,  opt.  parinibbdye  with  d  shortened  metri 
caus&).  Used  of  the  death  of  an  Arhat  (see 
Parinibbdnam).  Parinibbanti  andsavd,  Arbats  an 
freed  from  existence  (Dh.  23).  At  Dh.  333  Boddha 
says,  bhikkhave  ito  catufndiaccayena  pannibbdj/- 
iuami,  "  priests,  at  the  end  of  four  months  1  shall 
attain  Nirv&^a."  At  Dh.  299  the  Arhat  aposUe 
Moggall&na  says  to  Buddha,  bkante  pariwbb4j/u- 
idmi,  '*  Lord,  I  am  going  to  die."  Of  the  Arhat 
Sdnu  (Dh.  405).  Of  the  Arhat  Santati  (Dh.  309). 
Of  the  Arhat  nun  Sanghamitti  (Mah.  126).  The 
death  of  Buddha  is  sometimes  spoken  of  in  the 
following  words,  anupdditesdya  nibbdnadhiiftt/i 
parinibbdyi,  or  parinibbuto,  he  attained  the  ex- 
tinction of  being  through  that  element  of  Nirvi^a 
in  which  no  trace  of  the  skandhas  remains  (B.  Lot. 
335 ;  Jdt.  28). 

PARINIBBAYl  {adj.).  One  who  attains  Nirvil^or 
the  extinction  of  being  [irf^  +  f'RT  + 1['(]» 
Antardparimbbdyi  is  an  An%dmin  who,  havmg 
been  re-horn  in  the  Suddhdvdsa  heavens,  dies  (and 
attains  annihilation)  before  half  the  term  of  bis 
life  as  a  SuddhdviLsa  is  completed :  antardparimlh 
bdyi  H  yattha  katthaci  tuddhdvdsabhave  uppt^M 
dyuvemajjham  appatvd  parinibbdyati  (Vij*)* 

PARINIBBUTO  (p^p^p^).  Extinguished,  exdnct; 
having  attained  Nirvana  or  the  annihilatioo  of 
being,  (of  an  arhat)  dead  f trf^  +  t'lyT]-  '^^ 
word  is  regularly  used  as  the  p  p.p.  of /Nirisi&M- 
yati,  partly  from  a  confusion  between  the  roots 
^  and  V,  and  partly  no  doubt  to  reserve  the  form 
parinibbdna  exclusively  for  the  noun.  LokmMe 
sattdhaparinibbute,  when  the  saviour  of  the  world 
had  been  seven  days  dead  (Mah.  11).  At  Mah.  38 
it  is  said  of  the  arbat  Tissa,  dkdsamhi  mtidUvi 
tejodhdtuvofena  ioyathdrueim  adhitthdyatarlrwb 
parinibbuto,  seated  in  the  air,  by  the  power  of  firs 
kammaf^hdna,  having  willed  his  body  as  be 
pleased,  he  attained  the  annihilation  of  being: 
Subb.  sends  me  the  rpkd's  comment  as  follows: 
tejokasifuirammafMpddakajhdHavaiena  attuno  m- 
r(ram  yathdruciih  manuddini  jhdyantu  naMin 
evam  adhitthdya  parinibbuto  H  attho,  <'by  the 
power  of  jhdna  based  on  the  foundation  of  ^ 
kasina  (see  Kasif^o),  having  willed  his  body  as  be 
liked,  saying,  Let  my  flesh,  muscles,  etc,  be  con- 
sumed, and  not  my  bones,  he  attained  Ninra^s 


£-.  » 


PAR 


(  345  ) 


PAR 


(oomp.  tbfl  parallel  passage  at  Dh.  309).  Evath 
Bodhuatio  imdya  gdthdya  9uriyam  nanuusitvd 
drntiyagdikdya  atUe  parinibbute  buddke  c^eva 
buddhagufne  ca  namasiati,  thas  the  B.  having  In 
this  stanza  sainted  the  sun,  in  the  second  stanza 
salutes  the  past  Buddhas  who  are  dead  and  gone, 
and  their  virtues  (Ten  J.  47).  For  te  lake  pari- 
mbMd  at  Dh.  16,  see  p.  270  (1),  art.  Nlbbdnani. 
B.  Int.  590 ;  Lot  335.  At  Dh.  278  and  B.  Lot.  376 
parimbbuia  is  used  of  the  attainment  of  Arhatship. 

PARINITTHITO  (p.p.p.),  Accomplished  [qf^- 
fllfVTt].    Dh.  264. 

PARI^fi^A  (/.),  Exact  knowledge,  ascertainment 
[l|f?:irT]-  ^^'  ^13.  At  Dh.  281  it  is  said  that 
Uiere  are  three  parifinib  that  the  Buddhist  monk 
should  have  concerning  his  food,  viz.,  first,  he 
most  know  the  exact  nature  of  his  food,  whether 
broth,  rice,  etc. ;  secondly,  while  eating  he  must 
bare  a  conviction  of  the  vileness  and  impurity  of 
material  food;  thirdly,  he  roust  have  the  con- 
sdonniess  which  consists  in  the  rejection  of  all 
pleasure  in  eating  (see  Alw.  N.  76) :  these  three 
are  called  ndfuqHtrinnd,  tirafMpariSind,  and  pahd' 
m^Mtr^nd  respectively. 

PARINi^ATO  (pp.p.  parijdndH),  Well  understood, 
exactly  known  [M(\lB!?f].  Parinndtabhojanamf 
food  understood  according  to  the  three  parififids. 
Parnmdtabhojano  (adj.),  one  who  lives  on  parmnd' 
tabkafanOf  who  takes  the  right  view  of  the  food  he 
eats  (Dh.  17>  see  last). 

PARIJJf^EYYO,  see  Parydndtu 

PARIPACANIYO  {adj.),  Bringing  to  maturity,  ac^ 
eomplishing  (from  paripdceti).  There  are  five 
vimnttiparipacaniyd  safifi&s,  or  perceptions  which 
bring  about  Arhatship,  aniccaaamtd,  anicce  duk- 
khaammd,  dukkhe  anattasmind,  pahdna$€tnhd,  vird' 
gastmnd  (B.  Lot.  832). 

PARIPAGANO  (adj.),  Bringing  to  maturity,  com- 
pleting, achieving  [m(\MI^1] •    J^t.  25. 

PARIPACETI  (cau$.).  To  bring  to  maturity,  to 
perfect,  complete  [caus.  Iff^  +  Vi^Q  •  Anante 
hodhisambhdre  paripdceti,  brought  to  perfection 
the  vast  constituents  of  supreme  knowledge  (i.e. 
the  pILramitis,  Jdt.  1).  Te paripdcayam,  *'  matur- 
ing them,  viz.  preparing  their  minds  to  receive  the 
truth  "  (Vij.  Mah.  2 ;  comp.  Att.  200).  At  Pdt.  89 
it  b  used  in  the  sense  of  "  inducing,  leading  up  to, 
persuading;''  and  at  p.  13  bhikkhuniparipdcitam, 
**  a  present  obtained  on  the  persuasion  of  a  uun." 


PARIPAKKO  {ppp.\  FuUy  ripe  [irf^Trap].  Pan- 
pakko  vayo,  mature  age  (Dh.  46).  Paripakkath 
ndfiam,  matured  knowledge  (Dh.  203).  Paripakkdni 
nigrodhaphaldni,  ripe  banyan  fruits  (Ten.  J.  108). 

PARIPAKO,  Maturity,  perfection  [xrf^^trT^].  Nd- 
fiaparipdko,  maturity  of  knowledge  (Dh.  203). 
Paripdkagatam  ndnam,  matured  knowledge  (Dh. 
120).  Paripdkagatandno,  one  whose  knowledge  is 
matured  (Ten  J.  119).  Of  an  egg  fully  formed  and 
ready  to  be  laid  (Ten  J.  111). 

PARIPALETI  (eaus.),  To  protect,  guard  [qRm- 
IPEffTf]-    P.p.p*  paripdlito  (Mah.  54). 

PARIPAJ^H  ATI,  To  weigh,  compare  (Vij.),  consider. 
Fit,  17.  Paripafthitabban  H  cintetabbam  tulayi' 
tahbam  (Pdt.  92). 

PARIPANTHi  (in.),  An  enemy  [Mf^qpfin,]' 
Ab.  344. 

PARIPANTHO,  That  which  stands  in  the  way,  an 
obstacle,  hindrance,  annoyance,  danger,  misfortune 
[irf^-h'^f^ir't.]*  Magge  paripantho  atthi,  the 
road  is  a  dangerous  one,  lit.  there  is  danger  in  the 
road  (Dh.  85).  Eiatmirh  thdne  kdadvam  pdrupitvd 
nisinnassa  santikd  paripanthena  bhavitabbath,  the 
man  who  sits  in  that  place  wearing  a  yellow  robe 
must  be  a  dangerous  fellow,  lit.  there  must  be 
danger  from  the  man  who  .  • .  (Dh.  115).  Udake 
paripanthena  bhavitabbam,  there  must  be  some- 
thing that  frightens  them  in  the  water  (Ten  J.  26). 
Sacdham  imehi  saddhim  manussapathe  vasiudmi 
paripantho  me  bhavissati,  if  I  live  uith  them  amid 
the  haunts  of  men  I  shall  meet  with  an  accident, 
or  I  shall  get  into  danger  (Ten  J.  112).  At  Ten 
J.  100,  line  3,  we  have,  "  I  have  seen  a  terrible  and 
evil  dream,  portending  some  misfortune  either  to 
my  four  sons,  or  to  king  Dhatara^tha  or  to  myself." 
Dighajdtikaparipantho  hoti  makkhikaparipantho 
'va  hoti,  there  is  danger  from  snakes,  annoyance 
from  flies  (Ten  J.  99).  N*atth%  te  paripantho,  you 
have  nothing  to  fear  (Ten  J.  100).  Manussdvdto 
saparipantho,  living  in  human  society  is  dangerous 
to  you  (Dh.  109).  Dighajdtikddiparipanthe  avijja- 
mdne,  if  they  (the  eg^)  meet  with  no  accident  from 
snakes  and  other  vermin  (Ten  J.  HI,  comp.  100, 
line  9). 

PARIPATATI,  To  fall  down  [irf^lR^].  Alw.  1. 76. 

PARIPHANDATI,  To  tremble,  quiver,  throb,  totter 

PARIPLAVO  (adj,).  Unsteady,  wavering  [Trfl^^] . 
Dh.  7. 


N 


PAR 


(  346  ) 


PAR 


PARIPPHARATI,  To  fill,  cause  to  be  pervaded  by 
[^if^  +  W^-  InuuhMyamtiikhenaparipphar' 
oH  (S4m.  S.). 

PARIPPHOSAKO  {adj.\  Betpriokled,  moisteoed 
all  round  [from  VV  with  Tff^.  Paripphotakam 
paripphosakam  sanneyya,  should  mould  the  day 
while  it  if  being  sprinkled  (8dm.  S.»  of  a  potter, 
the  comment  says  nncitvd  iincitvd), 

PARIPPHUTO  (p.p.p.  last).  Filled  in  every  part, 
permeated,  pervaded  [l{(\wi^]. 

PARIPUGGHA    (/.)»   Questioning,    interrogation 
PARIPUGCHATI,    To    question,    inquire    about 

PARIPUGGHITA  (m.}»  one  who  questions  or 
inquires  [l|t^Tfl|  +  ^]- 

PARIPU](f]$rO  (p.p.p.  parip&raH\  Full,  complete, 
perfect,  fulfilled  [llif^^].  Alw.1.92.  Paripuf^ 
fLooisaiivauot  who  is  full  twenty  years  of  age 
(Kamm.  5).  Paripufknaotuio^  whose  years  are 
completed,  viz.  old  enough  for  ordination  (Dh. 
405).  Paripuf^^g^am  te  pattac(varam,  have  you 
your  bowl  and  robes  complete  ?  (Kamm.  5).  May* 
ham  civaraparipuf^fMik,  I  have  a  complete  set  of 
robes  (Dh.  198,  405).  Aparipuftftamanaratkot 
whose  wish  is  not  fulfilled  (Att  205).  Par^wfifui- 
gabbhd  (/.)f  ready  to  be  delivered,  lit.  whose  foetus 
is  fully  formed  (Jit.  52). 

PARIPCRAKO  {a^\),  Fulfilling  [^Tf^^^:*]. 

PARIPOR ATI,  To  be  completely  full ;  to  be  ful- 
filled, to  become  perfect  [X(f^^].  Pahnd  na 
paripArati,  his  wisdom  never  ripens  (Dh.  7).  Saka- 
huariram  pitiyd  paripM,  his  whole  frame  was 
filled  with  joy  (Dh.  97).  Fut.  paripMnaH  (Dh. 
201).  P.p.p.  paripufL^,  Gaus.  parip6reti^  to  fill 
(Kb.  11).  Kiualaih  p.,  fills  up  the  measure  of  his 
good  works  (Dh.  380).  P.p.p.parip^Hto  (Att.  214). 
P.pr.  pass,  of  the  cslx^  por^^Myamdno  (Dh.  201). 

PARIPORI  (/.)>  Accomplishment,  fulfilment,  per- 
fection [from  M(\y]-  ^^  c^aua  pdripM,  if  it 
be  not  complete  (P&t  7)«  Cnas$a  pdripMyd^  for 
oompletbig  what  is  deficient  (P6t  8).  PMpdriui 
gacchatit  to  come  to  perfection,  be  completed  or 
fulfilled  (Dh.  91). 

PARIRAKKHATI,  To  preserve,  retain,  maintain, 
keep  up  [Xrftr^]-  Mah.  219,  241 ;  J6t.  20. 

PARIRUNDHATI,  To  beset,  plot  against  [l|f^  + 
^^].    Alw.  N.  3  (gdmdni  nigamdni  ca,  where 


D'Alwis  has  **  circumvents,*'  and  Coomaraswaay 

"plotting").  P.i^.p.pariruddh0.jirihiparinMk$, 
beset  by  foes  (J&t  5> 

PARISA  (^),  Assembly,  suite,  oongregation,  eom- 
IMmy  [mIX^^]*  Ab.  414.  PariBmk  vig^ykat 
having  entered  the  assembly  (F.  JiL  11).  Poriis- 
gata,  having  entered  a  company  or  assembly. 
The  oatano  pariad  (or  catuparUafk),  or  the  fbnr 
classes  of  Buddha's  disciples,  are  bhikkk^  iAiik- 
kkuniyOf  updtakdf  and  mpdnkd^  monks,  nuns,  Isj 
disciples,  and  female  devotees  (Ab.  415).  TIm 
eight  parUda  are  kJuUHyaparUdf  brdkmaagapmM^ 
gahapaiiparUd,  MomaifMpariadf  cdtummuhdrijikK/' 
pariad^  tdvatykaaparUd^  mdrapariadf  bnkmapM' 
Had,  or  kshatriyas,  brahmins,  hoiiseliolden, 
Buddhist  monks,  Gitummaliirijlka  angeb,  T&vs^ 
tiihsa  angels,  M6ra  angels,  and  Brahma  angdi 
(see  Mdro).  In  the  Tipifaka  texts  a  locstifs 
pariaatim  frequently  occurs:  it  is  the  Saukrit 
loc  with  anusWura  added. 

PARISAJJO  (adf.).  Belonging  to  an  assembly  [^• 
f^^lflf].    See  BrahnMq^driaqjjo. 

PARISAKKANAA,  Going  about  BMkkMamk 
aldbhdya  pariaakkanddikdni  affha  oAgdni,  eight 
evil  practices,  the  first  of  which  is  gpoing  aliout  to 
injure  the  priests  (Fit  61).    Dh.  147,  331. 

PARISAKKATI,  To  go  about  (with  a  widud  par- 
pose).  With  dat.  Mayham  vtM^apariaMM, 
goes  about  to  slay  me  (Dh.  331).  SamgJMlMy 
pariaakkanto,  going  about  to  cause  dlviskins  amoog 
the  prieste  (Ditto).    See  SakkatL 

PARISAMATTO  (p.p.p.),  Finished  [irf^qmTH]* 
Att.  214. 

PARISAHBAHATI,  To  stroke,  rnb  [llft  + 
^tCTTfl-    Dh.245. 

PARISAAVUTO  (p.p>p.)f  Restrained  or  guarded 
on  all  sides  [vlf^  +  ^tWH]  •    Dh.  42. 

PARISANDETI  (catit.),  To  drench  [^lfT  +  ^P^- 
IffTf].    Gomp.  Abhiaandeti  and  PoHmmm. 

PARISANRA  (/.),  Suspicion,  misgiving  ]J^' 
W  +  ^].  Fit.  108 ;  Att.  213. 

PARISAI^KATI,  To  suspect  [llf^C^]-  ^^'  ^^^ 
Pariamnkito,  suspecting  (Dh.  306),  also  saqpected. 
AparUmUdto^  unsuspected  (P4t  72). 

PARISANNO  (p.p.p.)f  Dranched  [l|f^  +  ^. 

Svkhena  panaamMOf  filled  with  joy. 
PARISAPPATI,  T6  nm  to  and  fro,  to  creep  about 

[irf^^].    Dh.  61 ;  Mah.  137. 


PAR 


(847) 


PAR 


PARI8AR0  (a<{f.)>  Neighbourhood,  border  [llf^. 

irt]-    Ab.  190. 
PARISATitt,  see  ParwL 

PARISlf^CATI,  To  sprinkle  aU  over,  bathe  [vfK' 
f^].    GaitM  (Mah.  38). 

PARISODHETI  (cflwt.).  To  purify  [C|l\^V^fi|]. 
J(jham  pansodhajfU  cleansed  his  life,  lived  a 
holy  life  (Dh.  87).  Abhijfhdya  cittmh  paritodheH, 
dcanses  his  heart  from  covetonsness  (Sdm.  S.). 
/asisttf  dahardya  kamma^parisodhaya,  make  pare 
tiie  action  of  this  yoong  woman,  vi2.  show  her 
innooeiiee  (Dh.  328). 

PARI8SAJATI,  To  embrace  [^ft^BBTS^].  Dh. 
»7,846. 

PARISSAMO,  Fatigne,  exertion  [lTf^lVH>  irf^- 
^IT9t]-  Ab.  914.  Mlgavarii  pariudmo,  banting 
k  the  best  exercise  (Att.  199). 

PARI8SANOO,  Embrace  [Mr<Mif]« 

PARISSAVANAA,  a  water  strainer  [mRMI^UI]  • 
Used  by  Buddhist  priests  to  strain  water  through 
before  drinking  it,  lest  they  should  inadvertently 
defltroy  the  lives  of  insects  that  it  might  contain. 
Ab.  439 ;  Mah.  220,  231 ;  Att  91,  212;  Jdt  66. 

PARISSAVETI  {caus.).  To  stndn  or  filter  [cans. 
trf^].  Mah.  231 ;  Dh.  132.  PaHgtduitaiiam, 
dmmstaiiee  of  having  been  strained  (Dh.  275,  it 
ii  the  p.p.p4  cans,  with  termination  ^). 

PARISSAYAA,  a  danger,  risk.  Dh.  58.  I  have 
met  with  it  also  in  Pirit,  and  in  Par.  S.  A.,  and  in 
Khaggavisdna  S.  {pariuaydnaiik  Mhitd^  one  who 
endorea  dangers).    Can  it  be  from  «  with  X(fx^  ? 

PlRfSUDDHI  (/.),  Purity,  perfection,  freedom 
from  blame,  innocence  [MfXSH|»  compare  Pdri^ 
pM],  ^Chandapdrituddhi  is  a  dvandva  compound 
meanfaig  consent  and  purity:  the  priests  must 
obtain  the  consent  of  the  absentee  as  well  as  his 
assomnoe  that  he  is  innocent  of  an  expiatory 
oileaee,  before  they  hold  the  nposatha  meeting" 
(Vg.,  see  P6t  1).  For  the  eaiupdrkuddkUilam, 
or  four  precepts  of  purity,  see  Catuaankvamuttiuk 
(£.  Mod.  31 ;  Dh.  116,  380,  422). 

PARI8UDDHO  {p.p.p.).  Pure,  clear;  innocent, 
pure,  h(Af ;  perfect^  intact  [^rf^:^].  Dh.  414 ; 
Alw.  I.  92.  Cando  parUmddho,  the  undonded 
moon  (J4t  27)-  Citiath  parUuddhmk^  a  pure 
heart  or  mind  (B.  Lot  866).  Ptmea  tildHipaH- 
tMddkdmi  kaivd  rakkhati,  keeps  tbe  five  precepts 
pore  and  anbroken  (Dh.  416).    ParitmddkagoHo, 


having  perfect  limbs  (B.  Lot  401).  Parituddho 
antardyikehi  dhammehi^  free  from  disqiudifica- 
tions(Kamm.7).  Parisuddhabhdifatk  patifthdpeti, 
established  her  innocence  (Dh.  328). 

PARISU8SAT1,  To  dry  up,  waste  away  [llPc^]. 

PARITAPANAA,  Tormentkg,  afflicting  (from 
cans.  xrfXTTO- 

PARITAPO,  Heat,  fever,  inflammation ;  anguish, 
grief,  suffering  [trf^TTPT]-    Ab.328;  Att  207. 

PARITASSANA  (/.),  Fear,  hesitation  (from  next). 

PARITASSATI,  To  tremble,  be  afraid  [l|f^  + 
1|^].  Dh.  71.  P.p.p.portVMifo,  fearful,  trembling. 

PARITASSi  (adj.).  Trembling  [T|f^^rTf%^]. 

PARITO  (adv.).  Around,  on  every  side,  everywhere 
[^rfr^]-    Ab.  1146.    With  ace.  (Mah.  153). 

PARITOSANAA,  Satisfying  [^f^Clft^nir]  •  Ab.  887. 

PARITOSETI  (eaus.).  To  satisfy,  please,  gratify 

[^TftnY^raRr].  Mah.  250, 

PARITOSIKO  (a4f.),  Gratifying,  rewarding  [T|f?(;. 
lftV  +  1[4].  SahauoHi  paritaHkaih  dhaua^ 
a  thousand  pounds  as  a  reward  (Att  214). 

PARirrA  (/.)  and  PARITTAA,  Protection,  defence 
[^Vf^!^»  comp.  nouns  like  ^VHT]-  -Ko^  me 
parittd,  my  protection  is  secured.  At  Ten  J.  47 
the  peacock  king  is  said  to  have  secured  immunity 
from  danger  by  reciting  the  beautiful  stanzas  in 
which  he  invokes  the  protection  of  the  sun  god, 
the  Arhats  and  the  Buddbas.  There  is  a  collection 
called  Parittaih,  or  Protection  (Sinhalese  Pirit), 
which  consists  of  the  peacock's  hymn  and  a  number 
of  short  hymns  and  sermons  of  a  similar  character 

.  taken  from  the  Tipitaka.  It  is  publicly  read  on 
certain  occasions  with  a  view  to  warding  off  tho 
influence  of  evil  spirits  (amantuta,  yakkkaf  bhdta^ 
etc).  It  is  of  course  not  one  of  the  Tlpifaka  books, 
and  is  probably  quite  a  modem  compilation. 
There  are  several  versions  of  it,  some  oontidning 
more  hymns  than  others.  The  term  Exorcism, 
with  which  it  has  been  labelled,  1$  a  ridiculous 
misnomer.  The  original  form  of  the  word  is  no 
doubt  the  fern,  parittdi  at  Ten  J.  49,  last  line, 
we  have  the  neuter  (imaua  paritioita),  and  at 
Ab.  1029.  Pariitaggaih,  a  hall  in  a  monastery 
set  apart  for  reading  the^W^to  (Att.  11,  191,  see 
^gg^^  2).  Parittatuttask,  a  string  for  defence, 
a  charmed  thread  (Mah.  48).    E.  Mon.  240. 

PARITTABHO  (adj.),  Of  minor  briUiancy  [iT^- 
irnff]-    Tbe  ParMf6Air  i^hMl  are  the  inhabitants 


PAR 


(348) 


PAR 


of  the  fourth  Brahmaloka  (Man.  B.  26 ;  B.  Int. 

611). 
PARITTAKO  (adj\),  Lesser,  small,  limited,  brief 

[^<hf  +  ^]-    Dh.  227,  254,  396. 
PAHITTANA!!^,  Protection,  defence,  warding^  off 

[m(X^IU|]*  Ab.  1029.  Dukkhaparittdnam kdtuih, 

to  ward  off  woe  (Dh.  259).    Saraparittdnam,  a 

spell  to  ward  off  arrows  (Br.  J.  S.) 
PARITTASO,    Fear,  dread,  anxiety    [M(\iW]. 

Dh.  274. 
PARITTASUBHO    (adj\).  Of  lesser    beauty  (or 

purity,  or  goodness  ?).  ['^T^V^  +  "^^] .  The  Pa- 

rittasubhd  devd  are  the  inhabitants  of  the  seventh 

Brahma  heaven  (Man.  B.  26 ;  B.  Int.  612). 

PARITTATTAJfir,  Smallness  [next  +  ^].  Dh.  165. 

PARITTO  (p.p.p.)»  Small,  brief,  limited  [mO^I]. 

«  Ab.  704,  1029.  Rati  parittd,  brief  enjoyment 
(Dh.  396).  Parittam  jMnarkf  minor  or  inferior 
degree  of  ecstatic  meditation  (Gog.  Ev.  18).  Pa- 
rittatthakathd,  a  compendious  commentary  (Mah. 
251). 

PARIVACCHAft,  Preparation  (Vij.). 

PARIVADINI  (/.),  A  lute  of  seven  strings  [irf^- 
^nf^lftj.    Ab.  138. 

PARIVADO,  Censure,  reproach,  accusation,  de- 
traction [MfX^I^]*    Ab.  120. 

PARIVAJJANAlMf,  Forsaking,  avoidance  [VtfXr 
TlHN] .    Das.  43. 

PARIVAJJETI  (eaus.),  To  avoid,  abstain  from, 
reject,  forsake,  put  away  [M(\^4^fd]*  Pdpdni 
p,f  put  away  sin  (Dh.  22, 47).  Arakd  parivqffetvd, 
casting  far  from  him  (of  a  sin).    Dh.  97*  380. 

PARIVAWETI,  To  describe,  to  praise  [^TfC^^]- 
Kb.  7. 

PARIVARAKO  (aty,).  Accompanying,  forming  a 
retinue  (from  next).    Dh.  129,  142. 

PARIVARETI  (ca«#.).  To  surround,  escort,  ac- 
company, attend  upon  [l|(\€U<^^nf].  Mah.  29, 
194;  Ten  J.  112.  Tassa  voianatfkdnam  parivd- 
remm,  surrounded  his  dwelling  (Dh.  298,  in  order 
to  seize  him,  comp.  Mah.  255,  Ten  J.  29).  Bhw^ja 
ca  piva  ea  pariodrehi  cOf  eat,  drink,  and  enjoy 
yourself  (Raf^h.  S.,  the  comment  is  somewhat 
obscure,  but  I  think  the  word  means  **  surround 
yourself  with  your  boon  companions").  P.p.p.pari- 
vdrito  (Mah.  153).  Tanuusa  parivdritOy  shrouded 
in  darkness  (Dh.  175). 

PARIVARQ,  Covering;  a  scabbard ;  entourage,  re- 


tinue, following,  pomp  [Ttf^TTTQ.  Ab.854.  Ma- 
hantenaparivdrena  pesesiy  sent  her  forth  witli  great 
pomp  (Jat.  52).  The  last  book  of  the  Vloaya  b 
called  Parivdro  or  Parivdrapdtho,  the  Appendix: 
it  is  a  sort  of  resum^  and  index  (rndtikd)  of  the 
preceding  books  (E.  Mon.  8,  168 ;  Alvr.  1. 61,63; 
Pit.  69). 

PARIVASATl,TodweU  [ijf^  +  ^TOfif].  P.p.p. 
parivuttho, 

PARIVASETJ  (catM.),  To  put  on  a  robe  so  as  to 
cover  the  whole  body  [iff^-f  ^H^^lfd]-  P^SO. 

PARIVASITO  (p.p.p.).  Perfumed  [p.p.p.Trt^+ 
^n^].    Jdt.  51. 

PARI VASO,  Living  apart,  being  pul  under  restrauti 

one  of  the  ecclesiastical  punishments  [Mf\4l4l]. 

Pdt.  6, 64, 68, 74.  Vij.  renders  it "  penal  digcipline.' 
PARIVATO,  Blown  upon  [irf^  +  ^TH!]. 
PARIVATTARAlMr,  A  robe  (charam)  leut  to  a 

priest  and  returned  by  him  after  a  period  [l]f^- 

^  +  ^].    Pdt.8,78. 

PARIVATTAft,  An  embrace  [irft^]. 

PARI  VATTANA  A,  Inverting,  changing ;  exchange, 
barter  [irfXTTlS'T].    Pit.  80. 

PARIVATTATI,  To  turn,  to  turn  round,  to  be 
changed ;  to  place  oneself;  to  be  whirled  about, 
revolve  [n|\8|c^].  Hamso  viravanto parivatUtffd 
tesam  pddamdle  yeva  pati,  the  swan  rolling  over 
with  a  shriek  fell  at  their  feet  (Dh.  416,  comp.  329). 
BMmiyam  parivattamdnd,  rolling  herself  on  the 
ground  (Att.  218).  Parivatittvd  nipawM,  taming; 
himself  as  he  lay  (Dh.  95).  MdgadhtkabhM  m 
parivattatiy  the  M.  language  undergoes  no  change 
(Alw.  I.  evil).  So  ndtiddre  n^accdtanne  duwim 
parivcUtati,  he  places  himself  neither  too  far  from 
his  seat  nor  too  near  (Brahmdyu  S.).  KuUU' 
cakkam  viya  pariuatti,  whirled  round  like  a 
potter's  wheel  (J,it,  64). 

PARIVATTETI  (cans,  last),  To  turn  over,  roll; 
to  change ;  to  repeat ;  to  exchange  [ntX^lA^ft]* 
Thambhe  parivattiya  fhapdpayiy  set  up  the  pilUn 
in  a  different  order,  re-arranged  them  (Mah.23S). 
SaAna^  parivattayi,  altered  or  transposed  the 
principal  word  (F.  J6t.  11).  Maiam  parivattetit 
redtes  a  creed  (Mah.  250).  Mantam  p.,  to  repeat 
a  spell  or  incantation  (Dh.  158, 163).  Pattepirh 
vattetvd  parivattetvd  ga^hantij  "  shift  the  bowls 
from  hand  to  hand"  (Dh.  178).  Paritfattetti 
parivattetvd,  turning  it  over  and  over  (Dh.  187)* 


PAR 


(  349  ) 


PAR 


Parioaitetvd^  taming  the  honeyoomb  over  (Dh. 
107).  Bhikkhuniydsaddhim  eivara^parivattetvd, 
exchanging  dresses  with  another  priestess  (P&t. 
102,  82).  Suitdni  parivatten  Sihaldya  niruttiyd, 
translated  the  Discourses  according  to  the  Sinha- 
lese grammatical  roles,  i.e.  translated  them  into 
8'mhalese  (Mah.  247,  oomp.  251,  253). 

PARIVATTHABBO  (j).f.p.parivasati).  That  must 
dwell  apart  [llf^  +  ^nn^].  Tena  bhikkhund 
parivatthabbam,  pariv&sa  must  be  undergone  by 
that  priest  (P6t.  6). 

PARTVATTO,  Change,  exchange,  return  [l|f4^€|^] . 
Return  of  a  deposit  (Ah.  472).  Lahuparivattam 
kh0  niiatk  fmttafk  Bhagavatd^  the  Blessed  One 
has  declared  the  heart  to  be  easily  perverted 
(Pit.  xxxii). 

PARIVATTO,  Girde,  succession,  revolution  [qf^- 
If^].  Mahantaik  ndtiparivattam  pahdya,  for- 
saking a  great  circle  of  relatives  (Dh.  392).  Ydva 
waitamd  kulaparivattdy  for  seven  generations  back 
(Dh.  120 ;  Has.  72).  Cha  rdjaparivattd  gatd,  six 
successive  kings  passed  away  (Ten  J.  61, 114). 

FARIVESAA,  a  hermit's  cell,  the  cell  or  hut 
forming  a  monk's  private  chamber  in  a  Buddhist 
monastery.  Sanghamajjhd  apakkamma  attano 
pariveputm  agamdri,  departing  from  the  assembly 
retired  to  his  own  chamber  (F.  J&t.  46).  Mama 
tfikdro  mama  parive^am^  this  is  my  monastery, 
this  is  my  cell  (Dh.  281).  Fihdro  dvddasaparive- 
l^akOf  a  monastery  of  twelve  cells,  viz.  accom- 
modating twelve  monks  (Mah.  206).  Sildpassaya- 
parive^  Tistdrdme  upatihahum,  nursed  him  at 
the  TissdriLma  monastery  in  the  Sil&passaya  cell 
(Mah.  132).  ParivefLavihdro  evidently  means  a 
monastery  provided  with  cells  for  the  monks 
(Att.  201).  I  see  no  reason  for  supposing  with 
D'Ahris  thut  parivejjM  ever  means  a  college  (Att. 
64,  115). 

PARIVESANAA,  and  -NA  (/.),  Distribution  of 
food ;  attendance,  surrounding  [Mf\^M^]*  Mah. 
24 ;  Dh.  168.  BuddhanapariveBane^  in  attendance 
on  the  Buddha  (J&t.  26). 

PARIVESSO,  A  halo  round  the  sun  or  moon  [llf^- 
^].    Ab.65. 

PARIVETHETI  (cflw.).  To  envelop   [irf^;^]- 

PARIVIMAASATI,  To  examine,  search.  Dh.  424. 

PARIVISATI,  To  present,  offer  food,  wait  upon 
[Ufi.f*l^  •  Pa^Uen*  dhdrena  parivmivd,  serving 
him  with  MTOiiry  food  (Dh.  81).  Sakkaecam  pari' 


vui,  showed  him  every  attention  (Dh.  08).    Bh. 
136,  168,  244. 
PARIVITAKKETI,  To  reflect  [l|f?C  +  fw  +  W|]- 
Dh.  145. 

PARIVITAKKO,    Thought,    reflection    [Vtfj^  + 
f^  +  TT^l]*   Ten.  J.  55.    Cetoparivitakko,  mental 
reflection.    Evafh  cetaso  parivitakko  udapddi^  a 
consideration  presented  itself  to  my  mind  as  follows 
(Alw.  I.  93). 

PARIVUTO  (P'pp.),  Surrounded,  attended,  accom- 
panied [irfC^] .  Alw.  1. 74 ;  Dh.  94 ;  F.  Jdt.  17. 

PARIVUTTHO,  and  -TTHO  (ppp.  parivasati). 
Dwelt  apart  [p.p-p.Trf^  +  ^^]-  Parivutthapari" 
vd$o,  one  who  has  undergone  parivdsa  (Pit.  6). 

PARIYADANAA,  Taking  up,  using  up,  finishing 
[M^I^I  +  f]-  Purimau^  upAddnana  party d" 
ddnd,  from  the  original  fuel  being  used  up  (Alw. 
N.  37).  Uddham  jivitapariydddndy  after  the  term 
or  end  of  life  (Alw.  N.  51).  Yankihctti  anavase' 
sapariydddnavacanam,  yankiflci  is  a  word  that 
includes  everything  (Dh.  288). 

PARI YAD ATI,  To  seize,  lay  hold  of  [m4i<|]> 
At  Dh.  85  it  is  said  of  woman's  voice,  purisana 
cittam  pariydddya  tiffhati,  "  it  makes  a  deep  im- 
pression on  men's  hearts."  Fydpddo  eittatk  pari- 
ydddya  tiffhati,  malice  possesses  his  heart.  Inf.' 
pariydddtuih. 

PARIYANKO,  another  form  of  pallanko,  I  have 
only  met  with  it  at  Sen.  K.  333. 

PARIYANTAVA  (atff.).  Discriminating,  accurate 
[l|^if|  +  ^^7^]  •     Pariyantavati  vdcd,  discrimi- 
nating speech  (comment  on  Br.  J.  S.  A.  says  pa* 
ricchedatn  danetvd  danetvd  yathd  'ssd  paricchedo 
paSmdyati  evam  bhdsati). 

PARIYANTO,  Boundary,  border,  limit,  term,  end 
[^^^i^]*  Ab.  714.  Fhayapariyantarh  gantvd, 
proceeding  to  the  frontier  of  his  dominions  (Alw. 
I.  79).  PariBopariyante  (loc)  nisidi,  sat  down  in 
the  outer  circle  of  the  congregation  (Dh.  79,  comp. 
412).  Bhavapariyante  fhito^  standing  at  the  ut- 
most verge  of  existence,  viz.  about  to  attain  Nir- 
v^a  or  the  extinction  of  being  (Ten.  J.  119,  of  an 
Arhat).  Sabbapariyante,  at  the  end  of  all,  lastiy 
(Alw.  1. 80).  Sapariyanto  apariyanto,  limited  and 
unlimited  (Man.  B.  492).  SamuddapariyantOf 
ocean-girt  (Mah.  35,  comp.  B.  Lot.  581).  Udaka- 
pariyantoih  katvd  mahdpafhavi  kampi,  the  great 
earth  quaked  to  its  ocean  boundary. 

45 


PAR 


(  350  ) 


PAR 


PARIYAPANNO  (p.p.p^),  locludcd,  contdned,  be- 
longing to  [Trf?:+ ^+1^=^].  Ab.742. 
Pdtimokkhapariydpanndni  sikkhdpaddni,  the  pre- 
cepts contained  in  the  P&timokkha  (Pdt.  74,  5). 
Dhammo  suttapariydpanno,  doctrine  contained  in 
Sattas  (Pdt.  17). 

PARI  YAPUNATI,  To  learn  thoroughly,  to  learn  by 
heart,  to  master  [trfe^]-  Anujdndmi  hhikkhave 
$akdya  niruttiyd  Buddhavacanath  pariydpu^itufht 
priests,  I  permit  you  to  learn  the  word  of  Buddha 
in  the  language  appropriate  to  it,  i.e.  Pdli  (Pdt. 
xlii).  Tiracchdnamjjam  p.,  to  learn  a  low  art, 
e.g.  divination  (P&t.  108).  Dh.  90.  V.f.^.  party d- 
pu^itabbo  (AIw.  N,  23).     P.p.p.  pariyatto. 

PARIYATI,  To  attend  on,  serve  [q(X*H]*.  Apard 
pi  8ofasasaha8sakhattiyandtakiniyo  rdjdnatk  pari' 
yinuu  (8&m.  S.A.). 

PARIYATTAfl  (adv.).  Voluntarily  [XRlTjt]-  Ab. 
469. 

PARIYATTI  (/),  Adequacy,  sufficiency,  fulness, 
plenitude ;  learning  by  heart ;  that  which  is  learnt 
by  heart,  the  text  of  Buddha's  word,  the  Tipifaka 
[^nirfH]-  Ab.  1190.  Pariyatti-antaradhdnath, 
decline  of  scriptural  knowledge,  or  disappearance 
of  the  scriptures  (£.  Mon.  428).  Yd  kdci party aiti 
vd  sippam  vd  yasmd  asajjhdyantasBa  ananuyuhj' 
antassa  vinassatiy  inasmuch  as  anything  learnt  by 
heart  or  any  scientific  skill  is  lost  if  a  man  does 
not  repeat  it  and  exercise  himself  therein  (Dh.  370). 
Pariyattidhammo  means  the  Buddhist  scripture 
with  its  nine  divisions  (Dh.  90).  Fattapafivaita* 
pariyattimanasikdresu  usiukkam  dptyjanto,  unre- 
mitting in  devoting  himself  to  the  duties  of  religion 
and  the  acquisition  of  scriptural  knowledge  (Dh. 
326).  PariyattidharOf  knowing  the  scriptures  by 
heart.  Party attfti  t(ju  pitakdni  (Par.  S.A.). 
Mah.  124. 

PARIYATTO  (p.pp.pariydpundH),  Able,  sufficient ; 
learnt  by  heart,  mastered  [xHItH]-  P^t.  68. 

PARIYAYO,  Succession,  order,  turn ;  a  synonym ; 
opportunity ;  way,  manner ;  a  cause ;  teaching,  ex- 
position ;  a  surrounding  wall  [ll^Hf].  Ab.  120, 
429,  837.  Flditvd  lokapariydyaiht  knowing  the 
order  or  sequence  of  the  universe  (Das.  36,  with 
reference  to  the  succession  of  life  and  death ;  Subh. 
says  it  means  here  prakira,  vidhi,  krama).  Aneka- 
pariydyena,  in  many  ways  (Pdt.  3,  16 ;  Dh.  395). 
Imiud  p'etafk  pariydyetM  veditahbam,  this  truth 
must  be  understood  in  this  way  (MahinidAna  S.). 


At  Alw.  N.  34,  35,  I  think  D'Alwb  is  right  in 
translating  p.  by  «<  reason.''  Adv.  pariydyatOt 
causally,  necessarily  (Alw.  I.  107)« 

PARIYESAKO  («<(;.),  One  who  seeks   [lj^+ 
^|ii].    Ten.  J.  107. 

PARIYESANA  (/.),  Search  [l^iNwi]-    Ab.  428. 

PARIYESATI,  To  search^  seek  for,  seek  Mt 
[TJ^f[] .  Bhikkham  p.,  to  go  in  quest  of  ahns. 
Yodhe  p.,  to  enlist  soldiers  (Mah.  144).  Prao- 
pariyetantOf  seeking  (a  robe)  again,  viz.  wanting 
to  get  a  new  one  (J&t.  9).  Dh.  81,  121,  233; 
F.  J4t.  4,  53. 

PARlYESl(adj\),QeMug  [rp^J-jy^].  Dh.410. 

PARIYETTHI  (/)»  Search  [l^ft].  Ab.  428. 
PARIYODANAIJI,  Cleansing  [1^^+  ^R^]- 
PARIYODAPANAA,  Cleansing,  purification  (from 

next).    Dh.  33 ;  B.  Lot.  528. 
PARIYODAPETI  (caw.).  To  cleanse,  purify  [csoi. 

Xrf?^  +  ^|ll  +  ^].  PariyodapeyyaattdnamdtUh 

kle$ehi,  let  him  purify  himself  from  the  lusts  of 

the  heart  (Dh.  16). 
PARIYODATO(p.p.p.),  Cleansed,  pure  [l|^l|^] 

Dh.  122,  414 ;  B.  Lot.  865. 

PARIYOGALHO  (p.p.p.)»  ^>v«d  in*0  W  + 
^V^  +  ^TTV]  •  Pariyogdfhadhammo,  one  by  wlioni 
the  Law  has  been  penetrated  or  mastered  (Brsh* 
mdyu  S.). 

PARIYONANDHANAlil,  Envekiping  (from  next). 

Dh.  375. 
PARIYONANDHATI,  To  cover,  envelop  [lrt^  + 
^^J^  +  lf^].  Dh.  331, 409.   F.^.^,  puriyonaddkB, 

PARIYOSANAA,  Termination  [^nf^^rni]-  Ab. 
771.  Nibbdnapariyotano  (adj.),  ending  in  Ninri^ 
Marafu^fariyoidnOf  terminating  in  death  (Dh.  313). 
Desandpariyosane  (loc),  when  the  sermon  was 
over  (Dh.  79).  Arhatohip  is  sometimes  caUedp. 
as  the  last  stage  of  existence,  or  the  final  ora- 
summation  of  a  life  of  holiness. 

PARIY08IT0   (p.p.p.),    Concluded    [Xpjlrf^]- 

Ras.  67. 

PARIYUTTHITO  (p.p.p.),  Arisen ;  possessed  [ijft 

^  -I-  ^  4-  t%|f]    Atukafthdne  eord pmriyuftkiU, 

in  such  and  such  a  place  robbers  have  made  their 

appearance  (Par.  8. A.).  Mdrena pariyuftkiiaeUih 

his  heart  possessed  by  the  Evil  One. 

PARO  («(/.),  DisUnt,  further,  opposite ;  other,  dif- 
ferent, adverse ;  subseqneut ;  highest,  preeiDh»»t 
[in;].  Ab.695,843.Pl.par^.  ParamHra^9fpa' 


PAR 


(351) 


PAR 


rmibwky  farther  shore  or  bank  (Ab.  666).  Parahi- 
Uukf  the  welfare  of  others  (M ah.  208).  Paraddrot 
neighbour's  wife.  Na  paro^  no  one  else  (Mah.  154). 
K»  parOt  who  else  ?  (Dh.  29).  Na  paro  param 
mUoMetka,  let  not  one  defraud  another  (Kb.  16). 
ParM8a  bhandam  gafthdiiy  takes  the  property  of 
another  (Kb.  29).  Pare  bhikkM^  the  priests  of  the 
opposite  party  (Mah.  237)*  Masc  Paro^  an  enemy 
(Ab.  344).  Paro  loko  or  parahkOf  the  other  or  the 
next  worldy  the  next  state  of  existence  (Dh.  31). 
Pmn  MorOf  the  following  vowel  (Sen.  K.  206).  Sare 
pare  (loe.  abs.),  when  a  vowel  follows  (Sen.  K.  205). 
Tamty  apare  param,  the  rest  refer  to  what  follows 
(AIw.  I.  vii).  PI.  pare,  other  men  (Kb.  15).  At 
Dh.  V.  6  I  think  Max  Miilier  is  right  in  render- 
ing pare  ca  na  vijdnanti  by  *'  some  do  not  know." 
Pai^narasipard,  the  night  opposed  to  the  full  moon, 
viz.  the  niglit  of  the  new  moon  (Ab.  73).  N'atthi 
Bomi^raih  sukhani,  there  is  no  bliss  but  Nirv^^a 
(Dh,  36).  At  the  end  of  a  oompoundpara  frequently 
denotes  having  anything  as  the  highest  object,  de- 
voted to  it,  filled  with  it :  Daydparo,  devoted  to 
mercy,  compassionate ;  Khuddparo,  famished  (Ras. 
36);  Dhammaparoy  devoted  to  religion,  devout 
(Att.  196).  Neut.parai»,  Nirv^a,  i.e.  the  acme  or 
goal  of  eadstenee  (Ab.  6 ;  Mah.  47). — AAv.  param, 
iwyoad,  after.  With  abL  Param  samuddato,  from 
over  the  sea ;  Param  maraftd  or  param  maratui, 
after  death  (B.  Lot.  866).  ParaHi  Jotiyagehamkd, 
beyond  Jotiyageha  (Mah.  67).  Tato  param,  next, 
afterivrards  (Mah.  169).  Adv.  pare  (loc),  after- 
wards.   With  abl.  Tato  pare,  thereafter  (Mah.  8). 

PARO  {endv.).  Beyond,  more  than  [irC^]>  -Pff^o-  , 
more  than  1000.  Paroeafuusam  kho 
pmttd  bhananti,  he  has  more  than  a 
tfaoasand  sons  (B.  Lot.  681).  Parosdhauo  (adj.), 
ninnbering  more  than  a  hundred  (Sen.  K.  218). 
ParamUo  (adj.),  numbering  more  than  a  hundred. 

PARODATI,  To  burst  into  tears  [H^f  ]•  Db.  156. 

PAROKKHO  {adj.),  Invisibte,  imperceptible  [l|- 
^t^] .  Fern,  parokkhd,  in  g^ram.  the  perfect  tense 
(Sen.  K.  430). 

PAROfiHO  (p*p*p.)$  €hrown  op,  increased  [Tf^V]* 
Par^fkakeeomakha,  with  hair  and  nails  grown  long 
(Dh.403). 

PAROPAGHAtI   (a4f,),    Iiyuring   others,   cruel 

[inc + ^nmfin^]*  Dh.34. 

PAROPAOHATD,  Injuring  others,  cruelty  [X|^  + 
^qHIV].    Mt.  116;  Alw.  L  cxxiv. 


PARUPANAA,  and  PAPURA]^AA,  Dressing, 
putting  on  a  garment ;  a  covering,  mantle»  doak, 
upper  robe  [HT^T^]*  Pdrupanam  chaddetvd, 
throwing  off  his  upper  robe  (Das.  38 ;  Dh.  303). 
Imam  pitupdrupanath  kambalam,  this  blanket 
which  your  father  wore  as  a  doak  (Db.  157t  154). 
Nwdsanapdrupana-attharanavasena,  as  inner  and 
outer  garments  and  coverlets  (Dh.  115,  comp.  302). 
The  two  forms  are  about  equally  com  mon :  pdpurafM 
occurs  at  Pdt.  103,  and  at  Db.  290,  where  Faus- 
bdll  has  wrongly  altered  it  to  pdrupafM,  The  |i  of 
pdpurana  is  due  to  the  greater  proximity  of  the  r. 
A  T^kd  says  sariram  vethetvd  pdrupiyanti  pdpw 
rafu£.  In  bad  Burmese  MSS.  we  sometimes  find 
pdrumpana  and  pdrumpati.     See  next. 

PARUPATI,  and  PAPURATI,  To  dress,  put  on  an 
outer  garment  [HT^l  •  Sanghdtim  p.,  to  put  on  the 
upper  robe  (Dh.  204).  Sdtakathp.,  to  put  on  a  cloak 
(Dh.  290).  Scuisam  pdrupitvd,  having  wrapped 
himself  in  his  upper  robe,  head  and  all  (Dh.  268). 
Evafh  nivdsetabba^  evam  pdrupitabbath,  the  inner 
garment  is  to  be  worn  in  this  fashion,  the  outer 
in  this  fashion  (Dh.  376).  Gadrabham  sihacam' 
mena  pdrupitvd,  dressing  up  the  ass  in  a  lion's  skin 
(F.  Jdt.  14).  Fut.  pdrupissati  (Pdt.  20).  Ger. 
pdrupitvd  (Mah.  7).  Pass,  pdrupiyati.  P.p.p.  /»<f- 
ruto,  covered,  dressed;  put  on,  worn  (of  clothes); 
shut.  Pdrutapatam  vdio  ukkhipi,  the  wind  lilew  up 
the  robe  she  wore  as  an  upper  garment  (Dli.  341). 
Pdruto  Macammena,  dressed  in  a  Hod's  skin 
(F.  J&t.  15).  Apdrutadvdro,  one  for  whom  the 
gates  of  hell  are  not  shut,  i.e.  a  sinner.  Duppd' 
rtUo,  badly  dressed  (Dh.  156).  Pdrupati  is  only  a 
metathesis  of pdpurati,  which  represents  the  Sansk. 
pr&varati  from  TTT^:  I  have  met  with  pdpurati  in 
Sutta  Nip4ta:  a  curiously  similar  metathesis 
occurs  in  Sinhalese,  where  the  Sansk.  vijaptira, 
"  citron,'' has  become  bijurupu  instead  (if  hijupuni. 
For  the  change  of  v  to  p,  comp.  chdpa^=^J(m, 
Idpa  =  Wnff  poldpa  =s  IfWRTf  khipati  from 
if^V  or  V,  Idpayati  ■=  ^T^llfdtComp.  also  avd" 
purati,  **  to  open,"  corresponding  to  a  form  HlfT" 
^f?^f7f .  The  ti  is  either  a  softening  down  of  the 
a,  or  is  dne  to  a  recollection  of  the  fi  of  the  root,  or 
is  due  to  the  analogy  of  the  u  in  pdruta :  for  the 
latter  form  comp.  rtiArApAass  Ipf . 

PAROPAVADO,  Reproaching  others  [Jf^  +  ^q- 

PARUTO,  tee  Pdrupati. 


PAS 


(  852  ) 


PAS 


PASADAKO  (a^»)9  Causing  serenity  or  happiness, 
oonvertingr  to  the  Buddhist  faith  [mTT^].  Ma- 
hinda  is  frequently  in  Mahivamsa  called  dipappa* 
tddako  iherOf  the  priest  who  converted  the  island 
of  Ceylon  (Mah.  37,  121,  122,  161,  239). 

PASADANAIPI,  Gratification,  favour  [mTT^]- 
At  Dh.  44  the  first  vowel  is  lengthened  (to  avoid 
the  concurrence  of  four  iambics). 

PASADANIYO  (adj.).  Causing  happiness  [HiTF^- 
ift^].    Alw.  I.  93 ;  B.  Int.  198. 

PASADAPETI  (cau9.  pasidati).  To  cause  to  be 
gratified.    Mah.  139. 

PASADAVA  (adj.),  Delighted,  pleased,  having  faith 
w  [IWT^^-    Mah.  24,  217. 

PASADETI,  see  Pasidati. 

PASADHANAI!^,  Decoration;  ornament,  parure; 
wearing  ornaments  [HHTVf]*  Ab.  282,  888; 
Dh.  178,  234.  At  Dh.  237  there  is  a  description 
of  a  magnificent  set  of  jewels,  constituting  a  dresA 
of  honour,  given  by  the  wealthy  Dhanafijara  to  his 
daughter  Vis&khd  on  her  marriage ;  it  is  called  ma" 
hdlatdpaiddhanam,  and  is  said  to  have  cost  ninety 
miUions  of  kahdpa^as  (see  Man.  B.  223).  SabH" 
riydpathesu  pasddhanayoggath  pasddhana^,  a  pa- 
rure or  dress  of  honour  fit  to  be  worn  on  all  occasions 
(Dh.  245). 

PASADHETI  (cofM.),  To  put  on  or  wear  ornaments 
[ITBTV]  •  Etusd  hi  gariyam  poiddhanam  nicca- 
hdlaih  pasddhetufh  na  sakkd,  for  this  lady  cannot 
be  always  wearing  a  very  heavy  dress  of  honour 
(Dh.  245).  P.p.p.  paaddhito,  dressed  up,  wearing 
fine  clothes  or  jewels  (Mah.  170 ;  Dh.  247). 

PAsADIKO  (adj,),  Pleaiting,  engaging,  amiable, 
gracious  [iTTOTf^]  •  B.  Lot.  407 ;  Ten  J.  46 ; 
Dh.  314;  Alw.  I.  93;  Has.  36.  Pdsddikd  ratti, 
a  delightful  evening  (S&m.  S.). 

PASADO,  The  spotted  antelope,  the  pordne  deer 
[^TT]-    Ab.  619. 

PAS  Ado,  Brightness,  clearness ;  favour,  grace ;  re- 
freshing, joy,  serenity  of  mind;  faith  [inm^]* 
Ab.  54.  Paiddqfanako,  causing  joy  (Mah.  1). 
Tttfk  sutvd  Abhayo  thero  tarn  ddnadvayam  eva 
90  ramio  eittapoMddatihark  samvaftften  anekedhd, 
hearing  this,  the  thera  Abhaya,  in  order  to  rejoice 
the  soul  of  the  (dying)  king,  extolled  these  two 
g^fts  in  many  ways  (Mah.  197).  The  words  pa- 
gddOf  ciitapatddo,  and  manepaaddo  are  constantly 
used  In  the  sense  of  ftdth  in  Buddha,  lit,  ''re« 


joicing,"  because  of  the  joy  or  peace  of  mind 
which  belief  in  Buddha  brings  with  it.  Burnouf 
wrongly  throws  doubt  on  this  use  of  the  word, 
observing  that  "  in  connexion  with  Buddha  pra- 
s&da  is  the  favour  with  which  He  receives  those 
who  come  to  him"  (Int.  198,  comp.  383).  The 
syntactical  use  of  paidda  in  this  sense  refutes  this 
view ;  the  following  are  instances,  where  It  will  be 
seen  that  the  word  for  Buddha  or  hb  religion  is 
in  the  locative  case :  Evam  Tathdgaie  yeva  pm- 
iddo  At  mahapphalo,  thus  faith  in  Buddha  has  a 
great  reward  (Mah.  178);  CUtappaaddamattenm 
Sugate  gati  uitamd  labbhatif  by  a  mere  act  of  faith 
in  Buddha  is  the  happiest  future  state  attained 
(Mah.  177);  Pabbajwuu  pasddena  Sammdtam' 
buddhoMdsane,  took  orders  out  of  faith  in  the  re- 
ligion of  the  Supreme  Buddha  (Mah.  74)  ;  SaUhari 
pasddena  Tdvatinisabhemane  nibbatti,  through  hii 
faith  in  the  Teacher  was  re-born  in  the  T.  heaven 
(Dh.  109) ;  Mayi  citia  paiddena,  throogrh  faith  la 
me  (Dh.  94,  Gotama  Buddha  speaks).  See  tko 
the  examples  under  PasidaiL  Pariplavapoiddot 
a  man  of  wavering  faith  (Dh.  7,  the  comment  says 
§addhd),  Attano  duppatipatiiyd  tem^  mammttd' 
nam  pasddarit  vindieti,  by  his  own  immorality  de- 
stroys the  peace  of  mind  of  these  men  (P&t.  74). 
Te  MkanH  annatitthiyegu  paribbtffaketu  paid- 
daih,  these  men  take  pleasure  in  the  heretical 
devotees  (P&t.  ill,  or  put  faith  in  them). 

PAsADO,  a  building  erected  on  high  ibandations, 
and  approached  by  means  of  steps,  a  terrace, 
tower,  palace,  mansion  [iTreT^]-  Ab.  208.  It 
is  four-sided  (Ab.  210).  Paim^addam  dmyha, 
climbing  the  terraced  heights  of  wisdom  (Dh.  6). 
A  king's  palace  Is  generally  called  a  pdadda, 
It  may  have  several  stories  (B.  Lot.  627 ;  Alw.  I. 
76).  Pdgddd  otariHuu,  they  left  the  palace,  lit 
descended  from  it  (Das.  2,  40).  Dh.  117.  The 
famous  Lohapdadda  or  Brazen  Palace,  built  by 
Dnfthagdma^i  as  an  Uposatha  hall  for  die  priests 
at  Anuriulhapnra,  contained  nine  stories  and  nuie 
hundred  rooms  (Mah.  161,  and  foil.).  PdtddaMmh, 
an  upper  floor  or  terrace  of  a  p6s^^da. 

PASAHATI,  To  use  force,  overcome,  subdue,  op- 
press [mr^]*  iVb  tath  pasahate  dukkam,  grief 
does  not  overwhelm  you  (Das.  5).  Dh.  2,  83. 
Oer.  poiayha,  using  force,  forcibly,  violently  (Ab. 
1149).    Sen.  K.  472. 

PASAKHA  (/.),  A  branch  or  twig  [m[TW]- 


J 


PAS 


(  353  ) 


PAS 


PASlKHO,  The  abdomen  and  thighs  [inrrai]- 

Pit  108,  117. 
PAsAKO,  a  die  [irrem] .    Ab.  532 ;  Dh.  237. 
PASAMATI,  To  allay  [IHIT^].  PoMtninuu  ref^um, 

laid  the  dast  (Att.  211). 

PASAlftsA  (/.),  Praise  [11^(91]  •    Dh.  15. 
PASAASANAtil,  Prabingy  commendation  [H^^Pf] 

PASAftSATI,  To  praise;  to  declare  [inj^]- 
Kh.  14;  Dh.  6.  Na  patanuati,  to  disapprove, 
blame  (Dh.  92).  F.'p.^.paMatthOfpaianuito  (Dh.  41). 
PoMnMyo,  laudable  (Dh.  190). 

PASAftSi  (adj.).  Praising  [lafflr^].  Sen.  K.472. 

PlSAiypiKO  (aiff\\  Heretical  [MHPHH]. 
Mah.  23. 

PASANPO,  Heretical  [imnS]-  The  Buddhists 
called  all  non-Buddhists  pdsanfas.  Pdsapdd 
dkammdf  heretical  doctrines  (Sen.  K.  322).  Ptf- 
MaMdadhammaittafhf  heathen  observances  (Man. 
B.  494).  Ninety-six  different  sorU  of  non-Buddhist 
religionists  (channavuH  pdiafM)  are  enumerated, 
consisting  of  the  holders  of  the  sixty-two  heretical 
doctrines  (see  Diffhi)^  and  of  thirty-four  sects  of 
which  the  Kutisakas  are  the  first  (Ab.  441). 

PASANGO,  Attachment,  being  addicted  to  [mif]. 

Kiau^fpagangOt  attachment  to  lust  (Mah.  215). 
PASANI,  see  Paftki. 

PASANNATA  (/.),  Clearness,  serenity  [inonm]  • 

Ab.54. 
PASANNO,  see  PaMaH. 

PAsA^O,  a  stone,  a  rock  [imTV].  Ab.  005. 
PdsdfMmaeehoy  a  seal  or  dogong  (Ab.  074).  JoH- 
pd§dfto,  burning-glass  made  of  crystal  (Man.  B. 
436).    Mah.  109. 

PASARAI^fAlfif,    Spreading,  being   stretched  out 

PASARETI  (emu.).  To  stretch  out,  spread  out, 
expand,  exhibit,  expose  [l|iH<^ffl]>  Hatthim 
!».,  to  bold  out  the  hand  (Dh.  134, 109).  Bdhathp., 
to  stretch  out  the  arm  (B.  Lot  300).  Suddha- 
vmiihmm  pasdren,  held  or  spread  out  a  white 
dotb  (Dh.  309,  oomp.  Mah.  3).  Jpandni  pasdriya, 
having  opened  shops  (Mah.  213).  Anm  poBdHya, 
holding  out  his  sword  (Mah.  134).  P.p.p.  piwiHto, 
(Mah.  90).  PoidrUango,  with  outotretched  limbs 
(Mah.  130).    Alw  poidrdpeH  (Alw.  1.  75). 

PAS ARO,  Spreading,  extension  [ITQ^-  Ab.709. 

PASATO,  The  palm  stretched  out  and  hollowed  as 
if  to  hold  liquids ;  a  measure  of  capacity,  the  same 


as  a  Ku4uba  [H^] .  Ab.  207, 482.  Addhtaera- 
wapoBoto  (adj.),  containing  thirteen  and  a  half 
pasatas  (P&t.  81).    Mah.  37,  38. 

PASATTHO  (p-p*p*  paaamsati).  Praised,  esteemed, 
good,  excellent  [iHI^]  •  Ab.  752 ;  Kh.  7 ;  Dh. 
194;  Alw.  I.  112. 

PAS AV ATI,  To  beget,  generate ;  to  give  birth  to 
[H^].  FeraHt  p.,  to  beget  hatred  (Dh.  30). 
Apumath  p.,  to  produce  demerit  (Has.  84 ;  Att. 
197).  P.pr.  fern,  pasavanti,  a  woman  in  childbirth 
(Mah.  248).    P.p.p.poM^/o. 

PASAVO,  see  Paiu. 

PASAVO,  Bringing  forth ;  generating,  production ; 
a  flower,  fruit  [Tn9^].    Ab.  545,  701,  902. 

PASAYHO,  Force,  violence  [iraif].  Ab.  400. 
Kdyajapwayham  aointayUvd,  not  thinking  of  the 
physical  exertion  (Mah.  108).  For paiayha  (ger.), 
see  Pasahatu 

PASENADI  (m.).  Name  of  a  king  of  Rosala,  a  con- 
temporary of  Buddha  [lT%^Tf^l7^.  He  is  often 
caUed  Pasenadikosalo  (Dh.  231,  257,  291,  328, 
355,  401).  Oer.  Pasenadissa  (Dh.  307).  Instr. 
Paienadind.  Pasenadirdjd,  King  Prasenajit  (Ten. 
J.  19 ;  Dh.  212, 232).  Pasenadikumdro,  Prince  P. 
(his  son,  Dh.  211). 

PASIBBAKAHSr,  and  -KO,  A  bag,  sack  [H^^Pi, 
the  Pali  represents  a  form  pra-sivy-aka].  Dh.208, 
351.  Masc  at  Dh.  102.  CammapoBihbakam  and 
-Ao,  a  leathern  sack'  (Dh.  101),  a  blacksmith's 
beUows  (Ab.  520).  Patibbakasdyi  (adj.),  lying  in 
a  bag  (Att.  202). 

PASlDATI,  To  be  clear,  serene,  tranquil;  to  be 
content,  satisfied,  pleased,  glad ;  to  be  favourable 
or  gracious;  to  rejoice  in,  take  pleasure  in;  to 
have  faith  in,  to  believe,  be  converted  [ll^9^]. 
Kuppanti  poiidanti,  they  are  annoyed  or  pleased 
(Ras.  35).  Na  ppaiidati,  to  be  displeased.  PaMa 
deva,  be  gracious,  sire  (Att.  200).  With  ger.  Taua 
paMiivd,  pleased  with  him  (F.  Jit.  0) ;  Kamen* 
aua  pa»(ditksu  tabbe  pi  gharamdnuid,  by  degrees 
all  the  inmates  of  the  house  got  to  like  him  (Mah. 
31,  comp.  221).  With  loc.  Santdya  iriydy*  anniih 
pasidiya,  pleased  with  him  for  the  propriety  of  his 
deportment  (Mah.  24);  Bhaddasdlamhi  there 
pasiditvd,  having  Conceived  an  affection  for  the 
thera  Bbaddasdla  (Mah.  127);  PaHdHvd  guf^ 
taua  (MdkmdoMBa)  dipappwdddke,  rejoicing  in 
his  virtue  which  was  the  means  of  the  conversion 
of  the  island  (Mah.  239).  Cittam  p.,  to  have  faith 


PAS 


(  354  ) 


PAS 


(Mah.  5).  Ta$h  nttwiua  poiUHnin^  ndgard  ie  mmd' 
gatd,  h^axiag  this  (a  sermon  of  Baddha's)  the 
assembled  citizens  became  believers  (Mah.  83). 
Ta^  pdtihdriymh  disvd  poMinuu  Jine  jand,  be< 
holding  this  miracle  the  people  believed  in  Baddha 
(Mah.  108).  TatihatatiluidauiiapdHhdnyendpi 
mahdjano  pas(d(Ui,  the  people  are  converted  by 
miracles  exhibited  in  various  places  (B.  Lot.  310). 
SaUhu  • .  dhammadeiandghoiath  nUvd  patidanti, 
bearing  the  sound  of  Buddha's  preaching  they  are 
converted  (Dh.  314).  P.p.p.  pasanno,  and  once 
(Sen.  K.  351)  pasitUto,  PasatModt^eam,  dear  or 
pure  water  (Mah.  181 ;  Ab.  670).  Pasannddako, 
having  dear  water  (Dh.  283).  Manatd  pasantuna 
bhdioti,  speaks  with  a  pure  mind  (Dh.  1).  Dinno 
pasannacUiena,  given  with  a  bdieving  heart  (Mah. 
195 ;  Dh.  07).  Pa$annena  manena  katakammathf 
deeds  done  with  a  bdieviog  heart  (Dh.  90).  P<m- 
annamano  kdlam  katvdf  dying  with  a  heart  full  of 
faith  (Dh.  95).  Dandmi  angam  tqti  jitntan  ea 
poiannacUto,  I  wUl  cheerfully  resign  limb  and  life 
(Has.  16 ;  Dh.  81).  With  loc.  Paaanno  Buddha- 
Mdiane^  rejoidng  in  the  commandment  of  Buddha 
(Dh.  66;  Mah.  25, 105).  At  Alw.  I.  97,  ia$mim 
yevapasanno  means,  I  think,  <* believing  in  him" 
(Buddha),  as  the  result  shows,  for  the  king 
becomes  a  Buddhist  monk.  Pasannd  pdfihdriye, 
rejoicing  in,  or  converted  by  the  miracle  (Mah. 
1 18).  Rohaf^  khattiyd  santi pa§annd  fatanaitaye, 
in  R.  there  are  princes  who  have  faith  in  the  Three 
Gems  (Mah.  138,comp  108).  Auaddho  appasanno, 
without  faith  and  unbelieving  (Sig.  8.  A.  and 
Par.  A.).  Cans.  pasddetL  Sahastena  pa»ddetha 
imanh  reward,  lit.  gratify,  this  man  with  a  thousand 
kahApa^as  (Mah.  139).  Rdjd  eittath  pasddayi,  the 
king  received  consolation,  recovered  his  serenity 
of  m ind  (Mah .  197).  NigrodhaMdmaxLeram  «o  dind 
cittam  pasddayi,  beholding  the  novice  Nigrodha 
he  was  filled  with  pleasure  (Mah.  23).  Mayi  ma- 
nam  pasddetvd  tagge  nibbaitdnatk  ganand  n*atthU 
the  number  of  those  who  through  faith  in  me  are 
reborn  in  heaven  is  beyond  computation  (Dh.  98, 
Buddha  speaks).  JTfnel  pun^m  akaivd  Satthari 
maiuMh  poBddetvd  evardpasampatthk  patUabhif 
having  done  no  good  work,  but  only  believed  in  the 
Teacher,  has  become  a  partaker  of  so  great  glory 
(Dh.  99).  Fliuth  Upafica  rafthdnipaSiea  therd  pa- 
Mddayum,  these  five  apostles  respeetivdy  converted 
or  evangelised  these  five  countries  (Mah.  74). 


PASIDDHI  (/.),  Fame  [irftftr]-    Alw.  I.  xcri. 
PA8IDDHO  (p.p.p.)>  Public,  notorious,  cdebnted 
[Htlm].    Ab.  724. 

PASIKO  (adj.)f  Connected  with  snares,  using  snans, 
caught  in  a  snare  [Mlfl(4]* 

PASITI(/.),  A  fetter  [Hftrfif].    Ab.764. 

PASO,  a  noose,  string,  snare,  fetter  [iHlQ.  Ab. 
904.  Pdie  oddetij  to  lay  snares.  (wMhapdm, 
the  snares  of  the  womb,  i.e.  the  fetters  of  ezistenee 
(Dh.  402).  In  kegapdto,  **  bundi  or  mau  of  hsir" 
it  means  abundance  (Ab.  257).  Gomp.  BoWm' 
pdsot  Pakkhapdso. 

PA8SADDHI  (/.),  Calming  down,  calmness,  rqioi^ 
tranquillity  [inrfa^].  KdyapauaddM  eUtopoh 
9addM,  quiet  of  the  body,  repose  of  the  mind 
(Man.  B.  416).  Ydva  piUveguq^auaddhiyd  aii^ 
ditvdf  sitting  down  till  the  ezdtement  caused  by 
joy  had  calmed  down  (Alw .  I.  80).  Man.  B.  496 ; 
B.  Lot.  798 ;  Att  58. 

PASSAMBHATI,  To  calm  down,  be  quiet  [H+ 
1in9(]<    P.p,]^.  pauaddko. 

PASSANAAT,  Seeing  (from  poMoH).    Dh.  05, 1(B. 

PASSASATI,  To  expel  the  breath,  exhale  [l|  + 
^  +  ^V^] .    Dh.  401.    See  AsmuaiL 

PASSASO,  Exhaled  breath  [1V  +  HT  +  Tm].  Ab. 
39;  B.  Lot. 614;  Man. B. 400;  E. Men. 268, 209. 

PASSAT!,  To  see,  look,  look  at,  behold,  observe; 
to  see  with  the  mind,  learn,  know,  understsnd ;  to 
discover,  find,  meet  with  [l|1^.  As  tbere  is  no 
present  from  the  root  flj^  I  have  been  obliged,  in 
carrying  out  my  system  of  giving  verbs  in  tbe 
3rd  pers.  sing,  of  the  present,  to  bring  the  tenae- 
forms  of  ^V  under  Paigati,  thereby  reversing  tbe 
usual  process.  I  do  not  on  that  account  deiem 
Dr.  Weber's  reproach  of  having  "  made  dweH 
the  causative  of  pa$»ati'*\  Imperat  2nd  perk 
paua  (Dh.  27),  pi.  panaiha  (Dh.  61).  Fat  2Dd 
pers.  sing.  dakkhUi  (F.  J&t  23),  3rd  sing,  dak- 
khoH  (Sen.  K.  448),  Srd  pL  dakkhinH  (Qog.  Er. 
6;  Mah.  83).  At  Alw.  I.  93  ooenrs  a  coriom 
double  fut.  dakkhUsaH  (draksbyishyati,  oomp. 
sakkhiuaH  and  AoAicso^i,  which  in  Sanskrit  would 
be  ^akshyishyati  and  bhaviahylBbyati).  A  hi 
pamataH  from  the  root  THf^  is  very  common,  it 
will  be  found  at  Dh.  88,  98,  153, 192.  Opt.  jNUtfi 
paueyya,  dakkketha  (Dh.  51 ;  F.  J^.  57;  Sen. 
K.  465).  Aor.  adda$a  (Dh.  135;  Alw.  L  80; 
Mah.  17,24;  J&t.55,69;  F.  J4td;  jii.addmm\ 


r 


PAS 


(  355  ) 


PAS 


tMtui  (freqoeDt  in  old  texts),  adakkhi  (Moni 
Sotte),  addakkhi  (Rag.  20 ;  Mah.  28,  33,  205 ; 
Dh.  97 ;  Sandhi  K.  27 ;  pi.  addakkhu^),  dakkhi 
(JiJL  20), pant,  apam  (Mah.  17,  36 ;  Ten  J.  112; 
F.  J.  46).  Inf.  dafihum  (Dh.  84,  106,  107,  320 ; 
Ten.  J.  64;  Mah.  41 ;  Alur.  I.  80),  pasntum  (Dh. 
375;  Mah.  16,  139),  dakkhitum  (Sam.  S.  A.). 
Ger.  ditvd  (very  common),  passiya  (Mah.  177; 
Sen.  K.  604),  pasritvd  (Mah.  29,  66,  165,  262 ; 
Alvr.  I.  73 ;  Dh.  223).  P.pr.  passam  (Dh.  21,  abl. 
and  iDstr,  passafdj  dat.  and  gen.  paxsato),  passanto , 
(F.  J&t.  4 ;  Mah.  89).  Passam  is  sometimes  used 
absolutely  in  the  sense  of  seeing  or  understanding 
aright,  discerning,  wise  (Dh.  44).  Pass,  dissati, 
dissaie  (Sen.  K.  439,  448).  Pass.  aor.  adassi 
(Mah.  142),  adassatha  (Mah.  199),  dassittha  (Mah. 
1 14, 1 19).  Pass.  p.pr.  dissamdno,  P.f.p.  dafthabbo, 
P.p.p.  dittho,  Caus.  dasseti,  Passitvdna  sildytt" 
pom,  noticing  the  stone  pillar  (Mah.  165).  Supi- 
iMHfc  passiy  dreamt  a  dream  (Ten  J.  112).  Passe 
ee  v^lam  sukham,  if  a  man  sees  the  prospect  of 
a  great  advantage  (Dh.  61).  FlcintU^a  Pdtheyya" 
kd  dhammanddi  iti  passi,  reflecting  whether  the 
P.  were  orthodox,  came  to  the  conclusion  that  they 
were  (Mah.  17)-  Cattdri  ariyasaccdni  passati, 
dearty  understands  the  four  gfreat  truths  (Dh.  36 ; 
Kh.  8).  Gantvd  mama  sahdyam  passissdmi,  I'll 
go  and  see  my  friend  (Dh.  163).  Passi  Lankissa- 
raikf  presented  herself  before  the  King  of  Ceylon 
(Mah.  Ixxxvii).  Tarn  aham  datthuni  gacchdmi, 
I  go  to  visit  him  (Ten  J.  64).  Revatattheram 
addatunh  called  on  the  thera  Revata  (Mah.  17). 
Satihdraih  datfhufh  na  labhimha,  we  could  not 
find  the  Teacher,  lit.  could  not  get  to  see  him  (Dh. 
105 ;  Alw.  I.  80).  Parivepe  na  passhhsu,  found 
him  not  in  his  cell  (Mah.  266).  Pafkamapadam 
MddharUvd  gnantaram  na  passi,  having  repeated 
tlie  first  hemistich  could  not  recollect  the  next 
(F.  JiX,  46).  Muttdhdram  ndddasa,  could  not 
find  hit  necklace  (Ras.  82).  Yo  muttdhdram  pas-' 
saH^  whoever  finds  the  necklace  (Ditto).  Pass. 
Asaiit  to  be  seen,  to  be  known,  to  appear,  to 
cxisty  to  be  found,  to  occur.  Dibbadeho  adassatha, 
qipeared  in  his  celestial  form  (Mah.  199).  Sa^ 
flM»to#0  dissamdno,  conspicuous  from  every  side 
(Mah.  162).  Adissamdno,  invisible  (Mah.  60, 108). 
Adis8amdnasandh((t),  having  invisible  joints,  i.e. 
•0  graeefiil  and  well-built  that  she  appeared  to  have 
■•joinU(Mab.  26).  Dtttim^  <^^^H  there  are 


some  whose  term  of  life  is  short,  lit.  some  are  seea 
whose  . .  Tumhdkatk  janapade  t(ni  ratandni  dis» 
santi,  are  the  Three  Jewels  known  in  your  country? 
(Alw.  I.  76).  Dissanti  upajjhdyd  bdld,  we  some- 
times meet  with  foolish  pastors  (Pat.  xiv).  Na 
dissati,  not  to  be  seen,  to  disappear,  to  be  absent 
(Dh.  63).  Sdyam  eke  na  dissanti  pdto  ditthd  ba- 
hujjand,  many  are  not  seen  in  the  evening  who 
were  seen  in  the  morning,  i.e.  they  are  dead  (Das. 
6).  Kin  nu  kho  updsaka  imdni  divasdni  na  dissasi, 
how  is  it,  devotee,  that  you  have  not  been  seen 
these  last  days?  (Das.  7).  Kaham  tumhe  ime 
divase  na  dissatha,  where  have  you  been  away  all 
this  time  ?  (Alw.  I.  74 ;  comp.  Dh.  226).  For 
dasseti  see  sep.  article. 

PASSAVl  (adj.),  Seeing.  Sen.  K.  631.  Comp. 
Dtusdvi, 

PASSAVO,  Urine  [TT^rPT].  Ab.  276.  Passdva^ 
fnaggo,  urethra  (Ab.  848). 

PASSA  YO,  Tlie  compound  bhikkhunipassayo,  **  nun- 
nery,'' occurs  several  times  in  Mah.  (see  pp.  110, 
120, 210).  It  either  represents  a  possible  Sansk. 
form  HT^R^,  oris  a  sandhi  for  bhikkhuni-upassayo, 
the  «  being  first  elided  and  then  the  (  shortened. 
At  Mah.  132  we  have  siUpassayo,  "  rock-cell." 

PASSO,  and  PASSAlK,  Side,  flank  {Vfl-^].  Ab. 
264.  Tafh  passena  nipqjjdpetvd,  making  him  lie 
down  on  his  side  (F.  Jdt.  12,  comp.  B.  Lot.  342). 
Dakkhinapasse  nisinna^  aggasdvakam  Nisabha' 
tthera$h  dmantesi,  spoke  to  the  chief  disciple  N. 
who  sat  at  his  right  hand  (Dh.  135).  Uttara-- 
passam,  north  side  (J&t.  72).  Vebhdraselassa 
passe,  on  the  slope  of  the  V.  mountain  (Mah.  12). 
Maggassa  ubhosu  passesu  atthamsu,  they  stood  on 
both  sides  of  the  road  (Dh.  266).  Vbhatopasse, 
on  both  sides  (Mah.  213).  Purassa  ekapassamhi, 
on  one  side  of  the  city  (Mah.  120).  Purapassamhi 
dakkhiiie,  on  the  south  side  of  the  city  (Mah. 
216).  The  loc.  passe,  passamhi  is  sometimes  used 
prepositionally,  *'near,"  "dose  to,"  ''by  the  side 
of,"  '<at."  Sayanassa  siropasse,  at  the  head  of 
the  bed  (Mah.  128).  Dvdrakotthakapassamhi, 
near  the  porch  (Mah.  6).  Pitfhipasse,  at  the 
bade  of,  behind.  Ekena  passena  gantum,  to  go 
on  one  side,  to  slink  away  (Ten  J.  13). 

PASU  (fft.),  Cattle ;  an  animal,  beast ;  a  goat  [t(V] . 
Ab.  1 1 1 1 ;  Dh.  6 1 .  PI.  pasavo  (Ab.  620).  Pasu- 
pdlanam,  tending  cattle,  cattle  farming  (Ab.  446). 
Pasupati,  Civa  (Ab.  16). 


PAS 


(  356  ) 


PAT 


PASOn  (/.),  Birth,  bringing  forth ;  childbirth, 
delivery  [iT^tTf].    Ab.  76 ;  Mah.  58,  136. 

PASOTIKA  (/.),  That  has  broaght  forth,  that  has 
had  a  child  [||^lp|l|k|].  Of  a  woman  (Ab.  235). 
Of  a  cow  that  has  calved  (Ab.  498). 

PASUTO  (p-p.p.),  Intent  upon,  devoted  to,  seeking 
[3Tf^nT='^]*  Sadatthapasuto,  devoted  to  his 
own  spiritnal  welfare  (Dh.  30).  Jhdnapasuto,  given 
up  to  meditation  (Dh.  33).  Klldpasuto  (Jit.  58). 
Gocarapasuto,  seeking  food  (F.  Jat.  12 ;  Ten.  J. 
36).  Sdsanakiccappasuto,  devoted  to  religions 
duties.  Yaih  purmam  pasutam  mayd,  if  any  good 
works  have  been  diligently  sought  after  by  me 
(Ras.  28).  Pasuto  by  itself  may  mean  addicted 
to  pleasure  (»ayam  na  seve  pasutam  pamattaik). 
With  affix  -flTy  khidddpamtatd  (/I),  devotion  to 
amusement  (Dh.  326). 

PASOTO  {p*P-P*  pasavati).  Engendered,  bom ;  de- 
livered [ireTf]*  SakyakulapasAto,  bom  of  the 
Cdkya  race  (Br. J.S.  A.).  Fern,  pasdtd = pasdtikd 
(Ab.  235). 

PASUTTO  (p^p^p.).  Sleeping  [H^J^] .  Alw.  I.  xcvi. 

PATABBO  (p/p.  pivaH),  Drinkable  [XTHW]. 
Sen.  K.  477. 

PATAGGI  (m.).  Fire  in  retum  [irf?!  +  ^rf%r] . 
Pataggi  ddtabbo,  fire  must  be  given  in  retum 
(Sen.  K.  223). 

PATAHO,  A  kettledrum  [^TZf ]•    Ab.  144. 

PATAkA  (/.),  A  flag,  banner  [qcTWIT].  A1).  397; 
Dh.  78 ;  Alw.  I.  79. 

PATAKO,  Cotton  cloth  ?  [TfZ^].    Pdt.  78. 

PATALAM,  A  covering;  coating,  membrane,  film ; 
cataractof theeye ;  roof,  thatch ;  aheap, multitude, 
quantity  [X|?^].  Ab.  218,  940.  Meghapafalam^ 
overclouding  of  the  sky  (Ab.  71)>  Madhupafalam, 
a  honey  comb  (Dh.  106).  Udarapafalam,  mucous 
membrane  of  the  stomach. 

PAtALAA,  The  N&ga  world,  the  lower  regions, 
infernal  regions ;  submarine  fire  [mni^]*  Ab. 
649,889. 

PATALI  (/.),  The  trampet  flower,  Bignonia  Suave- 
olens  [Tn^1%]*    Ab.  559;  Dh.  194. 

PATALIKA  (/.),  A  woollen  coverlet  thickly  woven 
with  flowers  \JlZm  +  T^]  •  ^^'  ^^^'  Br. J.S. A. 
says  pafalikd  ti  gharuipuppho  unndmayo  attha" 
rako,  90  dmildkapatfo  ti  pi  tmceaH. 

PATALIPUTTAH*,  and  -TTAKAlft,  Name  of  a 
city  in  Magadha  [MUfa^^^l] •    Ab.  201 ;  Ras. 


36.  Originally  called  Pdtaligdmo,  and  Dun«d 
Pdfaliputtath  by  Buddha  shortly  before  bis  death 
(Par.  S.).  PdfaliputHko  (adj.),  belonging  to  P. 
(Sen.  K.  390). 
PATALO  (adj\).  Light  red,  pink  [iHZ^].  Ab.  97; 
Dh.  100.    Masc.  pdtalo,  rose  colour,  pink. 

PATANAA,  FalUng  [tHPT].    Jit  19. 

PATANGO,  A  bird  \jmf].    Ab.624. 

PATANOO,  a  flying  insect,  moth,  beetle,  grass- 
hopper [lifi^].  Ab.  645  (read  pa^).  AtDh.412 
the  reading  should  be  patangafk,  not  pavangajky 
"  kills  and  sucks  the  juices  of  a  moth  or  fly  that 
has  tumbled  into  the  outskirts  of  its  web." 

PATAnI  (adj.),  Spreading,  extending  [innf^PC' 
Ab.  550. 

PATAI^JALI  (aty,).  Having  the  hands  dasped 
[^rnr^fW]-  Mah.  250  (ooUated  with  two  HSS.). 

PATANTO,  a  bird  [VmJ'    Ab.  625. 

PATANTO,  The  skirt  or  seam  of  a  garment  [V[Z + 

PATAPANO,  Name  of  one  of  the  eight  Hells  [IHIT- 
l^f].    Ab.  657. 

PATAPAVA  (adj.).  Splendid,  majestic  [IRTPT^' 
Ras.  26. 

PATApI  (adj.).  Burning,  scorching  [inClft^]- 
Att.  209. 

PATAPO,  Heat;  splendour,  majesty,  dignitjr 
[THTT?]-    Ab.351. 

PATARANAA,  Elevation,  aggrandisemeot  [TRTT* 
j;^].    Att.  199. 

PATARASO,  Morning  meal,  breakfast  [HTVTnd- 
Pdtard$am  paedpento,  having  his  breakfast  cooked 
(F.  Jat.  15).  Bhuttapdiardio,  hanng  breakfasted 
(Ten  J.  1 ;  Dh.  401 ;  Alw.  I.  73 ;  Mah.  117). 

PATARETI  (caut.),  To  mislead,  deceive  [IRIT- 
<i|tn].    Att.  199. 

PATATI,  To  fall,  alight  [l|f^].  With  loc  (khau 
apdyegu  patitvd,  having  fallen  into  the  foar  states 
of  punishment  (B.  Lot  310).  Pddem  paHivi, 
felling  at  their  feet  (Dh.  132).  Bhiiwiyam  poft*. 
fell  to  the  ground  (Mah.  152).  AngdragtMe 
patissdmi,  I  will  throw  myself  into  the  midst  of 
the  embers  (F.  Jdt.  56).  Jannukehi  (instr.)  pn  ^ 
fall  on  one's  knees  (Dh.  114).  Rane  poH,  fell  ia 
battle  (Mah.  220).  Imperat.  patatu  (Ras.  22). 
P.pr.  patamdno  (Mah.  156;  Jit.  23).  P.p.p.^ 
tito.  Cans,  pdteti,  to  cause  to  fall,  throw  down, 
throw,  let  (all,  drop ;  to  lay  low,  ruin,  destroy. 


PAT 


(367) 


PAT 


Tumhdkofk  p4de$u  pdiessdmiy  I  will  make  him 
throw  himself  at  yoar  feet  (Ten  J.  20).  Kuldvakd 
(abl.)  pdteH^  threw  iiim  out  of  the  nest  (F.  J&t. 
49).  PdteH  bhdmiyam  (loc.)  lekhamt  dropped  the 
letter  on  the  groaod  (Mah.  131).  Sisepdteti,  let 
U  611  on  his  head  (F.  Jdt.  4).  Acchd  k^dni  pd- 
tajfumy  bears  worked  the  hammers,  caused  them 
to  lall  on  the  anvils  (Mah.  22).  Andath  p.,  to  lay 
an  egg^  (Ten  J.  111).  Rukkhaik  p.,  to  throw 
down  a  tree  (Dh.  331 ;  Mah.  141).  Dakkhifufda- 
kmk  pdietvdj  having^  poured  out  the  water  of  do- 
nation (Mah.  160).  Garahath  p.,  to  cause  blame 
to  fall  on  a  person  (Dh.  220).  Oer.  pdtetvd  (F. 
J^  12),  pdt^itvd  (Mah.  244),  pdtiya  (Mah.  217). 
P.p.p.  pdtiio^  thrown  down,  cast  off  (Dh.  72,  206). 

PATATTAA,  a  wing  [inPl].    Ab.  627. 

PATAVAM,  SkiU  [iTTZ^].    Alw.  I.  vii,  112. 

PATAVYATA  (/.),  Injuring,  destroying  [VUTi  +  a 
termination -i^  seen  in  iahavyatd,  ddsavya,  +  Wf]- 
Pit.  12,  83. 

PATAYO,  see  PaH  (1). 

PATEKKAA  (adv.).  Singly,  severally  [ir^  + 
^],    Pit.  82,  84. 

PATETI,  see  PaiaH. 

PATHA    (/.),    The   plant   Glypea    Hernandifolia 

[^rrar]-  Ab.  682. 

PATH  ADDHI  (/.),  A  thoroughfare,  street.  Ab.  202. 
I  cannot  explain  this  curious  form,  it  is  not  a  mis- 
print. 

PATHAKO,  One  who  reads  or  recites  or  studies 
[imn]  •  Thutipdthako,  a  panegyrist  ( Ab.  396). 
Angalakkhanapdfhakot  one  who  reads  or  studies 
tlielineaments  of  the  body,a  fortune-teller  ( A tt.  190). 

PATHAMAJJHANIKO  (adj\\  Connected  with  the 
first  Jhina  [TTtH  +  WW  +  T^]. 

PATHAMAKAPPIRO  (adj.).  Belonging  to  the 
eommencement  of  a  Kalpa  [TRTR  +  ^^  +  T^i]' 
1  learn  from  Subhdti  that  by  pathamakappikd 
manuud,  are  meant  those  human  beings  who  first 
make  their  appearance  on  the  cakkav&la  when  it 
is  renovated  (see  JKoppo). 

PATHAMAKO  (adj.).  First,  previous  [TTerFn]- 

PATH  AMO  (a^.).  First,  foremost,  earliest,  previous, 
prindpal,  chief,  best  [ITOTH].  Ab.  715,  932. 
Paihamd  bhdmi,  first  floor  (of  a  palace,  Mali.  164). 
PatAamena  vayoid,  in  the  prime  of  youth  (B.  Lot. 
883,  Siddhartha  was  then  about  eighteen).  JPa- 
fkmmagdmf,  preceding  (Dh.  90).  In  gram,  pa- 
fhatm^  puruo  is  what  we  call  the  « 3rd  person " 


(CI.  Gr.  100).  Fem.  pathamd,  the  nominative 
case  (vibhatti  understood).  Adv.  pathamanh,  first, 
previously  (Kamm.  1).  Patharndbhisamhuddho, 
when  first  I  attained  supreme  Buddhaship,  im- 
mediately after  I  became  Buddha.  Sace  mdtu 
kathaih  pathaniani  sundti,  if  he  hears  his  mother's 
speech  first  (Alw.  I.  cvii).  Pathamam  eva,  first  of 
all  (F.  Jdt.  4).  Veram  pathamam  katam,  the 
enmity  originally  felt  (Mah.  153).  With  abl. 
Sang'hasannipdtato  pathamam,  prenous  to  the 
assembling  of  the  priests  (Pdt.  1).  Ahath  pafha" 
math  aham  pathamam,  I'll  go  first,  I'll  go  first  I 
Pathamaladdho,  first  received  (Ten  J.  31).  Com- 
parative used  adverbially,  pathamatarafh,  first  of 
all.    Alw.  I.  74 ;  Dh.  142,  326. 

PATH  ATI,  To  read,  recite  [ij^]. 

PATHAVl,  and  PATHAVl,  and  PUTHUVl,  and 
PUTHAVl  (/.),  The  earth  [^IMV,  jff]-  Ab. 
181,  182 ;  Dh.  8,  9.  Pathavitalam,  the  surface 
of  the  earth  (Mah.  68).  Pathavibhdgo,  region  of 
the  earth  (Dh.  295).  Pathaviuaro,  puthamtsaro, 
king  (Att.  196 ;  Mali.  98).  Puthuvisami,  lord  of 
the  land,  king  (Mah.  235).  Puthavikampo,  puthd- 
vikampanam,  earthquake  (Mah.  173;  J&t.  26). 
Mahdpathavi,  the  great  earth,  the  world  (Dh.  129). 
Gen.  pathaviyd,  puthuviyA  (Mah.  19),  pathavyd 
(Dh.  32).  Loc.  pathavyd  (Ten  J.  118),  puthu- 
viyam  (Att.  8),  pathaviyam  (Gog.  £v.  8).  Pa- 
thavi  is  the  usual  form,  but  the  others  occur  not 
unfrequentiy,  e.g.  puthavi  at  Mah.  86,  98,  173, 
Jdt.  25,  26,  Sen.  K.  232,  and  in  Suciloma  Sutta. 

PATHAvI  (m.),  A  traveller  [^|ir  + ^HftPl]- 
Ab.  347. 

PATHETI  (cau».  pathatt).  To  cause  to  read,  to 
teach  [Ml^^^ft] •    S«°-  K.  335. 

PATHEYYAM,  Provisions  for  a  journey  [XTT^]' 
Ab.  380 ;  Dh.  42.    Also  pdtheyyakam  (Pdt.  89). 

PATHIKO,  AtraveUer  [xrffWl].    Ab.  347.    . 

PATHINO,  The  fish  Silurus  Boalis  [qTJ^]. 
Ab.  674. 

PATHO,  Path,  road,  way,  course,  reach  [^W]. 
Ab.  190.  Aniccham  tarn  patham,  disliking  that 
path,  unwilling  to  enter  by  that  passage  (Mah.  153). 
Cakkhupatho,  path  of  the  eyes,  range  of  the  vision. 
Rdgapatho,  path  of  sensuality.  Kammapatho, 
course  of  action,  mode  of  merit.  Qananapatho, 
iankhydpatho,  range  of  calculation.  Manuuapatho, 
path  or  haunts  of  men.  Manunapathe  vasati,  to 
dwell  among  men  (Ten  J.  112).  Kaimd  abhinha^ 

46 


k 


PAT 


(  858  ) 


PAT 


mamuuigitaiham  gacchathojwhy  are  you  constaqtly 
going  to  the  haunts  of  men  ?  (of  a  bird.  Ten  J.  54). 
Cfantvd  jotipathena,  going  through  the  air.  De- 
viyd  hatthapathath  upagacchi,  placed  itself  within 
reach  of  the  queen's  hand  (Jdt.  52). 

PA7HO,  Reading,  recitation ;  text ;  passage  of  a 
text  [^n?]*  Khuddakapdtho,  lesser  reading  or 
text,  name  of  one  of  the  hooks  of  Khuddakani- 
kdya.  Sarafutttayapdtho,  the  text  of  the  Three 
Sara^as.  Pdthakkamo,  order  of  reading,  style. 
Ayaih  Mahdvag'gatfkakathdpdtko  uddharitabbo^ 
the  following  passage  from  the  commentary  on 
Mahdvagga  may  he  instanced  (Sandesa  Kathd). 
Ayam  eva  vd  pdtho,  this  is  optionally  the  reading 
(Ten  J.  121).  Aeetatd  ti  pi  pdfho,  the  reading 
**  acetasd  "  also  occurs  (Dh.  374). 

PATI  (m.).  Master,  owner,  lord,  chief,  ruler ;  husband 
[irfn]-  Ab.  240,  725.  Yakkhapati,  a  yaksha 
chief  (Mah.  50).  Lankdpati,  ruler  of  Lankd 
(Mah.  155).  PI.  patayo  (Mah.  253),  patino  (Mah. 
155).    Comp.  Patigumd,  Dimmpati,  etc 

PATI,  and  in  composition  generally  PAfl  {p^i^-)f 

•  Towards;  back,  in  return ;  against  [iTfTf]  •  Sanga- 
mam  poH  pihd,  longing  for  union  (Ab.  103).  With 
abl.  Buddha$mdpaH  Sdriputto,  S.  takes  the  place 
of  Buddha,  viz.  is  nearly  as  great  as  he  (Sen.  K. 
818).  Ghatam  aua  ieUumd  pati  daddti,  he  gives 
him  ghee  in  return  for  oil  (Ditto).  Much  used  as 
the  first  part  of  a  compound,  when  it  generally 
takes  the  form  pati,  but  there  are  many  exceptions. 
Instances  of  the  latter  are  patir^pOf  paiikiffhaf 
paiikufthaf  patikriydf  pdtimokkha^  patima^ditOf 
patimdnetif  patimantetif  patisalldfjM,  patUibbati, 
paiissata,  patiisaya^  patiffhd,  patidinatu  We 
have  patiddnam  but  patidaddtu  and  of  the  Pali 
derivatives  of  llHllTf  those  which  have  gg,  as 
patiggahetvd,  pafiggaha^  take  t,  while  those  that 
have  a  single  g,  as  patiganheyya,  patigaf^hiiBatif 
iakei. 

PATI  (/•)>  Coarse  cloth,  canvas  [XT^]- 

PATI,  To  protect  [iff].    Sen.  K.  447,  406. 

PAtI  (/.),  A  vessel,  bowl,  dish  [XTT^]  •  Ab.  443 ; 
Mah.  41,  61,  175,  244. 

PATIBADDHO  (pp.P')f  Bound,  obstructed,  de- 
pendent [HfTHRT]-  Mama  pabbajjd  tava  pati' 
baddhdf  my  taking  orders  is  dependent  upon  you ; 
i.e.  my  taking  orders  is  conditional  on  your  taking 
them  (Dh.  141).  Avqjjanapatibaddho,  dependent 
on  meditation  (Gog.  £v.  2).     Pafibaddhacitto, 


patibaddhamano,  whose  heart  is  bound  or  ob- 
structed by  passion  or  attachment  (Dh.  50 ;  P^ 
69).  Kdme  (loc.)  appafibaddhaeitto,  whose  heart 
is  not  in  bondage  to  lust  (Dh.  39).  See  Jftt.  8. 
Siddhatthakumdro  mayi  patibaddkacittOj  Prince 
8.  is  in  love  with  me  (J4t.  61).  Parapatibaddh^Od, 
dependence  upon  others  (Jdt.  8). 

PATIBAHANAA,  and  PATIBAHO,  Warding  off, 
repulsion  (from  next).  Vajjinam  patibdhdya  (dat), 
to  repel  the  Vayian  princes  (Par.  S.).    J4t.  80. 

PATIBAHATI,  and  PATIBAHETI,  To  put  away, 
reject,  avert,  repel  [irfjf  +  ^TT^]-  ^fl*  rdfdpa^ 
tibdhayU  him  the  king  rejected  (Mah.  174).  Sab- 
bani  tani  pafibdhiya  bhinuanam,  having  averted 
all  these  terrors  (Mah.  72).  Apafibdkitvd^  witiiout 
contradicting  (Pit.  xvi).  Inf.  patibdhitu^  Pass. 
patibdhiyati,  P.f.p.  pafibdhiyo.  Pdpakammaum 
appafibdhiyabhdvam  natvd,  knowing  that  the  de* 
merit  could  not  be  removed  (Dh.  223).  Mah.  233. 
Pattbdhati  (Dh.  290). 

PATIBALO  {adj,)y  Able,  adequate,  competent  [l|f?|- 
^fir]*    Pit.  xiv. 

PATIBBATA  (/),  A  devoted  or  faithful  wife  \yiftt 

inrr]-  Ab.234. 

PATIBHAGO,  One  who  belongs  to  the  opposite 
side,  an  enemy  [irfll^Tnf]  •    Ab.  1077. 

PATIBHAOO  {a^.\  Equal  to,  simUar,  resembling 
[14(^4||9|]  Sd  abhir6pd  ahoH  denaceharapmfi-' 
bhdgd,  she  was  lovely  as  a  celestial  nymph  (Dh. 
162 ;  Ras.  36).  Sabbaseto  KetdaMtft^aUbk^-m 
varavdrano,  a  noble  elephant  entirely  white,  like 
the  peak  of  Kailisa  (Dh.  158).  Ab.  529,  1077  ; 
F.  Jit.  2 ;  Dh.  284. 

PATIBHANAlii,  Understandmg,  intelligence,  wis* 
dom ;  readiness  or  confidence  of  speech,  prompti- 
tude, wit  [irfTRTR] .  Ab.  153, 971 ;  B.  Lot  8» ; 
Man.  B.  499 ;  P4t.  85.  In  ite  sense  of  '^ readiness 
of  speech,"  "  ready  wit,"  it  is  sometimes  wron^y 
spelt  patibhdna  as  if  from  If^.  Both  meaning 
are  easily  traced  to  llHl^)!^  •  Ab.  971  says patU 
bhdnam  tu  panndyam  upatfhitagirdya  ca^  **  pe:^- 
bhdna  is  used  for  wisdom  and  for  ready  speech.*' 
Gough  has  the  following :  *^  Patibh&nam,  «.  wis- 
dom ;  understanding,  intellect ;  presence  of  mind, 
readiness  in  replying  to  what  is  advanced."  At 
p.  134  of  D'Alwis  Catalogue,  vol.  L  occutb  the 
adj.  pafibhdpako,  rendered  ''of  prompt  speech." 
At  Jdt.  60  we  have  iabbatdldvacaretu  takdmi  an- 
kdni  ca  pafibhdndni  dauayanietUf  and  while  all 


PAT 


(  359  ) 


PAT 


tb«  nmsiciaDS  were  exhibitiug  their  respective 

skifl.    See  Patisambhidd. 
PATIBHlNAVA  (adj\).  Possessed  of  intelligence 

or  ready  wit  [TrflWHWct]. 
PATIBHA8ATI,  To  address  in  return  or  in  reply 

[l|(l|4|m].    Aw.  paeeabhdtL    Yot patibhM  wee 


PATIBHATI,  To  appear,  to  be  evident,  to  occar  or 
preseot  itself  to  the  mind  [T|f?T^]«  ^oi*-  P^t^- 
bkM,  With  ace  Bhagawmtath  imd  gdthdyo  pa- 
HAkmAtm  (aor.  drd  pi.),  these  stanzas  occurred  to 
Boddba  (Gog.  Ev.  6> 

PATIBHAYO  (adj.).  Terrible,  fearful  [nfTfl^]. 
Neot.  papbhayaihj  fear  (AIk  107,  969). 

PATIBHAYUTTO  {adj,\  Bold,  ready,  confident 

[lrfinfT  +  ^].    Ab.731. 
PATIBHOGO,  A  surety,  sponsor  [HfJl^l^^  with 

lengthened  a].    Ab.  532 ;  Dh.  239. 
PATIBH  C  (m.),  A  surety  [TVf?!^]  •    Ab.  532. 
PATIBIMBAliil,  Reflection,  counterpart,   picture, 

i>D*g®  [MHiRVI^]-    Ab.  529.    Paiibimbam  »ui 

aa{i|MMia,  an  image  of  gold  (Mah.  239).     Also 

patibimbaka^  (Mah.  267). 
PATIBIMBITO  (adj\),  Reflected,  imaged   [nfTT- 

fqfiinf].    Alw.  I.  X. 

PATIBODHO,  Awaking  [nfTHlt^]-    Att.  218. 

PATIBUJJHATI,  To  awake  [iffTTf^J. 

PATICCA  (ger.),  Following  from  anything  as  a 
result ;  by  means  of,  on  account  of,  by 
of,  through,  by  [ger.  Hlft]*  Anuddayam 
p,f  oot  of  compassion  (Dh.  178).  Nibbdnam  p., 
cm  acoount  of,  for  the  sake  of  Nirv^a  (Dh.  278). 
7*mm  p.  putto  nd  dhitd  vd  na  tippajfissa,  to  him, 
lit.  by  means  of  him,  no  son  or  daughter  would 
have  been  born  (Dh.  325).  8d  tarn  p.  rdjdnaik 
tmmMewi  dhUaragh  labhi,  that  queen  had  a  daughter 
by  tbe  king  (Mah.  Izxxviii).  Fidddabko  pi  KhaHi- 
^fcr^Jdnmm  evap.JdtOt  V.  is  sprung  from  a  Ksha- 
triya  king  (Dh.  218,  the  phrase  is  used  only  of  the 
fiOber,  see  tbe  distinction  drawn  at  Dh.  207,  torn- 
kdkttth  kira  kuechhfam  dve  puitd  nMaitd  dve 
taumhe  p,  jdtd,  two  sons  were  bom  from  your 
womb,  two  yon  were  the  fiither  of).  Ayu  kim  p. 
HffhaH  f  dyu  Mimath  p.  Hfihati,  what  does  life 
depend  upon?  life  is* maintained  by  heat  (Vij.)- 
CioarddilakkhafMfk  p.  paMmUi,  fliey  are  con- 
verted in  conseqoenee  of  . .  (Dh.  314).  Dvhmam 
kmMmmk  gufMmahamiataik  p.,  on  account  of  the 
of  the  virtue  of  tbe  two  families  (Dh.  78). 


Etath  (iaraijiam)  p.,  by  means  of  this  refuge  (Dh. 
346).  f^edanam  p.  tanhd,  from  sensation  results 
desire,  or  through  sensation  there  is  desire,  or 
desire  is  the  consequence  of  sensation.  Mahdmo' 
hindattheram  p.  Sihaladipe,  sdsanatk  mppatitthp' 
tafh,  by  the  thera  Mahinda  religion  was  firmly 
established  in  Ceylon  (Sandesa  Kath4).  Anna- 
mtmham  p.  sahite  dhamme  uppddeti,  produces  con- 
ditions connected  in  the  way  of  mutual  dependence 
(B.  Lot.  532,  lit.  connected  as  a  consequence  one 
of  the  other).  A  ^k6.  in  the  Ind.  Off.  Library  ex- 
plains paecaya  thus,  paticea  etasmd  ettti  paccayo, 
"a  suffix  is  that  which  proceeds  fr^m  a  word 
following  from  if  Paticcakammam  n^atthiti 
kilittham  cetanam  vind,  without  an  evil  intention 
there  is  no  resulting  karma  or  demerit  (Mah.  41). 
Patieeasamuppanno,  arisen  as  a  result,  having  its 
origin  in  a  preceding  cause. 
PATICCA8AMUPPAD0,  Origination  as  a  neces- 
sary  result  from  an  antecedent  cause,  chain  of 
causation  [last  +  aamuppdda].  Paficcagamup' 
pddo,  or  Chain  of  Causation,  is  the  name  given 
to  a  well-known  formula  which  sums  up  the  prin- 
cipal causes  of  existence  (Nid&nas,  twelve  in  num- 
ber), in  their  order  of  succession.  This  formula 
embodies  Gautama's  solution  of  the  great  problem 
of  the  Origin  of  Evil,  and  is  one  of  the  most 
fundamental  and  characteristic  doctrines  of  his 
teaching.  The  Pali  text  is  as  follows:  avijjd- 
paceayd  saukhdrd  (pi.),  $ankhdrappaccayd  vinnd' 
nam,  vinndfiappaccayd  ndtnardpam,  ndmar^pap* 
paceayd  tafdyatanam,  safdyatanappaccayd  phasso, 
phasaappaccayd  vedand,  vedanappaccayd  tanhd, 
tanhappaccayd  updddnam,  updddnappaceayd  bha* 
vo,  bhavappaccayd  jdti,  jdtippaecayd  jardmara' 
^ik  tokaparidevadukkhadomanatsupdydBd  sam^ 
bhavanti,  ''from  Error  springs  Karma,  from  Karma 
springs  Consciousness,  from  Consciousness  springs 
the  Organized  being,  frx>m  the  Organized  being 
spring  the  six  Organs  of  sense,  from  the  six 
Organs  of  sense  springs  Contact,  from  Contact 
springes  Sensation,  from  Sensation  springs  Desire, 
from  Desire  springs  Attachment,  from  Attach- 
ment springy  Continued  existence,  from  Existence 
springs  Birth,  from  Birth  spring  Decay  and  death, 
sorrow,  lamentation,  pain,  grief,  and  despair." 
The  origin  of  evil  is  thus  traced  back  to  Ignorance 
or  Error,  and  tbe  ignorance  meant  is  the  ignorance 
of  the  Truth,  and  especially  of  the  Four  €hreat 


PAT 


(  360  ) 


PAT 


Traths  of  Buddhism,  The  Paticcasamnppiida 
forms  a  chain  of  causal  sequences,  the  first  linlc 
of  which  is  Error,  and  the  last  Suffering.  I  have 
endeavoured  to  show  elsewhere  that  the  sequence 
Is  occasionally  somewhat  arbitrary/  but  on  the 
whole  this  formula  is  characterized  by  much  philo* 
Bophic  insight.  Beside  the  chain  of  causation 
there  is  also  a  circle  of  causation  (paticcasamuppd' 
daeakkam),  in  which  five  of  the  Nid&nas  are  made 
mutually  dependent  on  each  other,  so  as  to  form 
an  endless  chain.  The  text  is  as  follows :  vinnd- 
ftappaccayd  phasso,  phasBappaccayd  vedand,  ve- 
danappaecayd  taphd,  tafihappaccayd  aankhdrdj 
$ankhdrappaccayd  vimdnam,  vinhdnappaecayd 
phastOf  and  so  over  again  ad  infinitum ;  ''  Contact 
is  caused  by  Consciousness,  Sensation  is  caused  by 
Contact,  Desire  is  caused  by  Sensation,  Karma  is 
caused  by  Desire,  Consciousness  is  caused  by 
Karma,  Contact  is  caused  by  Consciousness,  etc  ;* 
and  thus  existence  rolls  on  in  a  vicious  circle  of 
cause  and  effect,  till  cut  short  by  entrance  Into  the 
Paths.  Pafiecasamuppddo  strictly  speaking  means 
''causal origination" generally,  but  is  used  also  as 
the  name  of  the  formula  embodying  the  twelve 
Niddnas.  At  Alw.  N.  108  we  have  paficoasamup' 
pddadaso, ''  knowing  the  causes  of  existence."  Pa- 
fieca  in  this  compound  is  a  gerund  (comp.  uisam' 
makdrif  etc.),  and  certainly  neither  a  noun  nor 
p.f.p.,  though  It  is  not  surprising  that  the  northern 
Buddhists  should  so  have  misunderstood  it  (see 
B.  Lot.  631).  Gog.  Ev.  06 ;  Man.  B.  391,  432 ; 
B.  Int.  623;  B.  Lot.  530.  See  Pafieoa,  and 
Paecaydkdro* 
PATICCHADAKO  (adj.).  Covering,  concealing 
[irflWff -f^Wl].    Pdt.95. 

PATICCHADANAA,   Concealment   [Hf^l^^-h 
^Pf].    Dh.  376. 

PATICCHADANIYAA,  The  flavour  of  meat  (from 
next).    Ab.  468 ;  Dh.  248. 

PAJICCHADETI,  To  cover,  conceal,  keep  secret, 
deny;  to  clothe  oneself  [JlHl'^^^].  Dh.  187, 
376,  396.  Paticchdddpeti,  to  cause  to  be  covered 
(Dh.29d).  V.p.p.paticehanno.  Paficchannatthd- 
nath,  a  secret  place,  retreat  (F.  Jit  4).  Patiechanno 
thatvdy  standing  In  concealment,  out  of  sight  (Ten 
J.  115).    Appaficchannoy  nndothed  (Dh.  398). 

1  Life  and  Essays  of  Colebrooke,  London,  1873,  vol.  ii. 
p.  463. 


PATICCHADI  {adj.)y  Covering,  protecting  [nfH- 

PATICCHADO,  Covering,  shelter  [irfTn^  +  ^]- 
Ab.  853. 

PATICCHANNO,  see  Paficehddetu 

PATICCH  APETI  (com.  next).  To  cause  to  reoeive, 
deliver  to,  entrust  to.  FUdkham  pakkoidpetvi 
tarn  adhikarafutm  pafieehdperi,  sending  for  V. 
entrusted  her  with  the  matter  (Dh.  328).  With 
two  ace  Amacce  rajjam  patieehdpetvdj  having 
handed  over  his  kingdom  to  his  ministers,  lit 
having  caused  his  ministers  to  receive  the  king- 
dom (Ten  J.  3). 

PATICCH  ATI,  To  receive,  take  [HHfV^]  -  Ten  J. 
48 ;  Dh.  151 ;  Alw.  I:  79. 

PATlCl  (/),  The  west  [TnfHV].    Ab.  29. 

PATICIKKHATI,  To  resolve  [nflf^].  Dh. 
406.    Comp.  PatUahcikkhati, 

PATICODETI  (com.).  To  blame,  reprove  [iffll- 
^].    P&t.  94. 

PATIDADATI,  PATIDETI,  To  give  in  retnn; 
to  restore  [nf^m^T].    Dh.  243. 

PATIDANAM,  Restitution,  restoration  [nfll^]. 
Ab.  472. 

PATIDAINTI^O,  Retribution  [nfTfl^lV].     Ab.  24. 

PATIDASSETI  (com.).  To  cause  to  see  again  [IT-  ' 
fn^li^ni] -    Mah.  6  (and  err.). 

PATIDESETI  (caus.).  To  confess  [l|ft^linfi|]> 
P.f.p.  pafidetetabbo  (P4t.  90,  120),  pafideaamfyo, 
that  ought  to  be  confessed.  The  pafidetamfyd 
dhammd  are  a  dass  of  four  priestly  sins  requiring 
confession  (B.  Int.  302;  E.  Mon.  9;  P&t.  20). 

PATIDEVATA  (/.),  A  devoted  wife  [nfll^^fm]. 
Dh.  205. 

PATIDISSATI,  To  be  seen  with,  visit  [pass.  1|f{(- 
\%Q.  With  loc.  Natharit  ddresu  p.,  holds  illicit 
Intercourse  with  (Alw.  N.  120). 

PATIDIVASAA  (adv.),  Daily  [l|f7(  +  f^]- 
Att.  212. 

PATIEKKO,  and  PATIYEKKO  (adj.),  Indrndml, 
separate  [iviitll  +  J(] .    Jit.  92. 

PATIOA^HATI,  To  take,  receive,  accept ;  to  wd- 
come,  recognize,  assent  [llfjlilf  ].  Opt.  paH* 
gafiheyya.  Imper.  paHgafAdtu  (Jit  80).  Ger. 
patiggahetvd  (Dh.  120, 122).  Dh.  39, 31 1 ;  Mah. 
135, 160.  LakkhaTgtdmi  p.,  to  recognise  In  a  person 


the  signs  of  future  greatness.  Raianaik  p^  to 
take  the  dye  (said  of  cloth).  Vjp.'p.  paHggahit9. 
Cans.  paHggahdpeti* 


PAT 


(361) 


PAT 


PATIOGAHAKO  (adj.).  Receiving,  a  recipient 
[irfirvnpi]-  l>b.  103 ;  Ten  J.  23.  Tlie  priest 
who  reeeives  the  confession  of  another  priest  is 
called  p.  (Pit,  27).  The  brahmins  who  recognized 
in  young  Siddhattha  the  signs  of  future  Buddha- 
hood  are  called  lakkhafu^Mfiggdhakd, 

PATIOGAHAI^AA,  Acceptance,  receiving  [nflf- 
1P|^].  Mama  ovddassa  apafiggahaf^ena,  from 
their  refusing  to  receive  my  admonition  (Dh.  110). 
Mah.  85. 

PATIOOAHETVA,  see  Pattgaf^hdH. 

PATIOOAHItA  (fii.).  One  who  receives  [nfTRT- 

PATIGOAHlTO  (p.p.p.  patigaf^hdti).  Received; 
assented  to,  admitted,  approved  [l|f|f4|^f|]. 
Dfa.  132 ;  J&t.  33. 

PATICKiAHO,  Acceptance,  receipt;  one  who  re- 
ceives ;  a  sort  of  jar  (a  spittoon  ?)  [llpfilf]  •  Ah. 
906;  JiX.  17. 

PATIOHATO,  Concussion ;  warding  off,  repulsion 
[HfllMM].  Rathassaummdre p.  (Dh. 219).  S(t' 
mnhapapghdtOf  warding  off  cold  and  heat  (Jdt.  10). 

PATIGHO,  and  -GHAA,  Anger,  hatred  [HfTfer]. 

Ab.  164,  1109 ;  Att.  208 ;  Kb.  16 ;  Dh.  273. 
PATIGHOSO,  Echo  [TTfif  +  T^] .    Ab.  1 18. 
PATIGINATI,  To  agree,  permit,  approve  [irfFW]. 

PATIHANTI,  To  strike,  wound ;  ward  off  [nf^- 

fi(^].    Dh.  91.    8(tam  p.,  to  ward  off  cold  (Jdt. 

93>     Pass,  pafihannati  (Sen.  K.  212).     P.p.p. 

pafihato,  beaten  back ;  resisted,  obstructed.    Dh. 

201;  B.  Lot.  344.  jippafihatabhdvo,  freedom  from 

obstacles  or  restraint  (J4t.  7). 
PATIHARAl^rAlir,  striking  in  return  [Hf^YTUr]- 

Dh.  388,  426. 
PATIHARATI,  To  strike  in  return  [HfWf].    Dh. 

102. 
PATIHARIYAA,  PATIHERAA,  and  PATIHI- 

RAft,  A  miracle,  portent  [HTf7f(T^]*  ^^'  ^^^* 

&  Lot  310 ;  Mah.  87, 107.    Pdfihira^  (Mali.  35, 

41,  113 ;  Dh.  266).     Pdfiherafk  (Sen.  K.  536 ; 

Dh.  371). 
PATIHARO,  Carrying  back ;  a  door ;  a  doorkeeper 

[HfiffK]'     Ab.  219,  341,  1018;   Alw.  L  97 

(doorkeeper)* 
PAT!  HATO,  see  Patihanti. 
PATIHERAlir,  see  Pdfihdriyatk. 
PATIJAGGANAA,  Watching  over  (from   next). 

Db.  94. 


PATUAGGATI,  To  watch  over,  guard,  look  after, 
tend,  take  care  of  [nfTHTPT].  Dh.  29,  81,  84; 
Ten  J.  84 ;  F.  J4t.  6,  49 ;  J&t  2.  Cans,  pati" 
jaggdpeti  (F.  J&t  8). 

PAfl  JAnATI,  To  acknowledge,  confess,  recognize ; 
to  approve,  consent,  promise ;  to  profess,  assent, 
maintain ;  to  discern,  perceive  [nfTdlT]  *  •^''mk- 
tarn  adhigatan  ti  pafijdnitvdf  admitting  that  he 
had  attained  Arbatship  (Dh.  123).  Etasia  ddii 
bhaviuan  tipapjdnimf  I  promised  1  would  be  his 
slave  (Dh.  89).  Nisajjam  patijdnamdno,  admitting 
or  confessing  to  having  sat  (Pdt.  7).  Kassako 
patijdndn,  you  profess  to  be  a  husbandman,  jira^ 
ham  pafijdndti,  pretends  to  be  an  Arhat  (Alw.  N. 
121).  Aor.  paccanhdn^  pafijdni  (J&t.  57).  P.p.p. 
patmiidto.    Caus.  patijdndpeti  (Dh.  164). 

PATIKA(/.),White  woollen  cloth  [ijReuT].  Ab.313. 

PATIKA  (/.),  A  stone  step  at  the  entrance  of  a 
house.    Ab.  220. 

PATIKAMMAlfl,  Treatment,  cure;  repairs;  re- 
dress, atonement  [HfJfllJf'l^].  Mah.  228,  258; 
Dh.279;  P&t26. 

PATIKANKHATI,  To  expect,  await,  desire  [nfif- 
^BT^].    F.J&t  17. 

PATIKANKHI  (adj.).  Expecting,  hoping  for,  de- 
siring [nf^nrV  +  T^"]' 

PATIKANKHO  (p./p.)»  To  be  expected  [fr.  irflf- 
^rrVf  comp.  PdHmokkhath],    N*atthi  tuyhaih 

sugati  duggati  yeva  tuyham  pdtikankhd,  there  is 
no  salvation  for  you,  nothing  but  bell  can  be  ex- 
pected for  yon  (Db.  170 ;  P&t  83,  84).  Vuddhi 
yeva  bhikkhdnam  pdfikankhd  no  parihdni,  the 
priests'  welfare,  and  not  their  decline  may  be  hoped 
for  (Dh.  348). 

PATIKARARO  (aty.),  Requiting  [nfif  +  WHTi]. 
F.  Jdt  13. 

PATIKARO,  Repair,  amends,  atonement,  remedy 

PATIKAROTI,  To  repair;  to  make  amends  for 
[TVf?fV]  •  Fot.  patikariuaH  (P&t  28 ;  Dh.  108). 
Ger.  patikaritvd  (Dh.  265).  Jpattim  p.,  to  atone 
for  a  fault. 

PATIKASSANAA,  Drawmg  back  [Vtfn  +  li^tur]. 
Mdldya  (dat.)  pafikauanarii,  **  throwing  back  to 
the  beginning,  causing  to  begin  over  again,"  is  a 
Vinaya  term  of  which  Vij.  sends  me  the  following 
explanation.  '*  A  priest  who  falls  under  an  eccle- 
siastical censure  (such  as  pabb^aniyakamma)  has 


PAT 


(  362  ) 


PAT 


to  andergo  penal  disdpline  (paritfdid)  for  a  certain 
Bomber  of  days  (fire  or  ten).  If  while  undergoing 
this  discipline  he  should  commit  a  fresh  offence, 
he  is  thrown  back  to  the  beginning  of  his  dis- 
dplinary  term,  i.e.  he  has  to  recommence  the 
parivdta  anew,  and  this  is  called  mMya  paft" 
kauanam"  In  inflicting  this  punishment  the 
chapter  of  priests  Is  said  mAldya  or  mdlam  pdfi' 
ka$$aH  (Sen.  K.  329 ;  Fit.  61,  68,  69). 

PATIKHAMAPITO  (p.p.p),  Foi^ven  in  return 
[khamdpUo  with  J(^].    Dh.  265. 

PATIKITTHO  (p.p4f.)f  Inferior,  low,  vile  [nfif- 
1F7].    Ab.  699. 

PATIKKAMANAtir,  Stepping  backwards,  retreat ; 
a  hall  with  seats  of  distinction  [HfJIfjlllll] .  Ab. 
210. 

PATIKKAMATI,  To  step  backwards,  retreat,  de- 
part ;  to  return  [l|finii(].  Dh.  91, 115, 157, 187. 
FJ.^,pafikkamitabbo  (Dh.  318).  V.p.p.pafikktmto 
(Jit  17). 

PATIKKAMO,  Going  back,  reverse  order  [nfll- 
liiT].    Dh.dld. 

PATIKKHEPO,  Opposing,  refosing  [l|fl|%q] .  Ab. 
1005.  Bhattapafikkhepo,  rejecting  food  (Dh.  305). 

PATIKKHIPATI,  To  oppose,  to  refuse,  to  reject 
[Hfdf^Hj-  Ramo  nivedanam  pafikkhipi,  op- 
posed the  king's  being  told  (Mah.  37).  Dh.  263, 
303 ;  Mah.  16.  Tarn  patikkhipi,  refused  him,  re- 
jected his  offer  (Dh.  118, 274).  P.p.p.  patikkhiito 
(Dh.  109,  300). 

PATIKROSANAft,  Reviling,  scorn  (from  next). 
Vit.  102 ;  Dh.  332. 

PATIKKOSATI,  To  blame,  revile,  scorn  [vfH  + 
^Hr].    Dh.  30,  332. 

PATIKROLO  (a^f.),  Contrary ;  disagreeable  [nfJU- 
VK].  Poisaiha  bho  imam  tariratk  .  .  .  duggam' 
dhampafikMAamyyxti  look  at  this  corpse,  offensive 
and  loathsome  (Dh.  127).  AsudjegueehapafikkdlOf 
impure,  disgusting  and  loathsome  (Dh.  256). 
Neut  patikk^lanh  loathsomeness.  Impurity.  One 
of  the  kasiipas  is  dhdre  paHkk^UaioSihd,  the  con- 
sdousness  or  perception  of  the  impurity  of  material 
food  (Man.  B.  96).  Pafikkdlam  manatikdrento, 
fixing  the  mind  on  the  impurity  of  the  body  (Dh. 
111).  PafikkHlabhdvandf  meditation  on  the  cor- 
ruption of  the  body  (Man.  B.  30).  The  doubling 
of  the  k  is  interesting,  comp.  abbhikkmUa  =z  ahhi- 
kdntOf  Jdtauara,  anuddaffd,  upakkileiOf  sakkU' 
V^^yy^i  Maririkof  etc. 


PATIKRIYA  (/.),  Giving  medidae ;  couatoractin||r, 
remedybg  [nrnfiHTfl-    Ab.  330 ;  Alt.  32, 194. 

PATIKULAA,  Husband's  family  or  house  [l|f9|+ 
Igm].    Dh.239. 

PATIKU7TH0  (p.p.p^)f  Miserable,  vile  [Hfil^]. 
Hhio  p.  eaft^UUasadiBo.  ' 

PATIIiABHATI,  To  obtain,  receive;  to  ngtin 
{J(fim^J^  Puitath  p.,  to  beget  a  son  (Alw.  I. 
zlv).  SampatH^  p.,  to  obtain  glory  (Dh.  99). 
Jhdnam  p.,  to  succeed  In  exercising  ecstatic  medi- 
tation (Dh.  182).  Pitifk  p.,  to  receive  joy,  to  be- 
come joyful  (Dh.  126,  so  iamvega^^  Ten  J.  121). 
Simhant  p.,  to  recover  consciousness  (J4t.  67)« 
Andhd  eakkhM  paftlabhimtUf  the  blind  r^;aiaed 
their  sight  (J&t  51).  F.p.p,patUaddko.  Sammd- 
diiihiydpafiladdhakkhafto,  right  moment  at  whkli 
true  views  are  obtuned  (Dh.  ^7).  Db.ld4.  Cau. 
pafUdbhetiy  to  cause  to  be  obtained  (Dh.  95). 

PATILABHO,  Obtaining,  attainment,  aoqnintion 
[Hf^rWRT].  MantU9apatildbk0(ph.3S),ormm- 
KMuatti^afadbho  (B.  Lot.  305),  oi>taining  birth  as 
a  human  being,  and  purimttapQiUdbhOf  obtidning 
birth  as  a  man ;  this  Ib  a  g^eat  object,  as  only  men 
become  Buddhas,  not  women,  or  devas.  Puttm- 
pafildbhOf  getting  sons.  Pamthfa  p.,  attainment 
of  wisdom  (Dh.  59). 

PATILADDHO,  see  Pafilabhati. 

PATILERHANAft,  A  letter  sent  in  reply  [vKn+ 

PATILOMO  (adj\\  Contrary,  reverse^  la  reverse 

order  [iTf^f^].  Ab.  1164;  E.Mon.  261.   Adv. 

patilomaikt  backwards. 
PAXIMA  (/.),  Counterpart,  representation,  figure, 

Image,  picture  [nfT^n].   Ab.  529.    Paftm^gka^ 

ram,  tlie  hall  in  a  Buddhist  temple  which  eontalns 

the  colossal  statue  of  Buddha  (Att  132).  Indapm" 

Hmd,  a  statue  of  Indra  (Dh.  194).     Mab.  221. 

Appafimo,  matdiless  (Att.  192).   jgiicgfiyflpafiirf, 

a  golden  Image  (J&t.  9). 
PATIMAGGO,  '<A   confronting   road"   [l|f7|  + 

71T4]*    Ab.  192.    Comp.  PaHptUha, 
PATIMAiyprrO    (pp.p.).    Adorned,     decorated 

[Hffl4|flHd].     IHi-  ^  311,  391;  Alw.  I.  v; 

J4t.  8,  57. 
PATIMANETI  (ca«#.).  To  levere  [l|fl|4t|<|4|fil]. 

Jit.  1. 
PATIMANTETI,  To  discuss  In  argument,  to  reply 

to,  refute  [uRlH^].    Alw.  I.  Ixlx. 
PATIMASETI  (cans.),  To  explore,  search  [cans. 


PAT 


(  863  ) 


PAT 


Vlht  +  WfQ  •  Imperat.  pafimd$ef  an  abbreviation 
^pmiimd»aya  (Db.  68). 

PATIMOCETI,  see  PafimuneaH. 

PATIMOKKHAlil,  Thig  is  the  name  given  to  a 
coDeetimi  of  tbe  various  sikkhApadas  or  precepts 
oootained  in  the  Yinaya,  beginning  with  the  four 
P^riyikas  and  ending  with  the  seventy-five  Sekhi- 
yadbammas.  Tliese  precepts  are  solemnly  read 
twice  a  month  in  every  monastery  (see  Upo- 
9atko\  and  individual  priests  are  invited  to  make 
confession,  if  they  have  broken  any  of  the  pre- 
cepts read  out.  P&timokkha  may  be  described  as 
the  criminal  code  of  Uie  priests.  The  origin  of 
the  term  is  exceedingly  obscure.  The  usual 
Sanskrit  equivalent  is  inf?RftW>  ^  word  which 
defies  analysis ;  but  as  it  was  obviously  invented 
api^s-coup  by  the  Northern  Buddhists  as  a  slavish 
rendering  into  Sanskrit,  of  the  original  Pali  p&ti- 
mokkha,  we  may  very  safely  disregard  it.  Spiegel 
quotes  the  following  gloss  from  Samantap6s&dikd» 
pHnmakkhoM  H  atimokkham  paiippdmokkham  att* 
§eftktmaH-^atamam(RBM.96y.  Here  the  word  is 
wrongly  referred  to  TVflf+Vq,  on  the  analogy  of 

wtMckOf  ''principal*  =  ^ftV*  ^^^  pdmokkko, 
**  eminent"  =  HCra  +  ^ •  MinayeiF in  his  preface 
Id  his  edition  of  P.  quotes  this  etymology  without 
eorreeting  it  or  offering  any  suggestions  of  his 
own.  Subh&ti  quotes  the  foil,  from  a  T^k^,  yo  tarn 
pM  (! !)  rakkhoH  tath  mokkheti  moceti  apdyikd* 
tRdukkhehi  tasmd  pdtimokkkan  ti  tmecati.  Here, 
la  spite  of  the  ludicrous  travesty  of  its  first  half, 
the  word  is,  I  think  rightly,  referred  to  the  root 
if^.  I  am  inclined  to  look  on  pdtimokkham 
as  equivalent  to  a  possible  p.f.p.  pratimoksfaya, 
from  ift^  with  llfTT,  and  meaning  *'  that  which 
sheiild  be  binding."  This  is  quite  an  appropriate 
name  for  a  collection  of  precepts,  or  criminal  code, 
whereas  the  title  ''tending  to  bliss,"  appears  to 
me  singolariy  unsuited  to  such  a  code.  For  the 
lengthened  a  comp,pdfibhogajpdkafafpdfikankhaf 
pdvacana.  There  can  be  no  doubt  that  this  name 
was  given  to  the  precepts  by  Gautama  himself, 
tiioagh  of  course  he  did  not  designate  by  it  the 
600k  as  we  have  it  at  tbe  present  day.  The  Sin- 
halese MSS.  alwnys  write  pdt^^  and  the  Burmese 
always  pdt-  (see  e.g.  B.  Lot.  437,  434 ;  Pdt. 
1,  etc),  and  Mlnayeff  using  Burmese  MSS.  has 
adopted  tbe  latter  reading,  which  however  is 
Qsqoeatkmably  a  Burmese  error.     PdHmokkha' 


io^varatUmh  (Pit,  65)  means  "moral  prac- 
tice according  to  the  precepts,"  i.e.  keeping  the 
whole  pdtimokkha  or  canonical  law  (see  CatU' 
aafkvarasilofh).  It  is  also  called  pdtimokkhe  satk^ 
varoy  restraint  according  to-  the  precepts  (Dh.  67, 
here  pdiimokkhe  is  the  loc.  of  the  noun,  comp. 
v.  185,  and  Max  Mailer's  note).  £.  Mon.  8,  31. 
Y&tr.  quotes  Vis.  M.  as  saying  pdtimokkhan  H 
nkkhdpadatilaihy  P.  is  the  moral  law  contained  in 
the  precepts.  The  Pdtimokkha  has  two  divisions, 
bhtkkhupdtimokkhamwoA  bhikkhunipdtimokkham 
criminal  code  for  the  monks  and  criminal  code  for 
the  nuns. 

PATIMOKKHO,  A  sort  of  remedy,  explained  as 
khdrddfni  datvd  tadanurdpe  khafie  gate  teauh 
apanayanam. 

PATIMUKHO  (adj.).  Opposite,  at  hand,  present 
[Hfirg^].    Dh.  134. 

PATIMUKKO  (p.p.p.  next).  Fastened,  tied ;  clothed, 
accoutred  [llPf^W]*  Ah.  378.  Patddhanatk  iite 
patimukkarh,  a  parure  worn  upon  the  head,  lit 
fastened  on  the  head  (Dh.  237>  247).  SuvaftfUikhde 
patimukko,  fixed  in  a  golden  pillar  (Mah.  172). 

PATIMUf^GATI,  To  put  on,  fasten,  bind  [Hfl!^^ . 
With  two  ace  Slsacelam  baUUthana  saaUam  pati" 
muheiya,  have  tied  the  turban  of  the  peon  round 
his  own  head  (Mah.  219).  Oaf^thikam  p.,  to  tie  a 
knot  (Dh.  372).  Cans,  patimoceti.  Cetiye  pati- 
mocetvd  ndndratdnakancukamf  baring  caused  a 
jewelled  covering  to  be  fastened  upon  the  cetiya 
(Mah.  213). 

PATI]£[yARA  (/.),  A  woman  who  chooses  her 
husband  [l|f((tl|^|].    Ab.  235. 

PAJINANDATI,  To  express  gratification,  to 
welcome  [HfiPf*^]- 

PATINIDHI  (f».),  ^Image,  likeness  [irflrflrfv]- 
Ab.  629. 

PATINIS8AGG0,  Forsaking,  getting  rid  of  [nfn  + 
fil^-f  ^].  Alw.  I.  107;  Dh.  16,  278,  311; 
P4t.  5,  28,  95. 

PATINISSAJJETI  (caua.),  To  forsake,  renounce 
[Trfn  +  fiwr  +  ^r4^Tfif].    Pdt,5,  17,95. 

PATINISSATTHO  (p.p./>.)»  Forsaken;  (active) 
having  forsaken  [nfif  +  fS!^+  WS]  •    P^- 17. 

PATINIVATTATI,  To  turn  back  again,  to  return 

[irfWirfn:].    Dh.  122,172. 
PATINIVEDETI  (caus.).  To  bring  back  news, 
announce  [cans.  IvfTf  +  f^  + 1^^]*    With  gen. 
of  the  person  informed  (Mah.  84). 


PAT 


(  364  ) 


PAT 


PATl'SfiA  (/.)» Agreement,  promise,  vow  [iTfTHIT]  • 
Ab.  171.  Patwmam  karoti,  to  make  a  vow  (Dh. 
118).  Patmnam  daddti  or  deti,  to  give  a  promise, 
to  promise  (Mah.  58,  206).  Patifmam  moceti, 
to  redeem  one's  promise  (Dh,  119).  Patmnaik 
ga'^hdti  to  obtain  a  person's  consent,  to  make  him 
promise  (Db.  81,  141,  164 ;  Das.  3 ;  Alw.  I.  97). 

PATI^^ATO  (p.p.p.  patiJdndH)^  Asserted;  ad- 
mitted, acknowledged;  promised  [iffTflTn!]-  ^^ 
Mah.  32  it  is  used  actively,  Jdndmtti  patmndte 

there,  the  thera  having  asserted  **l  do  know." 
Yij.  writes  that  pafwndtakaraftaHi  (see  Adhika- 
raftasamatho)  is  "that  method  of  procedure  by 
which  the  offender  is  made  to  admit  his  offence, 
and  upon  such  admission  duly  punished." 
PATIPABHATAlfl,  A  present  or  gift  in  return 

[irfif  +  HT^].  Mah.  69. 
PATIPADA  (f,)t  Ingress,  access,  way,  step,  course, 
progress,  practice,  conduct ;  the  first  day  of  a 
lunar  fortnight,  especially  that  of  the  moon's  in- 
crease [irf^^}  MplM^l].  Dukkhanirodhagd- 
mini  pafipaddj  the  steps  or  way  or  practice  leading 
to  the  cessation  of  suffering,  i.e.  ariyo  atthangi- 
kamaggo  (B.  Lot.  480,  see  Ariya»accam),  Tain 
dhammaik  sutvd  tadanucchavikam  patipadafk  pH* 
retvdf  having  heard  this  doctrine  and  fulfilled  the 
duties  or  course  of  action  consonant  therewith 
(Dh.  277y  comp.  427).  Appamddapafipadaih  pa- 
t^pajji,  walked  in  the  path  of  diligence  (Dh.  194). 
Candopamapafipaddya  pasanuiiOf  "I  was  com- 
mended for  my  prog^ress  (in  grace)  like  the  pro- 
gress of  the  moon"  (Br.  J.  S.  A.).  Patipaddnd* 
fMm,  "knowledge  of  what  is  necessary  to  be  done 
in  order  to  attain  felicity "  (E.  Mon.  193).  The 
four  pafipad^,  or  modes  of  conduct  when  an 
exertion  has  to  be  made,  are  akkhamd  patipadd, 
khamd  p.  damd  p,  samd  p.,  want  of  endurance, 
endurance,,  self-control,  equanimity.  Here  the 
forms  damd,  samd,  are  by  attraction  for  damo,  samo, 
Subh.  quotes  the  foil,  gloss,  padhdnakara^kdU 
titddini  na  khamati  na  tahatiti  akkhamd,  khamati 
eahattti  khamd,  indriydnam  damanam  damd,  up' 
pannam  kdmamtakkam  nddhivdeetiti  ddind  nayena 
vitakkasamanam  upaeamanam  »amd.  There  are 
also  four  other  pafipadds,  dukkhd  pafipadd  dan» 
dhdbh^nd,  dukkhd  p.  khippdbhmnd,  eukhd  p. 
dandhdbhinhd,  eukhdp,  khippdbhinAd,  which  seems 
to  mean  "painful  practice  resulting  in  knowledge 
slowly  acquired,  painful  practice  resulting  in  know- 


ledge quickly  acquired,  pleasant  practice  resoltinfif 
in  knowledge  slowly  acquired,  pleasant  practioe 
resulting  in  knowledge  quickly  acquired.  Sabh. 
quotes,  hetubh^td  pafipadd  dukkhd  phalahhiid 
abhinnd  pi  dandhavoiena  pamddavaeena  m^lkawh 
»ena  njjhati  td  dukkhd  pafipadd  dandhdbkmd, 
Tathd  hetubh^id  p.  dukkhd  phalabMid  abJ^IU 
sighavasena  sundaraveuena  tijjhati  sd  dukkhd  p. 
khippdbhiMd,  and  so  on.  Other  four  pa^padls 
are  the  four  methods  adopted  for  the  attauuneat 
of  the  paths  sot^panna  and  sakadig&min ;  they  are 
chandddhipateyyam,  viriyddhipateyyam,  eittddJdr 
pateyyafh,  and  vimameddhipaieyyam  (see  Pug' 
galo). 
PATIPADA  A  (adv.).  Step  by.  step,  in  due  order 

[Hfinr?[^]-    Mah.  259. 
PATIPADANAA,  Imparting,  giving^,  informing;, 

declaring  [llPlMI^.^]*    ^^-  d^- 

PATIPADETI,  see  PafipajjaH. 

PATIPADO,  "  That  which  supporte  the  bedstead" 
[Trf?r  +  1TT^].    Ab.309. 

PATIPADO  (adj.).  Belonging  to  the  first  day  of  tiie 
lunar  fortnight  [l|f?nT?  +  ^].  Alw.  I.  xc7. 
KatHke  8ukkapakkha$»a  dine  pdfipade,  in  tlie 
month  K.  on  the  first  day  of  the  moon-lit  fortaigfat 
(Mah.  214).  Maggasiraeukkapdkkhe  dine  pdii- 
pade,  in  the  moonlit  fortnight  of  the  month  M., 
on  the  first  day  of  the  fortnight  (Mah.  116).  Pdii- 
padadiwue,  on  the  first  day  of  the  fortnight  (F^ 
91). 

PATIPAJJATI,  To  enter  upon,  walk  upon;  to 
follow,  embrace;  regulate  one's  life,  live,  act, 
practise;  enter  upon,  obtain  [UfJIM^]-  ^*^ 
hi  (maggath)  tumhe  pafipajjatha,  walk  ye  in  this 
way  (Dh.  48).  Yathdvinayam  pafipqjjati,  wallu 
according  to  the  Vinaya  or  Discipline.  Tath'  aw 
pafipaijisuih,  regulated  their  lives  aooorduigly 
(Mah.  73).  Kalahdnaih  vdpaeamdya  pafipajjauH, 
act  or  take  steps  for  the  cessation  of  strifes  (Db. 
110).  Kaihafk  MaghamdfMvo  pafip^i,  how 
did  the  youth  Magha  act?  (Dh.  186).  Kmti' 
raddhdnamaggam  pafiptyjeyya,  should  be  walk- 
ing on  a  long  and  difficult  road  (S&m.  Satta). 
Brahmdyu  brdhmafto  paccapddi  dhammauiuM^ 
dhammadi,  the  brahmin  Brahmayu  practised  the 
lesser  duties  for  the  attainment  of  the  higher  state 
(Brahmdyu  S.).  PUu  aceayena  kulasautakam 
mahddhanam  pafipajjitnd,  having  at  bis  lather's 
death  come  in  for  a  large  family  property  (Dh. 


m^ 


PAT 


(  365  ) 


PAT 


131).  Paiipaffdhi  naHh  take  possession  of  it 
(Dh.  80).  Bhikkhund  bhikkhumdnattdya  pati* 
pajfitiMatkf  the  priest  should  be  subjected  to 
pena&oe  (P&t.  6).  Sabba-iuariyam  patipajjiy  at- 
tained every  prosperity  (Das.  24).  F.p.^.paiipanno, 
Btmm  hi  (maggam)  tumhe  pafipannd,  for  if  ye  wallc 
in  this  path  (Dh.  49).  Addhdnamaggapafipanno, 
walking  on  the  high  road.  Ufupatipanno,  walk- 
ing uprightly  (Alw.  I.  77).  Sambddhapatipanno, 
fallen  into  distress  (Gog.  Ev.  28).  Parahitdya 
pmflpanno,  acting  for  the  good  of  others.  Supati' 
pammo^  well  condncted,  walking  righteously,  pious 
(Alw.  I.  77).  Cans,  patipddetif  to  impart,  give  to. 
Tamev^  atthiukpafipddento,  '*  conveying  the  same 
•ense**  (Att,  czzz).  Puitaddrake  ndtinath  pati' 
pddeivd^  having  committed  my  wife  and  children 
to  the  care  of  my  kinsmen  (Ras.  81).  Ras.  38 ; 
Dh.88. 
PATIPAKATIKO  (oiff.).  Restored  or  set  right 

•gi^  [Hfil  +  TTWRWl]-    Ten  J.  111. 
PATIPAKKHATTAA,  Opposition  [next  +?^]. 
PAflPAKKHO,  An   opponent,  enemy;  hostility 

[HfinnV]-  Ab.345iDh.277.  PafipakkhabhAto, 
hortile  (Dh.  122). 
PATIPANAMETI,  To  bend  down  again  [cans. 

11^  +  11+^.    Dh.246. 

PATIPANNO,  see  PafipajjaH. 

PATIPATHO,"  A  confronting  road"  [irfjf  +  ^W]- 

Ab.  192.    Patipathe  dgaccAanta,  coming  along 

the  road  from  the  opposite  direction  (Jat.  70). 

Omntvd  paftpatham^  going  to  meet  them  (Mah.  82). 

PATIPATI  (/.).  Order,  succession  [Trf?T  -f  ^THft]. 

Ab.  420.    Abl.  pafipdiiyd.  In  order,  in  succession, 

idvely.    Pappdtiyd  patitMsdld  katvd,  havi  ng 


Imnt  huts  in  a  row  (F.  J^t.  2).    Patlpatiyd  jntu 
dmawetvd^  having  shown  them  to  his  father  one  after 
lSb»   other  (F.  Jdt.  9).    KaHpaydnam  therdnath 
pafipdfiyd  aechindi  anstd  Wnim,  with  his  sword 
decapitated  several  theras  in  succession  (Mah.  39). 
AtfhamMH  p^pdiiyd,  stood  in  a  row  (Mah.  103). 
F^lakiya  thifd  tamfnd  dhitaro  pafipdtiydf  gazing 
ea  hie  daughters  as  they  stood  duly  ranged  (viz.  ac- 
cording to  their  seniority)  in  a  row  (Mah.  Ixxxviii). 
Dli.  308, 420.   The  Sanskrit  is  mRMI^I  (F-  J&t. 
22). 
PATIPATTI  (/.)»  Conduct,  practice,  performance, 
occupation;  rdig^ous  duties  or  practice,  moral 
amdaet ;    attainment,    acquisition ;    knowledge, 
aacertaininent  [HfllMf^].  Ab.944.  Nesaik  tdya 


paiipatiiyd,  by  this  conduct  of  theirs  (Dh.  110). 
Mdtari  sammdpatipattiy  dutiful  conduct  towards  a 
mother  (Dh.  408).  Samanapatipattim  piressdmi, 
I  will  fulfil  the  duties  of  a  Cram  ana  (Dh.  80). 
Patipattipardyanoy  devoted  to  religious  duties 
(Alw.  I.  xiii).  Imam  patipattim  pArentOy  fulfilling 
these  religious  duties  (Alw.  I.  73).  Pariyattipati- 
patti,  the  code  of  moral  practice  contained  in  the 
entire  scriptures  (Mah.  124). 

PATIPlfANAA,  Pressing,  pinching  [l|fJilR><<l]- 
P&t.  94. 

PATIPPASSADDHI  (/.),  Subsidence,  calming, 
quieting  down  [nfTf  +  M^fa] •  Dh.  151 ;  Ten 
J.  48 ;  Ras.  85.    See  Samucchedo. 

PATIPPASSAMBH  ANA]{[,Sub6idence  (from  next). 

PATIPPASSAMBHATI,  To  be  calmed,  quieted, 
to  subside,  come  to  an  end  [irfTT  +  If  +  ^SPI^]  • 
Abddho  patippassambhiy  the  disease  abated  or 
passed  away  (Dh.  434).  Ferdni patipptusambhantiy 
strifes  are  hushed  (Dh.  102).  AbhUankhdro  pa- 
tippassambhi,  the  desire  subsided  (Alw.  I.  92). 
P.p.p.  patippassaddho* 

PATIPUCCHA  (/.),  Question  in  return  [T|f?f  + 
^^T]-    Man.  B.  473. 

PATIPUCCH  AN Alfr,  Questioning  in  return  [lrf?(- 
TT^  +  lPf].    Pdt.69. 

PATIPUCCHATI,  To  inquire,  to  question  ;  to  put 
a  question  in  turn  [lTf?nP|]*  Satthdram  pati* 
pucchinutu,  asked  the  Teacher  (Dh.  177). 

PATIPUCCHITA  (m.),  One  who  inquires  [vfft- 
T|^  +  ^].    Dh.246. 

PATI  PUGG  ALO,  A  person  equal  to  another,  a  rival 
[irf?!  +  '5?rW]  •  Appatipuggalo,  without  a  rival 
(Dh.  314). 

PATIPOJETI,  To  honour  in  return  [lrf?f  +  ^]. 
Alw.  N.  120. 

PA^IRAJA  (m.).  Hostile  king,  royal  adversary 
[TTfinCW].    Dh.  169. 

PATIRAA,  a  shore,  bank  [iTif^-    Ab.  064. 

PATIRAVO,  Echo  [TrfTT^].    Ab.  118. 

PATIRCPAKO  (adj.).  Resembling,  counterfeiting 
[Upl^lf^].  Mdtu  patirttpakoy  resembling  his 
mother  (Ten  J.  54).  Mittapatiriipako,  bearing 
the  semblance  of  a  friend,  a  false  friend.  Pandita^ 
patirHpakoy  a  sham  scholar.  SakkapaiMpako, 
some  one  who  looked  like  Indra  (Dh.  185).  Putta- 
patirdpakath  disvdy  seeing  a  counterfeit  son,  i.e. 
seeing  one  who  though  really  his  son  he  did  not 
,  know  to  be  his  son  (Dh.  95). 

47 


PAT 


(  366  ) 


PAT 


PATIROPAlfr,  A  coanterfeit  [ivf?|l^] .  Alw.  1. 63. 

PATIRCPO  {adj.\  Suitable,  fit,  proper,  right,  good 
[pf^^q].  Ab.  715.  PatMpadesavdio,  living 
in  a  suitable  or  favoured  land,  viz.  a  land  that 
possesses  spiritual  advantages  (Kh.  5).  Patiritpo 
9ahdy0y  a  desirable  companion  (Dh.  4ffl).  Patt" 
rApafkf  what  is  proper  or  right  (Dh.  29). 

PATISALLAI^AA,  Solitude,  retirement  for  the 
purpose  of  meditation,  seclusion,  privacy  [nfTf- 
^f|<|l|].  Sen.  K. 518.  Po^i>a/Mn<fr<lmo,  delight- 
ing in  solitude  (Dh.  366 ;  Alw.  1. 93).  Gomp.  next. 

PATISALLiNO  (p.p.p.)>  Sednded,  retured,  ab- 
stracted, plunged  in  meditation  [iffTC  +  ^R^  + 
if^].  Ten  J.  112 ;  Alw.  I.  92,  93 ;  Gog.  Ev.  6. 
Of  the  |t  in  patisalldfia  there  can  be  no  doubt,  and 
I  find  patUalli^  in  my  excellent  MS.  of  Visuddhl 
Magga.  It  would  almost  seem  to  be  a  compensa- 
tion for  the  dental  t  of  the  preposition. 

PATI8AMANA A,  Putting  away  (from  patitdmeti). 
Bhafidapafigdmanaft&dnanh  place  to  lock  things 
up  in. 

PATISAMBHIDA  (/),  Discrimination,  analysis. 
After  much  study  I  have  come  to  the  conclusion 
that  this  compound  is,  as  at  first  sight  it  would 
naturally  appear  to  be,  a  derivative  of  the  root 
fif^  with  1Tf?nR^»  the  whole  containing  the 
idea  of  "breaking  up  in  detdl,  distinction,  discri- 
mination, analysis;"  oomp.  fifTT  ''separation, 
distinction,"  HfHV  ''  distinct,"  etc  There  are 
four  Pafisambhidds  or  analytical  sciences,  being 
four  divisions  of  the  supernatural  knowledge  of 
the  Arhat,  viz.  atihapatUambhidd,  dhammapafi" 
Mombhiddf  niruitipafiiambhidd,  patibhAnapafUam' 
hhidd,  S&nkhydrtha  Prakd^a  (a  modem  Sinhalese 
work)  explains  these  to  mean  respectively  '^  know- 
ledge of  the  meaning,  knowledge  of  the  text  (pdli), 
knowledge  of  the  origin  of  the  words,  and  fourthly 
certain  or  determinate  knowledge,  together  with 
the  accurate  discrimination  of  the  first  three,  artha, 
dharma,  and  nirukti."  At  Lot  839  Burnonf 
translates  from  Jin&lauk&ra  (a  modem  Pali  work) 
a  fuller  account,  which  probably  gives  to  the  four 
terms  a  more  comprehensive  signification  than 
they  originally  possessed.  It  indudes  under 
attha  everything  sprang  from  a  cause,  Kamma 
and  its  consequence,  Nirv^a,  and  the  sense  or 
true  meaning  of  the  word  of  Buddlia  as  opposed 
to  its  form.  Under  dhamma  it  includes  "  the  cause 
which  destroys  the  results  of  Kamma,  the  Ariya- 


magga,  the  word  of  Buddha,  virtue  and  vioe,  and 
the  five  elements."  NirutH  is  described  as  the 
explanation  of  what  is  obscure  in  attha  and 
dhamma,  and  as  resulting  from  the  perfectioa  of 
interpretation.  The  explanation  of  patibhdiUh  at 
translated  by  Bnraouf,  is  somewhat  obscare, 
"knowledge  of  the  three  sdenoes  possessed  by 
one  who,  making  sdence  the  object  of  his  mind, 
has  in  view  the  triple  science  (tivy^dj  see  Lot. 
3^):"  the  omission  by  Buraouf  of  the  Pali  text 
is  much  to  be  regretted,  but  the  passage  appears 
somewhat  to  bear  out  the  statement  of  86nkbyiLrtlia 
P.  that  Patibhdna  includes  the  discrimination  of 
the  other  three  pafisambhid^s.  See  also  the  com- 
ment at  Dh.  414,  which  speaks  of  a  wisdom  which 
includes  the  three  first  pafisambhid&s  and  tlie 
silakkhandhas,  etc  (atthadhammanirmit^Mtfuam* 
bhiddnam  iilakkhandhddhuuh  ea  pariggdkikd 
pamd),  referring  probably  to  patibhdna.  Qoagfa 
in  his  Sinh.  Diet  has  the  foil,  article,  "  Patisam- 
bhidiya  (pafi  b^fifre  sambhid&ya  ^erwUiuUwm), 
universal  knowlege,  ability  to  explain  terms  re- 
specting all  subjects  of  art  or  science :"  and  under 
"  Sivupilisimbiyi,"  (the  Sinhalese  equivalent  of 
catupafUan^hidd),  he  says,  **  the  four  attainments 
peculiar  to  the  highest  order  of  Rahats,  viz. 
a  knowledge  of  ethics,  of  dharma  or  religioitt 
doctrines,  of  the  grammatical  comments  and  ex- 
positions of  the  dharma,  and  a  supematoral  dis- 
crimination." At  Mah.  xxvU  Tumour  renders 
the  word  ''the  four  gifts  of  sanctification,"  at  Mah. 
32  "  sacerdotal  sanctity,"  and  at  Mah.  42  <*  the 
four  sacerdotal  qualifications."  Hardy  has  the 
foU.,  "  Caturvidha'pratisambhidd ;  or  four  Modes 
of  Perfect  Understanding :  the  wisdom  that  enables 
the  priest  to  understand  aright  the  four  following 
sections  of  knowledge :  1.  Artha,  the  meaning  of 
any  matter  in  its  separate  divisions :  8.  Dharma» 
the  doctrines  of  Buddha :  3.  Niratti,  the  power  of 
the  Bttddhas  to  perceive  all  trath  intuitively,  witfi- 
out  study,  and  without  the  teaching  of  another: 
4.  Pratibhdna,  the  power  of  the  Rahats  to  know 
the  roots  and  properties  of  things  "  (he  adds  some 
curious  details,  which  see).— -The  North  Buddhist 
equivalent  of  patisambhidd  is  pratlsamvid  (/I), 
which  fact  is  duly  adverted  to  by  Bumoof, 
but  no  explanation  of  it  suggested;  I  venture 
therefore  to  offer  an  explanation  of  my  own.  The 
roots  pratisamVID  and  pratisamBIIID  do  not 


PAT 


(  367  ) 


PAT 


oeenr  at  all  in  daiisical  Sanskrit.  In  Pali  we 
bave  from  pratisamBHID  the  isolated  deriva- 
tive pa.<MaiMdAti2ii,  but  from  pratisamVID  the  foil, 
important  derivatives  of  frequent  occurrence  in  the 
oldest  texts,  pafiMthmdito  "having  informed/' 
prnfimmvedeti  "to  feel,  experience/' pa/iffafn0«cfm 
<*  feelings  enjoying."  In  North  Buddhist  Sanskrit 
wo  have  frt>m  pratisamVID  the  fem.  noun  prati- 
saihvid  (used  as  the  equivalent  of  pafisaritbhidd), 
aad  the  adjectives  pratisamvedaka  "  informing," 
and  pradsamvedin  "enjoying."  Now  my  own 
view,  is  that  the  North  Buddhist  Sanskrit  texts 
are  founded  on  older  Pali  teats  (the  texts  in 
lact  of  Southern  Buddhism),  of  which  they  are 
io  some  cases  in  great  part  literal  translations.^ 
I  suppose  then  that  the  North  Buddhist  trans- 
lators, being  fully  familiar  with  the  derivatives  of 
pratisamVID  in  the  Pali  texts  before  them,  and 
meeting  with  the  isolated  form  patisambhidd  used 
in  a  sense  which  implied  discriminate  Imowledge, 
jumped  to  the  conclusion  that  it  was  also  traceable 
to  pratisamVID,  and  coined,  to  represent  it,  a  fem. 
wmn  pratisamvid,  oorrectiy  formed  according  to 
well-known  analogy.  I  have  elsewhere  pointed 
out  several  other  of  these  North  Buddhist  adapta- 
tions, some  of  which  are  very  curious  and  interest- 
ing (see  art  Opapdtiho,  Pdtimokkam  and  Notes  on 
Dliammapada  in  Joum.  Roy.  As.  Soc.  1871).  The 
question  may  possibly  be  raised  as  to  whether 
pafisambhidd  can  I>e  a  dialectic  variety  of  prati- 
samvid. The  existence  of  forms  like  patisamvedeti 
and  pafisammdito  is  perhaps  not  of  itself  neces- 
sarily fiital  to  such  a  theory ;  but  I  may  observe 
tliat  there  is  in  Pali,  I  think,  only  one  instance 
of  a  Sanslcrit  mv  passing  into  (not  mbh  but)  mb, 
vis,  sambdhana  =  samvdhana.  In  one  case  a  Pali 
M  represents  a  Sanskrit  If,  nitfhubhati  being  the 
equivalent  of  nishthiv,  but  the  example  in  no  way 
affects  the  present  argument,  onomatopoetic  roots 
like  shfliiv  being  very  unstable  in  their  form,  comp. 
Vsllpt^fphdsa  with  pupphusa,  and  the  Pali  KHIP, 
"to  sneeze,"  with  KSHU,  KSHlV,  KSHiB, 
KSHEV.    Lastiy,  the  r^^ular  Pali  expression  for 


'  Bnmouf  in  his  Lotus  has  given  numerous  instanceB  of 
ptnllel  passages  (see  pp.  860  and  foil.)  from  North  and 
fioniih  Bnddliist  texts.  No  one  can  doubt  that  one  set  are 
irwmdttioms  of  the  other,  and  I  hare  difficulty  in  under- 
standing  how  any  one  can  beliere  the  Pali  to  be  a  trans- 
Istion  of  the  Sanskrit. 


having  attained  the  four  patisambhidd  is  po- 
bhinneqMfisambhido  (Alw.  I.  xxix ;  Mah.  xxvi, 
32,  42),  where  the  root  fif^  is  repeated  (I  think 
pabhinna  is  here  used  participially,  and  not  ad- 
jectively,  the  compound  meaning  "one  by  whom 
the  analytical  knowledges  are  discriminated,"  as 
in  such  compounds  asparitmtthaparivdso). — I  have 
met  once  with  an  adj.  patisambhido  **  having  the 
patisambhidis."  At  Alw.  I.  evil  we  have  pafi' 
sambhidappatto,  having  attained  the  pafisambhi- 
dds  (quoted  from  an  a^th.). 

PATISAMETI  (cans.),  To  set  in  order,  put  away 
[cans.  ufTT  +  "iji^] .  Alw.  I.  73.  Sace  kind  pa- 
muttham  hoti  tarn  Anandathero  patisdmetif  if 
anything  is  left  behind  Ananda  puts  it  away  safe 
(Dh.  247)-  Imam  kuhim  patisdmessdmi,  where  can 
I  put  this  necklace  away?  (Has.  32).  Katabhatta" 
kicedpattacivarampafisdmentif  having  ended  their 
meal,  they  put  away  their  Irawls  and  robes. 

PATISAlflH ARATI,  To  draw  back ;  to  fold ;  to 
change  [iTfTT^l].    Dh.  143  (line  13). 

PATISAMMAJ JATI,  To  sweep  over  again  [T^  + 

PATISAMMODANAA,  Friendly  greeting  in  return 
[irf?!  +  sammodana^.    Dh.  318. 

PATISAMO  (adj.)y  Equal  to  [irfira^].    Jdt.  93. 

PATISAMVEDETI,  and  -VEDIYATI  (caus.),  To 
feel,  experience,  enjoy,  perceive  [cans.  If fTf  4-  ^R^ 
+  fif^].  Sukham  p.,  to  feel  bliss  or  comfort 
(Jdt.  79).  jimo  karoti  anno  patisaihvediyatif  one 
does  the  action  and  another  experiences  (the  result, 
Gog.  Ev.  38).  P.pr.  patisamvediyamdno  (Jit  80). 

PATISAAVEDI  (adj\\  Experiencing,  feeling,  enjoy- 

loff  [^fVf^^n(*lJ*  Rasapafisamnedif  enjoying 
the  taste  (Brahm&yu  S.). 

PATISAfiVIDITO  (ppp.).  Having  informed  [nfff 
+  ^R^t+  r*lf^<T]«  PtibbeappafisamviditosLppetLn 
to  mean  "without  first  giving  warning"  (Pit.  18, 
20) ;  comp.  na  kho  me  tath  patirdpam  so  'hath 
pubbe  (^patisaikvidito  samaftassa  Gotamassa  daS' 
sandya  vpasankameyyam,  where  I  think  opp- 
means  **  without  a  previous  warning  or  invitation." 

PATISASIYUTTO,  and  -SASSUTTO  (p.p.p.), 
Connected  with  [l|f?|  +  <9>^  +  ^H]  •  Catusaceo' 
patisamyuttd  dhammakathd^  a  sermon  about  the 
four  Truths  (Ras.  26,  comp.  Alw.  N.23).  Kkandhd- 
dipatisamyuttath  panha^,  questions  about  the 
khandhas,  etc.  (Dh.  259).  B.  Lot  332 ;  Dh.  285. 
Pafisanhutto  at  F.  J&t.  19. 


PAT 


(  368  ) 


PAT 


PATISAf^CIRRHATI,  To  ag^ee  with  oneself,  to 
consider,  revolve  a  matter  in  the  mind  [nflf  + 
^}l^+^^]*  Gog.Ev.6.  IH  patisandkkAatiaam' 
bddko  gharavdao  (S&m.  S.  A.). 

PATISANDAHATI,  To  be  re-born,  to  renew  one's 
existence  in  another  world,  to  transmigrate  [iTfTf- 
^[^].    Oog.  Ev.  42,  44. 

PATISANDHI  (m.),  Entering  the  womb  in  a  new 
existence,  conception,  re-birth,  transmigration 
[l^Hn^ir^l]-  Patisandhikkhane,  at  the  moment 
of  conception  (J&t  54).  Tusitabhavanato  cavitvd 
mdtukucchismiih  patisandhim  ganhiy  vanishing 
from  the  Tusita  heaven  he  received  a  new  existence 
in  the  womb  of  an  earthly  mother  (Alw..  I.  77>  of 
the  Bodbisattva).  Sattdnam  cutipatisandhif  death 
and  re-birth  of  lieings  (Dh.  433).  Patisandhivmnd" 
^om,  consciousness  which  leads  to  re-birth  (Man. 
B.  432,  see  Patiecatamuppddo), 

PATISANDHIKO  {adj.),  At  the  end  of  a  compoand 
as  a  substitute  for  last :  appatisandiko  (adj.),  that 
cannot  be  reunited  (Ten  J.  87,  of  a  deft  rock) ; 
gahitapatisandhiko  (adj.)>  having  obteined  con- 
ception (Jdt.  51). 

PATISANKHANAA,  Reflection,  contemplation 
[irfTOfpH-f].    B.  Lot.  649. 

PATISANKH  AR  AlVf A  A,  Restoration,  repairs  (from 
patiionkharoti).  Mah.  12,  207 ;  Dh.  370. 

PATISANKHARAiyAI^,  Causing  to  be  repaired 
(from  patisankhdreti).    Dh.  333. 

PATISAI^KUARO,  Restoration,  repair  (from  last). 
Mah.  12,  225. 

PATISANKHAROTI,  To  restore,  repair,  mend 
[HfTT^h^].  Aor.  patUankhaH  (Mah.  221,  232). 
Ger.  pattBonkhariya  (Mah.  228).  Cans,  paftioh" 
khdreti  (Mah.  232),  patiaankhdrdpetL 

PATISANKHATI,  To  reflect,  meditate  [ivf?rar- 
^n]  -  Gerund  patiaaMchdya  (CI.  Gr.  16,  the  final 
ya  elided  for  euphony:  patUankhdydH  paoco' 
vekkhitvdf  Subh.). 

PATISANKHATO  (p.p.p.  patUankharoH),  Re- 
stored, repaired  [irfTf  +  ^[^^  +  WT]- 

PATISAfJfJUTTO,  see  PatUamyutio. 

PATISANTHARATI,  To  be  favourably  disposed 
to,  to  be  interested  in  [TrfTf  +  ^R^  -f  ^]- 

PATISANTHARO,  Friendly  greeting,  welcome, 
kindness,  affection,  friendliness  [TrflT+ ^NlTK]- 
Patiianthdravuiti  (adj.),  affectionate,  friendly, 
kind  (Dh.  67)«  Tumhdkonh  pafi»anihdravaten' 
amhehi  kdrite  vihdre  dema  tumhdkatk,  in  return 


for  yomr  kindoeM  we  give  yon  the  monasteries 
built  by.  us  (Mah.  207).  PatuaHikdratk  karoii,  to 
receive  or  treat  with  kindness,  to  give  a  kind  greet- 
ing to  a  friend  on  meeting  him  (Has.  32).  Sattkd- 
ram  n*  eva  ahhivddetvd  na  pafuanthdraHi  kaivd, 
neither  saluting  the  Teacher  nor  expressing  any 
pleasure  at  seeing  him  (Dh.  98).  Tkersna  $addhuk 
madhurapatiaanthdram  kaivd,  having  held  sweet 
converse  with  the  thera  (Dh.  122).  Katapmfuan-' 
thdro,  having  received  kindly  (Dh.  85 ;  Ten  J.  108). 
Rannd  katapatitamthdrena  . .  puiihOf  being  asked 
by  the  king  after  the  usual  greeting .  •  (Dh.  231). 
PATISARANAA,  Refuge,  help,  defence^  protector 
[HflT  +  JPCml'    Dh.  172,  308 ;  Gog.  JBv.  32. 

PATISArANIYO,  I  believe  this  to  be  a  p.f.p.  from 
the  cans,  of  HfJIVt  oomp.  idrdftfya^  at  Dh.  263 
we  have  patisdrdniya,  Patisdrdniyakawnmamy  or 
patisdrdftiyam  kammath,  is  the  name  of  one  of  the 
priestly  punishmente  (Dh.  263,  and  Mah.  16).  Vij. 
says,  "  It  is  the  fourth  of  the  Sanghakammas,  aad 
is  an  act  of  censure  whereby  a  priest  who  has 
offended  a  layman  without  cause  is  compelled  to 
ask  and  obtain  his  forgiveness.'* 

PA^ISArI  (adj.),  Trusting  in,  leaning  on  [nf^r- 
^'f^'C '  Khattiyo  aettho  Jane  tasmiih  ye  gotta- 
patUdrino,  the  Kshatriya  is  best  in  the  estimation 
of  those  people  who  attach  importance  to  lineags 
(Alw.  I.  xzxiii).  The  change  of  construction  ii 
curious,  but  is  not  without  analogies.  Sabb.  quotes 
the  a^thakathd  on  the  passage  thus,  ye  gottapaU- 
edrino  H  yejand  taitnim  gattam  pafisaranti  aham 
Ootamo  oAath  Kauapo  ti. 

PAXISASANAA,  a  message  in  return  or  reply 
[Trf?!irTOT].    Dh.236. 

PATIS ATTU  (fM.),  An  enemy  [nfTTITf ]  •  '^^^  ^'  ^- 

PAflsAYANI  YO  (p/p.)>  To  be  tasted  or  partaken 
of  or  enjoyed  [lrflT  + Ml^^^]*  OUdadmm 
bhikkhdnam  pafifdyaniydni  bhe$ajjdmt  <'medica- 
mente  fit  for  the  use  of  sick  prieste'*  (Gog»  Pit  10> 
Pdt.  81  says,  pafitdyamydn^ti  pafU^^UaUdmi  pari' 
bhuf\fitabbdnL    For  the  form  comp.  sdyaH,  WjPifo. 

PATISEDHANAA,  Preventing,  stopping  [l|fi(- 

PATISEDHJBTI  (caiM.),  To  keep  or  ward  off;  to 
prohibit,  prevent,  restrain  [lff9|i)V^fllj*  Vah. 
17. 

PATISEDHO,  Prohibition  [irfin^]. 

PATISEVANAA,  Practising  (from  nest).    P^  0&. 


i 


PAT 


(  869  ) 


PAT 


PATIBEVATI,  Toreceive ;  to  practise  [irflf  +  %^] . 
I>h«  12.  Methunam  dhammam  p.,  to  practise 
fomicatioii  (Kaoim.  9, 10). 

PATISIBBATIy  To  sew,  embroider  [irfTT  +  f^]- 
Ab.  315. 

PATISIDBHO  (p.p.p.)>  Forbidden  [iVfTrf^]. 
pa.  85. 

PATISOTAA  (adv.).  Against  the  stream  [nfll- 
^Cft^l^.  Paiiiotagdmi  (adj.)>  going  against  the 
stream,  uphill  work,  difficult  (Gog.  £v.  6). 

PATISSA  (yi).  Amenability,  assent,  obedience  (?). 
A  form  patisia  appears  necessary  to  account  for 
the  compound  sappoHssa  and  appatUsa,  From 
this  foil,  passage  sent  to  me  by  Subhdti,  it  appears 
that  it  is  a  feminine:  garutthdniyesu  gdravasd' 
rqjjddivMena  patissand  patiasd  sappatissavapati- 
pata,  »aha  patissdydti  tappatisao.  He  refers  it  to 
root  ^SCt,  and  says  it  is  equivalent  to  prati9raya, 
I  feel  entirely  In  doubt  about  the  word. 

PATISSATO  ip-p.p.),  Recollecting,  thoughtful 
[lTf?T  +  WH]  •  I)h.  26,  Also  occurs  in  Dhamma- 
cariya  S, 

PATISSAVl  (adj,).  Assenting,  ready,  willing  [iffTT 
+  ^iffl'CI'  ^°  ^^»  P.S,  the  good  servant  is 
said  to  be  kmkdrapatiisdvif  which  the  comment 
erplains  as  follows,  kim  karomi  kim  karomiti  evath 
kmkdram  eva  pafisui^nto  mcar<ft(H  hmkdrapa" 
tmdoL 

PATISSAVO,  Assent,  promise  [irfirSHf]-  Ab.  171. 

PATI8SAY0,  A  house,  dwelling,  asylum  [nflf- 
npBt],    Ab.206. 

PATISUNATI,  To  .assent,  promise  [TrfTT^].  Sd- 
dhUH  pafisu^tvd,  consenting  with  the  words  **  it 
is  weU''  (Dh.  231,  324;  Pat.  107;  Ten  J.  43; 
AIw.  I.  73).  Vij.  quotes,  yathd  saoco  hoH  evaih 
na  karcii  vaudvdtafh- pafisupitvd  na  gacchoH, 
** . .  having  consented  to  take  up  his  residence  in 
the  rainy  season  he  does  not  go.''  Aor,  paceaaiori 
(B.  Lot  351),  patisuf^i  (Dh»  324).  Gen  patUmtvd, 


PATI8UMa(/.),  Awidow  [qfif  +  npn].  Ab.235. 

PATITl'ITHO,  A  landing  place  on  the  opposite 
bank  of  a  river  [irfrf  +  ift^]  •    J^.  17. 

PATITO  (p.p.p.  patati),  Fallen;  fallen  in  battle, 
slain ;  gone,  got  rid  of  [irfnTl].  Dehapatitafthdne, 
in  the  spot  where  his  body  fell  (in  battle,  Mah. 
156).  Rukkhaggapatito,  fallen  from  the  top  of 
a  tree.  Odpaio  pattto  saro,  an  arrow  shot  from  a 
bow(Dh.57). 


PATlTO,  PATITO,  and  PATITO  (ppp.  paceeti). 
Known,  established,  true;  famous;  pleased,  de- 
lighted [infhr]-  Ab.  724,  935;  Dh.  13;  Mah.  6. 
jippatitOf  displeased  (P&t.  4, 5).  Suppatito,  over- 
joyed (Mah.  173).  Patitd  tusa  kammund,  pleased 
with  his  exploit  (Mah.  45).  Pa^^toriipo,  delighted. 
The  form  patito  is  also  given  in  Clough's  Diet. 

PATITO,  see  PdteH. 

PATITTHA  (/.),  Fixity,  strength,  resting  place, 
stay,  help,  home,  asylum  [Hfif 8T]  •  Ab.  1130. 
PaHUhafh  labhati,  to  get  footing,  gain  terra  firma. 
Alabhaneyyapatitiho  (adj.),  in  which  a  firm  footing 
cannot  be  obtained.  Tvaih  me  mahaH  patittlid 
ahon,  thou  hast  been  to  me  a  mighty  refuge  (Ten 
J.  120).  Attano  kusalam  patittham  karohi,  make 
thine  own  merit  thy  salvation  (Dh.  308).  Arhat- 
ship  is  called  the  patifthd,  ^*  refuge,  terra  firma, 

*  haven"  in  the  ocean  of  Samsdra  or  continued 
existence  (Dh.  182).  PanonapatiffhddhdvOfhighest 
state  of  security,  i.e.  Arhatship  (E.  Mon.  263). 

PATITTHAHATI,  see  PaHfthdti. 

PATITTHANAM,  Fixing,  establishment  [nf^T- 
"Qpif ] .  Sdaanatfa  p.  paceantesUf  establishment  of 
religion  in  foreign  countries  (Mah.  71)*  Dhdtup,, 
enshrinement  of  a  relic  (Mah.  107)«  Makdmhd' 
rap,,  the  setting  up  or  building  of  the  M.  (Mah. 
206,  comp.  170). 

PATITTH APAKO,  One  who  establishes  (from  pa- 
HtthdpeHy 

PATrjTHAPANAlir,  Fixing,  setting  up  [irfWfT- 
"qif] .  MahdbodAtp,t  the  planting  of  the  great  Bo 
tree  (Mah.  123). 

PATITTHAPITAtA  (/.),  Fact  of  having  been 
established  [JlHlSllMd  +  Wf] •    Mah.  65. 

PATITTHATI,  and  PATITTHAHATI,  To  stand 
fast  or  firmly,  to  be  established,  to  fix  oneself,  to 
be  set  up,  to  stay,  to  be  [iTfTm]  •  NabhaH  tfhitd 
paiiifhofttu,  poised  in  the  air  may  they  remain 
steady  (Mah.  108).  With  loc.  Siraamim  me  pa- 
tittkdiu,  may  it  settle  or  fix  itself  on  my  head 
(Mah.  106).  Rajfep.f  to  succeed  to  the  kingdom, 
lit^  to  be  established  in  the  sovereignty  (Ten  J.  54). 
Fihdrdnani  paneaiatafh  taamim  de»e  patifthahi, 
five  hundred  monasteries  were  set  up  in  that  land 
(Mah.  74).  Bhariydya  kucchiyaA  gabbho  pa' 
Htfhdsif  a  child  was  conceived  in  the  womb  of  his 
wife  (Dh.  78).  Arahatte  p.,  to  be  established  in 
Arhatship,  viz.  attain  Arhatship  (Mah.  173,  comp. 
Dh.  90,  231).    Saraf^ew  ea  iileiu  ca  patiffhdgif 


PAT 


(  370  ) 


PAT 


stood  fast  in  the  three  refhges  and  the  duties  of 
the  moral  law  (B.  Lot.  436).  Sile  paHfthdya 
dmnaddnam  mahapphalam  hotiy  when  a  man  stands 
&8t  in  moral  practice  almsgiving  has  a  great  re- 
ward, lit  having  stood  fast  (F.  Jdt.  53).  Hemo' 
nuUikacetiye  patitfhdhantiyo  (p.  pr.pl.  fern.) 
dhdHf,  the  relics  which  ai'e  being  enshrined  in  the 
H.  dagoba  (Mah.  108).  Patitthissati  sdsemafh^ 
religion  will  be  established  (Mah.  98).  Aor.  po- 
tifthdsi  (Ten  J.  54),  paUtthaM  (Mah.  80,  81,  173, 
Dh.  123,  pi.  patitthahum).  Fut.  paiifthUsati 
(Mah.  47,  86,  98).  Inf.  patitthdtuik  (Dh.  160). 
Cter.  patitthdya  (Dh.  435),  paHtthahitvd  (Dh. 
123).  ¥.^.^.  peOitthUo.  SaddhdpaHfthUd,£rm}y 
groanded  faith  (Dh.  59).  Mahdpafhavl  udake 
patitthiidt  the  great  earth  rests  on  water  (Gog. 
Ev.  20).  Kutumbikasia  piituoko  apag-ate  putta^ 
9oko  patiffhito,  the  landholder's  grief  for  his  father 
ceased,  while  grief  for  his  son  set  in  (Das.  31). 
Mdhiyanganathdpo  'yam  eao  evam  patiffhito,  thos 
this  M.  dagoba  was  completed  (Mah.  4).  PatiffM* 
idya  taasd  dhdtuyd  cetiye,  when  this  relic  was 
.  enshrined  in  the  dagoba  (Mah.  108).  Indanile 
paHffMtd,  set  in  a  sapphire  (Mah.  179).  Sd 
gabbhaua  paiiffhitabhdtfam  natvd,  she  finding  she 
was  with  child  (Das.  22,  here  gahbha  means 
"  foetus  **),  Comp.  Pmcapatiffhiiam, — ^Gans.  jmh 
tiffh^ti,  to  establish,  set  up,  re-establish,  fix, 
plant.  Saraftem  ca  iiUtu  patiffkdpeH,  establish 
them  in  the  three  refuges  and  the  duties  of  tlie 
moral  law  (Mah.  6).  Parihimtm  kulaih  patiffhd- 
pessdmiy  I  will  set  up  again  my  follen  fomily  (F. 
J4t.  9).  Rajfe  patiffhdpetum,  to  re-establish  him 
in  his  kingdom,  restore  him  to  his  throne  (Ras. 
19,  25).  Pabbajjam  ndietvd  gihibhdve  patiffhdpe- 
turn,  having  cancelled  his  ordination  to  restore  him 
to  the  lay  state  (Snbh.).  Ath*  and  theropariia- 
mcQJke  parituddhabhdvam  patiffhdpen,  then  the 
thera  in  the  midst  of  the  oongregfation  established 
her  innocence  (Dh.  328).  Sayam  Tathdgatassa 
patte  patiffhdpesiy  himself  put  them  into  Buddha's 
bowl  (Dh.  132).  P.pr.  dtm.  patiffhdpayamdno 
(Dh.  78).  P.p.p.  patiffhdpito,  Pitard  oparajje 
patiffhdpito,  appointed  by  his  father  to  the  vice- 
royalty  (Dh.  416).  PaHffhdpitamattikam  iOHmaih, 
a  sealed  letter,  lit.  one  to  which  the  day  has  been 
affixed  (Dh.  89,  99). 
PATITTHITATTAA,  Fact  of  being  established 
[trfirfOT  +  W].    Mah.  86. 


PATIVACANAft,  Answer,  rejoinder  [Hfim^]. 

Dh.  232,  243. 
PATIVADATI,  To  answer,  retort  [nfirTf  ].  Dh. 

24 ;  Das.  31. 
PATIVADO,  Retort, recrimination  [llfllCII^].  Dh. 

100,  398. 
PATIVAKYAA,  Reply  [nfq^TM].    Ah.  114. 
PATIVAI^AA,  Opposition,  resistance  [nfif+^m]- 
PATIVAlVl  (ii4^),  Resisting  [next  +  f^^]. 

PATIVASATI,  To  live,  dweU  [irfinRQ.    With 

loc.  Rdjagahe  p.,  is  linng  at  R.  (Dh.  121 ;  Alw. 

I.  Ixix). 
PATIVATAA  (adv.),  Against  the  wind  [irfTRT- 

?f?|[].    Dh.  10,  23. 
PATIVATTA  (m.),  One  who  answers  or  contradicts 

[lrf?T  +  ^]-    B.  Lot.  396. 
PATIVAlTASr,  see  Fattam. 
PATIVATTJSTI,  To  roll  something  against,  knock, 

strike  [cans.  Hfiw?^]- 
PATIVATTIYO  (j»./p.)»  Tha*  ««  ^  subverted 

(from  Hf?!^). 
PATIVEDETI  (cau».).  To  make  known,  aanouiiee, 

assist  [llfJI^^^fil]*     Updtakattam  pafivedeti, 

announced  that  he  would  be  a  lay  disciple  of 

Buddha  (Dh.  435). 
PATIVEDHO,  Penetration,  comprehension,  attsb- 

ment  [TTf?T  +  ^^]-   Ah.  778.    Maggapa^vedko, 

attainment  of  or  entrance  into  the  Paths  (Dh. 

123;  E.  Mon.  427;  oomp.  Mah.  124).    Db.  134; 

Ten  J.  119. 
PATIVIBHATTO,  Distributed  with  partiality  or 

favour  [p.p.p.  IffilftriW]- 
PATIVIDDHO  {p.p.p.  pafivijihaH),    Penetrated, 

acquired  [irflf  +  f^].    Dh.  281 ;  Ten  J.  120. 
PATIVIDITO  (p.p.p.).  Known,  ascertained  [l|fll+ 

PATIVUJHANAA,  Penetration,  oomprehensioa 
(from  next).    Dh.  127* 

PATIVIJJHATI,  To  deave,  split;  to  penetrale, 
comprehend,  acquire,  master,  learn  [lif?!^^]* 
SabbimhdtandfMm  p.,  to  attain  omniscience  (Db. 
118,  320 ;  Alw.  I.  77)'  Saecdni  p.,  to  penetrate 
or  realize  the  Four  Truths  (Dh.  383).  StWi 
pafivijfhi,  split  open  a  rock  (Dh.  279).  Fnt 
pafimjjhinaH  (Dh.  123).  P.f.p.  pativyjkiiMo 
(Dh.  259). 

PATI  VlL  AGGITO  (p.p.p.)»  ^^^  entangled  [p.p.p. 
ipiwithllfTlf^].    J4t.20. 


PAT 


(371) 


PAT 


PATnnftSO,  Portion.  Ab.  485 ;  Mah.  62.  mihl 
( =  Hfif  +  ^h|)>  poHyatkia,  pafivatksaf  and  by 
attraction  pafivhkta ;  ocmp.  dwaddha  tivangika. 

PATIVINETI,  To  repress,  sabdae  [T|f?(  +  f^  + 
4t].    Db.  186. 

PATIVINODANAft,  Removal  (from  next). 

PATIVINODETI  (eaui,).  To  remove,  dismiss,  dispel 
[Hfir  +  ftr-h^].    Mah.  199. 

PATIVIRATI (/.),  Abstinence  from  [Jlftfififa]. 

PATIVIRATO  (p.p.p.),  Abstaining  from  [l^^  + 

PATTVIRUDDHO  {p.p.p.\  Opposed,  hostile  [lTf^+ 

PATIVISSAKO  {adj\\  Neigfabonring  [nOl^,  or 
Tlfi!^Ti»nC,OTTrfi!^  +  ^].    Db.  242,  268. 

PATIYADETI,  To  prepare,  make  ready,  provide 
[^firrnrafrf]-  UfAodaktah  pattyddeti^  gets 
hot  water  ready  (Dh.  166).  Of  preparing  a  road 
hr  the  passage  of  an  embassy  by  clearing  jangle, 
etc  (Alw.  I.  79).  Mah.  16.  P.p.p.  pafiyddUo. 
Pafydditam  vaffam^  arranged,  prescrilied  or  cus- 
tomary ceremonies  (Mah.  198).  StMo  sakkdro 
paHjfddUOf  every  due  attention  has  been  prepared 
(Dh.  Si44,  263).  Cans,  pafiydddpeti,  to  cause  to 
be  made  ready  or  prepared  (Db.  98,  Mah.  26). 

PAJIYATTO  (p.p.p.)»  Prepared,  made  ready; 
dressed  [nflf  +  ^cnV]-  Attand  paUyattena 
khtQjtAJujjena^  with  food  prepared  by  himself 
(Mah.  25).  jiktnkaittpafiyatiaiariro  mdtugdmo, 
a  woman  with  her  person  adorned  and  dressed 
np  (Ten  J.  46,  comp.  Dh.  79,  309,  352).  JUmha- 
i^pofiyattOf  in  glorious  array  (Jdt.  12).  Mah. 
170 ;  ViX.  89. 

PlTIYEKKO,  see  Pdfiekko. 

PATO,  and  PATA  A,  Cloth ;  a  doth  or  garment 
[Jfi].    Ab.  290;  Alw.  I.  zzi. 

PATO,  Falling,  fall ;  a  cast,  throw;  discharge  [XIVH]. 
MmjjMwMua  purwusa  leddupdtOt  distance  a  clod 
can  be  thrown  by  an  ordinary  man  (P&t.  66). 
AuadpdiOy  thunderbolt.  Vdripdto,  inpour  or  out- 
pour of  water,  body  of  water  introduced  into  a 
reservoir  or  lalce. 

PATO,  and  tiefore  a  vowel  sometimes  PATAR 
(ttftr.).  At  dawn,  early,  to-morrow  morning  [HT- 
WQ'  Ab.  1152 ;  Das.  6.  Pdto  *va,  or  pdto  yeva^ 
Jott  at  dawn,  in  the  early  morning  (Alw.  I.  76; 
Tee  J.  51,  118 ;  Mah.  138).  Pdio  'va  gantvd 
pa$ti9$dmaf  we'll  go  and  see  him  the  first  thing 
to-morfow  morning  (Dh.  88). 


PATODAKAA,  Poking  or  tickling  [from  cans. 
IV^].    Pdtl5,90. 

PATODO,  A  goad  [inft^].  Ab.  448 ;  Mah.  167 ; 
Dh.  199.  Rathapatodo,  a  chariot  goad,  viz.  a 
goad  such  as  a  charioteer  uses  (Mah.  68). 

PA'JH)LO,  A  spedes  of  cucumber,  Trichosanthes 
Dioeca  [Ti^t^].    Ab.  595. 

PATTABBO,  and  -BBAKO  (p.f.p.  pdpundH),  At- 
tainable [HTH^].    Mah.  20. 

PATTAGlVARAlEr,Bowlandrobe  [ITHI  +  ''ft'lT]- 
Mah.  4 ;  Dh.  105,  237. 

PATTADHAMMO  (adj.).  One  who  has  obtained 
or  mastered  the  Truth  [UTTT  +  ^^]* 

PATTAGAHO  (adj.).  Holding  a  bowl  [nr«r  + 
?rrf].    Sen.  K.  468. 

PATTAKALLAA,  Timeliness,  seasonableness  [iff- 
H^l^  +  ^]*  Yadi  iangJiaua  pattdkallam,  if 
the  Assembly  or  Chapter  is  ready,  lit.  ''  if  there 
is  seasonableness  to  the  Assembly"  (Kamm.  29; 
Pit.  1,  2). 

PATTAKALO,  Right  moment,  seasonable  time 
[TrnWRT].    Att.207. 

PATTAKO,  A  cloth  [l^pi].    Mah.  22. 

PATTAA,  a  wing;  a  leaf  or  petal  \y(V[\*  Ab. 
543,  627,  936 ;  Dh.  71,  191.  Pattapakkadharo, 
bearing  leaves  and  fruit  (Mah.  204).  Phala- 
pattdni,  fruit  and  leaves  (Mah.  108).  Macchika- 
pattamy  a  fish's  scale  (see  SakaddgdmC), 

PATTANAlSl,  A  port,  seaport  [l^pr].  Pat f ana- 
gdmot  a  seaport  town  or  village  (F.  Jat.  3,  patia* 
naggdmo  at  Mah.  51).    Mah.  46,  55,  110,  123. 

PATTANGASkf,  Red  sandal  [^fnW]*    Ab.  301. 

PATTAnIKAA,  Infantry  [iVf^  +  ^NVii].  Ab. 
383. 

PATTAPIiypiKANGAliir,  This  b  the  sixth  Dhu- 
tanga  precept,  and  enjoins  "eating  from  one 
vessel  only"  (E.  Mon.  99).  Clough  says  in  his 
Sinh.  Diet.,  "  an  ordinance  of  the  Buddhist  priest- 
hood which  enjoins  the  eating  out  of  one  dish  only." 
See  B.  Int.  308.    Sansk.  Vim  +  fXTV  +  "H^. 

PATTAPCRO,  A  bowlful  [iTTf  +  ^].    Pit  14. 

PATTAPUTAA,  a  small  basket  made  of  leaves 
[V«r  +  gZ].    Dh.268. 

PATTAYANO,  a  bird  [im  +  ^9TT].  Ab.  625; 
Alw.  N.  105. 

PATTEYYO  (adj.%  Obtainable  [VTH  +  IPT].  Sen. 
K.  476. 

PATTH  ANA  (/.),  Desire,  request,  prayer,  aspiration. 


PAT 


(  372  ) 


PAT 


hope,  resolve  [l||  j«1|].  Ab.  426.  Patihatuuh 
paitheti,  to  pat  up  a  prayer  (Dh.  252).  Pattka" 
nam  labhatif  to  obtain  one's  desire  (Ten  J.  113). 
Patthanam  karoti,  to  pray.  With  dat.  Aggasd' 
vakdbhdvdya  patthanam  karinuu,  prayed  for  the 
post  of  chief  dUcipIe  (Dh.  IdO).  With  iti  (Dh.  78, 
134). 

PATTHANAft,  Setting  out,  departure,  inarch  of 
an  army  or  assailant;  origin,  cause  [||||B||V|]. 
Ab.  395,  1122.  Patthdnappakaraftam,  <<Bobk  of 
Causes,*'  name  of  the  last  book  of  the  Abhi- 
dhamma.  This  work  I  have  examined ;  it  is  of 
great  extent  and  consists  of  a  string  of  metaphysical 
sentences  or  propositions,  of  which  the  following  is 
an  average  specimen,  nahetudhammam  paticca 
hetudhammo  uppajjati  nahetupaccayd  victkicchd" 
Mhagate  uddhaccasahagate  khandhe  paticca  vici' 
kicchdsahagato  uddhaccasahagato  moho,  which  I 
venture  to  translate  as  follows,  ''from  a  thing 
which  is  not  a  cause  a  thing  which  is  a  cause  takes 
its  rise,  springing  from  a  non*canse :  out  of  the 
Skandhas  which  are  based  on  doubt  and  pride 
arises  Ignorance  based  on  doubt  and  pride." 

PATTHAPETI  (cauB.),  To  set  going,  set  on  foot, 
establish,  furnish,  provide  [j|||||imfq].  Tasia 
Dhammiko  ti  vohdram  patthapeH^  provided  for 
him  the  appellation  Dhammika  (Att.  195,  comp. 
200).  BhikkMnam  bhattam  patfhe^tif  provided 
food  (maintenance)  for  the  priests  (B.  Lot.  436). 
Arakkhampatthdpetvdnaf  having  provided  defence 
(Mah.  241).  Sdlam  patthapesum,  provided  or 
instituted  the  hall  (Dh.  188).  Fipauanafh  p.,  to 
enter  on  or  acquire,  lit.  to  set  going,  supernatural 
insight  (Dh.  255).    Aor.  drd  pi.  pafthapajfifknt. 

PATTHARATI,  To  spread,  strew;  to  overspread, 
pervade  [1T  +  ^]-  Jdlam  p.,  to  spread  a  net 
(Dh.  94).  Celam  p.,  to  lay  a  doth  down  (Dh.  324). 
Ayam  pi  kathd  aakalajambudipatn  patthari,  and 
this  report  spread  over  the  whole  of  India  (Dh. 
299,  comp.  353). 

PATTH  ARO,  A  flat  surface  [iV^^ ,  Sildpattharo, 
a  slab  rock  (Att.  210). 

PATTHATO  (j9.p.p.  pattharati)y  Spread,  stretched 
[irqpf ] .  Vpari  lohqjdlaih  patthafaihy  above  was 
spread  an  iron  network  (Dh.  219).    Dh.  338. 

PATTHAVANA  (/.),  A  dramatic  prologue  [ITVT- 
^«rr].    Att  198. 

PATTHAYA  (ger.),  Setting  out  from,  beginning 
from,  since,  after,  from  [ger.  imT]-    This  is  a 


gerund  used  adverbially  like  dgamma  drabbha^ 
niudyaj  etc  With  abl.  Tato  pafthdya,  from  that 
time,  thenceforward  (Das.  3;  Ten  J.  37;  F.  J&t. 
3,  6,  19 ;  Dh.  157).  Jto  p.,  from  this  time  forth» 
henceforth  (Ras.  30).  Pavitthakdlato  p.,  from  the 
time  of  entering  (Alw.  I.  74).  jidito  p.  vdcetutk^ 
to  read  it  from  the  banning  (Alw.  I.  80).  Pd» 
daniarato  p,  olokenti,  looking  out  from  between 
their  feet  (Dh.  314).  As  the  second  part  of  a  comp. 
Ajjapaffhdiya^  from  this  day  forth  (Alw.  I.  74). 
Kaddpatthdyaf  since  when  ? 
PATTHETI,  To  wish  for,  aspire  to,  pray  for  [HT^]  • 
Sampattim  patthayamdnd  mayd  saddhxm  dgaech^ 
antUy  let  those  who  want  to  get  on  in  the  world 
come  with  me  (Dh.  157).  Pattheri  mokkkam^ 
prayed  for  salvation  (Mah.  26).  Patthehi  wutm^ 
pnttaHam^  pray  to  become  my  son  (Mah.  132). 
Dh.  131, 278, 343, 411.  P.f.p.  patthiyo,  that  ought 
to  be  desired  or  prayed  for  (Dh.  96).  P.p.p. 
patthito,  Patthitapatthandf  a  prayer  offered  (Dh. 
251).  Patthitapatthano  (adj.),  one  by  whom  a 
prayer  is  put  up  (Dh.  236).    Ten  J.  50. 

PATTHIVO,  A  king  [xrrfH].    Ab.  333. 

PATTHO,  A  weight  and  measure  of  capacity  ^  four 
Ku^ubas ;  a  table-land  on  the  top  of  a  mountain 
[irar].  Ab.  482,  607,  1044.  PaUhodanam^  m 
prastha  of  rice  (Dh.  165). 

PATTHO  (a4/.).  Secluded,  solitaiy  [ITFV]-  ^^ 
34,  80,  346. 

PATTI  (m.),  A  foot  soldier ;  going,  walking  [irffi]  • 
Ab.  359, 377, 1012.  PatiUd  an^nako,  not  defident 
in  infantry  (Mah.  155). 

PATTI  (/.),  Obtaining,  acquisition,  attunment,  gain, 
advantage  [infH]*  Ab.  1012.  Rajfapatii,  ac- 
cession to  the  throne  (Mah.  127).  ArahaiU^fpaiH, 
attainment  of  Arhatehip  (Mah.  13 ;  Dh.  278).  To- 
gakkhemoisa  pattiyd,  for  the  attainment  of  the 
highest  bliss  (Ten  J.  30).  Ptitti  in  the  sense  of 
'Hhe  highest  gain"  is  used  to  designate  Arfaatsbip 
(Kh.  8),  and  perhaps  also  Nirv^a,  e.g.  see  Mah. 
20,  pattapattahbakd^  which  I  think  means  **te 
whom  Nirvd^a  was  attainable.''  PaiH  is  some- 
times used  for  the  merit,  gain,  advantage  or  pro- 
spective reward  of  a  good  action,  and  this  merit 
may  be  transferred  by  supererogation  to  anotiier  bj 
an  exercise  of  the  will.  The  foil,  are  instanoes  of 
this  use  of  the  word :  Aham  te  ito  pattim  dammi, 
I  make  over  to'you  the  merit  obtained  by  this  action 
(of  obtaining  food  for  the  Paocekabuddba,  Dh. 


PAT 


(  373  ) 


PAT 


161).  Imtumim  tmejnftdapdte  $dmindpatti  dinnd^ 
the  reward  of  (lit.  in)  this  almsgiving  has  been  made 
OFer  by  me  to  my  master  (Ditto).  Mayham  rndtupi- 
tunmam  ima$mifhbhahnepattim  dammt,l  transfer  to 
my  parents  the  merit  contained  in  this  act  of  preach- 
ing (Dh.  402).  Sdmaf^erena  dinnapattim  antento- 
ddmi  tdtOf  my  son,  I  am  thankfully  enjoying  the 
reward  of  the  merit  made  over  to  me  by  you  when  a 
oovioe  (Dh.  402).  lio  tesampetdnam  dibbannapd- 
nam  tampajjatdti  pattiih  addsi,  he  made  over  to 
them  his  own  merit,  saying,  from  this  good  work  of 
mine  (viz.  the  mahdddna)  may  celestial  food  and 
drink  fall  to  the  lot  of  these  pretas  (Dh.  130). 
Sabh.  informs  me  that  patti^anuppaddnam  (see 
JPimno)  means  this  gift  or  transference  of  merit 
to  another.  He  says  it  is  also  called  pattiddnam; 
and  quotes  from  a  comment,  attand  katvd  imind 
ddnddind  mayd  upacitam  punnam  ahath  tumhdkam 
dammi  tumhe  anumodantu  iti  matassa  vd  jhaU' 
latM  vd  yassaci  punnaddnathf  it  is  the  transference 
to  any  one,  living  or  dead,  of  merit  wronght  by 
oneself,  saying, "  I  give  to  you  the  merit  laid  up  or 
acquired  by  me  by  this  act  of  almsgiving,  etc., 
may  you  reap  the  benefit  of  it." 

PATTi  (m.),  An  arrow  [xrf^^].    Ab.  388. 

PATTIKA  (/.),  A  slip,  tablet;  a  bandage,  ribbon 
[^rff^].  Of  a  strip  of  palm  leaf  (Alw.  I.  103). 
Kb.  26;  Pdt.  91.  Pattikamahcako,  evidently 
means  a  mattress  to  sleep  on,  as  opposed  to  a 
coach  with  legs  (Jdt.  91). 

PATTIKO  (adj.).  Going  on  foot  [qfr^gft] .   Dh.  231. 

PATTI  PATTO  (adj.).  Having  obtained  the  highest 
gain  [infjl  +  TTTJI]-    Kb.  8.    See  Patti. 

PATTO  (/».p.p.p<(^n(^^t), Obtained,  reached;  having 
reached  [irnT]*  Ab.  753, 936.  Pa^^a^aZo,  having 
obtained  an  army,  lit.  by  whom  a  force  has  been 
obtained  (Mah.  210).  Patto  sambodhim,  having 
attained  Buddhahood  (Mah.  2).  Patto  'smi  rd- 
jaUam^  I  have  obtained  sovereignty  (Has.  16). 
Arakattam  Mahindo  9o  patto,  this  M.  attained 
Arhatsbip  (Mah.  37).  Tattha  patto,  arrived  there 
(Mab.  24).  Mukhappattam  eva  bhd$ati,  he  says 
whatever  comes  into  his  head.  Jlvitakkhayam 
patto,  has  met  with  his  death  (F.  Jdt.  18).  Rat- 
tikkkaye  patte,  when  dawn  has  come  (Jdt.  19). 
Smkhappatto,  happy,  lit.  having  come  to  happiness 
(Dh.  402).  SomaiMusapatto,  joyful  (Ras.  24).  Thd- 
mappattOf  strengthened,  established  (J&t.  7). 

PATTO,  A   bowl,  especially  a  Buddhist  monk's 


begging-bowl  or  alms-bowl  [l|T^]  •   Ab.  439, 443, 
457,  936.    Pattacivaram,  bowl  and  robe  (Dh.  82). 

PATTO,  A  strip,  slip,  riband,  tablet,  plate,  slab ;  a 
doth,  bandage,  turban  [VS]  *  Suvanviflpatto,  a  gold 
plate  or  tablet  to  write  upon  (Das.  24 ;  J^t.  9 ;  Ten 
J.  51 ;  Mah.  162;  Alw.  1. 76;  Dh.  4170-  Lohapatto 
or  lohamayo  patto,  a  brass  plate  (Mah.  143,  169). 
Sildpatto,  a  stone  slab  used  as  a  garden  seat  (F. 
J&t.  48,  it  is  probably  in  this  connexion  that  patta 
is  said  in  the  Sansk.  dictionaries  to  mean  ''chair"). 
SUam  duk^lapattena  vethayitvd,  having  wrapped 
his  head  with  a  turban  of  fine  doth  (Mah.  139). 
Unhisapatto,  turban  doth  (Att.  198). 

PATTODAKAST,  Water  to  wash  a  bowl  with  \VJ% 
+  ^r?c|i].    Pdtrasodhanajala  (Subh.). 

PATTUIMf,  see  Pdpundti. 

PATTUlJJNAlVf,  Wove  silk  cloth  [ITOIiJ].  Ab. 
291 ;  Jdt.  43. 

PATU  (adj,).  Sharp ;  skilful ;  sensible,  wise ;  healthy 
[TTf].  Ab.  721,926.  ^/»ahf,  unskilful  (Ab.  892). 
With  loc.  Patu  hoti  mahdmunino  vacane,  is  versed 
in  the  word  of  the  great  sage  (Alw.  I.  ix). 

PATU,  and  before  a  vowel  PATUR  (adv.).  Evidently, 
manifestly  [iTT^]-  Ab.  1200.  For  its  use  in 
composition  with  W  and  9,  see  next  artides. 

PATUBHAVATI,  To  become  visible  or  manifest,  to 
appear,  to  arise,  to  spring  into  existence  [TTT^^* 
Gihilingam  antaradhdyi  pabbojitalihgam  pdtura' 
host,  the  characteristics  of  a  layman  (e.g.  long  hair, 
white  robes)  disappeared,  and  the  characteristics 
of  a  monk  (e.g.  shaven  head,  yellow  robes,  the 
begging  bowl)  manifested  themselves  in  their  stead 
(Ten  J.  120).  Fut.  pdtubhavissati  (Jdt.  63).  Ava- 
ggaho  pdturahosi,  a  drought  arose  (Att.  209).  Im- 
perat.  pdtubhavatu  (Ten  J.  19).  Aor  pdturahoH 
(Dh.  204,  Gog.  Ev.  8),  pi.  pdturahesum.  Also  aor. 
pdtubhavi  (Dh.  206, 207).  Ger.  pdtubhavitvd  (Att. 
204).  P.p.p.  pdtubhdto,  manifested,  sprung  into 
existence,  arisen  (Dh.  207). 

PATUBHAVO,  Skill  [XT^  +  ^TT^]- 

PATUBHAVO,  Appearance,  manifestation,  appari- 
tion, arising  [TTTph^].    Oog.  Ev.  16,  20. 

PATUJJA  (ger.).  Having  struck  off  [ger.  Tl^]. 
Ras.  7. 

PATUKARAiyAS,  Production,  manifestation  [HT- 

^tcftAU|]»    Dh.  307. 

^  One  of  these  is  in  the  India  Office,  a  long  strip  or 
ribbon  of  solid  gold,  written  upon,  and  rolled  up  like  a 
Jewish  scroll. 

48 


PAT 


(374) 


PAV 


PATUKAROTI,  To  produce,  maDifest  [ITT^^]. 
Kopah  ca  dosah  ca  appaccayah  ea  p.,  exhibits 
wrath  and  hate  and  discontent. 

PATUM,  see  Pivatu 

PATUR,  see  Pdtu. 

PATVA,  see  PdpufLdti. 

PAVA  (/.),  A  city  of  the  Mallas,  near  Rdjagaha 
[TTTn].    B.  Lot.  488. 

PAVACANAA,  The  word  of  Buddha,  the  holy 
Scriptures  [||€|t|^].  Ah.  878.  KasBaptuammd-' 
iambuddhassa  pdvacanam,  the  discourse  or  word  of 
the  supreme  Buddha  Kassapa  (Alw.  I.  cxziv).  Pd' 
vacantmJMafhy  the  path  to  the  scriptures.  Atita" 
iatthukam  pdvacanan  ti  manfiamdnd,  imagining 
that  tlie  blessed  word  of  our  Master  is  a  thing  of 
the  past  (Br.  J.S.A.).  Yo  dtumdnam  say  am  eva  pd 
vd  iti  pdli  dUtati  ettha  pana  pa-saddo  upasaggo 
digham  katvd  vutto,  pdvadati  pdvacanan  ti  ddUu 
viya  (Y&tr.,  quoting  Saddanfti). 

PAVADATI,  To  spealc  out,  express  [IR^].  Pitim 
pdvadantOf  giving  expression  to  his  joy  (Dh.  97). 
Aor.  pdvadi  (Dh.  96). 

PAVAX)pHATI,  To  grow,  increase  [iW^].  Dh. 
60,  63;  Alw.  N.  36.  P.p.p.  pavuddho,  grown, 
large  (Ab.  1009 ;  Kb.  27). 

PAVAdI  (m.),  A  disputant  [UTTfif'O-  Mah.250. 

PAY  Ado,  Disputation,  litigious  language,  defam- 
ation [TPTR^]*    ^^'  10^^* 

PAVAHANAA,  a  ship's  boat  [TW^].    Ab.668. 

PAVAHETI  {catu,\  To  cause  to  be  carried  by  a 
stream  [cans.  H^f  ].  Neranjardya  nadiyd  su- 
vaiinapdtim  pavdhetvd,  having  made  the  golden 
bowl  float  on  the  river  N.  (Dh.  118).  J&t.  24  (to 
wash  away). 

PAVAHO,  Current,  stream;  course  or  stream  of 
action,  occupation  [iHTf  ]•  Ab.  768, 961 ;  Att.  210. 

PAVAJJATI,  To  be  played  or  sounded  (of  music) 
[from  IT^T?]*  Mah.  116.  Pavajjayi^u  at  J&t.  64. 

PAVAKI  (nt.).  An  epithet  of  Skanda  or  Kdrttikeya 
[trpifil].    Sen.  K.  388. 

PAVAKO,  Fire  [iTR^].    Ab.  33;  Dh.  13,  25. 

PAVAKKHATI  (fuU),  He  will  tell,  declare,  recite 

[fut.  IT^].    Mah.  1 ;  Ten  J.  119. 
PAVAliO,  and  -LAl^,  A  sprout  or  germ  [Tf^pif], 

Ab.  907. 
PAVALO,  and  -LAIkT,  Coral  [mTV] .  Ab.  490, 491, 

907;  Dh.  236;  Mah.  179,  211.    Pavdfapddukam 
pAalikamhi  patiffhiiaih,  a  pair  of  slippers  carved 


out  of  coral  set  on  a  crystal  pedestal  (Mah.  164). 
Pavdfamayo,  made  of  coral  (Alw.  1. 79 ;  Mah.  179)* 

PAVANAA,  Side  of  a  mountain,  declivity,  height 
[iTBRir]-  J^t.  28  (Subb.  suggeste  it  may  be  upa- 
vanamf  Himavanta  is  meant).    Comp.  Pojte. 

PAVANAM,  PAVANAA,  Purification ;  winnowing 
of  grain  [T|^PT,  trnPT]  •    Ab.  773 ;  Sen.  K.  525. 

PAVANO,  Air,  wind  [ITPT].    Ab.  37. 

PAVARANA  (/.),  Invitation ;  prohibition ;  name  of 
a  certain  festival  [M^l<ll|].  Ab.  1005.  Puna- 
pavdrand,  renewed  invitation,  niccapavdrapd,  per- 
manent or  standing  invitation  (Pdt.  15).  Pavdranatk 
pavdretif  to  make  an  offer,  proffer  an  invitation. 
Pavdrand  is  the  name  given  to  the  festival  held  at 
the  termination  of  the  Buddhist  vaua  or  Lent 
(Dh.  84;  Mah.  39).  It  was  inaugurated  by  a 
sanghakamma  (Pat.  xl,  73).  It  was  an  occasion  for 
giving  presents  to  the  priests  (Mah.  123, 212),  and 
for  religious  processions  (Mah.  241).  It  appears 
only  to  last  one  day  (P&t.  27 ;  Mah.  241). 

PAVARETI  (cau9,).  To  cause  to  choose,  to  give  a 
person  his  choice,  to  invite,  to  offer ;  to  join  in  the 
pavdrand  festival  [M^li,^!^]-  Bhesajjam  ka- 
rindrntti  pavdresi^  offered  to  prescribe  for  them, 
lit.  offered  saying,  I  will  make  medicine  for  yon 
(Dh.  81).  Na  nu  vejfen'  amhd  pavdritd,  did  not 
the  doctor  offer  us  his  services  ?  lit.  were  we  not 
invited  by  the  doctor?  (Dh.  82).  Nimantiid  vd 
pavdritd  vd,  asked  or  invited  (to  take  food,  PiX. 
108).  With  instr.  of  the  thing  offered,  Bahdhi 
civarehi  pavdreyya,  should  offer  him  a  number  of 
robes  (P&t.  8,  78).  Puna  pi  mam  vadeyydthdii 
pavdretabbath  eva,  he  ought  even  to  invite  criticism, 
saying,  Tell  me  (if  I  do  wrong)  again  (Dh.  271)- 
Atthdrasoiu  bkdsdsu  katarabhdtdya  kathemi  iti 
pavdresif  he  gave  them  their  choice  saying.  In 
which  of  the  eighteen  languages  shall  I  speak 
(Alw.  I.  cvii).  Futthavasso  pavdretvd,  having 
passed  through  Lent,  and  celebrated  the  P^i'6ranft 
(Dh.  119;  Mah.  104;  Hi  29,  line  6). 

PAVARO  (adj.),  Chief,  best,  noble,  excellent  [TT^]. 
Ab.  694 ;  Dh.  74 ;  Mah.  4. 

PAVARO,  Woollen  cloth  [THTTC].    ^^^  ^• 
PAvARO,  a  cloak  or  mantle  [1H<(K].     Ab.  262. 
PAVAsI  (adj,).  Living  abroad  or  away  fnOn  home, 

absent  [iRTf^^-    I>1'-  39. 
PAVASO,  Absence  from  home,  foreign  reddenoa 

[3WW].    Pit.  82. 


PAV 


(876) 


PAV 


PATA89 AH,  To  ndn  [H^  ] .  Aor.  pdvaasi  (Dh. 
SS3;  Mah.  68,  230),  pava$iiMa  (Mah.  119,  254). 
Pmomtm  devOf  rain  on,  oh  doad  (Dbaniya  S.). 

PAVATI,  To  diffaae  a  scent  [WH].  Sabbd  dUd 
9&ppmn90  pavdtif  the  righteous  man  breathes 
fragrance  on  every  side  (Db.  10). 

PAVATAA,  a  draught  of  air,  breeze  [iT^TTf]- 
PAVATTA   (m.).   One  who   informs,   points   oot 
[TTf^].    Dh.  14. 

PA  V  ATTANAKO  (a€[;.),Bringing  about,  producing, 
promoting  [J(^i^^  +  1B|] .    Dh.  208. 

PAVATTANAA,  Behaviour,  conduct,  procedure 
[IR*^]-    Att.ld4. 

PAVATTATI,  To  arise,  beg^n,  take  place ;  to  start, 
set  oot ;  to  roll  or  flow  onwards ;  to  become,  be, 
exist;  to  go  on,  to  proceed,  to  be  kept  np  [IT^?^]* 
MuAdu&di  pavatti^  a  g^reat  river  arose,  or  was  set 
going  (F.  JiL  5).  Mayi  a$ante  'J4a  lohitanadi 
prnfottittaihat  but  for  my  presence  this  day  a  river 
of  blood  would  have  been  set  flowing  (Dh.  352). 
Akkhihi  au^mi  pavattimtu,  the  tears  began  to  flow 
from  lier  eyes  (Dh.d29).  Khiradhdrd  pavattimsUf 
streams  of  milk  began  to  flow  (Jdt  68).  Jayanddo 
pavaitatha,  a  shout  of  victory  arose,  or  was  set  up 
(Mah.  1 56).  Unname  udakam  vaffafk  yathd  ninnam 
pevaitatip  as  water  rained  on  a  height  flows  down  to 
die  vaDey  (Kb.  12).  Celukkhepasahaudni  pavai' 
iimtu  samantato,  thousands  of  wavings  of  doths 
went  on  on  all  sides  (Mah.  113).  SattdhampavattaH 
Uuk  ehanaikf  that  festival  is  kept  up,  or  goes  on, 
for  a  week  (Mah.  49).  Dvddasa  vassdni  pavattis' 
iH,  twelve  years  will  pass  (Das.  2).  Devatdhi 
fkdM  pdjd  nekdpavattif  "innumerable  offerings 
kept  np  by  innumerable  devas''  (Mah.  116). 
SOkalatfhakathd  • .  Sihtdeiu  pavaitatiy  the  Sinha- 
lese commentary  is  extant  among  the  Sinhalese 
(Mah.  231).  Kasikammatk  na  ppavattatif  the 
plooghing  does  not  get  on,  or  no  ploughing  goes 
on  (F.  J&t.  9).  jimeeMnno  pavatiatu,  let  it  con- 
tittoe  unimpaired  (Att.  216).  Bhusd  vedand  pa- 
mtiiimnh  Mvere  pains  set  in  (Dh.  279).  Iddni  pa* 
vattamdmam  kammant,  merit  now  going  on,  viz. 
now  being  accumulated  (Kb.  28).  Sddhukdrasa' 
kM§dmi  pmvatiifkiu,  thousands  of  cheers  arose,  or 
went  on  (Dh.  266).  Dibbdni  9angitdni  pavattanti^ 
edestial  hymns  arise.    P.p.p.  pavatto, 

PAVATTATI,  To  revolve,  whirl  round  [lf^?^]. 
J4t.a6. 


PAVATTETI  (eaui.  last),  To  cause  to  arise,  or  to 
flow  onwards,  or  to  proceed,  to  set  going,  set  on 
foot,  establish,  produce,  make,  originate,  begin 
[M^n^In]*  Mahoghath  pavattetvd,  producing 
a  gfreat  flood  (F.  Jit,  3).  Lohitanadi^  p.,  set 
flowing  a  river  of  blood  (Dh.  224,  361).  Mahd- 
ddnam  p.,  to  set  abundant  almsgiving  going,  to 
carry  on  almsgiving  on  a  great  scale,  to  keep 
open  house  for  the  priesthood  (Mah.  133,  214; 
Dh.  136).  Pdiitrdgam  pavattesi  janaua, 'provided 
breakfast  for  the  people  (Mah.  117).  FtniceAo- 
yarh  pavattesi,  <*  re-established  the  administra- 
tion of  justice "  (Mah.  Ixxzvii).  Mettam  p.,  to 
keep  up  friendly  feelings  (Dh.  172).  Devamdnusd 
Mddhukdram  pavaitesum^  angds  and  men  raised 
a  shout  of  sidhu  (Mah.  100).  Dhammaeakkaih 
p.,  to  set  on  foot  the  supremacy  of  the  Truth,  to 
inaugurate  the  reign  of  Law(Dh.  119).  DMasangi" 
tdni  pavatiayimtu,  set  up  celestial  chants  (Jdt.  70). 
Tattha  pavattayi  nijakdyakammam^  thereby  he 
regulated,  lit.  kept  going  his  actions  (Att.  192). 
Gamhhiram  mdtikam  pavatteH,  made  or  ran  a 
deep  channel  (L.  de  Zoysa).  Mdhdnddam  p.,  set 
up  a  great  shout  (Jdt.  17).  Celukkhepddini  pa^ 
vattentdf  keeping  up  wavings  of  doth  and  other 
manifestations  of  ddight  (Jdt.  54). 

PAVAIT^^I  icau9.  pavattaH),  To  throw  back,  to 
turn  aside,  to  set  rolling,  to  roll  [M^n^ni]* 
Tetam  pddam6le  pavattento  roditvd,  throwing 
himself  at  their  feet  and  weeping  (Dh.  85,  88, 
142;  one  would  expect  the  dtmane,  and  in  one 
instance  I  have  met  with  pavattayamdno  in  this 
phrase:  it  Is  possible  that  I  ought  to  render  it 
"  rolling  himself).  Dabbasambhdradt  patantatk 
hatthipitihiyam  bdhdhi  paharitvdna  Nandandtto 
pavattayiy  N.  pushing  with  his  arms  the  mass  of 
masonry  which  was  tottering  over  the  elephant's 
back  turned  it  aside,  or  as  Tumour  says  *'  hurled 
it  inwards'*  (Mah.  153).  jfpardparath  pavaffen^ 
tassa,  though  I  wander  up  and  down,  lit.  tnm 
backwards  and  forwards  (Dh.  86). 

PAVATTI  (/),  Flow  onwards ;  goings  on,  affairs, 
occurrence,  incident,  proceeding;  news,  tidings; 
practice,  conduct;  begfinning,  setting  on  foot,  es- 
tablishment; lieing,  existence  [H^f^]*  Ab.  113, 
768, 1053.  Nagarana  pavattiHi  pueehitvd  having 
questioned  them  on  the  affairs  of  the  city  (Alw.  I. 
73).  TaHi  pavattiih  nivedt^dtf  related  the  matter 
(Mah.  41,  205).     Rdjd  tath  pavattifk  iutwi,  the 


PAV 


(  376  ) 


PAV 


king  haying  heard  of  thii  incident  (Dh.  187).  Twk 
pavattim  dUvd^  having  witnessed   this  incident 
(Jit.  66).    Ydva  ttusd  pavattim  na  sundma,  as  long 
as  we  hear  no  news  of  her  (Db.  157).    Anurddha- 
pure  kd  pavatti^  what's  going  on  at  A.  ?  or  what's 
the  news  at  A.  ?  (Att.  214).     Sdsanasaa  pavattim 
harotiy  to  effect  the  establishment  of  his  religion 
(Mah.  88).    S&m.  S.A.  explains  vijita  as  dndpa- 
vattideso,  regions  in  which  the  royal  authority 
exists.    AppavattU  not  going  on,  cessation,  non- 
existence, annihilation  (this  is  one  of  the  epithets 
of  Nirv^a).     Tanhdrajju  sufthukatd  ehinnd  ap' 
pavattikatd^  the  thread  of  Desire  is  thoroughly 
destroyed,  cut  off,  reduced  to  nothing  (Par.  A.). 
PAVATTITO  (p.p.p^  pavatteti),  Set  going,  estab- 
lished, made  [M^f^d].    Pavattitdni  ass&ni,  tears 
set  flowing  (Dh.  336).    Mayd  pavattitaih  dham" 
tnacakkath  anupavattento,  estalilishing  after  my 
example  (or  under  me,  as  my  vicegerent)  the 
Supremacy  of  the  Faith  first  established  by  me 
(Dh.  134).     Tattha  tattha  Bhagamtd  pavattitd 
pakif^naktuleiand,    miscellaneous    discourses    de- 
livered here  and  there  by  Buddha  (Vij.).    Atthd- 
nariyavohdravagena   yd  pavattitd   vdcd^    speech 
uttered  in  accordance  with  the  eight  unworthy 
practices   (Ab.   122).      Mahdrakatft  mahdddnam 
pavattitathy  "  a  sumptuous  alms-offering  had  been 
kept  up  "  (Mah.  196). 
PAVATTO  (P'Pp.  pavaitati).  Starting,  proceeding. 
Betting  out,  begun,  set  on  foot ;  kept  going,  kept 
up,  going  on,  being,  existing;  settled,  fixed  [if- 
Vnff].    Pavattav«r€uihammaeakko,  by  whom  the 
glorious  Reign  of  Law  was  established  or  begun 
(Db.  119).    Satatampavattakdyikacetatikamriyd, 
by  whom  bodily  and  mental  vigour  is  constantly 
kept  up  (Dh.  180).     Evamwdhe  vaue  pavatte  pi, 
even  while  such  a  torrent  of  rain  was  going  on 
(Att.  21 1 ).  Parammukhd  pavatto,  starting  or  pro^ 
ceeding  in  the  opposite  direction  (Att.  194).  Evam 
and  puttanattasattdnafh  vaaena  pavattdni  vUddhi^ 
kdni  cattdri  satdni  attha  ca  pd^a$ahandni  ahe^ 
sum,  thus  her  family  consisted  of  8420  souls  pro« 
ceeding  from  her,  or  by  descent  from  her,  as  sons 
and  grandsons  (Dh.  246).     Mahdsammatavam" 
tamhi  asambhinne  pavattoBW^dto,  bom  by  descent 
in  tlie  unbroken  line  of  M.  (Mah.  9).    Evampo' 
vatto,  so  being,  of  such  a  nature  or  description. 
Idmh  no  mriyena  pavattam,  we  owe  this  to  our 
cneigy,  lit  this  exists  or  is  done  by  our  energy 


(S&m.  S.A.).  Paioattaphdlabhoja'M,  **an  in- 
veterate vegetarian  "  (Vij.  lit.  one  who  keeps  froit- 
food  going).  With  loc  Cfvtarddiau  pavattatheko, 
affections  set  on  dress  and  other  vanities  (Dh.  410) 
PAVAYATI,  To  be  wafted  abroad  (of  a  perfume) 

[inrr].  J^t.  is. 

PAV£CC»ATI,  To  give  (Subh.)    ChafabhiSmi  p., 

gives  them  the  six  Abhijfids  (Jdt.  28). 
PAVEDETI  {cau$,).  To  make  known,  teU,  utter 
[Jiq^eiHr].    Dh.  28.    Thitthim  p.,  to  express 
one's  joy  (Dh.  99).    P.p.p.  pavedito  (Dh.  15, 50). 

PAVEDHATI,To  tremble  [H^^^].  Dh.315jAtt. 
205, 219.    P.pr.  pavedhamdno  (Jdt.  26, 59). 

PAVEKRHATI,  see  PavisaH. 

PAVENI  (/.),  A  long  braid  of  hair ;  a  coloured 
woollen  cloth  used  for  a  saddle  or  housings  (  series, 
succession  line  ;  tradition,  custom,  usage  [iHff^]. 
Ab.  268,  1053.  Pavenirajjam,  kingdom  handed 
down  from  father  to  son,  ancestral  throne  (Dh.  213; 
Ten  J.  30).  NijaHuappavejti, "  successive  genera- 
tions of  his  pupils."  Anukkarndg-atam  paoepm 
avindsento,  without  subverting  cnstoms  handed 
down  from  generation  to  generation  (Pit.  30).  Jm- 
hdkarh  paveniyd  (instr.),  in  accordance  with  oar 
custom  or  tradition  (Dh.  349).  Pwdnakapave^yd, 
according  to  ancient  usage.  PaveftipotthakoM, 
"Book  of  Precedents''  (Alw.  I.  99,  oomp.  112). 
Paveftidhammo,  hereditary  nature,  constitutional 
qualities  (Ten  J.  39). 

PAVESANAA,  Entrance  [TV^THT].  Dh.  139;  F, 
Jit.  2. 

PAVESETI,  see  Pavisati. 

PAVESO,  Entrance  [t/^'].  Pit.  06;  Mafa.  28, 
153,  240. 

PAVEYYAKO  (adj,).  Belonging  to  PAvi  [in'TT  + 
|{ir  +  ^]*   *B.  Lot.  486. 

PAVIDHATUli  (inf.).  To  place,  appoint  [inf. 
TTf^nBlT]  •    Mah.  Ixxxix. 

PAVICAYO,  Investigation  [uftf^]. 

PAVIJJHATI,  To  throw  down  [TRH?],  P.pp. 
paviddho  (Dh.  144). 

PAViNO  (adj.),  Clever,  skilful  [iN^].    Ab.  720. 

PAViRO,  Heroic;  best  [irtH]. 

PAVISANAA,  Entrance  (from  next).    Dh.  315. 

PAVISATI,  To  enter  (with  ace.)  [Hfirff].  Aor. 
pdvUi  (Dh.  81,  84 ;  Mah.  153,  pi.  pdvisum,  151), 
pavisi  (Dh.  84, 324).  Pot  pavekkkati  (Mah.  153). 
Inf.  pavisiiufh  (F.  Jit.  12).  Ger.  patnisa  (Dh.  2S), 
pavintvd(F.J&t.  12}  Mah.  135).  P.]^.p.  paviffko, 


PAV 


C  877  ) 


PAY 


having  entered  (with  ace.,  Das.  45 ;  Dh.  67 ;  F. 
Jit.  57 ;  Alw.  I.  74).  Caas.  paveseti,  pavesdpeti^ 
to  canse  to  enter,  to  introduce,  insert  (Dh.  359 ; 
Ten  J.  1 14).  Satthdram  onto  pawsetvd,  having 
brought  the  Teacher  into  the  house  (Dh.  324). 
Udakam  pavesetvd,  having  dragged  him  under 
the  water  (Dh.  304).  Ummaggena  jalam  tattha 
pavewen,  by  means  of  an  aqueduct  admitted  water 
into  them  (Mah.  229).  Mahdbodhim  uttarena 
dodrena  pavetiya,  having  introduced  the  Bo  tree 
into  the  city  by  the  north  gate  (Mah.  118).  With 
two  ace.  Puram  theram  pavesayi,  introduced  the 
thera  into  the  city  (Mah.  82). 

PAVI8SILESO,  Separation  [TTf^T^^].  Ah.  765. 
For  the  doubled  t  comp.  viasajjeti,  okkaaaa,  niggajst' 
hdli^  sakkui^eyyaf  aassirfka,  upakkilesa,  etc. 

PAVIfXHO,  see  PtufUati. 

PAVITTO  (adj.).  Pure  [nf^].    Ah.  442,  698. 

PAVIVEKO,  Retirement,  solitude,  seclusion  [from 
HH-f^  +  f^].  Das.  38;  Dh.  37;  Mah.  121; 
B.  Lot.  461.  Paviwkakkhamo  asMmo,  a  hermitage 
fitted  for  solitude  (J&t.  8). 

PAVIVITTO  {pp.p.\  Separated,  detached,  retired, 
sedodad  [iT^t^]-    Dh.  394. 

PAVO,  Purification,  winnowing  g^ain  [l|^] .  Ab.  773. 

PAVUCGATI  {pau.\  To  be  spoken  of,  to  be  called 
or  termed  [pass.  IfBf^].  Pres.  3rd  pi.  pavuccare 
(Mah.  190).  Muni  tena  pamtceati,  the  muni  is 
(so)  named  on  that  account  (Dh.  47).  With  iti ; 
Ntwmitamattikd  f  ad  ntkhumQttd  patmccati,  it 
is  called  «  Butter-clay  "  firom  iU  fineness  (Mah.  169, 
eomp.  Dh.  46). 

PAVUDDHO,  see  PavaddhaH. 

PAY USO,  The  rainy  season ;  a  sort  of  fish  [ITT^]  • 
Ab.  80,  671. 

PAVUSSAKO  (iuy,).  Belonging  to  tha  rainy  season 
[HT^+ll].    J6t96. 

PAVUTTO  (p-p.p.),  Spolcen  to,  told  [Tf  +  ^ir]. 
Ras.  35. 

PAYAKO(im^.),  One  who  drinks  [iTT^Pl].  KMra- 
pdyuko  ddrako,  a  suckling  (Dh.  224).    Dh»  272. 

PAYAA,  =spt  ayath. 

PAYAMO,  Length  [IRTPT].    Att.  210. 

PAyASO,  Rice  boiled  in  milk,  milk-rice,  rice  por^ 
ridga  [^TRRT]-  Ab.  418;  Dh.  178,  269;  Mah. 
135 ;  Jit,  50,  68.  The  form  pdyasa  I  have  only 
met  with  at  Mah.  196,  220,  where  we  have  madhu' 
pdymm^  metri  cansft. 

PAYATI,  To  go,  proceed,  advance  [IT^].    Aor. 


pdydn  (Dh.  162, 194, 335),  jiLpdyiihtu  (Ten  J.  54 ; 
Dh.  352). 

PAYATO  (p.p.p^)f  Pure  [TRHT].    Ab.  442. 

PAYATO  (p*p.p>  paydti),  Gone,  departed  [IT^H]. 
Mah.  126. 

PAYETl,  see  Pivati. 

PAYl  (adj\),  Drinking  [inf^^]-  At  the  end  of  a 
compound,  majjapdyU  one  who  drinks  intoxicating 
liquor. 

PA YIRUDAH A  {petf,).  To  utter  [irf^  -f  ^  + 
^HTf  =^].  PL  Payiruddhatksu  (Jdt.  27). 
Anomalous  gerund  payirttddhitvd  (ditto). 

PAYIRUPASATI,  To  sit  beside,  attend  on,  asso- 
ciate with,  serve,  honour  ['^^m^]*  1^^*  12»  101 1 
272 ;  B.  Lot.  717. 

PAYO,  and  PAYAA,  Water;  milk  [XHT^]-  Ab. 
500,  661,  1063. 

PAYO  (adj.).  Drinking  [TTRT].  Only  at  the  end 
of  a  compound;  aindhupdyo,  drinking  the  river 
(Sen.  K.  532). 

PAYO,  Abundance  [ITRT].  Salilappdyo,  having 
abundance  of  water  (Ab.  187). 

PAYO  (ado,),  Atmndantiy  [ITRI^]-  Ab.  1153. 

PAYODHARO,  A  cloud ;  a  woman's  breast  [XT^- 
V^].    Ab.  270,  1042. 

PAYODO,  A  cloud  [iWt^].    Att.  210. 

PAYOGO,  Practise,  use,  usage;  means,  instru- 
mentality; motive,  occasion,  object  [TP^t^]* 
Pat.  90.  Sabbappayogehi,  by  every  means,  in 
every  way  (Mab»  242).  Payoge  $ati,  when  there 
is  use  or  occasion  for  it,  when  occasion  requires 
(Sen.  K.  202), 

PAYOJANAA,  Appointment,  command,  direction, 
advantage,  use,  need ;  ol>ject,  aim  [Tf^t^Tif].  Ab. 
1037.  Kim  payojanam,  what  is  the  use  or  mean- 
ing of?  (with  instr.  Sen.  K.  478). 

PAYOJETI  (eau8.  payunjati).  To  perform,  practise, 
conduct,  carry  on ;  to  instigate,  cause,  direct,  com- 
mand; to  employ,  suborn,  hire  [l|41^^(^]* 
Ktifnmam  or  kammante  p,,  to  cany  on  or  conduct 
business.  Naoeagitavdditdni  payojayi^uu,  per- 
formed dances,  songs,  music,  etc.  (JiU  61).  Fit- 
^\jjaih  p.,  to  carry  on  trade  (Alw.  xlv).  Kdfut* 
kufiikhaf\fdd(naih  vajfath  payojetvd  dauanakifd, 
a  sport  consisting  in  showing  up  the  defects  of  the 
maimed  by  imitating  them,  lit  by  practising  the 
defects  (Br.  J.  S.  A.).  Mahdbalehi  »addhhh  payo- 
jetvd, dealing,  viz.  measuring  himself  with  the 
strong  (Ten  J.  13).    TathdffatoBsa  vadkdya  purUe 


PAY 


(  878  ) 


PET 


paytffetvd,  havingf  employed  or  hired  men  to  slay 
the  Buddha  (Dh.  143,  299).  Kartmtam  payoja- 
yatif  instigates  the  doer,  causes  him  to  act  (Sen. 
K.  433).  Hantum  ddrake  payojayum,  ordered  to 
put  the  boys  to  death  (Mah.  59).  Vbhotu  paneau 
balakdyam  payojesi,  posted  a  force  on  each  side 
(Dh.  158).  P.p.p.  payojito,  Payojitam  palobha' 
nathf  allurement  practised  or  employed  (Dh.  164). 

PAYU  (m.),  Tiie  anus  \y[T^\.    Ab.  274. 

PAYU^^JATI,  To  yoke,  harness;  to  employ,  ap- 
point; to  practise,  behave  [ll^ra].  Kh.l4.  P.p.p. 
payutto.  Ubho9u  pasaeau  payuttd^  posted  on  both 
sides  (Dh.  158).  Payuttapurisd,  people  employed 
or  instigated,  hired  agents  (Dh.  220 ;  Ras,  39). 
Caus.  payojetL 

PAYUTTAKO  (adj.).  Employed,  hired,  suborned 
[irgTir-h^].    Dh.221. 

PAYYAKO,  Paternal  great-grandfiftther  \JK  +  ^- 
7$^].    Ab.  248 ;  J&t.  2. 

PAYYESANA  (/.),  Search  [l^^Nurr]* 

PE,  see  Peyydlath, 

PECCA  (ffer,),  Having  departed,  after  death,  in  the 
next  world  or  existence,  hereafter  [$?9]*  Ab. 
1148 ;  Dh.  24,  54. 

PEKH A,  and  PERKHA  (/.),  Wish,  desire,  expecta- 
tion  [jf^x]-  PunnapehhOf  wishing  for  merit, 
with  a  view  to  obtaining  merit  (Dh.  20)»  Upa* 
aampaddpekho,  wishing  for  or  expecting  ordina- 
tion (Kamm.  5).  Pekkhd  may  mean  a  stage-play, 
theatricals  (Br.  J.S.). 

PEKHI  {adj.\  Desiring,  looking  for,  awaiting  [9- 
t^p^.  Fem.  PabbajjdpekhinU  awaiting  ordina- 
tion (Mah.  110). 

PEKHU]^AlVr,Awing.  Ab.627.  I  derive  this  form 
as  follows,  pakshman,  paksh^am,  pekhu^am.  For 
the  e  comp.  Prakrit  dekkh*  with  Pali  dakkh-,  the 
Pali  seyyd  with  <;ayyd,  etc.    Comp.  pdkkumam, 

PEKKHA,  see  Pekhd 

PEKKHATI,  .To  look  at,  behold,  observe,  watch 
with  expectation;  to  look  out  for,  expect  [$^]. 
Pekkhanti  (fem.)  theriy*  dgamam,  looking  for  the 
theri's  arrival  (Mah.  110).  JayabMmiik  pek- 
kanto,  seeking  or  trying  to  reach  the  field  of 
victory  (Mah.  156).  P.pr.  also  pekkhamdno  (Mah. 
8).  P.pr.  gen.  pi.  masc.  pekkhatam  (Das.  35). 
Ger.  pekkhiya  (Mah.  36).  Cans,  pekkhdpetif  to 
cause  to  be  looked  for,  to  have  a  search  made  for 
(Mah.  161). 

PEfiA  (/.),  A  basket  [^] .    Ab.  524 ;  Alw.  I.  79. 


At  Mah.  226  the  Ind.  Off.  MS.  has  mahdpefmk  ea 
vaaaehif  the  meaning  is  not  dear. 

PELAKO,  A  hare.    Ab.  617. 

PELAVO  (a4^'.),  Delicate,  tender  [^W^].   Ab.  707. 

PEMAIME,  Love,  affection,  kindness;  joy,  pleasare 
[t^n^].    Ab.  173 ;  Dh.  38;  Mah.  24. 

PEMANlYO  (adj.),  Affectionate   [^ifl^  +  fy«]. 
Pemanhfd  vdcd,  affectionate  language. 

PESAKARO,  a  weaver  [^1I^+  WK] •  Ab.  607 ; 
Mah.  115. 

PESALO  (adj.).  Beautiful,  delightful,  amiable; 
skilful  [^mr].    Ab.  693,  721, 1070. 

PESANAlff,  Sending,  despatching;  message,  de- 
spatch [^i^llf].  Amhe  parakulam  peaanmHhdya 
poaentif  they  nurture  us  to  send  us^into  other 
families,  viz.  to  get  us  married  (Dh.  234).  Pens- 
nakdrikd  (f.),  a  slave-girl  employed  to  carry 
messages  or  go  on  errands  (Dh.  177*  178). 

PESETI  (caua.\  To  send  [^^^rfw]-  Aor.  peaeti, 
(Alw.  I.  74;  F.  J&t.  6),  apeaayi  (Mah.  17,  155), 
peaayittha  (Mah.  260).    Pass,  peaiyatu 

PESi  (/.),  A  piece  of  flesh  or  meat  [^ift]*  ^^m- 
aapea{  (Ten  J.  37). 

PESIKA  (/.),  Rind,  shell  [qfipVT].  Felmpeaikd, 
a  bit  of  bamboo  (Pdt.  80). 

PESSAA,  Servitude  [filS|].    Alw.  N.  105. 

PESSIKO,  A  servant  [^  +  X^]*    Alw.  N.  105. 

PESSO,  A  messenger,  servant,  slave,  hireling,  meidal 
[$19]  •    Ab.  514.    Pefft<^,  a  female  slave.    Patra* 
peaadbhdvOf  condition  of  being  a  slave  to  otfaera 
(of  a  slave  giri,  Dh.  178). 

PESU^f^AA,  and  PESUNEYYAA,  BackbiUng, 
slander,  evil-speaking  [Q^pif  and  fpfVlf  +  l[ir]. 
Pdt  12 ;  Dh.  186,  189. 

PETAKO,  A  basket  [VlZm].    Ab.  524. 

PETO  (pp.p.),  Dead,  departed  [^].  Ab.  405; 
Das.  37*  Masc.  peto,  a  Preta,  the  manes  or  spirit 
of  a  dead  person,  a  departed  relative  (Ab.  935 ; 
Kb.  11).  Fem.  petU  a  female  peta  (Pit.  60). 
Peto  kdlakato,  dead  and  gone  (Dh.  96).  Hardy 
says,  '*The  Pretas  inhabit  the  Lokintarika  Naraka. 
In  appearance  they  are  extremely  attenuated,  like 
a  dry  leaf.  There  are  some  Pretas  that  haant 
the  places  near  which  they  had  formerly  lived  at 
men  ;  they  are  also  found  in  the  suburbs  of  dtiea, 
and  in  places  where  four  ways  meet "  (Man.  B.  68). 
The  realm  of  Petas  (pettUnaayo,  peiahko,  Dh. 
129)  is  one  of  the  ap&yas  or  states  of  punishment, 
and  a  Peta  is  a  being  condemned  to  suffering  for  « 


PET 


(  379  ) 


PEY 


eerUin  period  as  a  panlshment  for  sins  oommitted 
when  a  man.  Mauy  deceased  relatives  are  Petas, 
and  it  is  a  highly  meritorioas  act  to  place  food 
and  drink  outside  the  house  for  the  Petas  to 
partake  of  when  they  revisit  their  former  homes 
(Kh.  11;  Man.  B.  59).  There  are  four  kinds  of 
Petas,  which  according  to  Subhdti  are  khuppipdsi, 
mijjhdmatanhiko,  uiUpajivU  pathsupisdcako.  The 
two  first  wander  about  the  world  of  men  (Man.  B. 
58).  Hardy  mentions  Kfilnkafijakas  and  Vantd- 
sikas  (Man.  B.  49,  458).  Petakiccam  karoti,  to 
perform  the  duties  due  to  deceased  kinsmen,  such 
as  setting  food  and  drink  for  them  (Dh.  206). 
Petavaiihu,  **  Preta  Stories,"  is  tlie  name  of  one 
of  the  books  of  the  Khuddaka  Nik&ya  (E.  Mon. 
169).  It  is  to  be  observed  that  the  Petas  answer 
to  both  the  file's  and  ^Tf's  of  Hinduism.  Com- 
pare PettivUayo. 

PBTTEYYATA  (/.),  Paternity  [next  +  ITT]-  Db. 
69  (but  the  eommentator  says  it  means  dutiful 
eondact  to  a  father,  p.  408). 

PETTE YYO  (adj.),  Paternal  [fqg  +  ipi] .  Masc. 
P^^yy^*  a  paternal  uncle  (jpitu  bhdtd). 

PETTIKO,  and  PETTIYO  (adj\\  Paternal,  an- 
cestral [Q^^f  and  ^^].  Dh.  157.  Pettikaik 
dhaiunhj  property  inherited  from  the  father. 

PE1TIVI8AY0,  The  Preta  realm  or  world.  See 
GatL  Dh.  129 ;  Alw.  i.  cvii.  The  second  part  of 
the  compound  is  f^p^^,  the  first  is  a  derivative 
of  fi|H«  probably  Q^Ef.    See  Peto. 

PEYYALAM,  This  word  answers  to  our  Etcetera, 
or  to  the  dotted  line  used  when  words  are  in- 
tentionally omitted.  The  etymology  is  exceedingly 
doubtful.  Bumouf  (Lot.  388)  hesitatingly  resolve>s 
it  into  pe-alam,  pe  being  taken  as  an  abbreviation 
of  pfirve ;  but  this  fails  to  account  for  the  long  i, 
Sabh.  quotes  from  a  grammatical  work,  peyyam 
mlmkpeyydla^pdpafuiihpeyyath,  alafh  Hyuttam, 
which,  though  it  guides  us  as  to  the  meaning,  fails 
to  supply  an  etymology.  IVAlwis  says  that  peyyd' 
ladk  (not  as  he  reads  it  peyydla)  means  **  Insert, 
in  the  sense  of  Fill  up  the  gap''  (Alw.  I.  93).  I 
am  disposed  to  think  that  peyydlam  means  "  to 
be  sopplied,  or  filled  up,  or  read  in  full."  Assum- 
ing the  latter  part  of  the  word  to  be  alariiy  the 
remainder  p^yya  will  probably  have  to  be  sought 
for  among  the  derivatives  of  ^T>  V  or  1|T>  e.g. 
^Tl}»  or  we  might  perhaps  suppose  a  p.fp.  ^^ 
from  ITT'    Another  tnggestion  I  venture  to  ofier 


is  that  the  word  represents  ITTBT^  or  TfpSf  +  "^Rf 
(for  the  e  com  p.  jeyyo  =  jydyas,  seyyd  =  qayyd).* 
I  have  found  in  a  M^.  of  Sdrattha  J&liui  in  the 
Bodleian  the  following  curious  passage,  in  which 
peyya  is  referred  to  XiT  **  to  preserve" : 
Adyantamattam  dassetvd  majjhe  pana  adipanam 
Majjhepeyydlakam  ndma,  ito  seseiv  ayam  nayo. 
Adyantamajjhapeyydlam  sabbapeyydlakam  taihd 
Peyydlan  tu  catubbidham,  tarn  vihh&hipakdntafh, 
Pdtum  alam  ti  peyydlam  vitthdretuth  alam  'thavd 
Peyydlassa  vacanattho  veditabbo  vibhdvind. 
Which  I  interpret  thus,  '*  Exhibiting  the  beginning 
and  the  end  of  the  sentence  while  in  the  middle 
there  is  a  suppression  is  called  majfkepeyydla, 
and  the  same  principle  applies  in  the  other 
cases.  Peyydla  is  of  four  sorts,  ddipeyydla,  anta^ 
peyydla,  majjhapeyydla  and  sabbapeyydla  (omis- 
sion respectively  of  the  beginning,  of  the  end,  of 
the  middle,  and  of  the  entire  passage),  this  has 
been  declared  by  the  learned.  Peyydla  means 
able  to  preserve,  or  able  to  give  in  full,  thus  is  the 
meaning  of  the  word  peyydla  to  be  understood  by 
the  wise  man."  In  a  quotation  at  p.  388  of  the 
Lotus  peyydla  seems  singularly  enough  to  be 
used  to  designate  the  unabbreviated  passage  itself, 
80  yeva  purimapeyydlena  vitthdretabbo,  ''this 
passage  is  to  be  expanded  or  supplied  in  full  by 
the  aid  of  the  previous  unabbreviated  reading," 
but  whether  this  is  what  is  really  meant  cannot  be 
determined  without  a  knowledge  of  the  context, 
the  quotation  being  too  brief. — As  we  shorten 
''etcetera"  to  "etc.,"  so  peyydlam  is  usually 
shortened  to  pe,  and  in  Burmese  MSS.  even  to  the 
letter  p  or  I  (Alw.  I.  93),  comp  Sdrattha  J&lini  : 
Tem  majjkamhi  peyydle  po  vd  lo  vd  ihapiyati. 
Tarn  tarn  ditvd  'va  vinneyyam  peyydlam  pi  audhi' 

matd, 
"  One  of  these,  the  middle  peyydla  is  represented 
by  p  or  /,  and  a  peyydla  is  to  be  understood  by  the 
wise  man  when  he  meets  with  either  of  these 
symbols."  The  symbol  pe  is  substituted  in  MSS. 
either  for  words  which  have  occurred  just  before, 
or  for  words  so  well  known  that  it  is  not  thought 
necessary  to  give  them  in  full.  An  instance  occurs 
at  Dh.  286,  attadantaasa  pe  tathdrApassaJantuno, 

^  Since  writing  the  aboye,  I  find  that  Kem  explains 
peyydla  by  ITRI^  with  a  termination  ^^^  (Jaartelling 
Zttid.  Buddh.).  I  am  pleased  to  meet  with  this  confirmation 
of  my  soggestion. 


PEY 


(  380  ) 


PHA 


where  pe  stands  for  the  words  posaua  niccam  ioh' 
fuUacdrino  n'  eva  devo  na  gandhabbo  ua  Mdro 
9aha  BrahmundjUam  apajitam  kayird,  as  will  be 
seen  by  referring  to  the  text  (p.  19,  w.  104,  105). 

PEVYAVAJJAlSl,  Kind'-wordedness,  kindaess  of 
language  (abstract  noan  formed  from  jnyavdda). 

PEYYO,  see  Pivati. 

PEYYO  (adj.).  Beloved,  dear  [Jt^^}. 

PHAGGA VO,  A  sort  of  pot  herb  (Ab.  598 ;  F.  Hi. 
6,  29).    Evidently  a  derivative  of  1|i?9l> 

PHAOGUiyO,  The  month  Ph%u9a  [XRl^pir]- 
Ab.  76.  Phagguf^l  (/),  name  of  two  lunar 
mansions,  distinguished  as  pubbaphagguf^i  and 
uttaraphagguni  (Ab.  59). 

PHALAKAA,  and  -KO,  A  board,  slab;  a  shield 
[^nm].  Ab.  392,  1107.  Phdlake  nUidi,  sat 
down  on  a  bench  (Ten  J.  98,  comp.  20).  Phalake 
nipannOf  floating  on  a  plank  (of  a  shipwrecked 
sailor,  F.  J&t.  4,  comp.  Dh.  325).  Pdidnaphato' 
ham,  a  stone  slab  or  seat  (Dh.  107,  189;  Mah. 
132).  Khaggaphalakam,  sword  and  shield  (Mah. 
154).  Alambanaphalakam^  a  bench  to  rest  on 
(J&t  8).  Sopdnaphalake,  staircase  landing, 
«*perron"(Ten  J.  12). 

PHALAA,  A  certain  measure  or  weight  [^TiV]. 
Ab.  480,  481,  823. 

PHALAA,  Fruit,  a  fruit,  grain,  crop,  produce ;  re- 
sult, consequence;  reward,  profit,  advantage;  a 
testicle  [^m]-  Ab.  273,  546,  951 ;  F.  Jdt.  6. 
Sippaphalam,  produce  of  industry.  Saddhamma^ 
Mavane  phalam,  my  delight  or  reward  is  in  listen- 
ing to  the  Truth  (Ras.  28).  Pn^akammaua 
phalam,  reward  of  good  works  (Mah.  199).  Pha- 
laih  mkaiadukkaidnam,  the  fruit  or  result  of  good 
and  bad  deeds  (Ten  J.  116).  Natvdna  abhiseka- 
phalaikf  knowing  that  her  coronation  would  be 
the  result  of  the  journey  (Mah.  55).  Tassa  ailaasa 
phalena,  as  the  reward  of  that  devotion  (Dh.  193, 
comp.  161).  Phala  is  used  as  a  technical  religious 
term,  each  of  the  four  paths  (see  Maggo)  being 
subdivided  into  the  path  and  its  phala  or  fruition. 
Vijesinha  writes  to  me  as  follows,  ''Between  the 
maggttttha  and  the  phalattha  there  is  scarcely  any 
difference  but  of  priority.  First  the  yogin  prac- 
tises  the  anulomandfia,  by  which  he  attenuates  and 
finally  expels  passion.  Directly  he  has  done  this 
he  is  supposed  to  have  a  particular  bent  given  to 
his  mind  called  gotrabhUmdtia.  As  soon  as  he  has 
attained  this  all  his  thoughts  han^  on  Nirv^a, 


and  he  becomes  a  SotdpatHmaggaffhOf  and  b- 
stantly  receives  two  or  three  phalacittdni  (doe  tbji 
phalacittdni  appajjaiUiy'  At  Dh.  180  is  the  foil, 
passage  bearing  on  this  subject,  dve  phuaand  niiw- 
phusand  vipdkaphusand  ca,  tattha  caitdro  maggd 
fidfMphuaand  ndma  cattdri  phaldni  vipdkaphuaoMd 
adhippetd,  **  there  are  two  attainments,  the  attain- 
ment of  knowledge  and  the  attainment  of  the  re- 
sult ;  by  attainment  of  knowledge  is  meant  the 
four  Paths,  by  the  attainment  of  the  result  is 
meant  the  four  Fruitions."  I  think  it  worth 
noting  that  a  Sinhalese  gloss  in  my  possession 
states  that  the  difference  between  the  Magga  and 
Phala  is  that  in  the  former  the  process  of  destrao- 
tion  of  passion  is  going  on,  while  in  the  latter  it  is 
consummated:  thus  the  Sotdpattimaggattha  is 
accomplishing  the  annihilation  of  ditfhi,vieildeekd 
and  9(labbatapardmdta,  while  the  Sot^pattipha- 
laftha  has  accomplished  it.  The  sottipatdpbala 
is  sometimes  c&Med  pafhamam  phalatk  (Mah.  83), 
or  phalam  ddikam  (Mah.  72).  At  Dh.  175  the 
aakaddglimiphala  is  called  dutiyaphalam,  and  the 
anag&miphala  is  called  tatiyaphalam,  Arahatta- 
phala  or  Arhatship  is  called  ariyaphalam  (Dh. 
180),  or  aggaphalam  (Mah.  102).  MaggapkaldM 
Is  a  dvandva  compound  meaning  '*  the  paths  and 
the  fruitions"  (Dh.  316 ;  Ten  J.  31 ;  Das.  21). 
Maggaphalam  appears  to  be  sometimes  a  dvandva 
(Dh.  100 ;  Mah.  74),  and  sometimes  a  tapporisa, 
« fruition  of  the  Paths"  (Dh.  198;  Att.  195). 
Jlgataphalo,  one  who  has  attained  the  fruition  of 
the  Paths  (Mah.  80). 

PHALANAA,  Splitting,  bursting  (from  phileU). 
Ten  J.  29. 

PHALAPETI  (caus.  fr.  xni ),  To  cause  to  be  split 
or  torn.    P4t.  108. 

PHALAPHALAM,  and  (pi.)  -LANI,  WUd  fruits, 
berries  [Tfn  4^iW  with  lengthened  aj.  PhM' 
phalatthdya  gacchatit  to  go  in  search  of  wild 
fruits  (Dh.  132, 155).  F.  Jit.  4;  Dh.  215;  Das. 
3).  It  probably  meant  originally  various  kmds  of 
fruits,  but  is  used  in  the  acquired  sense  of  wild 
fruits,  e.g.  ekam  rukkham  druyha  phaldphahA 
ganhdti,  climbing  a  tree  he  gathers  the  wild  fnuto 
or  berries  (Das.  26). 

PHALARAMO,  Fruit  garden,  orchard  [^iV  +  W* 
'^Jir].    Pit.  79. 

PHALATI,  To  split  asunder  (intrans.),  break  open, 
borat;  to  bear  fmit  [li^].    Saitadhd  mephde 


PHA 


(381) 


PHA 


wmddhd^  mj  head  would  split  Into  seven  pieces 
(Gog.  £v.  29;   Jdt  54).     Aor.  phaliy  appkali 
(Ten  J.  94).    Hadayam  phali^  bis  heart  burst  or 
broke  (Ten  J.  10, 1 1, 89).  Phalanii  viud  pupphatft, 
bear  fruit  without  haviogf  flowered  (Ab.  640). 
Damdmndubhiyo  ca  phalimsu,  and  the  thunders 
of  heaven  broke  forth  (Par.  8.).    P.p.p.  phtUlo. 
PH  ALAVA  (adj.).  Bearing  fruit  [li^T^] .  Ab.  541. 
PHALETI  (caus.  phalati),  To  split,  cut,  sever, 
break  open  [Hbl^^Hl] •    Pannam  p.,  to  tear  op 
a  letter  (Alw.  I.  102).    Hattham  p.,  to  cut  the 
band  (Dh.  396).    Khurena  p.,  divide  with  a  razor. 
SdiignMham  phdletvd,  having  split  open,  the  germ 
of  a  grain  of  rice  (Dh.  126).   PhdleH  udaram  bho- 
ginoy  ripped  open  the  belly  of  the  snake  (Mah. 
M3).     Phdletvd  matthakanh,  having  split  open 
bis  head  (Mah.  245).     Katthdni  ph.,  to  cleave 
wood  (for  fuel).    Also  used  transitively ;   Hada" 
ymm  pi  iegaik  phdleyya,  and  their  hearts  would 
break  (Das.  4).    Muddhd  me  sattadhd  phdleyya, 
my  head  would  split  into  seven  pieces  (Dh.  87, 140). 
PHALI  {adj.).  Bearing  fruit  [l|rf%i(J.    Ab.  541. 
PH  ALIKO,  and  -KA  (/.),  Crystal,  quartz  ['^Rrfz^] . 
Att  x\x,  193 ;  Mah.  182,  241.  .  Phalikd  occurs  at 
Mah.  160, 175,  where  the  Context  shows  it  to  mean 
crjrstaL    PhaHkamayo,  made  of  crystal  (Alw.  I. 
78).     Phalikaguhd,  the  'Crystal  Cave  in  Hima- 
vanta  (Ten  J.  9). 
PHALINO  (ai^.).  Bearing  fruit  [llif^nr].  Ab.541. 
PHALITO  (adj.).  Bearing  fruit  or  crop,  fruitful ; 
broken  ;  grey,  grey-haired  [mf^rf,  and  irf^]  • 
Phaliiabhdmibhdgo,  fruitful  piece  of  ground  (Att. 
210).    Phalitd  rukkhd,  trees  covered  with  fruit 
(Jit.  18).  Hadayenaphalitena  kdlaih  katvd,  dying 
of  a  broken  heart  (Dh.  109,  comp.  Att.  218,  Jdt. 
65).    Hadayam  phalitam  dvidhd,  liis  heart  broke 
in  two  (Mah.  247).    Phalitam  siro,  a  grey  head 
(Db.  46).     PhaUtasiro,  grey-headed  (Dh.  315). 
jfpAmiitakesaid,  absence  of  g^rey  hairs  (B.  Lot. 
^  606).    Neut  phalUatk,  grey  hair  (Ab.  251).    SUe 
ekam  pi  phalitam  ndma  ndhasi,  there  was  not  a 
aingle  grey  hair  on  her  head  (Db.  246).    In  late 
texts  sometimes  written  palita  when  meaning  gfrey, 
e.g.  J4t.  79,  but  this  is  merely  a  recurrence  to  the 
SMiskrit 
PHALLATI,  To  bear  fruit  [^|n(f  comp.  pharati== 

^l^lTf].     Db.  30,  332;  Sen  K.  490. 
PHALO,  A  ploughshare  [Xgm]  -  Ab.  448 ;  Dh.  237. 
PHALU  (m.),  A  knot  or  joint  in  a  reed  \Vi%]» 


PHANDANO  (adj.).  Palpitating,  trembling,  a^- 
tated,  unsteady  [4il«^'«|].    Dh.  7 ;  Sen.  K.  525. 

PHANDATl,  To  throb,  palpitate,  tremble,  struggle 
[^plf  ].    Das.  36 ;  Ten  J.  1 15.  P.p.p.  phandito. 

PHANf  (m.),  A  snake  [ifftpO-    A^-  ^^3. 

PHAiyiJJAKO,  The  plant  Samira^a  [ibfi||^^>]. 
Ab.  579  (the  same  spelling  in  Br.  J.S.A.). 

PHANINDO,   A  hooded  snake,  cobra  di  capella 

PHANITAM,  The  inspissated  juice  of  the  sugar 
cane,  raw  sugar,  molasses  [mfU)^].  Ab.  462. 
Pdt.  10, 81 ;  Ten  J.  110 ;  Db.  434 ;  Mah.  197, 212. 

m 

PH  ANO,  The  hood  of  a  snake,  especially  of  a  cobra 
[iPir].  Dh.  224 ;  Mah.  243, 255.  Phanam  katvd, 
said  of  a  peacock  at  Ten  J.  114,  appears  to  mean 
"  spreading  its  tail.'' 

PHARANAA,  Pervading  [l^lRTir*  ^^[HCV].  Man. 
B.  410.  Pharanapiti,  pervading  or  thrilling  joy. 
For  pharanatd  see  Samddhi. 

PHARASU  (m.),  A  hatchet,  axe  [iTT^].  Ab.393; 
F.  Jdt.  2 ;  Db.  364. 

PHARATI,  To  flash,  shine  forth  ;  to  thrill  or  dart 
through,  to  pervade ;  to  diffuse,  send  forth,  emit 
[^nr^,  see  Phallati^.  Cakkavdlasahasiesu  appa* 
mdfio  obkdio  phari,  in  1000  worlds  ilIimital)lo 
splendou r  shone  forth  (Jdt.  51 ).  Itth isaddo . .  puri* 
idnath  8akalasar(rampharitvd,womMx's  voice  tlirill- 
ing  through  men's  whole  frame  (Dh.  85).  Assa 
Bariram  pharamdnd  pancavaf^napiti,  a  five-fold  joy 
pervading  his  whole  body  (Db.  290 ;  Alw.  I.  97). 
Yathd  pana  agandhakapuppham  yo  nam  dhdreti 
taua  Borire  gandharh  na  pharati,  as  a  scentless 
flower  does  not  diffuse  any  odour  upon  the  person 
of  the  wearer  (Dh.  230).  ObhdBam  pharitvd, 
sending  forth  a  radiant  image  of  himself  (it  is 
added,  "so  that  he  appeared  to  be  sitting  at 
Kassapa's  side,"  Dh.  183,  comp.  385).  Of  water 
taken  as  drink  diffusing  itself  through  the  body 
(Jit.  24). 

PHARUSAKAA,  Name  of  one  of  Indra's  groves 

[m^iW'l  f  comp-  "TTl^]  •  Ab.  23. 
PHARUSO  (adj.).  Harsh,  unkind,  fierce,  savage ; 
rough,  rugged ;  severe,  cruel  [ll^lj] .  Ab.  961. 
Abbo  pharuBO,  a  savage  horse  (Ten  J.  43).  Of  a 
tyrannical  king  (Db.  149).  Vedand  pharuBd,  cruel 
suffering  (Dh.  25).  Neut.  pharuBam,  harsh,  un- 
kind language  (Ab.  125).  Md  'voca  pharuBam 
ktmci,  speak  not  harshly  to  any  man  (Db.  24). 
Ten  J.  41. 

49 


PHA 


(  382  ) 


PHU 


PHASSANAI^,  Contact  [^OHH]-    !><»-  34- 

PHASSETI,  see  PhusatL 

PH ASSITO,  This  is  I  suppose  a  derivative  of  imfj 
perhaps  ^T(  +  l[7Tf  hardly  I  think  the  p.p.p. 
^m  ^^$^Erf^-  At  Dh.  232,  340,  we  have  su^ 
phaisUa,  as  an  epithet  of  the  lips,  apparently 
meaning^  "  soft,  delicate."  Suhh.  tells  me  that 
Sddkupassitam  at  Mah.  124  should  be  sddhu" 
phamtam^  and  qnotes  from  the  commentary  mt" 
dhuphattitan  ti  mphamtafhf  doniyd  upari  pidhd" 
nam  auphassitdkdrena  fhapetvd.  Tarnour  trans- 
lates it  vaguely  ''superb,"  probably  referring  it 

PHA8S0,  Touch,  contact  [^nf]-  Ab.l49.  PhasBa- 
iampannOf  (of  a  blanket)  soft  (AIw.  1. 75).  Phasao 
or  Contact  is  one  of  the  terms  of  the  Buddhist 
philosophy  (see  Ahdro,  B.  Int.  500 ;  Man.  B.  409, 
499).  Gogerly  says  there  are  seven,  "receiving 
impressions  from  external  objects  by  the  eye,  ear, 
nose,  tongue,  body^  mind,  and  lastly  knowledge 
or  mental  consciousness  {mancvihhdfkadhdtuiam' 
phas9o)J'  There  are  six  Phassak&ya's,  cakkhu* 
tamphasgOf  totas.f  ghdnat,,jivhdt,,  kdyoi.,  manot, 
(Sang.  S.). 

PHA8U  (a^-).  Enviable,  agreeable,  pleasant,  easy, 
comfortable  (Ab.  88,  see  note  stating  it-  to  be  an 
adjective).  Phdiugamanaihf  easy  or  pleasant 
journey  (Mah.  16).  PAdguvihdro,  comfort,  ease, 
well-being.  Dvinnath  aggasdvakdnam  phdsuvi' 
hdraih  pucchito,  questioned  as  to  the  welfare  of 
the  two  chief  disciples  (Dh.  114).  Bhikkhdnafk 
phdtuMdrdya,  for  the  comfort  or  pleasant  living 
of  the  priests.  Saphdtuvihdratthdya^  for  his  own 
comfort  (Dh.  105).  Na  me  tayd  saddhhh  kathd 
vd  nitajjd  vdphdau  hotiy  talking  or  sitting  with  yon 
is  not  pleasant  to  me  (P&t.  15).  Neut.  phdtUy 
comfort,  ease,  convenience  (Ab.  88).  Bhikkhuni' 
phd9ukdrafLamy  for  the  accommodation  or  comfort 
of  the  nuns  (Mah.  123).  Adv.  phdiu^  and  phdium, 
pleasantly,  comfortably.  Phdsu  vi^arati  and  phd" 
sum  mharati,  to  live  pleasantly  or  comfortably  (Par. 
8.  6).  The  Northern  Buddhists  rtnder  phdsu^ 
tihdra  by  sukhaspar^avihdratd  (B.  Lot.  426).  The 
fact  is  that  meeting  with  the  Pali  word  phdaUy  and 
unable  to  make  anything  of  it,  they  took  as  its  equi- 
valent what  they  conceived  to  be  the  word  most 
nearly  approaching  it  in  form«  ThatpA<ivtf  is  not 
spar^a  is  obvious,  first  because  phdtu  Is  an  adj., 
secondly  because  sparga  does  not  mean  "pleasure" 


or  "ease,"  thirdly  because  we  already  have  in 
phana  the  true  equivalent  of  sparqa.  Any  one  of 
these  three  objections  standing  alone  would  lie 
inconclusive,  but  taken  together  they  are  irre- 
sistible. I  feel  little  doubt  that  phdnt  is  the  San- 
skrit ^Tl|  (spdrha),  Sp&  would  become  phli,  and 
the  r  would  be  dropped :  this  would  leave  ph^lia, 
which  being  very  difficult  to  pronounce,  would 
easily  glide  into  phdiOf  the  m  being  supplied  from 
the  recollection  of  the  lost  initial «.  In  one  other 
instance,  golisa  =  goliha,  a  Pali  »  corresponds  to 
a  Sansk.  h.  For  the  change  of  the  final  a  to  «  we 
have  a  parallel  in  words  like  sabbannu  =  sarvajfia, 
and  vedagu  =  vedaga.    See  also  Phdtuko* 

phasukA  (/.),  A  rib  [xrr^urr  or  n^].  Ab. 

278.    Of  the  side  rafters  or  ribs  of  a  hut  (Dh.  28). 
PHASUKO  {adj.\  Pleasurable,  agreeable,  oomfort- 

4ible  l^phdiu  +  ^^,    Phdaukam  wutdvdBoak  eot^ 

passed  a  pleasant  season  of  retirement  (Dh.  105). 

Phdaukam  thdnarii,  phdiukatthdnam^  a  pleasant 

spot  (Mah.  151 ;  Ten  J.  112 ;  F.  J4td ;  Dh.  232). 

Nivdao  phdtuko,  pleasant  residence  (Mah.  84)« 

Uyydnam  phdaukam^  delightful  garden  (Mah.  85)« 

Nivdiaphdauko  (adj.),  pleasant  to  live  in  (Nid.  9). 
PHASULIKA  (/.),  A  rib  (Ab.  278).  Fot phdnOakd, 

=  Ml^^l  +  1[V  ^'i^h  consonant  dissimilation,  as 

in  kipillaka,  vUnanud, 
PHATI  (/.),  Increase,  growth  [^Qirrf?l]«    Ab.  700- 
PH£GGU(a4f'.),  Empty,  vain,  poor  [^C^].  Ab.e98^ 

¥^m*pheggu,  the  opposite-leaved  fig-tree  (Ab.572)^ 
PHENILO,  The  soap  plant,  Sapindus  Deterg^na 

[%f*ra].    Ab.555. 
PHENO,  Foam,  froth  [^].    Dh.  9. 
PHlTO  (p.p.p.)»  Prosperous  [^S^].    Mah.  200; 

Att  205. 
PHOTO,  A  swelling,  boil,  tumour  [^QCtZ].    Ab. 

324, 1048 ;  J&t.  7. 
PHOTTHADBAlJr,  see  PhuHOi. 
PHULINGAli^,  Aspark[^pfir7].    Ab.  35. 
PHULLITO  (p.p.p.),  Blossoming   [p.p.p.  ^^l- 

Has.  21,  32. 
PHULLO  {pp>p.  phalat%)f  Expanded,  blown  (of  a 

flower) ;  split,  broken  [^] .    Ab.  542 ;  Has.  25 ; 

Ten  J.  1.    See  Khaftdapkullo, 
PHUSANA (/.), Touching,  attaining  [^IT  +  iPl]. 

Dh.  180  (see  Pkalam). 
PHUSATI,  To  touch  ;  to  reach  [^^].  Dh.5,48. 

Kumbhi  phuaiya  pdnind,  patting  the  elephant** 

temples  with  his  hand  (Mah.  152).    Patlda^dd 


PHU 


(  388  ) 


PIL 


pkM9eyyu*  tarn,  retribution  would  overtake  thee 
(Dh.  24).  Phutanti  ntdbdnanif  attain  Nirv^a 
(Db.  5,  oomp.  254,  273).  Ger.  phussa,  phustyoy 
pkusiM  (Mah.  243 ;  Db.  254).  P.f.p.  neut.  phot- 
ik&bbam^  touch,  contact  (Ab.  149^  see  Ayatanam^ 
it  Is  a  synonym  of  phasso).  P.^.^.phuttho,  touched, 
reached,  affected.  Sukhena  phutthd  athavd  du' 
kkenoy  touched  (or  reached)  by  joy  or  sorrow  (Dh. 
15,  comp.  Kh.  6).  Caus.  phonetic  to  touch,  attain 
(Dhammika  S.). 

PHUSITO,  =  TJini  (Fausboll). 

PHUSSITO  {adj.\  Flowered,  blossoming  (Kh.  9). 
Either  represents  'Offitnf  (btit  see  pupphita),  or  is 
formed  from  a  possible  pres.  phuuati  =  ^^9f?f  • 

PHUSSO,  Name  of  a  Nakkhatta ;  name  of  a  month ; 
name  of  a  Buddha  [^^].  Ab.  58,  76 ;  Mah.  2. 
PkuMiardgOi  a  topaz  (Ab.  489).  Phussaratho,  a 
carriage  (Ab.  372). 

PHUTANAlil,  Tearing,  bursting  [^IJSZir].  Ab.  759. 

PUUTO  (adj\)t  Thrilled,  pervaded.  SakdUuariram 
piiiyd  phutam^  his  whole  frame  was  thrilled  (per- 
vaded) with  joy  (Jdt.  33).  In  meaning  this  word 
seems  to  be  rather  the  equivalent  of  Wif\^  than 
?SI^.  It  is  used  as  the  p.p.p.  of  pharati^  which 
is  certainly  ^^^1^-  Comp.  paripphutOf  anupari- 
pphmio,  apphuto. 

PHUITHO,  see  Phtuati. 

PI,  see  ApL 

PIBATI,  see  PivaH. 

PICCHILA  (/.),  The  silk-cotton  tree,  Bombax 
Heptophyllnm  [t^rf^B^WT]-    Ab.  565. 

PICU  (m.).  Cotton  [ftl^].    Ab.  494. 

PICULO,  The  Tamarisk  tree  [tl|^]  -    Ab.  561. 

PIDAH  ANAJil,  and  PIDHANA  A,Covering,cloBing, 

fencing ;  sheath ;  a  lid,  cover  [fllMm] .     Ab.  50, 

811, 1170;  Mah.  179;  Dh.345.  JDvdrapidahanam, 

shotting  the  door,  closing  the  gates  (Dh.  279). 

PIDAHATIy  To  cover;  to  shut,  close;  to  guard 

[f^^afr]*  Mukham  p.f  to  shut  the  mouth,  close 

the  jaws  (F.  Jdt.  12).  MukhampidhAya  khaggena, 

guarding  his  face  with  his  sword  (Mah.  156). 

M>odran^  pidhdya,  having  shut  the  door  (of  a 

room,  Alw.  1. 102,  76;  of  the  gate  of  a  cow-pen, 

Dh.  238).   A  form  pidaheti  also  occurs,  comp.  nid- 

Aeii,  paridaheti.  IndanilaiMpena  pidahen^  en- 
abrined  them  in  a  sapphire  shrine  (Mah.  4).  P.p.p. 

pUkUo  (Dh.  238).  Pihita-apdyadvdrOf  for  whom 
tbe  gates  of  hell  are  closed,  viz.  who  cannot  ag^in 
be  bom  to  one  of  tbe  four  states  of  punishment 


(Dh.  342;  Dh.  111).  Caus.  pidahdpeti  (B.  Lot. 
657;  Dh.  116,238). 

PIDHANAlft,  see  Pidahanam. 

PIHA  (/.),  Desire,  envy  [^^^].    Ab.  163. 

PIHAKAM,  The  spleen  [f|r^  +  1|S].  Kh.  3. 

PIHETI,  To  desire ;  to  envy  [^].  Dh.38.  With 
dat.  ArmeBarh  pihayam,  envying  others  (Dh.  66, 
17,  S3,  343). 

PIHITO,  see  PidahaH. 

PIKO,  The  Indian  cuckoo  \f^%\.    Ab.  633. 

PILA  (/.),  Pain,  suffering;  wrong,  injury  [in^]. 
Ab.  1095 ;  Dh.  308.  Nakkhattap(fd,  occultation 
(Dh.  166). 

PlfiAKA  (y.),  A  boil,  pustule,  pimple  [fM't^ll- 
Ab.  324 ;  Pdt.  93. 

PILARKHO,  The  wave^leaved  fig-tree,  Ficus  In- 
fectoria  [^SRl]-    Ab.  559. 

PILANAM,  Pressing  or  weighing  on;  oppression 
[^j^^l^]-    Mah.  153. 

PIIiANDHANAA,  Wearing  or  putting  on  an  orna- 
ment ;  ornament,  parure  (from  next).  Ab.  283 ; 
Mah.  258.  Pilandhanamuddikd,  wearing-seal, 
vis.  seal-ring  (Dh.  157).  Dh.  93.  Katisuttan  H 
yam  kind  katipUandhananif  k.  means  any  sort  of 
ornamental  waistband. 

PILANDHATI,  To  put  on  or  wear  (an  ornament), 
to  deck  oneself  [f^^ff]-  Hantvd  yakkhapatim 
rdjd  pilandh'  assa  pilandhanqpif  having  slain  the 
yakklia  chief,  the  monarch  decked  himseif  with 
his  (the  chief's)  ornaments  (Mah.  50).  Of  a  gold 
necklace  (Dh.  234).  Riffamuddikam  nihaHtvd 
attano  anguliyam  pilandhi,  taking  off  the  king's 
seal-ring  put  it  on  her  own  finger  (Dh.  154).  Adho" 
rapdni  pUandkaHte,  putting  on  his  ornaments  (Has. 
32).  For  the  form  comp.  onandhatu  Caus.jEn7aa- 
dhdpeti  (JiU  50 ;  Att.  220). 

PILAVO,  A  kind  of  duck  [^^qf]-    Ab.  626. 

PiLETl,  To  press,  crush,  weigh  upon ;  to  vex,  to 
oppress,  ravage,  harass,  hurt  ["^fV^]-  Dh.  204, 
420.  Ubho  dante  pilayitvdf  pressing  heavily  on 
the  elephant's  two  tasks  (Mah.  151).  Pabbataih 
pifetvd,  compressing  or  squeezing  a  mountain  (F. 
Jdt.  58).  Apifento  nore,  without  oppression  or 
tyranny  (Mah.  174).  S4Ao  pifeti  te  ratthaih^  a 
lion  is  ravaging  your  kingdom  (Mah.  45).  P.p.p. 
pifito,  Bolipifiio,  oppressed  with  taxes  (Das.  21). 
Tena  dukkhena  ptfitOf  overwhelmed  by  this  mis- 
fortune (Mah.  244,  248).  Pass.  p.pr.  p(fiyaindno 
{Jit.  25). 


PIL 


(384) 


PIP 


PILLAKOy  A  cliild,  or  tbe  young  of  ao  animal. 

Ab.  25L    Comp.  Hindi  pt7/a. 
PILOTIKA  (/.),  A  dotb,  bandage  [^t^  +  IC'IT]. 

Dh.  158,  275,  339.     Telapilotikd,  oil-clotbs,  viz. 

cloths  or  rags  dipped  in  oil  (Dh.  175). 
PiLU  (m.).  The  tree  Gareya  Arborea  [ifNf].    Ab. 

564. 
PILU VATI,  To  float  [^] .    See  PlavaH. 
PIAsAPETI  (caus.),  To  caase  to  be  ground,  or 

bruised,  or  crashed    [caus.  tx|ir].      Mah.   175 

(line  2). 
PTI^ANAA,  SatisfacHon  (fr.  pifieH).    Ab.  759. 
PINASO,  Cold  in  the  head,  catarrh  [if^VTO]-    Ab. 

324.    The  Pali  form  is  an  interesting  confirmation 

of  the  conjectural  etymology  of  the  Sanskrit  pinasa 

as  equivalent  to  api-n4sll. 
PI^PAGARIKO  (adj\).  Going  about  in  search  of 

alms  [fins  +  ^ifr^  +  ^]  •    Pind<icMkabhik' 

khUf  a  Buddhist  monk  going  his  rounds  for  alms 

(Dh.  268;  Jit.  21).     Pif^dacMkaoatiam,  duties 

of  a  monk  while  going  aliout  in  search  of  alms 

(Dh.  335 ;  Mah.  24). 
PIiy^AKO,  Incense,  myrrh  [floral].    Ab.  302. 
PIiypANAA,  Rolling  together,  forming  into  a  lump 

[ftTWf].    Ab.  1017. 

PIIiflj^APATIKO,  One  who  keeps  the  Pinfapdtl- 
lumga  [fMHAMinUi].  Pifidapdtikamgam  is  one 
of  the  Dhutanga  ordinances.  Tlie  priest  who 
undertakes  to  keep  It  must  obtain  "food  only  by 
going  In  person  to  the  houses  of  the  faithful  and 
reoeivlng  it  by  having  it  placed  in  bis  bowl.  He 
may  therefore  not  receive  MaldkabhattOy  wangha-' 

'    bhatta,  etc.  (see  E.  Mon.  97).    B.  Int.  306. 

PII^QAPATO,  Food  received  in  the  alms-bowl  of  a 

.  Buddhist  monk  [PlV^T^V]-      B.  Int.  306;  Dh. 

274.    I  find  in  Vis.  Magga:  bhikkhdsankhdtdnam 

pana  dmumph^dnam  pdto  piftdapdto,  parehi  din- 

ndnam  pif^dnam  patte  nipatanti  vuttam  hoH, 

from  which  it  is  clear  that  piftdapdtQ  is  a  restrict 

tive  term  specifying  that  particular  sort  of  alms 

which  consists  in  the  food  being  placed  or  thrown 

into  the  bowl  of  a  monk  while  on  his  rounds. 

Thus  saldkabhatta  would  be  alms,  but  not  pipf^- 

p&ta  alms.      Sayam  pipdapdtam  dddya,  having 

themselves  gone  and  begged  alms  (Dh.  84).  Ania- 

.  ffioM  pifidapdiamaititm  pi^  even  if  it  be  merely 

.food  thrown  into  his  alms-bowl  (P4t.  11).    Pinda- 

^pdiapatikkantOf  having   returned   from  seeking 

alms,  viz.  from  the  daily  pilgrimage  to  beg  food 


in  tbe  village  (Dh.  183,  222,  359).  Vij.  obferra 
to  me  that  pacehdbhattam  pifidapdtapafikkmd$ 
(see  Dh.  175)  is  a  vtrrepov  wpOTepov,  as  it  means 
*' having  returned  from  his  rounds,  and  then 
made  his  meal  (on  the  food  obtained  on  his 
rounds)."  The  monks  go  on  thehr  rounds  in  the 
early  morning,  and  must  not  eat  after  noon. 

PIIVDETI,  To  roll  into  a  lump;  to  assemble  [fir^]. 
Mah.  232.  P.p.p.  pinditot  massive,  thick ;  counted, 
added  (Ab.  1073). 

Plljpl  (/.),  A  lump,  mass  [ft^V].  Gonunfopinii, 
a  lump  of  CDwdung.  Ambapiftdif  a  bunch  of 
mangoes  (F.  J&t.  54 ;  Alw.  N.  51).  Nahdmi/&' 
pifidif  a  ball  of  fragrant  soap  used  in  bathing. 

PINPIKA  (/),  Tlie  nave  of  a  wheel  [fqf^nT]. 
Ab.  374. 

PINpiYALOPO,  Morsels  of  food,  broken  meat 

[f^TOft  +  ^IWt^]  -     Kamm.  8. 

PINjpO,  A  lump,  ball,  mass ;  uniting,  putting  to- 
gether ;  a  lump  of  food,  morsel ;  food ;  food  given 
in  alms;  sustenance,  livelih<MMi ;  the  body  [flHS]* 
Ab.  1017 ;  Dh.  54.  Bhattapifidaik,  lump  or 
portion  of  boiled  rice  (Mah.  136).  MBttikdpi^di, 
pamaupindo,  lump  or  heap  of  earth  (Mah.  144, 
176).  8(\ijhupi^s^t  a  lump  or  mass  of  silver 
(Mah.  167).  Akkharapindot  massing  or  coiloea- 
tion  of  syllables  (Dh.  414).  Pi^^dagof^tmi,  addi- 
tion. PiftdaddnaOi,  alms  oflTerillg  (Mah.  208).  A 
Buddhist  monk  going  on  hia  rounds  is  saidp^M^s 
earoHf  to  go  about  for  alms  (Ten  J.  118).  He  Is 
not  allowed  to  ask,  but  must  stand  silent  at  the 
door  of  a  house  till  food  is  offered  him.  Sieattkm 
pipddya  pavuitvd^  having  entered  S.  for  alms  (Db. 
94,  81).  8d9fatthiyam  pipddya  earUvd,  having 
gone  his  rounds  in  84vatthi  (Das.  1). 

PiNETI  (catM.),  To  gratify,  cheer,  regale,  pleaie 
[^^nrafi!].  Att.  210.  P.p.p.  pifuto.  Pipt- 
indriyo,  having  his  senses  refreshed  (Mnh.  2I7)* 
Mah.  112,  114;  Att.  206. 

PINOALO  (adj.).  Reddish  yellow,  brown,  tawiy 
[t^Tfir].  Ab.  98,  361  (the  brown  eiephaBt> 
Pmgalamakkhikd,  a  gadfly  (Ab.  645). 

PINOO  {adj.).  Brown,  tawny  [ftl^].    Ab.  W. 

Plf^JAA,  A  feather  of  a  peacock's  tail ;  a  peaoodc't 
tail  or  train;  a  wing  [ft^]-  Ab.  635,  1W5; 
Db.  237  ;  Mah.  249. 

Plf^JARO  {adj.\  Yellow,  tawny  [ftwtl-  Att.  »1. 

PiNO  (p.p.p.),  F»t.  bttlky  [iftw].    Ab.  701. 

PIPASA  (/O,  TWrst  [fSnTRTT].    Ab.467.      / 


PIP 


(  385  ) 


PIT 


PIPASITO  (p.p.p.  pivdMH),  Tliiraty  [ftniTf^]- 

Dh.  202 ;  Att  8,  205;  Ru.  29. 
PIPPHALAA,  Sciikfion,  shears.    Ab.  527,  900. 
PIPPHALl  (/.),  The  wave-leaved  fig-tree;  long 

pepper  [fininift]*    Ab.  559,  583. 
PIPPHALO,  The  Sacred  fig-tree.  Picas  Religiosa 

[f^l^qV].    Ab.  900. 

PlS^COy  A  class  of  demons,  a  goblin,  sprite  [fi|- 
1||^].  Ab.  Id.  Gomp.  panuupisdcakOf  *'mnd- 
sprite,"  a  sort  of  peta. 

PI8ANGO  (adj.),  Brown,  tawny  [ftlFf].   Ab.  98. 

PISITAA,  Flesh  [MipT]-    Ab.  280. 

PISSAy  Pi  *99a  ^  pi  assa  (from  ayam). 

PI8UNO  (adj.)f  Backbiting,  calomnious,  malicious 
[fifVlf].  Pisund  vdcdy  backbiting,  slander. 
Anomalous  adj.  puundvdco,  slanderous.  Pisunop 
a  tale-bearer,  informer,  traitor  (Ab.  737). 

PrrA  (m*)t  A  father;  a  name  of  the  Hindu  Brahma 
[fq^].  Ab.  15,243, 1118.  Ace.  ptVaram  (F.  Jdt. 
9;  Dh,  52).  Instr.  pitard  (F.  Jit.  10).  Gen.  and 
daC  pUu  (F.  Jdt.  9 ;  Ten  J.  54),  pituasa  (Gl.  Gr. 
143,  pihufa  $adUo).  Loc.  pitari  (Kh.  13 ;  Das.  1). 
Plar.  jpilaro,  father  and  mother,  parents  (Ab.  249, 
tiiat  it  is  not  the  Sansk.  dual  fi|^^  is  seen  from 
Dh.  153|  where  we  have  pitunnan  (gen.  pi.)  accu' 
ynui,  on  the  death  of  his  parents).  Cten.  and  dat. 
pi.  pUunnam  (Mah.  51).  Loc.  pit^isUf  pitusu. 
Hie  bases  used  in  composition  are  piti-  and  pitU'. 
PUiputtamaranafkf  death  of  parents  and  children 
(Dat.  10).  PUigottam,  father's  family  (Dh.  218). 
PUipdkkhatOt  on  the  father's  side  (Dh.  78).  Piiu- 
ghdtOf  parricide  (Kh.  27).  Pitufphdne,  in  place 
of  a  fiither  (Das.  3).  Pituwko,  grief  for  the  loss 
of  a  fisther  (Das.  1).  Pitusantakani,  father's  pro- 
perty (J&t  2).  Pitupitdmahdf  parents  and  grand- 
parents (Jit.  2). 

PITA&AITAYAM,  The  Three  Baskets  or  Trea- 
saries,  a  name  of  the  Buddliist  Scriptures  [flTZ- 
1|  +  ^^]-  PifakattayadhdH,  versed  in  the  Bud- 
dhist Scriptures  (Mah.  19).  Pifakatiayapdli,  the 
of  the  Scriptures  as  opposed  to  the  comment- 
(Mab.  207). 

PITAKO,  see  THptfakatk. 

llTAKO  (•dj\).  Yellow  [xltn^].    Ab.  99. 

PITAMAHO,  a  grandfather ;  a  name  of  the  Hindu 
Brahma  [ftirnif].  Ab.  15,  247,  1118;  Dh. 
IM ;  Das.  30. 

PiTANAKO,  The  hog-plum,  Spondias  Mangifera 
'  [iftiPfll]-    Ab.  554. 


PlTANAli^,  Yellow  orpiment  [if^].    Ab.  493. 

PITARA,  PITARO,  see  PUd. 

PITASALO,  The  tree  Terminalia  Tomentosa  [^^- 
UTW].    Ab.563. 

PiTHAKAlir,  A  chair,  stool  [4^3^].    Mah.  82. 

PlfHAA,  A  chair,  stool,  bench ;  the  counter  of  a 
shop  [xftt] '  Ab.  31 1 ,  970 ;  Mah.  82 ;  Al w.  I.  cvii. 

PITHARO,  A  pot  or  pan  [fTOT].    Ab.  456. 

PiTHASAPPi  (m.),  A  cripple  [iSt^^'C-  ^'^' 
319 ;  Dh.  159 ;  Mah.  245. 

PiTHIKA  (/.),  A  bench,  stool ;  a  platform,  frame- 
work [ifvhwnr].  Ab,  311, 823, 970. 

PITHlYATI,  This  word  I  have  only  met  with  at 
Dh.  v.  173.  I  believe  Fausl)<)ll  to  he  right  in 
making  it  equivalent  to  ivfi|  +  ^ft^%*  Subh. 
tells  me  it  means  ''is  covered,"  "is  hindered." 

PITI-,  see  Pitd. 

PlTI(/.),  Drinking  [iJHJf].  Ab.  1129.  Dhamfna- 
piti,  draught  of  the  Truth  (Dh.  37). 

PiTI  (/.),  Joy,  delight  [iftfif].  Ab.  87,  1129. 
Pitimayam  vacanath,  a  joyous  expression.  PUi" 
janano,  causing  joy,  gladdening.  Piiibhakkho, 
feasting  on  joy  (Dh.  36).  Pitipdtnojfam,  joy  and 
gladness  (Dh.  67).  There  are  fkve  sorts  of  piti 
(pancavidhd  or  pmcavav^nd  piti),  khuddakd  piti, 
khanikd  piti,  okkantikd  piti,  tibbega  piti,  pkarofM 
piti,  slight  joy,  momentary  joy,  joy  that  comes 
like  a  sudden  shock  (comment  says  "  like  a  wave 
breaking  upon  the  shore"),  transporting  joy  (com- 
ment says  "that  will  make  you  leap  into  the  air"), 
and  all-pervading  joy  (Vij.). 

PItI  (adj.).  Drinking  [lftf7T^]<  Dhammapiti, 
one  who  drinks  in  the  Truth  (Dh.  15). 

PITITO  (adv.).  On  the  father's  side  [ftRH^]. 
Pitito  tuuddho,  base-bom  on  the  fiither's  side 
(Alw.  I.  xlv). 

PiTO  (adj.).  Yellow  [ift^] .  Ab.  97, 1008 ;  Mah.  22. 

PiTO  (p.p.p.  pivati).  Drunk,  swallowed  ["ifV?!]. 
Ab.  1008 ;  Ras.  29. 

PiTO  (p,pp.).  Delighted  [^] .    Ab.  752, 1008. 

PITTAA,  Bile,  the  bilious  humour  [flHT].  Ab. 
281 ;  Kh.  18. 

PITTH AKO,  A  cake  made  of  flour,  a  meal  [f^nS^]  • 
Ab.463. 

PITTH Alir,  see  Pittho. 

PITTHAlil,  and  PITTHi  (/.),  The  back;    the 

hinder  part;  the  surface,  top  [^]-    Ab.  270; 

Ten  J.  1|2;  Mah.  255.    Loc.  pitthe,  at  the  back 

.  of,  behind,  on  the  top  of,  upon.    Ekasmi^k  gum^ 


PIT 


(  386  ) 


PIV 


bapiifhe  khipiivd,  throwing  the  body  behind  a 
bush  (Dh.  299).  Vdlukapiffhe  nipajfi,  lay  down 
on  the  gand  (Dh.  192).  Kalalapitthe,  on  the  mad 
(Ten  J.  36).  Pittham  is  little  used,  the  fern,  form 
pitthi  usually  representing  pf isbfha.  Hatthipitthf, 
elephant's  back  (Dh.  157).  AuapitthU  and  (Ma- 
pittham^  horseback  (J&t.  63).  Ditthd  pitthi  ti 
nerinOf  we  have  seen  the  enemy's  back,  vis.  we 
have  seen  the  last  of  the  enemy  (Mah.  260). 
Bhikkhuninam  pitthipasse,  behind  the  nuns  (Dh. 
315).  Pifthimamsiko  (adj.),  backbiting.  F<H- 
pitthi^  surface  of  the  water  (Mah.  72).  Pddapitthi, 
back  or  upper  surface  of  the  foot  (Dh.  237,  340). 
Pitthiyam  like  pitthe  may  be  used  preposition- 
ally  :  Therana  dsanapitthiyaih  thito,  standing  be- 
hind the  thera's  chair  (Pdt.  xvi).  Pitthi  appears  to 
have  the  Vedic  meaning  of  *'  the  vault  of  heaven," 
for  I  find  in  Br.  J.  S.  A.  akkharikd  tmccati  dkdte 
vd.pifthiyam  vd  akkharajdnant^ifd,  **  akkharildl 
means  the  game  of  recognizing  letters  in  the  air  or 
firmament." 

PITTHIKA  (/.),  Grits,  porridge  [ftftlH].    Dh. 
122. 

PITTHITO  (adv.).  From  the  back;  from  behind, 
behind  [pitthi -i- Jf^^,  Sansk.  ^OT^]-  With 
gen.  Gadrabhana  pifthito  bhafLdakam  otdretvd, 
having  taken  down  the  merchandise  from  the  ass's 
back  (F.  JkU  14).  Piffhito  ento,  advancing  from 
behind  (Mah.  134).  AttoHO  p.,  behind  himself 
(Mah.  153).  Sometimes  repeated:  Bhagavato 
pifthito  pifthito  hoti,  is  standing  behind  Buddha 
(Par.  S.).  Yanndndham  imam  bhikkhum  p.  p. 
anubandheyyatk,  let  me  now  follow  this  priest,  in 
his  footsteps  (Dh.  122 ;  B.  Lot.  324). 

PITTHO  (p.p.p.),  Ground,  crushed  [ftlgr].  Ab. 
1075.    Neut.  piffharky  flour,  meal. 

PITTIKO  (a^;.).  Bilious  [^f^].    Sen.  K.  391. 

PITU,  PITUNNAA,  see  Pitd. 

PITUCCHA  (/),  Father's  sister,  aunt  [ft^CSTf  ]. 
Ab.  248.  Pitucchddhitd  (f.),  cousin  (Dh.  118; 
Mah.  45). 

PiTVA,  see  Pivati. 

PiVARO  (adj.).  Fat,  bulky  [^t^].    Ab.  701. 

PIVASATI,  To  be  thirsty  [ftTTRlfiT].  Sen.  K. 
434,  436.    See  Pipdrito. 

PIVATI,  and  PIBATI,  To  drink,  imbibe,  swallow, 
drink  in,  enjoy,  feast  upon  [Tfi].  Pres.  pivati 
(Dh.  159).  Imperat.  2nd  pers.  piva  (Mah.  48). 
Opt.  piveyya  ( Att.  202).    Aor.  pivi,  apivi  (F.  Jit. 


46 ;  Mah.  45).  Fut.  jnoi$9ati  (Mah.  246).  P.pr. 
ptonfji  (Dh.  a7)fpivanto  (Dh.  272;  Ten  J.  112; 
Mah.  244).  Ger.  pitvd  (Dh.  37), pioitvd  (Dh.  357 ; 
Mah.  41,  261 ;  Ras.  22).  Inf.  pdtum  (Sen.  K. 
434 ;  Mah.  133).  Pdtukdmo,  desirous  of  drinking 
(Dh.219).  Pass.pfyaA'(Sen.K.459).  P.p.p.  pl«9. 
P.f.p.  peyyo,  drinkable  (Sen.  K.  477) >  Cans. 
pdyeti,  to  cause  to  drink,  to  give  to  drink,  to 
suckle.  With  two  aoc.  P^etvd  ^maiapdnaid^  to 
odhauapuriie,  having  given  to  drink  to  a  thouaand 
persons  a  draught  of  ambrosia  (viz.  of  doctrine 
or  Truth,  there  is  a  play  on  the  word  amjota,  whidi 
also  means  Nirvana,  Mah.  98,  oomp.  74,  100). 
There  is  another  form  of  the  cans,  pdyati  which 
appears  to  be  peculiar  to  Pali.  I  have  met  with 
it  four  times,  affhdratabrahmakoHyo  amatam  pdy^ 
anto  (Dh.  119);  pdyanti  ((.),  a  nursing  modier 
(P&t.  109) ;  ddrake  pdyanti,  they  suckle  children ; 
and  puttadhitaro  pdyamdnd,  sodding  sons  and 
daughters.  P.p.p.  cans,  pel^tto  (Dh.  1008).  Kaoci- 
yana  gives  also  the  forms  pibati,  pibatu,  etc  (Sen. 
K.  447). 

PIYADASSl  (m.).  Name  of  one  of  the  twenty-four 
Buddhas  [fi|li;^n{«|J. 

PIYAKO,  A  kind  of  spotted  deer;  Naudea  Ga- 
damba;  Terminalia  Tomentosa  [flRn].  Ab. 
561,  563,  620. 

PIYALO,  The  Piyal  tree,  Buchanania  Latifcdla  [fjf- 

irnr].  Ab.556. 

PIYAItfVADO  (Mff.),  Speaking  kindly  [flRf^]. 

Jdt.  51. 
PI  YANGU  (/.),  Panick  seed ;  a  medicinal  plant, 

Priyangu  [fiRIV].    Ab.  452,  571*  1055. 
PlYATI,  see  Pivati. 
PI YAVADI,  (atff.),  Speaking  kindly,  affable  [flR|- 

PIYAYATI,  To  be  fond  of,  to  be  devoted  to,  honour 
[formed  from  flRTJ.  Dh.  249;  Mah.  200;  Ten 
J.  37. 

PIYO,  An  oar.    Ab.  668;  Mah.  120. 

PIYO  (aty.).  Dear,  beloved;  agreeable,  pleasant; 
kind,  loving  [fTRf].  Ab.  697;  Dh.  24;  Kb.  14. 
Tarn  vacanam  piyani,  this  delightful  news  (Mah. 
166).  Rahhopiyo  ahoH,  he  was  dear  to  the  king 
(F.  Jdt.  9 ;  Das.  39).  Piyadanano  (adj.),  good- 
looking,  handsome  (Mah.  247).  Piyardpo,  (adj.)» 
pleasant,  nice.  Piyakathd,  friendly  conversation 
(Dh.  222).  Piyabhariyd,  beloved  wife  (IVa  J. 
114).     Sdsanappiyo,  pious  (Mah.  227).    Jamaki'- 


PIY 


(  387  ) 


POS 


li^fyo,  having  at  heart  the  good  of  his  people 
(Mah.  106).  Devdnam  piyo,  dear  to  the  gods 
(Mah.  68,  7l)«  Masc.  piyo,  a  beloved  persoD, 
friend  (Dh.  33),  a  husbaad  (Ab.  240,  973).  Fein. 
jMjfify  a  wife  (Ab.  973).  Neut.  ptyam^  pleasure; 
love.  Piydppiymk^  what  is  pleasant  and  what 
is  unpleasant  (Dh.  38  =  priya  +  apriyfi).  Piyd' 
pdyo  pdpakOf  the  loss  of  what  we  love  is  evil 
(Dh.  38). 

PIYOSAA,  AmbrY>sia  [4t^].    Ab.  26. 

FLAVANOAMO,  and  PLAVAI^GO,  A  monkey 
[?mW»f,?WT]-    Ab.  613,  614. 

PLAY  ATI,  To  float ;  to  soar ;  to  spring ;  to  vibrate, 
hover  [^].  Dh.  69,  409.  See  also  Piluvati. 
Cans,  plavetif  to  buoy  up  (Att.  210).  Ldp^t  si- 
damii  nld  plavanti,  gourds  sinic  and  stones  swim. 

PLAYO,  A  rafk,  float  [^Pf] .  Ab.  666.  Gomp.  Pilavo. 

PO  (fldj.),  Ouarding,  ruling  [t|] .  Only  as  the  last 
part  of  a  compound,  e.g.  see  Mahipo,  BMmipo^ 
BkHopo^  Nlrayapoy  etc. 

FOKKHARAA,  a  lotus,  Nelumbium  Speciosum  or 
Nymph»a  Nelumbo ;  the  tip  of  an  elephant's 
tmnk;    water;   the  body;   the  head  of  a  drum 

[j^Vt] •  ^^-  3^>  ^^>  ^^  >  ^^-  ^>  7^-  Pokkha- 
ravoMtam^  shower  of  rain  (Jdt.  88). 

POKKHARAl^rl  (/.),  A  lotus-pond,  tank,  reservoir 

[S^^Vfr^]-  ^l>-  ^>  ^7;  I>b*  219-  For  the 
form  comp.  gharanir=.  grhi^i. 

POKKHARASATAKO,  Name  of  a  bird  [T[cqR> 
^nra^  +  H].    Ab.626. 

POKKHARATA  (/.),  Beauty  [j^^  +  TfT].  Dh. 
47 ;  Ras.  72;  B.  Lot.  407 ;  Jilt.  2.  # 

POKKHARO,  The  body  of  a  lute  [^W^]-  Ab. 
138 ;  Dh.  172. 

PONKHANUPONKHAA  {adv.\  Shot  after  shot. 
Bnbh.  says  that  ponkha  is  the  feather  part  of  an 
arrow  (comp.  puikkha),  and  the  arrows  were  dis- 
charged so  fast  that  the  head  of  an  arrow  followed 
doae  on  the  feathered  part  of  the  previous  one. 
Hie  compound  consists  of  VV  +  ^|1V  +  ^^T*  <^P~ 
parently  with  vf iddhi  (Par.  S.  A.)* 

POyO  (adj.\  Sloping  [H^RT]  .  TappofUf  (adj.),  in- 
clining or  recurring  thereto  (Yij.). 

PONOBHAYIKO  (a£{/.).  Connected  with  re-birth 
Id  another  existence  ['^^)ff%fl|i] . 

PORANO,  and  PORA^AKO  (adj.).  Ancient,  prime- 
val, former  [iH^IQI*  ftnd  M^i^lUf  +^]«  Masc. 
pi.  pardf^d,  the  ancients,  men  of  former  times  (Dh. 
87;  Mah.  1,  172,  ancient  authorities  or  writers). 


Pord^ardjaniyataikf  established  by  former  kings 
(Mah.  213).  Pardiuini  inam^ldni,  the  original 
capital.  Pardftakapafiditd,  wise  men  of  old  (F. 
Jit  62 ;  Das.  1 ;  Dh.  109, 214).  Pordnaka-uyyd- 
napdlo,  the  former  or  original  gardener  (F.  Jit.  6). 

PORISAA,  Manliness ;  the  height  of  a  man  with 
his  arms  extended  over  his  head  [ift^^]-  Ab. 
269,886. 

PORISO,  and  POSO,  A  human  being,  a  man,  a 
person  [T^^I^]*  Ab.  227.  Uttamaporiso,  an  ex- 
cellent man  (Dh.  18).  Dh.  19, 23, 169  (ddsakamma-^ 
karehi  poriaehi),  Pasa  is  a  curtailed  form  of 
pori»a,  the  intermediate  step  being  poraa, 

PORO  (adj,)f  Belonging  to  a  town ;  urbane,  polite 
[1^1^ .  Vded  porif  oonrteous  language  (B.  Lot. 
464,  yd  sd  vdcd . .  •  pemanlyd  hadayangumd  port, 
Br.  J.  S.  A.  observes  nagaravdsino  hi  yuttakathd 
kanti),  Masc  poro,  a  townsman,  citizen.  Pard 
jdnapadd  ca,  or  porajdnapadd,  townsmen  and 
country  people  (Mah.  170 ;  Sen.  K.  421). 

POROHICCAJir,  The  office  of  a  Purohita  [X^^- 
flpq].    Alw.  N.  106.    Purohiccam  at  Mah.  69. 

POROHITO,  A  purohita  priest  [tftORl^]'  ^b- 
416. 

POSAKO  {adj.\  Nourishing  [ijt^^].  B.  Lot.  410. 

POSANAlVf,  Nourishing  [iftqUT].    Dh.  236. 

POSATI,  To  feed,  nourish,  support,  cherish,  bring 
up  [^]»  l^t  pasissati  (Dh.  183).  P.  pr.  pass. 
posiyamdno  (Dh.  401).  P.f.p.  posiyo,  paHtabbo 
(Mah.  67).  P.p.p.  puttho  (Ab.  747,  1076 ;  Dh. 
58).  Manasd  puffho,  fed  by  his  mind,  i.e.  one  to 
whom  his  own  devout  thoughts  are  food  (Dh.  39). 
Cans,  poseti  (with  same  meanings,  Mah.  62 ;  Dh. 
268 ;  Das.  3,  25).    P.p.p.  posito  (Ab.  746). 

POSAYANAI^,  Supporting,  cherishing  (Dh.  162, 
163.  This  form  points  to  an  older  poadpana,  from 
a  possible  causative  posdpeti  from  V^.  It  is 
peculiarly  interesting  as  exhibiting  the  first  be- 
ginning's of  a  change  which  has  become  universal 
in  the  Sinhalese  language.  Thus  in  Sinhalese  we 
hhyeyanavd^::ydti  and  yava-navd^^ydpe'ti,  karO" 
navd  =  karoti  and  karava-navd  :=  kdrdpe^ti,  gan* 
navd  =  gavLhdti  and  ganva-navd  :=  gatihdpe'H, 
The  grammars  content  themselves  with  laying 
down  the  rule  that  the  causative  is  formed  by 
adding  va  to  the  root,  but  the  true  origin  of  the 
va  is  in  causatives  like  ^|^|M<(.  The  softening 
of  p  to  o  is  very  common  in  Sinhalese,  and.  not 
uncommon  in  Pali,  e.g.  Pali  p^oa  =  OT,  kavi=^ 


POS 


(  388  ) 


PUB 


^rf%f^  dvefasz  W^t'ff  ^^^'  A  dertvfttive  of  this 
noany  patdvanikam  "  suBteDance,  food/'  oocun  at 
Ten  J.  26.  At  Ten  J.  101  we  hhve  pasdvaniyozz: 
pasdvana  +  {^  {posdvaniyavyagghoy  a  tame  tiger, 
lit.  '<  fit  to  be  cherished").  Fausbdll  adds  that  he 
has  met  with  poidvaniyako,  which  is  the  last 
with  affix  ^. 

POSO,  see  Poriso. 

POTAOALO,  the  grass  Saccharnm  Spontaneom 
C^itTTW]*  Ab.  601.  At  Ab.  1126  the  form 
pofakUo  is  given. 

POTAKO,  The  yoang  of  any  animal  [ift^m]  •  Ab. 
251.  Sihapotako,  a  lion's  cub  (Ten  J.  41).  Sin- 
dhavapotako,  a  colt  (Ras.  38).  Hamsapotakot  a 
gosling  (F.  Jilt.  16).    Fern,  potikd  (Dh.  409). 

POTHANAA,  Beating  (from  next).  Ab.  1124. 
Hatthapothanam,  clapping  the  hands  (Sobh.). 

POTHETI  (caus.).  To  strilce,  beat  [^t^RfiT]- 
Atfhini  hhc^antd  potketvdf  having  beaten  him, 
breaking  his  liones,  viz.  so  sonndly  as  to  break  his 
bones  (F.  Jdt.  13).  Pothetvd  paldpetha,  drive 
them  away  with  blows  (Dh.  239).  Tqjjetvd  po' 
thetvdy  scolding  and  beating  (Dh.  271).  Pothetvd 
uggdhetahbam  hoti,  has  to  be  learnt  with  blows 
(Alw.  I.  cviii).  Pothdpetif  to  cause  to  be  beaten 
(Dh.  239). 

POTHETI,  To  speak  many  languages  [denom.  from 
puthu\ .  Puthuhhdsdyam  kathetiti  attho  (Sadda 
Niti). 

POTHETI  {caus,).  To  crack,  snap ;  to  knock,  to 
throw  ['^JtZ^lf'f]*  Jiyaih  pothetvd,  having 
twanged  his  bow  (Dh.  172,  220).  Bh^mim  poth- 
ento,  striking  the  ground  (Mah.  245,  with  a  stick ; 
Ind.  Off.  MS.  reads  poth-),  Anguliyo  p.,  to  snap 
the  fingers  as  a  token  of  pleasure  (Alw.  I.  75). 
Bhdmiyam  p.,  to  dash  to  tlie  ground  (Dh.  115). 
Comp.  appotheti,  to  snap  the  fingers,  pappotheti, 
to  knock. 

POTHILO,  A  proper  name  (Dh.  384). 

POTHUJJANIKO,  and  PUTHUJJANIKO  (adj.), 
Belonging  to  an  unconverted  person  [^puthujj€ma 
•f- 1[^].  Puthujjanikd  iddhi,  supernatural  power 
such  as  an  unconverted  man  can  attain,  viz.  of  a 
low  order,  opposed  to  the  perfect  iddhi  of  an 
Arhat  (Dh.  142,  comp.  Exodus  vii.  12). 

POTIKA,  see  Potako. 

POTO,  the  young  of  an  animal;  a  boat,  ship  [^t^f]* 
Ab.  668, 1118.  Dijapotoy  a  young  bird  (Mah.  128). 
Potavdhoj  a  sailor  (Ab.  667). 


POTTH  AKARO,  A  modeller  in  day  [ITQ  +  ^Tt]* 
JAt.  71. 

POTTH  AKO,  and  -KAA,  A  manuscript,  a  iNMk; 
working  in  day,  modelling,  etc ;  cloth  made  of 
makaci  fibre  (Sanseveria  Zeylanica)  [^^09]'  Ab. 
1006.  Das.  24 ;  Mah.  195,  207,  252.  The  wdl- 
known  palm -leaf  manuscripts  are  called  p9<Mailr«. 

POTTHALIKA  (/.),  A  d<^  or  puppet  Ab.  683. 
This  form  proves  that  trfffwriT  1>  derived  from 
n[T  and  not  ira. 

POTTHAA,  Plastering,  working  in  day,  modeiruig 
[^] .  Ab.  523.  Potthardpaii,  a  meddled 
figure  (Mah.  212).    Comp.  Pottkdkdro. 

POTTHAPADO,  Name  of  a  month  [^tljlin^]. 
Ab.  75. 

PUBBAGARI  YO,  Andent  teadier,  sdiolar  of  pre- 
vious times  [^ 4-  UNI  j] .  Alw.  I. xl;  Kii. 21. 

PUBBADDHO,  Upper  part  [^^].  B.Lot5(B. 

PUBBAJO  (adj.).  Older,  elder  [^^].    Ab.254 

PUBBAKO,  Former,  accompanied  by  \vm\'  Adv. 
pubbakam,  formerly,  before  (Mah.  165).  Oenerelly 
at  the  end  of  compounds :  HatthdeariyapMalM 
bhikkhu,  a  monk  who  was  formerly  an  dephiat- 
trainer  (Dh.  400).  Somanasst^mbbakd patthmi, 
a  joyful  prayer  (Att.  215). 

PUBBANGAMO  (adj.),  Going  before,  preceding, 
prior;  leading,  chief  [M^'t^]-  Ab.  379.  iW- 
bangamd  bhinnavddd,  the  first  seoeders  (Alw.  I. 
64).  Ko  etesam  puhbangamo  who  is  tbeir  lender 
or  chief?  (Dh.  90).  ManopubbmgmOy  baring 
Manas  for  its  chief  part  (Dh.  1).  Bhagavato  iab- 
^am  kdyakamtnam  hdfMpubbaMgamamy  Baddhs's 
every  action  is  directed  by  wisdom  (B.  Lot.  619). 
Thdpapubbangamo,  preceded  by  tlie  8t6pa  (Mah. 
109, 123).  Matipubbangatno,  one  in  whom  tboogbt 
precedes  action,  circumspect  (F.  J&t51).  An  inTite- 
tion  is  defined  as  sakkdrapnbbangamaniyt^naf^ 
an  injunction  accompanied  by  hospitality  (Ab.  Wh 

PUBBAJVHO,  Forenoon,  morning  [inilfi]-  ^^ 
banhe,  pubbanhaaamaye,  and  pubbafAaunuy^i^ 
in  the  morning  (Mah.  139). 

PUBBAI^rNAtir,  A  name  given  to  the  seven  Dfaafifias* 
rice,  etc.  [^  -f  "Wg] .    Ab.  450 ;  Pit.  71, 7%  W- 

PUBBANTO,  Beginning;  the  east  [ijl^W]-  ^^^ 

PUBBAPARO  (adj\)y  First  and  last,  preceding  and 
following,  successive,  mutual  [M^imG*  Ab.  74> 
125 ;  Dh,  63 ;  Alw.  I.  106.       *" 

PUBBAVUTTAKO  (adj.).  Before  mentioned  [^ 
-|-^3T»  +  ^].    Mah.  5. 


PUB 


(  389  ) 


PUC 


PUBBO,  Pas,  matter  [H^] .  Ab.  325, 950 ;  Kh.  18 ; 

Dh.  316  (lioc  1).        *" 

PUBBO  (adj.).  Fore,  first,  foremost ;  eastern ;  earlier, 

lormer,  precediog ;  ancient,  customary ;  at  the  end 

ef  a  compound  sometimes  means  ''preceded  by, 

attended  by,  accompanied  by"  [^]  •  Ab.  715, 950. 

IhMafdti,  a  former  birth  or  existence  (Mah.  200). 

Puibabuddhd,  former  Buddlias,  Buddhas  previous 

to  €h>tama  Buddha  (Dh.  94).     Pubbakaranam, 

preliminary  act  (Pdt.  1).    Pubbadevo,  an  Asura 

(Ab.  14).    Pubbabhdge  (loc.),  in  the  first  instance, 

first  (Dh.  400).     PubbadakkhiftOf  south-eastern 

(Mah.  166).     Pubbakammam,  deed  done  in  a 

former  existence  (Dh.  300 ;  Mah.  178).    Pubba- 

tehj  the  eastern  mountain  behind  which  the  sun 

rises  (Ab.  006).    Pubbavideho,  name  of  one  of  the 

four  continents  (see  Mahddipo).     Pubbapakkho^ 

first  fortnight  of  a  month  (Mah.  239).    Pubbani- 

wuttam^  a  prognostic  (Jdt.  48,  51).     May  am  pi 

Uumhikaih  pubbawdud  bkavissdma,  we  also  will  be 

towards  you  as  before  (Dh.  105).    PubbahMtopa- 

kdrikd  (f.),  who  had  formerly  been  his  benefactor 

(Mah«  220).      Pubbupakdri   (m.),  formerly   his 

benefactor  (Mah.  206).     Dinnapubbo,  given  be- 

f<»re  (F.  J^t.  56).    Adda»a  ditthapubbam  tkerath, 

met  with  the  thera  whom  he  had  seen  before  (Mah. 

204;  Dh.  122,  see  DitthaptMo).    NatthUi  vaca- 

flMM  pi  teua  na  sutapubbarhf  the  word  natthi  had 

never  been  heard  by  him  before  (Dh.  139).  Pubbe 

mtiuit^nMo,  not  before  heard  in  former  times  (Gog. 

£v.  6).      Adittha-atuta-acintitaptibbOf  that  has 

never  been  seen,  heard  or  thought  of  before  (Dh. 

301).  Matipubbo,  one  who  thinks  before  he  speaks 

(kaihaneua  matipubbo^  F.  J&t.  50).    Pard-pubbo 

Ji-dhdiu^  the  root  JI  preceded  by  pard,     Loc. 

pmbbe  (adv.),  at  first,  previously,  formerly,  in  a 

previoDS  existence.    Pubbe  andpatttti  vatvd  iddni 

^wttfti  vadatiy  having  first  said  it  was  no  sin  he 

now  says  it  is  a  sin  (Dli.  103).    Puhbe  kira,  in 

Ibrmer  days,  they  say  (Alw.  I.  99).    Jambudipas- 

wum  kira  pubbe  mahdniddgho  ahorif  we  are  told 

that  In  India  there  was  once  upon  a  time  a  great 

droogfat  (Ras.  29).    Pubbe  . .  pacckd,  formerly . . 

nftenrards  (Dh.  31).     Pubbe  vuttath,  previously 

mentioned  (Mah.  258).     Pubbe  ca  katapunnatd, 

and  good  deeds  done  in  a  former  existence  (Kh. 

5).    Pubbe  akaiapdpakammd  (pL),  some  who  had 

not  committed  sin  In  former  births  (Dh.  224). 

With  abl.  KdlaMriyaio  pubbe,  before  death  (Dh. 


138).  Tato  pubbe,  previously  to  this  (Ten  J.  42). 
Pubbe  is  often  the  first  part  of  a  compound :  Pubbe^ 
veri,  one  who  was  an  enemy  in  a  former  existence 
(Mah.  246).  PuBbekatam,  deeds  done  in  a  former 
existence  (Kh.  12 ;  Das.  25).  Pubbekatarh  puh' 
nam,  good  works  done  in  former  existences.  Pub" 
benivdso,  past  habitations  or  lives,  former  states  of 
existence  (Dh.  75).  Pubbenivdsandnam,  the  faculty 
possessed  by  an  Arhat  of  knowing  all  about  his 
own  and  others'  former  states  of  existence  (E.  Mon. 
284 ;  B.  Int.  295 ;  Dh.  118,  see  Abhinhd).  It  is 
also  called  pubbenivdsdnusfatindpam,  the  know- 
ledge which  consists  in  the  recollection  (anuMati) 
of  former  existences  (B.  Lot.  794),  and  pubbenivd^ 
ednugatam  ndnath,  knowledge  concerning  former 
existence  (B.  Lot.  821). 

PUBBUTTARO  (adj.),  Northeastern  [H^f^fTC]- 
Mah.  166.  "^ 

PUBBUTTHAyI  (a^;.).  This  is  an  epUhet  of  a 
faithful  servant,  and  means,  according  to  the  com« 
meat,  either  getting  up  in  the  morning  earlier 
than  his  master,  or  rising  up  from  his  seat  when 
he  sees  his  master  approach  [lTc|  +  ^c^Tf^PC* 
Of  the  two  meanings  given  above  I  prefer  the 
former,  comp.  at  Ab.  65  s^rassodayato  pubbutthitOt 
**  arisen  previous  to  the  sunrise.* 

PUCCHA  (f.),  Questioning,  a  question  [M^l]. 
Ab.  115;  Mah.  19. 

PUGCHAKO  (o4/.).  Asking  [j^^].  Anattha^ 
pucchako,  asking  silly  questions  (Dh.  286). 

PUCCHANAA,  Asking,  inquiring  [^"iOpTJ.  Ab. 
1186;  Mah.  194. 

PUCCHATI,  To  ask;  to  question ;  to  ask  for;  to 
ask  about  [TTB^]*  Panham  p.,  to  ask  a  question. 
Brdhmajdlam  pucchanto,  asking  about  the  B. 
(Br.  J.  S.  A.).  Niddnam  ta9»a  pucchiya,  having 
inquired  the  cause  of  his  malady  (Mah.  244). 
Bhariydya  ca  puttdnah  ca  drogabhdvam  pucchi, 
asked  after  the  good  health  of  his  wife  and  child- 
ren (Dh.  206).  Amatddhigamam  pucchi,  asked 
whether  he  had  attained  amata  (Dh.  123).  Balaih 
phdsuvihdram  p,,  to  ask  after  a  person's  strength 
and  comfort,  to  inquire  whether  he  is  strong  and 
well  (B.  Lot.  427).  With  two  ace.  Bhagavantam 
pmiham  pucchati  (Alw.  I.  106).  Dhammath  id" 
maf^eram  apuechi,  questioned  the  S.  about  the 
Law  (Mah.  25,  comp.  Kamm.  7).  Thero  tofk 
kumdrakam  pucchi  mdtaraihf  the  priest  begged 
the  child  of  his  mother  (Mah.  24).     With  iH: 

50 


PUC 


(  390  ) 


PUG 


Rdjd  katthdti  fmcchitvdf  the  Idng  having  asked, 
Where  ?  (Mah.  12).  With  ace  and  t^*  .•  Kin  te 
dukkhan  ti  tarn  pucchi,  asked  him.  What  ails 
you  ?  (F.  J4t.  12,  17;  Mah.  157,  248).  Aor.  also 
tqmcchatha  and  pucchittha  (Mali.  36, 248) .  P.pr. 
pass.  Punappunam  pucchiyamdno  pi,  though  re- 
peatedly questioned  (Dh.  82,  oomp.  389).  P.f.p. 
Evam  pmho  pucchitabbo,  the  question  must  be 
asked  thus  (B.  Lot.  514).  P.p.p.  puffho,  pucchito 
(Alw.  I.  106 ;  Ten  J.  53).  Tvam  uyydnapdlo  ti 
puttho,  being  asked,  Are  you  the  gardener  ?  (J&t. 
6).  Rdjapurisehi  pucchito,  interrogated  by  the 
king's  officers  (Dh.  291).  Satthdrd  dvinnam  agga- 
advakdnam  phdsuvihdraih  pucchito,  being  ques- 
tioned by  Buddha  as  to  tlie  health  of  the  two  chief 
disci  pies  (Dh  .114).  Itthanndmena  vitutyampuffho, 
questioned  on  discipline  by  so  and  so  (P&t.  1).  At 
Mah.  12  puttha  is  used  actively,  "  having  asked." 

PUCCHQ,aDdPUCCHAM,Atail[3^].  Ab.371. 

PUCIMANDO,  The  Nimba  tree,  Azadirachta  Indica 
[flT^Tn^] .    Ab.  570 ;  f.  J6t.  7,  30. 

PUGQALIKO  (adj.).  Connected  with  an  individual 

[ginr+T^].  p^t.  103. 

PUGGALiO,  An  individual  or  person  as  opposed  to 
a  multitude  or  class;  a  creature,  being,  man 
[Xpr^].  Ab.  93,  1085;  Man.  B.  424;  B.  Int. 
501,  508.  Tarn  puggalam  eva  pauatha,  behold 
that  man  (Dh.  61).  Niddnam  pi  pucchi  puggalam 
pi  pucchi,  he  asked  the  circumstances  under  which 
the  discourse  was  spoken,  the  person  to  whom  it 
was  spoken  (Br.  J.  S.  A.).  Sanghe  vd  puggale 
vd,  in  the  whole  body  of  the  priesthood  or  in  a 
single  member  of  it  (Kb.  13). — The  three  puggalas 
are  sekho  puggalot  aaekho  puggalo,  nevattekha' 
ndsekho  puggalo,  the  sekha,  the  asekha,  and  he 
who  is  neither  the  one  nor  the  other  (viz.  the 
pttthi]yjana  or  unconverted  man).  The  four  pug- 
galas are  BamafMtnacalo,  $amanapadumo,  sama* 
ftapuudariko,  sama^^Miukhumdlo,  by  which  names 
are  designated  the  totdpanno,  aakaddgdmi,  and' 
gdmi,  and  arahd  respectively.  Another  classifi- 
cation of  four  is  tamotamapardyano,  tamafotipa" 
rdyano,  jotitamapardyano,  Jotijotipardyano,  which 
Sttbh.  explains  to  me  to  mean,  **  the  man  who  is 
poor  and  miserable  on  earth,  and  who  on  dying 
passes  to  a  miserable  state  of  existence  (apdya), 
the  man  who  being  poor  and  miserable  on  earth 
passes  to  a  devaloka,"  and  so  on.  Another  is 
puggalo  attahitdya  pafipammo  no  parahitdya,  p. 


parahitdya  pafipanno  no  attahitdya,  p.  %*eta  aHa* 
hitdya  pafipanno  na  parahitdya,  p.  attahitdya 
if  eva  pafipanno  parahitdya  ca,  *' the  man  who  acts 
for  his  own  advantage  and  not  for  another's,*' and 
so  on.  Another  set  of  four  comprises  die  man 
who  torments  or  mortifies  himself,  die  man  who 
mortifies  others,  the  man  who  mortifies  both  him- 
self and  others,  the  man  who  mortifies  nddiar 
himself  nor  others,  but  free  from  longing,  lenne 
and  calm,  and  ei^riencing  a  sensation  ai  bliss, 
dwells  with  his  soul  exalted  and  puri6ed  {idk* 
ekacco  puggalo  attantapo  hoti  attaparitdpaadm' 
yogam  anuyutto,  idhapan*  ekacco  puggalo  panm' 
tapo  hoti . .  etc.).  The  aatta puggald  dakkMpeyyd 
or  seven  persons  worthy  of  gifts  are  ubhatobkigO' 
vimutto,  panndvimutto,  kdyaaakkhi,  iUtfhippattOt 
oaddhdvimutto,  dhammdnuadri,  aaddhdMuM: 
the  two  last  mean  "walking  according  to 
doctrine,  and  widking  according  to  fiaith,":  dff- 
fhippatto  is  thus  explained,  ditthantam  potto  H 
daaoanaoankhdtaooa  ootdpattimaggahd^taaaa  «««• 
tarafh  patto  ti  vuttam  hoti  (Subh.).*  The  108 
Ariyapng^palas  or  simply  Puggalas  {ye  puggald 
atthaaataah  paaatthd,  Kh.  7)  represent  all  the 
variedes  of  those  who  are  walking  in  the  four 
paths.  I  am  indebted  to  Vijesmha  Mndliar  fi»r 
the  following  enumeration  of  them.  He  vritn, 
There  are  three  Sot&pannas,  viz.  okabijt,  kolaikaU 
and  aattakkhattuparamo,  and  three  Sakadilgimis, 
viz.  kdmabhaoddhigataphaio,  rdpabkaoidkigata- 
phalo  und  ardpabhavddhigataphalo.  These  six  are 
multiplied  into  twenty-four  by  the  four  methods 
adopted  for  the  attainment  of  the  states,  vii. 
chandddhipateyyam,  viriyddhipateyyam,  eittidki' 
pateyyarii  and  vimamoddhipateyyam  (these  are 
called  tl|e  Pa^ipadis).  Then  come  twenty-fonr 
An^gdmis,  viz.  five  antardparinibbdyi^a  in  the 
Aviha  heavens,  five  upahaca^arinibbdyCt  m  die 
Atappa  heavens,  five  oaMonkhdraparimbbdy^^  ia 
the  Sttdassa  heavens,  ^\e  oMankhdraparisKaMifit 
in  the  Sudassi  heavens,  and  four  uddhadmta  «fa- 
nitthagdmPs  in  the  AkaniUha  heavens  (only  fanr 
because  there  is  no  going  beyond  die  Akaniftha 
heavens).  Then  there  are  two  Arahantas,  vis. 
oukkhavipasaako  and  aamathaydniko,  and  ftnr 
Maggafthas.'    Adding  up  the  above  we  hare 


^  I  have  taken  all  die  above  chusifications  firom  Sa^-  S. 
*  i.e.  I  suppose,  Sotdpatmoma^^o^ho,  ete. 


PUG 


(391) 


PUN 


24  +  24  +  2  +  4=54;  and  these  54  are  doubled 
bf  tbtt  distinctioa  of  taddhddhura  mndpiMddhura 
**  having  faith  and  having  reason  for  their  foonda- 

liOD.'' 

POGO,  a  mnltitade;  die  Areca^nut  tree,  Areea  Cate- 
dm  l^].  Ab.  564»  602,  630,  1051 ;  P&t  97 ; 
Ras.  27*  P&gamajjhagato^  having  entered  an 
assembly. 

PCJA  (/I),  Attention,  care ;  veneration ;  offering 
[imr].  Ab.  423;  Dh.  13.  Tarn  eva  pujam 
hMamdnOy  receiving  such  care  (of  a  tree,  F.  Jdt. 
7).  Pupphap&jam  karotiy  to  malte  an  offering  of 
flowers  (Ras.  39;  Dh.266).  Amhdkam  katd p6jd, 
offerings  (of  food)  are  made  to  us  (Kh.  1 1).  P&jd 
pitjaniydnam,  honour  to  whom  honour  is  due  (Kh. 
5).  Buddhap&jdy  a  festival  of  offerings  to  Buddha 
(Mah.  205,  eomp.  165).     Kdresipijam  Eldrard* 

jm»9  held  a  festival  in  honour  of  king  Ellira  (who 

had  fidlen  in  battie,  Mah.  155). 

POJAKO,  {ndj,).  Honouring  [xpiRl].    Dh.  123. 

PCJANA(/.),  Veneration  [TWR]-  Dh.20;  Mah.  11.' 

POJETI,   To  honour,   revere;    to   honour   with, 

present  with;  to  offer,  present  [^^]*    Dh.  20, 

33.    With  instr.  of  the  thing  offered,  Gandhamdl' 

ddOtt  Bhagavantam  p&jayamdnd,  doing  homage 

to  Buddha  with  perfumes,  flowers  and  other  offer- 

mgs  (Ras.  26;  Das.  30;  Mah.  26).    Pituvacanam 

pdjento,  holding  sacred  my  father's  words  (Sig.  S.). 
Pdjayiivd  manim  tahim,  having  offered  a  jewel 
there  (Mah.  333).    P.pr.  gen.  p&jayato  (Dh.  35). 

P.f.p-  fmjjo  (Ab.  1098),  pdjiyo  (Dh.  361),  p&ja- 

nfyo  (Kh.  5),  to  be  revered,  venerable.      N^afthi 

no  pdjiyaihf  we  have  nothing  to  venerate  (Mah. 

1 04).    P&jiyam  ydci  piijiyant,  asked  the  Venerable 

One  for  something  to  venerate  (Mah.  4).     P.p.p. 

p^iiOf  honoured,  revered  (Ab.  750;    Dh.  53). 

IHiard  uparajjena  pdjUo,  honoured  by  his  father 

witb  the  viceroyship  (Ras.  15). 

PUKKUSO,  A  man  of  the  Pukkasa  caste  [^3^9]  • 
Ab.  508  (said  to  be  one  whose  occupation  is 
throwing  away  dead  flowers). 

PUL.AVO,  A  worm,  maggot.  Ab.  623 ;  Dh.  317. 
One  of  the  Kammat(h&nas  is  called  pufavakam^ 
bong  obtained  by  the  contemplation  of  a  corpse 
eaten  by  worms. 
PUIflNAM,  A  sand-bank,  island  of  alluvial  forma- 
tioB  in  a  river  [^ffHl]*  Ab.  663.  Antonadiyaik 
wdiikdpmHmatk  (Dh.  224). 


PULLINOAlir,  Manhood,  male  sex;  in  grammar 
masculine  gender  [4f%Y]. 

PULOMO,  The  Asura  Vepacitti  [^iftf] .    Ab.  46. 

PUMA,  (fit.),  A  male,  a  man  ["^^J-  Ab.  227.  The 
declension  is  peculiar,  it  will  be  found  at  Sen.  R.  271 
and  foil.  Instr.  pumund,  pumena,  pumand^  pi. 
pumdnOf  instr.  pi.pumdnehi,  loc.  ^Lpurndsu^  pu- 
mesu.  In  composition  there  are  two  bases,  pufk 
andpuma.  Instances  of  the  former  are  p/Hllmgath^ 
manhood,  pumbhdvo,  virility,  punkokilo,  the  male 
of  the  Indian  cuckoo,  pumbahuttatht  masculine- 
plnral-ness  (Ab.  184),  pumitthi,  masculine  and 
feminine  (Alw.  I.  viii),  itthipunnapufhsaka  (Sen.  K. 
272).  Of  the  latter  we  have  pumatiam,  virility 
(Ab.  910),  itihipumam  (neut.  sing.),  male  and 
female  (Sen.  K.  ^66)^  puinanapufhsaka  (Ab.  187; 
Sen.  K.  272).  PumannaputkBoka  at  Sen.  K.  272 
points  to  a  base  puman  on  the  analogy  of  ^q«|^. 

PUNA,  PUNO,  and  before  a  vowel  PUNAR,  and 
PUNAD  (adv.).  Again,  anew,  afresh ;  back ;  after 
that,  next,  further,  moreover  [M^l'^].  Ab.  1199. 
Puna  madhuro  'va  ahoai,  once  more  became  quite 
sweet  (F.  Jdt.  8).  Puna  geham  dgantvd,  having 
come  back  home  (F.  Jdt.  9).  Puna  cinteMi,  again 
he  reflected  (Ten  J.  115).  Puna  kattha  gamiud' 
ma,  where  shall  we  go  next?  (Dh.  170).  JVa 
punar  eti,  he  will  not  again  come  (Kh.  16).  Puna 
geham  na  kdhasi,  thou  shalt  never  again  build 
the  house  (Dh.  28).  Bdhusaceena  vd  puna,  or 
again  by  much  learning  (Dh.  48).  Puna  bhedo 
ajdyatha,  once  more  a  breach  arose  (Alw.  I.  64). 
Punad  eva  Sumano  medhdvi,  and  moreover  tiie 
wise  Sumana  (Pdt.  ziii).  Panar  eva  and  punad 
eva,  again,  once  more  (Dh.  60,  243;  Pat.  xiii). 
The  form  puno  occurs  at  Mah.  40  before  a  con- 
sonant, and  at  Mah.  161  before  a  vowel.  I  have 
met  with  punam  only  at  Dh.  v.  348,  where  it  is  a 
somewhat  doubtful  reading,  but  comp.  punappu* 
nam. — Punapavdrand,  renewed  invitation  (P6t. 
15).  Punavirdfhitgromng  again  (Kamm.  11).  Pa- 
nardgamanam,  return  (Mah.  6).  Punakammam 
doing  over  again  (Pat.  91).  Punadivaso,  the  next 
day  (Dh.  119):  \w.  punadivase,  next  day,  on  the 
morrow  (Dh.  84,  119,423;  Das.  1;  Mah.  177). 
Punadivasato  ppabhtUi,  from  the  next  day  for- 
ward. 

PUNABBA8U  (m.).  Name  of  a  Nakkhatta  [^- 
^] .  Ab.  58.  Also  the  name  of  one  of  Gautama 
Buddha's  earliest  converts. 


PUN 


(  392  ) 


PUN 


PUNABBHAVO,  Renewed  existence,  re-birth, 
transmigration  [^9«inl^]-    Bh.  256;  E.  Mon.  2. 

PUNNANAVA  (/.),  Hogweed,  Boerhavia  Procum- 
bens  [m?^].    Ab.  594. 

PUNAPPUNAA,  and  -NA  (adv.),  Again  and  again, 
repeatedly  [^3^^  "*"  H'^] "  Punappunam  (Ab. 
Iia7;  Dh.  22,  58,  60;  Mah.  222).  Punappuna 
(Mah.  159 ;  Dh.  86, 159,  217 ;  Das.  2).  In  com- 
position :  Punappundgato  attho,  matter  introduced 
(dgato)  over  and  over  again. 

PUNARUTTO,  and  -TTAKO  (adj.).  Said  over 
again,  repeated  [M^^W]  •  J^s*  7 ;  Mah.  1 .  With 
affix  Tff »  punaruttatd,  repetition,  tautology  (Ab. 

777). 

PUNATI,  To  purify  [^] .    P.p.p.  p^to. 

PUf^CHANAlfir,  Wipi^,  cleaning;  a  towel  [li^- 
SQ[^].  HatthapunchanapattakOf  a  cloth  for 
wiping  the  hands,  a  towel  (Mah.  22).  Pdda^ 
puhchanath,  a  foot  towel  (Dh.  174,  250;  Ten  J. 
33).  Adhovimam  vatihakotiih  mahaggham  hat- 
ihapunchanim,  ten  million  cloths  for  wiping  the 
hands,  unwashable  and  costly  (Mah.  70,  this  is  I 
think  the  true  interpretation  of  this  passage; 
dhomma  being  ^STT^  with  term.  X^,  and  hattha- 
puiichani  an  adj.  agreeing  with  koti;  the  towels 
were  no  doubt  of  asbestos,  which  cannot  be  washed 
with  water,  and  Tumour  says  that  they  were 
cleansed  by  being  passed  through  the  fire). 

PUfJCHATI,  Towipe  [4t^g^.  Punchitvd  mora- 
jmjena,  sweeping  off  (the  insects)  with  a  peacock's 
feather  (Mah.  249). 

PUNpARlKAM,  A  white  lotus  flower;  one  of  the 
Buddhist  high  numerals,  10,000,000*^  or  1  followed 
by  112  ciphers  [^l^fN]-    Ab.  476,  666. 

PU^DARIKINI  (/)>  A  pond  of  white  lotuses  []J- 
T^r^V^H  +  1['^  fem.] . 

PUNDARlKO,  A  fragrant  kind  of  mango ;  a  tiger 

[yor^t'ir].  Ab.558, 6ii. 

PUNOA  VO,  A  bull ;  at  the  end  of  a  compound,  best, 

chief  [^^].    Ab.  696,  1091.     YaHpungavo,  an 

eminent  priest  (Alw.  I.  xiii). 
PU]$}J0,  Heap,  mass,  multitude  [tf^].    Ab.  630. 

Padumapunjoy  a  cluster  of  lotuses  (F.  Jdt.  57). 

Kittipu^Joy  halo  of  renown  (Att.  131).     Ttmira- 

puf\foy  a  mass  or  pall  of  darkness  (Dh.  255). 

Pdldlapu^joy  a  heap  of  straw.    Suvatix^ana  pufijo, 

a  pile  of  money. 
PUNKHO,  The  feathered  part  of  an  arrow  [^^] . 

Mah.  157. 


PUNKOKILO,  see  Pumd. 

PUNNAGO,  The  Tree  Rottleria  Thictoria  [^Vl^]. 
Ab.  556 ;  Ras.  25. 

PUNNAMA,  (/.),  The  day  or  night  of  full  moon 
[^I^Nt]-  Ab.  73 ;  Dh.  391 ;  Jit.  50 ;  Hah.  U. 
Pu{i|tamf  at  Mah.  2  is  a  doubtful  reading,  one  of 
my  MSS.  has  pannami  (pancamf), 

PUNNAPUMSAKO,  see  Pumd. 

PUlS^ATA  (/,),  Meritoriousness,  merit,  good  woriu 
[y^n]-    Kb.  6. 

PU^^AVA  (adj,)f  Meritorious,  righteous;  fortonate 
[1315^]  •    Ab.  722;  Dh.  140. 

PUNiyO  (p.p.p.  p^rati).  Full,  fulfilled,  complete, 
enture  [^]-  Ab.  749.  With  gen.  CatugandhMd- 
akauapuitnd  (f.),  full  of  scented  water  (Mah.  180). 
Yakkhapunrufy  full  of  yaksbas  (said  of  Lankii, 
Mah.  3).  Puftfuimanaratho  (adj.),  one  whose 
wishes  are  fulfilled,  contented  (Mah.  242).  Punft" 
ghato  and  punnakumbhoy  a  brimming  jar,  con- 
sidered a  lucky  emblem  or  omen,  and  as  tnch 
carried  at  festivals  (Ab.  359 ;  Mah.  172, 180, 182; 
Dh.  149).  PufLfLapatto  (ptir^apitra)  a  box  fnU  of 
trinkets  scrambled  for  by  guests  and  relations  on 
festive  occasions  (Ab.  355).  PunnamdtOy  the  M 
moon  (Jdt.  27)-  Punnamdsarattiy  night  of  the 
fiill  moon.  Punriamdsi  (f.),  the  day  or  night  of 
the  full  moon  (Ab.  73;  Mah.  169).  Pu^^aeani^y 
the  full  moon.  Punnarattiy  night  of  the  fall 
moon  (Att.  135).  Punfarattaniy  midnight  (Gog. 
£v.  23).  Punnamano  (adj.),  whose  wish  is  fnl« 
fiUed  (Jdt.  27). 
PUffSO  (adj,)y  Good,  virtuous,  just,  righteons, 
meritorious,  pure,  holy  [irai].  Ab.  976.  Nent 
puhhamy  good  works,  goodness,  virtue,  pious  set, 
righteousness,  merit.  Punnam  ailddimayatk,  merit 
made  up  of  observance  of  the  sila  precepts  and 
other  good  works  (Ras.l6).  Pufmatthdnamy  sacred 
spot  (Att.  114,  219).  Punhdni  katvd  anekhiy 
having  done  many  good  works  (Mah,  201 ;  Dh. 
80).  Punnam  apunhan  ca  updciniy  accomnlated 
merit  and  demerit  (Mah.  238).  Punhah  ea  p^ 
cay  good  and  evil  (Dh.  47).  PunhapotthakaA, 
Book  of  Merits,  a  record  of  pious  works  done  bf 
a  king  (Mah.  195).  Pwmakkhetiamy  field  of 
merit,  epithet  of  the  Sangha  or  Buddhist  cleig^f 
because  men  acquire  merit  by  showing  kindness  or 
charity  to  them  (Alw.  I.  78).  PwmakdrOy  doing 
good  works,  pious.  PtMakammoMy  meritorioos 
act,  good  work,  deed  of  piety  (Mah.  215).  Fsms- 


PUN 


(  393  ) 


PUR 


All  ijfovatikm  or  pmmakrijfdoaitkM  (n.),  caii9e» 
oecadon  or  material  of  acqnfaing  merit  or  doing 
goodwoflu.  There  are  three,  tfiftiaaMEy am  puntia- 
ktrij^mvaiiku,  sUamajfom  p.,  bhdwmdnu^mk  p., 
afanagiving^y  moral  conduct  and  contemplation. 
Tiiere  are  also  ten,  ddiuumayam  p.^  tUamajfmk  p., 
UkAmmimajfam  p.,  opactftfoAogpatom  p.,  veyyd^ 
vmeetiMkagmtam  p.,  patH-^tmmppaddtuuk  p.,  abbh' 
mmm^dmmdp^  desandmaifam  p.,  tavanamayatk  p*, 
diitkijfukammmm  p.  (Subh.,  Dh.  87).  Of  these 
flMAaa»MMlaii<f  means  the  acceptance  or  use  of 
merit  made  over  by  another  (see  Pattiy  Subh. 
quotes  yena  kenaci  dmnaua  pwinaua  mnaaa 
eittena  patiggahanam) ;  diUhijjukammam  is 
making  one's  views  or  faith  straight  or  firm  (ffS 
+  ^V^»  Sabh.) ;  deMandmayamp  and  Mtiaiioma- 
yam  p.  are  teaching  and  hearing  the  truth. 

PUNO,  see  Puna. 

POPIYO,  a  cake-seller,  confectioner  [1T1|  +  ^]- 
Ah.  611.  *" 

POPO,  a  cake,  sweetmeat  [^].  Ab.  463,  511. 
See  also  Pdvo,  which  is  the  nsoal  form. 

PUPPHAJfir,  A  flower ;  the  menses  [^].  Ab.  238, 
545,  1091 ;  Ten  J.  49 ;  Dh.  49.  Pupphadanto, 
see  DUdgajo.  Pupphaehaddako,  a  low-caste  man 
whose  occupation  is  removing  dead  flowers  (from 
temples,  etc.,  Ab.  508;  Pat.  83).  Puppkdsavo, 
wine  made  from  flowers  (P&t.  90).  Pupphaydnam 
appears  to  be  a  ledge  or  altar  in  a  temple  on 
which  flowers  were  deposited  as  offerings  (Mah. 
178t  179,  201). 

PUPPHANAM,  Flowermg  (fr.  next).  Dh.  194 
(pttg^hanakdlo). 

PUPPHATI,  To  blossom  [^].  Mah.  116. 
P.p.p.  pupphitOy  flowering,  blossoming  (Dh.  194, 
423 ;  Jdt  18 ;  Ras.  25).  Cans,  pupphdpeii  (F. 
Jit.  6). 

PUPPHAVATi  (/),  A  menstmoos  woman  [yq- 
inft].    Ab.  239. 

PUPPHi  (adj.).  Bearing  flowers  [^pq'O . 

PURA  (adv.)^  Formerly,  previously,  in  a  previous 
odstence  {VTKJ^  •  Dfpankaram  pamtvdpurdf  hav- 
ing seen  D.  in  a  former  existence  (Mah.  1,  comp. 
Kh«  20).  PurdvuttOf  told  in  days  gone  by  (Ab. 
111).  With  abl.  Tas$a  dgamand  purd,  before  he 
arrived  (Mah.  205). 

PURAKKHAROn,  To  put  m  front,  to  make  a 
person  one's  leader,  to  follow,  revere,  honour 
[3^W].    Aor.  purakkkari,    Ger.  purakkhatvd 


(Par.  S.  12).  P.p.p.  purmkkkmt0,  placed  b  froat» 
made  leader;  sprinkled  with  holy  water  (aMt- 
titto);  followed,  attended,  surrounded,  brought 
&ce  to  &ce  with  (Ab.  891).  BkikkkuwamgU' 
pmrakkhato,  followed  or  surrounded  by  the  clergy 
(Mah.  194).  Mahabbalapwrakkkuto,  at  the  head 
of  his  army  (Mah.  64).  DevoMmigkigmrakkkaH, 
attended  by  the  celestial  hosts  (Ras.  28).  Bo- 
Aaaiiam  dukkhadkammdnam  purakkkoto  Ao^t,  is 
surrounded  or  harassed  or  encountered  by  many 
painful  circumstances  (Sig.  S.).  Tatifidym  pa- 
rakkkaio,  beset  with  lust  (Dh.  61). 
PORAKO  (adj.),  Fillmg,  completing  [^T^]-  PAt 
65,  75. 

PORALASO,  I  think  this  word  is  ]jf1^T?9;  Subh. 
says  his  recoUection  is  that  it  is  a  sort  of  offering 
(y4ga-4hara)  made  by  Brahmins.    Das.  26. 

PURAA,  a  town,  city,  fortress;  a  house  [^^* 
Ab.  198,  1060 ;  Mah.  166. 

PCRAI^AA,  Fimng[lRlir].    Dh.268. 

PURANO  (adj,).  Ancient,  past,  former,  pristine; 
old,  worn  out  [^^IHT]*  Ab,  713.  Purdfuigd" 
mattkdnam,  the  site  of  an  ancient  village  (F.  J&t 
3).  Purdnofh  kammafhf  Karma  acquired  in  former 
existences  (Kb.  10).  i^rd|iadA«mma^Moro{itfa^ 
worn-out  carpets  (Dh.  174). 

PCRAISfO(a4^'.),  Fillmg,  completing  [ITC^].  Pada- 
purafUf,  pddapdrafLOy  a  word  filling  out  a  sen- 
tence, a  word  filling  out  a  verse,  an  expletive  par- 
ticle (Ab.  1187)-  In  grammar  an  epithet  of  the 
ordinal  numbers  from  dutiya  upwards,  as  filling 
out  or  completing,  thus  «  seventh"  is  iattannatk 
pdranOf  ''the  completer  of  seven"  (Ab.  941). 
Fem.  pArafii  (Ab.  987), 

PCrAPETI  (catM.  pdrdH),  To  cause  to  be  filled. 
Mah.  215. 

PURASSARO  (adj.).  Going  in  advance  [lj^:4i<l. 
Purassarapatdkd,  standards  carried  In  the  van  of 
the  army  (Att.  198).  At  the  end  of  a  compound 
''  preceded  or  attended  by  ":  dakkkifiambupurai" 
saro,  accompanied  by  the  water  of  donation  (Mah. 
165). 

PURATANO  (aty.).  Ancient,  pristine  [^TT^]- 
Ab.  713.    PI.  purdtandf  the  ancients  (Ras.  7). 

PCRATI,  To  be  fiUed,  to  get  full ;  to  be  fulfiUed 
[v^=v].     Pdrentu  tabbasankappd,  may  all 

your  wishes  be  fulfilled.    Dh.  22,    P.p.p,  pa^ifio. 
See  Pdreti. 


PUR 


(  394  ) 


PUR 


PURATO  (adv,),  Befort,  in  front,  in  the  presence  of 
[H^^]'  Ab.  1148.  With  gen.  jBAi^atNi/0  pM- 
mto  pdtur  ahari,  appeared  before  Bnddha  (Gog. 
£v.  8).  Purato  taiga,  in  front  of  him  (Mah.  261). 
Rmino  p.  Vitdkham  pdkhndpetvdy  having  sum- 
moned V.  to  the  king's  presence  (Dh.  328»  comp. 
291 ;  Mah.  261).  P.  karoti,  to  put  in  front  (Mah. 
233).  Rukkham  p.  kaivd,  getting  behind  a  tree 
(Dh.  115).  P,  gacchatij  to  go  forward,  to  go 
first  (Dh,  4).  P,  peseii,  to  send  on  in  front  (Dh. 
115).    Also pvrato,  abl.  of param  ''town." 

PURATTHA  (adv.\  In  front ;  first  and  foremost ; 
on  the  East;  formerly  [^nC^TT^C]*    Ab.  1194. 

PURATTHATO  (adv.).  Eastwards  [last  +  Tf^]. 
With  gen.  Nagarasta  p.,  on  the  east  of  the  city 
(Mah.  81). 

PURATTHIMO  (a^\).  Eastern  [^f^iBT^+T'T> 
o<Hnp.  heffhimal.  Puratthimd  dud,  east  quarter 
(Alw.  I.  zxi,  94 ;  Kb.  20).    Mah.  151. 

PURATTHITO  (adj.).  Standing  before  [tJ^+ 
flffTT]-    With  gen.  Bhagaoato  purafthito  (Sim, 
o.  A.J. 

PURE,  loc.  from  Puram. 

PURE  (adv.).  Formerly,  previously,  first,  originally ; 
in  front,  before  [JJAH,]*  Ab.  1148.  Idam  pure 
cittam  acdri  cdrikam,  once  this  mind  wandered 
about  (Dh.  58).  Yathd  pure,  as  in  former  times, 
as  heretofore  (Mah.  72).  Pure  vacaniyam  pacchd 
avaca,  said  last  what  should  have  been  said  first. 
Pure  ca  pacchd  ca,  before  and  behind  (Dh.  74, 62). 
Pure . .  iddni,  formerly . .  now  (Mah.  194).  Pure . . 
qjlfa,  formerly . .  to-day  (Dh.  58)  With  abl.  Pure 
tasMhisekato,  before  his  inauguration  (Mah.  22). 

PUREBH ATTAlit,  Before  the  mommg  meal  [ij^ 
-l-inV]-    P&t.  105;  Dh.  78,  79,  422.    Comp. 
Pacchdbhattam. 

PURECARl  (ai^\).  Preceding,  leadhig   [5?:^+ 

^TfT'l]-    Ab.  378. 
PUREGARIKO  (a^\),  Leadhig  [last  -h "%] .    Sad- 

dhddttaih  purecdrikam  katvd,  guided  by  thoughts 

of  fiiith  (Dh.  291). 
PUREGARO  («&•.),  Leading  [tT^+^^l-    Ab. 

378.    Sayam  hutvd  purecaro,  himself  taking  the 

lead  (Mah.  240). 
PUREDVARAlft,  Front  door  [JT^H-  VJK]' 
PUREGAMI  (adj.),  Preeedhig,  leading  [ijO^I' 

fifH].    Ab.  370. 
PUREKKHARO,  Precedence,  preference,  deference 


PURETARAA  (adv.).  Forward,  further,  in  froat; 
before,  sooner  [j^i'ijl^.  P.  peteti,  to  send  for- 
ward (Dh.  84,  217).  P.  gacehati,  to  go  fonrai^ 
to  go  on  aliead  or  in  front  (Dh.  167).  Parvfate- 
ram  gantvd  $abbam  gaif^anH,  stealing  a  march  on 
him  captures  the  whole  (P^r.  S.  A.).  Pureiaram 
eva  pdvm,  entered  first,  viz.  before  iStyt  othen 
(Att.  195).  With  ahl.  Ito  p.,  prevuHis  to  this 
(Dh.  405).  Tkerehi  puretaram  eva  goKtvd,  going 
on  in  advance  of  the  priests  (Dh.  135).  PortMo- 
karafulio  p.,  before  the  repetition  of  the  Paritts 
(Ten  J.  114).  Puretaram  eva,  still  mon=:pag 
eva  (Ten  J.  110). 

PCRETI  (caua.).  To  fill,  to  complete,  to  foUi],  to 
attam  [^{]i:irf?!]  •  With  gen.  Pekkkara^  bke- 
mijjduath  pdriya,  having  filled  the  pond  wifii 
medicines  (Mah.  38).  PAretvd  pdrand  mbbd,  hav- 
ing accomplished  all  the  P&ramitis  (Mah.  2 ;  Alw. 
I.  77).  Samaf^apatipatHtk  p.,  to  felfil  die  dntief 
of  a  samana  (Dh.  80).  Saggapadam  p.,  to  attam 
heaven.  P&raymam  swam  padam,  I  shaU  attaii 
the  blissful  lot  (Ten  J.  91).  P.pr.  pL  fem.  jMira- 
yun^o  (Mah.  84).  P.p.p.  pib^to  (Ab.  748).  Wifli 
gen.  Chndhatelaua  p^rito,  fiUed  with  scented  oil 
(Mah.  182).  UdakapMto,  fiill  of  water  (Hah.  41). 
PdrUapdrami  (m.),  one  who  has  accomplished  the 
P4ramit£s  (Ten  J.  119;  Dh.  205). 

PURl  (/.),  A  town  [^] .    Ab.  32, 198 ;  Alw.  I.  x. 

PURIMAKO  (adj.).  Previous  [next +  9].  l^* 
325.    Fern,  punmikd. 

PURIMO  (adj,).  Former,  preceding,  foremost,  fint; 
eastern  [ij^f|^4-  TjR]-  Purimanayeiia,  in  the 
prenous  manner,  as  before  (F.  Jat.  5 ;  Alw.  1. 79; 
Dh.  106).  Purimakammam,  deed  done  in  a  fonncr 
existence  (Dh.  221).  8a^apurim»,  the  forqnwt 
one  of  all  (Dh.  220).  Picrtnem  Uau  vedm,  in 
the  first  three  Vedas  (as  opposed  to  the  Athanra 
Veda,  Alw.  I.  czziv).  Tumhe  pi  «o  pwvnmM 
pi  hotha,  be  you  also  to  us  as  before  (Dh.  106)< 
Seiam  purinuuaditatk,  the  rest  as  before^  the 
remainder  of  the  comment  is  as  in  the  prenooi 
case  (Dh.  287).  PiirMufifitif,  the  East  (Mah.  127). 

PURINDADO,  A  name  of  Sakka  or  Indra  (Ab.  IB). 
8akkoPuHndado(Vii.M).  At  Dh.  185  Bnddha 
is  represented  as  giving  the  folL  eqilanatiflP  of 
this  appellative,  Sdkko  Mahdii  devdmm  uukpaUe 
ma$nu9abhdto  aamdno  pure  pure  dhunk  adid  iet»^ 
Purindado  H  vuecoH,  "O  Mahill,  Sakka  the  king 
of  the  deras.  In  a  former  cjasteoee  when  be  was 


PUR 


(  395  ) 


PUT 


a  hnnuui  hdng  gave  alms  in  yaricms  towns,  hence 
he  is  called  Town-griver."  There  is  in  Sanslirit 
a  well-known  epithet  of  Indra  U^^di, "  destroyer 
of  towns,"  and  at  p.  469  of  his  Kaccllyanappa- 
kara^a  Mr.  Senart  identiOes  purindada  etymo- 
lofically  with  it,  rendering  purindada  "  destroyer 
of  fortresses."  This  identification  is  inadmissible, 
and  Mr.  Senarf  s  criticism  on  the  scholiast  is 
based  on  the  assumption  that  the  Hindu  Indra 
and  the  Buddhist  Indra  are  the  same  in  every 
respect.  This  is  far  from  being  the  case,  the 
Buddhist  Indra  (see  Sakko)  being  a  mild  and 
beneficent  archangel,  for  whom  the  epithet  of 
town-destroyer  would  be  quite  inappropriate. 
The  sfanple  explanation  is  that  Gotama  Buddha 
QDwiUing  to  part  entirely  with  the  name  Purandara 
moifified  it  to  Purindada,  thus  removing  its  in- 
appropriateness  and  bringing  it  into  harmony  with 
bis  narrati%'e  of  Indra's  origin. 

PUBIS AJA^^O,  This  word  has  nothing  to  do  with 
H^^,  but  is  a  compound  of  ^^^  with  djanna, 
and  means  a  man  of  noble  birth,  a  superior,  dis- 
tinguished man,  a  man  who  is  to  other  men  what 
the  thoroughbred  racer  is  to  other  horses.  At 
Dh.  ▼.  193  a  Buddha  is  intended,  as  the  comment 
states  and  as  the  title  of  the  chapter  shows.  At 
Mah.  139,  puriadjdniyo  ayam,  **  this  is  a  remark- 
able man." 

PURISATTAft,  Manhood,  virility  [^^^1  + ?f]. 
Man.  B.  399. 

PURISO,  A  man ;  a  male ;  a  person,  individual ; 
an  attendant  [^m].  Ab.  227,  1046.  Accord- 
uig  to  the  S4nkhya  philosophy  the  human  soul  or 
life^ving  principle  (Ab.  92,  '<  paraparikalpi- 
titma"  says  the  Sinhalese  gloss).  Itthi  puriw 
vd,  a  woman  or  a  man  (Kb.  13).  Purho  'm,  are 
yon  a  male?  (Kamm.  4).  PvrUaghdto,  homicide 
(Dh.  296).  Puruddhamo,  a  vile  person,  a  bad 
nan  (Dh.  14,lJ^mV|4f).  Puriguttamo,  an  excellent 
man,  a  good  man  (Dh.  14,  ^^IfVilll).  Purisa- 
wtedkOf  human  sacrifice  (Ab.  413).  Yamapurisd 
(pL),  the  sen'ants  or  ministers  of  Yama  (Dh.  42). 
Pwridndriyam^  male  principle,  virility  (see  Indri" 
fomy.  The  afiha  puHMabh&miyo  or  eight  stages 
of  man  are,  mandabh&miy  khidddbMmi^  vimam' 
mmabh^mi,  ujugaiabMmi^  tekhabMmU  Mma^io- 
kkimi^  jinadh^h  pannabh^if  die  first  days  of 
•oni-unconscionsness  after  birth,  the  period  of 
and  laughter,  the  first  tottering  attempts  to 


walk,  the  time  when  the  chUd  can  walk  firmly  and 
straight,  the  period  of  schooling  or  education,  the 
period  of  embracing  the  ascetic  life,  the  period  of 
matured  knowledge,  and  the  period  of  decay(?). 
The  last  of  these  I  am  in  doubt  about,  the  words 
are,  bhikkhu  ea  pannako  jino  na  kind  dhdti 
evatk  alabkim  samaftam  pannabh^mtti  vadati 
(Sam.  S.A.).  Pfima^Atfrno,  manly  vigour.  Karam 
purisakiccdniy  performing  his  manly  duties  (Sig. 
S.).  Sahasmpuriw  (adj.),  having  1000  attendants 
(Mah.  40).  The  epithet  of  a  Buddha  puriiO' 
dammaadrathi  means  either  "gtdde  of  men  whose 
passions  have  to  be  quelled"  or  ''trainer  or 
breaker-in  of  the  human  steer,**  the  unconverted 
man  being  likened  to  a  refractory  bullock :  Sikkhi' 
tabbapuriid  tinetabbapuriad  Buddhagsa  dhammade'- 
sanam  mtvd  anuvattitvd  aot^atth-ddimaggnphald' 
nam  pdpuftitabbd  detfamanussddayo  (Snbh.).  Puri^ 
Mdamme  sdrettH  purisadamnuudratkiy  dameti 
vineiiii  vuttam  hotif  tattha  puriaadammd  ti  adantd 
dametum  yuttd  tiracckdnapuriad  pi  manussapuriad 
pi  (Vij.).  Vij.  also  quotes,  Aham  kho  Ked  puriw" 
damme  aai^hena  pi  vinemi  pharuaena  pi  vinemi 
sanhapharttsena  pi  vinemi,  O  Kesin,  I  train  men 
who  have  to  be  converted  by  gentieness,  by  severity, 
by  a  mixture  of  gentieness  and  severity. 

PORITO,  see  PdreH. 

PCRO  (adj.),  Full  [^].  With  gen.  Pdydmaa 
pdro,  full  of  porridge  (Dh.  178).  SdlUofidulapd^ 
rdni  pahca  gakataaatdni,  500  waggons  full  of  hill 
paddy  and  rice  (Dh.  237,  comp.  Mah.  167).  Pdro 
is  also  a  noun  used  at  the  end  of  compounds: 
Kaf^fikamattampi  kucchip6rafk  na  labhati,  cannot 
get  so  much  as  a  bellyful  of  rice  water  (Dh.  113). 
Pattapdram  madhu,  a  bowlful  of  rice  (Mah.  24). 

PUROHIGGAA,  see  Porohiecam. 

PUROHITO,  A  brahmin  who  is  a  king's  domestic 
chaplam  [^fHf?!]  •  Mah.  61, 210 ;  Dh.  128, 171 . 

PURUTTAMAM,  A  noble  or  splendid  city  [^  + 
"^Ifni]  •    Alw.  I.  55 ;  Mah.  24. 

PUTABHEDANAA,  a  town  [^Z^^]  •   Ab.  198. 

PUTAKAA,  a  small  basket  made  of  a  rolled  leaf, 
[^Zm] .    Dh.  268 ;  Mah.  88. 

PUTHAG,  see  Puthu  (1). 

PUTHAKKATABBO  {adj.\  That  ought   to  be 

separated  [ ^^  +  ^^^  • 
PUTHAVl,  wtPathavi. 
PUTHU,  and  before  a  vowel  sometimes  PUTHAG 

{ad9.\  Separately,  without,  except  [??I^]*    Ab. 


PUT 


(  396  ) 


PUT 


1 137.  Puthu  ekameko,  each  separately  (Das.  35). 
AVith  foil,  evoy  puthag  eva  (Sen.  K.  221).  With 
abl.  Ariyehi  puthag  evdyath,  this  man  keeps  aloof 
or  is  separated  from  the  saints  (CI.  Gr.  140). 
Putthuddud  namassatiy  <*  worships  the  several 
directions  "  (Sig.  S.,  this  is  Gogerly's  rendering ; 
curiously  enough  my  three  MSS.  of  the  Comment 
read  puthudisd,  and  explain  it  by  bahudUd).  Pu- 
thtuippdyatandni,  **  all  the  various  arts,"  in  Sam. 
S.  is  also  explained  in  the  comment  bt^Ani  sippdnL 
In  both  these  instances  the  comment  I  think 
intends  to  refer  it  to  in,  in  the  second  perhaps 
rightly  so.  At  Alw.  N.  105  we  have  puthnsippetia 
Jfvati,  which  D'AIwis  renders  <*  lives  by  different 
mechanical  arts.''  In  Sutta  Nipita  I  ^ndputhu' 
mimafUibrdAmand,  rendered  by  Coomaraswamy 
**  various  priests  and  brahmins." 

PUTHU  (adj,).  Broad,  extensive,  great,  big;  abun- 
dant, numerous  [^Q^]-  Ab.  700.  PuthugUd, 
a  great  rock  (Kamm.  10).  Comp. /m^AiMMiMfiam, 
puthttbh^to  (2),  puthulomo, 

PUTHUBHOTO  (adj.).  Separated  [7^*  +  ^^]. 
Sen.  K.  234;  Att.  216  (sUabandho  puthubMto 
hutvd,  severed).    Comp.  B.  Lot.  648. 

PUTHUBHOTO  (adj\).  Become  great;  become 
numerous  [^^  +  M^]-  Puthubhiteiu  advakau, 
when  disciples  had  multiplied  (Dh.  338).  Comp. 
B.  Int.  142. 

PUTHUGATTATA  (/.),  Discrhnmation  [iRPfT- 
?ffWT].    Ab.430. 

PUTHUJJANIKO,  see  PotAuJjaniko. 

PUTHUJJANO,  A  man  of  the  lower  classes,  or  of 
low  character ;  a  common  or  ordinary  man,  one 
who  is  yet  unconverted  as  opposed  to  one  who  has 
entered  the  paths,  a  worldling,  natural  or  un- 
sanctified  man,  suiner  [M«|41|i|] .  Ab.  435, 1084 ; 
B.  Lot.  848;  Dh.  11,  79.  An  unconverted  man 
may  be  either  andhaputhujjano,  in  total  spiritual 
darkness,  or  kalydfutputhuffano,  one  who  is 
striving  after  his  spiritual  good  (yaua  khandha- 
dhdiU'dyatanddimt  uggahaparipucchdaavanadhd' 
ranapaccavekkhapdni  n*atthi  ayarh  andhaputhu* 
jjano,  yaua  tdni  atthi  m  kalydnaputhujjaaM  (Br. 
Jdla  S.  A.  compare  Dh.  256).  The  latter  is  also 
called  puthujfanakalydnako  (Dh.  418).  Puthujja' 
noMattd  (pi.),  unconverted  men,  sinners  (Das.  7). 
AputhujjanOy  one  who  is  not  an  unconverted  man, 
viz.  one  walking  in  any  of  the  four  paths  (Dh.  48). 
A  Buddhist  monk  may  be  a  puih^jjima  or  un- 


converted man,  though  without  impairing  Ae 
sanctity  of  his  exalted  office  (Dh.  227, 333). 

PUTHUKKARAItf  AM,  Separation  [^^[9^:1]. 

PUTHUKO,  A  child ;  rice  m  the  ear  [^tpii].  Ab. 
251 ;  Dh.  126. 

PUTHULO  {adj,\  Broad,  large  [^^].  Ab.700; 
B.  Lot.  569 ;  Att.  8.  FtdatthimtUtaputhulo,  about 
a  span  broad  (Alw.  I.  76).  Abl.  puthulato,  Ai- 
thulafo  uiobhamattath  thdnam,  a  spot  about  an 
usabha^in  breadth  (Dh.  238,  comp.  190). 

PUTHULOMO,  A  fish  [TTjftiPO.    Ab.  671; 

Att.  193. 
PUTHU VASANA]£r,  A  large  seat  or  chair  [^- 

PUTHU Vl,  see  PathavL 

PUTi  (/.),  A  vessel,  cup  [j^]. 

POTI  (aty.).  Stinking,  foul,  putrid  [^].    P^ 

muttatkf  urine  of  cattle  (Ab.  275,  gomuttoA). 
PutimathMfhf  rotten  meat»  putrid  flesh,  carrimu 
PAHmaccho,  stmking  fish  (Dh.  100).  Piitikdga, 
foul  body,  mass  of  corruption,  a  Buddhist  epithet 
of  the  human  body  (Dh.  313).  P&tibhdvo,  rotten- 
ness (Dh.  301).  PdHkatthofk,  a  sort  of  pme 
(=zmtrala,  Ab.  571).  P^etUatd  (f.),  the  shrab 
Coccnlus  Gordifolius  (  =  g'ofoci,  Ab.  581).  P^ 
gandhi  (adj.),  stinking  (Ab.  146).  P^Hkummdm, 
rancid  gruel  (Rafthapdla  S.). 

PGTIKO  (adj\),  Stmking,  foul  [^fm]-  ^^'  ^^^ 
P^tiko,  the  plant  Guilandina  Bonducella  (Ab.M). 

PUTO,  and  PUTAA,  A  cup,  vessel,  basket  []gz]. 
Pkdfiitaua  pufam,  a  jar  of  molasses  (Dh.  434). 
Bhafkdaputamt  a  bundle  of  wares.  8dtakdnipuf&' 
baddhdniy  clothes  tied  up  in  bundles  (Mah.  171)- 
Putabhattafhy  a  meal  of  boiled  rice  carried  m  a 
leafbaskettAtt.213;  Mah.231).  P«^aA«*iW- 
putam,  a  basket  made  of  Areca  leaves  (Att  216). 

PCTO  (p.p.p.  pundti).  Purified,  clean,  pare  [tp]. 
Ab.  442,  608.  P&tambu^  pure  or  dear  water 
(Ab.  884). 

PUTTADARO,  Son  and  wife,  wife  and  child  [^ 
^[nO.  Puttaddro  pi  'na  agutto  hati  (Sig.  S.). 
Also  plur.  (puttaddrdnam,  gen.  pi.  Ab.  421). 
Gen.  puttaddrawa  (Kh.  5 ;  Ten  J.  113).  Pvt*^ 
ea  ddregu  ca  occurs  in  Khaggavislma  S. 

PUTTAKO,  A  little  son,  a  beloved  son ;  a  sob 
[Jlf^].  Mah.  135,  216;  Dh.  155.  Ekajmttttk$» 
oidy  son  (Dh.  93).  Vaj;iputtakobhikkhu,himk 
belonging  to  a  Vajjian  femily  (Pit  sxzii,  hen 


PUT 


(  397  ) 


RAJ 


the  terminadon  probably  belongs  to  the  whole 

compound). 
PUTTATTASI,  Sonship    [jpf  +  FT]-      Patthehi 

wuLma  pHttattaihf  pray  for  sonship  to  me,  i.e. 

pray  that  you  may  become  my  son  (Mah.  132). 

Jetthakulaaga  puttattd  (abl.),  from  the  circum- 
stance of  his  being  a  son  of  the  eldest  family 

Dh.  120). 
PUTTHO,  Nourished,  see  Posati,    Questioned,  see 

Pucehati. 
PUTTIKO  (adj.).  Connected  with  sons  [^^  +  JjB^] . 

Sen.  K.  394. 
PUTTIMO  (adj.).  Having  sons  [ysf  +  ^].    Sen. 

K.  394.     Also  puttimd  (*7|cQ»  nandati  puttehi 

fmtiimd  (Dhanlya  S.). 
PUTTlYATI,  To  treat  as  a  son  [tj^H^fiT]- 
PUTTIYO  (adj\),  Relatmg  to  or  connected  with 

sons  [^f^RT]*    Sen.  K.  394. 
PUTTO,  A  son,  child   [^].     The  pi.  puttd  is 

sometimes  used  to  mean  son  and  daughter  (Ab. 

249).    Fem.  at  the  end  of  a  compound,  -putH  (see 

Rdjaputt(). 
POVAKO,  A  cake  [Jj^  +  ^] .    Mah.  59. 
POVIKO,  a  cake  seller,  confectioner  [^5^  +  1^]- 
PCVO,  a  cake,  sweetmeat  [J^] .    Dh.  139 ;  Mah. 

196;  Pit.  89.    See  also  PApo. 
POYO,  Pus,  matter  [^].     Ab.  325.     See  also 

PMo(l). 


R. 


RACANA  (/.),  A  literary  production,  composition 

[^ITTT].    Att.  189. 

RACATI,  To  prepare,  compose  [X^^  •     Aor.  raci 

(Alw.  I.  xzi).    P.p.p.  radio,  composed  (of  a  book, 

AIw.  I.  z),  arranged,  strung  (of  flowers,  Mah.  212). 

RAGAYITA  (m.).  Composer,  author  ['^mHI^J]- 

RACCH A  (/.),  A  carriage  road,  or  street  [TWT]  • 

Ab.  202 ;  Mah.  23. 
RADANO,  A  tooth  [X^]-    ^^'  ^^' 
RADHITO  (P'P'P'),  Accomplished,  performed  [p.p.p. 

'^JWlfn].  Ab.743. 
RADO,  A  tooth  \TJ(\>  Ab.  261. 
RAGA  (/,),  Name  of  one  of  Mora's  daughters.  It 
ia  a  derivative  of  ^IS[^  and  probably  means  worldly 
pleasure  or  desire.  The  names  of  Mdra's  daugh- 
ters are  variously  given  as  Tanhd,  Arati,  Rati 
(Dh.   164),  and  Tanhd,  Arati,  Ragd  (Ab.  44; 


Das.  24,  29 ;  Jit.  78),  where  ragd  corresponds  to 
rati,  of  which  it  is  doabtless  a  synonym. 

RAGO,  Dyeing,  dye ;  colour ;  human  passion,  evfl 
desire,  greed,  attachment,  lust  ['^T^].  Ab.  163, 
1009.  Vatihdnam  rdgo,  dyeing  cloth.  Ndndrdgo 
(adj.),  of  various  hues  (Mah.  99,  258).  Man.  B. 
495 ;  Dh.  3,  4.  Tattha  rdgo,  attachment  thereto 
(Jit.  21).  Rdgaratto,  affected  with  passion  or 
lust  (Dh.  62).  Rdgo  dhane  jivite  ca,  desire  for 
riches  and  life  (Mah.  253).  Rdgavasena,  pru- 
riently (Pdt.  69,  111).  Sankhydrtha  Prak^a 
enumerates  three  R%as,  kdmardgo,  r&pardgo, 
ardpardgo.  Rdga  is  one  of  the  Aggis,  Kificanas, 
Akusalam(ilas. 

RAH  ADO,  A  deep  pool,  a  lake  [jf^].  Ab.  677 ; 
Db.  15»  18. 

RAHA9I,  see  Raho. 

RAHASSO  (adj.).  Secret,  private  [^^fij].  fla- 
hasmlekho,  a  private  letter.  Rahasfuingam,  privy 
member  (Ab.  273).  Instr.  rahanena,  secretly, 
privately  (Mah.  230).  Neut.  rahassam,  a  secret, 
mystery  (Ab.  252).  Vatvd  rahamam,  revealing 
the  secret  (Mab.  219). 

RAHITO  (p.p.p.\  Deprived  of,  without  [^ftPf]' 
Lajjd»drajjarahito,  witbout  sbame  or  fear  (Mah. 
195). 

RAHO,  Solitude,  secrecy,  privacy  [T1[^]-  Adv. 
raho,  secretly  (Ab.  353 ;  Mab.  59 ;  Dh.  338, 404). 
Rahogato,  being  in  private,  being  alone  (Alw.  I. 
93 ;  Dh.  13 f;  Gog.  £v.  6).  Loc.  rdhati,  in  secret, 
privately  (Att.  211). 

RAHU  (m.).  Name  of  an  Asura  who  is  supposed  to 
cause  eclipses  by  taking  the  sun  and  moon  into 
his  mouth;  the  ascending  node  of  the  moon  [^T3f]  • 
Ab.  61 ;  Man.  B.  46, 47;  Gog.  Ev.  28.  Rdkumutto 
eando,  the  moon  released  by  R.  (Jit.  27)- 

RAHULO,  Name  of  Gotama  Buddha's  son,  bom 
before  he  retired  from  the  world  [4,UBM] .  Rd- 
hulamdtd  (f.),  a  name  of  Gautama  Buddha's  wife 
Yasodhard  as  being  the  mother  of  Rdhula  (Ab. 
336 ;  Dh.  417).    Mah.  9. 

RAJA  (m.),  A  king ;  a  prince,  ruler,  governor  [^- 
ipiQ.  Ab.  333.  Rdjdno  ndma  pathavyd  rdjd 
padesardjd  maftdalikardjd  antarabhogikd,  akkha^ 
dassd  mahdmattd  ye  vd  pana  chejjabhejjark  on»- 
sdsanH  ete  rdjdno  ndma,  by  the  term  princes  or 
great  ones  of  the  earth  are  meant  a  king  of  the 
whole  earth,  a  king  over  a  country,  a  king  over 
a  district,  border  rulers,  judges,  prime  ministers, 

51 


RAJ 


(  898  ) 


RAJ 


and  all  who  bave  power  of  life  and  deatb  (Pit.  06). 
For  the  declension  of  rdjd  see  Sen.  K.  265,  and 
foil.,  I  here  add  references  for  some  of  the  forms 
there  given.    Ace.  rdjdnam  (F.  Jdt.  6 ;  Mah.  244 ; 
Das.  2).    Instr.  rdjind  (Mah.  165),  rahhd  (Dh. 
154).   Gen.  and  dat.  r4fino  (Mah.  54, 154,  Ixxzviii), 
rahno  (Dh.  154 ;  Mah.  54 ;  F.  JiU  6 ;  Das.  2). 
Abl.  rdjato  (Kb.  13 ;  Pdt.  79).    PI.  rdjdno  (Dh. 
153).     Instr.  and  abl.  pi.  rdj&hi  (Pdt.  78 ;  Mah. 
24).    Oen.  and  dat.  pi.  rdjdnam  (F.  J4t.  6 ;  Ten 
J.  109 ;   Ab.  358),  rannarh  (Par.  8.).    Loc.  pi. 
rdjusu  (Ten  J.  108).    The  voc.  I  have  not  met 
with,  mahdrdja  being  used  in  addressing  a  king. 
The  above  forms  are  all  in  common  use,  and  it 
will  be  observed  that  among  them  are  not  found 
any  of  the  forms  given  by  Kaccdyona  which  pre- 
suppose a  base  "^T^,  as  rdjenot  rdja$$a.     The 
explanation  of  this,  as  Saddaniti  points  out,  is  that 
Kacdlyana  has  mixed  up  the  forms  of  the  simple 
word  and  the  compounded  word.    When  rdjd  is 
tlie  last  part  of  a  compound,  it  follows  in  the  ob- 
lique eases  either  the  declension  of  buddho  or  the 
declension  of  the  uncompounded  ni^jd.    Thus  we 
have  gen.  and  dat.  morardjaua  (Ten  J.  1 14),  but 
Eldrardjino  (Mah.  155),  and  BdrdfuuiraSifio  (F. 
Jdt.  5) ;  instr.  mahdrdjena  (Mah.  195),  but  Fide- 
haranhd  (Ten  J.  55) ;  ace.  mahdrdjaik  (Mah.  105), 
ditoardjam  (Dh.  184),  but  morardjdnam  (Ten  J. 
114)  ;  pi.  ndgardjd  (Mah.  6),  but  pcrdfkakardjdno 
(Ten  J.  107)«    In  the  nom.  sing,  alone  there  is  no 
option,  the  form  -rdjd  only  being  used ;  e.g.  ma' 
hdrdjdj  ndgardjd,  devardjd,  Kosalur^d  (Ten  J.  1), 
morar^d  (Ten  J.  121),  and  so  on  in  every  instance. 
I  have  noted  the  foU.  further  instances  of  the  ob- 
lique cases  of  rdjd  when  the  last  part  of  a  com- 
pound :  loc.  ndgardje  (Mah.  156),  Fijayardjamhi 
(Mah.  54) ;   ace.  pi.  Damifardjdno  (Mah.  155) ; 
gen.  pabbatardjana  (Gog.  £v.  15),  MardjoMa  (F. 
J4t.  47) ;  instr.  upardjena  (Mah.  130),  Ctdma^i- 
rdjena  (Mah.  154),  devardjena  (Dh.  165).    When 
the  first  part  of  a  compound  the  base  is  rdfa-, 
the  foil,  are  a  few  instances,  the  most  important 
are  given  separately.    Rdjabhayam,  danger  from 
a  king,  royal  puaiiihment  or  tyranny.     Rdjadvd- 
ram,  palace  gate  (Mah.  157).   Rdjakumdro,  prince, 
prince  royal  (Mah.  199).  Rdjakanhd,  royal  maiden, 
princess  (Mah.  51).    Rdjamuddd,  royal  seal  (Dh. 
89),  also  rdjamuddikd  (Dh.  154).    lUffakow,  royal 
treasure  or  revenue.   R4fapurisd  (pi.),  royal  officers 


or  servants  or  train  (Das.  21).  R^fabhtnanrnkf 
palace  (Jdt.  55).  Rdjdmacco,  king's  minister, 
noble  of  the  court  (amacea).  Rdjaratho,  royil 
chariot  (Dh.  28,  31).  Rdjavayho,  king's  riding 
elephant  (Ab.  366).  Rdjavallabho,  king's  favonrite 
(Mah.  236).  Rdjupaffhdnam,  serving  or  minister- 
ing to  a  king  {upatthdnaOh  Att  196).  lUg- 
ovddOf  admonition  of  a  king  (avddo,  Ten  J.  1). 
Rdjardjamahdmattdt  kings  and  royal  mtnisten 
(Jdt.  7).  Rdjdianam,  throne  {dsanadi,  J4t  113). 
RAJABHIRAJA  (m.).  King  above  kings  [^^11^+ 

RAJABHOGGO,  A  king's  servant  or  minister,  a 

courtier  [^JlR^+^ftl?] .   P^t.  79  (where  another 

readiog  rdjahhogo  is  mentioned).    The  word  naed 

in  S.  is  <|^^ff|. 
RA  JADHAMMO,  Duty  of  a  king  [THIVt]-  Tliere 

are  ten,  ddnam,  »ilam,  paricedgo,  akkodh§9  m- 

hinudf  khanti,  ajjavaih,  maddavatkj  tapd,  nin' 

dhand  (Dh.  341,  416). 
RAJADHANI  (/.),  A  royal  city  [T:iinJrPft].  Ab. 

198 ;  Dh.  121. 
RAJAGAHAIA,  Name  of  the  capital  of  Msgtdhs 

[TTW^].    Ab.  200 ;  Mah.  161. 
RAJAGAHIKO  (Mff.),  Belooging  to  or  Uvuf  in 

lUjagriha  [last  +  ^]. 
RAJAGEHO,  a  palace  [TF«i)f].    Mah.  82,  », 

219  (line  11). 
RAJ  AGH ARAA,  a  palace  [TW^H-^-  M»li.  86. 
HAJAHAldSO,  A  sort  of  goose  or  swan,  or  perhaps 

a  flamingo  [^T^t^]-    Ab.  647;  Ten  J.  54;  F. 

J4t.  57.    Fem.  rdjahamd  (Dh.  315). 
RAJAKARUDHABH AJyjpAM,  An  ensign  or  tym- 

bol  of  royalty  [iJip^  +  ^^  +  ^n^]-  Th« 
are  five,  khaggo,  chattam^  unhf$am,  pddM,  vdU" 

vfjanif  the  sword,  the  umbrella,  the  diadem,  the 

slippers,  the  fan.    Das.  3, 26 ;  Dh.  222 ;  Att  179. 

Also  simply  kakudhabhajjidam  (Ab.  368). 
RAJAKKHO  (adj.).  Having  defilement  or  paNioii 

[T^W]*    Only  at  the  end  of  a  compound,  the 

termination  ka  belonging  to  the  whole  componnd. 

Apparqjdkkho  mahdrqfakkho,  having  little  moral 

defilement,  having  much  moral  defilement  (Gog* 

Ev.  5,  8). 
RAJARO,  A  washerman  [^^m].    Ab.  505. 
RAJAKO,  a  king  [^T^Rl]-    Mah.  260.    Abosn 

adj.  <'royal"  (Payoga  Siddhi).  R^akdrdm, Rojftl 

MotHiatery  (Ten  J.  19). 


RAJ 


(  399  ) 


RAJ 


RAJ  AKULAA,  Royal  fiimily ;  a  member  of  a  royal 
ftmily,  prince;  a  king's  coart,  a  royal  palace  or 
hoaiehold;  a  court  of  justice  [4,|^^4]»  UttO' 
wun^jakulasammatOf  acknowledged  to  belong  to 
one  of  the  first  royal  families.  Vajjirdjakuldni^ 
the  Vajjtan  princes  (Par.  S.  A.)*  Kahdpanddini 
gmfJkamtetu  rdjakulesut  when  the  royal  princes 
take  their  money  and  other  treasures  (J&t.  7). 
BdjaJatle  »anmpaUmHy  assemble  at  the  palace 
(J4ft.  57).  Rdjakuladvdramf  palace  gate  (Alw.  I. 
07).  Palace  (Dh.  212,  318 ;  Mah.  22, 105,  219). 
RAJAj^A  {/i)t  Royal  authority,  punishment  inflicted 
by  a  king  [TW^-f  ^HIH]-  ^h.  159  (Subh. 
aaya  it  is  equivalent  to  rdjadatt^), 
RAJANAA,  Colouring,  dye   [T^Vif].     Db.  237; 

Fit.  22. 

RAJANOAI^AA,  The  court  or  quadrangle  in  a 

TOf9l  palace,  a  palace  yard  [<|^1f  t||].  Dh. 299, 

303;  Das.  40. 

RAJANI  (/.),  Night  [^^[ini^].    Ab.69. 

RAJANlYO  (adj.).  Lustful  [1;^^]. 

RAJASSO,  a  Kshatriya  [TT^RT]-    Ab.  335. 

RAjANURAJ AA  (adv.).  From  king  to  king,  during 

a  succession  of  kings  {Jj^n^  +  ^  +  TWl.]- 

RAJAPATHO,  a  narrow  dark  place  where  dust 

aeeamalates  (lit.  ^<dnst»path''),  a  dust  hole,  cellar 

["^11^+  Ifirl*    '^^  ^^^'  formula  occurs  in  S&m. 

8.  Mid  elsewhere,  iambddho  ghardvago  rajdpatho, 

oibhokdtQ pahbajjd,  "the  life  of  a  householder  is  a 

confined  one,  a  hole  and  comer  life,  whereas  asceti- 

ciana  is  free  as  tlie  air  of  tieaven.''  The  comment  here 

wmy%  rajdpatho  H  rdgarajddinam  utthdnatthdnan 

ti   tmahd'affhakathdyam  vutta^,  dgamanapatho 

a  fri  vaftati,  **  it  i^  said  in  the  Great  Commentary 

tbat  rajdpatha  is  a  place  in  which  the  dust  of  evil 

desire  and  the  other  passions  originates,  we  shpiild 

wAA  that  it  means  also  the  path  by  which  they 

enter."    It  was  inevitable  that  the  commentator 

abovld  take  the  word  raja  in  its  moral  sense,  but 

I  tUnk  it  is  dear  that  here  rajdpaika  is  used  in 

ita  ordinary  acceptation,  and  is  a  strengthening  of 

Bmmbddha^  **  house  life  is  narrow  or  crowded,  it  is 

nke  living  In  a  dust*hole."  I  owe  to  Mr.  Trenckner 

the  following  interesting  quotation,  rajdpathe  ca 

nikkhipeyyumj  rajdjnithe  H  rqjapathe  ayam 

dpdfko  rtffasaa  dgamanafthdnavutthdnatthdne 

*va  keffhdwumee  vd  thutakoffhake  vd  bh^ananUare 

W  ffoiiha  TQJenm  aieirfyailH  aitho,  which  I  render, 

"  And  alMmld  cast  it  into  the  rafdpatha  . .  here  the 


words  til  the  rajdpatha  mean  in  the  rajapatha 
(this  is  an  optional  reading),  in  a  plnce  iii  which 
dust  accumulates  or  arises,  either  under  a  bed  or 
in  a  bara,  or  in  a  jar,  where  it  gets  covered  with 
dust.*  The  long  d  is,  I  think,  an  attempt  to  preserve 
the  a  of  the  original  "^IXT^,  while  compensating 
by  length  for  the  loss  of  the  visarga.  According 
to  analogy  we  should  have  rajopatha,  but  comp. 
antepura,  purecara. 

RAJAPETI  (cau8»).  To  cause  to  be  dyed  [a  cans, 
from"^].    Pdt.  8,  10. 

RAJAPUTTO,  a  king's  son,  prince  [TT^rj^]. 
Sen.  K.  304 ;  Mah.  49.  Fem.  rdjaputti,  a  princess 
(Mah.  52). 

RAJARUKKHO,  The  tree  Cassia  Fistula  ['^J^l^]. 
Ab.  552. 

RAJASSALA  (/.)»  a  menstruotts  woman  ['^^QfWT]  • 
Ab.  238. 

RAJATAA,  Silver  [T^-  Ab.  489.  Rajata^ 
mayOf  made  of  silver  '(Sen.  K.  401). 

RAJ  ATI,  To  colour,  dye  [^W]-  P^*-  ^l-  ^*-P-P- 
rajitabbOf  that  must  be  dyed  (Jat.  8).  Ger.  Ra- 
jitvd  (Ten  J.  31).    P.p.p.  ratto.    Caus.  rc^eti. 

RAJATI,  To  shine  \TJ^}'    Att.  190. 

RAJATTAJ*,  Royalty  \TJVl  +  ?^].    Ras.  18. 

RAjAYATANAI^,  Name  of  a  tree,  apparently  an 
umbrageous  one  ['^T'in^  +  ^RT^nTf  ]  •  Gog.  Ev. 
5;  Mah.  5.  The  Sinhalese  is  kiripalu,  which 
Clougii  says  is  Buchanania  Lstifolia. 

RAJI  (/.),  A  streak,  line,  row  [TTfti].  Ab.  539. 
Rattardjiyo  (pi.),  red  stripes  (Ten  J.  111).  Pabba' 
tardji,  a  mountain  range  (Ten  J.  46;  Das.  24). 
Doangulardji,  a  band  two  inches  broad  (Pat.  81). 

RAJILO  (adj.),  Stupid  [Tlf^].    Sen.  K.  395. 

RAJINI  (/.),  A  queen  [XJlgt]> 

RAJITTHI  (/.),  A  royal  lady,  princess  [Tni't  + 
^].    Mah.  52. 

RAJJAlii,  and  RAJIYAA,  Sovereignty,  royalty, 
monarchy,  government ;  kingdom,  empire,  country 
[TTW]*  Sen.  K.  395.  Rqjjam  kdreti^  to  reign 
(Alw.  I.  73 ;  F.  Jdt.  16 ;  Dh.  1 10 ;  Ras.  15 ;  Mah. 
63).  With  gen.  Catunnam  mahddipdnafh  rajjam 
kdreuaai,  thou  shalt  rule  over  the  four  contin- 
ents. Aof/nAparaiiaiJi,  reigfn,  rule.  Rajjasiri,  ngnl 
splendour  (Ras.  15).  Rqjjendbhiaincito,  invested 
with  the  royalty,  crowned  king  (Ras.  15).  Rajjaih 
pdpundti,  to  succeed  to  the  sovereignty  (Dh.  416). 

RAJJA^JGAA,  Requisite  of  regal  administration 
[TTWnf]  •  There  are  seven,  edmi,  amaoeo,  takhd. 


RAJ 


(  400  ) 


RAM 


koso,  dugganif  vijUafhf  balam,  the  monarch,  the 
prime  minister,  the  friend  or  ally,  treasure,  a 
atronghold,  a  territory,  an  army  (Ab.  330). 

RAJJU  (/),  A  rope,  string  [^^C^].  Ab.  448; 
Mah.  244;  Dh.  412.  Instr.  rajjuyd  (Mah.  63). 
Metaphorically,  tanhdrajju^  the  cord  or  fetter  of 
last.  Rajjugdhako  appears  to  mean  one  who  holds 
the  reins  and  drives  a  chariot  (Dh.  416). 

RAJJUKO,  A  string  [last  +  ^].  Dh.  340,  421 ; 
F.  Jdt.  53. 

RAJO,  and  RAJAIJT,  Dust,  dirt;  the  pollen  of 
flowers;  human  passion,  impurity,  moral  defile- 
ment; the  menstrual  flow  ['^^l^]*  Ab.  238,305, 
883.  Sukhumo  rajo,  fine  dust  (Dh.  23).  Nom. 
rajam  (Sen.  K.  407)-  Ace.  rajam  (Dh.  55).  FtgO' 
tarajo,  free  from  passion  (Dh.  96).  Rajomalam  at 
Jdt.  24  is  I  think  a  dvandva,  ''dust  and  dirt." 
Instr.  rajena,  dat.  rajassa.    See  Rajovafallam. 

RAJOH  ARAIJf  A  A,  Water  [T^r^+  tKV]  •  Sen.  K. 
470;  Gl.  Gr.  117.  In  a  metaphorical  sense,  *<that 
which  removes  human  passion,"  or  f' removal  of 
human  passion  '*  (E.  Mon.  283). 

RAJORODHO,  Royal  harem ;  a  lady  of  the  royal 

harem  [^Wt.  +  ^RnCt^J]- 
RAJOVAJALLAM,  Dust  and  dirt  (Dh.  25).  This 
word  is  a  compound  of  "^^ll^  with  yS[^ ,  and  a 
Pali  word  jalla,  and  should  be  divided  rajo  +  ava- 
jalla.  A  compound  rajqfalla  occurs  in  Brahmdyu 
8.  (na  ca  bhoto  Gotemuuta  kdye  rajqfallam  /tm« 
pati)  and  is  rendered  by  Hardy  ff  dust  and  mud." 
At  B.  Lotus  560  we  have,  sukhumattd  chawyd 
rajqjallam  kdye  naupalippatiy  "from  the  smooth- 
ness of  his  skin  the  dust  and  dirt  does  not  adhere 
to  his  body  "  (Burnouf  wroogly  reknjalla  to  ^SfWf)* 
In  Amagandha  S.,  (3oomaraswamy  renders  jatd" 
jallam  by  "  matted  hair  and  dirt."  In  answer  to 
my  question,  Subh.  writes  that  rajovqfalla  means 
being  covered  with  <^ rajas"  and  '^deeli.*'  This 
Sinhalese  word  daili  is  the  phonetic  equivalent  of 
Jalla,  and  is  given  in  Clough's  Diet,  with  the 
meaning  <*soot,  charcoal":  perhaps  it  should 
rather  be  ''smuts"  (comp.  on  the  same  column 
dssli-kunu  << grime").  Subh.  says  that  avajalla  is 
a  compound  like  avamaydra.  He  quotes  udako' 
jallakan  ti  udakahmkam.  That  it  is  the  Sanskrit 
jhalla  there  can  be  little  doubt,  for  in  Sutta  Nipdta 
I  find  kdyamhd  gedajallikdy  where  seda  is  %?,  and 
jallikd  can  only  be  ffflT^  "  dirt  rubbed  oiT  the 
body  in  shampooing*" 


RAJULO,  An  Amphisbnna,  a  sort  of  lizard  without 
^^g^  [TTftWr]  -    Ab.  6. 

RAJCNAA,  RAJUSU,  see  Rdjd. 

RAJUYYANAA,  a  royal  garden  ['^Tl|i(  +  ^- 
l[[m].    Mah.  88. 

RAKKHA  (/),  Protection  [Ty[\]^  Mah.  150; 
Dh.  102.  Rakkkdvaranagutti,  protection,  defeoce 
and  keeping  (Das.  10,  dvarana), 

RAKKHAKO  (adj.\  Protecting,  guarding  [X^]. 
Khettarakkhako,  one  who  watches  a  field  to  keep 
off  depredators  (F.  J&t.  15).  Sttarakkhako^  one 
who  keeps  the  precepts  (Dh.  103).  'Ftm,rakklnki 
(Dh.  103,  307). 

RAKKHANAKO,  One  who  guards  [X;^  +  l|]. 
Mah.  230. 

RAKKHANAA,  Protection,  defence  [^^^Hf]*  ^ 
hanam  rakkhanam,  keeping  a  secret  (Mah.  220). 

RARKHASO,  A  Rikshasa,  demon,  ogre  ["^TW?]* 
Man.  B.  47 ;  Has.  10 ;  Dh.  304.  Fern,  rukkkati, 
an  ogress  (Mah.  74).  Rakkhasas  sometimes  be- 
come  converted  to  Buddhism  and  renounce  thdr 
cannibal  habits. 

RAKKHATI,  To  protect,  guard ;  to  protect  from; 
to  ward  off;  to  keep,  preserve ;  to  beware  of,  gosrd 
against  [T^].  Kh.  6;  Dh.  8,  20.  Fdeamuft 
mukham  r.,  to  guard  one's  speech,  keep  a  watch 
upon  one's  mouth,  to  be  careful  what  one  says  (F. 
Jat.  50).  CiUafh  r.,  to  guard  one's  thonghts(Dh. 
7).  SUam  r.,  to  keep  the  moral  precepts  (F.  Jit 
52,  comp.  Dh.  417).  Attdnam  eva  rakkka,  you 
look  out  for  yourself,  or  save  your  life  (Dh.  300). 
With  loc  of  the  thing  from  which  danger  is 
warded  off.  Kadaligu  gaje  rakkhanti,  they  keep 
off  the  elephants  from  the  plantain  trees  (Sen.  K. 
344).  P.f.p.  rakkhUabbo  (Dh.  70;  Mab.  255), 
rakkhiyo  =  ^i;^  (Mah.  203,  most  he  saved). 
P.f.p.  rakkhito  (Ab.  754 ;  Dh.  20).  Ete  rakkki^ 
katvd,  having  taken  these  men  under  bis  pro- 
tection (Mah.  168).  Cans,  rakkheti,  to  protect 
(Alw.  I.  x). 

RAMAJyEYYAKO  (adj.).  Delightful  [T?W  + W 
+  ^^} .    Dh.  18. 

RAMANlYARAl^,  Ddightfulness  [^TRirt^]* 
Sen.  K.  307. 

RAMANI YO  (aiy.),  Delightful,beaatifnl  [T^n^j* 
Ramaf^iyo  padeio,  a  delightful  spot  (P.  J&t  17)* 
Ten  J.  107 ;  Dh.  18,  215 ;  Mah.  80. 

RAMA]yO(<i4r.),  Pleasing,  charming  [^f^RW]*  ^^* 
I.  X.    Fem.  ramaftff  a  woman  (Ab,  230). 


RAM 


(401) 


RAS 


BAMATI,  To  enjoy  oneself,  to  delight  in  [TK\. 
With  loc  Dhamme  ramati  pandito^  the  wise  man 
delights  in  the  Law  (Dh.  15, 17, 18).  P.p.p.  rato, 
delighting  in,  intent  on,  devoted  to.  With  loc. 
RaiQjnmne,  delighting  in  good  works  (Mah.  200, 
4»  mMalokahiie  rato).  Dh.  5,  0,  16,  63.  Also 
rmmiio  (Sen.  K.  510).  Fawmte  ramiio,  taking 
delight  in  the  depths  of  the  forest  (Dh.  54).  Cans. 
rmmeti^  to  give  pleasure  to,  to  please,  delight 
(Dh.  215). 

RAMBHA  (/!),  A  plantain  or  hanana  tree ;  name 
of  an  Apsaras  [X!^]  •    Ah.  24,  589. 

RAMMAKO,  A  name  of  the  month  Citta  ['^C^iPi]- 
Ah.  77. 

RAMMO(ai(^'.X  Agreeable,  beautiful  [t:!^].  Mah. 
d,  7,  82, 163. 

RAMO»  Joy,  delight  [TTH]-  Alayardmo^  delight- 
ing in  Insti  (Gog.  Ev.  6). 

RAASI,  see  RoMini. 

RAASIMA  {adj.).  Radiant  [^fT?!^]^  Masc. 
roMifjRif,  the  sun  (Ah.  63). 

RANDHAA,  a  hole,  cavity ;  a  fault,  defect  ['^C'^]. 
Ah.  648,  1013 ;  Dh.  376. 

RANDHETI  {eaus,\  To  make  subject  to ;  to  hurt, 
destroy  [4,^i|fll].  Dh.  44  (comment  takes  it 
IB  the  second  sense). 

RAIi^EJI  {adj.).  Victorious  m  battle  [?;%  +  ftl?^]. 
Ab.  398,  1013 ;  Dh.  37. 

RANGO,  Colour,  paint ;  a  theatre,  stage,  play-house 
[TYl-  Ab.  101,  1123;  Dh.  307.  Ndndrango 
(a4|.),  of  various  hues  (Mah.  179).  Rangdj(vo,  a 
painter  (Ab.  508). 

RAJ^JANAA,  Dyeing;  delighting;  red  sandal-wood 
[Tinr]>    Ab.  301,  1009,  1056. 

RANJETI  (conf .  rajati).  To  dye,  redden ;  to  illumi- 
nate ;  to  gratify,  charm ;  to  conciliate  [TSR|f?T]- 
Rm^jayanti  (f.)  dud  »abbd,  illuminating  all  the 
directions  (Mah.  106).  RmjayantU  winning  his 
affections  (Mah.  44).  Pass,  ra^jiyati  (Db.  214). 
P.p.p.  rt^ito,  dyed  (Ab.  923). 

RANKU  (m.),  A  species  of  deer  \TX'\  •    Ab,  619. 

RAi^A,  RAAfJO,  see  Rdjd. 

RANO,  Sin ;  tormoil;  war,  battle  iT^]'  Ab.  763, 
1096.  In  the  sense  of  battle  ranam  (Ab.  399). 
Smbhardjam  rane  hantvd,  having  slain  king  Subha 
in  battle  (Mah.  220,  254).    €omp.  Ra^efL 

HASAOGASA  (/.),  A  nerve  of  sensation  [Xm  + 
Vn2'  Ab.279.  Buddha  is  said  to  be  rofa^^^oM^^/, 
''having  the  ner>'es  of  sensation  meeting  at  the 


top."  The  expression  is  somewhat  elliptical.  The 
compound  consists  of  rasaggasd  +  ^p|  +  )|[i^. 
Hardy  says,  "  The  seven  thousand  nerves  of  taste 
all  bent  towards  the  tongue,  so  that  he  was  sensible 
of  the  slightest  flavour "  (Man.  B.  369).  8ubh. 
quotes  from  a  comment,  rtuaggasdnark  aggdni 
rasaggasaggdni  gitdya  thitdni,  tdni  atsa  aithtti 
roMaggaaaggL  Burnouf  quotes  the  foil,  gloss, 
uddhaggaiM  ragakarat^iyo  givdya  jdtdni  honti 
9amabhivdhiniy0j  which  means,  I  think,  ''there 
are  nerves  of  sensation  in  his  neck  all  converging 
upwards ''  (I  am  not  sure  of  the  signification  of 
uddhaggana  here,  it  ought  to  mean  "  when  he  is 
in  an  upright  position").  It  is  dear  from  B.  Lot. 
566  that  the  North  Buddhist  translators  have 
fallen  into  their  usual  blundering  with  regard  to 
Pali  words  which  have  no  equivalent  in  Sanskrit 
(see  Patisambhidd),  The  noun  rasaharafti  in  the 
gloss  given  above  means  also  nerve  of  sensation : 
like  raaaggasd  it  is  unclassical. 

RA8AK0,  A  cook  [^^9^].    Ab.  464. 

RA8AL0,  Sugar-cane   [i:^!^].    Ab.  599. 

RASANA  (/.),  The  tongue  [X?9^T]-    Ab.  150. 

RAS  ANA  (/.),  A  woman's  zone  [Tl^vn].  Ab.  287. 

RASANA  A,  Taste,  flavour  ["^^^nif].    Ab.  938. 

RASATALAA,  The  infernal,  region  or  lower  world 
[T^rmH].    Ab.649. 

RASAVATi  (/.),  A  kitehen  ['^^nrft].   Ah.  211. 

RASI  (m.),  A  heap,  quantity ;  a  sign  of  the  zodiac 
[Tlf^]*  Ab.  630, 1051.  Three  rdsis  are  enume- 
rated, tnicchatianiyato  rdsi,  samnuitianiyato  rdn, 
aniyato  rdsi,  which  Vij.  explains  to  me  as  **  mass 
of  absolute  or  undoubted  falsehood,  mass  of  absolute 
truth,  and  accumulation  which  is  neither  one  nor 
the  other,  but  a  congeries  of  truth  and  falsehood." 
The  twelve  rAsis  or  signs  of  the  zodiac  are  mesOf 
usabho,  meihvnam,  kakkata.  Mo,  kannd,  tuld, 
vicchikd,  dkanu,  makarOf  kumhho,  mino,  the  ram, 
bull,  twins,  crab,  lion,  virgin,  balance,  scorpion, 
bow,  Capricorn,  waterpot  (Aquarius),  fish  (Ab. 
61).  Rdtwaddhako,  a  steward,  one  who  increases 
a  person's  wealth.  Pupphardsi,  a  heap  of  plucked 
flowers  (Dh.  10).  Vatthdni  rdsim  kdresi  anekdni, 
made  a  great  number  of  cloths  into  a  heap  (Mah. 
171)-  Suvafifuitnafumuttdnarh  rdnyo,  clusters  of 
gold,  gems,  and  pearls  (Mah.  182).  Puhnardny  a 
store  or  accumulation  of  merit  (Mah.  127). 

RASIKO  {adj.\  Spirited,  witty  ['^ftm].  RoBika- 
id  (Att.  199). 


RA8 


(  402  ) 


RAT 


RA8ITA A,  Thunder  [^^Cflsnif] .    Ab.  49. 

RASMI,  and  (by  metathesis)  RAASI  (m.),  A  rope ; 
rein,  bridle;  a  ray  of  light  [<(V*|].  Ab.  64 
(rofhsif  ray),  448  (ramtt,  rope),  1043  (rasmi^  both 
meanings).  Rasmiyo  ganhdHj  to  take  the  reins 
(220,  300).  Ragmiggdho,  holdmg  the  reins  (Dh. 
40).  Chabbafiftd  rtunUyo,  rays  of  six  colours  (M ah. 
108,  114).  SufiyaratmUamphasM,  touched  by 
the  sun's  rays  (Ten  J.  119).  RatksMfdmani,  a 
jewelled  crest  on  the  head  of  an  image  of  Buddha 
representing  rays  of  glory  (Mah.  258).  Ekam 
rasmim  vmaJjeHf  sent  forth  a  luminous  appearance 
of  himself  (Dh.  95,  see  Obhdso).  The  sun  is  called 
MtUaraikH,  aahas9aramM,  u^arofhsi,  and  ramsimd 
(Ab.  ^,  63). 

RABO,  Sap,  juice,  best  part  or  extract  of  a  thing, 
essence,  sweetness;  liquid,  fluid;  juices  of  the 
body ;  quicksilver ;  flavour ;  taste,  sentiment  (see 
Ndtyaraao)\  vigour,  strength  [l^].  *Ab.  493, 
804.  The  six  tastes  are,  koidvo,  titto,  madhuro, 
lavafUf,  ambiU,  kafuko,  astringent  or  tart,  bitter, 
sweet,  salt,  sour,  acrid  (Ab.  148).  7%itara8o  (adj.), 
hitter  (Ten  J.  109).  Sdpanuo,  flavour  of  the 
broth  (Dh.  12).  Sabbam  roMih  dhammaraao 
jindtit  the  taste  or  flavour  of  the  Truth  surpasses 
all  other  tastes  (Dh.  64).  Ucchurtuo,  sugar-cane 
juice  (Pdt.  90).  Goraso^  essence  or  produce  of  the 
cow  (see  sep.).  Of  the  nectar  of  a  flower  (Dh.  10). 
Rfuaharafki  is  a  name  for  the  nerves  of  sensation. 
(Ab.  280).  Raaopeto  (a^j.)*  endowed  with  flavour, 
tasty,  sweet  (F.  Jat.  1,  of  a  mango).  Taua  rasam 
piffitnd,  having  sucked  his  juices  (Dh.  412,  of  a 
spider  who  has  caught  an  insect).  From  F.  Jit 
58,  line  1,  it  would  appear  that  mountains  are 
supposed  to  contain  a  juice  or  sap  which  can  be 
expressed  by  crushing  them.  Dhammaroiemaaan' 
tappmfUvd,  having  satisfied  hun  with  the  sweet 
essence  of  the  Law  (Ras.  20).  Pavwekaratam 
pitvd,  having  tasted  the  sweets  of  solitude  (Dh.  37). 
Ramanihini  (f.),  bringing  sweetness  (name  ot  a 
book).    Rami  is  one  of  the  Ayatanas. 

RASSO  {adj.\  Short  \JPS\.     Ab.  708;   Dh..73. 
AoMO,  a  dwarf  (Ab.  319).    In  gram,  raaao  sarOf  a 
riiort  vowel  (Sen.  K.  201).     Bauako^  short  = 
I^WI  (Kh.  16). 

RATANAA,  a  jewel ;  a  precious  or  desirable  thing 
\TM\'  Ab.  489,  1062.  The  seven  ratanas  or 
precious  minerals  are  «tMMifi|iiim,  rajatank^  muttdf 
mafd,  vefuriyam,  vajiram,  pavdfam,  gold,  silver. 


pearl,  gems  (as  sapphire,  ruby),  cat's  eye,  diimond, 
coral  (Ab.  490 ;  B.  Lot.  319).  Maniratantt^,  a 
precious  stone  (Dh.  161).  RatandkarOf  the  ocean 
(Ab.  659,  dkaro),  Ratanamayo  (adj.),  made  of 
jewels,  or  jewelled  (Mah.  179;  Ras.  28).  The 
three  ratanas  or  Treasures  {tini  ratoMdm,  or  ^ 
rata$iamy  or  raUuuUtayam  =  iJS(  "^  €|)  are  Buddho, 
dhammo,  §angho,  Buddha,  the  Law  or  Truth,  and 
the  Church  or  Clergy  (Mah.  27,  174 ;  Dh.  122). 
Rattanattayagdravo,  venerating  the  three  Jewels 
(Mah.  127).  Kambalaratanam^  a  valuable  or 
costly  blanket  (Alw.  I.  75).  jimaecaratmuim,  a 
valued  minister  (F.  Jit.  48).  The  seven  treasures 
of  the  Cakkavatdn  are  cakkaratanani,  haithiraUh 
nam,  aataratanam,  mauiratanam,  itthiraiaMm, 
gahapatiratanam,  parindyakaratatuuk,  the  wheel, 
the  elephant,  the  horse,  the  gem,  the  empress,  the 
retinue  of  householders,  the  crown  prince  (Man.B. 
127 ;  B.  Lot.  583).  At.  P&t.  18,  Ime  20  [m^ga. 
taratanake)y  ratana  means  the  queen  (rattuuak 
vuccati  mahes(,  Pdt.  93),  in  the  next  paragraph  it 
means  a  gem.  There  is  a  measure  of  length 
called  ratanam,  equivalent  to  the  hattha  or  cobit 
(two  vidatthis) ;  it  must  be  the  Sanskrit  "^  (Ab. 
196,  268 ;  Alw.  I.  76).  At  Mah.  128  the  readbg 
is  I  think  ratanattt^atsa  ra^ima^tem,  the  precioas- 
ness  of  the  Three  Gems  (4^||im). 
RATANIKO  (adj\),  A  ratana  in  length  lratant  + 

jyHfOr'WK^  +  M]'    Jit.  7. 
RATHACARI  (m.),  A  charioteer  [^  +  W«n- 

f^].    Ab.376. 
RATHANIKAA,  An  array  of  chariots  ["^WI^l* 

Ab.  383. 
RATHAREI^U  (m.),  A  very  minute  measore  of 

weight,  a  mite  (Ab.  194).  The  Sanskrit  is  ip^. 
RATHAROHO,  One  who  fights  from  a  diarJot 

[TWrftf].    Ab.376. 

RATHESABHO,  A  king,  lit.  lord  of  eharioteen 
[ace.  to  Subh.'^cf^  +  lOTi!] .  Mah. 40, 84, 169. 

RATH  IK  A  (/.),  A  carriage  road  or  street  [^+ 
X^9  oomp.  I^WII  and  raeehd].    Ab.  202. 

RATHIKO,  One  who  fights  from  a  chariot  [^fl^]* 
Ab.  376. 

RATHO,  A  car,  two-wheeled  carriage,  chariot  [^]. 
Ab,  372.  Rathavaro,  a  state  chariot  (Tea  J.  M). 
Rathakdro,  and  -AM^raAso,  a  coach-builder,  carpeater 
( Ab.  506 ;  Sen.  K.  468, 470 ;  see  Mahdtarti).  JRMb- 
caro,  a  charioteer.  RathagutH  (f.),  »  &««»  wr- 
roundinga  chariot  to  prevent  collisions  (Ab.  27v- 


RAT 


(403) 


RAY 


RATI  (y!)y  Pleasure;  love»  attachment;  sexual 
intercoone  [^ftl]-  Ab.  317, 1056 ;  Dh. 6, 34, 55. 
Sabbtak  ratith  dhammarati  jindti,  delight  in  the 
Truth  surpasses  aU  other  delights  (Dh.  64).  Ab. 
mii^d  (Dh.  39).  RoHm  karoH  (with  loc.),  to 
delight  in  (Kh.  21). 

RATI M A  (a<(/>)f  Having  pleasure  in  [^(?fl|fl^]. 

RATO,  see  RamatL 

RATTAKKHl,  and  RATTARKHO  (adj.).  With 
blood-shot  eyes,  grim,  fearful  (of  a  rakkkata) 
[TWlff^t  TWTf ].    Mah.  230 ;  Att.  204. 

RATTAA,  Night  [THI]-  ^^'  ^ued  adverbially, 
rmiimk,  by  night  ( Ab.  1 147).  Generally  used,  as 
in  Sanskrit,  at  the  end  of  a  compound,  as  a  sub- 
stitute for  raitu  Digharattam,  a  long  time  (Kh. 
12).  PafifMra^aivb,  midnight  (Gog.  £v.  23). 
Addharattanij  six  p.m.  (Jdt.  63).  Instr.  Ekarat* 
tena^  in  a  single  night  (JiU  64).  Dat  drarattdya^ 
for  a  long  time  (Ab.  1136). 

RATTAN^  0  {adj.\  Experienced  \TJ%  +  H].  Te 
ie  bktkkM  therd  raitanhA  cirapaidqfiid  tanghet' 
piiar^  8akghaparindyakd,  such  priests  as  are  elders, 
men  of  many  days,  long  ordained,  fathers  of  the 
church,  dignitaries  of  the  church  (Par.  S.).  The 
eomment  on  this  passage  says  merely  bahurattiyo 
jdtumiiH  rattiMtiy  **  these  are  raitannA  who  knows 
many  nights."  I  find  in  S&m.  S.  A.  a  fuller  ex- 
planation :  pabbajjato  pafthdya  oHkkantabahU'- 
ratiiyo  Jdndtfti  ratiaSm^y  **  he  is  rattanuA  who 
knows  many  nights  passed  since  his  ordination." 
There  can  be  little  doubt  that  the  compound  is  a 
"synonym  of  ciraptMqfito,  and  means  one  to  whom 
many  days  have  elapsed  since  bis  ordination,  and 
inferentially  a  priest  of  experience  and  wisdom. 

RATTAPA  (/),  A  leech  [jyn] .    Ab.  675. 

RATTHAA,  Kingdom,  realm,  country,  land,  district 
[TTJf]-  Ab.  189 ;  Ten  J.  109 ;  Dh.  15,  52,  54, 
58.  Antomtfhe  tiroraffhe,  in  one's  own  country, 
in  a  foreign  country  (P4t.  107)-  Ratthavdiinoj 
inhabitants  (Das.  21).  Kombofaraftham,  the  Gam- 
boja  country  (Alw.  I.  ilv).  JRatfhddhipOf  a  king 
(Ab.  334,  Qdhipo). 

RATTHIKO,  and  RA1THIY0,  An  mhabitent 
[Trf!ni»  TTfipr].    Mah.  204. 

RATTI  (/.),  Night  [Tlf'r]-  Ab.  69;  Dh.  53. 
Ad^haraiti,  six  p.m.  (Qog.  £v.  23).  Rattikkhayo, 
end  of  night,  dawn  (Jat.  19).  Rattibhdge  (loc.). 
In  the  night-time  (Dh.  119,  222,  130 ;  Das.  8)! 
tUttkh  tatk,  on  that  night  (Mah.  17).  EkaratHfk, 


for  one  night  (J4t.  62).  Rattirii  rattifk,  night 
after  night  (Mah.  175).  Raitifthdnam,  place  in 
which  the  night  is  spent  (Dh.  81, 286, 394).  Ratti- 
dhammasavanam,  evening  senice  (Ten  J.  12). 
Rattibhattam,  supper  (F.  Jit.  55).  Ace.  used 
adverbially :  rattirh,  by  night,  at  night.  Rattim 
bhunjiivd,  having  eaten  at  night,  viz.  having 
supped  (Mah.  165).  Yathd  divd  tathd  rattiihi  as 
by  day  so  by  night  (Das.  21,  comp.  Dh.  365). 
RattikkhittOy  shot  by  night  (Dh.  44).  RaiiAparato, 
abstaining  from  food  at  night  (uparato).  Ekarat' 
tivdw  (adj.),  spending  one  night  (Dhaniya  S.). 

RATTINDIVO,  A  day  and  a  night  [TTftf^]- 
Ekorattinditfo  (Dh.  227).  Sakalam  rattindivamf 
the  whole  twenty-four  hours.  Ace  adverbially: 
Rattindiva^  khuppipdiafh  Mhanto,  night  and  day 
enduring  thirst  (Ten  J.  116,  comp.  Das.  25). 

R ATTO  (orfp.),  By  night  [X^ft]  -    Dh.  52 ;  Kb.  6. 

RATTO  (p.j9.p.  rqfati).  Coloured,  dyed ;  red ;  agi- 
tated or  inflamed  by  passion  (Mah.  43) ;  fond  of, 
attached  to  ['^nV]-  ^^'  ^^*  Rattacandanmh, 
red  sandal  (Ab.  301).  Rattagdvi  (f.),  a  red  cow 
(Ab.  497).  Rattamani,  ruby  (Ab.  491).  Rattd^ 
tisdrOf  dysentery  (Ab.325).  Rattaphald  (t),  Mo- 
mordica  Monadelpha  (Ab.  591).  Rattakambalo,  a 
crimson  blanket  (Mah.  177).  Rattdni  akkhini, 
blood-shot  eyes  (Mah.  230).  R^tto  atthad^  na 
jdndtiy  the  man  who  is  agitated  by  passion  knows 
not  the  true  meaning  (Alw.  I.  107).  Rdgaratio, 
dyed  with  human  passion  (Dh.  62).  Taud  ratta- 
mdnasoy  his  mind  filled  with  passion  for  her  (Mah. 
61).  Neut.  rattadi,  blood  (Ab.  281),  copper  (Ab. 
923).    Ratiapdno  (adj.),  drinking  blood  (Has.  20). 

RAVA  (/.),  Noise  [from  \].  Ab.  128 ;  B.  Lot.  649. 

RAVATI,  To  cry,  make  a  noise  [^].  P.pr.  rava^ 
mdno,  braying  (F.  Jat.  15),  ravanto  (Ten  J.  120, 
of  the  cry  of  birds).  Aor.  ram  (F.  Jkt.  15,  49), 
ardvi  (Mah.  64). 

RAVI  (m.).  The  sun  [^^f^].  Ab.  63.  RaviAamm, 
name  of  a  bird  (Ab.  626).  Ravivariuo,  the  solar 
dynasty.    Ravivdro^  Sunday  (also  ramdinam). 

RAVO,  and  RAVO,  Noise,  cry,  shout  ['^,  JJ^]. 
Ab.  128.  Gadrabharavo,  bray  (F.  Jit.  15 ;  -r<ftw, 
Mah.  250).  HatthiravOf  trumpeting  of  an  elephant 
(Dh.  157).  RavOf  of  the  sound  of  music  (Dh.  191). 
Mahdrdvo,  a  mighty  shout  (Mah.  64).  Tuttho' 
rdvOf  cries  of  joy  (Ten  J.  120,  of  birds). 

RAYO,  Speed  [j^].    Ab.  40. 


RE 


(  404  ) 


RUD 


RE  (iniefy.).  Heigh  I  hoUoa!  [\|.  Ab.  1139. 
Tittha  re,  holloa,  stop !  (Dh.  220). 

REKHA  (/.),  A  line,  streak  [>:^] .    Ab.  539. 

REjyU  (ill/.),  Dust ;  pollen  [\Qf].    Ab.  395,  883. 

RBVATl  (/.),  Name  of  a  Nakkhatta  L*^^^]. 
Ab.OO. 

RIPU  (m.).  An  enemy  [f^^].  Ab.  344.  PI.  ripavo. 

RIRl  (/.),  Brass  [fV^].  Ab.  492  (rhi  is  a  mis- 
print. 

RITE  (adv.).  Except,  without  [iH%].  Ab.  1137. 
With  abl.  ace.  or  instr.  Rite  saddhammd  (or  9ad» 
dhammam  or  gaddkammena)  kutosukham  labhati, 
where  can  a  man  find  happiness  but  in  true  re- 
ligion P  (Sen.  K.  318). 

RITTAKO  (adj.).  Empty  [ft«P*].    Ab.  698. 

RITTHAA,  Sin;  misfortune  [f^].    Ab.  1064. 

RITTO  (p.p.p.)f  Empty  [f^].    Dh.  210. 

ROCANO  (atff.),  Shining  ['^t^^]*  Masc.  roeano, 
a  sort  of  cotton  (Ab.  505). 

ROCATI,  To  appear  good,  please  [l|^]-  NiwUo 
tattha  rocatu,  may  it  please  you  to  stop  there 
(Mah.  84).  With  dat.  S€unana89a  rocati  saecam, 
the  truth  is  pleasing  to  the  ascetic  (Sen.  K.  320). 
Pass,  ruccati,  to  please  (with  dat.).  Yam  vo  ruccati 
tarn  kareyydthoy  whatsoever  seems  good  to  you  that 
do  (Dh.  154).  Pr.  also  ruccate  (Dh.  147).  Aor. 
rued  (Dh.  84).  Cans,  roceti,  to  approve,  choose 
(Mah.  17,  18,  260 ;  Dh.  122).  Parahim$am  aro- 
cento,  not  wishing  the  death  of  other  creatures 
(Mah.  231). 

RODANAft,  Weeping  [^(V^j-    Att.  218. 

RODATI,  and  RUDATI,  To  weep,  wail  [if^]-  Pr. 
rodaH  (Dh.  95,  129, 156).  Fut.  rodissati  (Dh.  95). 
P.pr.  rodam  (Dh.  12),  rudam  (Das.  32),  rodanto 
(Dh.  94,  95),  rodamdno  (Dh.  109;  Mah.  204), 
rudanto  (Lot.  863).  Inf.  rodituih  (J&t.  55).  Oer. 
roditvd  (Mah.  56 ;  Dh.  85),  rudUvd  (Mah.  217). 
Imperat.  ruda  (Jit.  65).  P.p.p.  neut.  roditath, 
weeping,  lamentation  (Ab.  165). 

RODHAA,  a  bank,  dam  [ft>)reC]-    Ab.  664. 

RODHANAA,  Obstructing  [Tt^]-    Ab.  989. 

ROD  HO,  Stopping,  obstruction  [TtV]*  ParapdfM' 
rodho,  life-slaughter. 

ROGI  (adj\),  Sick,  iU  [l^finO.    Mah.  243. 

ROGO,  Disease  [T^T]-  Ab.  323.  Akkhirogo, 
ophthalmia  (Dh.  81).  According  to  Gogerly  the 
^y%  rogas  are  kuttham,  gando,  kildw,  909o,  apa^ 
mdro,  leprosy,  boils,  dry  leprosy,  phthisis,  epilepsy, 
Rogahdri  (m.),  a  physician  (Ab.  329). 


ROHI  (m.).  The  tree  Andei'sonia  RohiUka  [^^]. 

ROHINl  (/.),  A  red  cow ;  name  of  a  NaklthttU 
[ft^fUft] .    Ab.  58,  497, 1093 ;  Mah.  1 18. 

ROHISO,  A  kind  of  d«er  [^^tfflT] .    Ab.  612. 

ROHITAKO,  The  tree  Andersonia  Robitaka  [ft- 
ff^ni].    Ab.566. 

ROHITO  (a^f.).  Red  [fVffn]-  Ab.  911.  Masc. 
rohito,  the  colour  red  (Ab.  95),  the  fish  Cyprinitt 
Rohita  (Ab.  671 ;  F.  J4t.  53),  a  kmd  of  deer  (Ab. 
612). 

ROM  Alii,  The  hair  on  the  body  of  men  and  amnudfl 
["^^t^nO '  Ab.  259.  Romaiwnfo  (adj.),  wodlea 
(Ab.  298). 

ROMAJ^€0,  Horripilation  [ft^mT]*    Ab.  175. 

RONNAtt,  see  Aafifuim. 

ROPANAJfl,  Phinting  [tYW].    Mah.  87. 

ROPETI  (cotff.).  To  set  up ;  to  put  ui  the  ground, 
plant,  sow  [OM^IRi]-  Pdmyafthiyo  r.,  to  leC 
up  (plant  in  the  ground)  the  sticks  of  a  snare  (Ten 
J.  51).  Of  sowing  a  seed  (Mah.  87,  119).  Of 
setting  up  or  planting  a  ti'ee  (Dh.  188;  Mah.  1I7» 
210 ;  F.  Jdt.  6).  P.p.p.  ropito  (F.  Jdt  6;  MsIl 
86).  Ropdpeti,  to  cause  to  be  planted  or  sown 
(Mah.  211;  F.  J6t.  5). 

RORUVO,  Name  of  a  Naraka  ['^V^].    Ab.  (»»7. 

ROSAKO  (adj.).  Wrathful  [<t^]-    Alw.  N.  121. 

ROSANEYYO  (ae^j.).  Capable  of  beug  enraged, 
irritahle  [from  ^V]. 

ROSANO  (adj.).  Angry  ["^YlRj].  Ab.  732;  8cn. 
K.473. 

ROSETI(caiw.),  To  annoy  [Xt^Wft]-  Alw.N.iaO. 

ROSO,  Anger  [^1^].    Ab.  164. 

RUCCANAKO  (adj^.  Pleasing,  satisfying  (last +^ 
Ras.d8. 

RUCCANAA,  Choice,  pleasure  (from  rvcmft'). 
Dh.  232. 

RUCCATI,  see  RoeaH. 

RUCI  (/.), Light,  splendour,  ray;  desve,  mdinatioD, 
pleasure,  preference  [^f^] .  Ab.  61, 163.  PflW«" 
jjdya  rucim  uppddetvd,  having  conceired  a  deiire 
for  ordhiation  (Dh.  117).    Pat.  xyn. 

RUCIMA  (adj.).  Brilliant  [)|t^  + 1^0- 

RUCIRO  (adj.),  BrilUant,  beautiful ;  agreedble  [^- 
f^ .    Ab.  693 ;  Dh.  10 ;  Mah.  68, 115. 

RUDATI,  see  Rodati. 

RUDDHO  (p.p.p.  rundhaH),  Obstructed  [^]* 
Ab.  745. 

RUDDO  (adj.).  Furious  [Hjr].  See  Ndtysr09. 
Subb.  quotes  kodhepaeaya$abkdw  ruddtak. 


RUD 


(  405  ) 


RUP 


RUDHIRAA,  Blood  [^f^.    Ab.  281 ;  Ras.  22. 

ROH  ATI,  To  grow,  grow  up,  flourish  [^] .  Of  a 
tree  or  plant  (Dh.  60,  comp.  saudni  na  Hihanti, 
Yitr.).  Tatmirh  anuvddo  na  riihatiy  blame  does 
not  arise  against  him  (P4t.  03).  Sabhdgataua 
9aeamam  na  r^hoHf  his  word  has  no  weight  in  a 
court  of  justice  (Sig,  S.).  AbMtavacanam  fasmim 
r^AoHf  false  reports  get  ground  concerning  him 
(Ditto). 

RUHO  (adj.%  Growing  [l(f].  Only  at  the  end  of 
a  cooapoand,  e.g.  mahiruhoy  pankerukamy  uttam' 
mmgaruho, 

RUJA  (/.),  Disease,  pam  [^PVT].  Ab.  323;  Alw. 
I.  m. 

RUJATI,  To  cause  pain  [^] .  With  gen.  Pddd 
rujamti  me,  les  jambes  me  font  mal,  my  legs  ache 
(Mab.  60);  Devad^UtasM  rujatif  D.  is  in  pain 
(CL  Gr.  144).  Pubbe  me  akkhhu  thokam  rujitksu, 
at  first  my  eyes  hurt  me  a  little  (Dh.  89). 

RUKKHAKO,  A  small  tree  [^^^]. 

RUKKHAKOLIKO  (adj.),  One  who  lives  at  the 
Ibot  of  a  tree  (mkkham^la+ 1^).  Rukkham^' 
likamgatkj  is  one  of  the  dhutangas,  and  enjoins 
residing  in  the  open  air  at  the  foot  of  a  tree  (B. 
Int.  300;  Man.  B.  327;  E.  Mon.  134). 

RUKKHAVA  (adj.).  Having  trees,  wooded  [WIf  + 
^].    a.  Or.  129. 

RUKKHO,Atree[^^].  Ab.539.  RukkhamAlam, 
root  or  foot  of  a  tree.  Ekatmim  rukkham^e,  at 
tiie  foot  of  a  certain  tree  (Mab.  49).  Rukkhddani 
(a^  141  if)),  a  parasitical  plant  (Ab.  580).  Ruk' 
idUtggamy  top  of  a  tree  {agga).  At  F.  Jit.  12  the 
reading  should,  I  have  no  doubt,  be  rukkhakotfako, 
"  woodpecker.** 

RDKKHO  (oiff.).  Rough;  cruel  [^1^].  Ab.  977. 
Comp.  L6kho, 

ftUNDHATI,  and  RUNDHlTI,  To  restrain,  shut 
op  {yS?sQ.    Mah.  116. 

RU^Aft,  Weeping,  lamentation.  Ab.l65;  Kh.l2; 
Das.  36.  Hiis  interesting  form  is  the  equivalent 
of  iRif,  through  an  intermediate  form  rudna,  the 
|i  bring  due  to  the  influence  of  the  initial  r.  I 
have  also  met  once  with  ranpa  s:  rodana. 

ROPAKAA,  ,A  figure,  image,  representation 
[ip|l|].    Mah.  154,  163,  183 ;  Dh.  217 ;  Das.  7. 

VLX}FAii,  Form,  figure,  shape ;  image,  representation ; 
the  body ;  in  gram,  a  verbal  or  nominal  form ; 
beanty;  natural  state ;  characteristic  [^Q]*  Ab. 
825.    SihavyagghddMpdni,  representations  (bas« 


reliefs)  of  lions,  tigers  and  other  animals  (Mah. 
163).  Lohan&pdniy  bronze  statues  (Mah.  226). 
Ravieandatdrar^pdni,  representations  (on  cloth)  of 
the  sun,  moon  and  stars  (Mah.  179).  Parijinnam 
idam  rdpofh,  worn  out  is  this  bodily  form  (Dh.  27). 
Migariipdniy  bodies  of  animals  (Db.  155).  Itthi" 
Hipam,  a  female  figure  (Dh.  315).  At  Alw.  1. 101 
we  have  r^ipam  sikkhati,  which  D'Alwis  renders 
''learn  drawing."  Rdp^pagato,  possessing  form 
(Dh.  210).  R&pa»annd,  oooscioosness  of  form. 
Godhdr^ena,  under  the  form  of  an  iguana  (Mah. 
166,  comp.  48).  Uttamariipadharo  or  'Sampanno, 
possessed  of  remarkable  beauty  (Dh.  338).  R^a- 
sir(  or  rUpasapupatti,  personal  splendour  or  beauty 
(Jit.  60;  Ten  J.  51,  112).  R^pappattd  itthiyo, 
beautiful  women  (Jit.  61).  R^anandd,  name  of  a 
younger  sister  of  Gotama  Buddha  (Dh.  313).  Much 
used  as  the  last  part  of  adjectival  compounds : 
CdruHipo,  of  pleasant  form,  beautiful  (Mah.  200) ; 
M^fharHpo,  foolish  (Dh.  47)  ;  KilantaHtpo,  wt«rj 
(Dh.  401 ;  Mahdkilantardpo,  very  weary,  Dh.  263) ; 
jiturardpo,  ill  (Dh.  97) ;  Taramdnardpo,  all 
trembling  (Gog.  Ev.  28) ;  Asamdnar&po,  dissimilar; 
Akattahbaritpo  hdso,  unseemly  mirth  (Dh.  312); 
Sddhur^ipo,  excellent  (Dh.  47). — R^pa  is  one  of  the 
technical  terms  of  the  Buddhist  metaphysics.  A 
sentient  being  consists  of  an  agg^regate  of  ndma 
and  r^pa  (see  Ndmar^ark),  by  the  latter  of  which 
are  designated  the  material  or  physical  elements 
and  attributes  of  the  individual.  Rdpakkhandho 
is  the  first  of  the  khandhas :  it  consists  of  twenty- 
eight  subdivisions,  enumerated  by  Hardy  at  Man. 
B.  399.  The  Pali  text  I  take  from  Visuddhi 
Magga:  pafhavidhdtu,  dpodhdtu,  tefodhdtu,  vd' 
yodhdtUf  cakkhum,  sotatk,  ghdnafh,  jivkd,  kdpo, 
Htpaniy  saddo,  gandho,  rasoi  itthindriyam,  puri" 
Hndriyam,  Jfvitindriyam,  hadayavatthu,  kdyavi-' 
fmattif  vachfinhattif  dkdsadhdtu,  Htpassa  lahutd, 
r^pana  mudutd,  r^passa  katnmannatd,  rdpasta 
upacayoy  rdpassa  tantati,  rdpeusa  jaratd,  ritpoBsa 
aniccatd,  kabalinkdro  dhdro,  earth,  water,  fire, 
air,  the  eye,  the  ear,  the  nose,  the  tongue,  the 
body,  form,  sound,  smell,  taste,  virility,  femininity, 
vitality,  the  heart,  gesture,  speech,  space  or  void 
(explained  as  the  orifices  of  the  mouth,  nose,  etc.), 
buoyancy,  elasticity,  pliability,  accumulation,  dura- 
tion, decay,  impermanence,  material  food  (see  Man. 
B.  399).  Of  these  twenty-eight  the  first  four  are 
called  bhiitaripamy  the  remainder  updddyaHtpamy 

52 


RUP 


(  406  ) 


SAB 


which  Vij.  renders ''  elementary  matter  "  and  '*  acd- 
dental  matter."  Vij.  says  that  dkdsadhdtu  is  ex- 
plained to  mean  the  space  surrounding  an  object 
by  which  its  form  and  size  are  known.  For  r^pa- 
kdyo  see  Kdyo, — In  another  technical  sense  riipafh 
or  Form  is  the  correlative  of  cdkkhu  or  the  Eye, 
beings  that  whereon  the  eye  feeds  or  exercises  itself, 
and  means  anything  perceptible  to  the  sense  of 
sight  (comp.  cakkhutnanto  r6pdni  dakkhinti,  **  they 
that  have  eyes  to  see  shall  see  forms,"  and  see 
Ayatanam), — The  whole  realm  of  sentient  exist- 
ence is  divided  into  r6paloko,  and  arApaloko,  the 
realm  of  beings  that  have  form,  and  the  realm 
of  beings  that  have  no  form.  The  latter  consists 
of  the  four  ardpabrahmalokas,  and  the  former  of 
aU  the  other  worlds  (the  k&maloka  and  the  hipa- 
brahmaloka).  For  the  r&pabrahmaloko,  see  Brah' 
ftialoko.  For  HipabhavOt  see  Bhavo.  R^pdvacaro 
is  the  ri!ipabrahmaloka  (see  Avacaro). 

RCPAyA(a<^*.),  Having  form;  beautiful  [^l|f^^]. 
Alw.  N.  72.  Gokafiftariqmod,  under  the  form  of 
an  elk  (Mah.  78,  comp.  111).  Fem.  rApdvaUf 
beautiful  (Mah.  61). 

ROPI  (m.).  Silver.  Ab.  489.  Rdpimayo  should  be 
read  at  Sen.  K.  401. 

RGPI  (adj.).  Having  form;  beautiful  [^(^^. 
Alw.  N.  72.    Fem.  r^ini,  beautiful  (Mah.  43). 

RCPIKA  (/.),  An  image,  statue.    Das.  26. 

RGPIYAlir,  Silver;  bullion  [^Sf].  Ab.486,  489, 
903.    P&tlO. 

RUPPANAA,  Being  formed  [pass.  1|p^+  ^Rlf]. 

ROPOPAJlVINl  (/.),  A  harlot  [^qt^^aftft^]. 

Ab.  233. 
RURU  (m.),  A  sort  of  deer  [l[1|] .    Ab.  619. 
RUTAA,  Cry,  noise  [^^].    Ab.  130. 
RUTTHO    (p.j9.p.)>    Enraged    [11?] •     Mah.  72, 

246,261. 


S. 


SA-,  "own,"  see  So  (1). 

SA,  see  So  (2). 

SA,  A  prefix  much  used  as  the  first  part  of  compound 
adjectives  and  adverbs,  and  generally  conveying 
the  idea  of  possession  or  similarity  [<Qf]*  Some 
of  these  compounds  are  peculiar  to  Sanskrit,  as 
sace,  Mntikath,  teyyathd,  Makubbatn.  Most  of  the 
compounds  with  fa-  will  be  found  separately.  I 
here  give  a  few  others.    SabdfM  tasardiono,  with 


his  bow  and  quiver  (Ras.  28).  Salajfo,  ashamel 
(Dh.  403).  Saphalako,  shield  and  aU  (Mah.  154). 
SakhurOf  hoofs  and  all  (J&t.  9).  SoieM,  with  an 
army  (Att.  197).  SahatthU  with  his  elq»hant 
(Mah.  155).  Sabhariyo,  with  his  wife  (Aiw.  I. 
xlv).  Sabandhano,  together  with  its  Ugameits 
(of  the  tongue).  Sa»ambhamOf  with  great  confusioo 
(Mah.  31).  Stqmriggaho,  haying  nhanSlj.  Sokt- 
iUtliphalddfni  ndndphdldniy  various  froits,  indad- 
ing  banana  fruits,  etc.  (Dh.  108).  The  oompoond 
saddMU  "with  her  handmaidens,"  at  Dh.  210  is 
interesting,  but  I  have  met  with  no  other  inatasee 
of  this  use  of  m,  and  it  may  after  all  be  an  error 
of  the  copyist  for  saha  ddiihu — In  Pali,  as  in 
Sanskrit,  the  opposite  of  words  compounded  witii 
the  privative  o-  is  either  the  simple  word  or  the 
word  compounded  with  an-.  Thus  of  the  former 
we  have  anariyo  "  ignoble"  and  arufo  *< noble," 
oiddhu  "bad"  and  sddhu  ''good";  and  of  the 
latter  avinhdfuiko  "unconscious"  and  aoptmi^ 
fioko  "conscious,"  aphalo  "fruitless**  and  mfih^ 
"fruitful.*  But  in  Pali  the  useof  «0- is aometioMi 
extended  beyond  what  would  be  admissible  u 
Sanskrit,  for  the  sake  of  emphasis  or  forcible  anti- 
thesis. An  interesting  case  will  be  found  at  Db. 
p.  10,  where  Mophald  hoH  mikubbato  is  opposed  to 
aphald  hoH  akubbato.  Here  we  should  properly 
have  simply  kubbato  as  the  opposite  of  okMdi, 
but  ao-  is  pleonastically  added  to  make  the  anti- 
thesis and  rhythm  complete.  Mr.  FansMUl  ia 
wrong  in  supposing  taktMath  to  be  for  nkh^ 
bam  (from  ^RV) ;  the  use  of  gakkaecam  by  the 
commentator  is  either  a  coincidence  or  an  etymo- 
logical error.  A  still  more  remarkable  bstanoe 
of  this  anomalous  use  of  ao-  is  to  be  found  m  mce 
"if."  At  first  sight  it  appears  hnposaible  to 
account  tor  the  addition  of  ^  to  %<!(,  bat  when 
we  find  it  opposed  to  noce  "if  not,*'  as  at  DLp. 
58,  we  see  at  once  that  it  was  added,  as  ui  asM- 
bam,  to  obtain  a  complete  antithesis. 

SA  (m.),  A  dog  [^V^CJ.  Ab.  518,  808.  Fl.  «^ 
ace.  sing,  and  gen.  pL  idnam  (Sadda  Niti). 

SABALO  (a^\).  Variegated,  mottled  [j(^^]'  ^ 
99.  Metaphorically:  a-tabaldmi  ifldni,  unvaried 
or  unbroken  moral  practices,  duties  carried  out 
with  unvarying  punctuality  and  thoroughneaa. 

SABBABHUMMO,  A  universal  monarch  [^+ 
^f9T  +  ^,  the  S.  equivalent  is  ^BT^WNI*  ^^' 
335. 


8AB 


(407) 


SAB 


8ABBADA(atfo.),  Always  [iT^i^].  Dh.37;  Kh.  13. 
8ABBADHI  (a<fo.),  Everywhere,  on  every  side,  in 

every  respect.     Ab.  1161 ;  Dh.  17»  60 ;  Gog.  Ev. 

28.    How  is  this  remarkikble  form  to  be  explained  ? 

Comp.  oKKoBi,  ircarroBi^  etc. 

8ABBAKO  {adj.).  All,  every  [^[#9]  • 

8ABBA1^0APAGGA]^Gl  («(/.)'  Provided  with 
g^reater  and  less  members  or  requisites,  complete 
fai  aUlts parts  [^[^  +  ^|^ -^-paccanga -f  \^f(}» 

8ABBAf}JAII0  {adj.),  Leavmg  everything  [;Qn(+ 
jaha  from  J\\ .    Dh.  63, 

8ABBA^J}0  {adj.\  Omniscient  [?eNNl].  This  is 
a  common  epithet  of  a  Buddha,  the  only  being 
who  is  omniscient  (Ab.  1).  Sadbminubuddho,  a 
8apreme  Buddha,  as  opposed  to  a  Paocelca  Buddha 
(Alw.  I.  76).  Sabbmndbodhif  omniscience  (Ten 
J.  120).    Oen.  sabbannussa  (Ten  J.  1). 

8ABBAf}f}utA,  and  -J^J^CtA  (/.),  Omniscience 
[last  +  in].  Sabbannutappattif  attainment  of 
omniscience  {Jit.  2).  Dat.  9abbaSmiitdya  (Att. 
202).  Ace.  Babbanhutam  (Dh.  118;  Jdt.  56; 
Alw.  I.  77).  SiMannutandnam,  omniscience  (Dh. 
1 18,  wrongly  corrected  to  ^ ;  Att.  215).  SabbannA" 
tmdpaik,  (with  loog  «,  Alw.  I.  77 ;  Dh.  320,  343, 
414;  Gog.  Ev.  2;  Jit.  75).  Tlie  forms  with  long 
and  short «  are  both  right.  The  base  is  talcen  as 
it,  and  in  adding  -fi  this  may  be  either  retained 
or  shortened  (comp.  panridvd  and  pannavd,  dtti- 
kdro  and  eittikdro,  utidntkato  with  bhasmikara- 
{Miw,  etc.).  Comp.  also  maitmndtd  (Dh.  345)  and 
wuitimmutd  (Dh.  34). 

8ABBASO  {adv.)y  Wholly,  altogether,  from  begin- 
ning to  end,  throughout  [IT^II^].  Dh.  47,  ^» 
74, 183 ;  Mah.  172,  262. 

8ABBATII A  {ado.\  In  every  way.  thorouglily  [^. 
WT]  •    Hah.  11,12;  Qog.  Ev.  4. 

8ABBATHATTA  {adv.).  In  every  way  [?9^hrT  + 

?|abL].    Sen.  K.  415. 
8ABBAT0  {adv.).  Prom  every  side  [IT^TI^].  Ab. 

1146. 
SABBATTATA  (/.),  » Identification  of  aU  beings 

idth  oneself"  (Vij.),  i.e.  universal  goodwill  [;H+ 

8ABBATTHA,  and  SABBATRA  {adv.).  Every- 
where [ir^].  Ab.  1161;  Dh.  15  (under  all 
drcnmstances) ;  Alw.  I.  cvii.  Sabbatthasamvaro, 
restraint  in  all  things  (Dh.  63).  Sabbatthapannatti, 
a  general  enactment  (one  for  all  countries). 


SABBATTHARAA  {adv.).  Everywhere  [last +1|]. 
Jit.  51 ;  Dh.  240,  254. 

SABBAvA  {adj.).  Entire  [^  +  ^  with  length- 
ened vowel].  I  have  met  with  the  ace.  sabbd' 
vantam  lokam  (Sang.  S.),  the  gen.  aabbdvato  kd' 
yassa  (S&m.  S.  A.),  and  the  gen.  pi.  iabbdvatath 
nppaldnaak  (Ditto). 

SABBHI,  see  Santo. 

SABBHOTO  {a^.).  Real,  true  [^T^]. 

SABBO  {adj.),  AU,  every ;  whole,  entire  [^QPt]  •  ^b. 
702.  Sabbam  pahdya,  leaving  everything  (Dh. 
153).  Sabbe  V  atthddoM,  eighteen  in  all  (Alw. 
I.  65,  tabbe — eva).  Sabbam  appears  from  Gog. 
Ev,  47  to  be  a  technical  term  for  the  combiaatton 
of  the  b^ihira  and  ajjhattilia  Ayatanas.  Sabbalo* 
kasmiih,  in  every  world,  or  in  the  whole  world 
(Kh.  16),  Sabbdkdrena,  in  every  way,  thoroughly 
{dkdrena,  Dh.  433).  SabbaraWtk,  aU  night  (Dh. 
155).  Sabbitiyo,  all  dangers  (J4t.  27).  Sabba- 
disdsu,  in  all  directions  (Dh.  155).  Sabbiriydpo' 
them,  in  all  positions  (Dh.  245).  Sabbaseto,  >en- 
tirely  white  (F.  J&t.  10 ;  Dh.  158 ;  Ten  J.  54). 
Sabbatddhu,  best  of  all  (Mah.  252).  Sabbantimo, 
last  of  all.  Sabbadaharo,  youngest  of  all  (Jdt.  56). 
Sabbahetfhimo,  lowest  of  all.  Imesam  samano' 
brdhmafuinam  Mobbabdh  sabbamdfho,  the  silliest 
and  most  stupid  of  all  these  ascetics  and  brahmins 
(Sdm.  S.).  Sabbalokavindsi,  destroying  all  man- 
kind (Mah.  126).  Sahbakdmadado,  conferring 
every  wish  (Dh.  161).  Sabba^pdyadukkham,  all 
suffering  in  states  of  punishment,  or  suffering  in 
all  the  states  of  punishment  (Dh.  245).  Sabba- 
pariyoBdne,  at  the  end  of  aU.  Sabbapacckato,  last 
of  all,  behind  everybody  (Dh.  239).  Sabbapatha» 
mam  (adv.),  first  of  all  (Dh.  129).  In  grammar, 
Mbbandmam  is  a  class  of  nouns  embracing  the 
pronouns  and  pronominal  adjectives,  the  first  on 
the  list  being  gabbo.  Sabbdni  sabbandmdni,  all 
nouns  of  the  sabba  class  (Sen.  K.  276).  Fem. 
Babbd  (Mah.  126,  pi.  msbbd,  Mah.  2).  Plur.  9abbe 
(F.  Jit.  8 ;  Kh.  16).  Gen.  and  dat.  pi.  sabbesam 
(Mah.  83). 

SABHA  (/.),  An  assembly;  a  hall,  court,  mansion ; 
a  court  of  justice  [^Cmr].  Ab.  210,  1101.  Deva- 
sabhopamo,  like  an  assembly-room  or  palace  of 
the  devas  (Mah.  12,  comp.  164 ;  Dh.  191).  Sabhd- 
'yam  nufdiivd  vlnicchayam  dentd,  sitting  in  the 
court  of  justice  and  giving  judgment  (Das.  25). 
Sabhdgato,  when  in  a  court  of  justice  (as  a  wit- 


SAB 


(  408  ) 


SAC 


ness).  Saeivagabhdf  oouncil  of  state  (Alw.  I. 
112). 
SABHAGO  (a(y»),  Common,  shared  by  all,  identical 
[9  +  ^rnr]  •  when  all  the  members  of  a  chapter 
of  priests  about  to  hold  an  uposatha  are  found 
to  be  guilty  of  the  same  offence,  as  eating  in  the 
evening,  they  are  said  to  be  sabhdgam  dpattim 
dpanndf  guilty  of  a  shared  offence  (P&t.  2,  28). 
At  Pdt.  XX,  65,  sabhdgavuttino  (pl.)f  living  to- 
gether or  following  the  same  mode  of  life  {ek^i* 
vikd  sabhdgajivikd  sabhdgavuttino). 

SABHAGO,  Own  share  [^  +  HHT]-  Mah.  137 ; 
Kamm,  29. 

8ABHAJANAM,  Courtesy  [lERrnRjp  Ab.  760, 
SABHATTO  (adj,),  Vij.  says  this  word  means 
taking  rice,  accepting  an  invitation  to  a  meal,  see 
P&t.  15,  90.  He  adds,  **  A  priest  residmg  with 
others  in  a  monastery  ha\ing  received  and  ac- 
cepted an  invitation  is  not  at  liberty  to  go  with- 
out first  obtaining  the  consent  of  his  brethren." 

8ansk.;^  +  ^nir. 

SABHAYO,  Natural  state,  nature  [iQHTW]-  Ab. 
177.  TathdsabhdvatOf  according  to  its  very  natijire 
(Dh.  209).  SutioiobhdvatOj  from  its  having  the 
nature  of  a  string  (Alw.  I.  iv).  Vt^ndya  lokassa 
tabhdvamt  having  learnt  the  true  nature  of  man 
(Att.  201). 

SABHA YAliir,  A  haU  of  assembly.    Ab.  210. 

SABHIKKHUKO  (adj.),  Containing  monks  [^-f 
tl»^  +  H].    P4t.l08, 

SABHOGO  (adj.),  Wealthy  [^  +  ^ft'l]. 

SABHYO  (adj.),  PoUte,  well-bred,  refined  [^W]. 

Ab.  333.    Sabhyo,  a  member  of  an  assembly,  an 

assessor  (Ab.  414). 
SABRAHMACArI  (m.).  One  who  practises  religious 

duties  in  association  with  others,  a  fellow  student, 

fellow  priest  [^WUT^ITfT'l]'    Ab.  410. 
SABRAHMAKO   (adj.),    Indudmg  the    Brahma 

world  [^  +  ITfp^  -f  ^] .    Alw.  N.  121. 

SACCAKARO,  Ratification ;  pledge,  earnest  [^n|[r 
i^rnC]-    Ab,471;  Dh.226. 

SACCAKIRIYA  (/.),  Truth,  act,  asseveration  [^RH 
+  ^IT^T]  «  Hardy  says, "  A  recitation  is  made  of 
acts  done  either  in  this  or  some  former  l)irth,  and 
by  the  power  of  this  merit,  when  the  recitation  is 
truthfully  made,  the  effect  intended  to  be  produced 
takes  plaoe,  however  wonderful  its  character  may 
be  "  (E.  Mon.  273).    The  first  of  several  mstances 


given  by  Hardy  is  that  of  an  upluaka  in  Geyloa, 
whose  mother  being  ill  he  went  to  her  and  solemoiy 
asseverated,  *'I  have  never  knowingly  takeo  the 
life  of  any  creature  whatever  from  my  childhood 
until  now,"  whereupon  she  instantly  recovered. 
At  Mah.  151  we  are  told  that  when  king  Duffii§» 
gdmafti  was  waging  war  with  the  Tamils  he  made 
the  solemn  declaration,  "  This  war  is  not  for  mj 
aggrandizement,  but  for  the  re-establishment  of 
religion ;  if  this  assertion  is  true  may  the  armour 
of  my  men  flash  in  the  day  of  battle"  (tarn  iath*  na 
tadd  ahu,  adds  the  chronicler,  "  the  same  day  it 
came  to  pass  accordingly  ").  In  the  Mahimora- 
jdtaka  the  converted  fowler  by  the  trnthM  assevera- 
tion that  he  has  attained  paccekabodhifi^^a  obtaini 
the  instantaneous  miraculous  release  of  all  animals 
kept  in  confinement  in  India  (Ten  J.  120).  Hie 
saccakiriydof  king  Dhamm&soka  recorded  at  Mab. 
113  is  wrongly  rendered  by  Tumour:  it  should  be 
"  If  I  am  of  undeviating  faith  in  the  commaadmeat 
of  Buddha,  and  if  it,  the  great  Bo-tree,  is  destbed 
to  go  hence  to  the  ixland  of  Lank^  then  let,  etc."* 

SACCAPANA]$t,  Ratification  of  a  bargain  [mf\' 
xm].    Ab.471. 

SACCHANDO  (a<^.).  Self-willed  [l^^^^].  Ab. 
728. 

SACCHIKAROTI,  To  brin^  before  one's  eyes,  see 
face  to  face,  realize,  experience,  attain.  Ger. 
tacchikatvd.  P.f.y,»acchiKcaraitiyOf  P.p,p,«aM^J- 
kato  (Dh.  284).  Sacchikatalokuttarttdhamm, 
one  by  whom  the  lokuttaradhammas  have  been 
realized  or  attamed  (Ph,  361).  There  are  two 
noun  derivatives  of  this  verb,  iocchikarafam 
and  tacchikiriyd.  MagffapAalasacchikarafM»t 
realizing  or  seeing  face  to  face  the  Paths  and 
Fruitions  (Dh.  277)*  Nibbdnasacchtkmyi,  realiza- 
tion of  Nirvana  (Kh.  6).  Firiyam  a'  drabkoA 
akusaldnath  dkammdnath  pahdndya  hualdM^ 
dhammdnam  sacchikiriydya,  makes  no  effort  for 
the  abandonment  of  evil  conditions,  for  the  attaui- 
ment  of  good  conditions  (Alw.  I.  107).  Tl»  cor- 
responding forms  in  Sanskrit  are  sikshitltii 
sikshatkrita,  s&ksh&tkarana,  etc.,  hot  it  most  not 

'  A  remarkable  instance  of  a  taeeakiriyd,  though  tciJ 
un-Buddhistic  in  its  spirit,  will  he  found  at  2  Kings  1 10, 
*<  And  Elijah  answered  and  said  to  the  captain  of  fiftjTi  If  1 
be  a  man  of  (rod,  then  let  fire  oome  down  from  heayen,  and 
consume  thee  and  thy  fifty.  And  there  came  down  fire  firom 
heaven,  and  consumed  him  and  his  fifty.*' 


SAC 


(  409  ) 


SAD 


be  supposed  that  aacehi  is  a  phonetic  corruption 
of  siksULt,  it  is  really  the  Sanskrit  s&kshi,  i.e. 
sikslia  with  u  changed  to  i  before  kfi  (s&kshikfi 
aad  sikshilqritya  occur  in  Sanskrit);  the  (  is 
shortened  as  in  uitdmkatOf  ydnikatOy  cUHkato. 
It  is  true  that  Ah.  1159  gives  $aeehi  separately  as 
an  adverb  meaning  ''in  the  presence  of,"  but  until 
ipe  find  an  example  of  it  I  shall  be  disposed  to 
look  upon  this  as  the  result  of  a  misconeeption, 
aided  by  the  recollection  of  the  adv.  sikshiLt. 

8ACCO  (adj.).  True  [^9!V]  •  Cfird  taccd,  true  speech* 
truth  (Dh.  7'2 ;  Ten  J.  118),  Neut.  taocofh,  truth 
(Dh.  70),  Nirvi^a,  i.e,  the  True  (Ab.  6),  a  solemn 
asseveration  (Mah.  151,  and  see  Saecakiriyd), 
truth  in  the  sense  of  true  doctrine  or  belief  (Ab. 
800).  For  the  four  cardinal  truths  of  Buddhism 
see  Arhfomiceoth.  **  SammuHsaecafh,  that  which 
is  generally  received  as  truth  by  the  general  con- 
sent of  mankind,  paramatthagaeeanh  an  axiom, 
self-«vident  proposition"  (Att.  67).  Adv.  saccam, 
traly,oertainly,verily  (Att.206).  Sacca»andho(Hdj.), 
tmthftil,  never  swerving  from  the  truth  (Att.  02, 
203).  iSaccamfdl  (adj.),  truthful  (Dh.  39).  Sacca- 
mjftttkt  veracity  (B.  Lot.  453).  SaccakdlOf  time 
to  speak  the  truth  (Kamm.  4).  Saccam  nu  kho 
etaak  nOr  is  this  true  or  not?  (Dh.  339).  Satihd 
**saeetuk  Idra  tayd  bhikkhu  pdpiHpdto  kato'*  H 
pmeehitvd  **sttccafk  bhante'^  tivuttey  the  Teacher 
iiaving  asked  him,  ^'Is  it  true,  priest,  that  you 
have  committed  life-slanghter?"  and  receiving 
die  reply,  '*  It  is  true.  Lord"  (Dh.  416,  comp.  Di^s. 
38,  Ten  J.  46,  111,  Dh.  145, 302 ;  soceai^  kira  is 
equivalent  to  'Ms  what  they  say  true?"). 

8ACE  (mdec).  If  {^ +'%[?(].  Ab.  1147.  For 
etymology  see  art.  «a  (3).  With  pres.  Sace  may^ 
kam  takdyo  MukkoHy  if  my  friend  is  able  (Alw.  I. 
78, 103 ;  Ten  J.  113 ;  Dh.  24 ;  Mah.  260).  With 
opt.  8aee  labketha  nipakam  Mohdyam^  if  he  should 
obtain  a  prudent  friend  (Dh.  58 ;  Has.  84).  With 
conditiona]  (Dh.  325).  With  fnt.  Sace  gammdmi, 
if  I  shall  go  (F.  J4t.  3, 9, 17 ;  Mah.  110).  Sace 
'jja  ;k  emoe  ajja  (Has.  84).  Sa4^  aua  =  9aee  aua 
(Dh.  156). 

SACKTANO  {adj,\  Conscioiis,  animate,  rational 
[^Qi%IPf]r  Saiid  eaeetand,  sentient  beings  (Gog. 
Ev.  55).  JEb  hi  ndma  eacetano,  what  rational 
befa^ . .  ?  (Mah.  260). 

SACiTTAlil,  One's  own  mind  or  heart  or  thoughts 
[^•ff^].    Dh.33.58. 


SACI VO,  A  mmister,  statesman  [^rf^] .  Ab.  3^ ; 
Alw.  I.  112. 

SADA  (adv.).  Always  [IST^].  Ab.  1153 ;  Dh.  15, 
37>  52.  Sadddaro  (adj.),  always  reverential  (ddara. 
Has.  27).    Saddgati  (m.),  air,  whid  (Ab.  38). 

SADACARO,  ChK>d  manners,  right  or  virtuous  con- 
duct [^^l^Tl]*    Att.  85. 

SADANAA,  a  house  [^l^].    Att.  205. 

SAdANO  (o4;.),  Havhig  attachment  to  the  worid, 
worldly,  unconverted  [^  +  HM^|i|].    Dh.  72. 

SADARO,  One's  own  wife  [^I^TT]-    Ab.  783. 

SADARO  (adj,),  Reverendal ;  affectionate ;  en- 
thusiastic [4il4i].    Mah.  40,  84,  167,  206. 

SADATANO  (adj.\  Perpetual  [^i;^TinT].  Ab.709. 

SADATTHO,  One's  own  advanUge  or  good  [^  + 
iiri$  with  euphonic  d  inserted].     Both  at  Mah. 
12  and  Dh.  30  it  is  used  in  the  sense  of  spiritual 
good. 

SADDAHATI,  To  believe,  to  have  faith  [^  + 
VT]-  Pr.  saddakati  (Dh.  284).  Na  koci  eadda- 
kiuati,  nobody  'U  believe  it  (Dh.  305).  With  dat. 
of  the  person  believed :  Sace  me  na  taddahaika, 
if  you  dont  believe  me  (Dh.  169,  comp.  123,  am* 
kdkam  saddakitvd).  With  ace.  of  the  thing  be- 
lieved :  Teaam  vaco  eaddkdno  (p.pres.),  believing 
what  they  said  (Ten  J,  116) ;  Kammai  eapkaUm 
ca  eaddakitvdf  believing  in  merit  and  its  reward 
(Dh.288).  Aor.  «adfdbiAt  (Dh.  169).  P.pr.^adtfa- 
ktmio  (Dh.  157)>  also  eaddakdno  and  saddkdno. 
P.f  p.  aaddkdiabbo  (Ten  J,  52),  BaddkeyyQ,  credible 
(Pit.  7). 

SADDALO  (adj.\  Grassy  [llT^]-  Ah.  187; 
Mah.  84.    Masc.  iaddalo,  dubbi  grass  (Ab.  599). 

SADDANAA,  Makmg  a  noise  [ip^].    Ab.  117. 

SADDHA  (/.),  Faith  [^SrVT]-  Ab.  949;  Dh.  26, 
59.  Instr.  Saddkdya  katvd  punndniy  having  done 
gnood  works  in  faith  (Mah.  209) ;  Saddkdya  pab* 
bajiiOf  having  through  faith  in  Buddha  taken 
orders  (Das.  43,  and  not  from  worldly  motives, 
see  Dh.  86,  313);  Kdlam  gkoBeai  saddkdya,  in 
faith  set  up  the  call  of  refec^n  (Mah.  167); 
Saddkdya  dinno  piitdo,  alms  given  in  faith  (comp. 
eaddkddeyyatky  the  offerings  of  the  foithful,  Dh. 
395),  Makdaaddko  (adj.),  having  great  faith. 
Saddkddkano  (adj.),  rich  in  faith  (Alw.  I.  xifi). 
Seddkdyutto(tidj.)y  faithful,belleving(Ab.733).  Jd- 
taeaddko  Tatkdgate,  having  lielleved  or  had  faith 
in  Buddha  (Mah.  109).  For  saddkddkuro,  see 
Puggalo.    Par.  S.  A.  says  there  are  four  sorts  of 


SAD 


(  410  ) 


SAD 


ftiith,  dgwnaniya$addhdy  adhigamtuaddM^  pa»d* 
dMaddhd,  okappanasaddhd^  the  first  i8  the  foith 
of  a  sabbanAubodhisatta  (one  who  will  become  a 
Supreme  Buddha),  the  second  is  the  faith  of  the 
Ariyapug'galas,  the  third  is  fiuth  in  Bnddha,  the 
Law,  and  the  Church  (aveccaj^Muddo),  the  last 
appears  to  mean  outward  or  seeming  faith  which 
makes  a  man  Iceep  up  appearances,  but  does  not 
touch  his  heart  (tdya  hi  naddhdya  samanndgate 
9addhddimutto  VakkaliiheroModUo  hoti,  tasaa  hi 
eeiiyangavMbodhxyanganavattam  katarh  eva  hoti 
upajjhdyavatta^deariyavaUdni  iabbavattdni  p^ 
reti),  SaddhdvimuttOy  emancipated  (i.e.  having 
attained  Arhatship)  by  faith  {idaih  dukkhan  H 
yathdbhdtam  pt^dndti^  ayam  dukkhantrodhagd" 
mini  patipadd  ti  yathdbh^am  ptydndtiy  Tathdga^ 
tappavediid  c*aua  dhammd  pamdya  voditthd  00- 
earitd  panndya,  ayam  vuccati  puggalo  saddhdvi^ 
muHo  (Subh.).    Saddhdnusdri,  walking  by  faith. 

SADDHAIiC  (adj.).  Believing  [^rVT^].   Ab.  733. 

^ADDHAA,  Alms  offered  to  Petas,  or  the  manes 
of  deceased  relatives  [^If]  -    Al>.  423,  949. 

SADDHAA,  said  at  Ab.  1147  to  be  an  hideclinable 

.  with  the  sense  of  dnukdlya,  I  have  not  met  with 
it  elsewhere.  Can  it  be  irNN(  ?  hut  see  Saddhitk, 
which  is  given  at  Ab.  1136. 

SADDHAMMO,  Good  doctrine,  true  religion,  the 

,  true  faith,  the  religion  of  Buddha ;  good  condition 
[^+  ^].  Dh.  7,  11,  33,  35,  65 ;  Mah.  11. 
There  are  seven  saddhammas  or  good  states, 
faith,  modesty,  fear  of  sinning,  learning,  energy, 
intelligence,  wisdom  (idh^  dvuw  bhikkhu  aaddho 
haH'hirimd  hoH  ottfippl  hoH  bahu$9uto  hoti  drad- 
dhatririyo  hoti  upafthitaMti  hoti.  Sang.  S.). 

SADDH  AYIKO  (adj.).  Trustworthy  [^^iJT  +  J^] . 

SADDHIA  (adv.).  With  [^Orr^NCI-  Ab.ll36.  With 
instr.  Mahatd  bhikkhuoanghena  «.,  with  a  great 
company  of  priests ;  PafLfulkdrena  «.  dgatd,  those 
who  came  with  the  present  (Alw.  I,  79);  Ten' 
dyasmatd  s.pmca  bhikkhutatdni  ahewm,  including 
this  venerable  man  there  were  Ave  hundred  priests 
(Br.  J.  S.  A.)  ;  Tena  9.  gaccha,  go  with  him  (Dh. 
232) ;  Tena  s.  vissdsam  akamsu,  struck  up  a  friend- 
ship with  him  (F.  J&t  17,  similarly  tallapati,  F. 
Jdt.  1%  mantetij  Dh.  232);  Midiyd  «.,  together 
with  the  top-knot  (B.  Lot.  864) ;  7\tmhehi  9,  mit- 
tabhdvatk  icchaH,  wishes  for  friendship  with  you 
(Alw.  I.  73).  With  loo.  CaHydpitaka-apaddna" 
buddhavanuew  «•  (see  Nikdyo).    With  gen.  Gac^ 


cha9i  amhdkath  «.,  will  you  come  with  or?  (F. 
Jdt.  17).  In  composition :  9addhhkcaro,  one  who 
walks  with  another,  a  companion  (Dh.  58). 

SADDHIVIHArI,  and  -VIHARIKO,  A  fellow  or 
brother  priest,  one  who  lives  at  die  same  mosasteiy 
with  another  [||T^^+  RlflRl,*  w>d  ^^1- 
f^^].  The  disciples  or  pupils  of  a  thera  ire 
called  his  S.'s  (Ten  Jit.  34 ;  Mah.  19).  Oogeily 
renders  the  word  "  co-resident  priest,"  and  D'Al- 
wis  "  colleague."  ji9aih9atfhavihdro  9add  toiUfti- 
tfihdrif  who  dwells  apart  from  the  worid  sod 
always  lives  with  his  fraternity  (J4t.  1). 

SADDHO  (adj.).  Faithful,  believing  [^nV]-  Ab. 
949 ;  Dh.  2,  303;  B.  Lot.  313. 

SADDHO,  SADDHYO,  and  SADHIYO  (pip,), 
Practicable  [^TRV]*  Ftriyena  kim  addhijfwkt 
what  cannot  be  accomplished  by  energy  ? 

SADDO,  Sound,  noise ;  voice ;  a  word  [ll^]<  Ab. 
128.  Pada9addo,  sound  pf  footsteps  (Mah.  228). 
Saddavedhi,  one  idio  shoots  by  sound,  Le.  inthoot 
seeing  the  object  aimed  at  (Mah.  143).  8odd&- 
ggaho,  the  ear  ( Ab.  150).  Saddam  karoti,  to  malEe 
a  noise  (Dh.  155,  mukhaoaddam,  a  noise  with  the 
mouth).  Manu99a9addo,  the  human  voice  (Dfa. 
155,  comp.  85).  Jaya9addam  gho9enio,  uttering 
a  shout  of  victory.  Ten  saddas,  or  noises  and 
cries  heard  in  a  great  dty,  are  enumerated  at  Jit 
3,  the  noise  of  elephants,  horses,  chariots,  dnunsi 
etc  Sadda  or  Sound  is  one  of  the  external  Aya* 
tanas.  Kalydfte  kiitimddo,  <<good  soofld  of 
fame,"  i.e.  good  report  of  a  person's  character, 
good  rqiutation.  Pdpa9addo,  evil  report,  ill-fiune 
(P&t.  102).  iSac^^Ac»,  meaning  of  a  word.  Mda- 
9attha9k,  grammar  (Alw.  I.  ziii). 

SADDCLO,  A  leopard  [ipi|^].  Ah.  611.  At 
the  end  of  a  compound  used  in  the  sense  of  '^ez- 
cellent,  pre-eminent "  (Ab.  096). 

SADETI,  see  Sidati. 

S ADEVAKO  (a4j,).  Together  with  the  deras  or  deva- 
world  [9+^+^].  Ayam  loko oadewiko,^ 
world  together  with  the  worid  of  devas  (Dh.  9» 
comment  says,  imam  manu9»alokah  ea  deooUktM 
9addhim),  Sadevako  being  a  frequent  epithet 
of  the  world  of  men,  it  is  sometimes  used  sob- 
stantively  in  the  sense  of  **  the  worid  of  men  and 
devas,''  t^aih  loko  being  omitted :  pdrwk  gacMi 
lokaggo  bhd9ayanto  9adevakam,  the  chief  of  the 
world  advances  toward  Nlrv^a,  illumiDatmg  the 
world  of  men  and  of  devas  (B.  Lot.  576) ;  BiMq 


SAD 


(411  ) 


SAD 


Modevakef  I  shall  become  Buddha  in  the 
world  of  gods  and  men  (Jdl.  14,  on  the  same  page 
the  pL  sadevakd  means  men  and  gods,  manuud 
mdevaM), 

8ADEVIKO  («{;.)'  Accompanied  by  his  queen  [^f^- 
^4^].    Mah.205. 

SADH  AKO  {adj.),  AccomplUhing  [^STran]  •  Sabba- 
aaitdmam  nibbdntuddkakoj  obtaining  Nirvdi^a  for 
all  beings  (B.  Lot.  332).  Atthatddhako,  causing 
good,  useful,  beneficial  (Dh.  332).  Superlative, 
Bddhakaiamo,  prime  agent  (Ab.  dOl). 

SADH  AMMl  (adj.),  Practismg  similar  duties  [IT^- 
fUm^.    Ab.632. 

SADHANAA,  Accomplishment,  effecting;  materials 
[tilM^l]-  It  seems  also  to  mean  kdraka  or  case 
relation  (Ab.  890,  the  Sinh.  translation  has  kartfi- 
kara^idilduraka). 

8ADHAN0  {adj.\  Rich  [B^HT]. 

SADHAllAiyO  {adj,\  Common,  joint,  genera}  [^• 
VTTW]-  ^-  718.  Sddhdrofu^fannaiti,  an  en* 
actment  of  universal  application.  Sabbasddhd" 
rofM^ra^fuim,  a  public  garden  (Ab.  538).  Kim  me 
imehi  sddhdraftena  rtyjena,  what  is  the  good  to 
me  of  kingdom  shared  (with  me)  hj  these?  (Dh. 
190).  SabboiddhdrafM  at  Att.  204  appears  to 
mean  equal-minded  or  just  to  all.  With  gen. 
Matakaledaram  9onatigdldd(naiu  tddhdranabhak' 
kkabkitafk,  dead  bodies,  food  which  I  share  with 
dogs,  jackals,  etc.  (Att.  205,  comp.  Kb.  14). 

SADHETI  (cottf.).  To  accomplish,  effect,  prepare 
[Vm^fJl]-  Rdjakicedni  iddhemtd,  performing 
state  duties  (Mah.  229,  comp.  Dh.  381).  A9anmh 
tddkemti  taravo  mama,  the  trees  afford  me  food 
(Att  214).  Bkattdni  iddhayiivd,  having  got  the 
rice  ready  (Mah.  49).    P.p.p.  addhito  (Ab.  743). 

SADHIYYO,  Better,  and  SADHITTHO,  Best  [^- 

SADHU  (a4A)>  ^ood,  excellent,  right,  proper; 
respectable,  well-bom  [m^]-  Ab.  333,  603; 
Dh.  7$  12,  37*  05.  Sddhavo,  good  men,  the 
righteous  (Mah.  242).  Sddkupmriw,  a  good  man 
(Ab.  956).  Sddhuriipo,  good,  or  (perhaps)  comely, 
lair  (Dh.  47).  Sddhukifanatk  or  iddkuMfiiaih, 
sacred  festivity,  hdy  jubilee  (Mah.  11,  124). 
8ddkm9ddOf  saying  tddku,  assent,  approbation  (Att. 
120,  196).  Sddhupanhd,  truly  wise  men  (Mah. 
215).  SddhuiOiiuMuti,  kind  pemussion  (Sen.  K. 
S30).    8ddku$ammato,  esteemed  a  good  man  (Alw. 


I.  x).  The  neuter  sddku  is  much  used  as  an  inter- 
jection, well!  good!  (Ab.  1144).  SddkM  vaivd, 
saying, "  Very  well"  (Mah.  231).  Sddhu  tdta,  very 
well,  my  son  (F.  J&t.  10).  Tena  hi  sddhu,  very 
well,  then  (F.  Jit,  9).  Sddhu  daudmi,  very  well, 
I'U  give  it  you  (Dh.  159).  Sddhu  tddhUH  adhivd-- 
ten,  assented,  saying,  ''  Good,  good"  (Dh.  168^ 
comp.  Alw.  1. 93).  Sddhu  ranno  ddrikam  doMtdmi, 
Yes,  111  give  the  king  a  damsel  (Dh.  216).  Sddhu 
mayam  labheyydma,  please  let  us  receive,  we 
would  much  like  to  receive  (Dh.  107 ;  P6t.  xxii). 
Yadi  ewnh  sddhu,  if  so  it  is  well  (Ditto).  Sddhu 
is  at  the  present  day  used  in  Ceylon  at  the 
Buddhist  religious  services,  as  a  response,  exactly 
as  we  use  Amen.  Comp.  Sddhukdro.  The  voc 
sddhu  is  sometimes  used  in  addressing  a  person, 
as  sddhu  dvuso  Ananda,  good  brother  Ananda 
(Dh.  107)*  Sddhu  dews  marii  sarafMm  gaceha^ 
good  my  lord,  trust  in  me  (Dh.  173).  Adverb : 
sddhu,  well,  excellentiy.  Me  sddhu  gafihantu 
sddhavo,  let  good  men  listen  to  me  well  (J&t  1). 
Sakkdram  sddhu  kdrayi,  caused  hospitality  to  be 
shown  to  him  in  a  thorough  manner  (Mah.  231 ; 
comp.  246).  Nagaram  sadhu  sajjiya,  having 
beautifully  decorated  the  city  (Mah.  240). 

SADHUKAA  {ado.).  Well,  thoroughly  [^TT^  +^]. 
A  substitute  for  the  adv.  «fdA«.  Uppaffhdnsddhu' 
kam,  served  her  assiduously  (Mah.  24).  Tarn 
rakkha  s.,  watch  over  him  carefully  (Mah.  47> 
comp.  Dh.  192). 

SADHUKARO,  Saying  sddhu,  approval,  congratu- 
lation [^TT^  +  ^nr]-  Sddhukdraih  daddH,  to 
say  sddhu,  to  shout  applause,  to  express  approval, 
to  consent  (Mah.  43 ;  Ten  J.  113 ;  Dh.  234,  333). 
sddhukdrasahassdni,  thousands  of  shouts  of  Sddhu 
(Dh.  266). 

SADHUTARO  {adj.).  Better  [^n^+  TR;].  Ras.21. 

SADIKKHO,  and  SARIKKHO  (04/.),  Sfanihir 
{^f^].    Sen.  K.  525,  526. 

SADISATA,  and  SADISATTAft,  Similarity  [Hf- 
l|7n>  »d  ^[flR^].    Dh.  390 ;  Ab.  823. 

SADISO  {a4f.),  like,  sunilar  [^flQ.  Ab.  530 ; 
F.  Jdt.  1.  {Sahdyam)  sadisam  attano,  a  com- 
panion like  himself  (Dh.  12>  Apabbqfitasadisd 
yeva  homa,  we  are  just  as  if  we  had  not  given  up 
the  world  (Dh.  153).  Tumhe  pi  no  purimasadisd 
pi  hatha,  do  you  also  be  to  us  as  before,  vis.  be 
reconciled  to  us  (Dh.  105).  The  grammars  give 
a  form  sddiso  (see  Sen.  K.  525),  the  a  being  length- 


SAD 


(412) 


SAH 


ened,  as  in  khandhddiso,  on  the  analogy  of  tddUo^ 
mddUo,  etc.    I  have  not  met  with  it  in  a  text. 

SADISSAA,  Resemblance  [^TnTS]*'  Ab.  1174. 

8ADIYATI,  To  be  wUling,  lilce,  acquiesce,  accept, 
permit  [I  thinlc  there  can  be  little  doubt  that  this 
fiing^ular  form  must  be  referred  to  9?]  •  Of  ac- 
cepting a  present  (Pit.  8,  10).  Of  accepting  an 
invitation  (Pdt.  15).  Purisapuggaloisa  chupana^ 
iddiyeyyOf  should  acquiesce  in  or  permit  a  man's 
touching  her  (Pdt.  94,  95).  P.f.p.  tdditabbo  (Fit. 
S,  comment  explains  it  by  gahetabbe).  Inf.  sddi- 
tmh  (Pit,  79).  I  find  the  foil,  in  a  comment,  kamtt- 
yamdnasaa  icehamdnassa  tddiyamdnoiBa  pattho' 
yamduMsa, 

SADO,  Taste  [^rR[].  Lohitauddoy  the  taste  of 
blood  (Att.  206).  Jppanddo  (adj.),  having  little 
taste,  insipid  (Dh.  34). 

SADU  (adj,).  Sweet,  agreeable  [^IT^].  Ab.  1067 ; 
Dh.  215.  Sddukafito,  name  of  a  plant  (tnkankaio, 
Ab.  559). 

SADUMAM,  A  house  [mnO-    Ab.  207. 

8AGABBH0,  A  uterine  brother  [^ERr)].  Ab.  249. 
Sagabbhd  (f.),  a  pregnant  woman  (Mah.  203). 
At  Mah.  244  tagabbham  tukhitath  akd  means, 
''cured  her  together  with  her  unborn  child," 
viz.  enabled  her  to  bring  forth  the  child  alive 
(she  is  said  up  to  that  time  to  have  been  delivered 
of  none  but  8till*bom  children). 

SAGALA  (/),  and  SAOALAM,  Name  of  a  city,  the 
capital  of  King  Milinda  [iTT'lir]-  Ab.  200 ;  B. 
Int.  &20.  The  first  introductory  stanza  of  Milinda 
Pafiha  is,  Mlindo  ndma  so  rdjd  Sdgaldyaih  pu- 
Tuttame  abhigacehi  Ndgaaenam  GaAgd  *va  yatka 
gdgaram  (Trenckner). 

8AGANDHAK0  ((uff.).  Fragrant  [irin9  +  ^]- 
Dh.  10. 

8AGA]SrO  (9dj.\  Having  a  retinue ;  attended  by  an 
army  [Wf]  •    Mah.  7,  203. 

S AGARA VO  (adj.),  Respectful  [^  +  ^hj^t]  •  With 
loc.  Dhamme  tagdravoy  full  of  reverence  for  the 

.    Law  (Mah.  213). 

SAGARO,  An  ocean  [^ITPIT]  •  Ab.  659 ;  Mah.  242 ; 
Kh.  11.  Subh.  tells  me  that  the  oceans  between 
the  rocky  circles  (see  Man.  B.  12)  are  called 
9idania»dgara.  He  adds  that  the  oceans  alluded 
to  in  Ab.  659  are  khira^^iMvay  nikudgara,  pitatd" 
garoy  etc. 

SAGATHAKO  (a^\)y  Containkg  giOiis  [^  +  IfT- 


BAGGO,  Abandonment;  natural  state,  nature; 
making,  creating;  chapter,  section  [^].  Ab. 
911. 

SAGGO,  Heaven,  paradise  [^],  Ab.  911 ;  Dh. 
23.  Sagga  is  generally  used  to  designate  tlie 
kdm^vacaradevaloka  (e.g.  the  Tdvatimsa  heaven, 
Dh.  94).  But  it  may  also  mean  the  whole  devt 
world  (the  twenty-six  heavens)  as  opposed  to  the 
apdyas  (Dh.  75,  434).  Saggent,  in  the  heavens 
(Kh.  7).  Saggdya  gachatU  goes  to  heaven  (Dh. 
32).  Saggamokkhd  (pL),  heaven  and  Nirrina 
(Fit.  92).  Saggamaggo  esa,  'tis  the  way  to  heaven 
(of  righteous  judgment.  Ten  J.  1).  Saggtttfdti,  a 
deva  (Ab.  11).  Saggapadariiy  heaven,  lit.  the 
heavenly  lot  or  place  (Ten  J.  91, 107,  see  Pheti: 
Subh.  says  it  means  svargasthana,  and  adds  that 
he  believes  saggapatha  to  be  a  wrong  reading,  an 
opinion  in  which  I  concur). 

SAGGUNO,  Good  quality  [^CT^].    Att  199. 

SAGOTTO,  A  kinsman  [^p^t^].    Ab.  243. 

SAH  A  (adv.)y  With,  together  with  [^].  Ab.  1136. 
With  instr.  Tumhehi  taha  gaechdmi.  111  go  with 
you  (Mah.  177).  Saha  gabbhena  jkiiokkhaym 
pdpunUsdmi,  1  shall  perish  together  with  my  nn- 
bom  child  (Dh.  155).  Sabbe  V  afthddaia  kmH 
bhinnavddena  te  saha,  tiiese,  together  with  the 
heresies,  are  in  all  eighteen}  in  number  (Alw.  1. 65). 
Bhdtard  saha,  in  conjunction  with  his  brother 
(Mah.  256).  Saha  uddhafaveldya,  at  the  moment 
of  utterance  (B.  Lot.  432).  Saha  like  m  is  mnch 
used  to  form  compound  adjectives,  the  M.  are 
examples.  Sahasevako,  accompanied  by  his  ser^ 
vants  (Mah.  227).  Sahorodho  sahdmaeeo,  ac- 
companied by  his  harem  and  ministers  (onodlo, 
amacca,  Mah.  35,  229 ;  Att.  197,  212).  Sak^ 
sangho,  accompanied  by  his  priests  (Hah.  6). 
iSfaAii€;0%o,  having  a  chaitya  (Mah.  201).  SaU- 
kriyo,  possessing  action,  animate  (Ab.  406).  Ss- 
hanukkamo,  together  with  what  accompanies  it 
(anukkama,  Dh.  71).  Sahaaeyyd,  lying  wiA, 
sleeiMng  with  (Fit.  12). 

SAHABHAYO,  Endurance  [^  +  vm]-  Att. M 

SAHAGARIYAA,  Association  [^mr^]-  <^Btext 
(Alw.  I.  vii). 

SAHADHAMMIRO  (<m&'.),  Practising  the  nme  re- 
ligious duties  [;9fVf^  +  ^]-  Ab.  438  (tiiere 
are  five  classes,  bhikkhu,  bhikkhuni,  tdaufenh 
sdmaf%eri,nkkhamdMo).  Sahadhammikd,  tMk/d, 
co-religionists  and  unbeUevers  (Pit.  89).    Sah- 


SAH 


(413) 


SAH 


m  is  a  term  designating  tiie  ordinances 
of  Buddha  binding  on  all  the  priests  (E.  Mon. 
143).  Sahadhammtkam  ndma  yam  Bhagavaid 
paSmaitam  nkkhdpadant  etam  tahadhammikam 
ndma  (P&t.  74,  92).  Sahadhammtkam  vuccamdno 
appears  to  mean  **  being  spoken  to  by  the  priests 
about  the  observance  of  the  laws  of  the  priest- 
hood'' (Wt.  5, 17). 

SAHADHENUKO  (adj\).  Accompanied  by  a  cow 
[^  +  ^  +  ^1-    Mah.128. 

8AHAGAmI  (adj.).  Accompanying  [^fUlfiy^. 
With  faistr.  jittand  idhagdmtno  bhikkhd  (Dh.  81). 

8AHAGAT0  (atff.)^  Accompanying  or  associated 
with,  joued  to  [^QTf^inT]*  Ab.  833.  With  instr. 
Sahagaio  upardjenat  who  had  gone  with  the  sub- 
king  (Mah.  130).  Used  in  metaphysics  as  the 
last  part  of  a  compound  in  the  sense  of  "con- 
nected with,  based  upon,  imbued  with,  charac- 
terized by."  Metia»ahagatam  ceto,  thoughts  based 
on  good-will,  friendly  thoughts.  Domatiasaasaha' 
gatam  cittam,  thoughts  accompanied  with  grief 
(Dh.  89,  99).    See  Patthdnam. 

SAH AJATI,  Name  of  a  town  in  India  (Vij.).  Mah. 

18,17. 
SAHAJATO  (adj.),  Bom  at  the  same  time  [;Qf- 

SAHAJlVl  (adj.).  Living  with  [^  +  ^f^. 

P6t  107. 
6AHAJO,  A  uterine  brother  [iTfW].    Ab.  249. 

SAH AKARO,  a  sort  of  fragrant  Mango  tree  [^- 
WX]'    Ab.667- 

SAH  AM,  Power  [^,  ^%^2-    Ab.  398. 

SAHAA,  see  So. 

8AHAMPATI  (m.).  This  is  an  epithet  of  Mahd- 
brahma,  who  is  often  called  Sahampatibrahmd 
or  Sahampatimahdbrahmd  (B.  Int.  596 ;  Man.  B. 
43,  06 ;  Dh.  119).  The  etymology  is  exceedingly 
doubtful.  The  North  Baddhist  form  is  Sah&m- 
pati,  which  Bumouf  renders  **  seigneur  des  dtres 
patients."  Eitel  says,  "lord  of  the  Sahaloka, 
which  means  the  inhabitable  part  of  every  uni- 
vene,  embracing  all  who  are  liable  to  transmigra- 
tkm."  I  have  never  as  yet  met  with  aahaloka  or 
mkahktuihdiu  bk  PalL 

SAHANAft,  Endurance  [^Tf^]-    Dh.  170. 

8AHANO  (adj.).  Enduring  [^Tf^].    Ab.  732. 

SAHASA  (adv.).  Hastily,  arbitrarily  [^GTf^]-    Ab. 
1 148.  Atthatk  $aha»d  nayati,  to  decide  a  case  arbi- 


trarily, to  wrest  judgment  (mmMdena  Dh.  46). 
Sahaadpitd  te  mate  ti  vutte,  if  they  said  suddenly 
**  Your  father^s  dead"  (Das.  4).  Sahatdgato,  going 
in  gfreat  haste  (Mah.  61).  Sahaadkammam,  an 
arbitrary  act.    SahaBdkdro,  violence. 

SAHASAA,  Violence;  punishment,  fine  [^TTI^]" 
Ab.  349,  1130.  Sdhaadni  anekdni,  may  acts  of 
oppression  (Mah.  46).  Aadhatena,  dhammena, 
Mamena,  not  arbitrarily,  but  righteously  and  justiy 
(Db.  46).    Atiidhaao  (adj.),  violent  (Mah.  126). 

SAHASIKO  (adj.).  Violent,  cruel,  ferocious  [^TT^- 
f|(l|].  Ten  J.  43;  Dh.  86.  Sdhanko  mo,  this 
tyrant  (Mah.  261). 

SAHASSADHA  (adv.).  In  a  thousand  ways  [^ff^- 
VT].    Das.  43. 

SAH ASSAA  (num.),  A  thousand  [^Tf^] .  Ab.  474. 
In  the  sing,  with  a  pi.  noun :  Sahassam  mdnme 
jine,  should  conquer  a  thousand  men  (Dh.  19,  and 
sahassam  gdthd) ;  Satthi  sahassdni  brdhmafte  bho» 
jetvd,  maintaining  sixty  thousand  brahmins  (Mah. 
23).  In  the  sing,  with  noun  in  gen.  pi.  Acehard" 
nam  sahassam,  a  thousand  nymphs  (Mah.  162; 
comp.  Dh.  290).  As  first  part  of  a  compound, 
the  whole  word  being  in  the  plurtd :  Sahassajatild, 
a  thousand  jafilas  (Mah.  2).  As  last  part  of  a 
compound,  the  whole  in  the  neuter  sing. :  Accha* 
rdsahassam  (Dh.  94).  Anekdni  hatthisahassdni, 
many  thousand  elephants  (Db.  156).  Dasa  ma* 
nussasatasahassdni,  ten  hundred  thousand  men 
(Db.  286).  Sahassafh  sahassena,  a  thousand  mul- 
tiplied by  a  thousand,  a  million  (Dh.  19).  Asi- 
tihatthisahassaparivdro  (adj.),  accompanied  by 
eighty  thousand  elephants  (Ten  J.  89).  Sahassa* 
gabbhasampanno,  furnished  with  a  thousand 
chambers  (Mah.  162).  In  Mah^parinibbdna  Sutta 
the  gen.  sahassassa  is  used  in  the  sense  of  "in 
companies  of  a  thousand"  (sambahuld  devatdyo 
sahassass*  eva).  Sahassaramsi  (m.),  the  sun  (Ab. 
63).  Sahassakkho,  and  sahassanetto,  Indra  (Ab. 
18).  Sahassam  datvd,  giving  him  a  thousand 
pieces  of  money  (Alw.  I.  97>  probably  kah&pa^as). 
At  Dh.  20  sahassena  yajati  seems  to  mean  to 
make  sacrifices  to  the  amount  of  a  thousand  kahi- 
pa^as  (comment  says  sahassaparicedgena). 

SAHASSi,  This  curious  form  possibly  originated  in 
fl^f^^y  bu^  It  ^s  vs^^  ^^^7  irregularly,  some- 
times as  a  masculine  and  sometimes  as  a  feminine, 
and  it  is  difi&cult  very  often  to  know  how  to  con- 
sider it.    It  is  used  only  in  connection  with  cakka- 

68 


SAH 


(414) 


SAH 


vdlas.    A  thousand  cakkav&las  are  called  raAosW- 
lokadhdtu,  a  million  are  dvUahaasil'f  a  billion  are 
tiBakassO-f  or  mahdaahassti^.    These  must  be  com- 
pound words,  for  at  Dh.  94  we  have  dasasaha- 
ssacakkavdfe  (loc.)>  ''in  ten  thousand  worlds."  The 
following  are  further  instances:    Sakaladasa$a- 
hoisilokadhdtUf  the  whole  of  ten  thousand  cakka- 
v&las (Jdt.  51).    DaaaaahoBsilokadhdtu  (Jdt  17, 
92,  the  i  being  shortened  in  accordance  with  fre- 
quent practice  in  samdsas).  Da»a8ah<usilokadhdtu 
(Jdt.  26).     Fasudhd  dasasahasti  pakampathoj  the 
earth  shook  in  ten  thousand  worlds  (Jat.  25,  comp. 
puthavi  dasasahassf,  Jit,  26).   Sometimes  vaaudhd 
is  omitted,  and  dasaaahassi  is  treated  as  if  it  were 
a  fem.  noun ;  Daaasahaasi  pakampati,  ten  thousand 
worlds  quake  (Jdt.  18);  Ftroca  dasasahtMsriyam, 
shine  in  ten  thousand  worlds  (Jdt.  27)*    Judging 
from  these  examples  we  should  say  that  sahoisi 
was  a  fem.  adjective.    But  in  the  example  above 
g^ven  from  Dh.  94  it  cannot  possibly  be  fem.,  and 
at  Jdt.  17  it  is  used  as  a  pi.  masc,  Katmjali  na^ 
massanti   dasasahassi  tadevakd^  ''with   uplifted 
hands  the  inhabitants  of  ten  thousand  worlds,  in- 
dttding  the  devas,  worship ;"  while  at  Jdt.  19  we 
have  dasasahauinamf  "  of  the  inhabitants  of  ten 
thousand  worlds."  At  Jdt.  18,  Niraye  dasa»ahaui 
aggi  nibbdyif  the  fire  of  ten  thousand  hells  died 
out,  it  appears  to  be  an  adj.  masc,  unless  we  read 
dasasahaasi-aggi,  as  a  compound.    At  Jdt.   17» 
instead  of  sahauilokadhdtu  we  have  sahasnko  loko, 
''the  universe  of  a  thousand  worlds."     In  two 
instances  I  find  Mahassa  instead  of  iohassi  in  con- 
nection with  cakkavdlas;  the  first  is  dasasaha- 
ssacakkavdladevatd,  the  angels  of  ten  thousand 
worlds  (Dh.  118),  and  the  second  is  dasasu  cakka- 
vdlasahaBsesu,  in  ten  thousand  worlds  (Jdt.  51). 

SAUASSIKO  {adj.\  Belonging  to  a  thousand,  cost- 
ing a  thousand  [^tf^+  T^\- 

SAH  ATI,  To  bear,  endure,  resist,  overcome  [^^1* 
Pr.  whate  (Alw.  I.  107).  Yam  ia^hd  sahati,  he 
whom  lust  overcomes  (Dh.  60),  At  Dh.  v.  31 
Boham  should  be  daham.  Kkuppipdsam  Mahanto, 
enduring  or  suffering  hunger  and  thirst  (Ten  J. 
116).  AvoBcad  natk  oBahamdnd,  the  rest  unable 
to  put  up  with  him  (Ten  J.  89).  Opt  Boheyya 
(Att.  193).    Inf.  Bohitum  (Dh.  170). 

SAHATTHO,  One's  own  hand  [l^V^].  Instr. 
Sahatthen'  eva  khiram  gaheM,  taking  the  mUk 
with  her  own  hand  (Jdt.  68).   Abl.  Bohatthd^  from 


or  with  one's  own  hand  (Dh.  900 ;  Mah.  26  \  Mt 
10,  80). 

SAH AV YATA  (/.),  Companionship  [^  +  vyo  + 
Tff ,  comp.  ddBavyafpdtavyatd] .  Upagacchi  deva- 
rdjoBahavyaiam^  went  to  companionship  with 
Sakka,  i.e.  was  re-bom  in  the  Tdvatimsa  betvra 
(Mah.  250).  KuBolam  kammam  karitvd  Udad' 
fiafh  Bahacyatam  patto,  having  done  good  woriu  he 
obtained  assodation  with  the  devas,  i.e.  wis  bon 
in  the  devaloka  (Dh.  96,  97).  Brahmaitdrmjji' 
nam  devdnam  Bohavyatam  uppajjantif  are  re-born 
to  companionship  of  the  Brahmapdrisajja  angdi 
(Gog.  Ev.  18). 

SAHAYAKO,  A  companion,  ally,  friend  [¥|mi]- 
Dh.  119,  153 ;  F.  Jdt.  17 ;  Mah.  74.  Fem.  loM- 
yikd  (Ten  J.  40). 

SAHAYATA,  and  SAHAYATTAA,  Compaiiioii- 

Bbip  [^Btir'nTT*  and  ^TfTO  +  ^T].  With  loc. 
N^aithi  bdle  Bahdyatd,  there  can  be  no  companioB- 
ship  with  a  fool  (Dh.  12,  59).  Cetiyakammatmuk 
Bahdyattam  nikdmayam,  wishing  to  be  assoctsted 
in  the  work  of  the  Dagolia  (Mah.  176)- 

SAHAYO,  a  companion,  ally,  friend  [^f[|i|].  Ab. 
346,  380.  Card  vd  coramahdyd  vd,  robbers  or  the 
confederates  of  robbers.  Dukkhasahdyo,  com- 
panion in  misfortune  (Mah.  256).  Mah.  2;  Dh. 
58 ;  Alw.  I.  74. 

SAHETURO  (adj\).  Having  a  cause  [^f|ipi]* 
a.  Gr.  82. 

SAHIRIKO  («(;.),  Modest  [^  +  1^].  Dh.398. 

SAHITA  (ill.).  One  who  endures  ['Qfn]* 

SAHITO  (adj,).  Endowed  with,  accompanied  by; 
united  [irff  ?f]  -  SdftipdkdroBahitam  tayaMk,  a 
couch  fitted  with  a  curtain  inclosure  (Mah.  49). 
CratiBattBahitOf  endowed  with  prudence  and  hi- 
telligence  (Alw.  I.  112,  comp.  Mah.  161).  With 
instr.  AyuUena  Bahito,  provided  with  an  ag«ot 
(Dh.  390).  Sabbe  Bohitd,  aU  with  one  accord(Mah. 
63).  An^iamaSmam  patiecaBokitd  dhammd,  csn- 
ditions  causally  connected  among  each  other  (B. 
Lot.  532).  SamaggoBBdH  Bohitma  ditenB  <■ 
Barirena  ca  aviyuttoBBM  attho,  samagga  meass 
united,  not  separated  mentally  or  physically  (ni 
73).  BhinndnaHt  vd  Bandhdtd  BaMtdnam  vd  aup- 
paddtd,  setting  at  one  those  who  are  at  variance 
or  confirming  those  who  are  friendly  (Br.  J*  8^ 
see  Anuppaddtd).  In  Br.  J.  S.  a  quanekoBtt 
person  is  represented  as  saying  to  another  ««*»«• 
me  oBahUan  te  fmre  oacaniyum  paeehd  «iMes»elc: 


BAH 


(416) 


SAK 


thk  is  taken  by  the  eomment  in  the  sense  of  *'  I 
bare  wise  speech,  yon  have  foolish  speech :  *'  the 
gloaa  ifi  as  follows,  mayham  vaeanam  »ahitam  «t- 
l^kmtk  oHhayutiatk  kdrapayuttoHif  **  my  speech 
is  aoAiYo,  that  is  connected,  sensible,  appropriate 
to  the  matter  in  hand."  Whether  this  last  pas- 
sage throws  light  on  the  use  of  tahUa  at  Dh.  w. 
19,  2D,  is  a  difficult  question ;  bat  on  the  whole  I 
am  inclined  to  think  that  Max  MOller  is  right  in 
taking  it  as  equivalent  to  ?if^?n  ''text"  of  the 
Buddhist  Scriptures  (the  use  of  appa  in  v.  20  is 
strongly  in  fiivour  of  this),  as  Buddhaghosa  does. 
Still  we  know  that  the  commentators  sometimes 
pat  a  very  strained  interpretation  upon  difficult 
passages,  and  it  is  possible  that  after  all  sahiia 
may  here  mean,  as  in  Br.  J.  S.,  **  to  the  point, 
sennble."    See  tanthito  under  SandahatL 

8AH0  (adj.\  Enduring  [^l|[].  Mama  bhdrasaho^ 
liearing  my  burdens  (Dh.  387)* 

SAHODAKO  (adj.).  Containing  water  [^  +  ^. 
J%].    Mah.  15. 

SAHU  (adj.).  Good.  Softened  form  of  iddhu  (Sen. 
K.200). 

SAJAIiO  (adj\).  Watery  [^QRW].    Att.  70. 

SAJANO,  A  kinsman  [^IR].    Ab.  243. 

SAJATI,  To  cling  [^].  Pass.  saJfdH,  to  cling, 
be  attached.  P.pr.  tajjamdno  (Dh.  40).  P.p.p. 
mMo,  attached,  devoted  to  (Ab.  816).  With  loc 
Saiio  eanddliyd,  enamoured  of  a  ca^^^a  woman 
(If  ah.  200).  Smnojanasangatatio,  bound  in  the 
fetters  of  the  Safifiojanas  (Dh.  61). 

SAJATI,  and  SAJATIRO,  and  SAJATlYO  (adj.). 
Of  the  same  class  or  species,  or  caste  [41^1  fjl, 
•Bd^iBPirTfiT+^^andiWnftir].   Ab.  504, 632. 

SAjIVAlif,  Rule  of  life,  precept  governing  the 
monastic  life  of  the  Baddhist  priests  [^  4-  ^- 
^n^] .  F&t,  5, 65  (tdjivam  ndma  yam  Bhagavatd 
pmmaiUuk  Mkhdpaddm  etaHi.  9dj(vam  ndma). 

SAJlVO  (a^\),  AUre;  living  with  [Hlfhr].  Mah. 
68.  Sqfkfo,  a  king's  minister,  one  who  lives  with 
hfan  (Ab.  340). 

SAJJANAA,  Decking,  equipping  [^Ql|i|].    Ab. 

OKA. 

8AJJAN0   (o4f.).  Well-bom,  respectable,   good, 

lirtuons  [^^^nnf]-    Ab.  333,  056. 
8AJJATI,  see  SajaH. 

SAJJETI  (cauB.),  To  prepare,  equip,  deck  [cant. 
-   ^F^l^].    AdkUakkdrad^  «.,  to  prepare  hospitality 

(Dh.  135).    Ymddhad^  #.,  to^make  ready  for  batUe 


(Dh.  352).  Piive  a.,  to  prepare  cakes  (Dh.  139). 
Nagaram  #.,  to  decorate  a  city  (Mah.  240).  Also 
aajjdpeH  (Dh.  243,  388).  P.p.p.  tajjito  (Ab.  366, 
of  a  caparisoned  elephant) ;  Dh.  263 ;  F.  J4t  52 ; 
Mah.  104,  162. 

SAJJHAA,  and  SAJJHU  (».),  Silver.  Ab.  489. 
HemaaajjhughaU,  vessels  of  gfold  and  silver  (Mah. 
115).  Sqjjhund  khaeito,  inlaid  with  silver  (Mah. 
163).  Sajjhumayo  (adj.),  made  of  silver  (Ditto). 
Mah.  167. 

SAJJHAYATI,  To  repeat,  rehearse,  read  aload 
[^rnVnr]-  Mah.  254.  DwUHmtdkdramtajjhd" 
yanti,  repeat  the  dvattims^dra  (Dh.  165,  a  Bud- 
dhist formula  enumerating  the  thirty-two  con- 
stituents of  the  human  body).   Cans.  tajjhdydpetL 

SAJJHAYO,  Repetition,  rehearsal  [|^|U||^]. 
Dh.  43.    See  Crafuuajjhdyo. 

SAJJHU,  see  Sajjham. 

SAJJO  (a^.\  Diligent  [from  ?i^,  comp.  the 
meanings  of  ^nt]  •    Ab.  516. 

SAJJO,  The  Sal  tree,  Shorea  Robnsta  [^].  Ab. 
562. 

SAJJO  (a4j'\  Prepared,  ready,  equipped,  decorated 
[?9?nT].  Ab.  378.  Gamanaaajjo,  prepared  to 
march  (Par.  S.  A.).  Yuddhasajfo,  equipped  or 
armed  for  battie  (Mah.  64). 

SAJJU,  and  SAJJUKAM  (adv.).  Instantly,  imme- 
diately, quickly,  suddenly  [^m^  and  aajju  -|-  ^1. 
Ab.  1149 ;  PiL  28.  Sajjukhlratk,  new  milk  (Dh. 
13).    5a(;a^a»i  (Mah.  47,  83,  98). 

SAJJULASO,  Resin  [^NNcil].    Ab.  304. 

SAKABALO  (adj.).  Containing  a  mouthful,  full  (of 
the  mouth)  [^  +  IR^rw]  -    P^t.  22. 

SAKAGGHA  (/.),  Conversation.  Ab.  120.  Dham- 
mtudkacchd,  religious  conversation  (Kb.  5).  Sd' 
kacchath  karoti,  to  converse  (Dh.  121).  This 
form  is  perhaps  ^riNSVT  with  the  term,  tf  and 
vfiddhi,  representing  a  form  sdnkathy&  (comp. 
adran^ha).  But  it  may  possibly  represent  ^  + 
1|^  +  lf.  At  Pdt.  XV.  there  is  a  curioas  verb 
adkacchaH,  which  I  think  must  be  formed  back 
from  adkacchd  (arinamannaih  dhammam  adka- 
cehiMonH,  shall  talk  with  each  other  about  re- 
ligion). 

SAKADAgAmI  (adj.).  Returning  once  [^A^|l|l- 
t^n^ .  This  is  the  technical  name  given  to  those 
who  are  walking  In  the  second  Path  (see  Maggo, 
and  Phalaih).  There  is  the  Path  (sakaddgdmi- 
maggo)  and  the  Fruition  (aakaddgdmiphalatk). 


SAK 


(416) 


SAK 


Those  who  have  attained  the  path  are  called 
mikaddgdmimaggattho,  and  those  who  have  at- 
tained the  fruition  are  called  gakaddgdnUpha- 
laffAo.  Hardy  says,  ''  The  path  sakradagdini  is 
so  called  because  he  who  enters  it  will  receive  one 
more  birth.  He  may  enter  this  path  in  the  world 
of  men,  and  afterwards  be  born  in  a  deva-loka ; 
or  he  may  enter  it  in  a  deva-loka,  and  afterwards 
be  bom  in  the -world  of  men"  (£•  Mon.  280). 
Alabaster  says,  ''There  will  be  only  one  birth 
among  men  or  angels  before  reaching  Nirwana'' 
(Wheel  of  the  Law,  171).  The  fact  is  that  a  man 
who  has  attained  Sakadag^^miship  is  re-bom  twice, 
once  in  the  deva  world  and  once  in  the  world  of 
men.  His  name  implies  that  he  returns  to  the 
world,  and  consequently  be  must  in  the  interval 
have  been  in  another  world.  This  is  I  think 
proved  by  a  passage  in  Par.  S.,  in  which  Buddha 
says  of  a  devout  disciple  who  had  recently  died, 
Sudaito  Ananda  updsako  tiftijMm  Bamyafandnam 
parikkhayd  rdgadosamohdnam  tanuttd  sakadd' 
gdmi  sakid  eva  imam  lokam  dgantvd  dukkhas^ 
antani  karissath  "  O  Ananda,  the  up&saka  Sudatta 
by  the  destruction  of  the  three  Samyojanas,  by 
the  attenuation  of  lust,  hatred,  and  ignorance, 
having  become  a  Sakadiig&min,  returning  once 
only  to  this  world  will  make  an  end  of  suffering." 
The  Sakadiig^utnln  has:  entirely  got  rid  of  the  three 
Samyojanas  (sakkdyadifthi,  vicikicchd,  and  sUab^ 
batapardmdmi),  and  greatly  diminished  or  reduced 
to  a  minimum  the  passions  of  rdgct,  dosa,  and 
moha.  With  regard  to  the  expression  tanutta  of 
the  text  (see  also  p.  269,  a,  of  this  Diet.)  the  com- 
ment on  Par.  S.  says,  sakaddgdmiua  hiputthujfo' 
ndnatk  tnya  abhinham  rdgddayo  na  upptyjantiy 
kaddci  lawahaci  uppajjantiy  uppajjamdnd  ca  pu' 
tht^andnam  mya  bahtdabahald  na  uppajjantiy  ma-- 
cchikapattam  mya  tanutanukd  uppajjantiy  *'(ot 
the  lusts  and  other  passions  of  the  sakadlg^bnin 
do  not  arise  repeatedly  like  those  of  unconverted 
men,  they  arise  only  now  and  then,  and  when  they 
arise  they  do  not  arise  gross  and  thick  as  with 
unconverted  men,  but  they  arise  exceedingly  at- 
tenuated like  fishes'  scales"  (!).  A  little  furtlier 
it  speaks  of  the  seven  births  of  the  Sotdpanna,  the 
two  births  of  the  SakadHgamin,  and  of  the  single 
birth  of  the  An^^in.  Buraouf  takes  the  right 
view,  for  he  says  the  8.  is  "  a  being  who  has  yet 
to  traverse  sixty  thousand  kalpas,  to  be  re-born 


once  among  the  devas  and  once  among  men  "(lot 
2d3).  The  sakad£gibnin  may  be  kdmabhrnddki- 
gataphalo,  or  Htpabhavddhigataphalo,  or  oriipo- 
bhavdtUgataphalOf  according  (I  suppose)  as  he  is 
re-bom  in  a  Idunadevaloka,  a  rtipadevaloka,  or  m 
ardpadevaloka. 

8AKAL0  (adj.).  All  [^RPf].  Ab.  702, 1026.  So- 
kalasamvaccharam,  a  whole  year  (F.  Jit  10). 

SAKALO,  and  -LAlfl,  A  portion ;  a  potsherd  [l(- 
inr].    Ab.$3,d46. 

8AKALYAM,  Totality  [^THm]-    Ab.  1103. 

SAKARAlVlYO  {adj.\  Having  duties  to  perform 
[ir  +  ^BfTTd^]-  Epithet  of  a  Sekha,  who  stiil 
has  much  to  do  before  attaining  complete  sanedfi- 
cation  (B.  Lot.  297). 

SAKARO  {adj.\  With  its  cbaracteristibs  [imiT]- 

SAKASO  (a<(;.),  Near  [^raini]-    Ab.  700. 
SAKAfAld,  A  cart,  waggon ;  a  measure  of  cajMcitf, 

a  cart-Load  [ipiZ].     Ab.  373,  484.     SakaU- 

^noggo,  a  cart  road,  high  road  (Ab.  191).    Mtb. 

143, 167 ;  Ten  J.  112. 
SAKATANO,  and  -AYANO,  A  proper  name = 1(T- 

^FTRPr  (Sen.  K.  387). 
SAKATIKO  (adj.).  Belonging  to  a  cart  [ifnfZl]. 

Sen.  K.  390, 
SAKATTA  (m.),  One's  own  self  [^n  +  WKH- 

Mah.  13. 
SAKATTHO,  One's  own  object  or  advantage  [^ 

+  ^].    Att.  199. 
SAKETAM,  Name  of  the  city  Ayodhyi  [irfvV]. 

Ab.  201. 
SAKHA  (m.),  Companion,  friend  [^9f^].  Ab.340. 

The  declension,  which  is  very  irr^;ular,  ynH  htr 

found  at  Sen.  K.  287  G^^^*  »akhe,  mstr.  pi.  takkekit 

aakhdrehi).    Ace.  pL  sakhi  (Att.  203). 
SAKH A  (/.),  A  branch  [j[[W[] .   Ab.  542 ;  F.  Jit 

7, 12 ;  Mah.  108.    Sdkhdnagaratk,  a  snbaih  (Ab. 

199).    Sdkhdmigo,  a  mohkey  (Ab.  614 ;  Dh.  329). 

A  ^dkhd  of  the  Veda  (Alw.  I.  cxxiv).    A  neater 

form  sdkhasmifk  (loc.)  occurs  at  Dh.  329,  and  at 

Mah.   5   we   have   pattasodhanaMhdm,  which 

Tumour  renders,  "  leaves  to  cleanse  their  ncred 

dishes  with." 
SAKHALYAA,  see  Sakhilo. 
SAKHI  (/.),  A  female  friend  [^TW^].    Ab.  238; 

Ten  J.  37. 
SAKHI  (m.),  A  tree  [lITf%«C|.    Ab.  540. 
SAKHILO  {adj.).  Friendly  [5gftr  +  W].  I>h- 1^- 

I  have  met  with  a  derivative  sdhhaU/om,  fiieod- 


SAR 


(417) 


SAK 


•hip,  iriiich  I  think  b  aathentic,  the  a  points  to 
the  base  with  that  vowel. 

6AKI A  (adv>)f  Once ;  at  once,  simnltaneonsly  [?Gr- 
\K?^.  Sakim  vijdtdf  a  woman  who  has  borne 
one  child  (Dh.  233).  Sakim  n^dtava^v^^  appear- 
ance of  a  woman  who  has  borne  one  child  (Dh. 
315).  Sakiik  vadanio,  speaking  to  him  once  (Dh. 
272).  At  the  same  time,  simultaneously  (Mah. 
106).  Sakifk  yeva^  at  the  very  same  time  (Mah. 
34).  Temim  sakim  uj^ninnam  veram  na  sammatit 
thdr  wrath  when  once  roused  does  not  pass  away 
(Dh.  100).  Sakid  eva,  at  one  and  the  same  time 
(Att.  193),  once  only  (see  Sakaddgdmi). 

SARIJ^CANO  (o^;.),  Havmg  somethhig,  wealthy 
[9  +  fti^9W]»  Dh.  71  (here  it  may  also  mean 
not  freed  from  the  Kificanas). 

SAKI YO  (adj\)y  Own  [^NIVv]  •  This  is  the  correct 
spelling  (oomp.  paraMya^  dutiya^  gahUa^  etc.), 
mkiya  at  Att.  216  is  merely  a  return  to  the 
Sanskrit.  At  F.  J6t.  18  we  have  vdcdya  iakiyd 
^vadhif  where  mtkiyd  is  a  shortened  instr.  fem.  from 
§akiy&f  and  not  as  at  first  sight  would  appear  an 
instr.  from  an  anomalous  fem.  9ak(  from  toko. 

8AKIYO,  8AKY0,  and  SAKKO,  Name  of  the 
princely  famUy  to  which  (hiutama  Buddha  be- 
longed [irnn]-  ^b.  lOOl.  The  ^dkyas  formed 
a  great  clan  or  people,  engaged  in  agriculture, 
among  whom  probably  only  a  very  few  families 
were  princely  (Dh.  351).  Their  territory  seems  to 
have  been  of  some  extent*  At  Ab.  184  Sakkd 
**  the  ^kyas  "  is  given  as  the  name  of  a  people. 
At  Dh.  361  we  are  told  that  on  one  occasion 
Buddha  was  living  among  the  Cdkyas  (Sakkem 
0iA«ra»to).  In  Sutta  Nip&ta  also  I  find  Ekath 
JMMyoM  Bhagand  Sakyeam  viharatL  Sakydnam 
Vfmmpaiai  ndma  nigamamt  a  town  of  the  C4kyas 
named  Ulnmpa  (Dh.  222),  Sdkiyo  or  Sakko, 
a  94kya  prince  (Ab.  336,  1001 ;  Mah.  9,  55). 
8akyar4fdmOs  ^dkya  princes  (Dh.  217).  Sakya- 
rdjakula^  Qtfcya  royal  family  (Dh.  117).  Sakya- 
rdjadhitdy  or  Sdkiyaddrikd,  a  ^ya  princess  (Dh. 
216).  Mahdndmo  Sakko,  the  9^ya  prince  Mahd- 
ndma  (Dh.  218).  Suppabuddhawkko,  the  ^akya 
prioee  Buppabnddha  (Dh.  296).  Sdkiyd  ndma 
mdnaaisHidt  the  (6kya  princes  are  haughty  (Dh. 
142).  Gautama  Buddha  is  sometimes  called 
Sakyapvtta,  son  of  the  house  of  Qdkya,  or  ^^kya 
prince  (Att.  136  fr.  Dipavansa,  see  Sakyt^ntitiyo). 
Rdjd  Sdkiydnatk,  the  king  of  the  9^yas  (Dh. 


223).  Sdkiyavatkio,  the  royal  Ime  of  96kya  (Dh. 
224).  Sakyamuni,  the  ^4kya  sage  or  philosopher, 
is  given  as  an  epithet  of  Gautama  at  Ab.  5, 1  have 
dswhere  met  with  it  only  at  Kh.  7*  I  here  enter 
my  protest  against  the  continental  custom  of 
speaking  of  Gautama  Buddha  as  **  ^dliyamuni," 
which  is  a  mere  epithet.  It  is  as  though  we  spoke 
of  Jesus  Christ  as  **  The  Lion  of  the  Tribe  of 
Jndah"  (Rev.  v.),  or  the  "Prophet  of  Nazareth" 
(Matt.  zxi.).  (hiutama  is  the  name  by  which  he 
was  universally  known  and  addressed  (at  Kh.  8  we 
have  even  CfotamasdMnafh,  "the  commandment 
of  Gautama"),  and  I  see  no  reason  to  depart  in 
this  matter  from  the  practice  of  antiquity.^  I  may 
here  add  that  his  proper  designation  in  his  ante- 
cedent births  is  Gautama  Bodhisattva  (Ootama" 
bodhitatto).  Another  epitliet  of  Gautama  Buddha 
is  SakyoMo  **  the  Lion  of  the  g^kya  tribe"  (Ab« 
5).  In  one  instance  only  I  find  him  addressed  (by 
a  beUever)  as  Sakka,  *'0  G^ya"  (Vangfsa  S.). 

SAKKA,  See  Sakko  (2). 

BAKKAGCAtt  (adv.).  Respectfully,  attentively,  care- 
fully, zealously,  thoroughly  [H?^m  ^^^^  ^  added, 
as  in  kuddcanam,  kuvafh,  cirasiam'] .  Dh.  98, 230« 
Sakkaeearh  nant  namasseyya,  let  him  assiduously 
pay  reverence  thereto  (Dh.  70).  Daivd  sd  tdni 
sakkaceam  ydvajivwk,  she  having  provided  them 
unfeilingly  during  the  whole  course  of  her  life 
(Mah.  162).  a.  tuf^H,  to  listen  attentively  (Kb. 
6;  comp.  Das  41).  5.  annmadaH,  to  return 
grateful  thanks  (Kh.  11).  Sodhdpetvdnaa,,  having 
cleared  the  road  thoroughly  (Mah.  111).  Sak- 
kacoaaddhukam,  thoroughly  well  (Mah.  198). 

BAKKARO,  Hospitable  reception,  hospitality, 
honour,  festival  [^R^TTC].  Dh.  14,  232;  Mah. 
156, 231.  KatvdvioidhaBakkdrathf  having  showed 
them  every  hospitality  (Mah.  157).  Jhimhdkam 
mahdsakkdraih  kariudmif  I  will  pay  yon  great 
honour  (Dh.  78,  said  to  a  devaid).  Ambaisa 
aakkdro  makd  ahoH,  much  care  was  devoted  to 
the  mango  tree  (F.  J4t.  6).  Sakkdram  antimatk 
akdf  paid  the  last  honour  to  the  dead  (Mah.  125). 
Kdretvd  dhdhuakkdradiy  having  held  a  relic-flte 
(Mah.  38). 

SAKKAROTI,  To  receive  hospitably,  to  honour. 


1  I  suppose  it  is  to  Bumouf  that  we  owe  ibis  fitthionable 
use  of  the  word  (^frkyammii  (see  Int  70).  I  myself  at  one 
time  followed  the  custom,  as  the  early  pages  of  this  Dictionary 
will  show. 


idAK 


(418) 


8AR 


•  revere  [^GnV]-  Pituvacanafh  mkkarcnto^  reve- 
rencing my  father's  command  (Sig.  S.).  Ger. 
mtkkatvd  (Mah.  245),  sakkaritvd  (Mah.  196).  Inf. 
9akkdiuih,  Pilp.  iakkdtabbo.  P.p.p.  sakkato. 
Gaufl.  sakkdreti  (Sen.  K.  527). 

SARKATAf^J^C(a4;.),  Acquainted  with  the  Sanskrit 
language  [?i^r?r  +  1|]  •    BAl.  i. 

SAKKATI,  To  go  (aoagh's  Pali  Verbs,  1).  See 
Osakkatiy  PaccoBokkati,  Nissakkanamt  Parisak' 
kati,    Weber  is  doubtless  right  in  referring  it  to 


8AKKATI,  see  Sakkoti. 

SAKKATO  (p»P'P'  sakkaroti),  Entertained,honoured 
^n^r?!] .  Panca  mdse  vasitvdna  te  *maccd  'tha  »ak* 
katd,  these  ministers  having  resided  five  months 
most  hospitably  entertained  (Mah.  70). 

SAKKATO,  and  SAKKATO  (adj.),  Sanskrit  [<- 
W?f].  Sakkatabhdsdf  the  Sanskrit  language 
(B61.  i).  Sakkatagandhesuy  in  Sanskrit  books 
(Sen.  K.  202). 

6AKKATTA]£r,Cakraship  [ip|  +  ?(].  Sakkattath 
pdpuftdHf  to  obtain  Qakraship,  by  which  is  meant 
bdng  re-born  after  death  as  Sakka  the  king  of 
the  devas  (F.  J&t.  2,  see  Sakko).  It  is  of  course 
the  reward  of  very  high  merit  (Dh.  185,  187). 
Sakkattam  patthetij  to  pray  for  re-birth  as  ^akra 
(Dh.  134). 

SAKKAYO,  Own  body  or  person  [9  +  ^^^]- 
Kb.  9 ;  Dh.  296.  SakkdyadUthi,  "  the  heresy  of 
individuality,"  is  one  of  the  three  samyojanas,  re- 

-  lease  from  which  is  obtained  by  entrance  into  the 
first  Path  (sotdpatti).  Yitr.  states  that  takkdya- 
diffhi  is  identical  with  aitaoddo  (which  see),  and 
quotes,  fdiativatihukd  iakkikfodifthi  attavddupd' 
ddfuuh*  Hardy  says,  "  he  also  rejects  the  error 
called  sakkdya-drishti,  which  teaches,  I  am,  this 
is  mine"  (E.  Mon.  289).  Subh.  in  answer  to  my 
question  as  to  the  etymology  says  it  means  '^  sva- 
Idya  9arira,"  and  I  have  no  doubt  that  he  is  right. 
We  should  naturally  expect  sakdya,  but  the  k  is 
doubled  to  compensate  for  the  loss  of  the  v  (comp. 
paWcMdai  and  abhikkanta  =  n(im  f  ^,  where 
the  k  is  doubled  to  compensate  for  the  shortening 
of  the  vowel).  The  North  Buddhists,  puzzled  by 
the  double  k,  have  (as  In  numerous  other  in- 
stances, see  Patisambhidd)  ascribed  a  wrong 
etymol(^'  to  this  word,  and  tamed  it  in  Sanskrit 
into  satk&yadfishti,  as  if  the  first  part  of  the  com- 


pound were  ^9?^  instead  of  ^.  Baraoof  adopte 
this  etymology  (Int.  263),  rendering  satk&ya  by 
''  existing  body,"  or  "  aggregate  of  what  exists,** 
and  satkiyadrishfi  by  "the  riew  that  the  body  is 
what  exists."  From  the  passage  wliich  he  goes  on 
to  quote  from  Abhidbarma  Koqa  Vyikhyii  it  b 
clear  that  the  author  of  that  work  had  a  correct 
understanding  of  the  meaning  of  the  term,  and 
was  only  at  fault  as  to  its  etymology ;  the  original 
of  the  passage  will  be  found  at  Alw.  N.  7%  in  an 
extract  from  Samyntta  Nikdya.  Here  it  is  shown 
that  Sakk4yaditthi  may  be  held  in  twenty  different 
ways  (see  above  vfsatioatthukd).  A  man  may  look 
on  Form,  the  first  khandha,  as  Self  (r6pam  attaU 
tamanupauati),  or  he  may  look  on  Self  as  possess- 
ing Form  (rupavantam  attdham),  or  he  may  look  on 
Self  as  residing  in  Form  (attani  rdpmh),  or  Form 
as  residing  hi  Self  (rApaamm  attdtunk).  If  for 
R6pa  we  substitute  in  turn  each  of  the  foar  re- 
maining khandhas  we  obtain  the  twenty  modes  of 
heretical  view  as  regards  the  Att4  or  Self.— Ac- 
cording to  Sangiti  S.  there  are  three  Antas  or 
goals  of  doctrine,  mkkdyo  anta,  sakkdyamuHMdm/o 
antOy  iakkdyanirodho  anto,  the  body  or  Self,  the 
origination  of  the  Self,  and  the  annihilation  of  the 
Self. 

SAKKH ARA  (/.),  A  potsherd ;  gravel ;  dayed  or 
brown  sugar,  jagghery,  sugar  [1[«ITT]*  Ab.4fi% 
925.  Sakkharodakath  or  sakkharapiiuuk,  eao 
sucr^  (F.  J&t.  8 ;  Mah.  177).  Dh.  416;  K  Lot 
576 ;  Mah.  197.    ' 

SAKKHARAPPABHEDO  {adj.).  Together  with 
the  distinction  of  letters  [^  +  mT  +  li^]* 
This  compound  is  used  as  an  epithet  of  the  three 
Vedas,  and  points  to  some  sort  of  sn|^lemeotary 
treatises  upon  them  called  akkharappMeda, 
D'Alwis  renders  it  <<  distinction  of  letters,"  and 
identifies  it  with  the  brahminical  ^ikshA  (Ahr.  1. 
Ixx).  Bumouf  says  **  the  diiferences  whkh  dis^ 
tingnish  the  letters  from  each  other"  (lot  207). 
Sdkkh-  is  the  correct  reading. 

SAKKHI,  SAKKHISSATI,  See  Sakk&H. 

SAKKHl  (m.),  A  witness  [^^f^pU.  Dh.  100. 
SakkkipufthQ,  interrogated  as  a  witness.  Sakkki' 
bMtOf  having  been  witness  of  or  to  (Att  219). 
Me  »akkh(  bhava,  be  my  witness  (Att.  216).  So 
often  written  sakkhi  that  I  feel  doabtfiil  wbeiber 
this  is  not  the  right  reading,  or  at  least  an  altenft- 
tive  one,  comp.  katihi. 


SAK 


(419) 


SAK 


8AKK0»  ^akn  or  Indrs  [ipi]*   ^^'  ^^^-  ^^«>^ 
Oantuna  Boddha  deposed  Indra  from  his  godship, 
be  made  him  a  powerful  archangel  ruling  over  the 
five  lowest  kimadevalokas  and  having  his  abode 
in  the  Tdvatimsa  heavens  (see  Mdro).     He  is 
widely  different  from  the  Hindu  Indra,  though 
retaining  many  of  his  attributes.    He  is  inferior 
in  majesty  and  power  to  the  two  other  archangels 
Mahibrahma  and  M^a.     LilLe  Mahdbrahma»  he 
Is  represented  as  exerdsing  a  lieneficial  influence 
over  the  affairs  of  men.    When  a  good  man  is 
ttmggling  with  adversity,  the  fact  is  made  known 
to  Sakka  by  the  throne  on  which  he  sits  becoming 
warm  {ufAdkiram  daneti,  Ras.  15 ;  F.  Jit.  54 ;  Dh. 
87;  Man.  B.  50).   It  is  then  his  wont  to  take  some 
earthly  disguise  and  descend  to  the  relief  of  the 
sufferer.  When  king  Dhammasodhaka,  seeking  in 
vain  to  obtain  a  knowledge  of  the  Truth,  had  g^ven 
■p  his  throne  and  resigned  himself  to  the  life  of  an 
ascetic,  we  are  told  that  the  moment  he  entered 
the  forest,  by  the  power  of  his  merit  the  throne  of 
Sakka  l>ecame  hot.     Atha  devardfd  cinteii  akd- 
mam  me  pafLdukamhalatildionaih  ufiham  ahan, 
kim  nu  kho  kdrafumf  ti  lokam  oioketvd  Sakko  deva- 
rdjd  Dhammatodhakam  mahdrdjdnani  iakalajam" 
^mdfpam  vicMtvd  taddhammajjheyyakam  alabhu 
tvd  pmvitthabhdvam  addaia,  "ThiBn  the  archangel 
thought.  Without  my  wish  my  marble  throne  has 
become  hot,  what  can  l>e  the  cause?  and  gazing 
over  the  world  the  archangel  Sakka  beheld  the 
great  king  Dhammasodhaka,  who  had  entered 
tlie  forest,  having  sought  throughout  the  whole 
land  of  Jambndipa  a  teacher  of  the  Truth,  and 
havliig  found  none.''     Sakka  then  assumes  the 
ahape  of  a  rakkhasa,  meets  him  in  the  forest  and 
pats  his  faith  to  the  severest  trials.    At  the  last 
moment  he  resumes  the  radiant  fonn  proper  to 
him,  reveals  to  the  astonished  monarch  the  Truth 
he  was  in  search  of,  and  restores  him  to  his  king- 
dom (Ras.  18,  and  foil.).    In  the  Sasajiitaka, 
Sakka  in  the  disguise  of  a  brahmin  tries  the  fidth 
ot  the  Bodhbatta,  and  rewards  him  for  his  heroic 
endurance  by  imprinting  the  figure  of  the  hare 
upon  the  moon  as  a  lasting  memorial  of  his  good 
deed  (F.  J4t.  54).   In  the  DadhivlUiana  J6taka  he 
is  represented  as  bestowing  upon  three  pious 
liermits  the  means  of  supplying  their  wants  with- 
out trouble  to  themselves  (J6t.  2).    Shortly  after 
Gautama's  attainment  of  Boddahood,  Sakka  went 


down  to  meet  him  in  the  disguise  of  a  young 
brahmin  and  sung  his  praises  (Dh.  120). 

What  I  have  said  of  the  personality  of  Mahd- 
brahma  holds  good  also  of  Salcka:  there  is  a 
Sakka  in  every  cakkavala,  and  the  office  of  Sakka, 
which  is  in  fact  the  sovereignty  of  the  T4vatimsa 
angels,  and  is  called  Sakkaitam  (q.v.),  is  only  held 
for  a  limited  period  by  the  same  individual.  The 
^akra  of  the  Dadhivdhana  Jdtaka  was  a  pious 
hermit  of  Himavanta  (F.  Jit.  2).  The  ^akra  of 
Gautama's  time  had  been  a  young  brahmin  named 
Magha,  who  was  re-bom  as  Qakra  as  a  reward  for 
his  zeal  in  doing  good  (Dh.  6).  And  according  to 
Hardy,  Gautama  Buddha  himself  was  ^lakra  in 
twenty  of  his  antecedent  births  (Man.  B.  100). 

Sakka's  usual  designation  is  Sakko  devdiwm 
indo  (Dh.  185),  or  Sakko  devardjd  (Dh.  120, 184, 
357,  415).  Many  of  hu  brahminical  titles  are 
preserved,  but  always  explidned  so  as  to  harmonize 
with  hi»  new  Buddhist  character.  Thus  he  retains 
the  epithet  of  sahaisanetto  (Dh.  87),  or  MohoMiak^ 
kho  (Ah.  18),  but  it  is  said  to  mean  that  he  can 
think  of  1000  things  at  the  same  instant  (Dh.  185 ; 
com  p.  the  use  oi  pancacakkhu).  He  is  said  to  be 
named  Sakka  liecause  when  a  man  he  assiduously 
exercised  the  virtue  of  charity  {Mkkaccaak  ddtuak 
addsi  \  Dh.  185).  His  title  of  purandara  is  changed 
to purimdada  (q.v.).  He  is  called  maghavd  because 
his  name  when  a  man  was  Magha,  and  he  is  called 
Indra  because  he  is  prince  or  lord  of  the  T&vatidisa 
angels  (Dh.  185). 

Sakka  with  his  consort  Si^j&ti  reigns  with  great 
splendour  in  the  T&vatimsa  heaven  situated  on  the 
summit  of  Mount  Mem  (Man.  B.  11).  His  royal 
city  is  called  Masakkasira  or  Yassokasdra,  and 
his  palace  is  called  Yejayanta.  He  is  the  Record- 
ing Angel  of  Buddhism,  and  four  times  a  month, 
seated  in  his  Hall  of  Justice  called  Sudhammd,  he 
reads  aloud  from  a  golden  book  a  record  of  good 
works  done  by  men  during  the  week.  Sakka  has 
a  splendid  car  called  Vejayanta  driven  by  the 
charioteer  Mitali,  an  elephant  named  Er&va^a, 
and  a  chank  or  trumpet  called  Vyayuttara,  of 
tremendous  power.  Sakkakaropd  dkammd  at 
Dh.  185  means  the  conditions  or  qualities  that 
qualify  a  man  for  attaining  ^A^^Mkip ;  they  are 
tmthfulness,  dutifulness  to  parents,  respect  for 
elders,  mildness  of  speech,  etc. 
SAKKO  (p/.p.  iakkoH),  Able ;  possible  [l[«|>  and 


SAK 


(  420  ) 


SAK 


it  is  just  posdble  tliat  it  sometimes  represents 
J[Jll,  oomp.  iit«ApA;a  =  miikta] .  Ab.  1001.  With 
inf.  (Sen.  K.  521).  So  arahattaih  pattum  asakko, 
he  being  unable  to  attain  Arbatship  (Dh.  210). 
8d  na  gakkd  hi  tarn  vind,  for  it  (the  sangiti)  could 
not  l>e  held  without  him  (Mah.  11).  Sakkd  vata 
bho  rdjakumdrd,  the  rojal  princes  are  able  (or 
competent,  or  powerful,  Man.  B.  133,  here  it  is 
perhaps  ^akta).  Out  of  this  declinable  participle 
has  grown  a  remarkable  indeclinable  word  sakkd^ 
the  use  of  which  the  foil,  examples  will  illustrate. 
Pun*  idikkhatamdgamo  na  sakkd  laddhum  off*  eva^ 
**  such  a  meeting  as  this  cannot  again  be  held  at 
the  present  day"  (Mah.  49) ;  here  we  have  takkd^ 
where  according  to  Sanskrit  usage  we  should  have 
Bakko.  Again  at  Dh.  80»  Na  sakkd  so  (dhammo) 
agdramajjhe  p^retuih,  this  law  cannot  be  fulfilled 
in  a  household.  Buddhd  ca  ndma  na  sakkd  sO' 
fhena  drddhetum  kalyd'OMJjhdsayena  A*  ete  ard' 
dhetabbdy  Buddhas  cannot  be  propitiated  by  a 
wicked  man,  but  they  are  to  be  propitiated  by 
a  man  of  good  inclinations  (Dh.  81).  Assame  fMi- 
santtna  sakkd  hanti  imdni  attha  sukhdni  viTiditum, 
by  one  who  lives  in  a  hermitage,  these  eight 
advantages  are  able  to  be  enjoyed  (Jdt.  8,  here 
according  to  Sansk.  use  we  should  have  sakkdni). 
The  syntax  of  the  above  examples  h  the  same  as 
in  Sanskrit,  the  infinitive  being  used  passively, 
and  the  person  able  being  in  the  instr.  case.  But 
in  the  great  majority  of  cases  sakkd  is  accom- 
panied by  an  infin.  used  actively  (often  followed 
by  an  ace.),  while  sakkd  has  the  neuter  or  imper- 
sonal signification  'Mt  is  possible,"  hoH  being 
sometimes  added.  Sakkd  bhaveyya  sammdsam- 
huddhaih  pesetwh,  would  it  be  possible  to  send 
Buddha  ?  (Alw.  I.  76,  and  see  1.  22).  Sakkd  hoti 
fnethunath  dhammath  patisevitum,  it  is  possible 
to  practise  fornication  (P^t.  75).  Na  sakkd  pun-' 
6aik  sankhdtuth  im*  ettam  apt  kenaei,  no  one  can 
calculate  this  so  great  merit  (Dh.  35,  im'  for  imam). 
Satthdrd  ganium  na  sakkd,  the  Teacher  cannot 
go  (Alw.  I.  76).  Na  sakkd  etehi  saddhim  eka- 
tfhdne  vasUum,  it's  impossible  to  live  in  the  same 
place  with  these  people  (Dh.  100).  Sakkd  gehath 
iylfhdvasanteh'  eva  punndni  kdiwh,  it  is  possible 
for  people  to  do  good  works  while  stiU  living  at 
home  (Dh.  80).  Na  sakkd  mayd  rdjdnam  ydcitum, 
I  cannot  ask  the  king  (F.  Jdt.  9).  With  t^  .*  Jdnd- 
petum  kaihath  sakkd  dniid  te  tathd  Hi,  how  is  It 


possible  to  manifest  that  they  have  lieen  tfani 
brought  here  ?  (Mah.  198).  I  have  diffictdty  in 
accounting  for  the  indec.  sakkd,  except  by  sop- 
posing  that  it  arose  out  of  the  frequent  recarresoe 
in  phrases  containing  sakka  of  nom.  plurals  mase. 
and  feminines  sing,  and  plural,  the  majority  of 
which  end  in  -tf.  The  transition  may  be  seen  in 
two  of  the  quotations  g^ven  above,  Sd  na  sakki  hi 
talk  vind,  and  Buddhd  ca  ndma  na  sakkd  tafhena 
drddhetum.  It  is  also  seen  in  a  Sanskrit  phrase, 
quoted  by  Benfey  s.v.  '^{il,  qakydrakshltnm,  *'tbey 
can  be  guarded,*  and  in  one  quoted  by  WlUiams, 
na  sd  qakyd  netum  bal&t,  **  she  cannot  be  led  by 
force."  It  is  curious  that  a  p.f.p.  from  ^Rf^has  in 
Pali  undergone  a  precisely  similar  change.  LaUhs 
=  in^  is  used  both  as  a  declinable  adj.  and  as 
an  indeclinable  in  -d.  Of  the  latter  I  have  given 
two  examples  s.v.,  and  I  have  met  with  another 
in  Dhammika  S.,  Na  h*  em  Jabbhd  sapanggaheiu 
phassetum  yo  kevah  bhikkhudhammo,(or  the  whole 
of  tlie  conditions  of  a  monk  cannot  be  obtained  hj 
one  who  hasr  a  family,  viz.  the  duties  of  the  priest- 
hood are  incompatible  with  married  life.  The 
construction  of  the  sentence  is  exactiy  the  same 
as  in  assa^HC  vasantena  sakkd  honti,  etc.  (see 
above). 
SAKKOTI,  and  SAKKATI,  and  SAKKUI^rATr,  To 
be  able  or  competent  (with  inf.)  [l(?|]*  I^> 
sakkoH  (F.  Ht.  12;  Mah.  110).  SakkaH(=(^' 
yati)  occurs  in  Ndva  S.,  ki^  so  pare  sakkaH  tdra- 
yetum,  is  he  able  to  save  others?  and  in  Sadda 
N(ti  the  dtm.  form  occurs,  Sakkate  jardya  paH- 
kammafh  kdturk,  he  is  able  to  repair  what  is 
worn  out.  Sakkate  at  Sen.  K.  439  is  probably 
the  act.  &tm.  Pres.  sakkuftdti  (Dh.  101).  Opt 
sakkuiwyya  (Mah.  72).  Opt.  2nd  pi.  sakkujiemu 
(Fausb511).  Aor.  asakkhi,  sakkhi  (F.  Jit  5;  Ten 
J.  114 ;  Mah.  99),  sakku^^i  (Mah.  48).  A  regular 
or  Sanskritic  future  taA(AEAt/l  =  ^kshyati,  is  given 
in  Sadda  Niti,  and  I  have  since  met  with  it  in 
Dhaniya  S.,  na  sakkhinti  dhenupd,.,  the  calves 
will  not  be  able.  But  the  future  generally  nsed  is 
sakkhissati,  a  double  future  of  later  origin,  formed 
upon  sakkhiH  treated  as  a  present  (compare 
dakkhissati  and  hohissati) ;  it  will  be  foond  at 
Dh.  84,  89,  F.  Jit.  6,  Mah.  110.  Gondidooal 
asakkhissa  (Dh.  292).  P.pr.  sakkonto  (F.  J^t- 
15 ;  Ten  J.  40 ;  Alw.  I.  80).  Ger.  sakkufdtvi 
(Ten  J.  114).    P.f.p.  sakko.     P.p.p.  satts.    He 


SAK 


(421  ) 


SAL 


aor.  oBokkhi  and  cond.  oBokkhina  are  formed* 
like  9akkhinati,  from  takkhiH  treated  as  a  present. 
We  shoald  expect  sakuftdti,  saku^teyya,  etc,,  but  the 
doabling'  of  the  k  is  carried  on  from  sakkoH 
(  =  9aknoti),  where  it  is  philolog^ically  correct. 
A  precisely  similar  instance  will  be  found  in 
mggini  ^  agni,  and  analogous  cases  in  pavisHlesa 
=  pravi^lesha,  kallahdra  =  kahldra,  sasnrika  == 
sa^rika,  etc.  The  n  is  a  compensation  for  the 
change  of  If  to  ^,  comp.  aakuno.  At  Mah.  141 
we  have  a  remarkable  p.f.p.  sakkufLeyyo.  The 
passage  is  as  follows,  a$akkuneyye  pdsdne  ucedtum 
emfuptmeahi  kifamdtw  khipi  tadd  so  kifdgufake 
viyOf  "at  that  age  he  could  toss  about  stones 
which  foar  or  five  men  could  not  lift,  as  if  he  were 
playing  at  hand  balls."  Here  asakkutieyye  wscd' 
turn  means  "unable  to  be  lifted,"  and  the  con- 
struction is  like  that  of  several  sentences  given 
under  Sakko  (e.g.  Buddhdndmana  sakkd  sathena 
drddhetum).  In  one  example  given  under  my  art. 
Pardmattho  will  be  found  a  word  asakkufteyya- 
ttarii  **  inability,*  which  is  this  p.f.p.  +  ?V.  I  have 
met  with  asakkuneyya  in  several  other  places. 

8AK0  {adfj,).  Own  \]^m\>  Ab.  736.  Sakattho, 
one's  own  advantage  (B.  Lot.  297).  Saka^haram^ 
and  Makath  gharafkj  one's  own  house,  home  (Mah. 
200;  Kb.  11).  Sakatthdnath,  own  place,  home 
(Ten  J.  120).  Sakdyatto  (adj.),  subject  to  him- 
self (Mah.  23,  in  Sansk.  the  corresponding  word 
is  sviyatta).  Sakdrdmo,  his  own  monastery,  built 
by  himself  (Mah.  35).    Mah.  42,  155. 

SAKO,  and  SAKAA,  A  potherb  [^H^].  Ab.  459 ; 
Dh.  223 ;  P4t.  81.  See  also  ndko.  In  Sansk. 
we  have  4^ini  side  by  side  with  s&kini. 

SAKUBBAA,  see  Sa  (3). 

SAKU^'AQGHl  (/),  A  kind  of  hawk  ["Sf^  +  \f 
fern.].    Ab.  037. 

8AKUNI  (m.),  and  SAKU^IKO,  A  bird  [if^f^* 
and  ^I^jrflf  +  ^]  •  Ab.  624 ;  Db.  104.  Fem.  saku- 
fikd,  a  hen-bird  (Dh.  101).  At  Mah.  22  read 
9akuftikd. 

SAKUyiKO,  A  fowler  [lH*|fi|<l]-  Ab.513i  Sen. 
K.  301 ;  Mah.  337. 

8AKUN0,  A  bird  [1^9^].  Ab.  624 ;  Dh.  282 ;  F. 
JiL  12.  Fem.  saku^L  MorasakunU  a  peahen 
(Ten  J.  111).    For  the  ]t  comp.  Sakkundti, 

8AKUNTO,  A  bird;  the  Indian  Vulture  [ll^pi]- 
Ab.  624,  0i5, 1040 ;  Dh.  17,  32. 

8AKYAPUTTIK0,  and  -lYO,  Belonging  to  the 


Cdkya  prince  [ITTV  +  ^  +  X^l  •  %  Sakya- 
putto  is  meant  Gautama  Buddha,  the  son  of  a 
G4kya  king,  and  the  acy.  Sakyaputtiyo  is  an 
epithet  of  a  samana  or  Buddhist  priest  (Kamm. 
9;  Sen.  K.  388;  Alw.  L  72,  101).  SakyaputH 
(m.),  another  derivative  of  Sakyaputta  with  the 
same  meaning  is  also  given  at  Sen.  K.  388. 

SAKYO,  see  Sdkiyo. 

SALA  (/.),  A  house,  hall,  room  [ifTWr]-  Ab.  207» 
934 ;  Dh.  189.  Kammdrasdld,  a  workshop  (Mah. 
22).  Assasdld,  a  stable  (Pdt.  71).  HatthUdld, 
elephants'  stables. 

SALABHO,  A  grasshopper  or  moth  [^I^Rf].  Ab. 
645. 

SALABHO,  One's  own  advantage,  self-gain  [^  -h 
^rW].    Dh.  66. 

SALAkA  (/l),  A  peg,  slip,  bit  of  wood ;  a  blade 
or  sprout  [^4i||4|].  Ab.  1087;  Alw.  I.  cvii. 
Tinasaldkdj  a  blade  of  grass  (Kamm.  10).  Aytua- 
Idkd,  iron  wire  or  ribbon  (Dh.  211,  used  to  fasten 
together  a  bundle  of  bamboos).  Food  belonging 
to  the  collective  sangha  of  a  monastery  was  some- 
times distributed  to  the  monks  by  tickets  called 
saldkdy  and  consisting  of  slips  of  wood,  bark, 
bamboo,  talipot  leaf,  or  other  similar  material. 
Food  so  distributed  was  called  taldkabkattam, 
<<  ticket-food"  (Kamm.  9;  Alw.  I.  103 ;  comp.  B. 
Int.  259 ;  Att.  59).  Similar  tickets  seem  to  have 
been  issued  by  private  persons,  like  our  soup- 
tickets  (Mah.  162).  The  room  in  which  the  food 
was  distributed  by  ticket  was  called  saldkaggam 
(Mah.  229,  as  we  say  **  soup-kitchen  "),  or  saldko" 
tthdnam  or  saldkadhdjanatthdnam.  Priests  some- 
times voted  by  saldk&,  a  sort  of  ballot,  the  ticket- 
issuer  was  called  saldkagdhdpako  (Vij. ;  see  Pdt.  62). 

SAlAKIYAM,  a  branch  of  surgery  [ifTWT^]. 
Sdldkiyan  H  saldkavejfakammam  (Br.  J.  S.  A.). 

SALAKKHAlVA^r,  see  Sdmatmo. 

SALAlff,  A  porcupine's  quill  [l[9f].    Ab.  616. 

SALAPANIJII  (/),  The  shrub  Hedysanim  Gange- 
ticum  [m^Mlilf]-    Ab.  584. 

SALATU  (adj.).  Unripe  [^WT^].    Ab.  546. 

SALAYATANAA,  The  six  organs  of  sense  [^TT- 
^nrf].  Alw.  N.  48;  B.  Int.  500;  Gog.  Ev.  69. 
See  jiyatanam,  Paficcatamuppddo, 

SALEYYO  (afff.).  Fit  for  rice  [HT%^]- 

SALI  (m.),  Rice,  especially  hill  paddy  [Tint^]-  Ab. 
450.  8(f/i^A<?^^am,  a  paddy  field  (Dh.  126).  Sd- 
linam  (pi.)  iatfhi  vdhasatdni,  six  thousand  cart- 

54 


SAL 


(  422  ) 


SAL 


loads  of  paddy  (Mah.  70).   Sdliyavam  or  9dUyaiod 

(pl.)>  rice  and  bariey  (F.  Jit.  15). 
SALIKA  (/.),  The  Maynah  bird,  Qracola  Religioea 

[llfX^l].    Ab.  «a6. 
SALIKO  («£&•.),  Belong^  to  paddy  [^TTftr  +  ^]. 

Dh.  126. 
SALILAA,  Water  [^OrfWH]-    Ab.  661 ;  Mah.  160. 

Gahgdsalilam,  Ganges  water  (Mah.  70).    5a/j- 
"  UMhamo,  a  whirlpool  (Ab.  660,  ^fi|). 

8ALLAHUK0  (ad;.),  Li^ht  [^  +  IT^  +  ^}.  Ab. 
710.  Dhdrafuuailahuko,  light  to  wear  (of  a  bark 
dress,  Jdt.  9,  comp.  Dh.  245).  Sasakd  e'eva  harind" 
dayo  ea  sallahukamigd^  animals  of  light  weight 
such  as  hares,  antelopes,  etc.  (Ten  J.  35).  Salla^ 
hukavuitij  living  on  light  food,  temperate,  frugal 
(Dh.  80,  402 ;  Kb.  15). 

SALLAKATTIYAA,  and  -KAA,  The  art  of  the 
surgeon  or  physician  (from  next).    Br.  J.  8. 

SALLAKATTO,  A  surgeon,  physician  [II^+IIR^] . 
Ab.  390 ;  Att  208.  So'  ham  brdhmafM  sambuddho 
ndlakatto  anuttarOf  brahmin,  I  am  the  Supreme 
Buddha,  the  Great  Physician  (Sela  S.).  For  the 
form  comp.  nahdpito  (f||fim),  where  we  should 
expect  nahdpitd  (^iTM^)» 

SALLAKi  (/.),  The  tree  Boswellia  Thorifera  [jf^- 
lit].    Ab.  568. 

BALLAKKHANAft,  Distinguiahfaig,  testhig  [^- 

^^]. 
8ALLAKKIlETI,To  observe^pereeiTe,  distinguish, 
consider,  intend  [^riNr^]«  Ndyatk  mtanuto  devatd 
hhammmttti  taHakkheri^  come  to  the  conclusion, 
**  this  is  not  a  man,  it  must  be  an  angel  **  (Dh.  87). 
Yuitafk  e9a  vada^H  aallakkhetvd^  recognuing  the 
Juftioe  of  the  remark  (Dh.  96).  Bham$9ati  etiha 
kdranan  H  aalldkkhetvd,  considering  within  him- 
self, **  there  must  be  some  reason  for  it"  (Dh.  123). 
KAsdvan  H  tallakkhetvd,  perceiving  it  was  the 
yellow  robe  (Dh.  114).  Manuadnan^  pamddaik 
taUakkkebfd^  watching  till  the  people  are  off  their 
guard  (Dh.  372,  Subh.  supplies  me  with  this  cor- 
rection of  the  text).  Imam  kdraftmm  9allakkketv4, 
having  duly  noted  this  fact  (Dh.  834).  Atthaik 
a$allakkketvd^  p&yiBg  ■<>  attention  to,  negleeting, 
misunderstanding  the  true  meaning  (Pdt.  61). 
Atallakkhetvd,  unawares,  inadvertently,  accident- 
ally (Fausb.).  Toconsider,meditatettpon(Att.201). 
P.p.p.  $allakkhiU.  Maigd  laddhakdUOa  pafthdya 
t^mk  iumkdkam  mm  waUakkMU,  ever  since  I  re- 


ceived it  this  robe  has  been  intended  for  you  (Dh. 
199,  comp.  198).  jinaitamanadkdtuko  'm  Am  te 
wallakkhitamf  you  are  out  of  ^rits,  what  is  on 
your  mind?  (Dh.  121).  SaUakkkdpeti,  to  cssse 
to  be  noted  or  found  out  (Mah.  58). 

8ALLAK0,  A  porcupine  [iq^9|l|].    Ab.  616. 

SALLAA,  a  javeliu ;  an  arrow ;  a  stake,  splinter 
[Jf^].  Ab.  393,  1087.  Metapboricslly  b  the 
sense  of  pain,  evil :  Acekidda  bhavatalUnit  broke 
the  shafts  of  existence  (Dh.  63).  SokataUaA, 
pengs  of  grief  (Mah.  124,  comp.  Dh.  49).  See 
Salle. 

8ALLAPATI,  To  talk  with  [^NR]-  Am^  ^^ 
dhim  Balh^Mundndf  coaversing  with  the  king  (Dh. 
154).    F.  J&t.  12 ;  Dh.  324. 

SALLAPO,  Conversation  [^WTGl]-    Ab.  124. 

SALLAVEJJO,  A  surgeon  or  physician  [ipi(  + 
^].    Al>.330. 

SALLEKHIYAM,  and  8ALLEKH0,  Scrateliiog 
out,  erasing  [from  ^rf^lT^].  This  word  appesrs 
to  be  only  used  in  a  religious  sense,  iiith  the 
meauing  of  eradicating  sia«  At  Alw.  1.  liii  we 
httye,  Mllekhiyema  likhitdkhilakibbi9aua,waimd 
<«had  scratched  off  all  sm  by  Sallekhiya";  of  the 
latter  word  D'Alwis  says,  "  the  reiigiovi  obierr- 
anoes  which  lead  to  the  destnu^tion  of  Kikss." 
8abh.  quotes,  Mollekho  H  kiletdnaih  $ammad  m 
likhand  ehedamd  tannkaraftd.  I  bare  ska  net 
with  a  form  tallekhatd  =s  sallekha  +  HT* 

SALLiNO  {p.p^-)f  Bent  tc»getber,  cowering,  de- 
pressed [^Nftw]*  Amllinot  unquaifing,  resolats 
(B.  Lot.  339,  comment  says,  oMoUhoM  oms- 
kucitena  suvikasiten*  eva  cittena), 

SALLO,  A  javelin,  arrow,  stake,  etc.  (see  8aUam)\ 
a  porcupine ;  the  shrub  Vangueria  Spinosa  [n^J- 
Ab.  398,  567,  616. 

SALO,  The  tree  Shorea  Robusta ;  a  tree  in  gcaenl 
[Hjm]*  Ab.  539,  562,  932;  Dh.  29.  MahMii 
a  great  tree,  or  a  great  8&1  tree  (J4t  %  for 
another  meaning  see  Sep.).      ^ 

SALO,  a  brother-in-kw  (j^y^Sf^  bkdHksi)  [Wnl 
Ab.244. 

SALOHITO,  a  blood  or  near  khisman,  eaplpfi^  [9 
or  9  +  Wtflpf +^>  ^^  perhaps  inth  abBormaDj 
lengthened  a,  as  in  pdvaeana^  dmuikdvOfP^^'^^^' 
etc.].    Ab.243;  Dh.  82. 

SAlCKAA,  Root  of  the  water-lily  [HT^]*  ^ 
688. 

BAfiURO,  A  dog  (Ab.  518). 


SAM 


(428) 


SAM 


BAtir,  With,  together  [^9i^  •  One  of  the  upasnggas, 
only  used  bs  the  first  part  of  compounds. 

BAA  (imdee.%  Happily  [ll«^.    Ah.  1151. 

6Aft»  see  80  (1). 

BAMA  (/.),  A  year  [^mi]-  Ab.  81,  922;  Mah. 
63,  94.  jiithdroBtuamo,  eighteen  years  of  age 
(Mah.  30).  Satariuammhy  for  a  hundred  years 
(Dh.  20).  According  to  Ab.  1 16  also  **  a  compUa- 
tioii,  abridgment.'' 

BAmA,  see  8dmo> 

BAMABHlSlfJCATl,  To  sprinkle  or  inangnrRte  as 

akin^[W^  +  ^rt*r  +  ft[^]-    Mah.  16,  21. 
BAMABHIVAP9HETI,    To  encourage   [?BRf^- 

BAMABHIVAHl  (mff.).  Leading  up  ti^tfaer  {^^^ 

+  ^l^  +  WTf|pO.    B.  Lot.  667. 
BAMACARAIjrAA,  Good  manners   [^lll^l,^]. 

Att.37. 
BAM AGARATI,  To  follow,  practise ;  to  act,  behave 

[^Qifl^].    Kh.  16;  Dh.  230;  Att  196;  Mah. 

Ixzxiz  (Mimdcitre  nU^athdnuriifHuk). 
BAMACArI  (adj.\  Living  tranquHIy  [ipf  +  ^- 

f^H].    Db.419. 
SAMAG ART YA  (/.),  Living  tranquilly  [l^  +  "V- 

fkmt].    Dh.69,426. 
BAMAGARO,  Gonddct,  manners  [HHl^lfJ.   Pd- 

pakd  $amdcdrdf  bad  manners,  misconduct  (Pit. 

6.74). 
8AMAGGHATI,  To  sit  down  [fflfni^l.     TufiM 

mmmechare,  they  sit  round  in  silence  (F.  Jdt.  48, 

tmfM  hutffd  niiklanitH  rmtfam  kvH). 
SAMAGGHINNO  (p.p.p.)f  Gut  off  [p.p.p.  ^RTT- 

f^B^].    Dh.410. 
BAMAGGO  {adJJ),  Accompanied  by  ministers  of 

state  [^BTWRf]. 
BAMAGnyiJ^O  (p.p.p.  Mmdoarati),  Practised,  per- 

BAMAGITO  (p.p.p.).  Overspread  [^[iTTf^]-  Att. 

210. 
BAMAGITTATA  (/.),  Equanimity  [^nRHWi]- 

Att.  203. 
BAM ADAHATI,  To  put  togetlier  [^RflVT]  •  ^oHm 

t.,  to  make  a  fire  (Pit.  16,  Gogerly  says  *<  Idndle''). 

Pass.  mmdihiyoHj  to  Income  tranquillized  or  self- 

absorlMd.    P.p.p.  9amAhito, 
BAMAdANAA,  Undertaking;   taking,  acquiring 

[nil  1^1^].    Paneaailamrndddiunh,  taking  upon 

oneself  the  five  precepts  (Mah.  220»  comp.  Bamd- 

4nf4Kit),     jiff^HirUatk^^iuamdddndfdt  steady  aq|d 


steadfiut  undertakings  (B.  Lot.  787).  Mieehd" 
difthitamdddno  (adj.),  tidciag  up  falM  views  (Dh. 
66).  JTawmoMUfi^tfiiai^  acquiring  Karma«  Jfte- 
ehddittkikamma»umdddmo  (adj.),  acquiring  the  evil 
merit  of  fklse  doctrine  (B.  Lot.  866).  AtUdnd- 
g'oti^aecuppanndmuk  kammamrndddndnam  vipd' 
kavematUtidndftathy  knowledge  of  the  diversity  of 
the  consequences  resulting  from  the  acquisition  of 
merit,  past,  present,  and  to  come  (B.  Lot.  786). 

BAMADAPETI,  SAMADAYA,  see  SamddiyaU. 

SAMADHI  (m.),  Agreement,  peace,  reconciliation ; 
tranquillity,  self-concentration,  calm  [^B^nfM]* 
Ab.  166,  868 ;  Dh.  26,  44,  66 ;  B.  Lot.  789,  791 ; 
£.  Mon.  244 ;  Man.  B.  498.  AMrnddhiuOtvatta" 
nikd  vded,  language  not  conducive  to  agreement, 
Le.  quarrelsome  language.  As  a  technical  term 
samddbi  is  a  state  of  supernatural  tranquillity  or 
calm,  and  is  one  of  the  most  characteristic  attri- 
butes of  the  Arhat  (see  Samdkito).  It  is  some- 
times confounded  with  Jhlina,'  but  it  is  real^ 
a  far  wider  term.  The  preternatural  calm  is  a 
necessary  preliminary  to  the  attainment  of  Jh4na, 
while  it  accompanies  Jh4na,  and  is  a  permanent 
attribute  of  the  Artiat  (dmantariko  «.,  Kh.  7). 
This  calm  may  amount  to  absolute  unconscious- 
ness as  the  higher  Jh&na,  or  may,  as  in  the  Arhat^ 
consist  in  the  annihilation  of  passion,  and  a 
mastery  over  the  emotions  wliich  influence  ordi* 
nary  men.  At  Dh.  311  iomddhi  in  tlie  text  is 
said  to  be  atfhasamdpatHiamddhiy  sam^did  co« 
extensive  with  the  eight  samdpattis.  At  Dh.  376 
we  have  upaodraj^MEnaiMuena  vd  magg^phalava-' 
sena  vd  9amddkith  iMMg^aeckatij  "be  attains 
sam&dhi  neither  according  to  upacira  and  appan&, 
nor  according  to  the  Paths  and  Fruitions,"  thus 
distinguishing  between  samidfai  induced  by  Jh^a 
and  samddhi  which  accompanies  entrance  into  the 
Paths.  The  epithets  tumiaio,  animitto,  mppanikito 
are  applied  to  the  samidhi  of  the  Ariiat  (Sang. 
S.).  The  three  sam4dhis  are  mvitakko  savtedro 
f .,  amiakko  vicdramatto  in  avitakko  avicdro  8.  (see 
Jhdnam).  The  four  sam^dhis  are  hdnabhdgiyo  #., 
fki^hdgtyo€n  visetabhdgiyo  ».•,  nibbtdhohkdgiy  «. 
True  sam^hi  has  five  elements  (pa^ctmgiko  Mm- 
mdmunddki),  viz.  pUipharaftatd,  mdchaph^a^My 
eetopharatuttdf  dloki^haravMidypaeeavekkhandui' 


1  See  B.  Lot  791 ;  Kh.  7 ;  Clough's  Diet,  sab  voce. 
At  Mah.  90  it  appears  to  be  used  for  Jh&na  (appetvd  tttmd* 
dhvhf  ^indtilged  in  sam&dhi  meditation,'*  ^mour). 


SAM 


(424) 


SAM 


fnittoTh.  The  afth.  gays,  dtfisujhdnetu  pmhd  piti' 
pharafMtdf  tisu  jhdnetu  ptmnd  gukhapharaftatd^ 
paracUte  pahhd  eetopharaftatdy  dibbaoakkhum  dlo^ 
kapharaf^atdj  tamhd  tamhd  Mmddkimhd  vutthi- 
tana  paceavekkha'^dnimittam^  '*  the  diffusion  of 
joy  is  the  knowledge  obtained  by  the  first  two 
jhdnas,  the  diffusion  of  serenity  is  the  luiowledge 
obtained  by  the  first  three  jhdnas,  the  diffusion 
of  thought  is  the  Icnowledge  of  the  thoughts  of 
others  (cetapariyand^a),  the  diffusion  of  light  is 
the  divine  eye»  and  the  sign  of  reflexion  is  the 
self-reflexion  of  one  who  has  risen  from  one  of  the 
states  of  supernatural  absorption/'  The  samadhi 
of  ecstatic  meditation  is  of  two  degrees,  the  in- 
ferior called  upacdrasamddhi,  and  the  higher  or 
perfect  called  appandsamddhi  (£.  Mon»  257). 
Sangfti  S.  enumerates  four  sam6dhibh4van68»  or 
attainments  of  sam&dhi ;  the  first  leads  to  bliss  in 
this  world  {ditthadhammamkhavihdro),  the  second 
to  fid^adassana,  the  third  to  satisampajafifia,  the 
fourth  to  Arhatship.  Sangfti  S.  also  enumerates 
seven  requisites  to  the  attainment  of  samddhi 
(iatta  9amddhiparikkhdrd),  which  are  mmmd- 
tankappot  iommdvdcd,  tammdkammantOf  tamuid- 
djivot  sammdvdydmOf  »amma9atL 

SAMADHIGAGGHATI,  To  attabi  [4iHfM<l<]» 
Ger.  9amadhigamya  (Alw.  I.  xiii). 

SAMADHIJO  (adj,)f  Originating  in  self-absorption 
[^Rnf%r  +  9]  •    See  p.  109  (b),  line  12. 

SAMADHIKO  (a^;.), Connected  with  self-absorption 

[^mTf%l  +  ^]-    Dh.254. 

SAMADHITTHAHATI,  To  practise  resolutely 
[^^fMVT]-  Mdgddikam  vatamdhafk  iamadhU 
tihahitvdj  having  resolutely  acted  the  part  of  a 
man  who  is  dumb  or  otherwise  afiOicted  (Att.  203). 

SAMADHIYATI,  see  SamddahaH. 

8AMADINNATTAM,  Fact  of  having  been  under- 
taken [tarnddinna  +  ^] .    Dh.  185,  399. 

SAMADISATI,  To  indicate ;  to  command  [^RIT- 
n^^].  Dipeium  Dipavamsam  tamddisi,  gave 
orders  to  publish  the  Mahivamsa  (Mah.  257y 
comp.  254). 

SAMADIYATI,  To  take  with  one,  take  away;  to 
take  upon  oneself,  solemnly  undertake  [41441^1] . 
Samdddya  pftttadvaramf  taking  with  him  his 
bowl  and  robes  (Mah.  4).  Sarndddy*  eva  pakko" 
matt,  which  at  B.  Lot.  472  is  rendered  <'y  va  ra- 
massant  toujours,"  is  thus  explained  in  the  at^h., 
samdddy'  eva  pakkamattti  tarn  atfhaparikkhdra- 


mattakamaalfbafkgnhetnd  kdyapatibaddhaik  katvd 
'va  gaechatl,  "takes  all  these  eight  requisites 
only,  and  attaching  them  to  his  person  departs." 
Kdlingo  suvannapatte  likhdpetvd  dbhatam  Kmru- 
dhammam  disud  samdddya  sddhukam  p&retif  the 
K&Unga  king  having  read  the  Kuru  laws  brought 
to  him  after  he  had  had  them  written  out  for  him, 
made  it  a  point  ot  honour  to  carry  them  out,  and 
rigidly  enforced  them  (Dh.  417).  Pordftam  Fajji- 
dhammam  samdddya  vattantiy  scrupulously  adhere 
to  the  old  Vajjian  customs  ^Par.  S.,  comp.  Db« 
306).  Generally  used  of  a  religions  undertaking 
or  vow  to  fulfil  some  or  aU  of  the  religious  precepts 
(sikkhdpadas,  or  sUas),  either  for  a  time  or 
permanentiy.  Thus  a  layman  may  make  a  vow 
to  keep  intact  the  five  precepts,  or  the  eight 
precepts  fbr  a  limited  period  (as  a  year  or  fire 
years),  or  for  life.  This  is  frequently  done  at  the 
present  day,  the  vow  being  solemnly  recorded 
before  a  priest.  Sikkhdya  paddntpemea  akhoMdO' 
phulldni  samddiyassu,  do  thou  solemnly  undertake 
to  keep  the  five  sikkhl^das  inviolate  (Dh.  97 ; 
comp.  Kb.  17).  Samdddya  sikkhati  sikkhdpadesu, 
ha\dng  taken  them  upon  himself  he  exercises  him- 
self in  the  precepts  (Sang.  S.).  SUani  «.,  to  vow 
the  performance  of  the  moral  precepts  (Mah.  249; 
F.  J&t,  53).  j4tthanga$(lam  «.,  to  undertake  the 
eight  precepts  (Att.  204,  210).  Uposatham  s^  to 
take  upon  oneself  the  uposatba  vows  (Dh.  308). 
Dasasilam  «.,  to  take  upon  oDeself  the  ten  precepts 
(Mah.  110).  Pdramin^  «.,  to  undertake  solemnly 
to  perform  a  Piramiti  (J&t.  20).  Vtssmk  dham^ 
mam  «.,  to  take  upon  oneself  the  whole  Law  of 
Buddha  (Dh.  47).  Pres.  1st  pers.  samddiydmi 
(Dh.  308).  Imperat.  samddiya  (Jit.  20),  sarnddi- 
yassu  (Dh.  97).  Ger.  samdddya  (Mah.  110,  249 ; 
Dh.  47, 417),  samddiyitvd  (Jdt.  53 ;  Att.  204, 210). 
P.p.p.  samddinno,  Samddinnuposaiho  (adj.),  one 
by  whom  the  uposatba  vows  have  been  taken  (Dh. 
314).  Cans,  samddapeti,  to  instigate,  rouse,  advise 
(B.  Lot.  431).  Say  am  deH  param  na  samddapeU^ 
himself  g^ves  alms  but  does  not  urge  others  to 
give  (Dh.  112,  see  also  113,  line  16).  AttamB 
upafthdke  samddapetvd^  suborning  their  own 
servants  (to  compass  the  death  of  MoggalUma,  Dh. 
298).  With  dat.  of  thing  advised :  MarafLiya  #.,  to 
incite  or  advise  a  person  for  death,  i.e.  to  commit 
suicide  (Pat.  3,  67).  With  loc.  of  thing  advised : 
Mahdjanam    pwmakammesu   samddqpetUo,    en- 


SAM 


(  425  ) 


SAM 


eoaraging  the  multitadeB  in  the  performance  of 
good  works  (Dh.  309).  At  Mah.  249  we  have  an 
anomalous  cans,  satuddeti  (tilam  samddetvdfuahd- 
jamam,  havuig  induced  the  people  to  take  the 
sfla  vows). 

8AMAGACCHATI,  To  assemhle;  to  associate 
with  (with  instr.)  [^4|1I|4{J.  Aor.  samdgacchi 
(Dh.  38),  samdgami  (Mah.  3, 107 ;  J&t.  26).  Ger. 
mundganM  (Mah.  83),  tamdgamma  (Mah.  50). 
P.p.p.  tamdgato  (Mah.  160,  172 ;  AIw.  1. 54 ;  Dh. 
60;  Kh.6). 

SAMAOAMOfAssemhly;  intercourse,  society  [?97rr- 
^^\.    Mah.  3, 160,  172,  239 ;  Dh.  37. 

8AMAGGI  (/.),  Concord  [^mFRft].  Dh.  35,  105. 
Sdmaggikarano  (adj.),  causing  reconciliation  (Mah. 
6).  There  appears  to  be  also  a  form  tdmaggtyam 
=  simagrya  (Dh.  105). 

8AMAGGO  {a4j»)y  All,  entire ;  friendly,  harmonious, 
reconciled  [^RHl].  Ah.  702;  Dh.  35;  F.  Jdt. 
58 ;  P4t  95 ;  Ten  J.  37.  Samaggo  sangko  mha- 
ni/t,  the  brethren  dwell  together  in  unity  (B.  Lot. 
316).  Samaggd  hontUf  let  them  be  at  one  again 
(Dh.  105).  Unanimous  (Mah.  3 ;  Pdt.  59).  So- 
maggmk^  unity,  concord.  SaiuaggaratOf  and  m- 
maggdrdmo,  delighting  in  concord  (Par.  S. ;  Sen. 
K.496). 

8AMAHARATI,TocoUect  ti^ether  [^ORRTl]-  I>h. 
113. 

6AMAHAR0,  GoUection  [B^rTfTt]-    Ab.  1187. 

8AMAHIT0  (p.p.p.  aamddahaii).  Steadfast,  firm, 
fixed ;  tranquil ;  attentive ;  established  in  [4|4||- 
ffif]-  Steadfast  (Dh.  65,  *' sutthufthapito"). 
jiMomdAito,  unstable,  thoughaess  (Dh.  20).  Khu- 
rappo  edpavare  tamdhito,  an  arrow  fitted  to  thy 
good  bow  (Ten  J.  1 15).  Sujtdtha  tamdhitd,  listen 
attentively  (Ras.  7).  Frequent  epithet  of  an  Arhat 
in  the  sense  of  ^  calm,  tranquU,  whose  passions  or 
senses  are  stilled''  (Kb.  7;  J&t.  44).  Sometimes 
used  of  the  self-absorption  of  Jhdna,  which  may 
amount  to  total  unconsciousness  (Mah.  262). 
Pwmd$(l4UttmdAitOf  established  in  or  endowed 
widi  wisdom  and  morality  (Dh.  41,  comp.  304, 
and  Das.  44,  where  it  is  made  a  synonym  of  8am- 
mmdguta), 

aAMAjATIKO  (adj.).  Of  equal  birth,  of  the  same 
«ste  [?PraTf7|  +  ^] .  J&t.  68;  Dh.  218;  Ras. 
35;  Mah.  254. 

8AMAJIKO,  A  member  of  an  assembly  [^RfT^ni]  • 
Ab.  414. 


SAMAJJA  (/.),  An  assembly  [^R9irr].  Ab.  414 ; 
Dh.  120;  Mah.  213.  At  Ten  J.  17  mahd- 
samajfam, 

SAMAJO,  An  assembly  [^TTPV]-    Alw.  I.  112. 

SAMAKAPPHATI,  To  pull  along ;  to  attract,  en- 
tice [^ITTreT^]-  Mah.  244.  Qer,  Mrndkaddhiya 
(Mah.  244).  V.p.p.  samdkaddhito  (Dh.  315). 

SAMAKIJ^ISTO  {P'P*p*\  Covered,  crowded  [^^nTT' 

'     ifhi].    Att.213. 

SAMAKO  {adj,)y  Equal,  same,  similar  \j^  +  ^]. 
Pdt.  xzi ;  Alw.  I.  zliii. 

SAMAKULO  {adj,\  Covered,  filled  [^HTITW]- 
Mah.  118. 

SAMALAI^RAROTI,  To  adorn  splendidly,  deco- 
nite  [^fV^+^inil'-)- Iff].  Mah.  51  (ger.  samalanka' 
ritvd).    P.p.p.  aamalankato  (Mah.  82,  159,  199). 

SAMALAPATI,  To  speak  [^RTW^*  M6gd  so- 
mdlapinuu  (J&t.  51). 

SAMALATA  (/.),  The  creeper  Ichnocarpus  [ICTT- 
9T«mT].    Jit.  60. 

SAMALO  (adj.).  Brown,  dark  [TVRW].  Ab. 
96. 

SAMAA,  see  Samo. 

SAMAM,  Conciliation ;  name  of  one  of  the  three 
Vedas  [^rfPLl-  Ab.  108,  348,  839.  Sdnuwedo, 
the  Sdma  Veda  (Alw.  I.  cxxiv).  Adv.  sdmam,  of 
oneself,  spontaneously  (Ab.  839,  1144).  Sdmaik 
vd  gantabbam  d&to  vd  pdhetabbo,  either  he  must 
go  himself  or  a  messenger  must  be  sent  (Pdt.  9). 
Sdmaih  taecdni  abhisambujjhi,  by  himself,  un- 
assisted, discovered  the  Four  g^at  Truths  (B. 

Lot.  337). 

SAMANAKO,  A  bad  or  contemptible  ascetic  [^PR- 
1|f  -f-  <i].  The  naked  faquirs  (niganfhas)  are 
frequently  called  naggatamanaka  (Dh.  240,  299 ; 
Ten  J.  117)»  Payoga  Siddhi  says,  nindito  samafto 
samafutko. 

SAMAI^AKO  (adj.).  Belonging  to  a  monk  or 
Buddhist  priest,  monachal,  sacerdotal  [^^HTOT 
+  ^].  Sdmanakd  parikkhdrd,  the  requisites  of 
a  Buddhist  priest  (Mah.  177,  comp.  16,  160).  Sd- 
mavLokambahu,  many  presents  suitable  to  a  monk 
(Mah.  26). 

SAMANAM,Stopping,suppre8sion  [ipnf]  •  Mah.  17. 

SAMA]>f  AMACALO,  9rama9a  Rock,  an  epithet  of 
the  sotipanna  [^9fTn|f  +  ^V^HV  with  euphonic  m 
inserted] .  See  Puggalo.  Subh.  quotes,  samaif^a' 
macah  ti  gamafMoealo  m-kdro  padiuandhimattam, 
90  wtdpanno  ti  veditabbo,  tot^anno  caHhi  vdtehi 


SAM 


(426) 


SAM 


indakhih  viya  parapptnddehi  akampiyo  acaloBO' 
ddhdya  samanndgaio  ti  tamanamaeoU* 

SAMANANTARA,  and  -TARAA  {adv.).  Immedi- 
ately after  [^l|i|<4l^'  abl.  and  ace.].  Att.  214. 
With  gen.  Ye»am  dhammdnaih  tamanantardy  im« 
mediately  after  which  doctrines. 

SAMANATTATA(/.),  Impartiality,  feeling  towards 
others  as  towards  oneself  [^WPT  4-  ^W?ff't.+  W]  • 
Att.  138 ;  Lot.  406. 

BAMANERO,  A  Buddhist  monk  in  deacon's  orders, 
a  novice,  neophyte  [^RfHf  +  ^].  Ab.  440;  E. 
Mon.  18;  B.  Int.  276;  Mah.  25,  132.  Fem. 
sdmaner(  (Ab.  438).    See  Pabbajjd. 

SAMANETI,  To  bring  together,  pat  together ;  to 
assemble;  to  compare  [^4||H^].  Aldtdni  samd" 
netvd  aggimjdlerif  having  put  the  sticks  together 
lighted  the  fire  (Jdt.  68).  Mdsedivwte  tamdnetvd, 
comparing  months  and  days  (Dh.  328).  Taua 
kiriyam  tena  tamdnetvd,  having  compared  the 
prisoner's  offence  with  the  offence  described  in  the 
book  of  Precedents  (Alw.  I.  90). 

SAMANOl  (adj.).  Possessing,  endowed  with  l^^^ 
+  ^Hy  +  ICO*  ^^^'  wwiofigijif  (Ab.  846,  923). 
UttamayasoBamangitw  (pi.),  enjoying  the  highest 
reputation  (Ten  J.  46).  Samangibhdto,  possessed  of. 

BAMAIjTl,  see  Samano. 

BXMASSA,  (/),  Name,  designation,  term  [^QITT- 
m]-  Ab.  114 ;  Alw.  I.  zvii,  zxv ;  Sen.  K.  203 ; 
Att.  195.  Etdya  samanndya  ahhidkiyate,  is  desig- 
nated by  this  name  (Ydtr.,  comp.  Att.  218  iama" 
tmaih  aUtbhi,  ''received  the  name"), 

SAMANNAGATO  {p.p.p.)t  Endowed  with  [^[7T^ 
+  ^!7T]-  B.  Lot.  343.  With  Instr.  Bhadrena 
yobbanena  «.,  blest  with  auspicious  youth  (B.  Lot. 
863).  Paramdya  vanfLapokkharatdya  «.,  possessed 
of  distinguished  personal  beauty  (Has.  36).  Alw. 
L78. 

SAMAf^N  A  A,  ^ramanaship,  state  of  being  an  asce- 
tic (Dh.  146),  or  a  Buddhist  priest  [^niHT  +  ^]. 
SdmaSmam  duppardmaftham  niraydya  upakaddh' 
atif  monasticbm  ill  handled  brings  a  man  to  hell ; 
that  is  a  man  is  not  necessarily  saved  by  becoming 
a  Buddhist  priest,  for  if  he  misuse  the  privileges  of 
that  holy  state  he  is  worse  off  than  the  worldling 
(Dh.  55,  comment  says  if  he  abuse  his  calling  by 
breiiking  the  sila  precepts,  etc.).  At  Dh.  4  we 
are  told  that  the  priest  who  makes  a  good  pro- 
fSession,  but  does  not  practise  what  he  preaches, 
is  not  a  partaker  of  ^rama^aship,  that  is,  is  no 


true  priest  of  Buddha,  does  not  reap  the  benefits 
of  his  sacred  calling  (comment  says  idrnmns  here 
means  the  four  Paths).  Sdmmna  origiDdly 
meant,  as  its  etymology  implies,  merely  the  state 
of  being  a  Buddhist  priest,  monasticism ;  then  it 
came  to  mean  true  monasticism,  priesthood  ai  it 
should  be ;  and  next,  since  if  it  be  asked,  <<who  is 
the  true  bhikkhu?"  the  answer  will  nataraUy  bt, 
**  the  bhikkhu  who  has  entered  the  Pnths,*  it  came 
to  be  applied  to  the  four  Paths.  Buddhaghosa  b 
his  comment  on  SAm.  S.  clearly  points  to  this  trani- 
ition  of  meaning,  for  he  says,  ettka  paranutttkato 
maggo  gdmaStSiath  ariyaphalam  idnudmapkalam, 
*Mn  its  highest  sense  s^afifia  means  the  Path  and 
sdmafifiaphala  the  fruition  of  Arhatshtp."  He 
also  quotes  Buddha's  words,  kaiaman  ea  bJukkkmo 
tdmanham  9  ayam  eva  ariyo  atthangiko  maggo. 
Sabb.  quotes,  iamaftana  bhdtn  tdmatmofk,  kkk 
tamf  ariyamaggo :  sdmannaua  phalam  sdwuma" 
phalatkf  kidi  tamf  maggaphalanh  ** ri^mafifia  is 
the  state  of  a  grama^a,  what  Is  this  ?  the  holy 
Paths:  slunafifiaphala  is  the  froit  of  ^ramanaship, 
what  is  this  ?  the  fruition  of  the  Paths."  The 
four  sdmafiAaphalas  are  the  four  FruitioDS,  vii. 
totdpatiiphalaih,  takaddgdmiphalam,  andgdwdpha- 
lath,  arahattaphalath  (Sang.  8.).  The  term  s&- 
madfiaphala  has  given  a  name  to  a  famous  sermon 
ot  Buddha's,  a  masterly  translation  of  arhich  forms 
one  of  the  principal  features  of  the  Lotus  de  la 
Bonne  Loi.  Unfortunately  Bumoaf  has  entirely 
missed  the  leading  idea  of  this  great  discoarse  by 
taking  tdmafina  as  the  equivalent  of  simiaya 
instead  of  ^rdmanya,  and  rendering  tdMomspkala 
by  "r^sultat  g^ndnd.''  The  fact  is  as  foUows: 
Aj4tasattu,  pondering  on  the  various  systems  of 
ascetic  philosophy  prevalent  in  his  day,  goes  to 
each  of  the  principal  sect-founders  in  tnm,  and 
puts  to  them  a  question  which  Is  briefly  this,  "all 
the  practical  arts  and  sciences  exhibit  a  visible  and 
fanmedlate  result  or  fruit  (fatuRfthikam  rippqM- 
larii) ;  thus  the  potter  makes  vessds  which  are 
useful  to  mankind  and  moreover  bring  him  hi  a 
tangible  result  In  the  shape  of  wealth,  and  the  ntiSty 
of  the  potter's  calling  is  obvious  and  Immediate; 
but  now  I  wish  to  ask,  is  there  in  the  ascetic  life 
(tdmafina)  any  visible,  tangible  and  immediate 
reward  or  advantage  (phala)  analogmw  to  that 
reaped  by  the  potter,  or  the  carpenter,  or  the 
warrior  ? "    Each  of  the  tirttiikas  avoids  tiie  mm 


SAM 


(427) 


SAM 


iMoe  and  goes  off  into  a  bombastic  harangae  on  the 
origin  of  matter  or  some  such  unpractical  subject 
of  speculation.  As  Aj^tasattn  observes,  it  is  "as 
if  you  wanted  to  know  all  about  a  mango  and  were 
told  all  about  a  bread-fruit."  Then  the  king  comes 
to  Gautama  Buddha  and  puts  the  question  to  blm, 
and  receives  as  his  answer  a  discourse  which  sets 
forth  the  duties  and  rewards  of  the  Buddhist 
^rama^a,  culminating  in  the  sublime  attributes  of 
Arbatship. 

SAMAfiSATk   (/.),   Crama^aship    [idmanna  + 
irr]*     ^b.  59  (but  comment  explains  it  as  right 
conduct  towards  Buddhist  monks). 

8AMANNESATI,  To  seek  [^mf^]-     Bh.  2o5. 

8AMAK J^EVA,  Of  one's  own  accord,  =  idmafk  + 
ffeva, 

SAMASSO  (iuij,)f  General,  universal,  common  [Wf" 
VTRWj*  Ab.  718.  SdmannakaftdOf  genenl  chxp' 
ter,  one  treating  of  miscellaneous  subjects  (Alw.  I. 
ix).  SalakkhaftoMdmannalakkhafuwatenat  accord- 
log  to  special  or  individual  (sva-)  and  general 
diaracteristics  (Ten  J.  48).  Neut.  tdnumham^ 
universality,  general  property,  kind,  species  (Ab. 
792).  DitthUdmannagatdy  who  have  arrived  at 
unity  or  identity  of  belief,  of  one  faith  (Par.  8. 
9,  comment  says  samdnadiffhibhdvam  upagatd 
kuhfJ). 

SAMAIVO,  An  ascetic ;  a  Buddhist  ascetic  or  monk, 
a  Buddhist  priest  [^SRl^]-  Ab.  433;  Dh.  34, 
47»  60 ;  B.  Int.  165,  275.  Fern,  mmaftif  a  female 
ascetic,  a  Buddhist  nun  (Pat.  99).  SamapindOf 
lord  of  Qramn^as,  viz.  Buddha  (Mah.  85,  239, 
MMafui  +  inda),  SamafM  Chtamo,  the  ascetic 
Gautama  is  a  common  orthodox  appellation  of 
Boddlia  (B.  Lot.  863).  Unbelievers  sometimes 
address  Buddha  as  samapa  simply,  e.g.  the  brah- 
maa  in  Kasibb^radv^ja  S.,  and  the  demon  in 
Alavaka  8.  SamaftuddetQf  a  novice,  s&ma^era 
(Ab.  440;  Pit.  17).  Sama^hammwk  karoti,  to 
perform  the  duties  of  a  9rama9B,  to  endeavour  to 
attain  the  Paths  (Dh.  81,  82,  328,  396;  Jat.  9). 
Smmoftanikhomf  advantage  or  comfort  of  being 
aa  ascetic :  eight  are  enumerated  at  JiU  7»  non- 
ponession  of  wealtii,  etc.  SamafMbrdhmand  (pL), 
Buddhist  priests  and  brahmins.  Burnoof  has 
pointed  out  (Int.  158)  that  this  compound,  which 
b  of  constant  occurrence,  places  the  two  classes 
on  an  equal  footing,  the  only  advantage  given  to 
the  Buddhht  monks  being  that  tiiey  are  named 


first  Nothing  shows  more  strongly  the  universal 
veneration  in  which  thtf  Brahmins  were  held  in 
Gautama's  time,  a  veneration  due  to  their  birth 
and  intellectual  endowments,  than  the  fact  that 
Gautama,  whose  mission  it  was  to  break  down  the 
brahminical  system,  nevertheless  held  up  the 
brahmins  themselves  to  the  respect  of  his  fol- 
lowers, placed  them  on  a  level  with  his  own 
monks,  and  even  adopted  their  name  into  his  own 
system,  applying  it  figuratively  to  the  Arhat, 
or  Buddhist  monk  who  has  attained  the  highest 
sanctification.  Hence  we  have  the.  word  «ama{ia- 
brdhmapd  (p].),  in  which  brdhma^a  sometimes  has 
its  ordinary  meaning  and  sometimes  its  secondary 
meaning  of  Arhat.'  In  Vasala  sutta  we  are  told 
that  a  man  is  an  out-caste  who  deceives  a  monk 
or  brahmin  or  other  ascetic,  or  refuses  him  hospi- 
tality (Alw.  N.  120).  At  Dh.  392  we  are  told  that 
]fious  monks  and  brahmins  are  to  be  treated  with 
kindness.  At  Dh.  v.  142  we  are  told  that  even  If 
a  man  be  gorgeously  arrayed  (as  a  king's  min- 
ister) yet  if  he  be  self-restrained,  virtuous,  and 
merciful,  he  is  a  brahmin,  a  samara,  a  bhikkhu. 
That  is  to  say,  the  man  who  wears  the  humble 
garl)  of  an  ascetic  has  not  the  monopoly  of  true 
religion.  The  comment  on  this  verse  tells  the 
story  of  king  Prasenajit's  minister  Santati,  who, 
on  hearing  Buddha  repeat  a  religious  stanza,  in- 
stantiy  became  an  arhat,  and  attained  Nirvd^a 
(by  fire  kammat^h&na)  while  .yet  dressed  in  his 
court  attire.  The  priests  ask  each  other,  <*  Is  this 
man  who  has  attained  Nirv^a  dressed  in  his 
court  attire  to  be  considered  as  a  samara  or  a 
brahmin  ?"  The  question  is  referred  to  Buddha, 
who  makes  this  reply,  bhikkhave  mama  puttam 
»amano  ti  vattum  vatfati  brdhmatto  ti  pi  vattuik 
vattatiy  *<  It  is  right  to  call  a  son  of  mine  (i.e.  a 
convert)  both  a  samara  and  a  br^ma^a."  Al* 
though  Gautama  treated  caste  as  worthless  from 
a  religimu  point  of  view,  yet  none  was  more  fully 
alive  to  the  advantages  social  and  intellectual  of 
good  birth,  and  we  are  constantly  told  of  a  man 
being  bom  a  brahmin  or  kshatriya  as  a  reward 
of  good  actions  in  a  former  existence,  or  a  low 
caste  man  as  a  punishment  for  crimes  committed 
in  a  former  existence. 


^  In  a  dictionary  article  it  is  impossible  to  do  more  than 
glance  at  this  important  question,  which  I  hope  to  treat  of 
more  fully  elsewhere. 


SAM 


(428) 


sAi^r 


SAMANO  (adj.)f  Similar,  equal,  same  [^RTPf]- 
Ab.  530.  Asamdno,  unequal.  Dukkho  'samdno' 
iamvdso,  dwellings  with  those  who  are  not  our 
equals  is  an  evil  (Dh.  53).  Samdnaaukhadukkho 
mitto,  a  friend  who  is  the  same  in  prosperity  and 
adversity  (Sig.  S.).  Samdnakulam^  equal  ranlc 
(Mah.  51).  Vayena  me  tamdno,  my  equal  in  age 
(Alw.  1. 73).  Samdnajdtikot  of  equal  birth,  of  the 
same  caste  or  rank  (Dh.  233). 

SAMANO  (part.  pres.  fr.  atthi).  Being  (Alw.  1. 39). 
This  interesting  dtmane  form  exists  side  by  side 
with  tonto  tlie  equivalent  of  ^R^,  and  is  in  com- 
mon use.  Puttho  samdnoy  being  asked  (B.  Lot. 
410).  Agato  samdno,  ^tant  venu  (B.  Lot.  481). 
Arahd  samdno^  being  an  Arhat  (Br.  J.  S.  A.). 

SAMANTO  {adj.\  All,  entire  [^T^Pn]-  Samanta- 
cakkhu,  all-seeing,  an  epithet  of  Buddha  (Ab.  2 ; 
Dh.  148).  Samantak&tOf  Adam's  peak  (Man.  B. 
211,  Snbh.  says  so-called  because  it  is  surrounded 
by  peaks).  Samantapdsddikd  (f.),  pleasing  all, 
name  of  Buddhaghosa's  afthakathd  on  the  Vlnaya 
(comp.  B.  Int.  198;  Lot  596).  Abl.  aamantd 
and  satnantato,  from  every  side,  on  all  sides,  com- 
pletely (Ab.  1146).  With  gen.  nagarana  taman- 
tato,  all  round  the  city  (Mah.  211).  Parikkhipd- 
pesum  aamantd  'ritthapabbiUam,  they  surrounded 
the  Ari^fha  mountain  on  all  sides  (Mah.  64). 
Samantato  (Mah.  3,  35).  Samantd  (F.  Jit.  8 ; 
Ten  J.  36 ;  Mah.  107,  153,  155).  Samantattam, 
entirety  (samania  +  FT)* 

SAMANTO  (€uij.).  Neighbouring,  bordering  [^- 
TTiff] .  Ab.  706 ;  Das.  2.  Loc.  gdmante,  in  the 
neighbourhood,  close  by  (Ten  J.  111). 

SAM  ANUBANDH  ATI,  To  start  together  in  pursuit 

[iW^  +  ^^]-    Mah.  59. 
SAMANUBHASANA  (/.),  Addressmg  (from  next). 

Fit.  61. 
SAM  ANUBHASATI,  To  join  in  addressing  a  person 

[^RT^  4-  MT^  •    P.pr.  pass.  aamanvJbhdnyamdno 

(P^t.  95).     P.f.p.  aamanubhdHtabbo  (Ditto). 
SAMANUGOAHI  YAMANO,  Being  taken  up  (about 

a  false  assertion),  being  pressed,  closely  questioned 

[p.pr.  pass.  cans.  flU^Hf].    Pdt.  3,  68. 
SAMANU5^J}AT0  (P'P>p-)f  Approved,  allowed  [^- 

4{|JlB1d]-     Mah.  54. 
SAMANUPASSANA    (/.),    Consideration    (from 

next).    Alw.  N.  72. 
SAMANUPASSATI,  To  see^  perceive  [iRT^]^]. 

B.  Lot.  403,  654;    Dh.  85.    Rdpam  attato  «., 


regards  Form  as  the  Self  (Alw.  N.  72).    P.pr. 
samanupauamdno  (Mah^iddua  S.). 

SAMANUSASATI,  To  direct,  rule,  exhort  [^RT^- 
UTflQ.    Mah.  7,  21,  90. 

SAMANUYU]RJIYAMAN0,  Being  inquired  about 
[p.pr.  pass.  ^ERT^I^]. 

SAMANVITO  (p.p.p.)>  Possessed  of  [^RffSSHf]. 

SAMAPAJJATI,  To  come  into,  enter  upon,  under- 
go, attain  [^RTnT^]  •  Jhdnam  #.,  to  enter  upon 
or  attain  ecstatic  meditation  (Dh.  177)-  Samd' 
pattifhs.f  to  attain  the  samdpattis  (Dh.  202;  Mah. 
102,  comp.  Dh.  133,  309).  Kayavikkayam  9.,  to 
engage  in  trading  (Pat.  10,  81,  comp.  4).  Aor. 
9amdptyji  (Mah.  102).  P.p.p.  samdpannot  endowed 
with  (Db .  47 ;  P^t.  3, 65),  having  entered  or  attained 
(Dh.  122,  arahaniamaggam^  133).  JSfinMoMamd' 
panno,  plunged  in  a  miraculous  trance  (Mah.  222)» 
SarndpattiMorndpannOf  absorbed  in  abstract  medi- 
tation (Mah.  30).  Paribbdjakoiomdpannot  an 
ascetic  (Pdt.  88,  89).  Also  p.p.p.  iamdpqjjito 
(sdkacchd  samdpajjitd,  Par.  S.). 

SAMAPANAA,  Conclusion,  compledon  [^ORTHnT]- 
Ab.  1188. 

SAMAPATTI  (/.),  Attainment  [iRTRftf]-  This 
is  a  Buddhist  technical  term.  There  are  eight 
samdpattis,  attainments  or  endowments,  which  are 
eight  successive  states  induced  by  the  ecstatic 
meditation.  They  are  pathamajfhdnasamdpattif 
dutiyajjhdnaaamdpatti,  tatiyajjhdnasamdpaiti, 
catutthqifkdnaiamdpatti,  dkdsdnancdydtanagam' 
dpattif  mnfidfumcdyatanasamdpattif  dkmcmnd' 
yatanasamdpatti,  nevasanndndganndyatanaMamd^ 
patti  (Subh.).  Hardy  calls  them  eight  modes  of 
abstract  meditation  (Man.  B.  170).  Ndndiomd- 
pattihi  divasabkdgam  vUindmetvd,  spending  the 
day  in  the  various  degrees  of  ecstatic  meditatioo 
(Dh.  118).  Mahdkarundiamdpattito  vutfhdya^ 
rising  from  a  trance  of  compassion  (Dh.  94,  by 
this  is  meant  jhina  induced  by  the  karuftdbkd^ 
vandy  q.v.).  For  niradhasamdpatti  see  Nirodh^. 
Bumouf,  translating  from  Jinilankira,  mentions 
five  sam&pattis  which  I  venture  to  re-translate  as 
follows,  tttfindsamdpatHf  asannds.,  nevtummdnda^^ 
nnds.j  dkifictamas.,  nirodkas.  (Lot.  789).  Mah. 
102 ;  B.  Lot.  348 ;  Ten  J.  107. 

SAMAPETI  {cau$.)y  To  complete,  conclude  [^QflVT- 
Ifq^Tf ] .  Pdt.  2.  Imdya  gdthdya  detanam  aamd" 
petif  sums  up  or  concludes  his  discourse  with  this 
stanza  (FausboU).     Sangdim  iamdpayif  brought 


SAM 


(  429  ) 


SAM 


the  Rehearsal  to  an  end  (Mah.  42).  Fdpim  8amd- 
payi,  completed  the  tank  (Mah.  144).  Imperat. 
2nd  pers.  samdpaya  (Mah.  179).  P. p.p.  gamdpito 
(Mah.  eO,  100). 
SAM APPETI  (cans.).  To  put,  deposit,  fix ;  to  con- 
ngu,  commit,  deliver  t  to  g^ve  back  [^TR^Nrf^]  • 
Ta»m  rajjam  tamappayi,  bestowed  on  him  the 
kingdom  (Mah.  209).  Panndkdram  samappat/um 
Ftfinfossa,  handed  over  the  present  to  V.  (Mah. 
52).  Lekham  taua  9amappayiy  committed  the 
letter  to  his  charg^e  (Mah.  139,  comp.  47).  Sola- 
Momnam  iamappetvd  kuldnam  rajjam  attano,  hand- 
ing over  his  kingdom  to  the  sii^Jieen  families  (Mah. 
117).  Tdle  sappam  Bamappayi^  hung  the  snake 
up  to  the  palmyra-tree  (Mah.  128).  P.p.p.  «a- 
mappito,  Yasabhogasamappito,  possessed  of  fame 
and  wealth  (Dh.  54).  Nirayamhi  «.,  cast  into 
hell,  consigned  to  perdition  (Dh.  56).  Kucchiro- 
gits.,  aflSicted  with  an  internal  disease  (Mah.  243, 
comp.  124).  Ratikhiddds,,  filled  with  pleasure 
and  merriment  (Mah.  66).  With  instr.  Samappitd 
nerayikd  dukhena,  the  damned  afflicted  with  tor- 
ments ;  Pahcahi  kdmagunehi  s.,  possessed  of  the 
^ve.  pleasures  of  sense. 

8AMARABH ATI,  To  be^n,  undertake  [ITOTTH]  • 
Kdrdpetum  samdrabhi,  began  to  build  (Mah.  26). 
Fat.  samdraAhissati  (Pdt.  vii).  P.p.p.  samdraddho 
(Dh.  52). 

8AMARAK0  (adj.).  Including  the    Mdra  world 

[^  +  ilTT  +  ^]- 

SAMARAMBHO,  Undertaking ;  injury,  obstruction 
[HTT^W]-     Gihisamdrambho,  preparation  by  a 
layman  (of  food,  Pat.  13,  88).     Bijagdmas,,  in- 
jaring  seeds  (Br.  J.  S.). 

8 AMARO,  and  -RAM,  Battle  [^;^K] .    Ab.  399. 

6AMARUHATI,  To  ascend  [^RTnif].  Brahma- 
lokam  tamdruhi,  went  up  to  the  B.  heaven  (Mah. 
8V).  Pallankam  «.,  to  mount  upon  a  throne 
(Mah.  26).  P.p.p.  $amdr&lho,  Mahdbodhisamd- 
r^hd  ndvd,  the  ship  in  which  the  Bo-tree  was 
embarked,  Ut.  the  ship  ascended  by  the  Bo-tree 
(Mah.  116).  Caus.  ttamdropeti.  S^lamhi  «.,  to 
impale  (Mah.  Izxxvii). 

8AMASAM0  (adj.).  Exactly  the  same  [^^  +  ^m]  • 
Dh.  172  (comp.  attano  balena  samasamaik  na  sa- 
manupaudmi), 

BAM  AS  ANNO  (p.p.p.).  Near  [^giTRrW]-    Ab.  92. 
B AMASETH A,  In  the  phrase  Mbbhir  eva  samdsetha. 


"  associate  with  the  good,"  we  have  no  doubt  an 
opt.  2ud  pers.  pi.  from  ^«|1|^. 

SAMASETI,  To  abbreviate,  condense  (Vij.).  Pro- 
bably a  denominative  from  next. 

SAMASO,  An  abridgment  [?9«TT^].  Ab.  116. 
Samdsato,  concisely  (Mah.  252). 

SAMASSASETI,  To  console,  encourage ;  to  relieve, 
refresh  [^TTTRrreRlfTf]  -    Dh.  84 ;  Ras.  34. 

S  AM  AS  Y  ATI,  To  be  compounded  (in  gram.)  [^W- 

^]- 

SA  M  ATA  (/.),  Sameness,  equality  [ifVnn]  •  Ab.  137. 

SAMATALA]Vr,  A  level  surface  l^^  +  TTW]-  J^t. 
7 ;  Pat.  71  (is  it  here  an  adj.  ?). 

S AM ATHO,  Tranquillity,  calm,  quietude ;  cessation 
[ipT  +  ^  on  the  analogy  of  damatha^ .  Ab.  155» 
7o7 ;  Alw.  1. 93.  ¥089*  indrii/dni  samatham  gatdni, 
whose  senses  are  stilled  (Dh.  17).  Adhikarana- 
gamatho,  settling  or  removal  of  questions  or  dis- 
putes. Sabbeuankhdrasamatho,  cessation  of  all 
being  (Gog.  Ev.  6).  Samatha  and  vipawand  are 
frequently  mentioned  together  as  attributes  of  the 
Arhat  (Dh.  196,  425).  Tliere  are  two  orders  of 
Arhats,  the  sukkhavtpassako  and  the  samathayd' 
niko.  Vij.  writes  to  me,  "  The  first  is  so  called 
because  he  attains  sanctification  by  contemplating 
the  dry  facts  of  physical  and  moral  phenomena, 
such  as  impermanence,  suffering,  non-identity,  etc. 
This  order  of  Arhats  is  devoid  of  the  supernatural 
powers  attributed  to  the  higher  class,  their  pas- 
sions are  merely  dried  up.  The  other  and  superior 
order,  those  who  make  the  Samatha  the  vehicle 
to  the  attainment  of  Arhatship,  possess  various 
supernatural  powers  (anekavihitath  iddhividham).^ 
Samathaydniko  is"  therefore  samatha  +  ^H  + 
J^,  "one  who  makes  quietude  his  vehicle." 

SAMATIKKAMATI,  To  cross  over  (a  stream,  Dh. 
412)  ;  to  elapse  (of  time,  Mah.  76)  [^TTfTRIR^. 
P.p.p.  samatikkanto,  having  crossed  over  or  es- 
caped from  (Dh.  35). 

SAMATIKKAMO,  Rising  above,  getting  beyond 

SAMATIMSA,  see  Samo. 

SAMATITTHIKO  (adj.).  Said  of  the  Ganges  when 

quite  brimming.   Vij.  tells  me  it  is  ^if  +  jft^  -h 

^[^,  having  its  fords  or  banks  levelled  (with  the 

top  of  the  stream). 
SAM  ATI  VIJ  JH  ATI,  To  penetrate  [^Wfif +^11^]. 

Dh.  2. 
SAMATTA*,  Equality  [WR  +  W]  -    Mah.  1 1 . 

55 


SAM 


(  430  ) 


SAM 


SAMArrHANAft,  Allaying  disputes   [^OT^]. 

Ab.  858. 
SAMATTHIYAlif,  Strength;   ability,  competence 

[^QTHT^]-    Ab.  1062;  Mab.  252. 
8AMATTH0  {adj\\  Fit,  able,  adequate,  competent, 

strong ;  significant  [^Yf^] .  Ab.  1068 ;  F.  J4t.  3 ; 

Dh.354;  Mah.  14,  40.    Samatthakdle,  when  you 

were  strong,  viz.  in  good  health  (Dh.  147)*    8am' 

atthabhdvo,  ability,  power  (Mah.  41). 
SAMATTO  {P'P'P-)*  Concluded;  complete,  entire, 

all  [^TRTH]  •    Ab.  702, 1068 ;  Mah.  169 ;  Kh.  24. 

Sattd  samattd,  all  beings  (Att.  203).     Samattdni 

satnddinndnU  accomplished  and  undertaken  (of 

duties  or  vows,  Dh.  185). 

SAMAVATTHITO  (p.p.p.)»  R^^dy  [^HqHlild]. 
Satnavatthitd  no  tavandya  aotarh,  our  ears  are 
ready  to  hear. 

SAM AVAYO,  Combination,  union ;  multitude  [^HR- 
^rre].    Ab.  630;  Att.  192. 

SAM AVEPAKi  (adj.).  The  following  phrase  occurs 
in  Rattbapdla  S.,  bhavam  kko  pana  Ratthapdlo 
etarahi  appdbddho  appdtanko  aatnavepdkiniyd  ga" 
haftiyd  mmanndgdto  ndtUitdya  ndccuf^hdya.  It 
is  clear  from  the  context  that  samavepdki  represents 
a  possible  Sansk.  word  4|4|^MlRl^  aud  means 
<*  promoting  equal  or  steady  digestion,"  the  idea 
being,  I  suppose,  that  digestion  went  on  satisfac- 
torily if  the  ^HPlft  diffused  neither  too  great  nor 
too  little  warmth. 

SAMAVETI,  To  be  united  [^R^].    Pat.  73. 

SAMAVHAYO,  A  name  [^RTX^].    Alw.  I.  ix. 

SAM  A  YIKO  (a£{;.).  Temporary  [^mRTf^HV]- 

SAMAYO,  Agreement,  combination;  multitude; 
season,  time;  custom,  rule,  religious  obligation; 
order,  precept;  religious  belief,  doctrine  [^ERT^]* 
Ab.  66,  161,  778.  Ekam  Bamayam,  or  ekaamim 
tamaye^  at  one  time,  at  a  certain  time,  once  upon 
a  time,  once  (Alw.  I.  Ixix ;  Kh.  10 ;  Ras.  27). 
Tena  kko  pana  iamayena,  now  at  that  time  (Alw. 
I.  92 ;  Dh.  121).  Ta»mim  $amaye,  at  that  time, 
then  (Dh.  154,  230,  258).  Uphasamayo,  time  of 
heat,  hot  season  (Pdt.  15 ;  Dh.  210).  MajjhanH- 
kasaiuayo,  noon-tide  (Ras.  32).  Sdyanhaaamayam, 
in  the  evening  ( Jdt.  9).  Pubbafthaianu^am,  in  the 
morning.  Pacc^a9amaye,  at  dawn  (Dh.  94). 
Tana  maraftaaamayam  natvdf  perceiving  that  his 
death-hour  was  come  (Dh.  93).  Sitatamaye  aggvk 
katvd  oddMif  when  they  were  cold  he  made  fire  and 


gave  it  them  (Dh.  186).    Samaye,  in  due  time,  in 
due  course  (Mah.  134).    Samaye  pupphauH,  blos- 
som in  season,  at  the  right  time  (JiU  27).     H^ 
kko  yo  bhikkhave  aamayoy  priests,  there  will  come 
a  time  when  . .  (Gog.  £v.  14).    j^maira  tamayd, 
except  on  occasion,  except  under  particular  cir- 
cumstances, or  at  a  particular  time  (Pit.  8, 13). 
Buddhabhdndya  iamayam  olokento,  awddng  the 
time  for  his  becoming  B.  (Mah.  199,  oomp.  ViL 
106).  BrdhmafMgamaya8mim,nccoTdmg  to  hnAk- 
minical  observance  or  custom  or  views  (Alw.  I. 
xlv).      Saddkammardjasamayo,  the  doctrine  or 
reli^on  of  the  King  of  Truth  (Y&tr.  oomp.  Hah. 
41).    Sammdviimdtasamayot  to  whom  all  forms  of 
religious  belief  were  thoroughly  fiftmiliar  (Mah. 
250,  Tumour  says  "  possessed  of  g^at  aptitude  in 

-  attaining  acquirements")-  Tumkdkam  jdnmo' 
$amayo  ettako  'vo,  is  that  all  the  learning  or  re- 
ligious truth  you  know  ?  (Dh.  I2i).  Akkkara- 
iamayaih  na  jdndtif  be  was  illiterate,  lit  did  not 
know  the  combinations  of  letters  (Alw.  I.  101). 
Samayaniaranit  foreign  usages  or  politics  (Att. 
125,  224).  Vij.  informs  me  that  tanuiya  in  awAa- 
gamayo  means  "  a  multitude"  (see  Ab.  778,  "mur- 
fSAa").  Thus  Mah^amayasutta  means  tliediscoane 
preached  to  a  great  company,  and  on  P4t.  14,  line 
4,  he  says,  "  when  three  priests  live  by  alms,  and 
a  fourth  comes  and  there  is  not  enough,  the  oocs- 
sion  should  be  regarded  as  a  large  company  and 
meals  taken  accordingly." 

S  AM  A  YOGO,  Combination,  multitude  [^RTT^l 

SAMBADDHO,  see  SambandhatL 

SAMBADHETI  (cfltt*.),  To  oppress,  aflMct  [cans. 

^Qn^TXl-  Att.  202. 
SAMBADHO,  Pressure,  crowding,  difficulty,  ob- 
struction  [^WTO].  Ab.  1086.  Sahbewm  idha 
sambddho,  this  place  is  too  small  for  all  of  you,  lit 
there  is  crowding  here  for  all  (Mah.  83).  Sambd- 
dhapatipanno  *imif  I  am  in  great  straits  or  distress 
(Gog.  Ev.  28).  Yana  sambddho  bhrnmatiy  any 
one  who  is  crowded  (Pit.  12).  Jtambddho  (adj.), 
without  crowding,  unconfosed  (Mah.  182).  At\» 
sambddhatdy  too  great  narrowness  (J4t.  7).  Also 
used  as  an  adj.  (Ab.  718),  Sambddho  ghardodtih 
the  householder's  life  is  a  confined  one.  AntoM- 
gara$k  $ambddhaih,  the  interior  of  the  city  is 
crowded  (Dh.  233).  At  Alw.  I.  x  and  Ab.  IW 
we  have  sambddhikata,  thronged,  =  mmbidka- 
kata  with  a  chanired  to  /  (as  in  mrtlVT!)- 


SAM 


(431  ) 


SAM 


SAMBAHANAA,  Robbings  the  body,  shampoobig 
[^tfrrf^]  •    Ab.  769 ;  Ten  J.  42. 

SAMBAHATI,  To  rub,  shampoo  [<NTV]-  Tea 
J.  20. 

SAMBAHULO  (a^\),  Many  [^^^  +  ^WW]-  Ab. 
703.  Sambahuld  jdnapadd  bhikkhdy  a  number  of 
monks  from  the  country  (Das.  38 ;  Dh.  348,  379). 

SAMBALAfty  ProTision  for  a  journey  [l(11Tll]« 
Ab.  380 ;  Sen.  K.  537. 

BAMBANDHANAA,  Binding  [^Rin^+lRr].  Dh. 
17S. 

8AMBANDHATI,  To  bind  [^CRiR^].  Oer.  ram- 
bamdkitvd  (Pit.  29,  66).  P.p.p.  tambaddho.  At 
Mab.  150,  Mahdgdmena  iambaddhd  Mend  *gd  Gut- 
tmhdlakamy  is  rendered  by  Turnour,  ''  his  army 
formed  one  unbroken  line  from  M.  to  O."  If 
this  rendering  is  correct,  the  lit.  translation  would 
be ''  the  army  reached  G.  while  (its  rear  was)  yet 
connected  with  or  shut  in  by  M." 

8AMBANDH0,  Connexion;  relationship,  kinship 
[WiW]-    PAt.  29, 09,  77,  79. 

BAMBARl  (/.),  Jugglery  [HPiTft]  -    Ab.  512. 

SAMBARO,  Name  of  an  Asnra  [IH^.    Ab.  14. 

8AMBHAOOO  (p.p.p.)>  Broken  [iRV^]-    I^as.  8. 

8AMBHAJJATI,  To  be  broken  [^nUVRf]-  Dh. 
331  {Mombhajj-  should  I  think  be  the  reading  in 
each  case). 

8AMBHAM0, Confusion, excitement;  fear;  respect 

[inVT]-  Ab.910. 
SAMBHARO,  Preparation ;  materials ;  necessaries ; 
constituent  part,  element  [^QRTnC]-  Ab.  970. 
Bvmtk  Bomatie  tambhdre^  *<thus  the  collection  of 
the  mnterials  being  completed"  (Mah.  169). 
Dabbatambhdro^  collection  of  materials  (Mah. 
236),  mass  of  masonry  (Mah.  152).  Paramattha 
Jotiki  says  that  a  lie  has  four  tambhdrd,  elements 
•r  constituents,  the  intention  to  deceive,  the  effect 
produced  on  the  person  spoken  to,  etc.  At  P&t. 
zli  we  seem  to  have  mtylfoiambhdro,  the  elements 
of  intoxication  (in  newly-drawn  toddy),  opposed 
to  mqjifabhdvoj  intoxicating  property  (In  fermented 
toddy,  or  pahn  wine).  BodkUambhdrd  (pi.),  con- 
atitaeots  or  requisites  of  Buddhahood,  e.g.  the 
accomplishment  of  the  Piramitils  (Jit.  1). 

SAMBHAbA  (/.),  and  SAMBHASANAA,  Con< 
TersatkHi[^PimT,imrnnr]*   Ab.l24;Dh.l80. 

8AMBH ATTO  (p-p^p^)*  Devoted,  faithfully  attached 
(of  a  friend)  [^Pini]-  Ab.  316 ;  Dh.  103 ;  Fit.  92. 

BAMBHAVANA  (/.),  and  -NAA,  Hononr,  fisme ; 


imagination,  idea,  reflection  [^S^HTBTlf].  Dh.  264 ; 
Mah.  172 ;  Att.  199. 

SAMBHAVATI,  To  arise,  be  produced,  spring  from 
(with  abl.) ;  to  meet  with  [Wg}-  Oog.  £v.  66 ; 
Alw.  N.  36.  P.pr.  tambhamm  (Kb.  10).  Na 
8ambko8sdma  tarn  mayaih,  we  shall  not  meet  with 
or  reach  this.  I.e.  we  shall  not  live  to  see  that 
day  (Mah.  28).  SuddhodanamahdrdJoMa  puttatk 
eabbannutofh  patiam  sambhaveyydma  vd  no  vd, 
whether  or  not  we  live  to  see  the  son  of  king  S. 
after  he  has  attained  omniscience  (Jit.  56).  P.p.p. 
sambhdtot  produced,  born,  sprung  from,  originating 
hi  (Gog.  Ev.  46 ;  Dh.  428 ;  Jit.  1).  Cans,  sambhd- 
vetif  to  honour,  esteem  (Mah.  26) ;  to  think,  fancy 
(Att.  199);  to  gratify  (J&t  60,  read  mangalava" 
canathutig'hosehi  sambhdventesu).  P.p.p.  iombhd- 
vito,  suitable  (Ab.  740). 

SAMBHAVO,  Production,'  birth ;  origin,  cause ; 
union;  semen  [^pff^].  Ab.  91,  274,977.  2>a- 
milikueehitambhavo  (adj.),  the  issue  of  a  Tamil 
womb  (Mah.  253,  comp.  Dh.  71)*  Atta»ambhm)Oy 
originating  hi  self  (Dh.  29).  Sambhavesi  (adj.), 
seeking  re-birtb  (Kb.  16).  Bhavo  kaliaauibhauo, 
continued  existence  caused  by  sin  (Alw.  I.  v!i). 

SAMBHEDO,  Confluence  of  two  rivers ;  difference 
[ir^].  Ab.  681 ;  Att  213.  Jdtisambkedo,  dis^ 
tinction  of  birth  or  caste  (Alw.  I.  xlv).  Jdtiaambhe" 
data  bhaydmi,  I'm  afraid  on  account  of  difference 
of  caste  (Dh.  155). 

8AMBHINN0  (pp.p.).  Broken,  interrupted  [i^T- 
ftnr].    Mah.  9. 

SAMBHiTO  (p.pp,\  Terrifled  [iRf^]. 

SAMBHOQO,  Sensual  enjoyment;  happiness,  eu- 
joyment;  use  [^B^^ft^].  Ab.  104;  Das.  6.  Sam- 
bkagnkara^arkj  making  use  of  (P^t.  61). 

BAMBHO  (fit.).  Progeny  [Wg]' 

SAMBHUf^JATI,  To  eat  with  [mg^].    P^t.  17. 

SAMBHCTO,  see  SambhavaH. 

8AMB0DHI  (/.),  Perfect  knowledge  or  enlighten- 
ment; p^roeption  of  the  Truth,  attainment  of 
Buddhaship;  Buddhahood,  Buddhashlp  [^R^  + 
ij^f^].  Mah.  2;  Dh.  128.  A  form  §ambodho 
is  occasionally  met  with  (Sen.  K.  470, 1  have  seen 
also  the  dat.  iambodhdya).  Sambodhi-ango  ^ 
Bambojjhango  (Dh.  16). 

SAMBOJJHANOO,  see  Bojjhahgo. 

SAMBUDDHO  (p.pp.\  Thoroughly  known  or 
understood;  one  who  is  thoroughly  enlightened, 
has  known  or  discovered  the  Truth,  a  Buddha 


SAM 


(432) 


SAM 


[^npl[].  Dh.  33.  Rdgadosaparetehi  ndyam 
dhammo  m$andmdhOj  this  doctrine  is  not  easily 
understood  by  those  who  are  lost  in  sin  (Gog.  £v. 
6).  Satnkuddhaputtd,  sons  of  the  All-enlightened 
(Has.  39,  of  Arhats).  Paccekasambuddho,  a  Pra- 
tyeka  Buddha  (Mah.  24).  Sambuddhaparinibbd' 
nam,  the  death  of  Buddha  (Mah.  15).  Dipankaro 
sambuddhOf  Dipankara  Buddha  (Mah.  I). 
SAMBUJJHANAft,   Knowing  tlioroughly  (from 

SAMBUKO,  A  bivalve  shell  [1(1^].    Ab.  676. 

SAAC-,  SAACH->  For  words  beginning  thus,  see 
Sanc'f  Smch',  the  spelling  nc  in  the  MSS.  is  an 
inaccuracy  or  abbreviation. 

SAMEGGA  {ger.).  Having  acquired,  learnt,  known 
[tl«trB|  =  ^R%]  •    Comp.  abhisamecca. 

8AMEKKHIT0  (p.p.p.\  Considered,  reflected  upon 
[^*nftlfl,  or  ^^\  4-  tt^] •    Ten  J.  10,  94. 

SAMENA,  see  Samo  (2). 

SAMETI,  To  meet  together ;  to  harmonize ;  to  be 
equal  to,  correspond  with  [^f^T].  Sametum 
(aor.),  they  made  fiiends  together  (Ten  J.  42,  of 
two  vicious  horses).  Samef  dyasmd  ionghena,  let 
the  venerable  one  live  at  peace  with  the  frateraity 
(P&t.  5).  With  instr.  Ettha  sabbo  Bongho  sametu 
no,  let  all  the  clergy  meet  me  here  (Mah.  170) ; 
Imdni  9utta$ankhydni  nydse  dgatasuftasankhydhi 
na  tamenti,  these  numbers  of  rules  do  not  agree 
with  the  numbers  given  in  the  Nydsa  (Alw.  1. 104, 

.  comp.  Pdt.  xviii).  Aor.  3rd  pi.  also  tamimsu  (J&t. 
29).  P.p.p.  neut.  samitam,  connectedly,  continu- 
ously, constantly  (Gog.  Ev.  2). 

SAMETI,  see  Sammati. 

SAMETO  (p-p-p*).  Brought  into  contact  with,  con- 
nected with,  possessing  [iV%?f].  MahdbodhUa- 
metd  ndvd,  the  ship  which  carried  the  great  Bodhi 
tree  (Mah.  120). 

SAJSifHANANAlir,  Strikmg,  destroying  [^flPR]. 

SAAHARATI,  To  collect ;  to  fold  up  [^].  Dha^ 
natn  s,,  to  accumulate  wealth  (Has.  73).  Ndnd- 
phaldni  Mmharitvd,  having  collected  together 
various  fruits  (Dh.  108).  Of  rolling  up  a  carpet 
to  remove  it  (Dh.  3:^).  Of  rolling  up  a  golden 
scroll  (Alw.  I.  78,  see  Pafto).  Of  a  monk  collect- 
ing food  on  his  begging  rounds  (J£t.  66),  P.f.p. 
Bamhdriyo  (Dh.  193).  Cans,  aamhardpeti  (Dh. 
324 ;  Pdt.  105). 

SAMHARO,  a  compilation,  abridgment  [^^TT]. 
Ab.  116. 


SAldHATI  (/.),  Assemblage,  mass  [^jft^T].  Ab. 
630;  Alw.  I.  HI;  Att.  192. 

SAMHATO  (p.p.p.)»  Fi"^»  well-knit,  compact  [?}. 
fTT]-    Att.  191. 

SAAf  HITO,  see  SandahaH. 

SAMi  (/.),  The  tree  Acacia  Suma  [ipft].  Ab.  566. 

SAMI  (indeeL),  Half;  blamably  [^BTf^].  Ab.  1200. 

SAMi  (m.).  Lord,  master,  owner;  husband  [l^- 
fiT^.  Ab.  725.  Fem.  sdmin(,  wife  (Mah.  24). 
Sdmibhaginf,  husband's  sister,  sister-in-law  (Ab. 
245).  Voc.  8dmi,  husband !  (Dh.  290 ;  Ten  J.  40). 
See  KdrakaHi, 

SAMlCI  (/.),  Correctness,  propriety,  proper  or  re- 
spectful act  or  duty  [a  derivative  of  tl«<|«i,  Sabh. 
identifies  it,  I  think  rightly,  with  4J|4n'<)  *'stuti 
vandand"].  Sabbam  cetiyttvandanddUdmidkam- 
mam  nitthapetvd,  having  performed  all  right  and 
proper  duties,  beginning  with  worship  at  sacred 
shrines  (Pit.  xxix).  Subh.  quotes,  sdmicikamman 
H  anucchavikakammam,  Therdnam  pddadhaca- 
nacivaraddnabhedafh  sabbath  sdmUnkamtHamj  all 
proper  duties  (of  laymen  towards  priests)  sueh  as 
washing  their  feet  and  giving  them  robes  (Par. 
S.  A.).  Tato  patthdya  tesath  sdmidmattam  fd  na 
karimsu,  from  that  time  forward  they  never  showed 
them  any  sort  of  civility  (Dh.  105).  Sdmidpafi- 
panno,  living  with  propriety,  in  the  discharge  of 
proper  duties  (Alw.  I.  78).  u^yatn  sdmiei,  this  is 
the  proper  course,  this  is  the  rule  in  the  case  (Pat 
6, 10, 14, 17).  Pat.  75  says,  sdmiciH  anudhammaU, 
lokuttaradhammam  anugatd  ovdddnuadtanl  tM' 
ddhammatd  ti  vuttam  hoti,  '<  sdmici  means  acting 
according  to  law ;  right  and  lawful  proceedings  are 
intended,  that  is,  injunctions  and  commands  in 
accordance  with  divine  truth."  The  final  vowd 
appears  to  be  short,  if  so  it  is  to  avoid  the  con- 
currence of  the  three  long  vowels  in  three  con- 
secutive syllables. 

SAMIDDHI  (/.),  Success,  proq[ierity  [^T^fw]*  ^^' 
15 ;  Ras.  16. 

SAMIDDHO,  see  SamijjhaH. 

SAMIDHA  (/.),  Firewood  [irf^]-    Ab.  36. 

SAMIJJHANAM,  Success,  accomplishment  (from 
next).    Dh.  135. 

SAMIJJHATI,  To  succeed,  prosper,  take  effect  [i- 
^ffV]-  Of  business  prospering  (S^.  S.).  Of 
a  wish  or  prayer  being  fulfilled  or  realized  (Ras. 
24,  62 ;  Dh.  134,  161).  Sace  tne  idam  ndmt 
samijjhati,  si  telle  et  telle  chose  me  r^uissit  (Br.  J. 


J 


SAM 


(433) 


SAM 


S.  A.).  Fot.  Htmijjhissati  (Dh.  134).  P.p.p.  «a- 
middho^  successful,  prosperous. 

SAMIKKHAJr,  Investigation  [^ERfW]- 

SAM IKO,  Lord, master;  husband  [f«||f444].  Ab. 
210,  1122.  Tdya  tas$a  attano  sdmikabhdve  akkh- 
He^  when  her  being  his  husband  had  been  told  by 
her  (Dh.  156).  DdyajjoBdmiko,  lord  or  owner  of 
the  heritage,  heir  (Alw.  I.  xlv).  Atthi  nu  kho 
etana  sdmikoy  I  wonder  does  any  one  claim  this 
property?  (F.  Jdt.  53).  Me  ghare  hetsati  sdmiko, 
will  be  master  in  my  house  (Mah.  26).    Das.  3. 

SAMlASU,  see  SatiieH, 

SAMINl  (/.),  see  SdmL 

SAMINJATI,  To  be  moved,  tremble,  falter  [^9- 
fW^.    Dh^l5,273. 

SAMlPAOO  (adj\).  Approaching  [^Tlft^^] •    Mah. 

16»  155. 
SAM  I  PA  KO,  at  the  end  of  a  compound  =  ram(pa 

(Mah.  204). 
SAMlPATTHO  (adj.).  Standing  near  [^T^ftcTQ]  • 

Mah.  246. 
SAmTPIKO  (adj.),  Proximate  (a  grammatical  term) 

[next  +  ^J. 

SAMlPO(flrf;.),  Near  [^Wt^].  Ab.  705.  Of  time, 
proximate,  recent  (Sen.  K.  428).  Neiit.  samipam, 
proximity ;  used  at  the  end  of  compounds  in  the 
ioc.  and  ace,  the  latter  where  there  is  motion,  the 
former  where  not.  Khattasamipaih  gantvd,  went 
op  to  the  field,  lit.  went  to  the  neighbourhood  of 
the  field  (F.  Jdt.  15;  Dh.  266).  Jetavanasamipe, 
near  or  in  the  neighbourhood  of  J.  (Ten  J.  19). 

SAMIRANO,  Air,  wind ;   name  of  a  plant  [^^H- 

XTir] .    Ab.  37,  579 ;  Alw.  I.  c. 
SAMlRATI,    To    be    moved    [^ift^].      Fdtena 

(Dh.  15). 
SAMiRO,  Air,  wind  [iTlftt].    Ab.  38. 

8AMIS0  (adj.).  Having  food  [if + ^HfTR] •  Sdmuo 

katihi,  band  soUed  with  food  (Pdt.  23). 
SAMITAlVr,  see  Sameiu 
8AMITATTAM,  State  of  being  quelled  or  removed 

[irftm+w]-  i>h.47. 

SAMITI  (/.),  Union;  an  assembly  [^IT^ffTT]-    Ab. 

414,  630,  1057 ;  Dh.  56. 
8AMITO  =  llfinf,  see  SammatU 
8AMMA,  A  term  of  familiar  address,  used  by  equals, 

or  by  a  superior  to  an  inferior,  my  good  sir! 

friend !  1  think  it  must  be  ^4I|,  it  can  hardly  be  a 

vocative  from  samyafic.    Tvam  pana  «.  Jivaka  kirn 


tufihi,  and  you,  my  excellent  J.,  why  are  you 
silent?  (Sdm.  8.,  king  Ajatasattu  speaking  to  a 
favourite).  Tvam  pi  s.  kacchapa,  and  you,  friend 
tortoise  (F.  Jdt.  17 ;  in  the  Jdtaka  it  is  the  usual 
address  of  the  animals  to  each  other,  e.g.  see  F. 
Jat.  12,  Ten.  J.  14,  15).  By  a  king  to  a  fowler 
(Ten.  J.  113).  By  a  man  to  a  rakkhasa  (Ras. 
2().  By  two  brahmins  to  each  other  (Dh.  12). 
Dh.  88, 186;  Das.  46.  PI.  sammd.  Rakkhissdmi 
$ammd,  I'll  bold  my  tongue,  my  good  friends! 
(Dh.  419,  comp.  187). 

SAMMA  (/.),  The  pin  of  a  yoke  [ipSfT]  •   Ab.  449. 
Sammatdlo,  a  kind  of  cymbal  (Ab.  142). 

SAMMA  (indecL),  Fully,  thoroughly,  accurately, 
rightly,  properly,  well,  really,  truly  [^R^T^]  •  Ab. 
127, 1154.  Rdgam  s,  vinayatu,  let  him  wholly  put 
away  lust  (Mah.  253).  S.  dhamniam  vipiusato,  to 
one  who  clearly  beholds  the  Truth  (Dh.  67).  Ye- 
sath  sambodhi-angesu  8.  cittam  subhdmtam,  whose 
mind  is  fully  perfected  or  versed  in  the  bojjhangas 
(Dh.  16).  S.  patijaggati,  to  tend  carefully  (Dh. 
85 ;  Ras.  38).  S.  santappayitvd,  having  thoroughly 
satisfied  him  (Ras.  20).  fhitd  s.  patipdtiyd,  stand- 
ing duly  arranged  in  a  row  (Mah.  Ixxxvii).  Sammd 
vadamdno,  speaking  rightly  or  truly  (Alw.  N.  34). 
S.  before  a  vowel,  to  avoid  hiatus,  takes  the  form 
sammad,  instead  of  sammag  as  one  would  expect, 
e.g.  sammad  eva  dsavehi  vimuccati,  is  wholly  freed 
from  human  passion  (Par.  S.) ;  sammad  eva  ro/o- 
nam  patiga^dti,  takes  the  dye  perfectly  (but 
sammd  *va  in  a  recent  text,  Alw.  1. 112) ;  samma* 
dakkhdto,  well  preached  (Dh.  16) ;  sanMiadmhd, 
perfect  knowledge  (Dh.  11, 18).  Sammd  is  much 
used  as  the  first  part  of  a  compound.  Samtnd^ 
djivo,  right  living  (B.  Lot.  519).  Sauunddassa' 
nam,  right  views  (Dh.  137).  Sammddhdrd  (f.), 
a  heavy  shower  (8dm.  8.).  Sammdditfhi  (f.), 
right  views,  true  doctrine,  orthodoxy  (Ab.  154; 
Dh.  56 ;  B.  Lot.  519).  With  afiEuE  -ka,  sammd- 
ditthiko  (adj.),  orthodox,  a  true  believer  (Dh.  98, 
137).  Sammdkammanto,  right  occupation  (B.  Lot. 
519).  Sammdpatipanno  (adj.),  living  a  proper 
life,  well-conducted.  Samfnappqfdno,  see  Pajdno. 
Sommapptmhd,  right  knowledge,  true  wisdom 
(Oog.  Ev.  47;  Dh.  35).  Sammdsamddhi  (m.), 
right  abstraction  of  the  mind  (B.  Lot.  519 ;  Dh. 
285).  Sammdsambodhi  (f.),  perfect  knowledge  of 
the  Truth,  supreme  Buddhaship  (Ten  J.  48). 
Sammdsambuddho,  one  who  is  truly  and  perfectly 


SAM 


(  434  ) 


SAM 


«o]ightened,  wbo  has  tme  and  perfect  knowledge 
of  the  Truth,  a  sapreme  Buddha  (Alw.  1. 92 ;  Ab. 
3 ;  Has.  26 ;  Dh.  34, 70 ;  Kh.  2).  Kaas^qHuammd- 
samhuddho,  the  supreme  B.  Kassapa  (Alw.  cxxiv). 
Of  Gautama  Buddha  (Alw.  I.  y).  SammdMoAkappo, 
right  thought  or  wish  (Dh.  3;  B.  Lot.  519;  there 
are  three,  nekkhmnnuuankappOf  avydpddat.,  avi- 
kimsds.),  Sammdvdcd  (f.),  right  speech  (B.  Lot. 
519).  Sammdvataihf  right  religious  practice  or 
ceremony.  Sammdvdydmo^  right  exertion  (B.  Lot. 
519). 
8AMMADBATJ,  To  trample  [^R^.    P&t.  zzviii 

BAMMADETI  {emu.\  To  intoxicate,    exhilarate 

8AMMAD0,  Exhilaration  [^mn^].  Ab.87.  Bhatta- 
iamtnadOf  the  drow^ess  caused  by  a  heavy 
meal  (Dh.  401). 

SAMMAOQATO  (adj.),  Walkhig  rightly,  living 
a  blameless  life  [^^RfV  +  ^I7f]  • 

8AMMAJJANAti[,Sweephig[^Rin#>l]-  P&t.  I; 
Dh.  154 ;  Att.  198. 

SAMMAJ JANi,  and  SAMMUf^JANl  (/.),  A  broom 
[^QRTni^]*  Ab.  223;  Fit  h  Dve  tay  Mm- 
mn^fanippahdre  daivd,  giving  two  or  three  strokes 
of  the  broom  (Dh.  372). 

BAMMAJJATI,  To  sweep  [^RTtMRi].  Dh.  106, 
198,  37%  402.  P.f.p.  iammuJfUabbo  (FiU  xx). 
P.p.p.  wmmaffho  (Jdt.  10). 

SAMMANAA,  and  SAMMANANAA,  Honour, 
veneration  [^ERITTW*  and  ^RITni^].  Mab.  53, 
240,  241 ;  Dh.  135 ;  Att.  196. 

6 AMMANNATI,  To  agree  to,  decide,  resolve ;  to 
sanction,  approve,  select  [^MfJIlflf].  So  mahd- 
therg  .  •  kdtwh  $addhammsang(Hm  . .  bhikkhA 
paneofate  yeva  makdkh(fU[save  vare  tammamnip 
this  great  thera  authorized  or  chose  (the  corre- 
sponding word  in  Br.  J.  S.  A.  is  itceimi)  five 
hundred  eminent  Arhat  priests  to  bold  a  rehearsal 
of  the  Law  (Mah.  1 1).  Anandathero  pi  iamnumni 
kdtum  ttmgitim,  the  thera  Ananda  also  decided  or 
chose  to  join  in  the  rehearsal  (Ditto).  Taio  ihero 
vinayaih  pucehanatthdya  attand  ca  attdnath  fom- 
munmi  VpHittheropi  mnajjamaUkdya  mtuimanm, 
then  the  Elder  undertook  (lit  himself  chose  or 
authorized  himself)  to  put  the  questions  on  Dis- 
cipline, while  Upili  Thera  undertook  to  make  the 
answers  (Br.  J.  S.  A.).     Pddnak^  ca  caturo 


catmro  Pdfkeyyafee  pi  ea  tamnumni,  he  selected 
four  P^naka  and  four  Pifheyyaka  prlesti  (Msh. 
18).     SammannUvd  detif  decides  upon  giving  it, 
lit.  after  resolution  gives  it  (Pit.  87).    8angh$,. 
bhikkhum  ialdkagdhdpakatk  samnutmdtvd,  tbe 
chapter  having  elected  a  priest  to  act  as  tielKt- 
distributor  (P&t.  62).    For  two  other  instances  of 
this  word  see  the  extract  under  art.  KammmM. 
I  find  in  a  comment  iammanniiti  muHmatam  akdd. 
One  would  expect  BamtHomiatij  as  the  simple  verii 
takes  the  form  nuMoHj  but  anal<^QS  irregu- 
larities are  not  wanting,  e.g.  compare  the  dool^ 
forms  panhatti  and  paf^fuUti,  pamdta  and  pa^ 
dsa,  aSAd  and  dijtd ;  compare  also  /mmarsfs  and 
paf,jf,wD\»aH    with    paneadata   and    paneavUatL 
P.p.p.  iammato,  approved,  assented  to,  authorized, 
chosen;  allowed;  esteemed,  honoured,  considered, 
regarded.      Sammatdni  wnghema  iwtdni  pMM 
bhikkhusaidni . .  dhamman  ea  vUu^ak  ca  toAgd' 
yUum,  is  the  assembly  in  favour  of  these  600 
monks  rehearsing  the  dhanuna  aud  vinaya?  fit 
are  these  500  monks  approved  of  by  the  assemblj 
to  rehearse  (See  JTomMoiMfe^O.   Kufimbi  taauMitj 
a  landholder  of  high  character  (Mah.  142).  DuH- 
yaiammato  anoj  the  second  best  horse,  lit  esteemed 
second  (Mah.  134,  opposed  to  mangaUndhU  the 
state  charger).   Alattha  affh*  amaeee  'tfa  mahoMie 
yodhoiamnufte,  gained  over  eight  great  nobles, 
warriors  of  reputation  (Mah.  205,  comp.  Ixzxvi). 
Sddhusammaio  means,  not  *' esteemed  by  good 
men"  (Alw.  I.  x\  but  "considered  good,  excellent, 
estimable."   A  comment  says,  ayam  $ddhu  sopps- 
rim  H  evam  iammaio,   Setfhaaammato,  considered 
the  best,  the  most  esteemed  (Ten  J.  109).     T^s- 
pdpeti  sammatena  amaccena,  caused  to  be  laid  by 
a  minister  specially  selected  for  that  purpose  (Mah. 
173).     Sdtankasammatam  rattham,  a  country  re- 
puted dangerous  (Pit  107).    Sangkenatammattf 
authorized  by  the  clergy,  having  received  per- 
mission from  the  clergy  (Pit  87,  comp.  13, 93). 
Lokagammaiathf  universally  esteemed,  held  by  the 
world  hi  the  highest  repute  (Jit  49).  Jmke  utU- 
mardJakuloBammaidf  we  are  looked  upon  as  be- 
longing to  one  of  the  best  princely  families.  R^ 
anadi  vd  ratanaiommaiadi  vd,  jewels  or  valssUes 
(Pit  18,  lit  what  may  be  kwked  upon  as  a  jewel). 
MangaloiommaiOt  or  abkimamgaioiamwudo,  festivr, 
festively  arrayed  (Mah.  173;  Dh.  916;  J^  S3). 
Comp.  SamBuUi.     Gaus.  tammdneH,  to  boaeur 


SAM 


(  435  ) 


SAM 


with,  to  present  with.  With  instr.  Upaddha- 
rmjfena  sammdnen,  preseDted  him  with  the  half  of 
his  kiDgdom  (Dh.  341, 324).  There  appears  to  be 
also  another  form  of  the  cans,  sammanneti,  for  in 
Sim.  S.  A,  I  find  amaced  bhikkh^  haniabbd  H 
mmmmmaifitvd^  the  ministers  having  resolved 
that  the  priests  should  l)e  put  to  death.  Sammo' 
mmit9  is  perhaps  a  p.p.p.  form  from  this  cans. 
Yd  wdmmghena  dmd  Mamnumnitd^  the  bonndarj 
determined  by  the  chapter  (Has.  69). 

SAMMANTETI,  To  consult  together   [^Rip^]. 
Db.dd3. 

SAMMAPASO,  see  Ydgo. 

SAMMAPPADHANAA,  Right  exertion  [^Rint+ 
J|^|i|].  There  are  fonr,  exertion  to  prevent  sin- 
ful conditions  arising,  exertion  to  put  away  sinful 
states  already  exbting,  exertion  to  produce  meri- 
torious states  not  yet  in  existence,  exertion  to  re- 
tain meritorious  conditions  already  existing  (Att. 
57 ;  Man.  B.  409;  Dh.  382;  Kh.  27).  The  text 
is,  idh*  dvu9o  bhikkhu  anuppanndnam  pdpakdnatk 
mkuialdMaik  dkammdnafh  anuppdddya  ehandamja^ 
neti  mfyamati  fdrhforii  drabhati  ciiiam  paggafLhdti 
padaAaiif  uppanndnmh  pdpakdnam  ok.  dhammd' 
mampahdndya  chandatk  janeti,  etc.  (Sang.  S.). 

SAMMASATI,  To  seize,  grasp  [^QPRlt^].  I  have 
<Nily  met  wilh  tliis  word  in  the  metaphorical  sense 
of  seizing  or  grasping  with  tlie  mi/id,  gaining  a 
thorough  knowledge  of,  mastering;  it  b  one  of 
the  terms  of  the  ecstatic  meditation.  YtUo  yato 
wamumamH  khandhdnaih  udayavymfom,  as  soon  as 
he  masters  the  idea  of  the  arising  and  vanishing 
of  the  skandlins  (Dh.  67).  Kammaffhdnam  «.,  to 
grasp  with  the  mind  and  dwell  upon  one  of  the 
forty  karmastli^knas  or  subjects  for  ecstatic  con- 
templation (Dh.  1B4»  228,  286,  see  Kamfnafikd- 
nam),  Tilakkhafuitk  «.,  to  realize  or  imbue  one- 
self with  the  idea  of  the  transitoriness,  the  evil 
aad  the  unreality  of  existence  (Ten  J.  119,  see 
Lakkka^^atk)*  Paccaydkdrmdnam  amulomapafi' 
l^mavaiena  t.,  to  cause  the  mind  to  dwell  succes- 
sively on  the  twelve  Nidinas  in  direct  order  and 
ia  reverse  order  (lit.  forwards  and  backwards, 
Dh.  320 ;  at  Jit  26  the  ten  P&ramitlLs  are  suni- 
lariy  meditated  upon).    Dh.  132, 134 ;  J4t.  74. 

SAHMASATI  (/.),  see  SaH  (1). 

8AMMATI,  To  be  appeased  or  calmed ;  to  cease 
[^|1^.  Ferdni  sammantif  hatred  is  appeased 
(bh.  2,  comp.  70).    P.pr.  Htmmamdno  (Pit.  63). 


P.p.p.  94mto  (Ab.  749, 841).  Santath  itMa  manam 
hoii  Montd  vdcd,  tranquil  is  his  mind,  tranquil  his 
speech  (Dh.  18,  comp.  26,  67;  B.  Lot.  376). 
Padam  sontom,  the  quiet  place,  or  lot,  Nirv^a 
(Dh.  66;  Kh.  15).  Santtudriyo  (a^j.),  whose 
senses  are  stilled  or  calmed  (Alw.  1.  93).  Santa^ 
vuitif  living  a  tranquil  life  (Alw.  I.  x).  Also 
p.p.p.  iamito  (Ab.  749,  841).  SamitagamanaHif 
a  staid  or  sober  gait  (Dh.  234).  Caus.  sameti,  to 
appease,  to  extinguish,  suppress,  put  a  stop  to. 
T<uh  mnnetunif  to  suppress  this  heresy  (Mah.  15, 
18;  comp.  P^t.  62).  Lokam  satnetufk.  to  give 
peace  to  the  world  (B.  Lot.  376).  Pdpdni  «.,  to 
extinguish  sin  (Dh.  47). 
SAMMATO,  see  SammanwitL 

SAMMATTAA,  Correctness,  truth  [^IlinV]-  See 
RdH. 

SAMMATTHO,  see  Sammqjifati. 

SAMMATTO  (p^.p.)f  Delighting  hi,  intoxicated 
with  [^Rinr]  •    Dh.  51. 

SAMMlf^JETI,  To  bend  back  or  together,  double 
up.  SammUyitam  vd  bdhark  paidreyya  pagdritam 
vd  bdhaik  tamnw^eyya^  should  outstretch  his  bent 
arm,  or  draw  back  his  outstretched  arm  (B.  Lot. 
306 ;  Gog.  £v.  8).  Bumouf  refers  this  word  to 
1[W,  wrongly  I  think,  as  it  does  not  account  for 

the  double  m ;  moreover  we  have  already  tamnyati 
S7  ^Srfvnr  ^^^  ^  different,  nay  opposite,  meaning. 
I  diffidently  suggest  ^^^. 

SAMMISSO  {adj.).  Mixed  [^rf^^nV]-    Dh.  191. 

SAMMODATl,  To  agree  with,  be  in  harmony  with, 
be  friendly  with  ['9'^+<R^-  Saddhim  «.,  to 
make  friends  with,  to  exchange  friendly  greeting. 
Sammoditvd  tdya  saddhim  (Mah.  121,  comp.  Par. 
S.  1,  Bhagavatd  saddhim  sammo^).  P.pr.  Sa^ 
^oggo  hi  sangho  sammodamdno  avivddamdno 
ekuddeso  phdsu  viharati  (Pit  5 ;  Has.  36 ;  F. 
Jit  58 ;  B.  Lot.  316).  Sammodamdno  therena, 
maldng  friends  with  the  elder  (Mah.  78,  Tumour 
says  "  conversing  graciously  ").  P.f.p.  sammoda^ 
nfyo.  Sammodaniyd  kathd,  friendly  talk,  pleasant 
converse  (Par.  S.  1). 

SAMMOHO,  Bewilderment,  infatuation,  error  [^- 

SAMMOSO,  Confusion  (from  «n(  +  ^). 
SAMMUKHATA  (/.),  Presence,  confrontation  [if- 

9^  +  m]-    P^t.62. 
SAMMUKHO  (a4{/.),  Face  to  face  with,  in  the  . 


SAM 


(  436  ) 


SAM 


presence  of  [9^9]  -  Sammukhacinnam,  a  deed 
done  in  a  person's  presence  (F.  J&t.  13,  a  personal 
kindness).  Buddhdnafh  sammvkhatthdne  thitd, 
standing  in  a  spot  in  the  presence  of  Buddhas, 
i.e.  standing*  before  Buddhas  (Dh.  266).  Loc. 
sammukhe,  Dvinnam  tinnath  sammukhe,  in  the 
presence  of  two  or  three  (F.  J&t.  9).  S.  thatvd, 
standing  before  him  (Dh.  134).  Sammukhekato, 
done  in  the  presence  of  some  one  (F.  J4t.  14). 
Abl.  tammukhd  (Ab.  1157 ;  Dh.  272).  With  ace. 
Hessdma  «.  imam,  we  shall  stand  (lit.  be)  before 
him  (Jdt.  17).  With  gen.  Kasmd  me  «.  hasati, 
why  does  he  langh  in  my  presence  ?  (Mah.  219). 
Buddhdnafh  sammukhddassana^,  beholding  the 
Buddhas  face  to  face  (Ras.  62).  Sammukhddittho, 
seen  face  to  face  (Alw.  1. 92).  Cirasgutd  no  Ananda 
Bhagavato  sammukhd  dhammikathd,  it  is  a  long 
while,  Ananda,  since  we  heard  a  religious  discourse 
from  the  mouth  of  the  Blessttf  One  (Dh.  107; 
Pdt.zxii).  Pdkkdmi  hattfiisammukhd,  went  away 
from  the  other  elephants  (Att.  135).  Sammukhd- 
vinayo  is  one  of  the  Adhikaranasamathas  (Pdt. 
62).  Vij.  explains  it  thus,  **  The  principle  requiring 
the  presence  of  the  party  accused  (puggalasammu- 
khatd),  and  the  presence  of  a  chapter  of  priests 
adjudicating  the  case  (sanghaaammukhatd)"  With 
final  d  changed  to  /,  gammukhibhdto,  confronted  ; 
sammukhibhdvo,  presence  (Dh.  314).    Pdt.  ^. 

SAMMOLHO,  see  SammuyhatL 

SAMMUl^JANl,  see  SammtyifanL 

SAMMUTI  (/.),  Consent,  authorization,  permis- 
sion; choice,  selection;  general  consent  or  use 
[^M(fff ,  for  the  u  comp.  mutt,  muto],  Ab.  1133. 
Annatra  ganghasammutiyd,  without,  or  except  by, 
the  permission  of  the  fraternity  (Sen.  K.  329; 
Fit.  7)-  Sddhusammuti  me  tassa  Bhagavato  dasS' 
andya,  let  kind  permission  be  (granted)  to  me 
for  seeing  the  Blessed  One  (Ditto).  Sirndsam- 
muti,  choice  or  determination  of  a  boundary 
(Pit.  61).  Ya89*  dyasmato  khamati  imesath  panca- 
nnath  bhikkhusatdnam  sammuti,  every  priest  who 
approves  the  selection  of  these  500  priests  (see 
Kammavdcd).  SammutUaccam,  paramatthasa- 
ccam, ''  that  which  is  generally  received  as  truth 
by  the  general  consent  of  mankind,  and  truth 
which  is  an  axiom . .  independently  of  its  being 
supported  by  the  authority  of  mankind"  (D'Alwis), 
I  suppose  we  might  render  theig  subjective  and 
objective  truth  (Att.  67).     Dakkhineyyaaangho, 


tammutUangho,  the  clergy  worthy  of  offerings 
(i.e.  who  are  converted  men)  and  the  clergy 
generally  (Fit.  xl).  Sammutidevd,  devas  by 
consent  or  choice  of  mankind  (MtUidiammatakd' 
lato  patthdya  lokena  devdli  sammatd,  Le.  kings 
and  princes  addressed  as  deva).  Sammutiyd  (loc.) 
ndfuim,  general  knowledge  (see  Nd^m).  Comp. 
Sammannatu 

SAMMUYH ATI,  To  be  stupefied,  bewildered,  para- 
lyzed [^R^]-  Mah.  126;  Dh.  173.  P.p.p. 
sammUlho,  bewildered,  infatuated  (Das.  6. 35). 

SAMO,  Tranquillity  [^?T].  Ab.  757, 922.  Samam 
carati,  to  lead  a  life  of  spiritual  calm  (Dh.  26). 

SAMO,  ToU,  fatigue  [im]'    Ab.  529,  922. 

SAMO  (adj.).  Even,  level;  like,  similar,  same, 
equal;  upright,  just,  impartial;  full,  complete, 
entire  [^RT]  -  Ab.  922.  BdlasuriyasamappabhOi 
glittering  like  the  morning  sun  (Mah.  1 12).  Samo 
bhdgo,  equal  portion  (Ab.  54).  Seidpanuamd^  the 
rest  are  on  a  level  with  the  brutes.  Samam  tupha- 
ssitam,  smooth  and  soft  (Dh.  232).  SamatUdid 
tamapantdni  akkhardni,  letters  (of  an  inscriptioii) 
regular  (lit.  having  equal  tops)  and  arranged  in 
regular  lines  (Alw.  I.  80).  Ubho  gamd  bhavanti, 
both  are  alike  (Dh.  54).  With  instr.  Rdgena 
9amo  aggi  ndma  iCatthi,  there  is  no  fire  like  lust 
(Dh.  354,  comp.  36,  Kb.  7).  A  Hand  Bomamma' 
tthdnena  anuggahito,  favoured  with  a  position 
exactly  dmilar  to  his  own  (Br.  J.  S.  A.).  Patha' 
visamo,  like  the  earth  (Dh.  18).  TandbhisekasO' 
makdlam,  at  the  identical  time  of  his  ioaogaration 
(Mah.  22).  Patksufh  satnam  karonto,  smoothing 
down  the  earth  (Dh.  154).  Bh&mim  tanuuk  ka» 
ronto,  clearing  the  ground  (Mah.  140,  so  maggsM 
Jit.  52).  Unnatam  tamam  hoti,  the  valleys  are 
filled  up  (B.  Lot.  576).  Samakaranant,  levelling 
(Ab.  796).  Samatalo  (adj.),  level  (Db.  135). 
Sdsapena  taddhim  nnerum  tamaik  kdtuik,  to  brhig 
down  Mount  Meru  to  the  level  of  a  mustard  seed 
(Dh.  132).  Samam  pathatnyd  katod,  levellmg  it 
with  the  ground  (Dh.  178).  Sukkhakaddam- 
kandehi  cindpetvdna  tarn  aamam,  raising  (a  bit 
of  ground)  by  piling  it  with  lumps  of  dried  mad, 
to  a  level  (with  the  elephant's  back,  Mab.  107)* 
Samatimsapdramiyo,  all  the  thirty  Pdramita«  (Db. 
]  17 ;  Ras.  25  ;  Subh.  says  "exactly  30,  not  29,  or 
31").  Katvdna  viriyam  samam,  making  aa 
adequate  exertion,  exerting  his  full  strength  (Mab. 
13).    Adv.  tamam,  with  (Ab.  1136).    With  instr. 


SAM 


(437) 


SAM 


T&aMkUekena  $anunk,  at  his  inaag^aratioii  (Mah. 
08).    Instr.  samenQf  impartially.    Samena  nayati 
pmre,  jodges  others  with  equity  (Dh.  46).   Samena 
dkammena,  justly  and  righteously  (Ten  J.   1 ; 
Mah.  03, 208  dhammena  ca  aamena  ea ;  Dh.  373). 
8AMO(ai{f.),Blac]c,darl£  [urnr].   Ah.  839.  Fern. 
9dmd^  the  Priyaagn  phint  (Ab.  571).   Masc  tdmo, 
the  eoHomr  black  (Ab.  96). 
BAMODHANAA,  Combmation  [^RTraT^]-    Ab. 
1170.    Dasanakhaiamodhdnathf  bringing  the  ten 
finger-nails  together  (in  clasping  the  hands). 
SAMODHANETI,  To  jofai,  connect  (denomhiative 
from  last).    SoMgitan  ea  atangitan  ca  sabbath  sam- 
miAdmetvdj  combining  all  both  that  was  rehearsed 
and  was  not  rehearsed  (Br.  J.  8.  A.).     Dabba^ 
wamtbhdre  «.,  to  bring  together  building  materials 
(J^t.  9).  Pmea  dukkhdni  aamodhdneivd,  summing 
op  the  five  evils  (Dh.  892).    Jdtdkmh  tamodhd- 
ne'tvd,  connecting  the  J^taka,  i.e.  connecting  the 
Incident  in  hand  with  the  tale  related  in  illustra- 
tion  of  it  (P.  J6t.  8,  30 ;  Dh.  115). 
SAMTOKIRATI,  To  sprinkle  all  over   [?ervm]. 
Sawiokiranti  pupphehi^  they  sprinkle  him  with 
flowers  (Jit.  27). 
8AMORUYHA  (ger.).  Having  descended  [ger.  ^< 

1T^  +  ^].    Mah.  61. 
SAMOSARANAA,  Union,  junction  (ft.  next). 
8AM08ARATI,  To  come  together  [^^RTf +  ^]. 

P.p.p.  Mnuuafo  (Att.  190). 
8AMOTARATI,  To  descend,  disembark  [^QTrem]. 

Mah.  63.  ^ 

SAM  PAD  A  (/*.),  Success,  happiness,  blessing; 
successful  attainment,  success  in  obtaining ;  attain- 
ment, possession  (comp.  fampanaa)  [<91i|7]*  Ab. 
3S5,  993.  The  five  sampadis  or  blessings  are 
ndtiBompadd,  bhogasampaddf  drogyatampadd^  tila" 
$ampaddj  ditthisampaddy  friends,  wealth,  health, 
▼irtoe  and  truth.  Bhogatampadath  labkaii,  obtains 
tlie  blessing  of  wealth  (Dh.  1 12).  Puhnaaampadd, 
poaseesion  of  merit  (Kb.  14).  SiUuampadd,  sue- 
eeeafnl  practice  of  a  moral  life  (see  AnUamao). 
jtppamddenatampddetha,  with  diligence  work  out 
your  salvation,  i.e.  attain  the  four  Paths  (B.  Lot. 
305 ;  Bumouf  has  oddly  confounded  it  with  apa- 
mmpddeH), 
SAMPADALETI  (eoiM.),  To  cleave,  rend  [cans. 

i[[Wwithiriir]-    Mah.  137. 
SAMPADANAA,  Giving  [^RfT^m].     Id  gram.* 
a  name  of  the  dative  relation  (Sen.  K.  330). 


SAMPADANA A,  Effecting,  accomplishment ;  pre- 
paring, obtaining  [^QIRT^]-   J^t  80;  Att.  202. 

SAMPADANI  YO  (p/.p.).  To  be  prepared  or  effected 
[^^l<4^€|]  •    Mah.  Ixzxvi. 

SAMPADETI,  see  Samp^jjaH, 

SAMPADHCPAYATI,  To  send  forth  donds  of 
smoke  [^W  +  ^J|^]. 

SAMPADUTTHO  (pp.p.),  Impure,  wicked  [^^f- 

SAMPAOOAHO,  Favour,  patronage   [^QTBrHf + 

^].    Mah.  18. 
SAMPAHAAsA  (/),  and  SAMPAHAASANAA, 
Satisfaction,  pleasure,  approval  [from  4IHHC[]. 
Ab.  790,  1186. 
SAMPAHAASETI  (cans.).  To  gladden,  delight;  to 
express  approbation  of  a  person,  to  praise  [^RK- 
fi$^qtn]  •    B.  Lot.  431 ;  Dh.  349. 
SAMPAHARO, Wounding;  strife, battle  [^^TBTfTT]- 

Ab.  399 ;  Ht.  90. 
SAMPAJAi^i^AlSif,  Consciousness,  inteUigence  (ab- 
stract noun  from  next).     Ab.  154;   Dh.  889; 
Alw.  I.  78. 
SAMPAJANO  (p.pres.  from  ^R)nFT)>  Knowing, 
understanding,  conscious.     Sampajdnamusdvddo^ 
a  knowing  or  intentional  falsehood  (Pdt.  12 ;  Jit, 
23;  B.  Lot.  342).    Sampqfdnakdriy  acting  con- 
sciously, with  full  knowledge  of  what  one  is  doing. 
See  Sato. 
SAMPAJJALITO  (p>pp.).  Kindled,  bummg  [^rV- 
^qf^fTf] .    Kodhena  ».,  burning  with  anger  (Dh. 
172). 
SAMPAJJATT,  To  turn  out,  happen ;  to  succeed, 
prosper;  to  be  obtained,  fall  into  any  one's  pos- 
session [^6PR7]  •  With  dat.  Santike  upagaechant^ 
dnam  agayhupagd  iamp^jlfati,  to  those  who  come 
up  close  to  it,  it  turns  out  to  be  intangible  (Dh. 
210,  of  a  mirage).  Sampajfamdno  dumOf  a  flourish- 
ing tree  (Ten  J.  1 19).   Kammatthdnam  tampqjjati, 
his  k.  succeeds  {Jit.  7).  Mahanto  punhakkhandko 
aampqjjissatif  a  great  accumulation  of  merit  will 
be  obtained  or  realized  (Att.  195).    Temm  ambatk 
khdditvd  afthi  ropitam  na  Bamptyjatt^  when  after 
eating  the  mango  they  planted  its  stone  it  would 
not  grow,  lit.  "  having  eaten  the  mango  the  stone 
planted  does  not  succeed,  or  thrive,  to  them"  (F. 
Jdt.  6).     Terntm  petdnarh  dibbannapdnam  toiii- 
ptyjatUf  may  celestial  food  and  drink  be  the  por- 
tion of  these  Pretas  (Dh.  130).    Dandmi  MmpuQJ' 
watt  nu  kho  maiio,  if  I  shall  give  alms  I  wonder 

56 


SAM 


(  438  ) 


SAM 


idiether  my  good  intention  will  be  rewarded  (Dh. 
292).  P.p.p.  sampanno,  successful;  complete, 
abounding,  perfect;  having  obtained,  possessed 
of;  well-flavoured,  sweet  (Ab.  845).  Samponna' 
vyjdcarafto,  endowed  with  vijjd  and  carafta,  lit. 
by  whom  v,  and  e,  have  been  obtained  (Dh.  26 ; 
Alw.  I.  xzxiv).  Sampannasdkho  tfanoipati,  a  well- 
branched  forest  tree  (Dh.  77).  SampannasUo 
(adj.),  virtuous  (Dh.  11).  Sampannakkiratamd, 
most  rich  in  milk  (of  a  cow),  uimo  tayd  sam* 
pannavegataro  n'atthi,  there  is  no  one  possessed 
of  greater  fleetness  tiian  yourself  (Dh.  161). 
Sampannodako  padeio,  a  district  abounding  in 
water,  well-watered  (Das.  3,  comp.  Mah.  12). 
Sampannaveyydkaranam,  a  full  or  complete  ex- 
planation. Sabbdkdrasampanno  mafii,  a  gem  of 
the  first  water,  lit.  perfect  in  all  its  facets?  (S4m. 
S.).  Caus.  9ampddeHt  to  succeed  In  obtaining, 
procure,  obtain,  effect,  work  out,  accomplish. 
Ekavaeanam  pi  sampddetvd  kathetwh  na  sakkotif 
could  not  succeed  in  getting  out  a  single  word, 
could  not  successfully  or  effectually  speak  a  single 
word  (F.  J^t.  8,  and  see  p.  9,  kaiham  «.,  to  succeed 
In  speaking).  Mukutten*  eva  ydgukhajjdkam  sum' 
pddeH  atha  bhattaih  tampddendmitiy  succeeded 
at  once  in  obtaining  broth,  but  saying  "  I  must 
manage  to  get  some  rice . ."  (Dh.  403).  Attham 
eva  sampddeti  na  pdlMt,  gets  the  sense  correctly, 
but  not  the  text  or  exact  words  (Dh.  419). 
Abhimd  $.,  to  attain  the  supernatural  faculties 
(Dh.  1 82,  comp.  Att.  212).  KaHva^ijjddike  kam- 
tnante  aampddenti,  successfully  carry  on  the  occu- 
pations of  farming,  commerce,  etc.  (Par.  S.  A.). 
Dohafe  taud  Mmpddetumj  to  satisfy  her  longings, 
give  effect  to  her  wishes  (Mah.  134).  P.p.p.  Mm- 
pddiio,  obtained,  prepared  (J4t.  64 ;  Alw.  I.  xiil). 

SAMPAKAMPATI,  To  tremble,  be  shaken  violendy 
[iRW^]*  J^t.  25.  P.f.p.  »ampakampiyo, 
A»ampakampiyOy  that  cannot  be  shaken,  im- 
movable (Kb.  8). 

SAMPAKASITO  (i9.p.p.),  DUplayed  [^IH4lfilff]. 
Ab.  441. 

SAMPAKIIjn^O  (p.p^p.),  Strewn,  crowded  l^9Sf- 

SAMPAKKHAND  ANAli^,  Leapmg  forward,  aspira- 
tion [wn  -h  ;Q|nf  -f  ^R].    Man.  B.  411. 

SAMPALETI  (com.).  To  protect,  keep  [^^^  +  J^- 
IRrfTl].    Das.  7. 

SAMPAPAKO  (adj.),  Causing  to  obtam,  bringing. 


procuring  (from  next).    Att.  cxxx ;  Dh.  421 ;  B. 
Int.  590. 

SAMPAPUIS^ATI,  To  attain ;  to  come  to,  find,  meet 
with  [^IBIT^]'  BodhiBottam  9ampdim^uhtu,m9i 
the  B.  (J&t.  C7)'  Gdmam  iompdpufA,  reached  the 
village  (Dh.  85).  Dvdram  na  Mampdpu^U  codd 
not  find,  lit.  reach,  the  door  (Dh.  279).  Dh.  17fi. 
P.p.p.  sampatto.  Pa$Mkdle  sampatie,  when  the 
time  of  her  delivery  had  come  (Mah.  58^  comp.  Dh. 
299).  Mdhdvihdraik  sampatto,  having  reached  the 
M.  (Mah.  252).  SampaUaydcakAnamjUniom  pa- 
riccqjitvd,  sacrificing  their  lives  for  tiie  beggars 
they  met  with,  or  that  presented  themselves  (F. 
J4t.  52).  Sampattaparud,  the  crowd  that  had 
come  up,  or  that  was  present  (Dh.  91).  Vonam 
sampattakdle,  when  he  reached  the  forest  (Dh. 
194,  comp.  F.  Jit.  17).  Caus.  sampdpeti,  to  bring. 
Imam  tighath  ayyaua  Mompdpehi,  take  this  quickly 
to  my  lord  (Dh.  161). 

S AMPARA YIKO  {adj.).  Relating  to  the  fatore  state 
[^l*M<ir^^]>  Ab.  86.  SampardyUn  attko, 
matters  relating  to  the  future  state  (Dh.  387). 

SAMPARAYO,  Futurity,  the  future  state,  fatore 
life,  the  next  world  [4i*Mi!^]»  B.  Lot  370. 
Ditfhadhamme  vd  Munpardye  vd  vipdka^  na  deH, 
brings  a  reward  neither  in  the  present  world  nor 
in  the  world  to  come  (Dh.  293). 

SAMPARIVARETI  (cotia.),  To  surround  [WlfK' 

mryifn]'  J4t.6i. 

SAMPARI VATTATI,  To  roll  oneself,  grovel ;  to 

turn,  revolve  [^IMF^^^]-  ^^'  ^1«  ^«**' 
Mamparivattamdnd,  a  spoon  rolling  or  stirring 
itself  in  broth  (Dh.  259).  P.p.p.  samparhatto. 
Samparivattawdyi,  rolling  himself  on  the  floor 
(Dh.58).  Samparivattako{BTabmiyuS.)*  Cam. 
samparivatteti,  to  turn  over. 

SAMPASADANAA,  Making  serene,  tranquillisa- 
tion  [fr.  caus.  "Q^mT^*    Man.  B.  411. 

SAMPASlDATI,  To  be  tranquillized,  re-assued 

8AMPASSATI,  To  behold,  discern,  see  clearly  [€- 
IqiffH]-  Das.  7,  35;  Dh.  51.  SampamM 
brdhmafut  n*eaa  dhammo,  brahmin,  this  is  not  the 
duty  of  the  wise  (discerning).  Gomp.  SantRttko, 
SandoMcH. 

SAMPATI  (oifo.),  Now  [^mfTT].    Ab.  1140. 

S  AMPATICCH  AN  AlJr,  Assent  (from  next).  Ab.7SN). 

SAMPATICGHATI,  To  assent,  agree ;  to  accept, 
receive,  take  [4|4M  ^f)  t(] .  Sadkdti  BampatkcUivit 


SAM 


C  439  ) 


SAM 


igreed,  saying  very  well  (Dli.  79,  97,  160,  232 ; 
Jit.  52).  Rqjjam  sampaticehitvdt  having  accepted 
the  sovereignty  (Mah.  46).  Of  taking  a  bribe 
(Dh.  286).  Ooddam  «.,  to  receive  admonition,  to 
take  it  in  good  part  (F.  Jat.  52).  Tassa  vacanam 
smmpaficehitvd,  listening  to  what  he  said,  agreeing 
to  it  (Jit  7). 
8AMPATI0GAH0,  Favourable  reception,  welcome 

SAMPATO,  Fall,  descent  [^FTHT]  .  Dhdrdsampdto, 
a  heavy  shower  (Ab.  50).  Jalasampdto,  accnmu- 
lation  or  mass  of  water. 

8AMPATTI  (/.),  Success,  prosperity,  glory,  mag- 
nificenoe,  beauty;  successful  attainment,  attain- 
ment [HVrf^]  •  Ab.  385,  993.  PI.  aampattit/o, 
wwrldly  prosperity  (Mah.  260).  Sampattirh  pattha- 
yawUndf  those  who  wish  to  get  on  (Dh.  157).  At 
Dh.  341  are  mentioned  three  sampattis  or  success- 
fill  attainments,  maniusasampatti,  devalokas,^  nib- 
bdnas.t  attainment  of  the  human  state,  the  angelic 
state,  and  Nirvi^a  or  annihilation  (comp.  E.  Mon. 
292;  Man.  B.  494;  Kb.  14).  Mahdsampattiyd 
parihariyamdno,  nurtured  with  great  magnificence 
(Dh.  1 17»  comp.  Mah .  132).  R^paaamptUti,  success 
of  Ibrm,  personal  beauty,  glory  (Ten  J.  51,  112). 
nafUoMampattiy  beauty  of  teeth,  teeth  of  brilliant 
whiteness  (Dh.  234).  Edisam  aampattwh  deti,  will 
bestow  upon  him  such  and  such  honours  (Mah. 
133).  Khanasampatti,  attaining  the  right  moment 
(B.  Lot.  305).  At  Dh.  94  I  think  nrisampatti 
means  **  glory  and  prosperity.'^  Dh.  95,  99,  1 19 ; 
Has.  28.  In  the  sense  of  "attainment"  it  is  not 
necessary  to  identify  it  with  sampripti,  as  will  be 
seen  from  the  use  of  sampeidd,  which  is  an  exact 
synonym  of  iampatti.  Sampattikaratnegho,  at 
Man.  B.  28, 63,  seems  to  mean  *'  renovating  raiu," 
rain  that  brings  prosperity  or  gprowth. 

SAMFATTO,  see  SampdpundtL 

SAMFAVAl^KO,  A  friend,  companion.  In  the 
compounds  pdptuampavanko  and  kalydnaaampa' 
vamko.  Apparently  ^QPJf  +  '^%y  but  how  it  comes 
to  have  this  meaning  I  cannot  tell.  Kalydftamitto 
kalydfuuahdyo  kalydfuuampavanko  (Sang.  S.). 

SAMPAVARETI  (atus.).  To  cause  to  refuse  [cans. 
H9|  +  ^]«  In  the  phrase  sahatthd  santappeH 
mm^^andreHj  (waiting  on  him)  with  his  own  hands 
caoaed  him  to  take  his  fill,  caused  him  to  refuse 
(this  is  Sabh^ti's  explanation,  he  says  it  means 
that  the  host  handed  dishes  until  the  guest  said, 


"I  have  had  enough,''  and  refitsed  further  food). 

The  idea  intended  to  be  conveyed  is  one  of  liberal 

hospitality. 
SAMPAVATTANAJff,  Causmg  to  proceed  [^TBT- 

^if].    Kattabbam  khettdnath  «.,  fields  must  be 

cultivated,  lit.  set  going. 
SAMPAVATTETI  (cow*.),  To  set  gomg  [^RIHrK- 

ilflf].     Ukkutthith  sampavattayi^  set  up  a  shout 

(Mah.  142).    Comp.  Pavatteti, 
SAMPAVEDHATI,  To  be  shaken  violently  [^m- 

i^^].    Jit.  25,51. 
SAMPAVEDHi  (a^\),  Shaky,  loose    [from   last 

with  term.  1[^.     Khdd  nikhdtd  aaampavedhi^ 

the  stakes  are  driven  in  and  cannot  be  shaken 

(Dhaniya  S.). 
SAMPAYATO  (p.p./>.),  Gone  away    [^OBf^TRT]- 

Dh.43. 
SAMPAYOGO,  Union  [^BTBTTtT].    Alw.  I.  xxxiv. 
SAMPAYUTTO  (jp.p.p.),  Connected  with,  dependent 

on,  resulting  from  [^QHreWj*    ^^^  ^»  99,  424 ; 

Pit.  65 ;  Has.  86. 
SAMPHAPPALAPO,  Frivolous  talk.    The  etymo- 

logy  I  have  failed  to  discover,  the  latter  part  of 

the  compound  is  probably  WHT  ai>cl  not  ITWT^* 

Can  aamphappa  be  a  gerund  ?    With  affix  1^1.* 

samphappaldpi,  talking  foolishly.     Br.  J.  S.  A. 

says,  anatthavmhdpikd  kdyavetdpayogamMutthd^ 

pikd  akusalacetand  iamphappaldpo, 
SAMPHASSO,  Contact  [?JW^]-    J^t.  60;  Ten  J. 

119.    Sampbassa  in  the  Buddhist  philosophy  is 

a  synonym  of  Phassa.   Samphassajo,  sprung  from 

Contact. 
SAMPHULLITO  (adj.),  In  full  blossom  [comp. 

^RPgw].    Ab.542. 
SAMPHUSATI,  To  come  in  contact  with,  touch 

[^mir^] .    B.  Lot.  576.    Inf.  aamphmitum  (Dh. 

164).    P.p.p.  samphuftho,    Aaamphutthalakkho' 

nathy  quality  of  intangibility. 
SAMPINQATI,  To  be  added  together  [^fiqigr]. 

Sampi^amdno  (Alw.  I.  104).    P.p.p.  sampipdito, 

added  together,  combined  (Mah.  144). 
SAMPIYO(fl4;.),  Friendly  [^rflTO].    Sampiyena, 

by  mutual  consent  (Alw.  N.  120). 
SAMPOJETI,  To  venerate  [^R^].    Mah.  183. 
SAMPUWO,  and  SAMPORITo\p.p.p.),  FlUed, 

full  [^aijj,  injf^].    Mah.  134, 255 ;  J£t.  20. 
SAMPUTO,  A  box,  casket   [^H^].     Ab.  317. 

PdnUampufOy  the  hollow  formed  by  joining  the 

hands  (Mah.  248). 


SAM 


(  440  ) 


SAM 


SAARAHITO  (p>p.p.)f  Deprived  or  devoid  of  l^^^ 

SAARAKKHANAA,  Preservation  [#^:^1ir]*  Sen. 

K.468. 
SAMRAMBHO,  see  Sdrambho. 

SAArAVO,  Uproar  [^KW].    Ab.  128. 

SAASADO,  Session,  assembly  [^NT^  +  ^].  Ab. 
414.  One  would  expect  sanuadd  (f.),  or  is  it  «am- 
sddo  with  vowel  shortened  metri  caus&  ? 

SAldSAGGOy  Connexion,  conjunction,  association 
[^tl4]*  Tesam  aanuaggena,  through  companion- 
ship with  them  (Ten  J.  117).  Asddhus.,  inter- 
course with  the  wicked  (Mah.  238 ;  comp.  Ras.  33). 
Kdytu.,  personal  contact  (Pdt.  4).  Samsagga  is 
much  used  of  living  in  the  world  as  opposed  to 
the  retirement  of  the  ascetic  life  (see  Sanuattho). 
Sanuaggajdto,  (adj.),  living  with  laymen  (Khagg- 
avisd^a  S.). 

SA]£rSAHO  (a^\\  Able  [7^  +  J3[%\ ,    Alw.  I.  c. 

SAlflSANDATI,  To  nm  together,  unite,  associate 
[H'H  +  ^^]  •  Ten  J.  45.  Aor.  sanuandi  (Ten 
J.  42).    Gaus.  sariuandeti,  to  put  together,  unite. 

SAlflSANNO  (P'P'pJ)f  Distressed,  weak  [p.p.p. 
^^].    Dh.49. 

SAASAPPATI,  To  creep  along  [iJ^].  Dh.  410. 

SAASARAI^AA,  Transmigrating  [^TCT^Tir]. 

SAfiSARATI,  To  go  through  continually,  to  trans- 
migrate [^].  Devalokd  devalokam  sariuarantd^ 
passing  from  one  deva  world  to  another  (Dh.  129). 
Ka^pagatasahaua^  devamanusseiu  taihMriivdt 
having  for  a  hundred  thousand  kalpas  transmi- 
grated in  the  deva  worlds  and  the  world  of  men 
(Dh.  267,  comp.  252).  P.pr.  gen.  pi.  iathsaratam 
(Alw.  N.  21).    P.p.p.  $amnto.    Sarimtath  dighath 

.  (uidhdnamt  a  long  road  has  been  traversed  (Par. 
S.  17»  of  transmigration).    Also  samsarito  (Ditto). 

SAMSARO,  Passing  through  a  succession  of  births, 

.  continued  existence,  transmigration  [#BTT]*  ^^- 
73.     AnekqfdtUarfudram  Bandhdmnam^  I  have 

traversed  a  sucoession  of  many  births,  or  I  have 
passed  through  a  transmigration  of  many  exist- 
ences (Dh.  28).  Samadrd  na  bhavanH  tddino,  for 
him  there  are  no  revolutions  of  being  in  store 
(Dh.  18).  Digho  aamsdrOf  a  long  period  of  re- 
newed existence  (Dh.  11).  Gambhire  samsdrtud- 
garCf  in  the  deep  ocean  of  continued  existence  (Dh. 
.  182).  Samadram  atikkamdti^  to  pass  beyond  ex- 
istence, attam  Nirvana  (Ten  J.  48). 


SAASATI,  To  proclaim  [tf^. 

SAMSATTHO  (p.p-p-)f  Joined,  associated;  livbig 
in  society  [^l^?]-  Dh.51.  RdjardjatHohimatUM 
asamaaffhabkdvo,  state  of  not  being  brought  into 
contact  with  kings  and  ministers  of  state  (J&t.  7). 
Papitaiariuaffhdni  bhajaudni,  food  mixed  with 
sweet  things  (Pit.  89).  Of  branches  entwined  (F. 
Jit,  6).  Yd  pana  bhikkhuni  9am$atthd  mhareyffa 
gahapatindf  any  nun  who  shall  form  a  oonnezioa 
with  a  householder  (Pdt.  197»  comp.  Mah.  227). 
The  Buddhist  priests  were  forbidden  to  live,  or 
associate  unduly,  with  laymen.  KuUuanuaftka- 
doiena  sangho  tarn  nihari  tatOf  for  the  offence  of 
associating  with  families  the  sangha  expelled  him 
thence  (Mah.  207).  Bhikkhuniyo  pai^  etn  loni- 
gatthd  viharanH  pdpdcdrd,  if  again  the  nmu  are 
living  in  lay  society,  acting  sinfully  (P&t  100). 
AtamMotthaoikdro  9add  saddhivikdri,  (a  then) 
who  lives  apart  from  the  world  and  always  lives 
with  his  fraternity  (Jit.  1).     Dh.  72. 

SA ASATTO  (p.j9.p.)>  Adhering  [^NTIi]  •  Att.  216. 

SAlClSAYO,  Doubt  [^Shj^T]-  Ab.  170;  Dh.  319; 
Mah.  244. 

SAASEDO,  Sweat,  moisture,  vapour  [^Q?^  -}-  l§)l^]. 
Sanuedajo,  sprung  from  moisture. 

SAlirSEVANAB^,  and  SAldSEVO,  Attendmg  on, 

associating  [from  irET^].    Att.  193. 
SAlifSIBBANAlfir,  Entwining  (from  next).  Dh.4l0. 

SAASIBBATI,  To  entwine,  entangle,  [iRt+f^]- 
Of  a  creeper  twisting  itself  about  a  tree  (Dh.  409). 

SAMSITO,  see  Samwratu 

SAAsOGAKO  (adj.),  IndicaUng  [^jH^+m]* 
B.  Lot.  330. 

SAMSUDDHO  (p.p.p.).  Pure  [^l^].    Jit  2. 

SAMUBBAHATI,  To  puU  out  [^Tgif]- 

SAMUBBHAVO,  Springing  up,  production  [H^- 
Jf^].    Att.  216. 

SAMUGGAYO,  GoUection,  accumulation  [^F^W]- 
Ab.  1 183 ;  Pdt.  zv,  102. 

SAMUGGHEDO,  Extirpation  [ir^%l(].  There 
are  five  pah&nas  or  relinquishments,  which  are  the 
same  as  the  &ye  vimuttis.  The  last  three  are 
9amuechedappahdnam^  pattf^MUsaddhippahdnm 
and  mstaranappahdnam,  the  relinquishment  vhich 
consists  in  extirpation,  the  relinquishment  which 
consists  in  cessation,  the  relinquishment  wliich  coo- 
-sists  in  escape  from  existence.  Vij.  says  that  tlie 
first  is  the  cessation  of  human  passion  Qdkaa)  m 


SAM 


(441) 


SAM 


mtranee  into  the  Paths,  the  second  on  attahiing 
the  fruition  of  the  Paths,  and  the  third  on  attain- 
ing Nirvi^a. 

8AMUCCHINDATI,  To  extirpate;  to  break  off, 
pat  an  end  to  [^4lfiQ(^] .  PtmhMam  ».  to  breaic 
tfaroagh  or  put  a  stop  to  estoblished  ordinances 
(Par.  8.  5;  ViX,  zxzvii).  P.p.p*  tamucchinno 
(Dh.  45,  375). 

8AMUCGINATI,  To  select,  appoint  [iT^t^]- 
Alw.  L  112. 

SAMUDACARATI,  To  treat,  behave  towards ;  to  lay 
clium  to  [^4|8|T|i] .  Sai^hena  «.,  to  treat  kindly 
(Dh.  89).  Sambuddhabhdvam  pan'  ana  ajdnantd 
kevdUuk  ndmena  ca  dvusonddenacasamuddcaranti, 
bot  unaware  of  his  having  become  a  Buddha  they 
merely  addressed  him  by  his  name  and  with  tiie 
appellation  dmuo  (J&t.  82,  this  is  called  at  Dh.  119 
oManueehmviko  $amuddcdro^  an  improper  mode  of 
address).  Uttarimanu99adhammam  «.,  to  lay  claim 
to  the  possession  of  supernatural  qualities  (Pdt.  3, 
68).  P.p.p.  iomuddmntto*  Asamuddcipftakiteso, 
by  whom  evil  passions  have  not  been  practised 
(Tea  J.  46).    Aor.  samuddcari  (Ditto). 

SAM  UD  ACARO,  Behaviour,  practice  [^4j^l^T<]  • 
B.  liOt.  649.  AutokUetoiamuddcdram  vdretvd, 
alMtainlng  from  the  practice  of  lusts  that  arise 
idtliin  them  (Ten  J.  111).    See  last. 

SAMUDAGAMO,  Beginning  [^9^^PnT]f  J&t.  2 
(Fau8b(yil). 

BAMUDAH  ATO  (p.p.p.).  This  word  occurs  at  Mah. 
252,  where  it  appears  to  mean,  "brought  forward, 
produced,  got  ready "  (it  is  said  of  a  palm-leaf 
manuscript).  There  is  another  derivative  of  ^TR- 
^TV»  Mmuddhdro,  the  meaning  of  which  I  fc^ 
doubtAil  about.  It  occurs  in  the  text  of  the  nine 
Ndthiikara^adhammas  enumerated  in  Sang.  S., 
bkikkhu  dhammakdmo  hoti  piyasamitddhdro  abhir 
dhamme  abhitfrnttye  ufdrapdmujfo.  In  the  follow- 
ing phrase  It  may  possibly  mean  ^'utterance," 
muu$a  pana  tamuddhdranigghoso  (I  have  un- 
fertonately  no  reference  for  the  passage). 

8AHUDAY0,  Rise,  origin,  commencement ;  orig^- 
natloti,  eause;  multitude  [^Q^Q<^].  Ab.  630, 
987.    See  ArHfotaecam.   B.  Lot.  518 ;  Alw.  N.  36. 

BAMUDAYO,  Quantity,  entirety  [^4J^|^].    Ab. 

126,629. 
SAMUDDHATO  {p.p.p.\  Entirely  removed,  extir- 

p»ted  [il^^]*     Mah.  buxvii. 


SAMUDDITf  HO  (p-p.p.)f  Pointed  out,  illustrated 

[^ng[f^]- 

SAMUDDO,  A  sea  [^T^].  Ab.  659;  Dh.  23. 
MahdsamuddOf  the  ocean  (Dh.  295). 

SAMUDDO  (adj.).  Marine  [^CTHT^]  •  Neut.  sdmu- 
ddam,  bay-salt  (Ab.  461). 

S AMUDETI,  To  arise  [^^f^] .  In  Br.  J.  S.  Atth. 
I  find  a  3rd  pi.  samudayanti,  which  is  a  curious 
instence  of  <' forming  back,"  as  if  gamudayanti 
could  exist  by  the  side  of  samudenti,  as  kdrayanti 
by  the  side  of  kdrentu  P.p.p.  samudito,  elevated, 
excited  (samuditamano  udaggamano  attamano), 

SAMUGGAHlTO  {p.p.p-).  Accepted,  understood 
(of  an  explanation)  [p-p»p«  ^44j|tf] . 

SAMUGGATO  (p.p.p.)»  Arisen  [^ET^VIT]- 

8AMUGGH ATO,  Removal  [fr.^^+f^].  Tasta 
samugghdtamgacchanto,  proceeding  to  the  rooting 
out  thereof  (viz.  of  angary  feelings,  Dh.  426).  Tlie 
removal  or  un-consecration  of  the  boundary  of  a 
temple  land  or  monastery  by  a  Sanghakamma  is 
caUed  tdndMmugghdto  (Ras.  69 ;  Mah.  236,  237). 
See  SamdhanH, 

SAMUGGO,  A  box,  basket  [^^T^].  Ab.  317; 
Mah.  59,  99  (of  a  flower  basket) ;  Alw.  I.  74. 

SAMOH ANANA]£[,  Removal  (from  next).   Pdt.  62. 

SAMOUANTI,  To  remove  [^W;+^-hf<|. 
Sikkhdpaddni  B.,  to  abolish  precepts  (P4t.  xxxvii). 
Simam  s.  is  said  of  the  formal  removal  or  desecra- 
tion of  a  temple  boundary  by  a  chapter  of  priests. 
It  is  opposed  to  simam  tammanatiy  to  fix  a  boundary 
(Pat.  69,  comp.  61,  last  line,  and  62,  and  see 
Samugghdto).  Inf.  samugghdtum  (Mah.  236). 
P.p.p.  sam^hato,  removed,  extirpated  (Dh.  45, 
375 ;  Ras,  69). 

SAMOHETI-((e;oiM.),  To  bring  together,  assemble 
[cans,  Wlj^]  •    Mah.  252. 

SAMCHO,  Multitude,  assemblage,  aggregation, 
mass  [^9^].  Ab.  629 ;  Dh.  210.  Of  a  fraternity 
of  monks  (Alw.  I.  x), 

SAM  UJ  J  ALITO,and  S  AMUJ  JALO  (<i4;.),Blazing, 
resplendent  [from  ^nj^SfW]-  Ratanasamujjalo 
(adj.),  blazing  with  jewels  "(Att  219,  comp.  Dh. 
315).  SamujjaUtadipamdhm  (nagaram),  briUiant 
with  hanging  festoons  of  lamps. 

SAMUJJHITO  {p.p.p.\  Abandoned  [44lj(3V{a]* 
Ab.  754. 

SAMUKKAASATI,  To  elevate,  exalt  [fRQ^]- 
Alw.  N.  121. 


SAM 


(  442  ) 


8AM 


SAMUKKAASIRO  (a4f.).  This  word  occurs  in  the 
phrase,  yd.  bttddhdnofk  admukka^uikd  dkamma- 
de»and  tampakdsesi,  where  Vij.  renders  it  *' origi- 
nally discovered  by  Buddha."  He  quotes  the 
comment,  Bdmukkathdkd  ti  sdmam  ukkamaikd 
attand  yeva  uddharitvd  gahitd  sayambhundjj^ena 
ditthd,  which  makes  it  =  s4mam  +  ukkamsik^. 
But  may  it  not  be  a  derivative  of  a  noun  aamukk' 

SAMOLAKO  (adl).  Roots  and  all   [^r^+^V]* 

Dh.  111. 
SAMULLAPANAlir,  Speaking  with  [fr.  ^p^  + 

Wl]*    Dh.  430. 
SAMUNNADATI,  To  utter  loud  cries  [^IT^V^]. 

Att.  210. 
SAMUPABBOLHO  (p.p.p.  ^rg^^)-    in  Paritta, 

devdntroBongamo  tamupabbdfho  ahosi,  a  conflict 

was  set  up  between  devas  and  asuras.     Comp. 

abbdlhOf  paridbdfho. 
8AMUPAGACCHATI,  To  approach  [^T^^nnRG- 

Sen.  K.  474. 
SAMUPAGACCHATI,  To  come  to  [^4jMi<IH]' 

Aor.  iamupdgami  (Mah.  231).    P.p.p.  $amupdgato. 

Dasahi  rty^nam  dhammehi  «.,  endowed  with  the 

ten  qualities  of  kings  (Mah.  242,  comp.  11,  249). 

RohafMrn  Momupdgaid,  fled  to  R.  (Mah.  254). 

SAMUPAMO  (adj.),  ResembUng   [H9^  +  ^^iT]. 

Mah.  239. 
SAMUPASOBHITO  (p.p.p.)f  Splendidly  adorned 

SAMUPA'H'HATI,  To  serve,  supply  [^B^^nTTJ- 

Mah.  207. 
SAMUPETI,  To  approach,  meet  [iT^]. 
SAMUPPADO,    Arising,    production,    origination 

[fr.  tl«l(H<(]*    ^w  Paticea$amuppddo, 
SAMUPPANNO  (p.p.p.),  Arisen,  produced  [^- 

rqir].    Kh.  18;  Dh.  328. 

SAMUSSAYO,  Accumulation;  the  body  (as  an 
assemblage  of  various  constituents,  comp.  kdya) 

355.  See  next. 
SAMUSSETI,  To  raise,  iift  up  [^V^rar] .  Setaceh- 
attatk  8.,  to  raise  the  royal  standai^  (umbrella). 
P.p.p.  tamusnio,  uplifted  ;  accumulated.  Sam- 
998itadhajo,  uplifted  banner  (Alw.  I.  79).  We 
probably  see  in  this  word  the  beginnings  of  a 
change  which  has  become  universal  in  the  Sin- 
halese language,  in  which  a  Sanskrit  ^  or  ^  is 


always  represented  by  9  (e.g.  mU  =  1^^,  nUu  = 
Pali  c^lttf  nUrU  =  iH^^,  patu  =  IF^T^,  etc). 

SAMUTTEJETI  (cmw.).  To  stir,  excite,  fill  with 
delight  [eauB.  4l^ftl^]  •    B.  Lot.  431. 

SAMirTTH  AH  ATI,  To  rise  up ;  to  come  to  life 
again  (Das.  31)  [4i^(llT] •  Aor.  iamuffAaki,  rose 
to  the  surface  of  the  ground  (Mah.  168).  Ger. 
Mamutthdya,  stirring,  active,  busy  (Dh.  106,  eomp. 
176).  P.p.p.  MmuffhitOf  arisen,  produced  (DL 
43,  274).  Cans,  samutthdpeti,  to  originate,  set  on 
foot  (Das.  42).  Katkmh  §amutthdpentm,  begsit 
a  discussion  (F.  Jat.  46 ;  Dh.  139,  300).  MM- 
va98am  samufthdpetif  raised  a  storm  of  rain  (Jat 
73).  Facanam  «.,  to  begin  to  speak  (Alw.  I.  cdi). 
P.p.p.  aamuffkdpito  (Pdt.  80). 

SAMUTTH  ANAA,  Rising,  origination  [^nj^^Tf ]- 
Das.  41 ;  Mah.  31  (kathdsatnufthdmim). 

SAAVAGGHARO,  and  -RAI^f,  A  year  [^hV?inC]- 
Ab.81.  7%pi9amvaechttrdni  (Tea  J Ali).  F.JiL 
6,  10 ;  Mah.  253.  Ace.  sathvaecharam,  for  a  yesTi 
during  a  year  (Dh.  20,  conunent  says,  iamwieckM' 
raih  nirantaram). 

SAll^AGGH  ARC  (a^.%  An  astrologer  [^irNntl' 
Sen.  E.  393. 

SAAVADANAA,  One  of  the  magic  arts  foitiddea 
to  Buddhist  priests  [^tai[W]  •  Br.  J.  S.  A.  sayt, 
tamvadanan  ndma  tyja  nakkkottmm  mmdaram  ^ 
eva  Mtnaggd  hotha  iti  vo  viyogo  na  bhmHt$a^H 
evam  tamaggakarafLaikj  by  s.  is  meant  effectiogf 
a  reconciliation  by  saying,  *'  to-day  the  stars  are 
favourable,  thia  very  day  be  ye  reconciled,  so  shall 
you  not  be  divided." 

SAAVADDHANAA,  Causing  to  grow  [^|^]. 

Att.  198. 
SAAVA9PHIT0(p.p./i.),  Reared,  fostered,  brooght 

up ;  enlarged ;  grown  up;  flourishing  [4^^f^]* 

Has.  33. 
SAAVADDHO  (p.p.p.)»  Brought  up,  grown  np; 

flourishing  [?i^] .    P^t.  6.    Pwri pure  aamtad- 

dhandri  (Br.  J.  S.  A.). 
SAJSP/AK^ANA  (/.),  Explanation,  commentary; 

description ;  praise  (from  next).  Att.  191 ;  Ht  vS. 
SAAVA  WETI,  To  describe,  explam ;  to  praise 

[^^].    Mah.  197.   P.p.p*tamtNi2ifiaa(Kb.31> 

SAMVARAiyAM,  Govering  [^NT^]-    Ab.  118S. 
SAMVARl  (/.),  Niglit  [Tl^,  ipBpft].    Ah,9. 

SAAVARO,  aosing,  restraint  [tWK]'  ^^'^'  ^ 
(frtyofaiftoaro,  subjugation  of  the  senses.  CMkwU 


SAM 


(  443  ) 


SAM 


mmdoff  lettrainfe  with  the  eye,  viz.  keeping  the 
cje  oiider  restraint  (Dh.  65).  ChadvdrasamvarOf 
^dodng  of  the  m  avennesy  rahjugation  of  the  six 
mgKOB  of  sensation"  (Alw.  I.  88»  comp.  IndrUfO' 
mukvar^f  Cahuamnarattiamf  Pdtimokkham^  Sath' 
vu^tdH).  At  Has.  86  restraint  is  sud  to  be  five- 
Md,  9Ua»Qmvaro9^saila»f  hdfuu,^  khanti8.t  viriyas,^ 
restraint  under  the  moral  law,  the  restraint  of 
a  self-possessed  mind,  the  restraint  of  a  miod 
chastened  by  wisdom,  the  restraint  of  long-suffer- 
ing, the  restraint  which  enables  a  man  to  malce  an 
active  exertion. 

BAttVASATHO,  A  village  [<N^|W]-    Ab.  226. 

SAlifVASATI,  To  live,  pass  one's  time ;  to  live  with 
[^N^*    l>li-  31 ;  P&t.  17. 

SAMVASO,  living  with  [^t^TO].  jisamdnaMm- 
tft£»9  living  with  those  who  are  not  our  equals 
(Dh.  63).  With  mstr.  Bdlehi  ».,  livhig  with  fools 
(Dh.  37)*  Sukhammvdso  (adj.),  pleasant  to  live 
with  (Ditto).  IMya  saihvdtaih  dearth  cohabited 
with  her  (Mah.  44,  comp.  Ten  J.  64).  Co-resi- 
dence of  a  monk  with  the  fraternity  of  his  monas- 
tery (P6t.  68,  comp.  Asarnvdn).  With  affix  11 
at  the  end  of  a  compound,  samdfuua^vdsakd 
bhVkkhuni  (Pit.  96). 

SAftVATTANlKO  («<&*.),  Conducive  to  [fr,  li^^(]. 
AMornddhuamvattanikd  tfdcd,  language  that  does 
not  conduce  to  peace  of  mind,  angry  speech  (comp. 
Par.  8,  F&t.  74).  Saggaaamvattanikd  patipadd, 
apdya».  p.,  practices  leading  to  heaven  or  hell. 
PanSutMavassam  dytuamvattanikatk  kusalam,  meri- 
torious-works leading  to  fifty  years*  life  (Dh.  288). 

SAlifVATTATI,  To  lead,  conduce  [^i^].  With 
dat.  Idari^  no  pufmam  purUattabhdvapafildbhdya 
MukvattaiUf  may  this  good  deed  of  ours  lead  to 
oor  attainment  of  rebirth  as  men  (Dh.  ^206). 
Upakdrdya  «.,  to  conduce  to  the  welfare  of  (Jdt.  8). 
Mt.  17;  Dh.  126, 129,  397. 

BAliirVATTO,  The  destruction  of  a  kappa  [^N^]. 
Ab.  82, 1061*    See  Kappo. 

SAAVEDITO  (p.p.p.),  Admonished?  [^|i|f^]. 
Dh.  126. 

BAftVEGl  («{;.),  Quick,  vehement  [^^  +  ^K]. 
Dfa.26. 

8AJilV£G0,  Agitation,  emotion,  grief  [^|^]. 
Samvegmk  dpajjX  he  was  greatly  moved.  Sam^ 
tegajdio,  agitated  (Dh.  86 ;  Mah.  38).  Saihvega- 
Mrdfco,  causing  emotion,  pathetic  (Mah.  1).    Of 


the  heart  being  touched  by  hearing  the  Trut& 
(Ten  J.  121 ;  Mah.  141 ;  Dh.  384). 

SAAVEJANAA,  Agitating,  alarmmg  (fr.  next). 
Mah.  3. 

SAJilVEJETI  (eau8.%  To  agitate,  cause  emotion  or 
alarm  [ii^^€|fj|].    Dh.  392. 

SAMVETHETI  (catM.),To  wrap  [i|i|?llf^].  P&t. 
87  (see  also  86). 

SAftVIBH Ago,  Partition,  distribution  [^df^nrR]  • 
Dh.  185;  Mah.  22,61. 

SA  AVIBH  A  JATI,To  divide  [^f^nrv].  Bhikkhdhi 
iamtfibhqfitiMoy  most  be  shared  with  the  priests 
(PiU  17).    Cans.  samvibhdjeH  (Mah.  197). 

SAAVIDAHATI,  To  dispose,  ^^  arrange,  direct, 
appoint,  assign,  accomplish  [^firaT]*  Sabbath 
Bamvidahi  imam,  carried  out  all  these  arrange- 
ments (Mah.  182).  Yathd  vekallath  n*  ahoti  tathd 
Mothvidahif  so  managed,  made  such  arrangements, 
that  there  was  no  deficiency  (Dh.  266).  Safhvi' 
dhdiabbam  mukvidahitvd,  having  made  the  neces- 
sary arrangements,  or  given  the  necessary  direc- 
tions (Dh.  220).  AiDh.a72,  ckforathsannndaAanio 
appears  to  mean  *' arranging  his  dress."  Bhe* 
tajjam  sathvidahi,  prescribed  for  her  (Dh.  89). 
Tarn  (vattham)  chinditvd  sammdahitvd  nivdsetvd 
pdrupUvd,  cut  the  piece  of  cloth  in  two,  and  turn- 
ing each  half  to  use  made  of  it  an  upper  and  an 
under  robe  (Dh.  114).  Alamhanaphalukam  t., 
to  set  up  or  ^x  a  bench  or  garden  seat  (Jit.  8). 
'Jlidnantarofk  saikoidahiyadhdnam^  assigned  posts 
of  distinction  to  his  warriors  (Mah.  169).  Ger.  mxr- 
vidhdya,  having  made  an  appointment,  by  appoint- 
ment (Pdt.  13,  16,  88  sanketam  katvd).  Dhdtd- 
rakkham  Mariimdhdya,  having  provided  for  the 
protection  of  the  relic  (Mah.  197).  Inf.  samvi-' 
dhdtuth,  P.p.p.  iamvihito,  Bakkhd  tumnhvihitd, 
protection  completely  provided.  Tena  iomvihita* 
rakkho  (adj.),  receiving  his  protection  (Das.  46, 
comp.  muanhvihitdrakkhoy  Dh.  305). 

SAAVIDHANAA,  and  SAAVIDAHANAA,  Ap- 
pointment, etc  [||R|>4l*l]- 

SA AVIGGO  (p.p^p>)f  Excited ;  agitoted,  alarmed 
(Gog.  £v.  28) ;  vexed,  grieved  (Has.  18,  90)  [^- 
fif^].  TVi^iAo  aamo^^ami^naso,  rejoiced  and  ex- 
cited (Att.  134). 

SAAVIHITO,  see  SamvidahaH. 

SAAVIJJATI,  To  exist,  to  be  found  [^If^^]. 
Ekaecassa  taddhd  mandd  «.,  one  has  little  faith 
(Dh.  263). 


8  AM 


(  444  ) 


SAN 


SAAVIJJATI,  To  be  moved  or  agitated  [^f^]. 

DH.  120. 
8AMVIT0  (p'p.P'),  Surrounded,  shut  ifi  [^Nf^]- 

Ab.  745. 

SAIdVOHARO,  Business,  traffic  [^hiq^SrfT?0*  ^^^ 
10. 

SASIVU^ATI,  and  -IVOTI,  To  cover  [^].  AIw. 
20.  P.p.p.  tamvuto,  restrained,  controlled  (Dh. 
05).  With  iostr.  Matuud  guiaihvuto,  well  guarded 
in  mind  (Dh.  50,  comp.  40,  41).  With  loc.  (Dh. 
2).  Sttasamvuto,  living  under  the  restraint  of  the 
moral  law  (Dh.  51).  SamouHndriyo,  having  the 
senses  controlled  or  subdued  (Mah.  90).  See 
Samvaro, 

SAMYAA,  Equality,  equipoise'  [^91^].  Ab.  818, 
975. 

SAIVIYAMO,  and  SAMAMO,  Restraint,  self- 
control,  abstinence,  sobriety  [^Ifif].  Sarky- 
(Ab.  4d0,  768;  Eh.  13;  Dh.  394).  SaAn-  (Kb. 
5 ;  Dh.  5,  46).  Kdyaaanfiamo,  restraint  in  one's 
actions  (Dh.  286). 

S  Alif  YATO,  and  S  AlfJA  ATO  (p.p.p.).  Tied,  fastened ; 
restrained,  self-controlled  [^^h^Rf]  •  Samyatd  kead, 
braided  hair,  or  hair  tied  op  in  a  knot  (Ab.  257, 
864).  Sannatacdri,  9amyaiacdri,  living  in  self- 
control  (Dh.  19,  286).  With  inst.  Vdcdya  «., 
temperate  in  speech,  keeping  the  tongue  under 
control  (Dh.  65).  Asannato,  unrestrained,  licen- 
tious (Dh.  54).  iSfa^^y- (Ab.  747).  iS^ann- (Dh.  5, 
65,286;  Mah.  33,  111). 

SAAYATTIKO,  a  voyaging  merchant,  sea-trader 

[^hr^nf^].    Ab.667. 

SAl^  YOOO,  and  SA^f^OGO,  Union,  bond ;  con- 
nexion, association,  society  [4Kft^]*  ^9A.  6,  9. 
In  g^am.  a  conjunct  consonant  (Pdt.  29).  Of 
criminal  intercourse  (Mah.  131). 

SAlJtYOJANAft,  and  SAf^J^-,  Bond,  attachment 
[^^rtinf]*  ^^'  6,  40,  61.  In  a  religious  sense 
samyojana  is  the  bond  of  human  passion  which 
binds  man  to  continued  existence,  and  the  removal 
of  which  is  obtained  by  entrance  into  the  Paths  (B. 
Lot.  290).  The  ten  samyojanas  (datavidham  «.,  Dh. 
195,  363,  410)  are  BakkdyaditthU  vicikiechd,  tOa- 
bbatapdrdmdtOf  kdmardgo,  pafigho,  r6pardgo,  ard' 
pardgo,  mdno,  uddhaccariif  avijjd  (Vij.)*  Of  these 
the  first  five  are  called  pahca  orambhdgiytuafkyofa- 
ndni,  and  the  last  five  paiica  uddhambhdgiyasam- 
yt^andnu  The  first  three  (//{it  tofhyojandni)  are 
removed  by  the  First  Path  (£.  Mon.  289).    From 


Dh.  421  we  learn  that  the  first  five  are  lo  called 
because  they  cause  rebirth  in  the  lower  worlds 
(the  ap&yas,  k&madevaloka,  etc.),  and  are  got  rid 
of  by  the  first,  second  and  third  Paths,  widle  the 
last  ^ve  cause  rebirth  in  the  r6pa  and  ariipadefs- 
loka*  and  are  got  rid  of  by  Arhatship.  Wliea 
Arhatship  is  attained,  and  hnman  passion  is  got 
rid  of,  there  is  nothing  left  to  cause  rebirth;  and 
when  the  Arhat  dies  he  is  not  reborn,  but  pastes 
out  of  existence.  From  Par.  S.  19  it  appears  tbat 
the  Sotipanna  has  got  rid  of  the  three  samyojanas, 
that  the  sakaddgdmin  has  in  addition  reduced  to 
a  minimum  rdga»  dosa  and  moha,  and  that  the 
an&gimin  has  got  rid  of  the  fourth  and  fifth  sam- 
yojanas.  I  have  said  in  my  article  Nibbdumk  (p. 
269,  a)  that  a  man  after  entering  the  first  path, 
may  pass  on  through  the  others  to  Arhatship  io  the 
same  existence.  I  may  add  that  the  successive 
attainment  of  the  paths  may  either  he  slow, 
extending  over  a  whole  life,  or  may  be  more  or 
less  rapid,  and  even  in  rare  cases  instantaneoas,  a 
man  being  one  moment  an  unconverted  man  and 
the  next  an  Arhat,  having  in  that  brief  interval 
passed  successively  through  all  the  Paths  and  got 
rid  of  all  human  passion.  Tlie  boy  Nigrodha 
attained  Arhatship  while  his.head  was  being  shaved 
for  admission  to  the  priesthood  (Mah.  24,  103). 
Yasa  entered  the  first  path  one  night  and  attained 
Arhatship  next  day  (Dh.  119).  Ananda  after 
attaining  An&g^iship  remained  for  many  years 

'  unable  to  attain  Arhatship,  and  did  not  succeed 
tiU  after  Buddha's  death  (Mah.  13).  We  often 
read  of  a  person  entering  the  paths,  and  even 
reaching  the  fourth,  by  merely  hearing  a  sermon 
of  Buddha  (Dh.  99,  119),  or  even  a  smgle  stanza 
(Dh.  308). 

SAIVIYOJETI  (cotM.),  To  put  together,  prepare  (e.g. 
a  medicament)  [^Nft^Rff^]  -    R^*  ^7* 

S  Aft  VUG  AA,  Strife  [^i^].    Ab.399. 

SAftYUTTO,  and  SAMUTTO  (p.p.p.)»  Jo^^ 
connected  [^h^H^r]*  SamytUtanikdyo  or  m^ 
yuttakanikdyo,  name  of  one  of  the  divisions  of  the 
Suttapitaka. 

SANABHIKO  (<u&'.).  Having  a  nave  (of  a  whed) 
[^  +  ^rrfi?  +  1l]-    B.  Lot.  675. 

SANAA  (adv.).  Always  [^R^].    Ab.  1153. 

SAiyAA,  Hempen  cloth,  coarse  doth  [ifTW]*  ^ 
291;  P6t.76. 


SAN 


(  445  ) 


SAN 


SANAMAKO  (a4;\\  Having  a  name  [fPTRTt]. 
D^trnkaroiondmako  (J4t.  28). 

BANANTANO  (adj.),  Peipetaal ;  ancient,  primeval. 
Ab.  TOO,  713 ;  Dh.  %  102.  This  is  not  a  nasalized 
form  of  ^prnnf,  but  Mifiai^  +  Tflf . 

SAliCARANAA,  Wandering  about ;  uniting  [^nT* 
'^J.    Fit.  75 ;  Ten  J.  51,  114. 

SA^GARATI,  To  go  about,  wander ;  to  meet,  unite 
[;B^]  .  Db.  320 ;  Ten  J.  49.  Bhikkhdya  son- 
esrom,  g^ing  from  village  to  village  for  alms 
(Hah.  243).  The  noose  of  a  bird-snare,  when  it 
firings  together  and  catches  the  bird,  is  said 
MROoro/f,  to  meet  or  unite  (Ten  J.  50,  114,  it 
catches  the  peacock  by  the  leg). 

SAffCARIKA  (/),  A  female  messenger  [?er9Tf?> 
1|T].    Ab.236. 

SA^CARTTTAlfir,  Going  backwards  and  forwards, 
acting  as  go-between  («.  tamdpajjati).  Either 
;9^ff^  +  in  or  more  probably  ^-f-^f^. 
Fit.  4,  69. 

SAfJcARO,  Defile,  passage  [^mT^,  ^TQIT]-   ^^• 

I.  c ;  Ab.  773. 
SAACA YO,  Accumulation,  quantity  [41^^]  -    Ab. 

d29 ;  Mah.  4, 223.    For  umcayanto  see  Sancinati, 
SAf^CETANA  (/.),  Thought,  intention  (fr.  mmce- 

teti).    Of  manoaancetand  (see  Ahdro)  Hardy  says, 

**  It  includes  the  thoughts  that  have  entered  into 

the  mind  and  there  abide,  continued  thoij^ht  or 

reflection'*  (Man.  B.  501). 
SAfJCETANIKO  {adj.\  Intentional  [last  +  l[9]. 

Pit.  4,  68.     Td  pathamam  tuancetanikd  hutvdy 

tbey  having  in  the  first  instance  acted  without 

intention  of  sin  (Db.  177). 
BAf^CETETI  (caiw.).  To  be  aware,  hitend  [^[%7T- 

^ifif].    PAt.  66. 
SASTCHADETI,  To  cover,  hide  [^T^^].  Dh.  126 ; 

Ten  J.  112;  Has.  32.    P.p.p.  Btmehanno, 

SAf^CHINNO  (p.p.p.).  Cot  [9f%«m].    Ab.  752. 
SA^CICGA  (jger:).  Intentionally,  consciously,  pur- 

poMly  [^irflTiVy  Hflm]-    P^t.  3,  66 ;  Dh.  103 ; 

Mah.  128.    The  reading  tafheieea  is  erroneous. 
SAf^CINATI,  To  accumulate  [irfir]-    ^^^'  ^^ 

MJietao^  (Att.  200).   P.pr.  aancayanto  (Mah.  127). 
SAf^CUl^NO  (p'P'p'),  Crushed,  shattered  [comp. 

^].    J4t.26. 

BANDAHATI,  and  SANDHETI,  To  connect ;  to 
get  ready,  arrange  [^pm]*  DhanuHt  dropetvd 
kkmrappam  aandahiivdf  having  taken  up  his  bow 


and  fitted  an  arrow  to  it  (Ten  J.  115).  Pdvaca" 
nena  mha  nmdhetvdy  bringing  them  into  con- 
formity with  the  Scriptures  (Alw.  I.  czziv).  DAo- 
num  tandhdya,  making  ready  his  bow  (Mah.  48, 
205,  Tumour  says  <<  bending  it").  The  ger.  Mn- 
dhdya  is  used  adverbially  in  the  sense  of  **  in  con- 
nexion with,  with  reference  to,  concerning."  Mam 
mndhdya  bhdsatij  he  is  speaking  of  me  (F.  Jdt. 
19,  comp.  Dh.  242, 343, 391 ;  P6t.  73, 91 ;  Kb.  21 ; 
Alw.  I.  63).  P.p.p.  aamhito,  fitted  or  equipped 
with,  possessed  of  (Dh.  19),  SaHihiia  and  tahita 
are  used  in  almost  exactly  the  same  way;  thus 
under  Sahito  will  be  found  the  phrase  bhinndnam 
vd  gandhdtd  aahitdtutm  vd  anuppaddtd,  where  we 
should  expect  aamhUdnam,  Again  at  Dh.  w.  19, 
20  we  have  aahita  where  the  comment  speaks  of 
"  text"  (^If^lf),  and  as  bearing  on  the  phrase  soM* 
tarn  me  a$ahitan  te  (see  Sahito\  I  have  found  in 
Sangitt  8.  the  expression  otihaMmhitena  vakkh' 
dmi  no  anatthasamhUena. 

SANDALETI  {eau$.).  To  break  [cans.  ^6H^]. 

SANDANA A,  A  cord  [^Qpi^pr] .   Ab.  499 ;  Dh.  71. 

SANDANO,  A  war  chariot  [^FHpr].  Ab.  372; 
Mah.  128. 

SANpASO,  A  smith's  tongs  [from  ;qi(  +  ^^,  in 
S.  we  have  ^«^i|  and  ^Qf^nT]-  Ab.  "627  (the 
Sinhalese  word  ofidu  in  the  margin  means 
"tongs"). 

SAND  ASS  ANAlSr,  Showhig,  exhibition  [^QPq[^]. 
J&t.  67. 

SANDASSETI  {eau9.\  To  show,  teach  [caus.  ^- 
v^J.    B.  Lot.  431. 

SANDATI,  To  flow  [^Hf].  Jdt.  18.  AaManda- 
mdno,  not  flowing  (J4t.  51). 

SANDATTHO(p.p.p.)>  Bitten,  compressed  [^T^l^]. 
Att.  204. 

SANDEHO,  Doubt;  accumulation  [^r%f].  Ab. 
170.  P^Hsandeho,  mass  of  corruption,  is  an 
epithet  of  the  body,  equivalent  to  p^tikdyo  (Dh. 
27,  comp.  deho  "  the  body"). 

SANDESO,  News ;  a  message,  communication  [^- 
i^^].  Mah.  111.  SandeaaharOf  a  messenger 
(Ab.  347).  Sandnoiti  (f.),  a  message  =:  ^n>^9+ 
^9fi||  (Ab.  124). 

SANDHANIT0(a4;.),  Bound  [^^'PHrfn?!].  Ab.747. 

SANDHARETI  {catu.\  To  hold  back,  repress  ;  to 
bear,  carry  [^WT^^Tfif].  Au&ni  sandhdretum 
ndaakkhinuu,  were  unable  to  restrain  their  tears 
(Dh.  227).    PuttaMokam  tandhdretum  na  $akkoti, 

67 


SAN 


(  446  ) 


SAN 


is  anable  to  rqiress  or  restrain  his  g^ef  for  bis 
son  (Dh.  359 ;  Das.  3).  To  resUt  (Db.  246).  To 
l>ear  a  weight,  carry  (Db.  199).  To  stop,  to  bring 
to  a  stop  (Dh.  364,  comp.  Has.  40). 
8ANDHATA  (m.),  One  who  joins  or  reconciles 
[iTOTJf]  •    Sec  Sahito. 

8ANDH AVATI,To  run  through,  traverse  ['^TOT'O  • 
Used  as  a  synohym  of  saihuarati  "to  transmi- 
grate." Aor.  Ist  pers.  sandhMssant  (for  $andhd- 
visarh,  Db.  28). 

8ANDHAYA,  SANDHBTI,  see  SandahaH. 

8ANDHI  (m.  and/I),  Junction,  union  ;  agreement; 
a  joint  of  the  body  [^Tp^] .    Ab.  763 ;  Mab.  25. 
Maggagandhi^  place  of  junction  of  two  roads  (Ab. 
263).   Ch\jjhamdn€su  sandhibandhanew,  when  the 
ligaments  of  the  joints  are  being  severed  (Dh.  258). 
Kutasandhiggahanam,  fitting  or  joining  on  the 
pealc  of  a  house  (Att.  203,  crowning  the  ediGce  of 
long-suffering).     Sandhim  katvdna,  having  made 
a  compact  (assignation)  with  her  (Mah.  57).    Of 
the  joints  of  masonry  {dutmheyyasildgandhi  $etu). 
Juncture,  proper  place  or  interval  (Mab.  201, 211, 
flowers  were  suspended  at  suitable  places,  thdnesuy 
Snbli.).    In  gram,  of  tbe  euphonic  vowel  and  con- 
sonant changes  that  take  place  at  the  junction  of 
iinal  and  initial  syllables  (Sen.  K.  200).     In  Pali 
external  sandhi  is  comparatively  little  used..    Ac- 
cording to  Ab.941  sandhi  is  also  used  in  tlie  sense 
of  rebirth  (pafisandhi).     An  example  of  this  is 
found  at  Dh.  v.  97,  where  sandhicchedo,  '«who  has 
brougbt  rebirths  or  continued  existence  to  an 
end,"  is  explained  by  the  commentator  vatfa- 
tandhim  sanudrasandhiih  chetvd  thito.    Sandhi- 
cehedo  has  a  different  sense  at  Dh.  301,  407, 
where  it  evidently  means  bonsebrealcing  (comp. 
SrusIc.  sandbicanra,  sandhib&ralca).    I  render  the 
first  passage,  *<  Some  such  terrible  accusation  as, 
'This  burglarious  deed  unseen  or  heard  or  thought 
of  l)efore  (i.e.  of  unheard-of  atrocity),  or  this  state 
offence  (treason),  was  perpetrated  by  you;'"  and 
the  second,  "Discontented  with  tlieir  own  pro- 
perty, they  attempt  burglaries  and  such  like  of- 
fences."    Ab.  941  makes  sandhi  fern,  when  it 
means  rebirth  and  masc.  when  it  means  union. 
But  In  the  sense  of  union  it  is  probably  common, 
as  Ab.  763  makes  it  fem.  in  tliat  sense,  and  at 
Mah.  201  we  have  the  fem.  loc.  sandhiyam^  where 
"juncture"  is  intended. 
8ANDH0PAYATI,  To  smoke  [^fi^  +  ^]. 


SANDIDDHO  {p.p.p.\  Smeared  [^Ofiipq]. 

SANDITTHIKO  {adj.\  Visible,  actual,  bdon^g 
to  this  life  [^QPffe^] .  Ab.  86.  At  Alw.  1. 77 
the  dhamma  or  Truth  of  Buddha  is  said  to  be 
sanditthikoy  viz.  productive  of  immediate  resoltB, 
attended  with  advantages  even  in  this  world.  Sonh 
ditthikam  sdmanhaphalamf  reward  of  asceticism 
even  in  this  life  (see  Sdmanham),  When  tlie 
punishment  of  a  crime  (or  reward  of  a  good  aedon) 
takes  place  in  this  world,  i.e.  beSon  death,  it  is 
called  sandipfhiko  vipdko,  as  opposed  to  punish- 
ment in  a  future  state  of  existence.  An  example  is 
g^ven  at  Mah.  261, 262,  where  a  king  baring  been 
deposed  by  his  rival  and  put  to  death  by  being 
built  into  a  wall,  the  chronicler  observes  that 
this  was  the  immediate  (sanditihika)  retribution 
for  his  having  in  the  days  of  his  prosperity  boried 
a  Buddhist  priest  alive.  Te  diffhe  'va  dkamsu 
sanditthikani  sippaphalam  upajivanHy  in  this  very 
world  they  enjoy  the  immediate  fruits  of  their 
industry  (Sdm.  S.).  • 

SANDITT^O  (p.p.p.)»  <^°  [^r*f7]-  San^ttks, 
a  friend  at  first  sight  (difthamattako,  Ab.  348). 
Sanditthasambhattdy  friends  and  intimates  (Db. 
103,  264,  comp.  Pfit.  92). 

SANDO  (adj.).  Thick,  coarse  [^TTsf].  Ab.  707. 
Sandacchdyo  rukkho,  a  tree  giving  dense  shade 
(Dh.  222). 

SANPO,  and  SAN^A A,  An  assemblage  of  lotnses 
[inW].    Ab.687. 

SANpO,  A  multitude  [^W]-  TarusajLdo,  a  tope 
of  trees  (Ras.  21).  Jambusando,  a  jambu-grove 
(a  name  of  Jambudlpa). 

SANDOHO,  An  assemblage  [^BRiftf].  Ab.  620, 
992  (cluster  of  villages). 

SANEMIKO  (ac{;.),  Havmg  a  feUy  or  tire  \]fi^ 
+  ^].    B.  Lot.  575  (of  a  wheel). 

SANGAHAKO  {adj.\  Compiling,  making  a  rraen- 
sion  [^4||f4].  Dhamtuasangdhako  (J4t  1). 
Sangdhako,  a  charioteer  (Dh.  194). 

SAJ^OAHESI,  SANGAHlTO,  see  Sanga^dti. 

SANOAHIKO  (adj\),  Including,  embracing  [^- 
ffH-hl«],    Das.  44. 

SANOAHO,  Taking,  collecting;  conjunctioo,asBeaB- 
blage ;  a  compilation,  abridgement ;  favour,  kind- 
ness [^^].  Ab.  116,  925.  jikdn  makmUam 
balasangaham,  he  made  a  great  levying  of  forees 
(Mah.  217).  Tivaggasangahd  ianti,  a  text  com- 
prising three  vaggas  (Alw.  I.  v).     Tbe  dim 


SAN 


(447) 


SAN 


great  convocations  at  which  the  text  of  the  Tipi- 
faka  was  settled  were  called  sangitis  or  Rehearsals 
(fir.  '^ift)f  and  the  text  of  the  Tipifaka  as  settled 
was  called  sangaba.  Collection  or  Recension. 
DuHjfo  gangaho,  the  second  Recension  (under  Kd- 
lisoka,  Mah.  28).  Akamm  Dhammasangaham, 
they  made  a  recension  of  the  Dharma,  reduced  it 
to  a  canon  (Mah.  19,  comp.  12).  FtnayeuangahOf 
recension  of  the  Vinaya.  Akanuu  dhammasanga" 
kmkf  tiiey  made  a  recension  or  edition  of  tlie 
Dhamma  (this  was  a  perverted  edition  made  by 
sehismatic  monks,  Alw.  I.  63).  Pathamapdrdjike 
Mmgahmk  Mtfhey  when  the  recension  of  the  first 
Pirifika  was  completed  (lit.  when  it  was  raised  into 
m  canon  or  collection).  At  Mah.  256  we  are  told 
of  King  Dh&tasena  DkamnuUoko  va  kdri  wang' 
ahani  Pitakattaye,  like  Dh.  he  made  a  recension 
of  the  three  Pittas.  Sangahakaranam,  favour, 
patronage  (Mah.  Ixxxix).  Sangahath  ana  kariS' 
wdmd,  I  will  treat  him  kindly  (Dh.  219).  Putta- 
ddraua  tangako,  cherishing  wife  and  child  (Kh. 
5).  Sddkavo  wangahendiha  asangahena  gddhavOf 
he  treated  good  men  with  fisvour,  bat  bad  men 
with  disfiivour  (Mah.  242,  Tumour  renders  it 
wefl,  ''patronized  the  virtuous,  discountenanced 
tiw  wicked").  Manussaaaikgaham  karontOf  winning 
the  hearts  of  the  people,  enlisting  their  sympathies 
(Dh.  157,  similarly  at  Mah.  205,  akdnJanasangO' 
httH^  is  rendered  by  Tumour  ''rallied  the  popula- 
tion round  him**).  In  two  instances  (Mah.  76, 
102)  when  a  priest  is  spoken  of  it  is  rendered  by 
Tumour  as  if  meaning  "  spiritual  help,  religious 
consolation"  (comp.  Alw.  I.  76).  With  tiro  ace. 
Tnk  kdtutk  aangahatk,  to  show  him  favour  (Mah. 
200).  lhu$angaho  (adj.),  difficult  to  please  or 
propitiate.  There  are  four  Sangahavatthus,  or 
dements  of  popularity,  appertaining  to  kings,  viz. 
ddnaikf  piyavacanatfit  atthacariyd,  samdnattatd^ 
largesse  or  liberality,  affability,  beneficent  rule, 
and  impartiality  (Alw.  I.  73;  Att.  138;  Mah. 
812).    Comp.  Sangatthdti. 

SANGAHO,  Collecting,  taking  [^hlTTf]-  Yodha- 
tmgdkOf  enlisting  or  impressing  troops  (Mah.  61). 

BANOAMAJI  (m.),  and  -JITO,  Victorious  in  battle 
[|«irrof*W^].    Dh.19,286. 

8ANGAMMA  (gerJ),  Having  assembled;  having 
onifeed  with  [ger.  ltl|9(].  Mah.  87.  Sangamma 
KaaBopmh^  having  joined  K.  (Mah.  259). 

8AJfOAMO,  Meeting ;  intercourse,  connexion,  asso- 


ciation [?tW^]-  Ab.  769;  Mah.  238.  Sindhu- 
sangamOf  confluence  of  two  rivers  (Ab.  681).  Of 
sexual  intercourse,  iangamam  karoti  (with  instr. 
Muh.  135,  comp.  Ab.  103). 

SANGAMO,  Conflict,  battle  [^NTH?]-  Ab.  399; 
Dh.  19,57;  Mah.  3,  151. 

SANGANHATI,  To  seize,  take,  collect ;  to  compile ; 
to  abridge ;  to  contain,  embrace,  include ;  to  treat 
kindly,  favour,  conciliate,  provide  for  the  welfare 
of,  help,  protect  [ihVf  ]  •  Mah.  233, 246.  Tdnan 
ty  ddini  sanganhdti,  includes  t^^a  and  others 
(comp.  Ab.  p.  11,  last  line).  Sangahetvd  samd' 
saio,  "  having  condensed  into  an  abridged  forai" 
(Mah.  252).  Ajdtaaattuth  sanganhitvd,  having 
wormed  himself  into  the  affections  of  King  A.  (Dh. 
330).  Gogerly  renders  niratthakena  sanganhdti 
in  Sig.  S.,  "he  will  be  profuse  in  unprofitable 
compliments."  Sangahetvdna  vaddhakim,  having 
made  friends  with  a  carpenter  (Mah.  236,  Tumour 
says,  "formed  a  plot  with").  Datvdna  dakkhi- 
^ath  detath  tarn  sanganhi  yathdrahmtk,  duly  pro- 
vided for  him  by  giving  htm  the  southern  province 
(Mah.  Ixzzvii).  Aor.  also  aangahesi  (Mah.  242, 
255).  Ger.  also  sangayha  (see  next).  P.f.p. 
Mugahetabbo  (Dh.  392).  P.p.p.  »angah(to.  Sut^ 
tena  sangahMni pupphdni,  flowers  strung  together 
with  a  string  (Alw.  I.  iv).  Yodhesu  sangaMtent 
pancasatem,  when  five  hundred  soldiers  had  been 
enlisted  (Mah.  61).  Ahnattha  sangahUarh  suttatn^ 
a  discourse  placed  in  one  part  of  the  canon  (Alw. 
1.63). 

SANGAiyi  (/.),  One  of  the  books  of  the  Abhi- 
dhamma  is  named  Dhammasaiiga^i,  which  ap- 
pears to  mean  something  like  "enumeration  of 
conditions."  Kdmdvacarar&pdvacarddidhamme 
sangayha  sankhipiivd  vd  gdnayati  sankhydti  et- 
tMti  dhamnuuangani  (Subh.),  "  Dh.  is  so  called 
because  therein  the  author  after  compilation  and 
condensation  enumerates  and  sums  up  the  con- 
ditions of  the  Kdmaloka,  the  R^paloka,  and  so 

SANGANIKA  (/.),  Communication,  association 
[^  +  ^inff  +  1[^].  Vij.  says  ** gafuuanganikd 
means  conversation  with  a  multitude  or  company, 
society."  He  adds  that  at  Dh.  153  the  two 
anchorites  feared  that  even  the  association  of  two 
persons  would  constitute  company,  and  so  they 
proposed  to  live  apart.  In  a  monk  who  has  re- 
tired from  the  world  it  is  sinful  to  be  aanganik' 


SAN 


(  448  ) 


SAN 


drdmoy  "  ddightiDg  in  society/'  see  Par.  6,  where 
the  comment  observes  that  even  the  company  of 
one  or  two  or  three  others  constitutes  society. 
From  sangafiikdrdmo  ('kd  drdmo)  is  formed  a 
noun  9angafUkdrdmatd  (Par.  6 ;  Sen.  K.  387).  In 
Sdm.  S.  A.  I  find  paviveke  rato  gafuuangaftikath 
pahdya,  delighting  in  soHtnde,  forsaking  society. 
At  Dh.  270  we  have  ganasakgavLikd  as  opposed 
to  solitude,  kileiosanganikd,  or  association  with 
human  passion,  opposed  to  detachment  of  the 
mind  (cittaviveko),  and  sankhdrasanganikdy  or 
association  with  the  elements  of  existence,  hy 
which  is  meant  life,  opposed  to  upadhiviveko, 
which  means  cessation  of  existence. 

SANGARO,  Calamity ;  war ;  promise  [f|^^] .  Ah. 
824  (the  additional  meanings  <'  mittdkdra,  lanco' 
ddnoy  bala  and  rdii**  are  given). 

SANGATI  (/.),  Union,  intercourse  [^ilrf?!]. 

8ANGAT0  (p»P'P')f  Meeting,  associating  or  uniting 
with  [^^NtT].  Att.  208,  213.  Neut.  9angatanh 
association  (Dh.  37). 

SANGAYANAA,  Rehearung  (fr.  next). 

SANGA YATI,  To  chant,  rehearse  [^] .  Alw.  I.  v. 
P.f.p.  iongdyitabbo.  P.p.p.  sangito  (Jdt,  1).  Neut 
sangitathy  a  chant,  chorus. 

SANGHABHATTAA,  Food  belonging  to  a  com- 
munity of  monks  as  opposed  to  food  belonging  to 
an  individual  monk  [^^  +  ^ni]  •    Kamm.  9, 

■  

SANGHABHEDO,  Causing  divisions  or  schisms 
among  the  priesthood,  one  of  the  Abhith&nas 
[^+%^].    Dh.  145,  331 ;  Kh.  27. 

SANGHABHOGO,  Maintenance  of  priests  [^  + 

SANGHADISESO  (ac^*.).  Requiring  a  sangha- 
kamma  at  every  stage  [^^  +  ITTf^  +  ^^]  • 
Sanghddisetd  dpatti  is  the  name  of  a  class  of 
thirteen  priestly  offences  next  in  heinousness  to 
the  P&r&jik4  dpattis.  Hardy  says,  "  Saugfaidi- 
sesd,  thirteen  in  number,  that  require  suspension 
and  penance  but  not  permanent  exclusion"  (E. 
Mon.  9).  Burnouf  explains  it  to  mean  ''that 
which  must  be  declared  to  the  Sangha  from  be- 
ginning to  end."  The  real  meaning,  if  I  mistake 
not,  is  "  an  offence  dealt  with  by  a  Sanghakamma 
in  the  earliest  (ddi)  and  later  (seta)  stages."  This 
is  pretty  clear  from  the  following  extracts  given 
at  Fit.  68, 69.  The  first  is,  $€mghddi$e90  ti  saiigho 
'va  taud  dpaitiyd  parivdaam  deti  m^ldya  pati- 
kiMtoH  mdnaUam  deH  abdkeH,  na  sambahuld  na 


ekapuggalo,  tena  tmccati  aahghddiMeto  H,  "so 
called   because  a  Sangha,  not  a  multitade  of 
priests  or  a  single  priest,  inflicts  pari  visa  for  this 
offence,  renews  the  punishment  (if  necessary),  in- 
flicts minatta,  and  reinstates."    Here  it  will  be 
seen  that  there  are  three  and  sometimes  four  pro- 
cesses, in  each  of  which  .a  Sanghakamma  is  re- 
quired.    The  second  extract  is,  9akgho  d^&add 
&eva  sese  ea  iechiUMo  astdti  9anghddi9eto,'km 
vuitdm  hoH  9  imaik  dpaiHm  dpajjitvd  vutthdiW" 
kdnuusa  yan  tarn  dpaiHvutfhdfuini  tana  ddmid 
€^eva  parivdsaddnatthdya  ddito  tae  ca  mqjjhe 
mdnaitaddnafthdya  m&ldya  pafikamMena  vd  taha 
mdnattaddnatthdya    avoidne    abbhdnatthdya  ea 
tangho  icchitabbo,  na  h'ettha  ekam  pi  kammam 
vind  sanghena  $akkd  kdtun  ti  9angko  ddimM  e^efsa 
sese  ca  icchUakbo  ti  sanghdditew,  '*  Sanghadisesa 
is  that  for  which  a  Sangha  is  wanted  in  the  first 
instance  and  in  the  remaining  instances.    What 
is  meant  by  this?    For  the  man  who  has  com- 
mitted this  offence  and  wishes  to  be  rehabilitated, 
for  bis  rehabilitation  a  Sangha  is  required ;  first 
at  the  beginning  to  administer  parivisa,  and,  fol- 
lowing upon  the  beginning  (ddito  teae),  m  the 
middle  to  administer  m&natta,  or  possibly  {v£) 
m4natta  combined  with  mCil^ya  pafikassaoa,  and 
lastly  at  the  end  to  reinstate  the  offender.   For 
in  this  matter  no  single  ceremony  can  be  per- 
formed without  a  Sangha,  and  sangh&disesa  is  so 
called  because  a  Sangha  is  required  iu  the  be- 
ginning and  in  the  rest." 
SANGHAKAMMAft,  An  act  or  ceremony  perfiirmed 
by  a  chapter  of  priests  assembled  in  solemn  con- 
clave [^  +  mSlO.     B.  Lot.  437.     A  surest 
variety  of  acts,  as  upaaathdhtunmafhi  pavdra^ek't 
abbhdnak't  kathinuddhdrak'^  etc.,  are  performed 
by  a  chapter,  which  must  consist  of  at  least  four 
upasampanna  priests  (a  sama^era  is  not  eligible 
to  a  sangha,  E.  Mon.  18). '  The  question  before 
the  chapter  is  decided  by  vote  (see  Kammandd). 
The  foU.  details  I  translate  from  P&t.  xi:  ''For 
the  purpose  of  an  ecclesiastical  act  a  sangba  is  of 
five  sorts,  it  may  consist  of  four  memberSf  or  five 
members,  or  ten,  or  twenty,  or  above  twenty.   Of 
these,  by  a  chapter  of  four  any  ecclesiastical  act 
can  be  performed  with  the  exception  of  upasam* 
padd,  pav^a^d  and  abbhdna.    By  a  chapter  of 
^v%  all  acts  except  npasampadi  in  the  central  ^ 
tricts  (miij/AtMerwyoiiapiMJestfX  and  abbh^a.  Bf 


SAN 


(  449  ) 


SAN 


a  chapter  of  ten  all  acts  with  the  exception  of 
abbbdoa.  By  a  chapter  of  twenty  there  is  no 
ecclesiastical  act  that  cannot  be  performed,  and 
the  same  may  be  said  of  a  chapter  consisdag  of 
abore  twenty  members."  A  chapter  of  four  is 
called  caiuvaggo  sangho,  a  chapter  of  five  panco" 
vaggo,  and  so  on  (P&t.  xl).  Sanghakammam 
haroHf  to  perform  an  ecdesiastical  act,  hold  a 
chapter  (Dh.  332).  Sanghasaa  kammamdlakoy  a 
chapter  house,  Uposatha  ball  (Mah.  198). 

SANGHARAMO,  a  Buddhist  monastery  =  vihdra 
C^  +  HTTTf].    B.  Lot  436. 

SANGHATANAA,  Junction  [^^  +  ^V«r].  Ab. 
Ml. 

8ANGH AtI  (/.)>  One  of  the  three  robes  (ticivaram) 
of  a  Buddhist  monls  [^^T^].  E.  Mon.  114; 
Ras.  25 ;  Mah.  7. 

8ANGHATIT0  (adj:).  Struck,  sounded  [^NrfTHT]. 

BANGHATO,  Assemblage,  multitude ;  killing,  hurt- 
ing; name  of  one  of  the  eight  principal  hells 
[^Nrm]*    Ab.  504,  629,  657, 1080;  P&t.  xxviii. 

SANGHATO,  One  of  the  perpendicular  timbers  of  a 
house ;  junction  [derivative  of  ^hi^]-  Ab.  223, 
1134.  Pifthataikghdto  means  a  doorpost  (Pdt. 
87,  89,  90 ;  Ab.  219  has  -takavk).  I  take  pittha 
in  the  sense  of  "Until,"  so  that  pitthasanghdta 
would  mean  ^  lintil-post*'  At  Dh.  258  atthisan' 
ghifd  appears  to  menn  the  joints  (lit.  bone- 
couplings).  Ndvdmnghdto,  a  raft  (Ten  J.  26, 100, 
also  ianghdfandvdf  Ydtr.). 

SANGHATTATI,  To  knock  against,  or  together 
^hi?]-   P'pr.  ioAghattamdno,   Chvls.  sa^hatteti. 

Gka^tam  Monghattayiy  rang  the  bell  (Mah.  129). 
Gopphdkam  gopphakena  sanghatfentOy  knocking 
his  ancles  together  (Brahmdyu  S.).  P.p.p.  sangh" 
aftiio  (Alw.  I.  cviii). 

SANGHI  (a4/-)>  Having  a  crowd  of  disciples  [^h^l  + 

TO- 

8A14GHIKO  (adj.).  Belonging  to  or  connected  with 
the  priesthood  [^Nl  +  ^^].  Sanghiko  Idbho, 
gains  belonging  to  the  whole  fraternity  of  a 
monastery,  as  opposed  to  the  gains  of  a  single 
monk  (Pit.  11,  103).  Sanghikarh  ddnam,  gifts 
bestowed  on  the  priests  (E.  Mon.  81). 

8ANGH0,  A  multitude,  assemblage ;  the  assembly 
of  Buddha's  priests,  the  priesthood,  clergy,  church ; 
a  firatemity  of  priests;  a  chapter  of  priests  [^hV]- 
Ab.  631.     SakufuuakghOf  a  flock  of  birds  (Dh. 


325  ;  Jit  52 ;  comp.  Has.*  25).  Devas.,  host  of 
devas,  angelic  host  (Has.  27).  Ndtit.,  assemblage 
of  kinsmen,  fandly  circle  (Ras.  21 ;  Dh.  222 ;  B. 
Lot.  863).  E.  Mon.  376 ;  B.  Lot.  435 ;  B.  Int. 
284 ;  Mah.  150  (at  Mah.  208  for  -tanghdnam  read 
"gankhdnam) ;  Pit,  76.  As  a  term  for  an  assem- 
blage of  Buddhist  priests  the  word  Sangba  has 
several  shades  of  meaning.  First  it  is  applied  to 
the  Church  of  Buddha  all  over  the  world,  viz.  all 
who  are  ordained  Buddhist  priests  (see  Pabbajj£). 
This  is  its  widest  and  most  important  use.  The 
Sangba  or  Church  is  one  of  the  Three  Gems  (see 
Batanam)  or  objects  of  the  highest  veneration  to 
all  devout  Buddhists.  It  is  so  because  all  who 
enrol  themselves  in  the  Sangba  thereby  solemnly 
renounce  the  world,  and  devote  themselves  to  the 
attainment  of  that  perfect  sanctification  (Arhat- 
ship)  which  results  in  Annihilation  (Nibb&na) 
after  death.  Though  it  is  true  that  all  priests  do  * 
not  attain  Arhatship  in  this  existence,  yet  none 
but  a  priest  can  attain  Arhatship  in  this  existence, 
and  consequently  cease  to  exist  when  death  takes 
place,  and  heaven  is  the  only  immediate  reward 
tliat  the  pious  layman  can  look  to.  The  fact 
that  some  priests  are  sinners  (whose  punishment 
is  hell,  see  Sdmannam)  does  not  detract  from  the 
sanctity  of  the  Sangba  viewed  as  an  object  of  venera- 
tion, since  the  priesthood  contains  innumerable 
saints,  and  the  unworthlness  of  a  few  representa- 
tives does  not  impair  the  sacred  character  of  the 
office.  Beside  this  wide  signification,  the  term 
Sangba  has  several  less  extended  ones.  Thus  it 
may  be  restricted  to  those  of  the  Priesthood  who 
are  walking  in  the  Four  Paths  (the  mivaktuahghot 
see  Alw.  I.  77)»  and  who  form  the  church  in  its 
highest  sense  (see  Sdmqihnafk),  At  Pit.  xl  we  are 
told  that  the  Sangba  is  twofold,  dakkhineyyo' 
sanghOf  and  samfuutisanghOf  the  Church  worthy  of 
gifts  and  the  ordinary  Church :  by  the  former  the 
atfha  ariyapuggtdd  are  meant  (those  who  are  in 
the  four  Paths  and  four  Fruitions),  and  by  the  latter 
the  collective  priesthood  without  distinction  (aioi$e^ 
9ena  bhikkhusam^ho).  Again  the  collective  monks 
of  a  country  or  town  are  called  the  Sangba,  Church, 
or  clergy,  of  that  country  or  town.  So  also  the 
monks  of  a  monastery  are  the  Sangba  or  fraternity 
of  that  monastery.  Or  Sangba  may  mean  merely 
a  company  or  assemblage  of  monks  accidentally 
thrown  together  (e.g.  mahaid  bhikkhiuangkena 


SAN 


(  450  ) 


SAN 


saddhiih).  Lastly  a  nnmber  of  monks  assembled 
together  for  administrative  purposes  are  called  a 
Sangha  or  chapter  (see  Sanghakammam).  Hence 
the  term  S.  may  be  applied  to  assemblies  of  monks 
varying  in  number  from  a  chapter  of  four  to  the 
whole  body  of  Buddhist  monks,  amounting  at  one 
time  to  millions.  Sankhy^ha  Prak&qa  observes 
that  there  are  two  sanghas,  bhikkhuBongho  and 
bhikkhunUangho,  At  the  present  day  there  are  no 
nuns  in  Ceylon,  and  but  few  in  other  countries. 
Sangha  when  applied  to  monks  is  properly  an 
abbreviation  for  bhikkhusangha,  "assembly  of 
monks,"  which  term  is  of  common  occurrence 
and  coextensive  in  its  use  with  sangha.  The 
senior  priest  in  any  assembly  of  priests  is  called 
tanghatthera,  "elder  of  the  assembly,"  who 
generally  would  be  president.  Thus  Kassapa 
was  sanghatthero  or  president  of  the  first  Sangiti 
(Mah.  11,  comp.  Dh.  384).  At  Mah.  19  we  are 
told  that  at  the  second  Sang(ti  the  thera  Sabba- 
k^bnin  was  puthuviyd  aanghatthero,  the  longest 
ordained  priest  in  the  world  (he  had  been  upa» 
aampanna  120  years,  he  was  not  however  presi- 
dent of  the  Sangiti).  Sanghardjd,  patriarch  or 
pontiff,  is  the  (modem)  title  of  the  principal  eccle- 
siastical functionary  in  Burmah. 
SANGHUTTHO  (pp.p,)y  Sounded,  resounding  [4- 
^^] .    Mah.  99,  170  {ndndturiyasanghuttho). 

SANOlTI  (/.),  Chanting  together,  rehearsal  [if- 
lifYflf].  Dibbasang{H,  celestial  choir  (Jit  31). 
The  term  S.  is  given  to  three  great  historical 
convocations  or  General  Councils  {sangititayafh, 
Mah.  251)  of  the  Buddhist  Clergy  held  for  the 
purpose  of  fixing  the  text  of  the  Buddhist  Scrip- 
tures (llpitaka).  They  were  called  Sangiti  or 
Rehearsal,  because  the  text  was  recited,  sen- 
tence by  sentence,  by  an  eminent  thera,  and 
chanted  after  him  in  chorus  (ga^asajjhiya)  by 
the  whole  assembly.  The  first .  Rehearsal  was 
held  at  Rdjagaha  under  the  patronage  of  King 
Aj&tasattu,  immediately  after  Gautama  Buddha's 
death  (b.c.  543),  the  apostle  Kassapa  presiding, 
while  Updli  was  the  reciter  or  precentor  for  the 
Vinaya,  and  Ananda  for  the  Dhamma,  It  con- 
sisted of  five  hundred  members,  and  is  variously 
called  pathamamahdsangiti,  "First  Great  Re- 
hearsal" (Alw,  I.  vi,  at  Mah.  14  pathamadham' 
ma»,\  or  pa^casatikd  «.,  "  synod  of  five  hundred," 
or  theriyd  $.,  " synod  of  elders"  (Mah.  20).    The 


second  (duiiyamahdi,,  iatiaaatikd  t.)  was  held  at 
Ves&li  under  the  patronage  of  King  K^4^kA  (^ 
Black  or  dark-featured  Asoka,  not  as  Kern  says, 
the  "Chronological  Asoka"!!),  b.c.  443,  sad 
consisted  of  seven  hundred  members  presided  over 
by  the  apostle  Revata  (Mah.  15-20 ;  E.  Mon.  174). 
The  third  {tatiyatndhds,^  sahasMd  «.)  was  held 
at  Piitaliputta,  under  the  patronage  of  Kiog 
Dhammdsoka,  in  the  year  B.C.  309,  and  conristod 
of  a  thousand  members,  under  the  presidency  of 
Tissa  the  son  of  Moggali  (E.  Mon.  174 ;  Mah.  42). 
At  Alw.  I.  63  we  are  told  of  a  heretical  synod 
called  Mahdsangiti,  "  the  great  Rehearsal,"  be- 
cause it  was  held  by  ten  thousand  heretical  monies. 
In  Sinlialese  the  Nik^yas  of  the  Suttapitaka  are 

I 

called  sangiya'g,  viz.  saugiti's  (e.g.  dlksangiya-(- 
dighasangiti,  msedumsangiya  ss  majjhimaMakgi&^ 
E.  Mon.  168,  169).  As  explaining  this  use  of  the 
word  I  quote  the  foU.  passage  from  Br.  J.  8.  A. 
Suttantapitake  caUuw  MangftiyOf  tdtu  pafhamak 
kataroMaikgiHn  f  H,  dighamngitim  bhante,  **  In  fiie 
Sutta  Pi^ka  there  are  four  rehearsals,  of  these 
which  shall  he  rehearse  first?  The  Long  Re- 
hearsal, Lord."  Here  sangiti  has  the  secondary 
meaning  of  **  text  rehearsed.* 

SANGlTO,  see  Sangdyati. 

SANOO,  Attachment,  bond,  tie  [^].  Ah.  769- 
Generally  used  in  the  religious  sense  of  that  which 
attaches  men  to  the  world,  human  pasdon,  desire, 
etc.  The  five  sangas  are  rdgo,  doso,  moko,  M^ao, 
diffhif  lust,  hate,  ignorance,  pride,  false  doctrine 
(Dh.  66,  421).  There  are  also  seven  (Dh.  410). 
Dh.  31,  61,  71,  73,  337,  428. 

SANGO'  (adj.).  Together  with  ito  Angas  (of  fhe 
Veda);  with  its  divisions  [^BTTTJ*  ^^*  ^^^* 
SdhgopahgOt  with  its  divisions  and  sabdiviiiooi 
(Ah.  691). 

SANHO  (adj.).  Smooth ;  soft,  gentle,  mild ;  delicate, 
minute,  subtle,  abstruse  [^^RSIir]*  B.  Lot  002. 
Sanhakarafto  (adj.),  smoothing,  levellmg  (Ab. 
1007).  SaiiAamA^Afimam  at  Dh.  80  appears  to  mean 
<'  minutely  and  exactly."  Attsanho  (adj.),  very 
abstruse  (Dh.  366,  of  Abhidhamma  doctrioe). 
Saiihavdco  (adj.),  of  mild  or  gentle  speech  (Dh. 
185).  Na  kho  pana  mam  safthena  samuddearmaHt 
he  certainly  won't  let  me  off,  will  not  treat  me 
mildly  (Dh.  89).  Sanhavdka  =  qlaksh^atrak  (Dh. 
412).  Sanhena,  <' gently,  mUdly,"  is  opposed  to 
pharusena,  **  harshly  "  (see  PuHso)* 


SAN 


(451  ) 


SAN 


SlNI,  see  So  (1). 

BAiyl  (/I),  A  curtain,  screen,  tent  [ip^j^]  •  NUinno 
dfA-^miarej  sitting'  behind  a  curtain,  or  within  a 
tent-shaped  screen  (Mah.  42,  comp.  Dh.  159, 
ea^ostffMyom).  Of  a  screen  thrown  round  a  tree 
(Mah,  112).  SdnipdkdrOf  a  circular,  tent-like 
(Mah.  49;  Dh.  328).  Sdttikannath  ukkhi- 
i,  lifting  np  the  hem  or  comer  of  the  cur- 
tain (to  see  what  there  was  behind,  Dh.  159, 
245).  Paffaadfii,  a  screen  of  fine  cloth  (F. 
J&t.6). 

SAI^IKAA  (adv.\  Slowlj ;  softly ;  quickly  [ipT- 
%^  or  more  properly  $afdm  +  '^].  It  is  curious 
that  this  word,  which  in  S.  means  slowly,  should 

.  in  Pali  mean  both  slowly  and  quickly.  Ab.  1 153 
gives  it  the  meaning  of  tigha,  lA  Brahmiyu  S. 
we  have  ndtisigham  gacchati  ndtisa^kam,  where 
it  can  mean  nothing  but  dowly.  At  Jdt.  9  it 
Bust  mean  slowly,  for  we  are  told  that  one  of 
tbe  advantages  of  the  bark  garment  is  that  tafit- 
kmA  kiluiaHf  "it  gets  dirty  slowly,"  while  one 
of  the  disadvantages  of  the  sdfaka  or  linen  doak 
is  that  lahutk  kilisiaH,  *'  it  soon  gets  dirty."  At 
Dh.  lO?)  it  certainly  means  quickly;  afidakdni 
dhvd  td$d  sa^ikam  apanetvdf  **  seeing  some  pupe 
0n  the  honey-comb  he  had  offered  to  Buddha), 
baatily  removed  them."  At  Dh.  356  we  are  told 
that  the  temperate  man  saf^ikani  Jirati,  "wears- 
oot  slowly."  At  Dh.  176  we  have,  tdtetvd 
pmechtyamdud  na  kathessati  tanikam  updyena 
pmeehiM9dmh  if  she's  asked  through  intimidation 
she  won't  teU,  111  question  her  g^dually  and 
craftOy."  At  Dh.  234  we  are  told  that  a  king 
looks  best  iafukam  gacehantOt  "walking  slowly 
or  with  dignity."  At  F.  J6t.  4,  idkaram  niddd- 
ymntam  di$vd  MOfdkam  gantvd  maftikkhandhani 
gufgMtvdy  "  seeing  the  boar  asleep  went  softly  and 
possessed  himself  of  the  magic  jeweL"  At  F.  Jdt. 
13  it  might  mean  either  quickly  or  softly.  The 
transition  of  meaning  may  be  seen  in  the  last  two 
examples:  first  the  word  meant  "slowly,"  then 
"softly,  gently,  deftly,"  and  lastly,  since  what  is 
done  gently  and  deftly  is  apt  to  be  done  quickly, 
it  came  to  mean  "quickly."  For  the  fi  comp. 
takkufUitij  MAntfMi. 

SAQfiA  (adv,)t  Same  meanings  as  last  [ll^^]* 
I  have  only  met  with  this  form  at  Mah.  156,  where 
we  have  paceotakki  tafdih  «afiti^  which  Tumour 
renders  "backed  rapidly."    From  the  context  it 


might  just  as  well  mean  dowly,  but  see  last 
I  find  9aft(  in  Vangisa  S. 

SANITO  (p.p.p.).  Sounding  [^^rfim]  •    Ab.  747. 

SAf^JANANAA,  Producing  [^tt^nm]- 

SAJ^JANANAM,  Perceiving  (fr.  sioifdndH).     Sen. 
K.524;  Ab.  874. 

SAAjANATI,  To  think,  suppose;  to  recognise, 
perceive,  comprehend ;  to  call,  name  [^tl|T]* 
Alt.  215.  Olokitam  ia^dya,  understanding  the 
look  (Dh.  324).  Disod  BoS^dniivd^  having  seen 
and  recognized  him  (Dh.  206,  comp.  157»  291). 
Mato  H  Mnndyoy  thinking  him  to  be  dead  (Dh. 
299,  comp.  1 14 ;  F.  J&t.  15).  Putio  me  H  aahndya, 
imagining  him  to  be  her  son  (F.  J&t.  49).  Tofk 
Adinnapubbdko  tv  eva  sanjdninuUf  they  nick- 
named him  Never-gave-a-farthing-in-his-life  (Dh. 
93).  P.pr.  sa^'^fiaa^o,  knowingly,  purposely  (P4t. 
68).  Pass,  samdyati.  Santikam  dgacehantdnam 
n'eva  mumdyatiy  to  those  who  come  near  is  no 
longer  distinguishable  (Dh.  210,  of  a  mirage). 
Sabbavaeandnaik  attko  akkhar'eh'  eva  tanndyate, 
the  meaning  of  all  words  is  expressed  or  known 
by  letters  (Sen.  K.  200).  P.p.p.  9<Mdto  (Sen.  K. 
200).  Cans,  stmndpeti^  to  appease;  to  make 
known ;  to  urge,  induce ;  to  command  (Dh.  145), 
At  Mah.  236  and  Das.  1, 31,  it  evidently  means  to 
influence  a  person,  induce  him  to  see  things  in  a 
better  light,  pacify,  appease,  console  him.  With 
two  ace.  Attano  dkammavddittam  aamdpetvdna 
ndgarCf  making  known  to  the  townsmen  that  he 
was  of  the  orthodox  faith  (Mah.  16).  Taik  nd- 
nappakdrehi  taSAdpetvd^  urging  him  by  every 
possible  argument  (to  take  orders,  Dh.  141).  Te 
smmdpetvd,  having  enjoined  or  instructed  them 
(how  to  address  him,  Dh.  119).  Iti  r^jdnank 
sanndpetffd,  having  persuaded  the  king  that,  in- 
duced him  to  believe  that  (Mah.  235).  Sanhd^ 
petvdna  to,  having  persuaded  them,  overcome 
their  scruples  against  returning  to  court  (Mah. 
205).  Samdpetutk  a§akkonti,  unable  to  persuade 
him,  to  turn  him  from  his  purpose  (Dh.  403). 
F'eyydvaeeakaram  umndpetvd^  having  intimated 
or  apprised  the  agent,  a  periphrastic  expression 
implying  the  handing  to  the  agent  of  the  purchase 
money  of  a  rob^  for  the  priest  (Pdt.  9).  P.p.p« 
cans.  Manhaito, 

S Af} J ANITO  (j9.p.p.).  Arisen,  produced  [^Nfini]- 
Att.  213. 

SA5[JATI  (/.),  Birth,  origin  [fr.  ^^^^0-  Ab.  801. 


SAN 


(  452  ) 


SAN 


S  Af}  J  A  Y  ATIyTo  arise,  be  produced  or  bom  [l^hV^  • 
Dh.  275.  P.p.p.  gaiydto,  bom  (Ab.  241 ;  Mah.  75), 
arisen,  produced.  Atthe  smjdiey  wben  need  arises. 
Sanjdtasamvego  (adj.),  filled  with  emotion,  lit.  to 
wbom  emotion  has  arisen  (Dh.  117;  Mah.  141). 
Caus.  smjdnetiy  to  cause,  produce  (Dh.  349). 

SA^JHA  (/.),  Evening  [^tWl]-    Ab.  68. 

SAJ^JlVO  {adj.).  Alive  [^Nt^].  Sanjivakukkuto, 
a  live  fowl  (Dh.  171).  Se^ivoy  name  of  one  of 
the  eight  principal  hells  (Ab.  657 ;  Man.  B.  26). 

SANKA  (/.),  Doubt,  uncertainty  [ll^].  Ab.  170. 

SANRAPPHATI,  To  coUect  [<(9^].    F.  J&t.  66. 

SANKALANAA,  Addition  [<NRfR]. 

SAJfKAMATI,  To  go,  pass  on  [^NrVO-  Imamhd 
kdyd  afinarh  kdyam  «.,  transmigrates  from  this 
body  to  another  (Gog.  £v.  44).  P.f.p.  sanka- 
manfyOf  that  must  be  transferred.  Civartuakka'- 
manfyarh  dhdreyya,  should  wear  a  dress  not  be- 
longing to  her,  lit.  that  will  have  to  be  handed 
over  again  (P&t.  106,  113).  P.p.p.  tankanto  (Pdt. 
96). 

SAKKAMO,  Difficult  progress  [^hVf].     Ab.  773. 

SANKAMPATI,  To  tremble  [^hP^]-    J&t.  25. 

SANKANlYO,  see  SakkaH. 

SAI^KAPPETI  (cotft.).  To  will,  determine,  arrange 
[fi^^^ni]-    p.p.p.  sankappito  (Dh.  312). 

8 A5f KAPPO,  Thought,  imagination ;  determination, 
resolve,  wish  [#^1^] .  Ab.  155 ;  Dh.  13, 27, 60, 
264.  Samsannastmkappamano  (a^j*)*  in  whose 
mind  right  thoughts  or  aspirations  are  weakened 
(Dh.  49).  Sankappd  paripupf^,  my  wishes  are 
fulfilled  (Jit.  77,  comp.  Dh.  251).  Padutthama- 
tuuankappo  (ady.),  the  wishes  of  whose  heart  are 
corrupt  (he  says  sattd  ktmnantu  vd  v\jjhaniu  v(Q, 

SANKARO,  Confusion  [^NTC]*  D&rasankaro  m- 
hdroy  a  secluded  monastery,  lit.  from  which  con* 
fusion  or  turmoil  is  remote  (Mah.  252). 

SAI^KARO,  Dust,  sweepings,  rabbish  [^NTTT]- 
Ab.  224 ;  Mah.  255.  SaiikdrakAfakam,  and  tankd' 
radhdnafky  a  dust-heap  (Ab.  224;  Dh.  11). 

SAI^KASO  {adj.).  Resembling  [^NiTV].  Ab.  530; 
Ras.  20 ;  Dh.  146. 

SA^K ASSAlSr,  Name  of  a  town  in  India  [^TT^fnir]  • 
Ab.  201. 

SANKASSARO  {adj.).  Anxious,  hesitating.  Dh. 
55,  396. 

SANKATHA  (/),  Conversation  [^^RT].  Ab.  120. 

SANKATI,  To  hesitate,  doubt,  suspect  [l^W*]. 
P.f.p.  sakkaniyo,  to  be  distrusted  (Att.  194). 


SANKATIRAA,  A  dust-heap  [^+^nf^.  Ab. 
224. 

SANKATO  («&'.),  Narrow  [^HZ],    Ab.  718. 

SA^KETO,  Engagement,  appointment,  rendexroot 
[^d%7T]  •  Stthketath  ydti  or  gacchati,  to  keep  an 
appointment  or  assignation  (Ab.  232;  Hah.  108). 
Ras.  31. 

SANKHA,  and  SAKKHYA  (/.),  Calcalation; 
number,  sum;  numeral;  understanding,  reason, 
intelligence  [^IWT]-  Ab.  845.  Dvddatoiakun' 
Mikkho  bhikkhuaangho,  a  company  of  monks 
12,000  in  number  (Mah.  133,  comp.  Dh.  116, 144). 
Anekasakkhd  Damifd,  a  g^reat  many  Tamils,  lit 
many  in  number  (Mah.  151).  Sakkkydpathtm 
atikkantd  bhikkh^,  monks  innumerable,  lit  ex-* 
ceeding  the  range  of  calculation  (Mab.  11).  At 
Alw.  I.  104  we  have  a  neut.  form,  imdid  wH^ 
aankhydni,  these  numbers  of  siitras.  The  nomenls 
are  called  sankhyd  (Sen.  K.  404).  The  higb 
numerals  are  g^ven  at  Ab.  474-476  and  Sen.  K. 
412,  413 ;  they  are  as  follows,  sataih,  a  hundred, 
Mohatiatk,  a  thousand,  daiatahaaa^k  or  nahutwkt 

m 

ten  thousand,  iatasahaM$ani  or  lakkham,  a  hundred 
thousand,  a  lac,  doiaaatatahasiam,  a  million,  A»/i, 
ten  millions.  From  kofi  upwards  each  succeeding 
numeral  is  ten  million  times  the  preceding  one. 
They  are  pakoH  (  =  ten  million  ko^is),  keUpp^ 
koti,  nah^tam,  ninnahuiath,  akkhokud,  Atsdm 
dbbudaih,  nirabbudaih,  ahahari^  ababam,  afafak, 
aogandhikarh,  ttppalam,  kumudam,  pufidarticam, 
padumam,  kathdnam^  mahdkathdtuakf  a$akkh- 
eyyafh  (see  each  8.v.).  Sakkham  or  mmkhynk 
gacchati,  to  be  reckoned  as,  to  be  called  or 
termed.  With  iti:  Ta»md  tarn  tato  pabkuH  Kd- 
andakanivdpi  H  tankham  gatam,  accordingly  from 
that  time  forth  it  was  called  K.  (Sig.  S.  A.).  Ndfi- 
kerddinam  roMcna  katd  $urd  tv  eva  iokkkym 
gacchati,  that  which  is  made  from  the  sap  of 
coco-nut  trees  and  other  palms  is  called  toddy 
(Pit.  90,  comp.  89 ;  Dh.  409,  410).  KdfapdtddM- 
parivcf^m  iti  tankham  updgatatkt  came  to  be 
called  K.  (Mah.  101).  In  Muni  Sutta  na  upeli 
sankhttfh  is  rendered  by  Coomaraswamy  ''is  not 
reckoned  as  one  living,"  viz.  I  suppose,  ceases  to 
exist.  Instr.  sankhdya,  discriminately,  wisely  (Dh. 
47,  comment  at  p.  377  says  nift^aa;  see  Jpa»' 
senath). 
SANKHALA  (/.),  and  -LA*,  and  -U).  A  cLmb 
[^IfW].    Ab.364. 


i 


SAN 


(  453  ) 


SAN 


SAI^KHALIRA  (/.),  A  chain  [last  +  JJ^].    Mah. 

261;  Dh.41L    Sankhalikdhi  bandhetvd  (Yitr.). 
SANKHARAKKHANDHO,  see  next. 
SANKHARO,  Constructiog;,  preparing*,  perfecting, 

embellishing';  aggregation;  Matter;  Karma;  the 

Skandhas  [^WTTJ-    ^^^  ^^f  ^'  1°^-  ^^'    At 
Ab.  307*  vdganam,  '<  perfuming/'  is  explained  by 
f^andhamdlyddisankhdro,  **  fitting  up  or  embellish- 
ing with  perfumes,  flowers,  etc."  (comp,  Ab.  958). 
This  passage  is  probably  the  origin  of  the  strange 
mistake  by  which  Bankhdro  and  vdaand  at  Ab.  772 
are  said  to  mean  "  perfume,"  whereas  they  repre- 
aeot  the  terms  samsk&ra  and  vdsand  in  their  Vai- 
^ablka  acceptation  (the  marginal  Sinhalese  trans- 
lation is  wuvanda  =  sugandha).    BMrnisankhdro^ 
preparing  or  clearing  a  piece  of  ground  (Ab.  832, 
see  margin).    As  a  technical  term  Sankhdra  has 
several  decided  shades  of  meaning.     First  from 
the  idea  the  word  contains  of  aggregation  or  com- 
position, we  have  it  in  the  wide  sense  of  all  exist- 
ingf  things  or  substances,  matter,  the  material 
nniverse.    In  this  sense  it  was  no  doubt  originally 
used  in  such  expressions  as  aniecd  sabbiuahkhdrd, 
vayadhammd  sankhdrd,  etc.     At  Mah.  194  we 
read  sabbam  pi  gankhdragatam   avassam   yeva 
bhijjati  aniecd  sabbasahkhdrd  iti  vuttam  hi  Sat- 
thnnd,  which  Tumour  translates,  **for  by  our 
divine  Teacher  it  has  been  announced  that  all 
that  is  launched  Into  this  transitory  world  will 
most  assuredly  perish :  the  whole  creation  there- 
fore is  perishable."  Yij.  writes  to  me,  '^Saiikhira- 
loka  is  the  world  of  organic  and  inorganic  matter, 
I  think  it  includes  the  Sattaloka."      I  believe 
the  fact  to  be  that  originally  the  division  of  the 
nniverse  was  into  okdsaloko  and  sahkhdraloko, 
**  the  realm  of  Space  and  the  realm  of  Matter,*" 
and  that  the  Sankharaloka  was  afterwards  sub- 
divided into  sattaloko  and  sahkhdraloko^  the  realm 
of  animates  and  the  realm  of  inanimates.    Hence 
we  have  the  three  divisions  of  the  nniverse  into 
MiialokOf  sahkhdraloko  and  okdsaloko  (see  Man. 
B.  3,  where  Hardy  says  '*  sanskdraloka,  the  ma- 
terial world,  including  trees,  rocks,"  etc.).    And 
thus   it   is   that  while   in  some   cases  sentient 
beings  are  included  under  the  term  sahkhdra,  in 
others  the  terms  satta  and  sahkhdra  are  distinctly 
opposed.    For  a  striking  example  of  this  oppo- 
sition see  Dh.  359,  where  we  are  told  that  md 
piyaki  samdgaeehi  in  the  text  means  piyehi  satU 


ehi  vd  aahkhdrehi  vd  kuddcanath  ekakkhafiam  pi 
na  sarndgaccheyya^  ''let  him  never  even  for  a 
moment  associate  with  objects  of  delight,  whether 
they  be  persons  or  things  (animate  or  inanimate)." 
Again  at  B.  Int.  505,  we  read  Buddho  ti  ko  satto 
vd  sahkhdro  vd,  "what  being  or  thing  is  that  which 
we  call  a  Buddha?"  It  must  be  clearly  under- 
stood that  the  word  Satta  applies  to  the  living 
and  moving  being  as  a  person  or  individual  only, 
the  separate  elements  of  which  the  being  is  com- 
posed belonging  to  the  saiikhdraloka.'  Thus  the 
man  belongs  to  the  Sattaloka,  while  the  khandhas 
of  which  he  is  made  up  belong  to  the  sankhdraloka, 
being  themselves  inanimate.  At  Das.  44,  45  will 
be  found  a  gloss  on  the  word  loko,  in  which  we 
are  told  that  the  sattaloka  includes  heings  in  this 
world  and  the  next,  the  angels,  mankind,  etc.  (at 
p.  45,  line  3,  read  ddisu  pana  sattaloko),  and  that 
Sankharaloka  includes  Ahdra  or  food,  the  eighteen 
Dhdtus,  the  Khandhas,  etc.  The  term  Sankb&ra 
is  applied  to  many  things  that  cannot  be  brought 
under  our  term  "  Matter,"  such  as  qualities,  attri- 
butes and  modes  of  beings  and  things.  Thus  not 
only  is  a  plant  a  sankhdra  but  its  greenness  Is  a 
sankhdra,  not  only  is  a  rock  a  sankhdra  but  its 
hardness  is  a  sankhdra,  not  only  is  a  man  a 
sankhdra  but  his  vital  principle  is  a  sankhdra, 
not  only  is  the  eye  a  sankhdra  but  vision  is  a 
sankhdra,  and  the  image  depicted  on  the  retina 
is  a  sankhdra  (see  the  dhdtus,  i^Aiich  are  all 
sankhdras).  In  fact  sankhdra  includes  every 
thing  of  which  impermanence  may  be  predicated, 
or,  which  is  the  same  thing,  every  thing  which 
springs  from  a  cause  (see  Sankhato),  As  Bud- 
dhism does  not  recognize  the  existence  of  a  Su- 
preme Being  or  Creator,  there  are  only  two  things 
which  are  uncaused  and  eternal,  namely  Okdsa  or 
Space  (or  Extension),  and  Nibbdna  or  Void  (le 
N^ant,  non-entity). 

Owing  to  reflections  on  the  impermanence  of 
things  being  so  frequently  associated  with  death, 
the  term  sankhdra  came  to  be  sometimes  used  in 
the  restricted  sense  of  the  attributes  of  living 
beings,  conditions  of  sentient  existence.  Thus  at 
Dh.  V.  203  we  have  sankhdrd  paramd  dukhd,  the 
elements  of  being  are  the  greatest  evil,  or  £xist- 


^  Sattaloka  might  be  rendered  by  "animal  kingdom," 
using  "  animal"  in  its  widest  sense. 

58 


SAN 


(  454  ) 


SAN 


ence  is  the  greatest  suffering,  where  the  comment 
says  that  tankhdra  means  the  five  khandhas  (see 
Alw.  N.  Bl,  and  00  note).  So  in  Mohkhdrd  uuaatd 
n*atthi  at  ▼.  255  Buddhaghosa  takes  gankhdrd  in 
the  sense  of  the  five  khandhas,  and  D'Alwis 
renders  the  phrase  *'no  states  of  existence  are 
eternal."  There  is,  however,  nothing  in  the  con- 
text to  show  that  elements  of  sentient  bdng  are 
meant.  At  v.  368  the  context  plainly  requires  «.  to 
be  taken  in  the  sense  of  the  elements  of  sentient 
existence  {mettdvihdriyo  bhikkhu  pasanno  buddha' 
sdiane  adigacehe  padam  tantafhtankhdr^paiamam 
sukham,  see  art.  Nibbanam,  p.  271,  a,  line  14  from 
bottom,  and  Alw.  N.  59,  see  also  Oog.  £v.  6).  At 
Dh.  383  it  is  said  that  the  saint  who  has  understood 
the  destruction  of  the  sankh&ras  has  understood 
Nirvd^a  (annihilation).  In  this  case  S.  might 
perhaps  have  its  widest  sense  of  all  existing 
things,  matter,  but  the  commentator  again  takes 
it  to  mean  the  five  khandhas.  In  S&sanavaihsa, 
a  modem  Burmese  work,  in  connexion  with  the 
death  of  Buddha  I  find  the  foU.  reflection,  aho 
vata  acchariyo  $ankhdradhamrno,  ''mysterious, 
alas,  are  the  conditions  of  existence,"  wliere 
sentient  existence  Is  implied.  Another  use  of  the 
term  sankhdra  is  in  the  well-known  formula  sabbe 
8ankhdrd  anieed,  sabbe  sankhdrd  dukkhd,  sabbe 
aankhdrd  anattd,  ascribing  to  existence  or  Matter 
the  three  characteristics  (tUakkhafutm)  of  imper- 
manence,  evil,  and  unreality.  At  Dh.  49  dhammd 
is  substituted  for  sankhdrd  in  the  third  formula. 
The  comment  takes  both  sankhdrd  and  dhammd 
in  the  sense  of  the  five  khandhas,  but  the  sub- 
stitution is  another  proof  that  the  meaning  of  a 
wide  term  like  sankhdra  must  not  be  too  closely 
pressed.  We  may  be  riglit  in  taking  these  for- 
mulas in  the  sense  of  «Life  is  transient,  life  is 
evil,  life  is  unreal,"  but  they  may  also  mean  '<  All 
existing  things  are  transient,  evil,  unreal"  (sunhd, 
Dh.  383,  line  8).  At  Dh.  270,  line  6,  sankhdra 
clearly  refers  to  sentient  existence.  At  Ten  J. 
119  we  have  saukhdre  pariganhitvd  tilakkhafuim 
sammasanto  paceekabodhmdfLam  patifj\jjhtt  ''in- 
vestigating the  nature  of  things  and  mastering 
the  three  Cliaracteristics,  he  attained  the  know- 
ledge of  a  Pratyeka  Buddha."  In  Br.  J.  S.  A. 
I  find  sankhdrdnam  abhisankkarafialakkha^am, 
the  essential  property  of  Matter  is  Aggi'egation, 
or  the  essential  property  of  the  Elements  of  Being 


is  Organisation.  At  Alw.  1. 108  we  are  told  that 
the  world  is  oppressed  by  three  sufferings  or  evils, 
the  evil  of  pain  (dukkhadukkhatd)^  the  evil  of 
change^  and  the  evil  of  existence  {saikkdnh 
dukkhatd).  From  the  first  two  release  is  some- 
times obtained  during  life  (as  in  tiie  case  of  the 
Brahma  and  Formless  Angels,  p.  HI,  note),  l>Dt 
from  the  third  there  is  no  release  but  in  the 
annihilation  of  being  (anupdtUsesd  nibbdnadhdiu). 
By  sankhdrd  (pL),  or  Aggregations,  as  a  Hole  of 
the  Paticcasamuppdda,  is  meant  the  aggregate  of 
those  states  of  the  mind  which  bring  about  the 
performance  of  good  and  bad  actions  (see  Patiee^ 
samuppddo).  Practically  it  is  identical  with  Karms 
or  Moral  Merit  (see  Colebrooke's  Essays,  edited 
by  Cowell,  London,  1873,  vol.  i.  p.  453),  and  is 
rendered  by  Hardy  (Man.  B.  391)  and  Gogerly 
(Ev.  66),  "  Merit  and  Demerit."  The  Ssnkliins 
of  the  Paticcasamnppdda  are  three  in  nvmber, 
pnnndbhisankhdro,  apuindbhistmkhdro  and  dnt^i* 
bhisankhdro,  good  states  of  mind,  sinful  states  of 
mind  and  states  of  mind  leading  to  immovability. 
The  first  of  these  causes  rebirth  in  the  R6ps- 
brahmaloka,  the  second  causes  rebirth  Id  the 
Kdmaloka  (including  the  hells  and  the  worid  of 
men),  and  the  third  causes  reburth  in  the  Ardpa- 
brahmaloka.  Anenja  is  only  another  form  of 
dnejja  (which  see),  and  means  immorability  or 
impassibility,  and  is  descriptive  of  the  state  of 
steady  and  immovable  abstraction  or  trance  is 
which  the  Formless  Angels  live.  Subh.  quotes 
from  Vis.  M.  T^kd,  samddhipaccatthikdnam  ati- 
ddratdya  na  injati  anHyanadhdvam  abhismkk^' 
rati  dne^dbhUankhdro.  The  form  iimjM^' 
sankhdro  also  occurs  (see  Qog.  Ev.  66),  where 
we  have  d  instead  of  e.  For  this  chaage  com- 
pare kosajja  from  kusitOf  bdhusacea  from  U- 
httssutay  sdkhalya  from  sakhila;  compare  also 
modahgika  with  mutmga.  In  his  account  q(  the 
Niddnas  Alabaster,  not  inaptly,  readers  sakkUrd 
by  "  predisposition"  (Wheel  of  the  Law,  p.  236). 
From  another  point  of  view  the  sankhdras  of  the 
Pa^iccasamuppdda  are  also  three,  kdyasoMdrt, 
vadsahkhdro  and  cittasankhdro,  or  state  of  mind 
which  causes  good  or  bad  actions,  state  of  mind 
which  causes  good  or  sinful  speech,  and  state  of 
mind  which  causes  good  or  bad  thoughts  (Gog. 
Ev.  68).  They  correspond  to  kdyakammmk  n- 
eikammaak  and  VMiin6kamm$m  respectively. 


SAN 


(  455  ) 


SAN 


\ 


As  the  fourth  Skandha  (tankhdrakkhandho), 
Monkhdrd  (also  plur.)  has  a  somewhat  different 
meaning.  Here  the  Aggregations  are  certain  pro- 
perties and  faculties  of  the  sentient  being,  fifty- 
two  m  nnmlier.    I  take  the  list  from  the  second 
chapter  of  Abhidhammatthasangaha,  where  tbej 
are  called  "  mental  properties."    PhassOf  eedand, 
mdmdf    eeiamd,    ekaggatd  (or   cUtekaggatd,  see 
HBTdy\J(viHndriyatn,  manasikdro,  vitakko,  vicdro, 
V  virfyam,  piH,  chando,  moho,  ahiri' 
tmoiii^ppamj  uddhaccam,  lobhOf  difthi,  mdno, 
isad,  maccharitfam,  kukkuceam^  thinamtd" 
dkam  (cowited  as  two,  thina  and  middha),  viei' 
kieekdf  saddkd,  gati,  hiri,  ottappaiht  alobhoy  adorn 
imiramajjhattaid,  kdyapanaddhi,  eittapa$saddki, 
kdyalahutdf  eittalahutdf    kdyamudutd,  eUtamu- 
dutdf  kdyakammmmatd,  cittakammannatd,  kdya- 
pdgMnnatdp  eittapdgumaidf  kdynjjukatdy  cittiyjU' 
katdf  tammdvded,  gammdkammantOf  gammd-djido, 
karundj  muditd,  pannindriyath  (see  Man.  B.  404- 
418).    It  will  be  seen  that  the  sanldiiras  of  the 
fourth  Khandha  hare  a  good  deal  in  common 
wHh  those  of  the  Paliccasamupp^a.    Both  are 
feferred  to  Mind.    Thus  while  on  the  one  hand 
the  sankh&ras  of  the  Paticcasamuppdda  are  said 
to  be  g^od  and  bad  cetaads  (Gog.  £v.  6),  on  the 
odier  band  those  of  the  Khandha  are  said  to  be 
^mental  conditions"  (cetoyuttd  dvipamidsa  dkam^ 
fmd  eetoMd  nuUd,  Abhidhammatthasangaha),  and 
in  commenting  on   the  Paticcasamuppdda,  Br. 
J»  S»  A.  says  that  eetand  is  a  property  of  the 
Sankfairas. 
The  term  dymakkhdro  means  the  aggregate  of 

m 

life  that  a  man  has  to  live  in  any  existence,  and 
whidi  la  determined  by  his  karma  in  that  or  a 
preTiovis  existence  {dasakuaalakammehi  dyusak- 
khdro  pi  *ua  vaddhati,  Att.  212,  comp^  85).  jiyu- 
$ttmkhdraua  dubSalaHaih,  the  precarionsness  of 
man'ft  tennre  of  life  (Att.  200,  45,  comp.  B.  Int. 
79).  When  it  is  said  of  Bnddha  that  he  renomneed 
his  snm  of  life  ((fyuiankhdram  Miaji),  it  is  meant 
that  he  made  a  resolation  to  die  at  the  end  of 
three  months  from  that  time,  though  he  might, 
had  he  so  wished,  have  lived  much  longer  (B. 
Lot.  291).  Among  the  enumerations  of  dh&tus 
qnoted  by  Bomouf  from  Jina  Alank&ra  there  is  an 
intersstiag  one  of  threes  mrodhadhdtu,  iankkdrw- 
4kihh  mbbdmadhdhh  which  oMans  I  think,  «  ele- 
■MBt  of  destmctiooy  element  of  reeonstmction. 


element  of  void"  (B.  Lot^  516).  The  term  kdya^- 
tankhdra  is  rendered  by  Hardy  "  element  of  the 
body,"  the  breath  is  one  of  these  (Man.  B.  428, 
in  Sang.  S.  I  find  pasaaddhakdyasankhdrOf  adj.). 

The  terms  asankhdriko  and  aasankhdriko  (adj.) 
are  used  in  two  different  senses.  First  we  have  two 
sorts  of  Anagdmin,  9aaunkhdrik<^arinibbdyi  and 
asahkhdrikaparinibbdyi,  thus  explained  by  Vije- 
sinha,  "SaS'  is  an  Andgdmio  who  attains  Nirvd^a 
having  the  aggregate  of  merit  and  demerit  still 
remaining,  they  are  It  is  true  far  behind  him,  and 
powerless  for  good  and  evil,  but  the  sum  total  is 
not  extinct :  M-  is  the  opposite  of  this."  Secondly 
as  epithets  of  Citta  {cittt^  9omana88€uahagatam 
ditthigaiasampayuttam  agankhdrikam  ekam  «a- 
gankhdrikam  ekam)  they  mean,  according  to  Vij., 
"  spontaneous  and  unspontaneous,''  a  Huankhdrika 
action  being  "  the  result  of  some  inducement  by 
another  or  example  set  by  another." 

AbhUankhdro  is  used  as  a  synonym  of  tankhdro. 
Thus  Mdra  as  an  impersonification  of  Karma  is 
caUed  AbhUankhdramdro ;  and  the  three  sankhdras 
of  tlie  Paficcasamuppdda  are  called  pufrndbhU 
sankkdrQ,  etc.  instead  of  puimasankhdro,  etc.  Vij. 
tells  me  that  iddhdbhiaakkhdram  abhUankhari 
means  ''called  up  by  supernatural  power  an  ob- 
ject of  that  shape,"  lit.  '*  produced  or  created  a 
miraculous  object  or  creation  "  (I  have  met  with 
the  parallel  phrase  duHyam  kdyam  iddhiyd  abhi- 
aankharUvd), 

SANKH ATI,  To  calculate,  reckon  [^I^IT]-  Dh.d5. 

SANKHATO  (p-P-p-),  Pat  together,  aggregated, 
organized,  made,  wrought,  buUt,  created,  per- 
fected, embellished ;  cooked,  dressed,  compounded 
[^OTTf].  For  a  full  ^seusston  of  this  word  I 
must  refer  the  reader  to  Sakkhdroj  since  every 
sankbdra  is  a  sankhata,  and  the  neut.  aankhaiafh 
is  a  synonym  of  sankhara.  There  are  three 
sankhatalakkha^as  or  properties  of  Matter  (or 
of  existing  things,  organic  and  inorganic),  viz. 
production  or  birth  {j^ii,  Ab.  702),  duration  or 
existence,  and  annihilation.  Vij.  gives  me  the 
text  as  follows :  TV^i'  imiiii  bkikkhave  mnkhatassa 
%ankhakUakkhaf4niy  kaiamdni  Hfki  f  uppddo  pa- 
nhdy«ai  tkiii  pmmdyati  fhitoita  amatkattam  pa- 
md^aiiy  "Priests, matter  has  these  three  properties . 
of  matter,  what  three  ?  there  is  production^  there 
is  existeBce^  there  is  the  opposite  of  exbtence^" 
That  is  to  say,  every  existing  thing  springs  into 


SAN" 


(  456  ) 


8AN 


existence,  continues  to  exist  for  a  period,  and  is 
finally  annihilated.  This  applies  to  matter  as  well 
as  to  sentient  beings,  for  we  must  remember  that 
•the  whole  universe  is  periodically  annihilated  and 
after  an  interval  called  into  esdstence  again  (see 
Kappo),  Subh.  writes  to  me  '*  sankbata  includes 
all  things  that  proceed  from  a  cause,"  and  quotes 
paccayehi  sahgamnia  katan  ti  sankhatam.  This 
cause  is  Karma,  to  which  every  existing  thing  is 
due,  Space  and  Nirv^a  alone  excepted.  Asan- 
kbata  and  Akata  as  epithets  of  Nirv^a  mean 
Unmade,  Unnggregated,  Immaterial  (comp.  Dh. 
69,  sankhdrdnam  khayam  natvd  akatarm^  '«t,  hav- 
ing known  the  annihilation  of  Matter,  thou  knowest 
the  Immaterial).  Sahkhatdsankhatadhammd  in- 
cludes every  possible  conception  of  the  human 
mind  (Ten  J.  48).  At  Dh.  413  the  khandhas, 
dhdtus  and  dyatanas  are  called  sankhata. — Sak' 
khato  madhupdyaso,  rice  porridge  prepared  with 
honey  (Mah.  196).  Susankhatam  rdjagehathf  well 
built  or  handsome  palace  (Mah.  132,  comp.  133). 
Sddhusankhato  padeso,  a  weU-arrang^d,  viz.  de- 
lightful spot  (Mah.  118).  For  sankhatadhammd' 
nafk  at  Dh.  70,  see  next. — In  the  sense  of  San- 
skrit (language)  the  word  ^T^nf  becomes  in  Pali 
wkkatOf  in  one  doubtful  instance  only  have  I  met 
with  aankhato, 
SANKH  ATO,  and  SASTKH  YATO  (p.p.p.  sahkhdH), 
Reckoned,  numbered ;  considered,  reckoned,  called, 
named;  weighed,  estimated,  learnt  [4mi^]. 
Affhdrasakofiaakkhdtd  brahmdno  Mmdgacehinuu, 
brahma  angels  to  the  number  of  a  hundred  and 
eighty  millions  assembled  (lit  counted  as  .  .). 
Sanghanandisahkhdto  MahdkaccdyanOf  M.  who 
was  called  8.  (Alw.  1. 104,  comp.  cxxiv).  Yathd' 
bhuccobrahmavohdra-ariyavohdratahkhdtd  Mdga- 
dhikabhdsdy  the  Pali  language,  reckoned  as  the 
truly  sublime  and  noble  tongue  (Alw.  I.  evil). 
Theyyasankhdtam  at  Pat.  3  seems  to  be  used 
adverbially,  and  Is  rendered  by  Gogerly  ''with 
thievish  intent ;"  the  comment  at  p.  66  seems  to 
take  sankhdta  in  the  sense  of  citta,  ''  thought, 
purpose."  Sahkhdtadhammo  (adj.),  one  by  whom 
the  Truth  has  been  weighed  or  estimated.  Is  an 
epithet  of  the  Ariyapuggalas.  It  occurs  in 
Khaggavis&^a  S.,  where  Coomaraswamy  renders  It 
*'  acquainted  with  justice,"  and  at  Dh.  v.  70,  where 
the  d  is  shortened  either  metri  causA,  or  fiir  more 
probably  by  the  stupidity  of  the  oopylsts,  who  con- 


cluded it  must  be  equivalent  to  samskritadhinna. 
fi^.  is  often  used  in  the  sense  of  "conastang  of, 
equivalent  to,"  e.g.  LakkhanamUti-uddkarana- 
Mankhdtam  imatn  Kaccdyanagandhapakaravuim, 
this  K.  consisting  of  rules,  comment,  and  examples 
(Alw.  I.  xxi).  Sarirasahkhdtam  Hipam\  the  form, 
by  which  is  meant  the  body  (Db.312).  JdUkkk^ 
yasankhdtani  arahattam  patio,  bavbg  attamed 
Arhatship  called  In  the  text  j&tikkhaya  (Dh.  434, 
comp.  375,  102).  Sankhydto  is  given  at  Ab.  710 
and  occurs  at  Dh.  117  (Ji^tfUivyddhimatatankhydte 
tayo  devaddie  ditvd). 

SANRHAYO,  Loss;  destmction ;  end  [^N^]. 
Aaawuankhayoy  destruction  of  human  passioD, 
Arhatship  (Alw.  I.  xxxiv ;  B.  Lot.  822).  JMUh 
aakkhayo,  end  of  life,  death  (Dh.  59).  BhM^ 
aankhayo,  decline  of  wisdom  (Dh.  51). 

SANKHEPO,  Abridgment,  abstract  [4%1|].  Ab. 
116.  Dutiyagdthdya  aankhepattho,  the  following 
is  briefly  the  meaning  of  the  second  stanza  (Dh. 
310).  Ayam  pan'  ettha  aahkhepo,  the  foilowing 
is  a  brief  summary  of  them  (Dh.  139).  Pabbata- 
aankkepe  rakado  in  SiUn.  Sutta  is  rendered  by 
Bumouf  **  lake  in  a  mountain  gorge ;''  the  com- 
ment  however  says  pabbatasahkhqte  ti  pabbota^ 
matthake  (on  the  top  of  a  mountain,  I  snppoie 
because  a  mountain  narrows  to  the  top,  hot  I  feel 
no  certainty  about  the  meaning  of  S.  in  this  com- 
pound). At  Dh.  250  we  have  Aham  imam  ffattham 
tava  pdtdde  bhummattharafLoaakkhepena  atthmi- 
tukdmd,  which  seems  to  mean,  "  I  am  anxious  to 
spread  this  cloth  in  your  pavilion  by  way  of  a 
carpet,"  but  what  the  force  of  iSi.  Is  here  I  cannot 
tell ;  it  might  perhaps  mean ''  laying  down,"  bot  lee 
SankhipaH.    SahkhepatOy  concisely  (Alw.  I.  xiv). 

SANKHEYYO  {pf,p.  mnkhdH),  Calculable  [* 
^r^].    Ab.  473. 

SANKHIPATI,  To  shorten,  abridge  [?if^].  I>1»- 
87.  At  Mah.  3  cammam  mkkhipi  Is  rendered  \fs 
Tumour,  "rolled  up  the  carpet."  P.p.p.  w«**- 
Uto,  concise,  brief  (B.  Lot  305 ;  Mah.  1).  loitr. 
sahkhittena,  concisely  (Alw.  I.  xxvii).  SankhittaA 
eittath  in  S&m.  S.  is  rendered  by  Bumouf,  "espni 
concentre "  (B.  Lot.  478).  The  neut.  tankhittm 
18  used  m  some  MSB.  instead  of  the  usual  symbol 
of  abbreviation  pe, 

SANKHO,  and  SAIVKHAA,  A  abeU;  a  chank  or 
conch  shell ;  a  conch  trampet ;  the  frontal  booet 
the  ancle  bone  [lIT]-    Ab.  67^  864. 


SAN 


(467) 


8AN 


wmtttukf  shells  and  pearls  (Mah.  63).  Sankke 
ikamentdf  blowing  shell  trumpets  (F.  J&t.  15; 
Mah.  154).  Sakkhapanavddi,  trumpets,  drums 
and  other  instmments  of  masic  (Dh.  87).  Sankho' 
vdfdjakd,  chank  merchants  (Alw.  1. 97).  Saukho' 
pattam^  mother  of  pearl  (Dh.  232).  SahkhakuttM, 
a  leper,  one  who  has  a  sort  of  leprosy  in  which 
the  body  becomes  as  white  as  mother  of  pearl 
(Sabh.,  Dh.  169).  SakkhalikAito  (adj.),  Uke  a 
polished  chank,  i.e.  wholly  pure  and  perfect,  said 
of  brahmacariya  (Alw.  I.  92,  Sibn.  S.  A.  says  /t- 
khiioMankhatadigam  dkotatankhasappatibhdgam). 
Sakkhamakho,  a  small  shell  (Ab.  676).  There  is 
a  sort  of  Vallisneria  called  sakkko  (Ab.  690). 

8ANKH0BH0,  Commotion  [^gNYvt]-  Sakalana- 
gtaram  sakkhobham  agamdsi  {Jit,  66). 

SANKH  UBH ATI,  To  be  shaken,  agitated  [^f^] . 
Dh.  162.  Cans,  tankhobheti,  to  shake,  stir  up, 
aiptate  (Dh.  183). 

SAI^KH  YA,  SANKHYATO,  see  Sahkhd,  Sankhdio. 

SANKHYANAliir,  Calculation  [^l^rPr].    Ab.473. 

SANKi  (adj,).  Anxious  [llf3F>0-    Mah.  222. 

BAXKILESO,  Impurity  [itlhl].      ^^'  79,  426; 

Ten  J.  118 ;  Lot.  789. 
8ANKILISSATI,  To  be  unpure,  depraved,  sinful 

[passive  ?if|nr].    Dh.  30;  Ten  J.  46.     P.p.p. 

Bomkilitthoy  corrupt,  impure  (Dh.  44,  66). 

8ANKINN0  (p'P'p*)f  Confused,  crowded ;  of  mixed 
caste,  impure  [<Nlt^]-  Ab.  603,  720,  1071 ; 
Mah.  112. 

8AN  KIRANAA,  Collecting  together  [fr.  IJM] .    S. 

is  one  of  the  practices  enumerated  in  Br.  J.  S.  as 
forbidden  to  priests.  The  comment  says  tankira' 
fian  ti  tumhehi  uddhdram  vd  ifMih  vd  dinnamf 
dhanatn  ajja  aankaddhathoy  tankaddhitam  hi  thd" 
WMTom  hottti  evath  dhanapi^ddpanam, 

8A5fKITO  (p-p-p-)t  Anxious,  alarmed  [l(f^^]« 
Mah.  48, 134,  230. 

8ANKU  (m.),  A  stake  or  stump ;  a  javelin  [^IV]  • 
Ab.  393,  649, 1116. 

8ANKUCATI,  To  contract,  draw  together  [4^^]. 
SakkucUvd  hatthapadam^  with  his  hands  and  feet 
gathered  op  (Mah.  136).  P.p.p.  aakkuciio,  shrunk, 
crouching. 

A ANKUI/)  (adj,)t  Crowded ;  confused,  contradictory 
[^Iftl]-    Ab.  125;  Has.  27. 

SAN KUPPO,  That  can  be  shaken  [fr.  41^,  comp. 
akuppo],    ^iankuppoy  immovable,  sure. 


SA^^A  (/.),  Sense,  consciousness,  perception ; 
intellect,  thought;  sig^,  gesture;  name  [^UTJ- 
Ab.  114,  874.  Sanhd  assa  mmuyhatU  his  senses 
become  distracted  (Rh.  13).  Sanhd  or  Perception 
is  the  tliird  Rhandha,  it  is  subdivided  into  six, 
eakkhtaamphoMsajd  sanhd,  sotaa.  «.,  ghdna»,  «., 
jivhds,  f.,  kdyoB,  «.,  manos.  9,,  perception  spring- 
ing from  the  contact  of  the  eye,  ear,  nose,  tongue, 
touch  and  mind  with  external  objects  (Man. 
B.  404).  Sang.  S.  enumerates  six  Safindkdyas, 
rupoMnhd,  saddas.,  gandhas.,  rasas,,  photthabbas., 
dhammas.  The  seven  Safift^  are  aniccastmhd, 
anattas,,  asubhas,,  ddinavas,,  pahdnas,,  virdgas,, 
nirodhas,  (Dasuttara  S.).  The  nine  Sannis  are  asu" 
bhasahhd,  maranas.,  dhdre  patikk&las,,  sabbaloke 
anabhiratis,,  aniccas,,  anicce  dukkhas.,  dukkhe 
anattas,,  pahdnas.,  virdgas,  (Ditto).  The  ten 
Saiiiids  are  the  last  with  the  addition  of  nirodha^ 
sanhd;  they  belong  to  the  ecstatic  meditation 
(Ditto).  See  Paripdcaniyo,  The  three  Akusala- 
safinds  are  kdmasahhd,  vydpddas,,  vihimsds, ;  and 
the  three  Rusalasafiiiis  are  nekkhammasanhd, 
avydjtddas,,  avihimsds,  (Sang.  S.).  Sukhasahham 
uppddayanto,  producing  a  pleasurable  sensation 
(Att.  200).  ^subhasahham  pafilabhati,  to  obtain 
the  idea  of  loathsomeness  (from  the  sight  of  a 
putrefying  corpse,  the  term  belongs  to  the  ecstatic 
meditation,  Dh.  127).  Maranasahho  (adj.),  having 
the  thought  of  dying,  conscious  of  death  (P&t.  67). 
Sabbasattdnatn  manasi  dhammasahhd  udapddi,  the 
idea  or  consciousness  of  Dharma  arose  in  the  minds 
of  all  men  (Has.  16).  Pitard  dcikkhitasahhdya 
tattha  gantvd,  having  gone  thither  on  a  signal  of 
assent  given  to  them  by  their  father  (Ten  J.  64). 
Tdya  mayam  sanhdya  atthibhdvam  Jdnissdma,  by 
this  token  (the  lighting  of  a  beacon-6re)  we  shall 
know  of  each  other's  being  in  existence  (Dh.  163). 
Agamethdti  sanhdya  dinnattd,  from  the  signal's 
being  given  *'  Stop,"  i.e.  because  you  signed  to  us 
to  stop  (Mah.  198).  Sahhaih  assa  dassdmi,  I'll 
give  him  a  hint  (that  his  life  is  in  danger,  Dh. 
322).  Sindhavasahassassa  dandasafiham  addsi,, 
gave  them  the  signal  with  the  whip,  started  them 
off  (Dh.  194).  Parisdya  sahham  datvd,  having 
signed  to  his  attendants,  or  given  them  the  order 
(to  sdze  the  Asoras,  Dh.  190).  Saradatdpasassa 
sanhafk  addsi,  gave  notice  to  S.  (Dh.  136).  Assassa 
pahhiyd  sahham  datvd  pakkdmi,  struck  her  heel 
into  the  horse's  flank  and  rode  away,  lit.  gave  her 


SAN 


(458) 


SAN 


horse  the  sign  with  her  heel  (Ras.  40).  The  phrase 
umnam  na  karoti  is,  strange  to  say,  ased  exactly 
like  oar  ''make  no  sign,''  viz.  keep  quiet,  not 
'speak  or  act.  Ajdneyyavalavdya  mjdtdya  mm- 
&im  pi  akatvd  nisiditum  ndma  ayuttam,  when  a 
thoroughbred  mare  foals  it  doesn't  do  to  sit  down 
and  make  no  sign  (Dh.  2i2).  Mama  gehe  stmham 
na  karithsu,  made  no  sign  in  my  house,  i.e.  never 
put  in  an  appearance  (Dh.  213).  7%eram  ditvd 
pi  me  muuro  $annam  na  karoti,  my  fatlier-in-law 
though  he  saw  the  priest  made  no  sign,  i.e.  took 
BO  notice  of  him  (Dh.  24\,  we  are  told  that  he  went 
on  eating  without  looking  up).  Na  puna  gehe 
vanisastH  imnam  md  kari,  do  not  be  anxious  (or 
make  a  fuss)  thinking  you  will  never  live  at  home 
again  (Dh.  207)-  Kumdro  daharo  H  sahnam  md 
kari,  do  not  be  anxious  about  the  child's  being  of 
tender  age  (Ten  J.  2ff).  At  Dh.  141  saimam  akdn 
means  ''formed  the  idea  that,  came  to  the  con- 
clusion that,  imagined  that."  In  one  instance  I 
find  Mmmafk  karoti  used,  like  sannafk  daddti,  in 
the  sense  of  "give  the  signal"  (Dh.  238  bheri- 
Mannam  kareyydiha).  Pubbdeariyasannd,  gram- 
matical terms  used  by  former  scholars  (Alw.  I.  xl). 
Tarn  kdrakofk  apdddnasanham  hoU,  this  construc- 
tion is  called  Ablative  (Sen.  K.  317).  Pasahno 
(adj.),  symbolized  by  Pa  (of  feminines  in  i  and  u, 
Sen.  K.  228). 

SANNADDHO,  see  SannaykaH. 

SANNAHO,  Armour,  mail  [^mTY]-  ^^'  ^77; 
Dh.  202,  220 ;  Mah.  165. 

SANNAKADDU  (ot.),  The  tree  Buchanania  Lati- 
folia[^rff^].    Ab.&56. 

SAfJf^AKKHANDHO,  see  Sahnd. 

SANNAMETI  (cans,),  To  bend,  contract  [^flW- 

SAN^Mfrri  (catM.),  To  restrain  [cans.  ^NF(]- 

Dh.  7,  68. 
SA^^AMO,  see  Samyamo, 

SANnANAA,  Perception;  sign,  monument  [^- 
UPT].    Dh.  134;  Mah.  118. 

SAf^fiAPANAA,  PMifyiog*  etc.  [^hrniW].    Das. 

32;  Pdt.  8&.    See  Sahjdndti. 
SAJ^^APETI,  see  Sai^ndtu 
I^ASSIATO,  see  Sathyato, 

%AMkTO,  saMatto,  saJJSAya,  saMa- 

YATI,  see  SanjdndH. 
SANNAYH  ATI,  To  bind,  fasten  [^Qirf].  Khaggafh 


sannayhitvdy  girding  on  his  sword  (Dh.  304). 
Sarath  iannayhitvd,  having  fitted  an  arrow  to 
the  string  (Dh.  173).  P.p.p.  Mannaddho,  armed, 
accoutred  (Ab.  378).    Dh.  69;  Mah.  154. 

SANNBTI,  To  mix,  knead  [^Vt]*  See  Parippho- 
9ako. 

SAlR^I  (adj.).  Conscious,  perceivfaig ;  tbinkuig, 
imagining  [^If^PC*  Dk.  45.  Kofthe  ^najdtd 
ti  sanni  ahosi,  was  under  the  idea  tliat  paddy  grew 
in  the  bam  (Dh.  141).  Stmiiif  having  perception 
or  thought,  conscious ;  a$am(,  unconscious ;  n'eva 
amni  ndsahhi,  neither  conscious  nor  unconscious, 
i.e.  having  consciousness  nearly  but  not  wfat^y 
extinct,  semi-conscious  (Alw.  N.  72).  Sadd  mara^ 
ftasahnino,  having  death  ever  in  their  thonghts 
(Mah.  33).  Pattaatmiii,  keeping  my  attention 
fixed  on  the  bowl  (Pit.  21>  Jjjhattam  ripaaeaad, 
having  the  subjective  consdousiiesa  of  Form  (B. 
Lot.  827). 

SANNIBHO  (adj.),  ResembUng  [^rfffl?]-  Ah. 
530 ;  B.  Lot.  563. 

SANNICAYO,  Piling  up,  accumulation,  hoisffdmg 
[^r^T^RT].  Dh.  17,  281  (the  Buddhist  priests 
are  not  allowed  to  hoard  food,  comp.  Pat.  102). 

SANN  IDHANAMf,  Proximity  [irftVTM].  Ab.957. 
SANNIDHAPETI  (catM.),  To  bring  about,  cause  to 

come  to  pass  [^rfffVW^fH]  •  A^^-  ^l^^- 
8ANNIDHI  (m.),  Proximity;  presence,  visibtiity 
[^Erfwf^]-  Ab.  770,957.  Sannidhim  karoti,  to 
store  up  (Pdt.  xxxix).  Sannidhikdro  and  tanm- 
dhikdrakam  mean  storing  up  food,  which  was  for- 
bidden to  Buddhist  priests  except  under  certain 
circumstances  (Pat.  10,  14,  xxxix,  81,  89). 
SANNIDHlYATI  (pa$s.),  To  be  combined  [pass. 

8ANNIHITO(p.p.p.),Storedup[^grfirff?f].  P&tiS. 

SANNIRASO  (adj.).  Resembling  [^rflrant+  ^j. 
Ab.  529. 

SANNIKKHEPO,  Placing  [from  ^T^f^l^l- 

SANNINNO  (adj.),  Bent,  incUned  [^R^  +  ft^]. 
Mdnasam  pdpa$anninnam  (Att.  194,  comp.  tan^ 
ninno). 

8ANNIPATATI,  To  assemble,  meet  together  [W- 
finr?^].  Dh.  98»  298 ;  Ras.  26;  Alw.  I.  74 ;  F. 
Jit.  46,  52.  P.p.p.  sann^>atito  (Mah.  10,  46). 
Cans,  sannipdteti,  to  cause  to  assemUe,  bring  to- 
gether, convoke,  collect  (Mth.  153, 155, 238;  Ten 
J.  50;  Dh.  133):  also^mfti/Mf/^pe/f  (J4t.58;  Alw. 
L92;  TVmJ.  113). 


SAN 


(  459  ) 


SAN 


SANNIPATOy  Union,  collocation,  assemblage ; 
asMmbly,  congregation  [^Brffl^TTTf]  •  ^^'  63 ; 
Nab.  81, 170, 232.  Sanuipdtabheri,  the  drum  that 
•ommons  to  the  assembly, 

6ANNIRUMHATI,  and  SANNIRUMBHATI,  To 
impede,  restrain,  block.  FansboU  has  shown  this 
word  to  be  1(\^  with  ^ifff  (Ten  J.  93).  The  steps 
are  I  auppose  mndhati,  ruubati,  rumbati,  rumbhati. 
The  forms  with  mh  and  mbh  are  about  equally 
common.  Fausbdil  also  quotes  khuddakanagaram 
rumhitvdf  having  blockaded  a  small  fort  (Ten  J. 
93).  Ndsdvdtam  sannirumhitvd,  having  stopped 
my  breath  (Ten  J.  8).  Devoid . .  hasitarhsaddam 
Mmnirumbhitvdf  the  devas  having  mufQed  the 
sound  of  his  neighing  (Jdt.  62,  read  hesitasaddam). 
At  J4t.  80  two  MSS.  have  sannirumhitvd  and  one 
umnimmbhitvd.  At  J&t.  163  all  three  MSS.  have 
iannirumhitvdy  and  a  little  further  on  occurs  the 
verbal  noun  sannirumhanam^  or  as  one  MS.  has  it 
mmnirumbhanam, 

SANNISAJJA  (/.),  Sitting  together  (comp.  nisajj^. 
Nisajfatthdnarhf  hall  of  assembly. 

SANNISlDATI,  To  subside,  to  be  quiet  [^rfW^f^. 
Mah.  116;  Das.  11.  V.^,p.  sannisinno.  uissasatta- 
wutasatdni  sannidnnakileso,  the  lust  that  for  seven 
hundred  years  had  remained  quiescent  within  him 
(Ten  J.  114).  Sitting  together,  sitting  in  conclave 
(Dh.  300 ;  F.  Jat.  8). 

8ANNI88IT0  (p.p.p.)>  Connected  with ;  devoted  to 
[^OT[  +  ntMJto,  it  answers  in  sense  to  ^ETRTf^nf » 
see  Nistito] .  Bhavasannisnto,  attached  to  exist- 
enee  (Alw.  N.  24).  Sarire  sonnisntarajo,  dirt  con- 
nected with  or  adhering  to  the  body  (Dh.  306). 
the  meaning  of  «.  in  the  compound  paceayasan' 
nisnia  I  am  unable  to  determine  (E.  Mou.  31  ; 
Dh.  422). 

SAfi^J^ITO  (adj,).  Called,  named  [^tftRTJ-     Mah. 
'  50,  51,  72,  140. 

SANNITTHANAM,  Conclusion,  consummation ; 
aaoertainment,  resolve  [from  ^rf^+  lQn>  comp. 
sl^Aifiiam].  Pdt.76.  Sannif thdnakdle,  vrhen  the 
critical  moment  came  (F.  Jit,  10).  ^ssd  r^pamo' 
dammmadani  (dbammadesand)  sappdyd  it  san- 
mitthduam  katvdt  coming  to  the  conclusion  that  a 
•ermoB  calculated  to  bring  down  her  vanity  would 
be  profitable  (Dh.  315).  Dhuvdham  Buddho  hha- 
viudmtti  evatk  kata$annitthdnOt  having  thus  made 
op  his  mind,  ^  I  shall  surely  become  a  Buddha" 
(Jit.  19,  €9;  Att.  112).     Mahallaka$9a  okdiam 


ddpessdmUi  f.  katody  having  resolved,  **\  shall  get 
room  made  for  the  elder  of  the  two  "  (Ten  J.  3, 90). 

SANNIVASO,  Living  with,  association  [fr.  Kf^' 
^].  F.  J£t.  117 ;  Dh.  193.  With  gen.  Ariyd- 
nam  sannivdao,  the  communion  of  saints  (Dh.  37» 
comp.  asatam  «.,  F.  J&t.  7).  Pubbe  'oo  sannivd- 
sena  pemam  tasmim  ajdyatha,  an  affection  for  him 
arose  (in  the  king's  breast)  owing  to  his  having 
lived  with  him  in  a  former  existence  (Mah.  24; 
that  this  is  the  true  meaning  is  clear  from  the 
next  page,  and  comp.  the  similar  passage  at  Dh. 
193). 

SANNIVESO,  Construction,  preparation;  station, 
encampment  [lilfi)^^]*  Ab.  771 ;  Pit.  66.  Se^ 
ndsanniveso  (Att.  219). 

SANNIYOJETI  (caus.).  To  appoint,  enjoin,  com- 
mand [ftQ|<ft^€|ld].    Mah.  23. 

8ANN0,  see  S(daH. 

SASNOGO,  SAMOJANAA,  SASSUTTO,  see 
Sathy-, 

SANO,  A  dog  [ITR]-    Ab.  519.     Comp.  Sd. 

SANO,  A  touchstone;  a  grindstone  [^pllT]*  Ab.  528. 

SANTAJJETI  (caus.),  To  menace,  abuse  [4?!^]. 

SANTAKO  (adj.)y  Belonging  to  [part.  pres.  santa 
from '^q^  with  affix  IR].  Ab.728.  Kulasantakarh 
mahddhanam,  immense  wealth  the  property  of 
the  family  (Dh.  131).  With  dat.  Parana  sania- 
kam,  the  property  of  another  (Ten  J.  45).  Attano 
9antakdni  attha  dantavalaydni,  eight  ivory  rings 
belonging  to  herself  (Dh.  178,  237). 

SANTANO,  Spreading,  extension ;  lineage ;  nanoe 
of  a  tree  in  heaven  [^hTTT]*  Ab.  28,  332,  952 ; 
Kb.  22 ;  Ras.  27. 

SANTAPANAM,  Burning  up  [^hTFR]* 

SANTAPETI  {cau9,\  To  bum,  scorch,  inflame, 
torment  [^^hfTXRrfTf]  •  T)^^*  7.  P.  pres.  $antd' 
piyamdno  (Dh.  197).    P.p.p.  santdpiio  (Att.  210). 

SANTAPO,  Burning,  fire ;  torment  [^WHl].  Dh. 
178 ;  Att.  218. 

SANTA PPETI  (cans,),  To  satisfy  [^hT^NfH]- 
Mah.  7y  89 ;  Ras.  20. 

SANTARABAHIRO  (adj.).  Inside  and  out  [^  + 
^ininC  "^  bdhiral.  Santarabdkiram  Vera^jam 
pinddya  caritvd,  having  gone  their  begging  rounds 
in  and  around  V.  (Dh.  274).  Santarabdkiram 
guttam  katam,  fortified  inside  and  out  (Dh.  56p 
397,  of  a  fort).  In  Sdm.  S.  a  ball  of  fragrant 
soap  is  said  to  be  tantarabdhird  phutd  rinehena, 
soaked  with  unguents  Inside  and  out,  viz.  through- 


SAN 


(  460  ) 


SAN 


ont  tbe  whole  of  its  substance.     At  Fit,  70  we 

have  santarabahilittOf  '*  whitewashed  inside  and 

out." 
8ANTARATI,  To  be  in  haste,  to  be  agitated,  to 

tremble  [^^BT^]-    Das.  31 ;  Qog.  £v.  28. 
SANTASETI  (cans.).  To  terrify  [^i^i^^fd]-  Ten 

J.  29. 
SANTASi  (adj.).  Trembling,  fearful    [^TTTOH- 

XyQ.    Dh.  63. 
SANTATA  (/),  Goodness  [ganta  +  TTl]-    Das.  44. 
SANTATAlil  (adv.).  Continually  [fIddH]  •  Ah.  41. 
SANTATI   (/.),  Extension,  continuity,  duration; 

lineage  [?dlTf?T]-    Ab.  332;  Man.  B.  400. 

SANTATTO  (p.p.p.)f  Scorched  [^hfTT]*  Ab.  761 ; 
B.  Lot.  332. 

8ANTAVA  (adj.).  Tranquil  [iR'^f +^]  •   Dh.  08. 

SANTHAGARAJJT,  a  royal  rest-house,  a  building  at 
which  kingfs  transacted  business  when  travelling 
in  the  provinces;   Yij.   renders  it  ''town-haU" 

SA^TTH  AH  ATI,  8A?JTHATI,  and  SANTITTHA- 
TI,  To  stand  [?^^T]«  Taimim  kdme  nasanthdti, 
stands  or  continues  not  in  that  lust  (Dh.  429). 
Yathd  sdsapo  dragge  na  ianHtthati,  as  a  mustard 
seed  will  not  remain  on  the  point  of  an  awl  (Dh. 
430).  Santhdtum  na  takkoti,  is  unable  to  stand 
firm,  or  keep  still  (Dh.  197,  246 ;  Jdt.  26).  At 
Dh.  356  ndlikodanaparamatdya  santhahitvd  seems 
to  mean  "  living  on  at  most  a  niUi  measure  of  rice." 
Petattabhdvam  mjakitvd  dibbattabhdvena  sa^tha" 
himsu,  leaving  their  preta  forms  they  appeared, 
lit.  existed,  with  celestial  forms  (Dh.  130).  Opt. 
santittheyya  (Pdt.  105).  P.p.p.  iaftthito.  Su' 
BaT^thito,  firmly  established  (Mah.  Ixzxvl).  Anga-- 
paccahgehi «.,  consisting  of  limbs  great  and  small 
(Dh.  312,  comp.  Das.  41).  Caus.  saf^hdpeii,  to 
settle.  Of  pacifying  a  disturbed  district  (Dh.  221). 
Puttau*  atthdya  dkanam  sapfhdpetvd,  hoarding 
his  wealth  for  the  use  of  his  son  (Dh.  256,  comp. 
322).  Sdtakam  tanthdpento,  adjusting  his  mantle 
(Dh.  335).  To  set  up,  fix  (Att.  138).  To  replace 
(Mah.  252).  At  Dh.  134  ahgapaccangdni  santhd- 
petvd  seems  to  mean  disposing  of  all  our  limbs, 
having  them  at  their  disposal. 

SANTHAMBHATI,  To  restrain  oneself  [<hV^]- 
Santhambhitvd,  having  ceased  to  mourn  (Br. 
J.  S.  A.).    Cans,  sanihambhetu 

SANTHANAA,  Appeasing  [^qT^^]-    ^^-  ^• 


SANTHANAA,  Form,  figure;  marif ;  posidon, 
station  [^^in^].  Ab.  771, 1133.  Kinaw^tUnam 
cetiyani,  a  dagaba  of  what  shape?  (Mah.  175). 
Suianthdnam,  elegance  of  form,  grace  (Rh.  14, 
comp.  Dh.  111).  Gehas.,  figure  of  a  house  (Db. 
336). 

SAlVTHAPANAllir,  Arranging,  fixing  [^|^|P^]. 
Kesas.,  arranging  the  hair,  hair-dressing  (Ten  J. 6). 

S ANTH  ARATI,  To  spread,  strew  [7^^] .  Dh.  1 18 ; 

Pat.  79.  P.p.p.  Santhato.  Sayanam  tddhusan- 
thatam,  an  elegant  or  comfortable,  lit  well  laid, 
couch  (Mah.  244,  246,  comp.  194).  DhamanitaU' 
thato,  strewn  with  veins  (of  the  skin  of  an  ascetic, 
Dh.  71).  Caus.  santhardpeii  (P&t.  12, 106;  Mah. 
169).    The  Burmese  MSS.  often  write  iantk-, 

SANTHARIl^,  In  the  phrase,  tahbasanthttrim  dwh 
sathdgdram  santharitvd,  having  fully  prepared  the 
rest-house  for  occupation,  and  gabbasantharim 
»anthatam  dvasathdgdram  (Par.  S.  12),  where 
sabbasantharim  is  used  adverbially.  Tlie  comment 
merely  says,  gabbasantharin  ti  yathd  tabbam  tos- 
thatam  hoti  evath.  For  the  form  we  may  perhaps 
compare  uttarith. 

SANTHARO,  A  layer,  stratum ;  a  Couch  [^Nf^) 
4HII^  .  PhalakoMantharo  (adj.),  having  a  floor- 
ing of  boards  (Mah.  163).  Suddhavdl%kmadUr9 
adj.),  strewn  with  white  sand  (Mah.  118,  comp. 
180).  PAalikdsantharo,  a  layer  of  quartz  stonei 
(Mah.  169).  THnaganthdro,  a  couch  made  of 
grass  (Pdt.  87). 

SANTHAVO,  Acquaintance,  intimacy,  friendship 
[^^07] .  Ab.  763 ;  Ten  J.  37.  Santhmam  K 
to  become  intimate  with  (with  instr.). 

SANTHITI  (/.),  Position,  station  [^[flfrf^]. 

SANTHITO,  see  Satithahati. 

SANTHUTO  (p.p.p.),  Praised  [t^]-    Att  194. 

SANTI,  see  MthL 

SANTI  (/),  Calm,  tranquillity,  peace;  Nirvl^t; 
bliss;  pacification,  settlement  [l[T^]-  Ab.  S^ 
757,  1055 ;  Das.  36.  Santikaro  (adj.),  procnring 
Nirv^^a  (B.  Lot.  332 ;  comp.  Mah.  47 ;  Dh.  50> 
VatthuMuti,  suppression  of  a  heresy  (Mah.  17)- 
Santivutti  (adj.),  of  tranquil  demeanour  (Mah. 
25,  Tumour  says  "with  decorous  8elf-poMe«- 
sion"). 

SANTIKO  (adj.).  Near  [H  +  ^RfftWl]-  Ab.W 
Neut.  $antikam,  vicinity.  Santikattho,  adjoifloi^ 
(Ab.  706,  770).      SantUednaearo  (adj.),  keqwig 


SAN 


(461) 


SAP 


(Jil.  <K7).  Aco.  9inUikaik,  to  the  presence  of» 
towards.  Toms  <aii/iA»im  ganM^  having  gone  to 
him  (Ten  J.  114»  comp.  1,  49,  55;  F.  J4t.  3,  5; 
Ras.  34;  Mah.  162);  PakkogUvdtw  mmtikam, 
snmmmiiog  him  to  his  presence  (M ah.  42) ;  Ranno 
•Mm  MnUikam  n^At,  lead  me  to  the  king^s  presence 
(P.  J&t.  10)»  Loc.  santike,  in  the  presence  of» 
aopr^de.  Mama  dhUaram  etataa  $antike  uggap- 
kdpeindf  having  made  my  daughter  learn  it  of 
him  (Dh.  150 ;  Ten  J.  33).  Toms  $antike  dham- 
wuak  tufumdmi,  I  will  learn  the  Law  of  him  (Ras. 
81,  comp.  Mah.  82).  Buddhdnam  ia»Hke  laddha-- 
mfikaraf»9  having  received  prophecies  from  the 
Bnddhas  (B.  Lot.  335).  Satthu  $anHke  pabba- 
jiudmi,  I  will  obtain  ordination  at  the  Teacher's 
hands,  I  wiU  be  ordained  by  Bnddha  (Dh.  80,  88, 
105,  109,  124 ;  Mah.  74,  254).  TmbdHosantike, 
near  Nirvd^a  (Dh.  07)*  Amhdkam  uyydnapdlaua 
$amtike  AoAi,  stay  with  our  gardener  (F.  J&t.  6). 
Hie  loc.  Is  also  used,  like  nantikanh  after  a  verb 
of  motion :  Oaiitvd  Sanghapdlaua  iontike  (Mah. 
852;  Dh.43).  AhLtanHkdJrom.  Tauatantikd 
paidyiivdf  having  fled  from  him  (Mah.  205). 
Ramw  mmHkd  btUikammath  labhati,  received  offer- 
ings from  the  kings  (Das.  21 ;  Ten  J.  1).  Ten 
J.  30;  Dh.  115,304;  Mah.  143. 

SANTITTHATI,  see  Sanfhahati. 

SANTO,  see  Sammati.  To  the  examples  already 
given  I  add  tantapdpo  (adj.),  in  whom  sin  is  ex- 
tinguished (Ten  J.  110).  Saniakdyo  (adj.),  whose 
actions  are  peaceful  (Dh.  68).  Neut.  santaiht  the 
Tranquil,  Mrv^a  (Ab.  7),  also  indecl.  hush  I  fie ! 

BANTO  (p^p.p.).  Wearied  [^Tpn] .  Ab.  841 ;  Dh.  1 1 . 

SANTO  (p.  pre$,  atthi).  Being ;  good ;  wise  [iR^] . 
Ab.  228.  Norn,  santo  (F.  Jit,  13).  Ace.  tantan^, 
Instr.  midf  mmtetia  (Mah.  197).  Oen.  and  dat. 
ittto,  BanioMa  {daharoMif  eva  9ato),  Nom.  pi.  santo. 
Ace.  pi.  aamte  (Ten  J.  119).  Instr.  and  abl.  pi. 
aMhi  (Dh.  28),  tatiteki.  Gen.  and  dat.  pi.  9aiam 
(Dh.  10,14,28;  Mah.  199;  Gog.Ev.31,maniiMiaai» 
miadh  of  those  who  are  men).  Loc  pi.  iontegu 
(Dh.263).  Fem.  M^/,  declined  like  itm/r.  Bantam 
bkikkkudi  aiU^mcchd  at  P&t.  19  appears  to  mean, 
without  asking  leave  of  any  priest  who  might  be 
present  or  in  attendance.  Loc.  absolute:  Evam 
mK,  such  being  the  case  (Dh.  84 ;  Ras.  24 ;  Mah. 
80) ;  jitihe  §aH,  if  there  be  need  (Ras.  31 ;  Dh. 
106;  kieee  tatif  Has.  31);  PajjaliU$  ati,  when 
tliere  to  burning  (Dh.  27);   Payoge  $ati,  when 


there  is  occasion  (Alw.  I.  xxv) ;  SaHre  kdlakaU 
saiit  when  the  body  is  departed  (Dh.  360) ;  tana 
mayham  saa^tf,  such  being  my  thoughts,  lit.  it 
being  to  me  (Qim.  S.,  see  Atthi),  In  phrases  of 
this  sort  with  a  fem.  noun  we  have  9ati  instead  of 
9atiyd,  Examples  will  be  found  at  P4t.  28,  dpattiyd 
sati,  and  J&L  4fjdtiyd  sati  (comp.  pucehdya  «a^  if 
the  question  be  asked,  Ydtr.).  Loc.  abs.  pi.  Bdhiuu 
pupphesu  santetu,  when  there  are.  many  flowers 
(Dh.  253).  Neut.  tantam,  that  which  is,  aiantatkt 
that  which  is  not  (Kamm.  4).  PI.  $anto,  good 
men  (Dh.  15, 28, 53 ;  Alw.  1. 107).  The  fem.  §ati 
is  sometimes  used  as  a  noun,  "a  virtuous  or  chaste 
woman  "  (Ab.  234).    Comp.  Asanto. 

SANTOSO,  Contentment,  happiness  [^j^ft^].  Ab. 
87 ;  Alw.  I.  78 ;  Dh.  422. 

SANTUSSAKO  (adj.).  Contented  [?tip9  +  ^]. 
Kb.  15. 

SANTUSSATI,  To  be  satisfied,  pleasedi  happy 
[?Jh^].  Dh.  418.  P.p.p.  santuttho,  aantunto 
(Dh.  05,  418).  Sakena  asantutthd,  dissatisfied 
with  their  own  property  (Dh.  407). 

SANTUTTHI  (/.)>  Contentment,  satisfaction,  happi- 
ness [^(Hf^].    Kb.  5 ;  Dh.  37. 

SANTVABif,  Conciliation  [ITP^]-  Ab.  839.  At 
Ab.  1192  we  have  sdntvdna,  which  is  probably 
a  misprint  for  sdntvana  (JU^^B(9(). 

SANU  (ifi.  and/.).  Table-land  [WT^]'  Ab.  007, 
887,  1044. 

SANUCARO  (a^;.),  Together  with  followers  or 
dependento  [^  +  ^T^pTt]  -    ^^-  ^^ »  Alw.  N.  94. 

6APAC0,  A  pariah,  ont-caste  [^fPT^].    Ab.  517. 

SAPADANAI^,  In  the  common  phrase  tapaddnam 
pifLddya  carati,  which  is  explained  to  mean  ''goes 
his  begging  rounds  uninterruptedly,''  that  is  from 
house  to  house  in  regular  succession,  without 
passing  any  by  (Dh.  335, 373 ;  Alw.  N.  119,  where 
D'Alwis  renders  it,  "proceeding  from  house  to 
house  in  due  order").  Subh.  explains  it  hy  pafi* 
pdfiyd  and  quotes  from  Vis.  M.,  ddnam  vuccati 
avakhandanam,  apetam  ddnato  apaddnaih  anava^ 
khaftdanan  ti  attho,  »aha  apaddnena  tapaddnath 
avakhafidanamrahitam  anugharan  ti  trnttatk  hoti 
(Tikd  says,  anavakhaf^danan  ti  avicchindanaii^ 
nirantarappavatti).  This  etymology,  which  I 
think  is  inadmissible,  is  repeated  by  Hardy  (E. 
Mon.  73).  I  have  no  doubt  whatever  that  the  word 
has  the  meaning  ascribed  to  it,  but  of  its  true 

69 


SAP 


(  462  ) 


8AR 


etymology  I  feel  quite  uncertain.  I  may  mention 
that  a  compound  paddnaedri  occurs  in  Khagga- 
visd^a  S.,  and  is  rendered  by  Goomaraswamy 
"begging."  One  of  the  thirteen  Dhutangas  is 
wapaddnacdrikangam,  "the  precept  that  ordains 
begg^g  regularly  from  house  to  house"  (E.  Mon. 
73 ;  B.  Lot.  310).  At  Dh.  420  we  have  uccanica- 
kule patipdtiyd  $apaddnam  caranto  bhikkhu,  "the 
monk  who  begs  his  bread  from  house  to  house  in 
regular  order,  in  fnmilies  high  and  low." 

SAPADESO  {adj.\  Figurative  (of  speech)  [^  + 
^y^l]].     Comment  says  tO'Vpamd  $akdrand, 

8APADI  (adv.).  Instantly  [^qf^].    Ab.  1149. 

SAPADO,  a  beast  of  prey,  tiger  [^TtTc[]. 

SAPAKO,  a  pariah,  ca94dla  [^QXTra].    Ab.  517. 

SAPANAA,  An  oath  [l(^^].    Ab.  117. 

SAPAiS^^O,  in  Gunda  8.  for  sappahnOf  metri  causft. 

SAPARATTHO,  One's  own  good,  and  the  good  of 
others  [^  +  ^T^  +  IRl]  •    Alw.  I.  xiv. 

SAPARIVARO  (a(ff.\  Accompanied  by  an  escort 
or  attendants  [4mt\^l4j •    Dh.  168. 

SAPARIYANTO  (adj.),  Limited  [^  +  1|^]. 
Man.  B.  492. 

8APATEYYA1^,  Property,  wealth  [^rraii^].  Ab. 
485 ;  Db.  94 ;  Has.  36. 

SAPATHO,Anoath[tp|^].  Ab.  117.  Sapaihafk 
iark  yakkhim  akdrayi,  the  yakkhi  administered 
an  oath  to  (Mah.  49). 

8APATI,  To  swear;  to  revile  [H^].  With  dat. 
Mayham  sapate,  he  reviles  me  (Sen.  K.  330).  Aor. 
drd  pi.  sapimnt  (Mah.  158). 

8APATT0  (adj,).  Hostile  [?6ra^]-  Sapatio,  a  foe 
(Ab.  344).    Fem.  ti^nitti  (Dh.  341). 

SAPEKKHATA  (/.),  Longing  [^TT^  +  HT]. 

SAPHALO  (a^\).  Bearing  fruit  [^HifT].  Meta- 
phorically, having  its  reward  (Dh.  10). 

8APH  A  A,  A  horse's  hoof  [ipi] .    Ab.  371. 

SAPHARl  (/.),  The  fish  Gyprius  Sophore  [H^IP^]. 
Ab.  672. 

SAPII^PO,  A  near  kinsman  [^rf^V]•  Ab.  243 
(for  details  see  Williams'  Sansk.  Diet.). 

SAPO,  Oath,  curse ;  abuse  [HlVi]'    Ab.  1093. 

8APPABH0  (adj.).  Brilliant  [iflR]. 

8APPAGGAY0  (adj.).  Having  a  cause  [^grmqiT]- 
Dh.  422. 

SAPPAlj^AKO  (adj.),  Gontainfaig  insects  or  ani- 
malcule [^ + irniri]-  Mah.  243 ;  P6t.  lo. 

8APPAM0  (a^\),  Wise  [^  +  HHT].  Ab.  228 ; 
Mah.  200 ;  Dh.  400 ;  Das.  33. 


SAPPATIBHAOO  (adj.).  Resembling^  [«  +  1lfW- 

8APPATIBHAY0  (adj.).  Dangerous,  beeet  with 
fear  [^  +  T|f7Ti|^].    Ten  J.54;  Dh.300. 

SAPPAYO  (adj.),  Dedrable,  advantageons,  benefl- 
cial  [^  +  ITRT].  Kiditi  nu  kho  tasad  dhmma- 
desand  tappdyd,  I  wonder  what  sort  of  seimon 
would  be  profitable  to  her  (Dh.  314, 310).  AHn» 
aappdyam  ydgum  pirn,  drank  rice-gruel  saitabie 
to  him,  that  agreed  with  him  (F.  Jdt  46).  Bho- 
janaiappdyam  pug-galoBappdyarii  dhamtnauanuh 
sappdyddim  daevanto,  devoting  himself  to  profitable 
food,  friends,  preaching,  etc.  (Dh.  202).  Stgrpd- 
yam  na  karotha,  you  don't  do  what  is  good  for 
you  (Dh.  83,  said  by  a  physician  to  a  patient  who 
had  not  followed  his  prescriptions).  Sappdjfhi 
bhegajjdntti  vuddhikardni  bhesajjdni,  by  8.  medi- 
cines are  meant  beneficial  medicines  (8ubh.  eomp. 
gildnaua  tappdyath  osadham,  Sdm.  8.  A.).  Jaap" 
pdyo,  injurious,  bad,  unbecoming  (Pit.  20, 120). 
Dh.  343. 

SAPPI  (n.),  Oarified  butter,  ghee  [iTf^-  ^^- 
409 ;  Mah.  196 ;  P&t.  10.  P6t.  81  says  it  may  be 
made  from  cow's  milk,  goafs  milk,  or  bdfalo't 
milk. 

SAPPlTIKO (a<(;.),  Joyful  [^+Tftfi!+^].J^10. 

8APP0,  A  snake  [^].  Ab.  653.  Sappardfd,  the 
serpent  king  V^uki  (Ab.  660).  Sqfpamtmk, 
snake's  venom  (Ras.  87). 

SAPPURISO,  A  good  or  pious  man  [^Qr^^]  •  Dh. 
10, 15,  38,  87,  186 ;  Kb.  8. 

8  APURISO  (adj.).  Accompanied  by  attendants  [1+ 
^Jin].    Ras.  32. 

8APU1T0  (adj.).  Together  with  his  son  [^]- 
Ten  J.  41. 

SARABHANGO,  Indistinctness  of  the  voioe,  or 
broken  articulation  [^HOY]' 

SARABHAi^f^Aliir,  A  particular  mode  of  naUag 
or  intoning  sacred  compositions  [^SIT+  ^^+  ^J* 
F.  J&t.  39.  I  hardly  know  in  what  exact  wim 
svara  is  used,  but  it  is  clear  from  P6t.  zlir  thit 
sarabhafifia  is  a  regular  or  accurate  mode  of  in- 
toning as  opposed  to  dyatako  gitauaro  which  the 
comment  explains  by  akkhardni  vindieivd, 

8ARABH0,  A  sort  of  deer  [l^TH]  •    Ab.  619. 

8ARABHC  (/.),  Name  of  a  river  [^TT?].  Ab.M. 

SARABH  YAsO,  Archery  [iTTnTWr]  -    Ab. ». 

SARABC  (/.),  A  lizard.    Ab.  621. 

SARADDHO,  =  tU'draddho  (Vij.). 


i 


SAR 


(  463  ) 


BAR 


SARADIKO  (oi^*.),  AntomDal  [HKfi^H].  Dh.50. 
8ARADO,  A  year ;   antumn,  the  two  montlui  8uo- 

eeeding  the  rains  [ll^^fj(^(feiii.  pL)] .  Ab.  TO^  81 , 

1134. 
SARADO  (tuff')f  Antomnal  [ifTT^]-     Att  192. 

SAradOf  the  aatomn  season  (Dh.  27)> 
SARAOO  (a4f.).  Coloured;   affected  with  r6ga  or 

pusion  [iTTR]-    ^^'  ^^' 

SArAGO,  Affection,  passion  [4||^JJ|]. 

SARAHASSO  (adj\%  Along  with  the  Upanishads 
[^BHCf^].    Ab.411. 

SARAJAKO  (a^\%  Indudfaig  the  king  [^CTTnra]- 
Fem.  Mrdfikd  (Dh.  143). 

SARAJJAlfir,  Modesty,  timidity,  shyness  [probably 
l(T^<g^  + 1|,  comp.  viidrado,  "  bold,"  or  can  it 
possibly  be  an  abstract  from  HV^  ^]  •  Sdrajja' 
rakitOp  bold,  presomptnous  (Mah.  195).  Sdrajja" 
bahnlo  (adj.),  very  timid  (F.  Jit.  8).  Sdrajjam 
okkamif  he  got  into  a  state  of  nerroas  agitation 
(F.  JiL  46).  At  Fit.  zliy  the  verb  9drajjaii  ap- 
pears to  Im  a  denominative  from  this  noun,  and 
to  mean  *'  to  be  asliamed  or  nervous." 

8ARAK0,  and  KAlif,  A  drmlchig  vessel  [^T^]. 
Ab.  534 ;  Dh.  178. 

8ARAL0,  The  tree  Finns  Longifolia  [^TT^]-  Ab. 
571  •  Saraladdavoj  resin  of  the  above  tree  ( Ab.  306). 

8ARAM,  see  Saro  (4). 

SARAMBHO  Clamour,  angry  tails  [?t^iV].  Dh. 
24,  297 ;  Alw.  N.  35.  Ab.  854  has  the  form 
aamrmnbhaf  which  is  probably  only  a  return  to 
the  Sanskrit.  - 

SARAMBHO  {at{j.\  Accompanied  with  danger  or 
faJ^rC^  +  ^W??!!].    P6t.4,71,72. 

8ARAMEyYO,Adog[;Qn:^]-    Ab.  518. 

SARANAft,  Remembrance  [^^rCQl]-    Ab.  1181. 

8ARA]NAtt,  Refage,  protection,  salvation ;  Nirvd^a ; 
a  protector;  a  house,  home;  killing  [iT^Hf]- 
Ab.  7>  206, 403, 947 ;  Das.  6.  The  Three  Refuges, 
or  objects  of  faith  {saratMttayam  or  ^torafiaiM), 
•re  Buddha,  the  Law  and  the  Church.  The 
Ibfiirala  in  which  trust  in  these  refuges  is  pro- 
feasod  may  1m  looked  uptm  as  the  Buddhist  Creed 
or  profesdon  of  faith;  it  consists  in  repeating 
three  times  the  words  Buddham  Morawak  fi^aeckd" 
ally  dhammam  ».  gacchdmi^  sanghath  9.  gacehdmi 
(eomp.  Dh.  35,  Mah.  70).  It  is  used  on  many 
lolemn  occasions,  as  on  the  ordination  of  a  deacon 
(E.  Hon.  23).  It  is  also  called  Maraf^amanaih 
(Kh.  17).    A  Buddha  is  said  to  establish  his  con- 


verts in  the  Sara^as  {tarafLem  pdtifihdpeH  or 
fhapetip  wrapigamane  nweseti.  Jit.  28»  Mah.  6, 
26).  Saraf^ent  patitfhdHy  to  be  established  in  the 
Refuges,  to  put  faith  in  them  (Dh.  81 ;  B.  Lot. 
436 ;  comp.  torofiene'  thifo,  Mah.  178).  Tamo  me 
tarapoik  bhava,  be  thou  my  refuge  or  protector 
(Gog.  Ev.  28 ;  Dh.  173).  SarafLotthdya  pdvimm^ 
fled  for  refuge  to.  Imdni  iarandni  uttamdni  sarO' 
fuifh  vaja^  put  thy  trust  in  these  sublime  Refuges 
(Mah.  70).  Bahuth  ve  »arafuitn  yanti,  verily 
men  fly  to  many  a  refuge  (Dh.  34).  ^sarafui- 
taranOf  refuge  of  the  refugeless.  Saran<mkaro, 
saviour  or  protector,  name  of  a  Buddha  (Sen.  K. 
469).  Atiham  Htranam  anoca  na  bytrnjanam^  de- 
clared the  spirit  to  be  that  which  saves  and  not 
the  letter  (Kh.  21).  Saranankkhdyo  detu,  let  him 
teach  him  the  sara^as  and  the  sikkhdpadas  (Mah. 
135).  SarafMm  gacchati  is  generally  used  with 
an  ace.  of  the  refage,  but  at  Jit.  28  we  have  apa- 
gacchuth  sarafMih  Dipankarassa  SatthutiOf  went 
to  the  refuge  or  protection  of  D.  Buddha. 

SARANQO,  The  bird  Cucnlus  Melanoleucus ;  a  deer 
[UfTTT]-    Ab.  617,  641,  1050. 

SARAiylYO,  In  the  phrase  tammodaniyam  kathatk 
tdrdnfyam  vitisdretvd  (Par.  8.  2),  which  Bumouf 
happily  renders,  ''exchanged  with  him  the  com- 
pliments of  friendship  and  cixility."  Vij.  says 
that  8.  means  ''  that  which  should  be  reminded," 
and  I  have  no  doubt  that  it  is  a  p.f.p.  from  cans. 
V,  the  a  of  the  second  syllable  being  abnormally 
lengthened  for  uniformity  (comp.  patisdrdfkiyo). 
Vij.  quotes  from  a  comment,  sdrdf^fyath  kathan 
H,  kacci  duuso  khamaniyam  f  kacci  ydpaniyan  f 
ti,  implying  that  idrdftfyd  kathd  consists  of  the 
usual  complimentary  questions  as  to  a  person's 
health  and  welfare.  At  Dh.  132  we  have  Satthu 
tantike  9drdft(yaih  katham  kathento  ni»(di  (comp. 
416). 

SARASANAA,  a  bow  [^in^nV].    Ab.  388. 

8ARAS1,  see  Saro  (4). 

SARASi  (/.),  A  large  pond  [^T^]-    Ab.  678. 

SARASO,  The  Indian  crane  [Hf^fi].    Ab.  642. 

8  ARASVATi  (/.),  Name  of  a  river  [^R:^nft] .  Ab. 
682. 

SARATA  (/.),  Reality,  strength  [^rTTm].  Mah.128. 

8ARATHI  (m.),  A  charioteer,  coachman  [^'^f^]. 
Ab.  22 ;  Mah.  81 ;  Jit.  59 ;  Dh.  40.  Instr.  idra- 
thind  (Dh.  17).    See  Partso. 

8ARATI,  and  SUMARATI,  To  remember  [^]. 


SAR 


(  464  ) 


SAR 


Usually  i^lh  ace.,  bat  at  Dh.  57  with  gen.  Pres. 
1st  pers.  tmrdmi  (Mah.  246).  Imperat.  sara  (Ras. 
40).  Gen.  ioriivd  (Dh.  222 ;  Mah.  44,  78,  213, 
218),  iumariya  (Mah.  20 ;  Ras.  25).  Part.  pres. 
saram  (Mah.  11),  saramdno  (Mah.  110).  P.p.p. 
$ato.  Cans,  sdreti,  to  pat  m  mmd,  remind  (Dh. 
81,  424 ;  P6t.  96).  P.  pres.  dtm.  adrayamdno,  re- 
minding (Jdt  50).  P.  pres.  pass,  tdriymndno^ 
being  reminded  (Pdt.  9). 

SARATO,  A  chameleon  [^TTZ].    Ab.  623. 

BARATTHO,  Essential  or  true  meaning  [^(T^  + 

SARATTO  (p.p.p.).  Impassioned,  inflamed  with 
desire  [^I^W]-  SdrattarattOf  passionately  de- 
voted to  (Dh.  62).    Fit.  69. 

SARAVO  (adj.),  Noisy  [^+  ^] .  Dvdrmh  aaravtak 

patif  the  gate  fell  with  a  crash  (Mah.  152). 
BARAVO,  a  shallow  cup,  saucer  [TQf^T^]  •  Ab.  458. 

SARAVYAft,  A  target  [IH?*]-    Ab.  390. 
SARETI,  see  SaraH.  « 

SARI  (m.),  A  piece  or  man  at  chess,  draaglits,  etc. 

SARI  (adj.)f  Going  [^Tf^^-  -^nokaBdrl^  going 
homeless  (Dh.  72). 

SARIBA  (/.),  Name  of  a  plant  [^ntTTf]-  Ab.  839. 

SARIKKHO  {adj.\  ResembUng  [ifT^].  Alw.  I. 
zcv;  Dh.  210.  With  affix  ^,  iarikkhatd,  re- 
semblance (Dh.  229).  With  affix  11,  aarikkhako 
(adj.),  resembling  (Ab.  529). 

aARIPHALAKO,  A  chess-board  [idft^Pra]- 
Ab.  532. 

SARIPUTTO,  Name  of  a  famous  apostle,  a  con- 
temporary of  Gotama  [UlllXy^l].  He  was  called 
also  Dhammaaendpati  and  Upatiaao  (Ab.  434). 

SARIRAA,  The  body  [Ht(V<|.  Ab.  151 ;  Dh.  28, 
79,  148.  Sarirakiccam  kdreti,  to  perform  the 
funeral  ceremonies,  inter  a  body  (Dh.  222 ;  Das. 
3,  26).  SarirabhedOf  dissolution  of  the  body, 
death  (Ten  J.  116).  Attano  aariramamaofh,  the 
flesh  of  my  body  (F.  Jit.  54).  Sariradhdiu^  cor- 
poreal relic  (Mah.  97, 105).  jintimaadriro,  having 
his  last  body,  not  to  be  reborn,  an  Arhat  (Dh.  63, 
71,  vowel  lengthened  metri  caus&).  Taaaa  Mahd" 
afthakathath  aariram  katvd,  ''having  embodied 
therein  the  Great  Commentary"  (Vij.). 

SARIRI  (m.).  An  animal,  man  [^OfX'O" 
SArIRIKO  {adj.\  Corporeal  [iJTftf?:^.    Mah. 
11 ;  Sen.  K.  391. 


SARITA  (m.).  One  who  remembers  [comp.  ^[rf]. 

Sen.  K.  470. 
SARITA  (/.),  A  river  [^BttW]  •  Ab.  681 ;  Ras.  77. 
SARITO  (p.p.p.).  Flowing,  mnuing  [^rf^] .  Dh.61. 

SARO  {adj.).  Flowing,  gomg  [H^].  Ras-  77  (ti^As- 
aard  aariid,  a  swift  flowing  river). 

SARO,  The  reed  Sacchamm  Sara ;  an  arrow  [l(^. 
Ab.  388,  601,  967;  Dh.  57.  SarapanUdnak, 
protection  against  arrows.  .  Saram  khtpati,  to 
shoot  an  arrow  (Mah.  45 ;  Dh.  53). 

SARO, Sound;  voice;  musical  sound, tone;  avowd 
[^Srfl.  Ab.  128,  967.  MadhuraaaarOf  sweet  or 
musical  voice  (Ras.  26).  Brahmaaaaro,  Bnblime 
voice  (B.  Lot.  566).  Sare  nimitiam  g^nhU  fell  in 
love  with  her  voice  (Dh.  85).  Sare  pare,  when  a 
vowel  follows  (Sen.  K.  208).  The  seven  Saras  or 
musical  notes  are  uaabho,  dhevato,  ehajjo,  gandk' 
droy  majjhimOf  pancamo,  nUddo  (Ab.  132).  The 
aaratnaftdala^  is  said  at  Ab.  131  to  contain  seven 
saras,  three  gdmas  or  scales,  and  twenty-one  mo* 
cchanAs  or  modulations. 

SARO  (m.  and  n.),  and  SARAA,  A  large  sheet  of 
water,  a  lake  [iPC^]-  Ab.  678,  967.  Loc.  tare 
(F.  Jdt.  16),  aaraai  (Mah.  iQ). 

SARO,  Essence,  substance,  choicest  part,  pitb, 
marrow ;  main  point,  real  tmtli ;  strength,  vigoor ; 
wealth  [W{t]'  Ab.  933.  Also  as  an  adj.  adro, 
excellent,  genuine,  perfect  (Ditto).  Si^  aadra- 
daaal,  seeing  reality  in  the  unreal,  or  seeing  trath 
in  falsehood  (Dh.  2).  Sdram  adrato  (abl.),  dtioi 
seeing  the  truth  as  truth  (Dh.  3).  Sdradiffki 
(adj.),  seeing  the  truth  (Dh.  137).  MetaphoricsUy : 
PardfMithakatkdnam  adram  dddya,  taking  tbe 
substance  or  pith  of  the  old  commentaries.  There 
are  six  s^bras,  adaadro,  aamddhia.,  pannda.,  ^ 
mutUa.,  tnmuitind^juutaaaaauia.f  paramatihaa.,  tlie 
Ust  is  Nirvdna  (Dh.  137).  Sdragandho,  sandsl- 
wood  (Dh.  253).  Candanaadro,  best  sandal-wood 
(Jdt.  53).  Sdraddru  (Pit.  80)  is  some  sort  rf 
wood,  probably  Khadira  (comp.  im^i|4i).  SdrO" 
karaftdo  at  Alw.  I.  78  is  rendered  "  wooden  boi," 
comp.  adramary^d  at  Tfen  J.  114  and  Das.  U^ 
Dhanaadro  at  Jit.  7  probably  means  "wealth  sad 
riches.*'  At  Att.  212  adradhanam  is  rendered 
"  valuable  treasures." 

SARORUHAIJI,  A  lotus  [ipftW].    Ab.  684 

SAROPAIVI,  Own  form,  natural  state,  nature  [9- 
^q],    Ab.  177.    Sar^aH  splendour  of  /««. 


8AR 


(  465  ) 


SAT 


bMoty  (mi.  193).    AM.  Mr4fNi«»»  Meording  to  its 
own  nature  (Att  ezzz). 

8AR0P0  (adj.),  RMembling  [^T^].  Att  203 
(imidtar^).  AMtHtpo  (a^}.),  dissfanUar  (Sen.  K. 
906).    Mah.212. 

SlRUPPO  {mdj.\  Fit,  proper,  suitable,  in  oon- 
formltj  with  [ir^  +  ^]-  Jidrmppabkdva,  in- 
qvpropriateaess,  impropriety  (J4t  8).  Atdruppo 
(adj.),  improper  (Dli.  271).  Na  iamafmdntppdni, 
not  fit  for  a  monk  (of  fine  clothes,  J&t  66,  oomp. 
Pit.  zliv). 

SASAKKAft  {adv.)y  Certainly.    Ab.  1140. 

8ASAKO,  A  hare,  rabbit  [l|m].    Ten  J.  35. 

SASANAlir,  SLinghter  [ll^pi].    Ab.  402. 

SASANAA,  Order,  command;  message;  epistle; 
instruction,  discipline ;  scriptore ;  (Baddliist)  re- 
Ugkm  or  dispensation  [irnrir].  Ab.  351,  002; 
INudO;  Mah.  110.  Mukhtu.,  a  verbal  order  (Ahr. 
I.  70).  S,  daddtiy  to  give  orders  (Ditto,  oomp. 
74).  8.  lanehatUo,  sealing  a  letter  (Dh.  80). 
RmiSid  mUtoi.  droeeti,  ''delivered  the  king's  mes- 
(Alw.  I.  70).  S.  pahifMti,  to  send  a 
(Dh.  107,  157).  5.  Milait,  to  receive  a 
meaaage  (Alw.  I.  80).  Rdkuiakumdraua  jdiat, 
mUvdy  having  heard  the  news  of  prince  R.'s  birth 
(Dh.  117 ;  oomp.  F.  Jit.  5 ;  Alw.  I.  80).  Aithi 
MM  «.,  is  there  any  news  ?  (Alw.  I.  07).  Eta^ 
Bmddhdm^  «.,  this  b  the  commandment  of  the 
Boddhas  (Dh.  33).  Jmot.,  Buddha$.,  Saithu  «., 
die  oommandment  or  religion  of  Buddha  (Mah. 
26  ;  Dh.  68 ;  Kh.  20).  S.  Jotetum,  to  make  re- 
ligion prosper  (Mah.  150).  JVaoaf^at.,  the  Law 
or  acrfptnre  with  its  Ave  divisions  (Mah.  11). 
Lmatmim  idmme,  under  this  dispensation  (comp. 
Dh.  136,  Gotama  duddhaasa  idatme  aggakiva' 
kaffhdnofkf  the  post  of  chief  disciple  under  the 
dispensation  of  Gotama  Baddha). 

SASANKHARIKO,  see  Stmkhdro. 

8ASANK0,  The  moon  [1{^QT^].    Ab.  52. 

SASANKO  (adj.).  Dangerous  [if  +  ^KHHn] '  ^^^ 
13,20,107;  Ten  J.  54. 

SASAPO,  A  mustard.4eed  [V^]-    Ab.  451 ;  Dh. 
71,  72 ;  B.  Lot.  326. 

SlBATI,  To  command  t^H^l*     ^^'  ^'  ^7^- 

P.p.p.  adiUo. 
SASENAKO  (adj.)f  Accompanied  by  an  army  [9- 

%W  +  1|].    Mah.  117. 
BASI  (».),  The  moon  [l(ftPLl*    Ab.  52 ;  Alw.  I. 

IlL 


SASlSO  (aty.).  Together  with  the  head  [ir  +  "^Hj- 
Sadmitk  pdrupUvd,  with  his  upper  robe  drawn  over 
his  head  (Dh.  268). 

SASNEHO  («<(;.),  Lovmg  [^9%V].    Dh.  238. 

SASO,  A  hare  [K9].  Ab.  617;  Mah.  141;  Dh. 
61 ;  F.  J4t.  51. 

8AS0,  Asthma  [^mt]*    Ab.  320. 

SASSAA,  Com  m  the  field,  crop  [ITV]*  Ab.  452. 
Pakkam  «.,  the  ripe  crops  (Mah.  72). 

SASSAMA^ABRAHMAI^O  (a4/.).  Together  with 
monks  and  brahmins  \^  +  4)  4m  +  l|  IfT^]  • 
8a98a$nafuArdhmafki  ptffd,  bdngs  including  monks 
and  brahmins  (pqfdtfaeanetui  aaiialQkagahafMdh 
S4m.  S.  A.). 

SASSAMIKO  (a4f.),  Ha\ing  a  master  [^  +  ^IT- 
f«ra].    Dh.364;  Jdt.177. 

SASSATIKO  (adj.).  Eternal  [irnfirai]- 

8ASSAT0  («<(;.),  Perpetual,  eternal  [lIT^Il].  Ab. 
180,  700;  Dh.  45.  8a8$atadifthi,  aamOmoddo, 
the  heretical  doctrine  that  Spirit  and  Matter  (aiid 
and  loko)  are  eternal.  Buddhism  teaching  that 
the  universe  is  periodically  destroyed  (Mah.  42; 
Man.  B.  473). 

SASSIRiKO  (atff.).  Auspicious,  glorious,  blessed 
[^QPSft^].  Ten  J.  1;  Kh.  21,  27;  Dh.  315.  For 
the  doubled  »  comp.  aaqfoH,  pavMleM,  Meaaot 
etc 

8ASSC  (/.),  Mother-in-law  [H^].  Ab.  246; 
Dh.  242. 

SASURO,  Father-hi-law  [^^].  Ab.  246;  Dh. 
235, 242;  Mah.  53.  PL  aamrd,  father  and  mother- 
in-law  (Ab.  250). 

SATABHISAJO,  Name  of  a  Nakkhatta  [ifftf^- 
^^}.    Ab.60. 

SATAGGAlil  (adv.).  Constantly,  perseveriogly  [^- 
inV].  Sif/occoAptfr/,  persevering  (Dh.  52).  Sdia- 
eeakiriyd,  perseverance,  constancy  (Dh.  80). 

SATAKAA,  a  hundred  [HUli]. 

SATAKKHATTUA,  A  hundred  times  [ipWf^]. 
Dh.  201. 

SATAKO,  and  -KAA,  Cloth;  a  cloth,  an  outer 
garment,  tunic,  doak  [lITZli]-  Ab.  200;  Jit. 
8;  Dh.  108,  287;  Mah.  152,  171,  107,  245;  P4t. 
11.    Comp.  id^kd. 

sATAKUMBHAA,  Gold  [KiNPNt]-    Ab.  488. 

SATAlfil,  see  Sa$Uo  (3). 

SATAlil  (num.),  A  hundred  [ipl].  Ab.  474.  Sa- 
taimd  or  tatena  bandho  naro,  a  man  imprisoned 
for  a  debt  or  a  tbeft  of  a  hundred  pieces  of  money 


SAT 


(  466  ) 


SAT 


(SeD.  K.  322).  liHth  noon  in  gen.  pL  Sataih  miS- 
idmukf  m  hnndred  roots  (Mah.  113);  Yafandtuuh 
taiam  dighath,  a  hundred  yojanas  long  (Att.  8). 
At  the  last  part  of  a  compound:  GdthdMoia^  a 
hundred  stanzas  (Dh.  10) ;  FoMOfatom,  a  hnndred 
years  (Dh.  20) ;  Paneajdtakatatdnif  five  hundred 
J&takas.  With  noun  hi  sing.  ChaeattdlUaiatath 
vaumh  aiikkammay  after  the  lapse  of  a  hnndred 
and  forty-six  years  (Mah.  162) ;  Satam  sanuuk^ 
a  hundred  years  (Dh.  20).  When  compounded 
with  another  numeral,  the  whole  may  be  a  sing, 
noun,  as  pancoiaiafh  yaii  (Mah.  150,  where  p.  in 
the  sing,  is  in  apposition  with  yati  in  the  pi.),  or 
a  plur.  adj.,  as  paStcoiatd  bhikkM  (Dh.  277)  Mah. 
11,  comp.  pancaaaidnwh  djdmyyaiindhavdnamf 
274).  lithinaih  pohcaMatdni^  five  hundred  women 
(Mah.  110).  Panca  kmndiatdni^  ^ve  hundred 
maidens  (Ditto).  T^qfanatafdydmo,  three  hun- 
dred yojanas  in  drcnmference  (Att.  8). 

8ATAM0Ll(/.),  Asparagus  IUM3emo8ns[ipreraf^] 
Ah.  585. 

SATAPADI  (/.),  A  centipede  [^V^PT^].  Ah 
022;  ViU7\. 

8ATAPATT0,  The  Indian  crane  [inTl^]-  ^^ 
642.    Satapatiufh,  a  lotus  (Ah.  684,  915). 

SATARA  ASI  (m.),  The  sun  [l||| + T^f^] .   Ah.  62 

SATATIKO  (a^\)f  Persevering  [^gi^T  +  1[9] 
Dh.5. 

8ATAT0  (a^\),  Gondnual  [^IRRl]-  Ab.  42.  Adv 
M^o^oi*,  continually  (Ab.  41;  Mah.  22,  136) 
SaUOarato  (adj.),  always  delighting  (Mah.  200). 

SATAVANKO,  A  sort  of  fish  [HH  +  lRl]-  Ah 
672. 

SATAVARI  (/I),  Asparagus  RacemoBus  [^A|l|0] 
Ab.  585. 

SATERATA  (/.),  Lightnhig  [ipiX^] .     Ab.  48 

SATHEYYAA,  Craft,  treachery  [from  Jf^,  comp 

8ATHIL0  {adj.).  Crafty,  treacherous  [from  1(7]. 
Dh.55. 

8ATH0  (a<(/.).  Crafty,  treacherous,  fhtudnlent, 
wicked  [1(7].  Ab.  737;  Alw.  N.  121;  Dh.  45, 
47,  81. 

8 ATI  (/.),  Recollection;  active  state  of  mind,  fixing 
the  mind  strongly  upon  any  subject,  attention, 
attentiveness,  thought,  reflection,  consdousness 
[^fn].  Ab.  158;  Man.  B.  412;  B.  Lot.  519, 
797,  806;  Kb.  16.  UpaffhUd  saii,  readhiess  or 
activity  of  mind,  presence  of  mhid  (Dh.  179).  SaHth 


ffmd,  without  thinking  or  remembering  (dist  h« 
was  to  share  it  with  the  priests),  thonghtliettlj, 
heedlessly  (Mah.  158).  Aioiiyd  (instr.),  thought- 
lessly (Dh.  103).  At  Alw.  I.  xzziv  we  have  mH 
matt  ea,  thonght  and  understanding ;  here  tlie  tint 
implies  the  active  state  of  tiie  mind,  the  Istter  its 
wise  direction.  Sammdtati,  rigbtiy  directed  ac- 
tivity of  the  mind  (B.  Lot.  519).  Ekadivaim  pi 
tatthdrafk  drabbha  satim  na  uppddui,  never  gave 
a  thought  to  the  Teacher,  forgot  all  about  him 
(Dh.  274).  Maraftaaatidi  bhduetif  to  develop  or 
dwell  on  the  thought  of  death  (Dh.  300).  An^ 
tuuati  is  one  of  the  kammaff h&nas,  and  oonsisti  b 
fixing  the  attention  on  the  inspiration  and  expirs- 
tion  of  the  breath  while  meditating  sncoesnTdy  os 
certain  ideas  (sixteen  in  number,  Alw.  I.  88;  R 
Mon.  267, 268).  Kdyagatd  sati,  meditation  on  the 
body  (Dh.  52, 53).  For  fa^iosriif^o  and  fo^tcwM^g* 
see  Vouaggo, 

SATI,  SATi,  see  Santo. 

8  ATI  (/.),  Name  of  a  Nakkhatta  [l^nfH]-  Ab.59. 

8ATI  (/)>  A  garment,  mantle  [irnft].    Dh.  70. 

SATIKA  (/.),  An  upper  robe,  mantle,  doak  [l|T- 
t^lff].  Udakai^fjalai.,  a  cloak  worn  to  keep  off 
rabi,  or  for  a  bathing  dress  (Pdt.  106,  Mah.  96, 
also  ooMtArot.,  *<robe  for  the  rainy  season,"  Pat  19). 

8ATIK0  (atff.).  Belonging  to  a  hundred,  consistng 
of  a  hnndred,  costing  a  hundred  [iffini]  •  PasM- 
yojanasaHkdni  Mfdni,  peaks  five  hundred  yojanu 
in  height  (Gog.  Ev.  16).  FasMMoHko,  a  centenarian 
(Dh.  124;  Mah.  19).  Panca»aHkd»aig{H,Bspo^ 
of  five  hundred  members. 

SATIM A  (a4;.).  Of  retentive  memory  or  active  mind, 
thoughtful,  reflecting  [VflfH?^].  Dh.  68;  Sen. 
K.400.  With  {lengthened  metricausft (Dh.5, 17, 
33,  58).  Oen.  and  dat  mUimaU  (Dh.  5).  PL 
waHmanto  (Dh.  17).  Gen.  and  dat.  pi.  ssHsmM 
(Dh.  33). 

8AT1PATTHANA  A,  Fixing  the  attention,  eaneit 
meditation.  This  compound  is  VfVI  +  ^llVIWf 
comp.  upaffhitd  sati,  and  upaffMtamtu  For  tiie 
sandhi  comp.  bhikkhufiipas9aya^^bhikkhMifip' 
aisaya,  pV  ua=z  pi  aasa,  phalanii  *»aniy0  =  j»As- 
ianH  aaaniyo  (Mah.  72).  The  North  Baddhiit 
Sanskrit  equivalent  Is  IHAMW^  (B*  ^^  ^)* 
The  fonr  satipafthinas  are  kdydnupaMtaU  M- 
patfhdnam,  vedandnupaMiOMd  t.,  eittdmg^atiani  '•, 
dhammdmupauamd  «.,  meditation  on  the  impoHtf 
of  the  body,  on  the  evils  of  the  sensatioBS,  on  the 


SAT 


(467) 


SAT 


evanescenee  of  thought,  on  the  conditions  of  ex- 
btenoe  (Man.  B.  497 ;  Att.  57).  The  terms  kdya- 
hkdvond  and  kdyagatd  $aH  are  identical  in  meaning 
with  kdydnupaagand  (Sohh.).    See  Parimukham, 

SATIREKO  (adj\).  Excessive  [^  +  irfTI^]. 

SlTISAYO  (adj.).  Excessive  [^ifilH^]. 

8ATIVINAYO,  Name  of  one  of  tlie  Adhitsara^a- 
aamathas  [ Vflf  +  I^Tf ^]  •  Vy.  says,  *<It  is  a 
method  of  procedure  bjr  which  the  innocence  of 
an  arfaat  fiilsely  accused  of  a  crime  is  proclaimed : 
when  the  offence  has  been  inquired  into  by  a 
chapter  and  the  accused  honourably  acquitted,  he 
is  declared  blameless,  and  exhorted  to  keep  steady 
fai  the  path  of  duty."    P&t.  67,  63. 

SATO  (p.p.p.  soraH),  Recollecting,  mindful,  atten- 
tive, thoughtful,  conscious  [^RTV].  Sadd  »ato, 
ever  mindful  of,  or  constantly  meditating  on  (the 
impurity  of  the  l>ody,  Dh.  03,  see  Sati).  Generally 
in  die  phrase  Sato  tampajdnoy  *' thoughtful  and 
eonadoos"  (Db.  52 ;  B.  Lot.  342),  the  words  are 
very  nearly  synonymous,  e.g.  comp.  sampajdna" 
mutdvddo,  a  conscious  or  intentional  falsehood, 

'  with  atai^f  unconsciously,  unintentionally ;  cor- 
responding to  this  phrase  we  have  the  compound 
»aiuampafamarh,  **  active  thought  and  conscious- 
ness" (Alw.  1. 78). 

SATO,  Joyfbl  [in?!]-  Ab.  88  (see  note).  Neat. 
tdia^  pleasure  (Ditto;  Dh.  61). 

SATRAJiil,  A  sacrifice ;  munificence,  liberality  [^Tfl]  • 
Ab.  1134. 

8ATTA  (frain.).  Seven  [^QTHO-  Gen.  and  dat. 
taiiamnatk*  Instr.  and  abl.  $attahL  Loc.  iattatu. 
S&itaotmUif  twenty-seven.  Sattabhdmako,  seven- 
storied  (Mah.  235).  SaitadkaiUunh^  seven  sorts 
of  grain  (P&t.  87).  Sattadinam,  a  week  (Mah. 
89, 196). 

8ATTA  (/.),  Existence  [^rm]  •  Ab.  807, 816, 1064, 
UOa     Gaioiatto,  deprived  of  life  (Das.  31). 

8ATTADASA,  see  Saitarata. 

SATTADHA  (advJ)f  In  seven  ways,  in  seven  pieces 
[^WW].    Dh.87,140. 

SATTAGUlSrO  (wff.).  Sevenfold  [^nfni+^]- 
Mah.  152. 

SATTAHAA,  a  week  [^QFTl]-  Mah.  2.  Sattd- 
kmk  (ace.),  daring  a  week  (F.  J&t.  52).  Sattdha" 
parimMuto  (adj.),  baring  been  dead  a  week  (Mah. 
II). 

SATTAHIKO  (adj.).  Belonging  to  a  week,  hebdo- 
madal [last  +  1[l|]. 


SATTAKAft,  A  collection  of  seven  [^rm].  I>»- 
Hyoiattake,  in  the  second  set  of  seven  virtues 
(Par.  S.  A.). 

SATTAKKHATTUlJr  (adv.).  Seven  times  [^QTT^+ 
V?^]  •    Mah.  63,  212.    See  Paramo. 

SATTALA  (/),  A  sort  of  jasmfaie  (navamdlikd) 

[^THWT].  Ab.576. 
SATTALOKO,  World  of  sentient  being  [WfS(  + 
litl|].  This  is  one  of  the  three  divisions  of  the 
universe  (see  Loko,  Sankhdro).  According  to  the 
Buddhist  cosmogony  the  universe  consists  of  an 
infinite  number  of  cakkav&las  or  spheres,^  peopled 
by  various  orders  of  living  beings,  to  each  of  which 
is  assigned  a  particular  abode  (loko,  bhavanaih) 
within  the  cakkav^la.  These  abodes  or  worlds 
are  disposed  one  above  another,  below,  upon  and 
above  Mount  Mem.  Most  beings  have  the  power 
to  wander  from  their  own  loka  and  visit  other 
parts  of  the  cakkavala,  or  even  to  visit  other  cakka- 
v41as.  There  are  thirty-one  sattalokas  or  abodes 
of  liring  beings  rising  one  above  the  other  (they 
are  also  called  Talas  or  stages).  The  following 
are  their  names.  Nhrayo  or  narakd  (pi.),  Hraceh" 
dnayoni,  peialako  or  pettivisayo,  aiurabhawma'dt, 
maMMStaloko,  edtummahdrdfiko  devaloko,  tdvaikk' 
tad.  or  tdvatinuabhavana^,  ydmadevaloko,  tuti* 
tad.  or  tudtabhavanani,  nimmdnaroHdevaloko, 
parammuiitavaiavatiid.,  brakmapdrisajjad.,  brah' 
mapurohiiad.  (or  porohitad.),  mahdbrahmad.,  par* 
itidbhad.,  appamdfidbhad.,  dbhauarad.fparittaiu- 
bhad.,appamdfM9Hbkad.,  iubhakipfutd.,  vehappko' 
lad.,  atahfuuattad.,  avihad.,  atappad.,  tudauad., 
iudauid.,  akauiffhad.,  dkdMdnanedyaianank,  vimid 
fumcdyaianam,  dkihct^dyatanani,  nevanmSidndi^ 
amdyatofMni.  The  names  of  their  respective  in- 
habitants are  these.  Nerayikd,  tiraechdnagaid, 
petd,  aurd,  numuud,  devd  edtumnuihdr^ikd,  devd 
tdvoHnud,  ydmd,  tuntd,  nimmdnaratiuo  (or  'rati), 
paranimmitavaiovattino  (or  -vatti),  brahmapdrU' 
ajfd,brahmapurohUd(or'porohitd)^mahdbrahmdno 
(or  'brahmd),parittdbhd,appttmdfuibhd,dbha8iard, 
parittatubhd,  appofHdfMiubhd,  aubhakiitnd  (or  Artfi- 
fMkd),  vehapphdld,  aiarinasattd,  avihd,  atappd,  nc- 
dand,  iudoisi,  akanitthd,  dkdtdnmedyatan&pagd, 
vihndfumcdyatandpagd,  dkmcahndyatoMdpagd,  ne- 
vaianhdndMomdyatandpagd.  Broadly  the  sattaloka 

^  I  use  the  word  sphere  in  its  cosmogonie,  not  its  mathe- 
matical sense,  the  oakkav&las  being  circular  planes,  not 
globes. 


SAT 


(  468  ) 


SAT 


is  divided  into  ritpahko  and  oHipaloko^  the  latter 
embracing  tlie  four  liigliest  lolcas  and  tlie  former  all 
the  rest.  Again  it  is  divided  into  kdmalokoy  r^tpa' 
loko  and  ttH^HtlokOf  or  kdrndeacaro,  r^gkhacaro, 
arUp&wusarOf  the  first  inclading  the  lowest  eleven 
worlds,  the  second  the  next  sixteen,  and  the  third 
the  four  highest.  The  four  lowest  worlds  are  called 
catidro  apdyd.  The  twenty-six  devalokas  are  sub- 
divided into  six  de valokas,slxteen  riipahrahmalokas 
and  foar  aHipabrahmalokas.  Also  more  broadly 
Into  six  devalokas  and  twenty  brahmalokas.  The 
Devaloka  is  ruled  by  three  great  archangels.  Of 
these,  Mahdbrahmd  rules  the  Brahmaloka,  M6ra 
rules  the  heavens  from  Y&ma  to  Paraniromitava- 
savatti  (which  are  hence  sometimes  called  Mdra^ 
loko),  and  Sakka  rules  the  T^vatimsa  heaven. 
The  lowest  heaven,  CdtummahMjika,  is  occupied 
by  the  four  Mahirdjas  or  LokaplLlas  and  their 
suite.  The  angels  of  the  three  lowest  R6pa- 
brahma  heavens  are  collectively  called  brahmtM" 
yVed.^  The  ^wt  highest  Rdpabrahma  heavens, 
Aviha,  Atappa,  Sudassa,  Sudassin,  Akaniftha,  are 
called  5iMf<2A^m^«(  the  Pure  Abodes.  Besides  the 
beings  enunlerated  above,  there  are  several  other 
minor  classes,  as  Kumbha94ft8>  Oarulas,  Yakkhas, 

•  Rakkhasas,  N^s,  who  have  not  all  special  abodes 
of  their  own,  the  Kumbha^^c^  for  instance  being 

'  attendants  of  Sakka  in  the  T&vatiihsa  heaven 
(Man.  B.  40).  See  B.  Int  609  and  folL,  Man.'  B. 
6  and  foil. 

SATTAJif ,  Substance,  thing ;  form,  body ;  sentient 
behig;  strength ;  breath,  life  [^|^].    Ah.  816. 

SATTAMO  {adj.).  Best,  excellent  [^nfRf]-    Ab. 

695,  941. 
SATTAMO  {adj.\  Seventh  [^rm]-    Ab.  941 ;  F. 

J&t.  62;  Ten  J.  114.     Fern.  $attami,  in  gram. 

the  locative  case  (Alw.  I.  x1),  also  the  optative 

mood  (Sen.  K.  430). 

SATTAPANNO,  The  tree  Echites  Scholaris  [^- 
in(]*  Ab.  656.  In  sattapannimkkho  at  Mah. 
178  we  probably  have  a  form  ^HMf^^* 

SATTARASA  (num.).  Seventeen  [HH<^*l]'  ^^• 
76;  Mah.  206.  With  affix  11,  saitara$akath,  a 
collection  of  seventeen,  name  of  a  portion  of  the 
Bhikkhuni  "Mbhanga.  The  form  sattadaga  is  also 
given  in  Payoga  Siddhi. 

>  XfindinMah6mdfcBaS.At(h.,3raAMaib/yad<i^0Af»4f- 
pdruqjfairahmaporohiiamahdbrahmdtw. 


SATTATI  (fern.  Mm.),  Seventy  [illlflf].  Alw. 
I.  104.    CatiuaattaH,  seventy-four  (Dh.  134). 

SATTATTHA,  Seven  or  eight  [Wft^i  +  HIH]. 
Kumdraua  $attatthavauakdlefWhfax  the  child  was 
seven  or  eight  years  old  (Das.  2).    F.  Jit  2. 

SATTAvASO,  Abode  of  beings  [?9^  -f  HPIH]- 
This  Is  a  technical  term,  there  are  nine  Satdivini^ 
which  are  nine  classifications  of  beings.  I  take 
the  text  from  Dasuttara  S.  8&nf  dvmo  udti  si- 
naitdkdyd  ndnattamummo  $eyyaihd  pi  wuammd 
ekaece  ca  devd  ekacee  ea  vUUpdHkd,  oyathpofhrnM 
Mttdffdaof  9tmf  dvu90  mttd  ndnaitakdi/d  eAuttsi- 
anmno  $eyyathd  pi  devd  brakmakdjfikd  pathamd' 
bhinidbattd,  oyafh  duHyo  sattdodm:  mmf  dmuo 
9attd  ekattakdyd  ndmoHamMhM  aeyyathd  pi  devi 
dbhauard,  ayadi  taHyo  Mattdndm  :  mmf  dmm  mtU 
ekattakdyd  ekaita$mnmo  Meyyatkd  pi  deed  nbkB' 
kifi^  ay  am  eaiuttko  $aitdvd9o:  $anf  dmuo  taHi 
oionnimo  appafimukvedimo  aeyyaihdpi  devd  aamJis- 
eaitd  oyom  paSieama  tattdvdeo,  Sanf  deum  $M 
9Qhbaeo  r^HuanndnomeamatikkamdpafigkaidSid' 
mnk  aUhagamd  ndmaitaeaSmdnaih  amanadkdrd 
aiuinto  dkdeo  ti  dkdadtUKkedyatamdpagd,  ajfmk 
chaff  ho  §attdvdao  :  mmf  dmuo  eattd  tabbon  dki- 
ediudicdyatanatk  tamoHkkamma  anoMtoM  oiwii- 
fMfi  H  vmndfuAcdyatamdpagd,  ayad^  MttamoMdU' 

'  vd$o:  9anf  dvmo  wttd  eabdam  viSmdfmedyateiMk 
tamatikkamma  n'aithi  kiAtiii  dkincMdyetmA- 
pagd,  ayadi  affhamo  $aHdndeo:  eanf  deu»  mttd 
eabbaeo  dkUicanfufyatauam  aamatikkamma  nevei' 
anndudsmindyatandpagd,  ayom  navamo  Moitdvdta^ 
**  There  are  beings,  brethren,  in  whom  there  is 
diversity  both  of  body  and  of  mind ;  as  mankiad, 
some  of  the  devas  (comment  says  the  devas  of  the 
six  kimadevalokas),  and  some  of  the  Vittip4tikss, 
this  is  the  first  Abode.  There  are  befaigs  in  wham 
there  is  diversity  of  body  and  Identity  of  mind,  •• 
the  Brahmakdyika  devas  (see  8aHaioke\  who  are 
reborn  (In  those  heavens)  in  oonseqnenee  of  baviaf 

practised  the  first  Jhiaa  (see  jBAtei)-   l^MrevB 
beings  In  whom,  there  u  Identity  of  body  and 

diversity  of  mind,  as  the  Abhassara  devas.  Ttoe 

are  beings  in  whom  there  Is  identity  of  body  sad 

identity  of  mind,  as  the  Sabhakifya  devas.  There 

are  beings  who  are  unconscious  and  dejaived  of 

sensation,  as  the  Asafifiasatta  devas.    Thoe  an 

beings  who  from  their  complete   emaac^ialiaB 

from  Ideas   of  Form,  from   the  dlsappearaaee 

wdthin  them  of  the  ideas  of  resistance,  from  thfir 


SAT 


(  469  ) 


SAT 


wuhkg  to  dwell  opon  ideas  of  diversity,  look  upon 
qMice  as  infinite  and  attain  the  realm  of  infinity 
of  spaceJ  Tliere  are  beings  who,  having  com- 
pletely risen  above  the  realm  of  infinity  of  space, 
look  apon  Intelligence  as  infinite  and  attain 
the  realm  of  infinity  of  intelligence.  Tliere  are 
beings  who,  having  completely  risen  above  the 
realm  of  infinity  of  intelligence,  conceiving  the  idea 
that  nothing  exists,  attain  the  realm  of  Nothing- 
ness. There  are  beings  who,  having  completely 
risen  above  the  realm  of  nothingness,  attain  the 
realm  of  Semi-Consciousness  (comp.  B.  Lot.  542)." 

SATTHA  (m.),  A  teacher,  master  [ITT^]-  ^^^' 
9aitkdram  (B.  Lot.  654 ;  Dh.  353).  Instr.  mtthdrd, 
M#Mt(nif(Dh.353;  Mah.  194).  Oen.anddat.M^e;iii 
(Dh.  307),  ioithiusa  (Alw.  L  xvi).  The  base  in 
composition  is  iattku',  e.g.  9atthuvaititito,  praised 
by  the  Teacher,  Matthukappo,  like  the  Teacher, 
mUkuvm^nOf  gold,  lit.  that  which  is  coloured  like 
Baddha  (who  was  **  suvantMvannOf*  Ab.  487»  P^t. 
90\navamga9atihu»d9anamj  the  nine- fold  scriptnres 
of  the  Teacher  (Kb.  20).  In  phrases  like  Mat- 
thu  dhammadetand  or  satthudhammadeiand  (B. 
Lot.  436,  Dh.  198),  it  is  often  difficult  to  know 
whether  $aiihu  is  intended  for  the  genitive  or  the 
base  in  composition.  Satthd  is  a  frequent  epithet 
of  a  Baddha  (Ab.  1,  comp.  Kas»apo  ndma  aatthdy  a 
Buddha  named  K.,  Ras.  15).  It  is  the  usual  name 
by  which  Gotama  Buddha  is  spoken  of  in  the 
eommentaries  (e.g.  see  F.  Jdt.  8,  Dh.  184). 

SATTHAKAA,  a  small  weapon  [l^^Pi].  Ab. 
909,  Dh.  255  (in  both  cases  the  weapon  referred 
to  appears  to  be  a  pair  of  scissors).  Satthakavdtd 
at  Dh.  307t  336  seems  to  mean  cutting  or  lanci- 
nating pains. 

SATTHAKATHO  (adj.),  Together  with  the  com- 
mentary [9  -h  affhakathd'].    P6t.  xiv. 

8ATTHAK0  (tuf;.).  Useful,  profitable  [^QTS^]. 
Dh.d89.  Fern.  9dtthikd.  Sdtthikd  desand,  b  wr- 
mon  attended  with  profit  to  the  hearers  (Dh.  91, 
116, 364,  389). 

SATTH  AM,  A  weapon,  sword ;  iron,  steel  [if^]  - 
Ab.  386,  966,  1052 ;  F.  J6t.  50. 

SATTH  AlA,  A  treatise,  book ;  a  science  or  art 
[ifT^]*  Ab.  965;  Alw.  I.  112.  Saddas.,  gram- 
mar (Alw.  I.  ziii).  Alankdra»,f  a  treatise  on 
riietoric  (B41.  i). 


1  That  is,  of  course,  where  the  idea  that  space  is  infinite 
as  the  leading  or  All-absorbing  idea  of  its  inmates. 


8ATTHI,  see  SaiH. 

SATTHI  (n.).  The  thigh  [^rfV^].  Ab.  276; 
Mah.  23. 

SATTHI  (/.  num.).  Sixty  [^f?].  In  apposition 
with  a  noun  in  the  sing.  Satthim  safthifk  vefum 
gahetvdf  having  taken  bamboos  in  bundles  of 
sixty  each  (Dh.  211).  In  apposition  with  a  noun 
in  pi.  Satthim  bhikkM  labAitvd,  taking  sixty 
priests  (Dh.  81) ;  Ekasatthiyd  arahantesu  jdtem, 
when  there  were  sixty-one  arhats  (Dh.  119) ;  1>- 
ndni  atthasatthiyo  (pi.),  sixty-eight  cells  (Mah. 
103) ;  Purisdnam  sahauehi  tatthiyd  saha,  with 
sixty  thousands  of  men  (Mah.  155).  With  noun 
in  gen.  Satthim  arahatath  akd,  made  sixty  con- 
verts (Mah.  2,  comp.  Dh.  122).  In  composition : 
Satthisahandnaih  bhikkhAnam,  for  sixty  thousand 
priests  (B.  Lot.  436) ;  Matthivassathero,  a  priest 
of  sixty  years'  standing  (Ten  J.  120) ;  satthi" 
hhdnavdraparimd^o  (adj.),  sixty  bh&^av&ras  in 
extent  (Alw.  I.  v). 

SATl^HIKA,  see  Sdtthako. 

SATTHO,  A  troop,  caravan  [^9T^].  Ah.  631, 965 ; 
Mah.  43 ;  P4t.  65.  Satthavdho,  a  merchant  (Ab. 
469 ;  Mah.  29).  Appasattho  (adj.),  with  few  at- 
tendants (Dh.  22).  Janghas.f  MokatoM.,  caravans 
of  beasts  of  burdens,  caravans  of  carts  (Alw.  I. 
74).  Theyyas,,-tL  piratical  caravan,  a  troop  of 
robbers  (Pdt.  16,  92). 

SATTHO  (ad;.), Together  with  the  meaning  [^EThI]  . 
B.  Lot.  330. 

SATTHO  (adj.)y  Sixtieth  [ire].    Sen.  K.  402. 

SATTH  U,  see  Satthd. 

SATTH  U,  see  Sattu  (2). 

SATTH  UKO  (adj.).  Belonging  to  a  teacher  [l|T- 
^  -f-  ^] .  Satthukaik  pdvacanam,  the  word  of 
our  blessed  Master  (Br.  J.  S.  A.). 

SATTH YAlif,  Villnny,  fraud  [^5131].    Ab.  177. 

SATTI,  and  SATTHI  (/.),  Ability,  power;  an  iron 
spear,  javelin  [tfn].  Ab.  387,  398,  1050,  1052. 
The  three  sattis  or  regal  powers  are  pabhdvo, 
ussdho,  mantdnam,  dignity,  energy  and  counsel 
(Ab.  351).  Sattidharo,  spear-holder,  a  name  of 
Kdrttikeya  (Ab.  17).  Sattiyd  hani,  slew  him  with 
his  spear  (Mah.  154,  comp.  Dh.  114).  Anna- 
mtmnath  mukhasattihi  vit&dantd,  wouilding  one 
another  with  sharp  words,  lit,  mouth-javelins 
(Sang.  S.  of  persons  quarrelling). 

SATTl(/.),Aknife[lI^].  Ab.  392, 394.  Sattf, 
a  hunting  knife,  occurs  in  Kurungamiga  J4taka. 

60 


SAT 


(470) 


SAY 


SATTO,  A  heingf  creature,  animal,  sentient  beings, 
man  [Wf^f].  Ab.  816;  Dh.  66,  74.  Dukkhd 
satte  pamocaye^  redeem  mortals  from  suffering 
(Mah.  2).  Hdnim  disvdna  gattdnam,  perceiving 
the  degeneration  of  mankind  (Mah.  207,  253). 
Ayam  «.,  this  person  (Mah.  250,  255).  See 
Sattaloko. 

SATTO  (p.p.p.  sakkoti).  Able,  strong  [ipif].  Ab. 
1083.    See  Sakko  (2). 

SATTO,  see  Sajati. 

SATTU  (m.).  An  enemy  [^I^].  Ab.  343,  344, 
1122.    Kilesasattu,  the  enemy  Sin  (Mah.  104). 

SATTU  (i».).  Barley  meal,  or  flour  generally,  also 
a  cake  made  of  meal  [inp]*  Ab.  463,  1122. 
Sattuphald  (f.),  the  tree  Mimosa  Suma  (Ab.  566). 
The  form  satthu  occurs  three  times  at  Pit.  89, 
it  is  perhapsL  correct,  comp.  satthi  =:  ^Qfw* 

SATTUKO,  An  enemy  [i;^  +  iK].    Mah.  194. 

SAVAJJO  (a^.\  Censurable,  faulty,  wrong,  sinM 
[^TT^^]'  Ten  J.  117*  Of  a  book,  inaccurate, 
full  of  faults.  Opposed  to  anaimjjo  (Dh.  259). 
Sdvajjarh,  sin  (Das.  43). 

SAVAKO,  A  hearer,  listener,  pupil ;  a  disciple 
[Wni^]*  Alvr.  I.  Ixix  (pupils  of  a  Brahmin 
teacher)  ;  E.  Mon.  10  ;  B.  Int.  296,  297 ;  B.  Lot. 
292.  This  word  is  used  I  think  only  in  the  sense 
of  true  disciple  or  hearer  of  Buddha ;  and  is  ap- 
plied to  those  who  are  walking  in  the  four  Paths, 
and  especially  Arhats.  The  word  ariyd,  "the 
£lect,"  at  Dh.  v.  22  is  explained  by  the  comment 
to  mean  buddhapaccekabuddhasdvakd,  Buddbas, 
Pratyeka  Buddhas  and  saints  (p.  180).  At  Dh. 
V.  187  aammdsamhuddhasdvako  evidently  refers  to 
the  Arhat ;  it  is  difficult  to  say  whether  it  should 
be  rendered  "  true  disciple  of  the  Enlightened,''  or 
"  disciple  of  the  truly  Enlightened."  At  v.  195 
it  can  only  mean  Arhats.  At  Kb.  7  the  eight 
Ariyas  are  called  sugatasia  sdvakd.  Bah^  Bud- 
dhassa  idvakdy  many  pious  disciples  of  B.  (Alw.  I. 
54).  At  Alw.  I.  77>  78  the  term  sdvakasangho  is 
distinctly  limited  to  the  eight  Ariyas ;  from  its  use 
at  Dh.  142  however  nothing  necessarily  shows  it 
to  be  so  restricted.  At  Dh.  14,  52,  53  the  context 
does  not  seem  to  imply  more  than  **  pious  disciple." 
Sdvakabodhif  the  knowledge  possessed  by  an  Arhat 
(opposed  to  paceekabodhi,  the  knowledge  possessed 
by  a  Pratyeka  Baddha,  and  sabbannutd,  or  supreme 
Buddhaship,  S&m.  S.  A.).  Sdvakapdramihdnaniy 
the  knowledge  possessed  by  an  aggas^vaka,  and 


obtained  by  practiung  the  p^b*amit&s  in  previous 

existences  (Dh.  125,  134^;  Man.  B.  197).    Fem. 

sdvikd  (Dh.  131). 
SAVALI  (adj.).  Wrinkled  [^  +  ^ftr]-    Ras,  20. 
SAVANAI^,  Hearing;  the  ear  [^HTir]-    Ab.  160; 

Ras.  16 ;   Dh.  33,  269.    N*atthUi  me  vaeanma 

8avanam  md  hotu,  let  me  not  hear  the  words,  There 

is  none  (Dh.  140).    Saddhammasavanwk,  hearing 

the  Truth  of  Buddha  (B.  Lot  305).    Dhamnuh 

Mavanatn,  hearing  the  Law  preached,  gobg  to 

church  service  (F.  Jit,  46). 
SAVANAA,   Flowing    [^RUT].      Mandpattammo 

(adj.),  flowing  in  the  channels  of  pleasure  (Dh.60). 
SAVANlYO  (adj\),  Pleasant  to  hear  [?C^1^]. 
S  A  VANKO,  A  sort  of  fish  [^  -h  IHf  j  -    Ab.  672. 
S AY ANO,  Name  of  a  Nakkhatta  [^8RI|] .   Ab.  60 ; 

Sen.  K.  524  (the  MSS.  rightly  read  -no). 
SAVANO,  Name  of  a  month  [^STRW]-    Ab.  75. 
SAVASESO  (adj.).  Imperfect,  incomplete  [^THT- 

^].    Dh.  296. 
SAVATI,  To  flow  [^].    Dh.  00.    P.  pr.  fem.  «- 

vanti,  a  river  (Ab.  681 ;  J&t.  18). 
SAVATTHi  (/.),  Name  of  a  town  in  India,  tlie 

capital  of  Kosala  [^STPT^]-    Ab.  199;  Kh.4; 

Dh.  77,  93,  198.     Sdvaithmagaratk  (Dh.  216). 

Sdvatthivdd  (m.),  dwelling  at  S.  (Dh.  274,  366). 

With  affix  ;a|,  Sdvaiihiko,  belonging  to  S.  (Sen. 

390). 
SAVETA  (m.).  One  wha  informs  [^TR^  +  ^]* 
SAVETI,  see  Sunoti. 
SAVHAYO  (adj.).  Called,  named  [^ETIZV]*    Sttm- 

huddho  SikhUavhayo,  the  Baddha  named  Sikhio 

(Ras.  26). 
SAVIBHATTI  (aty.).  Having  inflections  [9  +  f^- 

SAVIKA,  see  Sutfoko. 

SAVIMaNAKO  (a^\).  Possessed  of  intelligence 

or  consciousness,  animate   [^  +  f^n|T^  +  V]' 

Alw.  I.  76.    Samnnd^akaik  dhanam,  live  stodc 

(Dh.  79). 
SAVITTHi  (/.),  The  Vcdic  verse  Sdvitrf.    At  Kb. 

17  we  have  tdtfitti. 
SAVO,  Flowing,  dripping  [^R].    Ab.  1059. 
SAVO  (adj.),  Dark  brown,  bay  [W^]-    Ab.99. 
SAVUPADISESO,  see  UpddUeto. 
SAVYO  (a4j.).  Left,  on  the  left  hand  [;Q^].  Ab.719. 
SAYAKO,  An  arrow ;  a  sword  [^mWi].   Ab.388, 

391,  1049. 
SAYAlk  (indec),  Oneself,  by  oneself,  spontanconslj 


SAY 


(471  ) 


SAY 


[^SPPd-  Mah.  2,  78;  Alw.  I.  79.  Te  «.  rdjd 
ak^pmfif  the  king*  himself  served  them  (Mah.  82). 
8.  ttbhmhdyoj  having  learnt  bj  myself  (Oh.  63). 
Smfmm  eva  (Ten  J.  115).  With  a  fern,  noon  (Mah. 
113).  With  a  plnr.  noun  S,  pabbajitktUf  they 
themselves  took  orders  (Dh.  142;  comp.  F.  Jdt.  17). 

SAYAA,  see  Sdyo. 

SAVAMASO,  Evening  meal,   sapper   [?7n79^  + 

8AYAMBHD  {adj.\  Self-produced,  self-sufficient, 
independent  [^T^^]-  'T\i\%  is  an  epithet  of  a 
Buddha  (Ah.  4).  Bumouf  says  admirably  (B. 
Lot.  336),  "  Tills  term,  which  is  only  an  epithet, 
mnal  not  be  confounded  with  the  appellation  Sva- 
yambhn,  which  occupies  so  prominent  a  place  in 
Brahminical  mythology.  I  imagine  that  as  used 
by  Buddhists  this  epithet  expresses  the  indepen- 
dent nature  of  a  Buddha,  who,  as  soon  as  he  has 
attained  to  a  knowledge  of  the  emptiness  of  all 
laws  and  conditions,  has  no  longer  any  other 
substratum  or  raison  d'etre  than  himself.''  He 
then  quotes  from  Mahdvamsa  T^ka,  apt  ca  yo  ao 
BAagavd  iayambhd  andcariyako  pubbe  ananuuu' 
U$u  dkammesu  sdmam  iaccdni  obhiBambujjhiy  and 
this  Blessed  One,  self-dependent,  without  a  teacher, 
by  himself  discovered  Truth  in  doctrines  hitherto 
unheard.  Vij.  writes  to  me,  **  Sayambh^  means 
one  whose  knowledge  b  underived,  self-produced 
{my am  bh^tdya  ptMdya  yutto  sayambh^),*'  Sa^ 
yambhundfunkf  ''self-derived  or  original  know- 
ledge," as  an  epithet  of  the  knowledge  of  a 
Buddha  occurs  in  very  old  texts  (see  Sdmukkam- 
dko)*  If  BayanubMy  as  an  epithet  of  a  Buddha, 
belongs  to  the  earliest  age  of  Buddhism,  it  affords 
another  instance  of  the  way  in  which  Gautama 
appropriated  the  Brahminical  terms  while  ma- 
terially altering  their  meaning  (comp.  Mdhd- 
brahmd). 

BAYAMPABHO  (adj.),  Self-resplendeut  [^Rfim]. 

8A YAlflVARA  (/),  A  maiden  who  chooses  a  husband 
[^RrtTT].    Ab.236. 

8A YANA A,  and  SENAA ,  Lying,  sleeping ;  a  bed, 
coach  [ipnf]-  ^^'  308,  1121.  Mahda,,  a  large 
bed,  i.e.  a  bed  beyond  a  certain  prescribed  width, 
was  forbidden  to  the  priests.  Stnfanaffhdnamy 
sleeping  place  (Dh.  82).  Attano  aayanagumbe, 
ia  the  jungle  which  was  his  lair  (F.  J4t.  54,  of  a 
jackal)«  Bh^miioyanathy  lying  on  the  ground 
(Dh.  805).    Mah.  83,  180,  194 ;   Dh.  48.    The 


term  Mendtanam,  =  1|^1|  +  1ir9^  (once  we  have 
sayandmna,  Dh.  34)  appears  to  mean  originally 
"sleeping  and  sitting,"  and  hence  "dwelliug.'' 
Rukkhamiikuendaanaaaa  gatagatatthdne  sulabkO' 
tdyay  from  the  easy  obtainment  of  a  lodging  at 
the  foot  of  a  tree  wherever  you  go  ( J&t.  10,  comp. 
Kamm.  9).  D'Alwis  renders  navavidhas,  at  Alw. 
1. 78  by  *'  nine  kinds  of  habitations  adapted  to  the 
recluse."  Vij.  renders  send$anagdhako,  "steward 
or  housek^per  of  an  establisliment."  Sendsmno' 
vattam,  "duties  of  the  bed-chamber*'  (Cornelius 
Alwis).  At  Mah.  12  it  is  used  as  a  synonym  for 
vih^ra  (monastery).  It  may  also  mean  a  bed  or 
bedding  (Ab.  1121).  Hardy  renders  sendsanadd' 
nam,  "the  gift  of  a  pallet  on  which  to  recline" 
(E.  Mon.  81).  Ekamante  vicittam  kdrdpetvd  «. 
ddpesiy  gave  them  beds  made  variegated  or  em- 
broidered on  one  side  (?  Dh.  109). 

SA YANHO,  Evening  [iTT^IT^f]  -  Sdyanhatamayo, 
eventide  (Mah.  84).  Sdyanhasamaye  or  -samayam, 
in  the  evening  (Mah.  2 ;  Alw.  I.  93 ;  Dh.  314 ; 
F.  J6t  52). 

SAYANIGGAHAlfr,  SAYANIGHARAft,  A  sleep- 
ing-room,  bed-chamber  [the  second  part  of  this 
compound  is  ^H^,  the  first  is  a  derivative  of  ^, 
probably  a  fem.  noun  11^1^!^].  Ah.  214;  P&t. 
90,93. 

SAYANIYO,  see  SdyaH. 

SAYANJATO  {adj.).  Sprung  up  spontaneously  [^- 
Zf^irnT]  •    Saym\j(Uaidli,  wild  paddy  (Dh.  156). 

SAYAI^KATO  {adj.).  Made  by  oneself  [^9^7]. 
Dh.  02.  Sayankatath  sukhadukkhaih,  happiness 
and  suffering  caused  by  one's  own  actions  (Gog. 
Ev.  29). 

SAYANO,  see  Sayati. 

8AYATHU  (m.).  Swelling  [H^ff].    Ah.  327. 

SAYATI,  and  SETI,  To  lie  down  [ift].  Pres.  3rd 
pi.  senti  (Dh.  28).  Nihato  aeti,  perishes  (F.  Jdt. 
49).  Sukkam  aeti,  to  live  at  ease  or  happily  (Dh. 
15,  31,  30).  Sayane  kim  na  sen  sukham,  why  do 
you  not  recline  comfortably  on  your  couch  ?  (Mali. 
136).  P.  pres.  aaydno  (Kb.  16),  aayamdno  (Att. 
218).  Aor.  aayi  (Mah.  128, 230,  pi.  sayithsu,  Mah. 
217).  Ger.  sayitvd  (Mah.  194).  P.p.p.  aayito, 
lying  (Mah.  47>  157).  Caos.  saydpeti,  to  cause  to 
lie  down,  to  put  down,  lay  down  (Mah.  216,  244, 
246). 

SAYATI,  To  go,  to  take  refuge  [fiSf].  Kathmk 
aaydmit  whither  shall  I  betake  myself  (Mah.  52). 


SAY 


(472  ) 


SEP 


SAVATIy  To  taste  [^Ql^]  •  Jtthdya  roMom  sdyUvd^ 
having  tasted  a  flavour  with  his  tongue.  P»f.p. 
sdyaniyot  to  be  tasted,  savoury.    P.p.p.  9dyitQ. 

SAYHATI,  The  part.  pres.  sayhamdno  of  this  pas- 
sive from  ^[^  is  given  at  CI.  Gr.  120.  P.f.p.  sayho, 
endurable. 

SAYl(a4;.),  Lying  [inf^]-  Dh.58.  BHmitdyiy 
laying  on  the  ground  (CI.  Gr.  29). 

SAYIKA  (/),  Lying,  sleeping  [ifrfiPIT].  Dh.  26. 

SAYO  (adj.)y  Lying,  sleeping  [ij^]. 

SAYO,  Evening  [IST?].  Ab.  68.  Sdyabhattam, 
evening  meal,  supper.  Sdyam,  in  the  evening 
(Dh.  214 ;  Das.  6 ;  Mah.  160).  Sdyam,  it  is  late 
(Mah.  81 ;  Dh.  88).  Sdyapdtam,  evening  and 
morning,  late  and  early  (Dh.  214,  252). 

SECETI  (cau8.).  To  cause  to  sprinkle  [^-M^tfif]. 

Mah.  211.      At  Mah.  233    secanto    should   be 

pekkhanto. 
SEDAJO  (adj,).  Sprung  from  moisture  [^7^]* 

Insects,  wormsy  etc.  are  sedqfa  (Ab.  741 ;  Man. 

B.  441). 
SEDITO  (p.p.p.).  Steamed,  heated  [#)f^] .  Jdt.52. 
SEDO,  Sweat,  moisture,  boiling  steam  [%?]•  Ab. 

1088 ;  Rh.  18 ;  F.  Jat.  46.    Sedt^alo,  perspiration 

(Ab.  954). 
SEHI,  see  So  (1). 
8EKHARIK0,  The  plant  Aohyranthes  Aspera  [f^- 

^ft^].    Ab.683. 

SEKHARO,  A  crest,  chaplet  [^19^].    Ab.  308. 

SEKHIYO  (a^\).  Connected  with  training  [S^if]- 
The  seventy  tekhiyd  dhammd  are  minor  precepts 
regulating  the  conduct  of  the  priest,  and  applying 
to  his  mode  of  dress,  deportment,  eating,  etc. 
They  are  also  called  sekhtyavatttah*  £•  Mon,  9 ; 
B.  Int.  308 ;  P4t.  20. 

8EKH0,  One  who  is  under  training  ^[%\.  This 
term  is  applied  to  the  first  seven  Ariyapnggalas, 
the  eighth  or  Arhat  being  asekho.  It  implies  that 
they  have  stiU  a  remainder  of  human  passion  to 
eradicate,  stiU  duties  to  perform,  still  a  probation 
to  be  passed  through.  The  seven  Sekhas  or 
Sekhapuggalas  are  mtdpaUimaggaffho^  totdpatti' 
phalatfho,  Makaddgdmimaggafthe,  sakaddgdmi- 
phalaftho,  andgdmUnaggaffho,  andgdmiphalafthOf 
arahaitmuaggaftho.  Of  these  the  first  has  a 
maximum  of  human  passion  to  get  rid  of,  and  the 
last  a  minimum,  being  but  very  slightly  removed 
from  the  perfect  saactlfication  of  the  wrokaUa- 


phalattho  or  Arhat  (see  Maggo).  The  foil,  is 
Buddhaghosa's  gloss  on  tekho  in  verM  45  of 
Dhammapada,  Sekko  H  adhitiUuikkkd  adhidtto' 
rikkhd  adhipwAdnkkhd  ti  imd  iii$o  rikkhdnkkhito 
totdpattimaggatthduath  ddim  katvdydva  anhatU' 
maggatfkdnd  sattavidho  sekho,  by  Sekha  are  meant 
the  seven  Sekhas  beginning  with  Sot^pattimaggs- 
ship  and  ending  with  Arahattamaggasbip,  who 
are  disciplined  in  these  three  disciplines,  lofty 
morality,  lofty  thought  and  lofty  wisdom  (Dh. 
209).  Tvm  ca  tekho  sakaraftfyo,  thou  art  yet 
under  discipline  and  hast  duties  to  perform  (B. 
Lot.  297).  AppattamdnoMo  tekho,  one  who  is  yet 
a  Sekha  and  has  not  attained  Arhatship  (Dh. 
255).  SekhtuUam  is  the  moral  practice  of  a 
sekha,  the  duties  he  performs  to  get  rid  of  homan 
passion  (Man.  B.  493).  Ab.  435;  Alw.  I.  76; 
B.  Int.  322 ;  B.  Lot.  2d5.  Sometunes  written 
Sekkha. 

SEKO,  Sprinkling  [iiR].    Sen,  K.  523, 

SELANA]^,  Noise,  shouting.     Ab.  880. 

SELEYYAlVr,  Benzoin  [^%q].    Ah.  591. 

SELIYO(ai^'.)  =  ^.    Pit.  viii. 

SELO  {a^,\  Rocky  [Hw].  Selo  pabbato,  a  rocky 
monntahi  (Dh.  2).  Selo,  a  rock,  hill,  mooDtaia 
(Ab.  005 ;  Mah.  12,  240 ;  Ph.  15). 

SELU  (m.).  The  tree  Cordia  Myxa  [^].  Ab.56a 

SEMHAM,  and  SEMHO,  Phlegm,  the  phlegmatic 
humour  [%CIT<].  Ab.  281,  817;  Kh.  18.  See 
also  Silentmo. 

SEMHIKO  {adj\),  Phlegmatic,  produced  by  phlegm 

[llt*»Wl]. 
SENA  (/.),  An  army  [^Wt] .    Ab.  381 ;  F.  Jit.  3. 

Sendffy^Of  a  review  (B.  Lot.  406). 

SENAA,  see  Sayanmh, 

SENANi  (m.),  A  general  [%irnft]-    Ab.  3M. 

SENAPAGGAlfr,  Post  of  general  or  commander-io* 

chief  [HlfTIHir].    Mah.  259. 
SENAPATI  (m.),  A  general  or  commander-hi-diief 

[%^nxrf?T]  -    F.  Jilt.  9  \  Att.  38. 
SENASANAA,  see  Sayanaan. 
SENI  (m.  and/.),  and  SE^Jl  (/.),  A  line, row;  a 

multitade,  community  \  a  guild  of  artisans  [^Tf » 

%1||^].  Ab.504,539,1021;Dh.203,239;P&t97* 
SENIYO  {aty.\  Belonging  to  an  army  [%^]* 
SENO,  A  hawk  [f|m].    Ab.  637. 
SEPAWl  (/.),  and  SEPAljnyiKA  (/.),  Names  of 

two  sorts  of  plants  [^f^inff»  iTlMfiJ^l]'  ^ 

575 ;  Dh.  147. 


SEP 


(473) 


SEY 


SEPHALIKA  (/).  Name  of  a  plant  [^J^Miftl^l]. 
Ab.  675  (  =  nilikd). 

SEREVYAKO,  The  plant  Barleria  Grotata  [%^- 
^H].    Ab.  679. 

SERl  (adj.).  Self-willed  [^f^vO  •  Seribkdvo,  seritd, 
self-will,  independence  (Att.  109). 

8ESAK0  (adj.).  Remaining,  omitted  [^  +  ^]- 
Semkam  madhu,  the  remaining  honey  (Mah.  133). 
8emkA  Jand,  the  rest  of  the  people  (Mah.  61). 
8abbe  g'kdtiiaMe$akd,  all  who  had  escaped  the 
danghter  (Mah.  161,  oomp.  Sansk.  hataqesha). 

SfiSfiTI  (eaus.\  To  omit,  leave  [^^V^rfw]-  -^Mci 
ateteivd,  leaving  nothing  behind  (Dh.  239).  Fini- 
eehmyam  sabbam  aae$ayit9a,  including  authorita- 
tive decifiiouR  (Vij.)« 

8ESO  («(;.),  Remaining  [^].  Mah.  205.  Algo 
a  noan,  ^  remainder"  (comp.  ianghddUemji). 

8ETACCHAD0,  A  goose  [%Fr^].    Ab.  646. 

SETACCHATTAA,  a  white  parasol  or  nmbrella, 
an  emblem  of  royalty;  kingship,  royalty  [%9f- 
^n^].    Ras.  18 ;  Alw.  I.  78. 

8ETAMB0,  A  sort  of  mango  [%7T  +  Unf].  Ab. 
538. 

8£TA]$rOO  (adj.\  Whito-bodied  [%?f  -f  ^^f]. 
Mah.  63. 

SBTATTHIKA  (/.),  Blight  or  mildew  [%1T  + 
^Wf^  +  ^i?].    Ab.464. 

SETHILLAft,  Looseness  [itftRi]- 

8ETI,  see  SayoH. 

SETlBHO,  A  white  elephant  [%1T  +  \7Si\. 

8ETO  (adj.\  White  [%7!].  Ab.  96.  Sabba$eto, 
entirely  white.  Masc.  aeto,  the  colour  white,  white- 
ness (Ab.  95,  note). 

SE^HATA  (/.),  Superiority,  eminence  [itVTfT]* 
Dh.6. 

SETTHI  (/.),  Asbes.    Ab.  36. 

SE^^HI  (jM.),  Foreman  of  a  guild;  a  cashier, 
treasorer ;  a  wealthy  merchant  [%f^^  •  B.  Lot. 
322 ;  Dh.  78, 395 ;  Ras.  36 ;  Man.  B.  216.  Setihi- 
kulatk,  Ibmily  of  a  wealthy  merchant  (Mah.  116). 
Li  the  Glossary  to  his  Mah^vansa  Tumour  says, 
*'  cashier,  treasurer,  now  called  chetty."  At  Mah. 
69  we  are  told  that  Dhamm&soka  conferred  on  an 
**  accountant "  (gajMko)  the  office  of  sefthi  {seffhu 
itaik)  at  his  court.  And  tetfhitthdnam  is  similarly 
used  at  Ras.  18. 

8ETTH0  (a4^'.)>  Best,  excellent,  eminent,  supreme 
[%K]'  Bh.  6,  48»  67;  Ab.  695;  Alw.  L  xvi. 
Seffkadkatuuky  valuable  tveasnre  (Ab.  421,  Snbh. 


says, "  pearls,  gems,  etc*).  Setthakammam,  pious 
deeds  (Mah.  Izxxvi).  PoMddaaettho,  noble  palace 
(Mah.  163,  comp.  Kh.  7)-  Naraviriya$ettko, 
mightiest  of  men  (F.  Jdt.  18). 

SETU  (m.),  A  ridge,  embankment,  dike,  causeway ; 
a  cause  [%7j].  Ab.  91,  189, 1100.  NaUuetu,  a 
dike  made  of  rashes  (Ras.  77)*  Attdnarh  Meiu^ 
katvd,  making  a  bridge  of  his  body  (Dh.  117). 
The  embankment  or  '*bund"  of  a  tank  (Att.  196). 

8EVA  (/),  Service  [%WT]-    Mah.  138. 

SEVAKO  (adj.).  Serving,  following,  devoted  to 
[%l^].  Ten  J.  38;  Mah.  127.  Masc.  sevako, 
a  servant,  follower,  attendant  (Ab.  342 ;  Mah.  261). 

SEVALO,  The  aquatic  plant  Vallisneria  [^IRir]. 
Ab.  689. 

SEVANA,  and  -NAlif,  Service,  following,  practising, 
devotion  to  [%^pr]  -  F.  J4t.  13 ;  Ab.  1056 ;  Kh. 
6.    Paraddraaevand,  adultery  (Dh.  396). 

SEVATI,  To  serve,  follow,  practise ;  to  resort  to, 
to  use,  enjoy  [%^]  •  Dh.  62.  Paraddram  «.,  to 
commit  adultery  (Dh.  66).  Micchdditthim  «.,  to 
follow  false  doctrine  (Dh.  31).  To  partake  of, 
enjoy  (Mah.  236).  To  frequent,  haunt,  inhabit 
(Ten  J.  h&).  P.f.p.  sevaniyo  (Att  212).  P.p.p. 
teviio  (Dh.  48). 

SEYYA  (/.),  Lying,  sleeping ;  a  bed,  couch  [l(WT]< 
Ab.  308, 1121 ;  Dh.  64,  66 ;  Kh.  16. 

SE  Y  YATH  A  (adv.).  As,  just  as.  I  believe  Trenckner 
to  be  right  in  making  this  word  equivalent  to 
9  +  ^TBTT*  Sa  is  here  used  merely  for  emphasis, 
as  in  Moe.  The  accent  being  thrown  back  Me  get 
the  doubled  y,  and  for  the  e  comp.  teyyd,  pheggu, 
yebhuyyena.  With  foil,  apt :  Seyyathdpi  manus»d, 
as  for  instance  men  (see  Sattdvdso).  Seyyathd  pi 
Malayajanapade,  as  in  the  Malaya  country  (PiU 
66).  With  a  verb  i  Seyyathd  pi  bhante  ambath 
vd  puttho  labujam  vydkareyya  labujadi  vd  putiho 
ambark  vydkareyya  evam  evatk,  • .  as  a  man,  lord, 
who  was  asked  about  a  mango,  should  answer 
about  a  bread  fruit,  even  so  . .  (Sam.  S.).  With 
foil,  api  ndma  (Ab.  1143).  Seyyathd  pi  ndma 
ummdpupphath  . .  seyyathd  pi  vd  pana  tarn  vat^ 
tham  Bdrd^a»eyyakam,  jnst  like  the  umm&  flower, 
or  again  just  like  that  doth  of  Benares  . .  (Par. 
S.  33).  Seyyathd  pi  ndma  balavd  purim  $ammin» 
Jitani  vd  bdhani  paidreyya  paidritafk  vd  bdhatk 
Bammihjeyya  evam  evank,  just  as  a  strong  man 
might  draw  back  his  outstretched  arm  or  stretch 
out  his  bent  arm,  even  so  . .  (Ck»g.  £v.  8 ;  B.  Lot. 


SEY 


(  474) 


SIR 


S06).  with  foil,  idam  it  takes  the  form  Beyyathi- 
dam^  an  adv.  meaning  *'  as  follows,  namely,"  and 
generally  introdacing  a  list  or  enumeration.  Cat' 
tdro  mahdbMid  seyyathidath  pafhavidhdiu  dpiH 
dhdtu  tejodhdtu  vdyodhdiu,  the  four  Elements, 
namely,  Earth,  Water,  Fire,  Air  (B.  Lot  514). 

SEYVO  (adj.).  Better,  excellent  [ihnc].  ^^'  ^> 
606,  918.  Masc.  nom.  9eyyo  (Dh.  w.  104,  308, 
oomp.  9eyyo  'ham  asmi,  I  am  a  better  man).  Masc 
ace.  seyyam  (Dh.  12).  Fem.  nom.  teyyo  (Dh.  20). 
Neat,  nom,  9eyyo  (Dh.  19,  20,  55).  As  a  neut. 
noun,  teyyo,  good,  advantage,  improvement,  hap- 
piness, bliss  (Ah.  88,  918).  Seyyatthikoy  desiring 
bliss  (Aliv.  I.  zvi).  TSdUam  bhajamdnana  teyyo 
hoti,  to  the  man  wlio  cultivates  the  friendship  of 
SQch  a  one  there  is  advantage  (Dh.  14,  comment 
vuddhi).  Seyyam  at  Dh.  8  appears  to  be  %f(^ 
+  l|^y  in  ft  better  way,  better. 

SIBBANAft,  Sewing  [^^Fhnr]-  Ab.  1095;  P&t. 
xlviii. 

SIBBANI  (/.),  Desire  [^1^^].    Ab.  102. 

SIBBATI,  To  sew,  stitch  [t%^].  Alw.  I.  19. 
P.f.p.  MUfbitabbo  (J4t.  9). 

SIDANAA,  Sinking  (fr.  next).    Mah.  178. 

SiDATI,  To  sink,  subside,  settie ;  to  be  dejected, 
despond,  yield,  give  way  [F^] .  GK  Gr.  10 ;  Mah. 
217.  P.p.p.  fanfio,  sunk  (Dh.  58).  Cans,  tddeti, 
to  throw  down  (Dh.  HI), 

8IDDHANT0,  Religious  belief,  dogma  [ftrTRT]- 
Ab.  161. 

SIDDHATTHO,  White  mustard ;  Gautama  Bud- 
dha's name  when  a  prince  [f^TVT^J  •  ^^'  ^  ^h 
1116. 

SIDDHI  (/.),  Formation,  accomplishment;  success, 
prosperity  [flffw]  •  Ab.  870 ;  Mah.  174 ;  Att.  194. 

SIDDHO,  see  SiJfhatL 

SIGALO,  A  jackal  [fWTW]-  Ab.  615;  F.  Jit. 
47,48,52.    Fem.  «^<f/^  (Ten  J.  37). 

8IGGU  (m.),  The  tree  Hyperanthera  Moringa 
[fq^].    Ab.554. 

SiGHO  (adj.).  Quick,  swift  [^«].  Ab.  40.  Si- 
gha$aOf  a  fleet  horse  (Dh.  6).  Sighagdmi  (adj.), 
going  quickly.  Adv.  iighamy  quickly  (Mah.  44 ; 
Has.  40).  Sig'hataram  (adv.),  move  quickly,  sooner 
(Alw.  I.  xlii). 

SiHALO  (adj.),  Sinhalese  [ftffll]  Sihald  ninUti, 
Sinhalese  grammatical  rules  (Mah.  247).  SikaU 
affhakathd,  Sinhalese  commentaries  (Mah.  251). 

.  Sihalam,  the  Sinhalese  country,  Ceylon  (Mah.  50, 


239).  PI.  Sihald,  the  Sinhalese  people  (Ab.  185; 
Mah.  50,  251).  MahdkdfaMalo,  the  great  dariL- 
featured  Sinhalese  (Mah.  203).  Sikalabkdtd,  the 
Sinhalese  language  (Mah.  251).  Sihalad^,  the 
island  of  Ceylon  (Pit.  81).  By  Sinhafese  an 
meant  only  the  Aryan  inhabitants  of  Ceylon ;  they 
are  the  descendants  of  a  people  coming  from  tiis 
Lala  country,  a  district  of  Magadha,  who  migrated 
to  Ceylon  several  centuries  before  the  Christian  era. 

SiHO,  A  Uon  [f^].  Ab.61I.  Fem.  iUkL  Thm 
are  four  sorts  of  siha,  keaaraMe,  Hfuu.,  pandm., 
kdfat.,  the  maned  lion,  the  grass  lion,  the  brown 
lion,  and  the  black  lion.  According  to  Hardy  tlie 
tiya  and  k^a  lions  both  eat  grass,  the  latter  is 
sud  to  be  like  a  black  bull  (Man.  B.  18,  see  Ab. 
612).  At  die  end  of  a  compound  ilka  sometimei 
implies  eminence,  heroism  (Ab.  606).  Naradh, 
the  hero  or  lion  of  mankind  (Ab,  3).  Sakyadk$, 
the  lion  of  the  Sakya  race  (Ab.  5),  the  former  aa 
epithet  of  a  Buddha  generally,  the  latter  of  Gotama 
Buddha.  Sihapa^araik,  a  window  (Ab.  216; 
Alw.  I.  76 ;  Ten  J.  43).  SthoBeyyd,  lying  od  tlie 
right  side  like  a  lion  (B.  Lot.  342 ;  Dh.  222). 
Slhapueehi  (f.),  name  of  a  plant  (f^lf  U^)»  Ab. 
584.  Sihappapdto,  see  Mahdaaro.  Sihanddo,  a 
liou's  roar ;  a  war-cry,  or  a  shout  of  exultation 
(Ab.  899).  Sihanddam  nadati,  to  roar  (said  of  a 
lion,  F.  Jilt.  47^  comp.  Manddanadanam,  Jit  19). 
Sihanddafk  nadi,  uttered  these  exulting  words  (F. 
Jdt.  57).  'mth  affix  1[«(,  Hhanddi  (adj.),  ba?nig 
a  lion's  roar.  Sihdaanam  ( =  Ma  +  diona),  a 
throne  (Ab.  357 ;  Mah.  26,  157).  SthahMu, 
having  a  jaw  like  a  lion  (B.  Lot.  567). 

SIJJHATI,  To  be  accomplished,  take  place,  svc- 
oeed;  to  be  practised  or  established  or  in  ose 
[fira]-  Alw.  1. 42.  P.p.p.«tdtfAo,accompMed, 
ended,  fulfilled,  successful.  Siddke  mama  mm«- 
raihe,  when  my  wish  Is  aooomplished  (Mah.  203). 
Siddhe  hamme,  when  our  enterprise  is  achleTed 
(Mah.  206).  ApaddnaMdhakkhettam,  scene  of 
exploits  accomplished  (Att.  190). 

SiKARO,  DrlzzUng  rain  [ifNl^}.    Ab.  49. 

SIKATA(/.),Sand[f|ri|m].    Ab.  663. 

SIKH  A  (/.),  Peak,  pofait,  summit ;  crest,  top-laot ; 
flame  [fll^].  Ab.  35,  258,  872.  Peacod'i 
crest  (Ab.  634).  Aggu.,  flame  of  fire  (Dh.  54). 
Dipa$.,  flame  of  a  lamp  (Dh.  89,  oomp.  Mah.  812). 
Pddas.,  the  top  of  the  leg  of  a  conch  (where  it 
fits  Into  the  framework,  P&t  86).    SUtk^paUa 


SIR 


(  475  ) 


SIL 


neaos,  I  think, '' pre-emineDt,  faighe8t»*  lit.  baving 
reached  the  pinnacle. 

8IKHANPAK0,  A  tuft  or  loclc  of  hair  [fipaiQil]. 
Ab.  257. 

SIKHA^^lI  (mJ),  A  peacoclc  [(1(^(114  *|J.  Ab. 
834. 

SIKHAl^O,  A  tuft  or  lock  of  hair;  a  peacock's 
tell  [fWv]-    Ab.  635, 1065. 

SIKH ARAA ,  and  -RO,  A  peak,  top ;  the  point  of 
a  sword  [ffpOT]-    Ab.  542,  993. 

SIKHARl  (m.),  A  tree;  a  mountain  [fll^lX'^]. 
Ab.  005,  1114. 

SIKHl  (m.).  Fire ;  a  peacock ;  name  of  a  Buddha 
[fllf^PCI-  Ab.  33,  634,  1041;  Mah.  2;  Man. 
B.9fi. 

SIKBlA  (/.),  A  string  by  which  a  weight  is  sus- 
pended ;  the  strings  of  a  balance ;  the  strings  of 
a  kILja  [fi(^HT] .    Ab.  525, 919 ;  Jdt.  9 ;  Ras.  30. 

SIKKHA  (/.),  Learoing,  study,  training  [flf^]. 
Ab.  110  (as  one  of  the  Veddngas).  The  three 
Akhds  {nkkhdtiayam)  are  adhisilas.,  adhicUias.^ 
adhipanhd8.y  training  in  the  higher  morality,  the 
higber  thought  (ecstatic  meditation,  Snbh.),  and 
the  higher  learning  (Dh.  358).  Sikkham  daddti, 
to  grive  instruction,  to  train  (Mah.  135,  comp.  37). 
Sikkhdpadam,  sentence  of  moral  training,  a  pre- 
eept.  The  ten  nkkhdpadoM  are  precepts  regelating 
die  life  of  the  Buddhist  monk  (Kh.<  3 ;  B.  Int. 
304 ;  £.  Mon.  23 ;  they  are  the  same  as  the  ten 
Sflas).  Vn^  affix  fii,  diuankkhdpadiko,  one 
who  practises  the  ten  precepts,  a  monk  (P6t.  91). 
Tlie  Ave  Sikkb6padas  are  the  first  five  of  these. 
Sikkhdpaddni  rakkhati,  to  keep  the  precepts  (Db. 
227). 

SIKKHANAA,  Training,  learning,  study  (fr. 
mkkhaii).    Jdt.  58. 

8IKKH ATI,  To  learn,  tram  oneself  [fipi]  •  ^i^^i 
loc  Samdddya  iikkhati  Hkkhdpadesu,  taking  them 
upon  himself,  he  exercises  himself  in  the  moral 
precepte  (Sang.  S.  comp.  Pdt.  17).  With  ace. 
Jnum  ea  ima^  ca  dcdram  iikkhiium,  to  learn  such 
and  such  practices  (Dh.  239).  Khippam  eva  imam 
kdrattam  nkkheyya,  he  would  very  soon  learn  that 
trick  (Dh.  400).  Lekkam  «.,  to  learn  writing 
(Das.  24;  Alw.  I.  100).  P.  pres.  rikkhamdno, 
one  who  is  under  instruction  or  training  (P&t.  19). 
The  fern,  dkkhamdnd  is  a  term  applied  to  a  young 
woman  intending  to  become  a  sdmapeH  or  nun, 
and  undergoing  a  probationary  course  of  instruc- 


tion with  that  view  (Ab.  438 ;  P&t.  ,16).  From 
P&t.  91  it  appears  that  the  training  lasts  two 
years  (at  Mah.  37  we  are  told  that  Sanghamltti, 
owing  to  her  superior  merit,  acquired  the  necessary 
training  in  a  single  day).  P.p.p.  nkkhito,  learnt ; 
trained,  skilful  (Dh.  223).  With  ace.  Tiato  nkkhd 
aikkhito^  trained  in  the  three  Sikkhfis  (Dh.  209). 
Sikkhitasikkho  (adj.),  one  who  has  undergone 
training  (P4t.  91).  Sikkhitatabbasippo  (adj.),  by 
whom  all  branches  of  knowledge  had  been  learnt 
(Ten  J.  107).  Sutikkhito,  thoroughly  acquired 
(Kb.  5).  Cans,  rikkhdpetit  to  teach,  train  (Dh. 
271).  Of  training  animals,  teaching  them  tricks 
(Ten  J.  51, 1 14 ;  Dh.  400).  With  two  ace.  Sikkhd- 
peti  mahipdlam  iauibuddhassdionatk,  taught  the 
king  the  doctrine  of  Buddha  (Mah.  41, 242,  comp. 
Dh.211). 

SILA  (/.),  A  stone,  rock  [flXWr]-  Ah.  005.  Sild- 
patto,  a  slab  of  stone,  a  stone  bench  (J4t.  59). 
SUdydpoy  a  stone  pillar  (Mah.  105).  PL  Jt/<yo, 
stones  (Mah.  169). 

SILABBATAA,  Religious  practice  or  rites  [if^ 
+?nT]*  Tin%  word  occurs  at  Dh.  v.  271,  where 
the  context  shows  it  to  be  used  in  a  good  sense. 
It  is  coupled  with  "  learning,  ecstetic  meditation 
and  separation  from  the  world,"  and  Buddha- 
ghosa's  comment  states  that  it  -is  used  for 
such  practices  as  the  four  pdrisuddhisilas  or  the 
thirteen  dhutangas  (p.  380).  But  in  the  com- 
pound aUabbatapardmdMOf  '<  affectation  of  rites," 
it  is  used  in  a  bad  sense,  and  is  one  of  the 
Up&ddnas  and  Samyojanas.  In  this  sense  it 
occurs  at  Kb.  9,  and  the  comment  (not  Buddha- 
ghosa's,  see  p.  26)  gives  the  foil,  curious  gloss, 
ito  bahiddhd  MmafLobrdhma^nafk  tilena  suddhi- 
vatena  iuddhtti  evamddUu  dgaiam  gotttakukkunt' 
iilddikam  s{la$h  govatakukkuravatdnam  ca  vatam 
iilabbaian  H  vuecatif  "Silabbata  means  cattle- 
practices  and  dog^practioes  and  such-like  practices, 
and  the  rites  of  those  who  follow  cattle-rites  and 
dog-rites,  which  are  intended  in  such  passages  as, 
<  Purification  obtained  by  purification-rites,  by  the 
practices  of  monks  and  brahmins  foreign  to  this 
religion  (Buddliism).'  From  the  fact  that  these 
are  relinquished  (by  the  Sot^panna),  we  may  con- 
clude that  all  austerities  for  the  purpose  of  gain- 
ing immortality  (see  Topo)  are  relinquished  also, 
beginning  with  the  rite  called  nissaggikapatfiki." 
I  have  referred  this  passage  to  Vij.,  who  writes  to 


8IL 


(476) 


SIL 


me, "  The  pasiagne  refers  to  certain  ascetic  austeri- 
ties in  wliich  the  anchorite  imitates  the  manners 
and  habits  of  a  dog,  ox,  or  other  animal.''  The 
word  certainly  requires  further  elucidation. 

8ILABH0  (m.),  A  sort  of  snake  [f^nn9T  +  ^]. 
Ab.  e62.  *" 

SILAGHA  (/.),  Praise  [UTrei].    Ab.  118. 

SILAGH ATI,  To  praise  [WmJ  •  ^'^^^  ^^^'  ^^^ 
dhoMa  tildghates  he  praises  Buddha  (Sen.  K.  327). 

SILAA,  Nature,  character ;  habits,  customs,  prac- 
tice, conduct;  moral  practice,  piety,  morality; 
a  moral  precept  [ifVv].  Ab.  178,  430,  1091 ; 
Dh.  26,  53 ;  Kb.  13.  Silam  h*  etath  asddh^mam, 
for  this  is  the  custom  of  wiclced  men  (Ras.  35). 
HinudiOo  (adj.),  disposed  to  destruction,  mis- 
chievous (Ab.  731,  comp.  733).  Vddasiloy  dis- 
putatious. THvdaoppawullo,  one  whose  habit  it  is 
to  sleep  in  the  day-time  (Sig.  8.).  With  affix  ^, 
akammtuilattamy  laziness  (Mah.  138).  Silabhedo, 
a  breach  of  morality  (Dh.  156).  SUagnndho,  the 
frag^nce  of  good  works  (Dh.  10).  Sampannasflo 
(adj.),  moral,  virtuous  (Dh.  11).  Sildcdro,  the 
practice  of  morality.  SUamattakathy  a  mere  ques- 
tion of  ordinary  morality  (Br.  J.  8.).  Silamattatk 
pAretuih  ndsakkhi,  you  could  not  even  keep  the 
precepts,  or  yon  could  not  fulfil  the  ordinary  duties 
of  morality  (Dh.  86).  Silani  rakkhati,  to  keep 
the  precepts  (F.  J6t.  52).  Idatn  pi  'ssa  hoti  tilat- 
mtm,  this  doctrine  (not  to  destroy  life)  finds  a 
place  in  his  morality  (see  B.  Liot.  464,  line  3,  com- 
ment says,  idam  pi  ana  bhikkhuno  pdndtipdtd' 
veramanMaik  $ila$mim  ekath  tilam  hoti).  Sila^ 
kkhandhOf  body  of  moral  precepts,  code  of  mo- 
rality. This  is  given  in  full  in  Br.  J.  8.  and  8&- 
mafifiaphala  8.,  and  consists  of  a  number  of  pre- 
cepts governing  the  life  of  tlie  Buddhist  priest. 
It  is  divided  into  cAlasilath  (or  cuUai.),  majjhi" 
matUafh  and  mahdsilam,  Minor  morality.  Middle 
morality  and  Greater  morality.  It  is  strange  that 
we  find  the  position  of  c61a  and  mah6  reversed 
according  to  our  notions,  the  cdlasila  embracing 
precepts  forbidding  murder,  theft,  lying,  ete.,  and 
the  mah&sila  dealing  chiefly  with  unworthy  em- 
ployments, such  as  various  sorts  of  divination,  ete. 
It  is  difficult  to  account  for  this  nomenclature ; 
8abh.  says  the  cdlasfla  is  so  called  because  it  is 
the  easiest  to  keep.  I  think  there  can  be  little 
doubt  that  the  three  divisions  of  the  sila  are 
literary  or  recensional  (like  the  bh^naviras),  and 


have  no  reference  to  the  nature  of  the  precepts 
classified.    I  have  as  yet  not  met  with  the  three 
terms  in  a  tripitaka  text,  thougli  they  are  fre- 
quently met  with  in  the  commentaries  (e.g.  see 
Alw.  I.  78 ;  Dh.  258,  407).     It  is  true  that  the 
headings  c6la$(lam,  ete.,  are  found  in  the  MBS. 
of  Br.  J.  8.  and  8&m.  8.,  but  there  is  nothing 
whatever  to  show  that  they  belong  to  the  original 
text,  indeed  the  contrary  is  almost  necessarily 
implied.    The  text  of  the  sila  is  translated  by 
Bumouf  in  the  Lotus,  pp.  463-471  (in  his  note 
p.  465  for  tn^la  read  Ma).    The  ten  Silas  are  tea 
precepte  regulating  the  conduct  of  the  Bnddhist 
priest  (doBotdaihy  datavidham  tttafk,  Mah.  110, 
J6t.  28),  respectively  prohibiting  the  destmetion  of 
life,  theft,  impurity,  lying,  the  use  of  intoxicating 
liquors,   eating    at   forbidden    hours,  attending 
worldly  amusements^  the  use  of  unguents  and 
omamento,  the  use  of  a  large  or  ornamented 
couch,  and  the  receiving  of  money  (Kh.  2;  E. 
Mon.  23).    The  eight  8(Ias  {atthamgatOaik,  Att 
904)  are  the  first  eight  of  these  (Att.  82).    The 
first  ^ve  8(las  (pancasilam)  are  buding  on  all 
Buddhisto,  and  answer  to  our  Decalogue,  as  they 
briefly  sum  up  the  primary  duties  of  nan.   A 
layman  may  acquire  merit  by  observing  the  five, 
eight,  or  even  the  ten  8ila8  either  for  a  Ihnited 
period  or  till  death  (thus  at  Att  204  a  tcing 
undertakes  to  observe   the  eight  precepts,  see 
Samddiyati).    8ee  Man.  B.  488-494. 

SILAMAYO  {adj.).  Made  of  stone   [flHiT^]- 

Mah.  201,  232. 
SiLAMAYO  {adj,\  Consisting,  of  moral  conduct, 

virtuous  [if^  +  ini].    See  Ptinno. 
8ILA8ANA1!^,  a  stone  seat  or  throne  [ftTWre^]- 

Ab.  22 ;  Dh.  87. 
SILATTHAMBHO,  A  stone  pillar  [fllWT+«»l]- 

Mah.  97. 
SiLAVA  {adj.).  Observing  the  sila  precepts,  moral, 

virtuous  [^Wl^]-    Dh.  11;  Kb.  16;  B.  Lot 

313. 
SILESETI  {cau».).  To  embrace  [cans.  fij^]. 

8ILES0,  Embrace ;  union  [%^].    Ab.  763, 774. 

8ILE8UM0,  Phlegm  [%linC|.    Ab.  281.    Comp. 

Semho. 
SiLl  {adj.).  Having  a  habit  or  disposition  [l[^+ 

1[«^ .  Mkivddanatili,  reverential,  respectful  (Db. 

20). 


8IL 


(477) 


SIP 


SILrTTHO  (P4>.p.)f  Adhering,  connected  [fire]. 

Mayham  vacanafh  tahitafk  siliftham  (Br.  J.  S.  A.)* 
SILOKOy  Fame ;  a  verse,  stanza  [^t^].  Ab.  1]7» 

1035.    Pdpanloko  (adj.),  having  a  bad  reputation 

(HL  100). 
6ILUCCA YO,  A  mountain  [fiplft^^]  •    Ab.  605 ; 

J&t.29. 
6ILUTT0,  A  rat  snake.    Ab.  652. 
BiMA  (/.),  A  boundary,  limit  [^t^n]-    Ab.  226 ; 

Mah.  41 ;  AIv.  I.  70.    Katvd  puram  antoiimaih, 

Including  the  city  within  the  boundary  (Mah.  98). 

See  SamihanH, 
SlMANTINl  (/.),  A  woman  [j^nftll^].  Ab.230. 
SiMANTO,  A  boundary;  a  mode  of  parting  the 

hair  [^FtiPir].    Ab.  258 ;  Mah.  156. 
SIMBALl  (/.),  and  8IMBALO,  The  silk^cotton 

tree  Bombax  Heptaphyllum  [^1^1^  and  ^liT]. 

Ab.  565 ;  F.  J4t.  51.    Simbalivanam,  a  silk-cotton 

forest  (Dh.  194).    Simbalidaho,  name  of  a  lake  on 

Mount  Meru  round  which  dwell  the  supa^nas  in 

a  simbalf  forest  (Y4tr.). 
SIASAPA  (/.),  The  tree  Dalbergia  Sisn  [flfinn]- 

Ab.  571. 
SINANAlir,  Bathing,  washing  [^TPf].    Ab.  299 ; 

Mab.  257.    Gomp.  Nahdnam. 
Sti^GATI,  To  sprinkle  [Ps%] .  Jalam  f .,  to  sprinkle 

water  (Mah.  219).    Rukkham  khirodakena  «.,  to 

sprinkle  a  tree  with  milk  and  water  (F.  Jit  6). 

Ndvam  «.,  to  bale  out  a  vessel  (Dh.  66).    P.p.p. 

iiiio  (Dh.  66).    Cans,  nncdpeii  (F.  Jit  6). 
SINDHAYO  (adj\).  Belonging  to  Sindh  [%l^]. 

SimdAavOf  a  Sindh  horse  (a  breed  mach  prized, 

Ab.  368 ;  Dh.  57 ;  F.  Jit.  10).    Sindhavoy  and 

HWOT,  rock-salt   (Ab.    461,    1051).     Sindham- 

rafthmk,  the  Sindh  country  (Dh.  999).  Sindhava- 

potako,  a  Sindh  colt  (Has.  38). 
SINDH  U  (m.).  The  sea,  ocean ;  the  Sindh  country 

[t%«f].    Ab.  659,  865. 
8INDH0  (/),  A  river  [flpj].    Ab.  681,  865. 
8INDHUR0,  An  elephant  [HP^*    Att.  191. 
6INDI  (/.),  Name  of  a  tree  (khajjuH).    Ab.  603. 
8IND0RAA,  Red  lead  [fH^Tj .    Ab.  494. 
8INDUYAR0,  The  tree  Yitez  Negundo  [^P^- 

^nr].    Ab.  574. 
8INEHAK0,  An  intimate  friend  [%f  +  ^].  Mah. 


8INEHITO  (adj.),  Lustfol,  connected  with  desire  or 

covetousness  [%f^].    Dh.  66. 
8INEH0,  and  8NEH0,  Oil ;  friendship,  affection. 


love ;  lust,  desire  [%f  ] .  Ab.  173, 1098 ;  Dh.  50. 
With  loc.  of  the  person  loved  (Dh.  79, 333,  mayi 
sinehOy  affection  for  me).  Dhittuineho,  the  affec- 
tion (of  a  father)  for  hia  daughter  (Ras.  38,  comp. 
Mah.  45;  Das.  2).  Sanuatfhqfdiasta  bhavanti 
snehd,  one  who  lives  in  society  has  friendships 
(Khaggavisd^a  S.).  Sineham  karotif  to  make 
friends  with  (Ten  J.  37). 

SIN£RU  (m.),  A  name  of  Mount  Meru  (comp.n^rtt, 
both  seem  to  point  to  an  original  ^T^*  Ab.  26 ; 
Dh.  132 ;  Gog.  Ev.  14,  15. 

SINOAKAA,  a  horn  [^f^].    Ab.  867. 

SINGAJMr,  A  horn ;  a  peak,  summit ;  height,  dig- 
nity, pre-eminence  [^QT^]*  Ab.  497^  887.  Pin- 
nacle of  a  dagaba  (Att.  138). 

SINGARO,  Love,  sexual  passion  [^VTT]-  ^^' 
102,104. 

SINGHANIKA  (/.),  Mucus  of  the  nose  [f?9fT1ipi» 
f^l^rraPi]-    Ab.  324 ;  Kh.  3 ;  Dh.  102. 

SlNGHAfAKAM,  A  place  where  four  roads  meet 

SINGH ATO,  Name  of  a  plant  [liJlFT^].   Ab.  583. 

SINGi  (adj.).  Horned  [lff|f«0  -  ^^^c-  '^ng^t  name 
of  a  fish-(Ab.  671»  comp.  ^O^ft  fern.).  Fem. 
ringini,  a  cow  (Ab.  498). 

SINGi  (/.),  A  kind  of  gold ;  name  of  a  plant  [H^]  • 
Ab.  488,  590. 

SINGI YANISrO  (adj.).  Gold-coloured  [last  +  ^]. 
Singivaftnam  vattham,  a  sort  of  cloth  (see  Mah. 
180). 

SII^GIYERAA,  Ginger  [in  S.  we  have  ^f%<]. 
Ab.  459 ;  Mah.  167. 

SINIDDHO  (P'P'P-)t  Oily,  greasy ;  smooth,  glossy ; 
affectionate  [1^!R^].  Ab.  726,  985;  Dh.  233; 
B.  Lot.  584. 

SIPADAA,  Elephantiasis  of  the  leg  [^V^].  Ab. 
326. 

SIPPAlif,  A  mechanical  art ;  a  fine  art ;  a  piece  of 
work,  a  job ;  skill,  proficiency  [flf^].  Ab.  528 
(kammofh  kaldtUkaih).  Sippasdld  (f.),  a  work- 
shop (Ab.  212).  Dhanus.,  archery  (Mah.  143). 
Sippaphalam,  produce  of  industry,  profits  of  a 
trade  (S&m.  S.).  Sippdyaianam  means  an  art 
(Mah.  242),  the  word  dyatana  adding  nothing  to 
the  sense  (Sdm.  S.  A.  says  Hppam  eva  rippdyatO" 
narii,  and  comp.  Ab.  801,  padapurape).  Tayd 
aSinatthU^  evar^po  pd$ddo  katapubbo  uddhu  pa- 
phamanppam  eva  te  idam,  have  you  ever  before 
built  a  palace  like  this  or  is  it  your  first  handl- 

61 


SIP 


(  478  ) 


SIS 


work?  (Dh.  828).  DUdpdmokkhaaa  dcariyana 
ianiihe  tippuggahaftatthdya  TakhoiUaik  gantvd, 
baving  gone  to  T.  for  the  purpose  of  learning 
science  under  a  world-renowned  professor  (Dli. 
211).  Pitu  Mippam  da$setvdf  having  exhibited  his 
proficiency  to  his  father  (Ditto).  Sabbusippe 
nipphattim  patvdf  having  perfected  himself  in 
every  lii>eral  art  (Dh.  116).  Hattht'ossaratho' 
dhanuthanuippatkj  the  arts  of  elephant  and  horse 
training,  chariot-driving,  archery,  and  sword  exer- 
cise (Pdt.  1 16).  Brdhmanat.f  brahminical  sciences 
(Jdt.  2).  Hatthikantam  ndma  «.,  the  art  of 
elephant-charming  (Dh.  158). 

SIPPi  (m.).  An  artisan,  artificer  [fi((HH*(J.    Att. 

191. 
SIPPi  (/.),  A  pearl  oyster.    Ah.  676. 

SIPPIKO,  and  -YO,  An  artisan,  artificer  [f^ff^SHT, 
and  fi[^  +  ir]-    Ah.  504 ;  Mah.  213 ;  Dh.  323 

SIRA  (/.),  A  nerve,  tendon ;  a  vein,  artery  [ftf^]* 
Ab.  279 ;  Mah.  214  (blood-vessel). 

SIRAli^,  SIRASA,  see  Siro. 

SlRl  (/.),  Fortune,  prosperity ;  a  name  of  Lakshmi ; 
majesty,  royalty ;  magnificence,  glory  [^].  Ab. 
82,  385.  DevasM,  celestial  glory  (Dh.  153). 
Ftroea  tMyd  (instr.),  shine  in  thy  glory  (Jat.  28). 
Siriioyanaikf  state  couch,  royal  bed  (Ras.  14; 
Dh.  118).  SirigabbhOf  royal  bed-chamber  (Das. 
2,  23;  Mah.  56;  Ras.  17).  Siridharo  (adj.), 
glorious  (Mah.  21,  at  Dh.  87  divide  the  com- 
pound devarajfasirt-dharo,  bearing  the  majesty 
of  sovereignty  over  the  devas).  Sirivdio,  turpen- 
tine (Ab.  306). 

SIRIlilSAPO,  A  snake;  any  creeping  thing,  as  a 
centipede,  chameleon,  etc.  [41 0^^]-  Ab.  653; 
Sen.  K.  366 ;  Jit.  93.  Also  neut.  (in  Paritta  I 
find  nriHuapdni), 

SIRTSO,  The  tree  Acacia  Sirisa  [f^I^^]-  Ab. 
571 ;  Sen.  K.  571.  SirUamdlaka,  an  acacia  en- 
closure (Mah.  90). 

SIRO  (m.  and  «.),  and  SIR  A  A,  The  head ;  top  of  a 
tree ;  acme,  elevation  [flT^^]  •  Ab.  256, 542, 1114. 
Phalitam  rirOf  grey  head  (Dh.  46).  Ace.  mradi 
(Mah.  4).  Loc.  sire  (Ab.  1046).  Siroid  (mstr.) 
vandati,  to  salute  with  the  head.  This  is  certainly 
a  very  reverential  mode  of  salutation,  and  perhaps 
means  no  less  than  placing  the  forehead  on  the 
feet  of  the  person  sainted.    At  Alw.  I.  93  we  have 


Bhagavaio  pdde  nrosd  vanda,  salute  Buddha's 
feet  with  thy  head,  and  at  Dh.  132  pddnu  patitvi 
sirasd  vaaiftfJMtc,  falling  at  their  feet  saluted  them 
with  the  head.  At  Kb.  23  we  have  munmdoA  li- 
rasd  vanddmi.  Sirovefhanamf  a  head-dress,  torban 
(Ab.  283).  Siramafii  (m.),  a  jewel  worn  in  a  crest 
or  head-dress  (Ab.  283).  SiroruhOf  hair  (Mah.  4). 
Sirodhard  (f.),  the  neck  (Ab.  263).  Svrvpofizz 
mra  or  siro  vpari,  above  the  head  (Mah.  4). 

SiRO,  A  plough  [^ItO-    Ab.  449. 

SiSAKO,  A  substitute  for  iUa  at  the  end  of  a  com- 
pound. PdcUuuUakmh  ioyanani^  a  conch  with  iti 
head  turned  to  the  east  (J4t.  50). 

SlSAA,Lead[^|^].  Ah.  493, 1046.  Vij.  tells  me 
that  uisa  at  JiX.  7*  line  3  from  bottom,  is  a  leadea 
coin. 

Sis  Aft,  The  head;  front  [lfVi$].  Ab.  256, 1046; 
F.  J&t.  4 ;  Dh.  148.  Of  the  bead  of  a  bed  (comp. 
J4t.  50).  Of  tlie  head  or  source  of  a  river  (Hah. 
194).  RathoiUa^^  the  front  or  top  of  a  chariot 
(Dh.220).  Sisadi  cdleti,  tobow(ph.W).  Sitmk 
ukkhipati,  at  Dh.  194  seems  to  mean  to  hold  op 
one's  head,  be  full  of  confidence.  But  at  Dh.  291 
we  have  catM  apdyehi  «(«ofli  ^ikkhifdium  m 
dauatU  will  not  allow  or  enable  him  to  lift  op 
his  head  from  the  four  states  of  punishment,  vis. 
enable  him  to  avoid  falling  into  them.  SUae(M$t 
decapitation  (Att.  208).  Siaacoio,  a  head-clolb, 
turban  (Mah.  219).  Curiously  enough  siia  is  oied 
as  in  English  to  express  a  subdivision  of  a  sob- 
ject.  Bhagavatd  ekaua  hhikkhwM  tieharom  ess 
paribhogaaUena  antiMdtadi  patiggdha$um  pana 
avdritathf  by  Buddha  the  three  robes  only  were 
allowed  to  a  single  priest  under  the  head  of  me 
(as  far  as  using  or  wearing  them  is  concerned), 
accepting  (others)  was  not  forbidden  (Ten  J.  3^ 
Vij.  renders,  '<  The  Blessed  One  has  allowed  a 
priest  to  have  three  robes  with  regard  to  use,  he 
has  not  forbidden  the  recdving  of  more*).  Shni- 
larly  Subh.  quotes  puri$tt»Uena  dettrnd^  a  diaeoone 
under  the  head  of  the  faidividnal.  And  at  Dh.  333 
we  have  kammaffhdtuudena  kaikiiaikf  said  vnder 
the  head  of,  or  with  reference  to,  karmastfa&oa. 

SiSATO  (adv.).  Head-ways,  towards  the  bead  [htft 
+  7nC].    Mah.  156. 

STSIKO  {a^\).  One  who  carries  something  on  hii 
head ;  carried  on  the  head  [last  + 1[9]*  ^^*  ^ 
890. 

SISIRO(<u&*.),Cold[f|[f^].  Ah.  M^ 924  SfaH 


/ 


818 


(479) 


80 


Mid  dairaikj  cold,  irost,  the  cold  season  (Ab.  56, 

79,924). 
8I3SAKO,  A  pupil  [fipq  +  ^] .    Sen.  K.  468. 
8IS8ANU8I8SAKAA  (adv.).  From  pnpil  to  pupU, 

throngli  a  saccession  of  pupils  [flpV  +  IN  + 

8ISS0,  A  pupa  [flT^].  Ab.  408;  Alw.  I.  ziv; 
Ras.  28.    See  Parampard, 

8!tA(/),  A  farrow  [;itm]-    Ab.449. 

8ITABBH0,  Camphor  [flmPf].    Ab.  305. 

8ITAL0  (adj\).  Gold,  cool  [iftcTW].  Ab.  56 ;  Mab. 
119;  F.  Jdt.  56.  Metaphorically:  KaruxtdMitala" 
kddayo  (adj.),  whose  heart  is  tempered  with  mercy 
(Com.  Alwia).  As  an  epithet  of  Nirvd^a,  tranquil, 
void  (J&t  3).    Neut.  titalam,  coldness  (Ab.  56). 

8ItAlO  (a4;.).  Chilled  [if^TTT^] .    Sen.  K.  396. 

8ITAA,  A  smUe  [f^lHT]*  Ab.  175,  999.  Sitam 
karoH,  to  smile  (F.  Jdt.  10 ;  Db.  307).  Comp. 
Mlhitam. 

8ITHIL0  (adj.)y  Loose,  flabby,  bending,  yielding 
[filfra]-    Ab.  990 ;  Dh.  62. 

8ITIBH0TO  (a4f.).  Cold,  calm,  tranquil,  impass- 
ible [ifhft^].  Dh.  96.  Epithet  of  an  Arhat 
(Dh.  74). 

8rro  (4uf;\),  White  [tim].  Ab.  69,  999.  Masc 
tUo,  the  colour  white  (Ab.  96). 

8IT0  (p.p^.).  Bound  [flni  =  f%] .    Ab.  747,  999. 

Srro  (P'P4f.),  Clinging,  devoted  to ;  resting  upon 
[f^m]«  Ab.  999.  SdtaritOf  given  up  to  pleasure 
(Db.  61).  jiHio  andmtvo,  detached,  free  from 
human  passion  (of  an  Arhat).  With  ace.  Pafka" 
mm  rito,  resting  on  the  ground  (Kb.  8). 

SitO  (adj.\  Cold,  cool  {iftfQ.  Ab.  56.  Neut 
dtmk,  coldness  (Ditto ;  Mab.  3).  SUaramH  (m.), 
the  moon  (Ab.  52).  Sitabhayena,  through  fear  of 
flie  cold,  or  perhaps  of  taking  cold  (Dh.  155). 
JMtam,  the  weather  is  too  cold  (Sig.  S.).  S(td 
ekdifd^  aUaeehdyd,  cool  shade  (Mab.  177 ;  F.  JiX. 
56).    SiUuamayey  in  cold  weather  (Dh.  186). 

8ITTHAA,  and  SITTHAKAA,  Beeswax;  a  lump 

ofboUedrioe[f|riFW>fir¥^^].    Ab.  494,954; 
Dh.  356.   SUihdvakdraktnh,  scattering  the  boiled 
rice  (Pit  22).     SariUhako,  tc^tber  with  the 
boiled  rice  (Pit.  23). 
SITTO,  see  SmeaU. 

BiTUlfHAft,  Cold  and  heat  [lfhl  +  ^^].  Dh. 
280;  J4t.  10. 

flIVA  (/.),  A  jackal  [flFfr]-    Ab.  615. 


SIVATHIKA  (/I),  A  charnel-house,  place  where 
dead  bodies  are  thrown  to  rot  away  instead  of 
being  burned.  Ab.  406  {fdvathlkd  is  doubtless  a 
misprint).  I  have  met  with  one  other  instance 
only,  where  it  is  spelt  rivathikd  (Joum.  Ceylon 
Br.  Roy.  As.  Soc.  1870,  p.  158,  note).  From  1|^? 

SI VI  (pL),  Name  of  a  people   [f|[f^].    Ab.  184. 

SIVIKA  (/.),  A  litter,  palanquin  [f^Tf^mr]*  Ab. 
373;  Mab.  70, 132,  194;  Dh.  120,  121. 

SIVO  (adj,)f  Auspidoas,  blest,  happy,  fortunate 
[f||^].  Ab.  88,  894.  Masc.  SivOy  the  Hindu 
god  ^iva  (Ab.  16).  Neut.  sivam,  bliss ;  Nirvi^a 
(Ab.  7,  88).     Siva^fasam,  the  way  of  bliss,  the 

.    way  to  Nirv^^a  (B.  Lot  332). 

SIYA,  see  Atthi. 

SNEHO,  see  Sineko. 

SO  (a4^\).  Own  [^].  Ab.  808.  Ace.  Kanitthafk 
sam  Bodariyam  uparajje  ^bhUecayi  (Mah.  23). 
Sam  fidtim  oHmafmaH,  despises  his  own  kinsman. 
Instr.  Sena  mdnewtf  by  his  own  pride,  by  pride  of 
self  (Alw.  N.  121).  Neut  pi.  Sdni  kammdni^ 
their  own  actions  (Dh.  43).  Instr.  pi.  Sehi  ddrehi 
iantuttho,  contented  with  his  own  wife  (Padibbava 
S.,  comp.  Dh.  25).  Masc.  so,  one's  self  (iossa 
bhdvo  MobhdvOt  Subh.) ;  also  a  kinsman  (Ab.  808). 
Neut  sinhf  and  masc.  <o,  property  (Ab.  808). 
SendBomUuithoy  not  contented  with  his  own  pro- 
perty (Ten  J.  30, 9ena  m-).  Adv.  utm,  by  oneself, 
spontaneously  ( Ab.  1 144).  In  composition,  tadehOy 
his  own  body  (Alw.  I.  z) ;  aaafsarii,  his  own  head 
(Mah.  219). 

SO  (proft.),  He ;  this ;  that  [m  =  7f^ .  The  nomi- 
native occasionally  takes  the  form  «a.  Sa  naro, 
that  man  (Alw.  I.  iz).  Sa  bhikkhu^  he  is  a  priest 
(Dh.  26).  Ace.  tarn,  Instr.  tena,  Oen.  and  dat 
tana,  AbL  toMmd,  tamhd  (Dh.  60 ;  F.  Jit  13). 
Loc.  taMmuky  tamhu  Fem.  sd  (Dh.  314 ;  Sen.  K. 
280).  Ace.  tarn  (Dh.  60).  Instr.  and  abl.  fdya. 
Dat  and  gen.  tdya,  ta$sd,  taisdya,  tissd,  tUsdya 
(Dh.  233 ;  Sen.  K.  283).  Loc.  tdyam,  tanam, 
tiuam  (Dh.  391 ;  Jit.  8 ;  Sen.  K.  281).  Neut  nom. 
and  ace.  iaiht  rest  like  masc.  PI.  nom.  and  ace.  te 
(Dh.  61).  Instr.  and  abl.  Uhi  (Mab.  2).  Gen.  and 
dat.  ietanh  teadnath  (Dh.  52 ;  F.  Jit  6 ;  Sen.  K.278). 
Loc  ieiu.  PI.  fem.  id,  tdyo.  Instr.  and  abl.  idhi. 
Gen.  and  dat  idian^  tdsdnatk  (Dh.  195 ;  Sen.  K. 
278).  Loc.  tdtu.  Neut  pi.  tdnu  The  original 
d  of  the  neut.  is  sometimes  restored  before  a  vowel 
for  euphony,  e.g.  Yam  hi  kiecaih  tad  apamddha^ 


so 


(  480  ) 


so 


(Bh.  52),  tad  ajja  (aoc.  Oh.  58),  tad  eva,  this  very 
thingf  (ace.  Dh.  309).    Tad  ana,  this  woiild  be. 

In  some  of  the  obliqae  cases  we  meet  occasion- 
ally with  the  foil,  substitates  when  a  noun  already 
mentioned  is  referred  to  (comp.  Ena),  For  the  ace. 
masc.  naih,  equivalent  to  tarn  (Ten  J.  1 ;  Dh.  1, 
99,  153,  177,  299).  For  the  abl.  masc.  namhd, 
equivalent  to  tamhd  (Mah.  87).  For  the  nom. 
and  ace,  pi.  ne,  equivalent  to  te  (F.  Jdt.  17 ;  Dh. 
187).  For  the  gen.  and  dat.  pi.  nesam  (F.  Jdt.  2  $ 
Dh.  122,  153,  299).  According  to  Kaccdyana 
^ihese  substitutes  may  be  used  throughout  the 
whole  declension,  in  all  three  genders;  and  the 
vfitti  g^ves  the  examples  ndya,  nam,  ne,  new, 
namhi,  ndhi  (Sen.  K.  281).^ 

So  samano,  he  is  the  true  qrama^a  (Dh.  26). 
Tarn  me  moram  nissdya  piyabhariyd  matd,  on 
account  of  this  peacock  my  beloved  wife  is  dead 
(Ten  Jdt  113).  So  may  sometimes  be  rendered 
by  "the":  Tato  tan  c^eva  tambuddkam  Ko^a- 
nnatk  . .  drddketvd,  thereafter  having  supplicated 
also  the  Buddha  K.  (Mah.  1,  Tumour,  however, 
separates  ceva  into  ca  iva,  and  renders,  ''as  in 
the  case  of  that  supreme  Buddha,"  i.e.  Dipankara, 
but  I  think  his  rendering  is  inadmissible).  Sd 
Mdgadhi  mMabhdsd,  the  Mdgadhf  is  the  original 
language  (Mah.  xxvii).  Milindo  ndma  eo  rdjd, 
the  king  named  Mllinda.  Pucchi  tarn  fhdnakd" 
rafMrh,  inquired  the  cause  of  their  stopping  (Mah. 
198,  they  were  singing). 

This  pronoun  is  sometimes  added  pleonastically 
to  the  pronouns  akam  and  tvam  for  emphasis. 
So  kho  aham  bkante  (Sim.  S.).  So  aham  (J,  lit. 
''this  I ")>  generally  becomes  tvdhath  (Dh.  96, 255, 
366 ;  Ten  J.  51),  but  sometimes  to  'ham  (Das.  7). 
Fem.  »d  aham  (Dh.  314),  sd  'hafk  (Dh.  207).  Gen. 
and  dat.  of  svdham  is  tana  fne  (Bv.  28),  or  tassa 
mayhath  (Dh.  309).  The  plur.  is  te  mayam,  we 
(Dh.  153).  With  the  2nd  personal  pronuon  tana 
tf  (dat),  to  thee  (Dh.  392).  SimUarly  eo  is  pleo- 
nastically  used  in  connexion  with  ayaik  and  ew. 
So  pan'  eso  kumdro,  now  this  prince  (Ras.  15). 
Sd  'yam  tanhd,  this  lust  (Alw.  1. 107).  So  ddni 
egapahino  mama  luddabhdvo,  and  now  this  hunter's 
profession  of  mine  is  abandoned  (Ten  J.  119). 
Talk  ima^  sampattim  pafUabhi,  obtained  this 
glory  (Dh.  99).    Tdt^  imdni,  aU  tiiese  (Alw.  I. 


*  Nona  at  Dh.  302  should  be  tana,  see  Das.  38. 


xxxiv).  Satana  dvika^  tad  idam  hoH  douatam, 
a  couple  of  hundreds ;  the  same  is  called  two 
hundred  (Sen.  K.  412,  comp.  396;  Att.  207). 
Tad  idath  pattakdlam  jdtam,  tiais  is  the  very 
appropriate  time  come  (Att.  212).  HeonasticaUy 
used  with  tddisa  :  te  tddue  (Dh.  35),  tarn  tddwuk 
(Dh.  38). 

So  is  sometimes  repeated  to  convey  the  idea  of 
multiplicity  or  variety :  Tesu  tew  fhdnenL  toModtk 
tasmim  yeva  thdne,  in  various  places  . .  m  each 
several  place  (J4t.  2).  Tarn  tarn  kathayamdnd 
.tdni  tdni  kiccdni  karonti,  saying  such  and  sach 
things  do  such  and  such  acts,  viz.  accompany 
their  various  actions  by  correspoDding  speeches 
or  expressions  (Alw.  I.  cvii).  Ubbdhkfati  ntoco, 
numbers  of  people  are  put  to  flight  (Mah.  45). 
Tarn  tarn  sdkhom  gahetvd,  catching  hold  first  of 
one  branch  and  then  another  (Dh.  107). 

The  abl.  taemd  is  often  used  adverbially  u  the 
sense  of  "thereby,  therefore,  accorduigly''  (Dh. 
55, 69 ;  F.  Jdt.  3).  Before  a  vowel  the  latent  con- 
sonant ending  is  sometimes  revived  for  euphony: 
Tasmdd  eva  (Ras.  33).  With  foil.  At .-  Tamd  hi, 
therefore  (Dh.  38^  64).  Tasmd  hi  pamid  ca  dha- 
nena  seyyo,  therefore  also  Is  wisdom  better  Aan 
riches.  With  foU.  Ui  ha  :  Taamd  H  K  Jnanda, 
accordingly,  Ananda  (Par.  S.  26).  Tatmd  ti  ho 
bhikkhave  (Sen.  K.  218).  Kaocdyana  has  mil- 
understood  this  expression,  taking  it  to  beeqnivap 
lent  to  n^n^  -f  1[^ ;  but  first  this  would  become 
tasmdd  iha  (comp.  taomdd  eva  above),  secondly 
the  form  iha  is  never  met  with  in  the  Tipitalu 
texts  (see  Idha,  Iha),  and  lastly  iha,  "here," 
would  be  meaningless  and  out  of  place  m  All 
connexion.  The  instr.  tena  is  similarly  osed: 
Tena  tarn  madhuraak,  on  that  account  it  is  sweet 
(Das.  108 ;  comp.  Dh.  12,  46,  48 ;  Mah.  68,  SSI). 
Tena  ten'  dyaomatd  saddhim  panea  theratatdni 
aheeu^  accordingly,  together  with  that  priest 
there  were  five  hundred  theras  (Br.  J.  S.  A.)* 
Ten*  eva,  on  that  very  account  (Dh.  32).  Witt 
following  hi  .*  Tena  hi,  in  that  case,  well  then! 
very  well  1  Tena  hi  gafMndma  nmk,  very  wdl, 
let's  taice  him  prisoner  (Dh.  159,  comp.  89;  F. 
Jdt.  6 ;  Oog.  Ev.  2 ;  Mah.  251).  Tena  bi  gaho- 
pati,  since  you  ask  me,  householder . . .  (Jit  8S)- 
Tena  hi  bhikkhave  eufUUha,  if  you  are  auioiis  to 
know,  priests,  listen  to  me  (Dh.  89).  Saoe  te  dno 
ekantena  ayam  nicchayo  tena  hi  ddruhMuh 


so 


(481) 


SOG 


kdrgtv4.  If  tbli  ia  really  joor  opinion,  tin,  fn  that 
csM  get  ■  wooden  elephant  made  .  .  (Dh.  158). 
He  baM  [n  composldoD  Is  IfZ,  the  final  con- 
■onant  nadergolDg  the  usual  sandhl  changcB. 
It  may  ttand  for  the  masc  fern,  or  iieut.  pronoun 
b  dther  noinber.  TadattWeaui,  to  her  (^  tattd 
aniikam.  Hah.  61).  Tadantike,  near  them  ( =  ^e- 
«Mfc  MUike,  Mah.  136).  TMacanmh,  their  vordj 
(Alt.  193).  Tadantimo  (adj.).  the  last  of  them 
(Uah.Q).  Tammajjkagato  (adj.),  in  the  midst  of 
h.  Tadaddhehi,  with  the  halves  of  them  (Hah. 
41).  Tadottueehaeiko  (adj.),  loitahle  thereto 
(Alir.  I.  SO).  J^idabAimuhhd  (adj.)  ahetum,  pre- 
•ntedthcmtelTes  before  hhn(Db.  88).  Taddkdro 
tadapddino  (a^jOi  ^  upon  this,  having  this  for 
fuel  (Alir.  N.  36).  In  one  curious  instance  we 
find  tad  componaded  with  a  gerund,  tadufthdya, 
"arisiug  from  it"  (Dh,  v.  240,  comment  says  taio 
uftkdjfa).  There  Is  an  Indeclinable  or  adverb 
(mk  =  1f^,  "there,  thither,  therelbre,  now,  etc." 
Ttak  ttte  »{idine»tu,  therefore  let  them  attend  to 
me.  7^a  toA  namaudmi,  therefore  I  salute  thee 
(Ten  J.  47,  comment  says  tatmd).  We  have  this 
bdedjoable  in  phrasea  like  yena  JHUkilil  tad 
Mvatari.  With  preceding  yatkd:  Tatkd  tarn  dum- 
omM,  like  a  foolish  person  (Das.  31,  comment 
says  ettka  tan  H  nipdtamattaih).  Yathd  torn 
j/uvd  yuvatitk,  as  a  youth  might  (address)  a  yoaog 
giri  (P&t  4,  here  also  comment  makes  the  same 
remark) ;  tee  a  third  example  under  Okdto.  With 
bll.  yathd:  Tarn  yathd,  as  follows,  namely  (Sen. 
K.  aOl,  202). 

Hm  followiog  are  Instances  of  sandhi :  Sv  emi 
=  M«M  (Dh.  177).  Svaiia  =  toa*,a(Ci.QT. 
10).  Tm  en  (Das.  31,  34).  TiA  jatio=ia7k 
jmia  (Dh.  8»).  Tm  M=tani  ki  (Sen.  K.  215). 
TadaMittd=tadimiitd(Ci.O:r.\&).  Twice  I  find 
tad  for  talk  (ace  masc.)  before  a  vowel :  tad 
mttkoA  for  toA  atthath  (Hah.  130),  and  tad 
upmddavaih  tor  tarn  upaddavaih  (Mah.  91).  For 
the  n*e  of  If?  in  conjunction  with  ^T?  "M  To, 

SOBBHAlk,  A  hole;  an  excavation  contwnlng 
water,  pool,  pond  l'VV(].  Ah.  660;  Mah.  ISO 
(here  Tnmonr  renders  It  "marsh");  Att.  210 
(taldkatMhddlMii).    Gomp.  KuaUAotft. 

SOBBHANU  (m.).  The  ascendhig  node  [^H^. 
Ah.  01. 

SOBHA  (/.),  splendour,  radiance,  light;  beanly 
[^^in].    Ah.  64.     Lohi^dtddatobhatiham,  for 


the  embellishment  of  the  L.  (Mah.  902).    jtttrt- 

kardpambho  (adj.),  having  sorpasslng  beaaty  of 

fbrm(Ten  J.  112). 
SOBHAOGAM,  Auspieionsness,  fortnue,  prosperity 

[^^imV]  ■    Mah.  24S ;  ii%.  51 ;  Dh.  338. 
SOBHA^JANO,  The  tree  Byper&nthera  Moringa 

SOBHA^O  {adj.),  Shiniog,  resplendent,  beautilhl, 
good  [llt>r>r].  Ab.  693;  Dh.  HI,  200,  31S. 
At  Ev.  42  we  have  m>6hanam  kammam  opposed 
to  pdpakaih  k. 

60BHATI,  To  shine,  to  be  radiant  or  beantiAil 
[■gni^].  AJw.  I.2I;  ph.96.  Cattdrt>jamdjaea~ 
mdnd  na  mAhanti,  torn  sorts  of  people  do  not  look 
to  advantage  when  running  (Dh.  234).  With  dat. 
toihati  tne  dJ(vak(^hdeo,  the  state  of  an  Ajlvaka 
appears  to  me  delightful  (P&t.  xxvi).  Aor.  kh 
bhatha,  w6hi  (Mah.  164,  240).  Cans.  »obh«ll,  lo 
illumine  (Mah.  37,  114).     P.p.p.  *obhito. 

SOCANAl([,MonrnIng, Borrow  [^^^pr]-  Ah.  166; 
Dh.  138;  Das.  4. 

SOCATI,  To  mourn  [^^.  Das.  S;  Dh.  3,  37. 
Pres.  3rd  pi.  locanH,  toeare  (Dh.  40,  S6).  Perfect 
tiuoea  (Att.  202).    Cans,  tacdpeti. 

SOCEYYAfi,  Purification?  [if^^].  Then  an 
three,  hiyat,,  vacU.,  manoi. 

80CBYYO,  A  washerman  [ift^]. 

SOCIKO,  A  taUor  [^Ptf^].    Ab.  607. 

80DAKO(a4;.),Cont&iningwater[;#t^].  Hah. 
248,  SUdya  chdydya  todakdya,  in  the  co«l  shade 
accompanied  with  water,  i.e.  by  a  shady  stream 
(Mah.  177).  "^-- 

BODARI YO,  A  uterine  brother  [;S^^].  Ab.249i 
Mah.  23,  128.     Mitu*.,  uncle  (Mah.  264).   ' 

SODABO,  A  uterine  brother  [l^Ql-    Ab.  349. 

SODHAKO,  One  who  cleanses  jHR'.  Purat^ 
1) .  Vaeeai^^^  nigh  t-man 
ne  wfao  purifies  or  restore* 

I  [iftVT].  Db.lSS;  Alw. 

I  >[l!t^].    Ab.2a8. 

I 

I  ivhite  lily ;  one  of  the  high 

nnmerals,  10,000,000",  or  1  followed  by  91  dphen 

[«WWW0-    Ab.  475,  689. 
SOOATO  {a4j.),  Bdonging  to  the  SBgat»,  Baddhlst 

[i^iPl] .    Sogatatdtama^  the  BnddUat  religion 


80G 


(  482  ) 


BOR 


(Payoga  Siddbi).     Sogato  dgamOj  the  Buddhist 

sciiptureg  (Alw.  I.  viii). 
SOHADO»  A  fnend  [^hl^]-    Mah.  200. 
SOHAJJAA,  Friendship  [^sfVpi]- 
SOHIGCAA,  Satiety  [^oh*^].    Ab.  468. 
SOKARO  {a4j.\  Swinish  [^of^^k] .  Sokaram  mam- 

sam,  hog's  flesh  (Sen.  K.  392). 
SOKAVA  (a^\).  Sorrowful  [ijt^RlRl]-    Mah.  116. 
SOKHIYAlir,  Happiness  [^P|^]- 
80 Kl  (a4;.),  Sorrowful  [lftf^P(.]*     Fern,  iokini 

(Dh.  6). 
80K0,  Sorrow,  grief,  mourning  [^jft^]*   Ab.  165 ; 

Mah.  2.    Puttiuokoy  sorrow  for  a  lost  son  (Dh. 

95f  comp.  Das.  1). 
SO^iASA  (niiiii.).  Sixteen   [iftnnO-     ^^  76; 

Sen.  K.  404.    Instr.  and  abl.  mfoBohi  (Mah.  255). 

Qen.  and  dat.  wloMtoinam  (Das.  1).    Loc  so/osanf. 

Sofaaa  vdjiiyo^  tizteen  tanks  (Mah.  237).    Solata 

gwi^  (acc.)y  sixteen  oxen  (F.  Jat.  10).    A  form 

wra»a  is  also  met  with. 
SOLASAKAlfil,  A  collection  of  sixteen  [last  +  9]. 

Dh.292. 
SOLASAKKHATTUA,  Sixteen  times  [^1^in(.+ 

VFI^].  Mah. 46.  W\^2JSa,^^9olaMahkhaituko 

(adj.),  connected  with  sixteen  times,  slxteen-fold 

(Alw.  I.  78).    Sofasavaauddetiko,  and  tofavoMsO' 

padeiiko  (adj.),  having  reached  sixteen  years  of 

age,  come  of  age  (Att.  14 ;  Ten  J.  20). 
80{i ASAMO  (04;.),  Sixteenth  [^^tnp^ + If]  •  Ab. 

53 ;  Mah.  10. 
SOLASO   (tuff.).  Sixteenth   [iTtVit].     Ab.  874. 

Fem.  wofasi  (Dh.  13). 
SOMANASSAft,  Satisfaction,  enjoyment,  joy  [^- 

THf^]*    Alw.  I.  75 ;  Dh.  61.    There  are  six  So- 

manasrapavic^ras ;  the  text  Is  as  follows,  cakkhund 

rttpam  dind  nmananafhdniytak  rttpath  tipamca» 

roHf  and  so  on  for  toiatk^  ghdnamfjivhdfphotth» 

abbafh,  mano. 
80MAVAKK0,  The  tree  Acacia  Catechu  [^ohn- 

iraW].    Ab.567. 
SOMAVALLIKA  (/.),  Name  of  a  pUint  (bdkue() 

[jlS\M^Ut%\] .    Ab.  586. 
SOMMO  (adj.),  BeauUful,  pleadng  [^iViir].  B.  Lot. 

614 ;  Att.  191. 
80M0,  The  moon ;  Soma  juice  [wtf]  •  Ab.  51, 1 154. 
80NAK0,  The  tree  Calosanthes  Indica  [^^t^ll]. 

Ab.  572. 
SOI^^A  (/),  A  tavern ;  an  elephant's  trunk  [^- 

IOT]-    Ab.  212, 365 ;  Dh.  106 ;  Ten  J.  29. 


SONpI  (/.),  and  SOl^TpiKA  (/.),  A  natural  tank 
in  a  rock,  a  rocky  pool.  Ab.  609 ;  Ten  J.  112 ; 
Att.  213,  218, 219. 

SONpiKO,  A  distiller  and  seller  of  spirituous  liquors 
[^rfVf^Ora].    Ab.511. 

SONPO,  An  elephant's  trunk  [|p9].  Ab.  365, 
938;  Mah.  112. 

BOISrpO  (a^\).  Addicted  to  drink;  intoxicated 
[ih^]-  Ab.  730,  938.  Ddmuofide,  a  spend- 
thrift 

SONI  (/.),  The  buttock  [^V^].    Ab.  272. 

SOI^ITAlil,  Blood  [iftf^].    Ab.281. 

SOlSnijr AA,  and  SVANIVA A,  Gold  [l^] .  Ab.  487 ; 
Mah.  27,  66 ;  Has.  39.  Sofk^gMkdro,  a  goldsmitii. 
SvafB^fMmayo,  golden  (Db.  95,  96).  iSfonfifMqMftf 
(f.),  a  golden  bowl  (Dh.  118). 

SO^O,  SONO,  SANO,  SVANO,  and  SUVANO,  A 
^  [^TPI]  •  Ab.  518, 519, 1 119 ;  Att.  205 ;  Dh. 
351 ;  Sen.  K.  529.    Fem.  wnU  a  bitch  (Mah.  48). 

S01^0(ii4;.),  Red,  crimson  [ij^].  Ab.95.  Masc 
so{io,  name  of  a  tree  (Ab.  1119). 

SOPAGARAA  {adj.).  Accompanied  with  civility, 
deferential  [^shtT^TTl*    Att.  214. 

SOPAKARO  {a^.).  Useful,  helpful  [?9t^|lfTt]. 
Sen.  K.  200. 

SOPANAA,  Stairs,  staircase  [^VOTTif].  Ab.  216 ; 
Mah.  132;  Dh.  171. 

SOPHO,  SwelUng  [ifVqi].    Ab.  327. 

SOPPAA,  SOPPANAft,  and  SUPINAA,  Sleep ; 
aupina  also  means  a  dream  [iSfH]  •  Ab.  176, 1054. 
For  the  form  mppama  when  we  should  expectsflyiaiM^ 
comp.  aggM,  stunrikay  pamanlem.  Divdmppaak 
and  ^U»d$oppamam,  sleeping  in  the  day-time  (Sig. 
S.).  The  form  9upwa  is  both  masc  and  neat  and 
is  said  at  Ab.  96  to  mean  both  sleep  and  dream. 
I  have  met  with  it  in  the  texts  only  in  the  sense 
of  dream,  and  always  as  a  masc.  SMpkuakpoMsaHt 
to  dream  a  dream  (Ten  J.  112 ;  Mah.  255).  Sm- 
pinam  droedpeti,  to  tell  a  dream,  relate  It  (Jit 
50).  Supinena  paitaH,  to  see  in  a  dream,  to 
dream  of  (Ten  J.  50 ;  Mah.  17).  SupkuAhdooA 
Aatvd,  finding  it  was  only  a  dream  (Ten  J.  113). 
Mayd  pdpasupisto  diffko,  I've  had  a  bad  dream 
(Dh.  172).  Supinantmut,  in  a  dream  (Dh.  400 ; 
Das.  25 ;  J4t  56).    With  affix  ^,  ttqtk^imk 

(Pit  4). 

SORABBHO,  A  name  of  Knvera  [^rfHvV]. 
SORAGGA  A,  Tenderness,  sympathy  [abstract  frooi 
^|17!].    Dh.l04. 


80R 


(483) 


BU 


80RA8A,  see  Sofasa. 

SOSANIKO  (adj\%  VisitiDg  a  cemetery  (from  m- 
W»a).  One  of  the  thirteen  dbutanga  precepts  Is 
iOidnikangamy  and  Inculcates  living  in  or  near  a 
cemetery,  in  the  constant  contemplation  of  death. 
B.  Int.  309 ;  E.  Mon.  135. 

80SETI,  see  StutaH. 

80SO»  Drying  np ;  phthisis  ["qY^]-    Ab.  323. 

808SATI,  see  SunaH. 

SOTA  (m.)y  A  hearer  [^ft^]-    ^n-  pl*  s&t^inaih. 

80TABB0,  see  8ufu>ti. 

80TAA»  The  ear  or  organ  of  hearing  [^fJtT!^]. 
Ab.  150, 1064.  See  Ayatanam^  Indriyath.  Instr. 
mtena  (Db.  05).  There  is  probably  a  masc.  form 
wiOf  for  we  have  a  plural  sotd  (Das.  32,  comp. 
next).  Man.  B.  399, 420.  Soto/Ki^Ao,  ear-channel, 
ear  (Alw.  I.  cviii).  Sotam  has  probably  also  the 
meaning  "organ  of  sense,"  generally,  as  I  find 
the  expressions  kapfUisotath,  tUMcaaota^f  ''ear 
organ,  nose  oi^n.^ 

flOTAft,  and  SOTO,  Stream,  flood,  torrent  [^- 
TnC].  Ab.l004.  ^p/io<faArtffoftf,  when  the  stream 
was  nearly  dry  (Ras.  90).  Metaphorically  of  the 
flood  of  human  passion  (Db.  69).  Soto  is  treated 
as  a  masc,  for  the  pi.  is  wtd  (Db.  60,  and  com- 
ment ime  Moid). 

SOTAPANNO,  One  who  has  entered  the  stream, 
one  who  has  attained  the  first  grade  of  sancdfica- 
tioD,  a  converted  man  [^t'R(.+  ^nTOff].  Sotd- 
patmo  bhatfatif  to  become  a  S.  (Db.  94).  I  think 
there  can  be  little  doubt  that  in  this  metaphor 
the  state  of  progressive  sanctification  from  totd' 
patHmagga  to  arahattaphala  is  compared  to  an 
advancing  stream ;  the  iota  must  therefore  not 
be  confounded  with  the  stream  or  flood  of  lust 
{ekimda  wtaik  parakkammoj  Db.  69).  B.  Int. 
291-3 ;  Db.  123,  287 ;  E.  Mon.  280,  281,  289 ; 
Alw.  I.  75,  84.  See  art.  Nibbdmtm^  p.  268  {b\ 
Stakjfffjanaih^  Maggo. 

SOTAPATTI  (/.),  The  state  of  a  sotipanna,  con- 
Tersion,  sanctification  [^Jt7nC+  Hmf^].  See 
Maggo.  SotdpatHphalafk  (Dh.  178).  Sotdpatti- 
pkmlatfhdnaih  (Dh.  209).  There  are  four  aotd- 
pattiyangai  or  elements  of  sotdpattiship,  iappuri" 
$a$atk$e909  taddhammaiovanam,  yonUouunuuikdro, 
dhammdnudhammtgfatipatti.  There  are  also  four 
mfdpannoioa  angdniy  viz.  faith  {aveeeappoMddo) 
In  Buddha,  the  Law,  and  the  Clergy,  and  perfect 
obiervance  of  the  Sila  precepts  (Sang.  S.). 


SOTAVE,  see  SunM. 

SOTHO,  Swelling  [iftW]-  SotkaghdH  (f.),  name 
of  a  plant  (Ab.  596,  comp.  ^^^y))- 

SOTO,  see  Sotam  (2). 

SOTTHANAA,  Blessing,  prosperity  (a  derivative 
of  sotthi).    Kb.  5,20. 

SOTTHI,  and  SUVATTHI  (/.  and  «.),  Health, 
welfare,  blessing,  happiness  [^||f%].  Ab.  1164. 
SotthUdld  (f.),  a  hospital  (Mah.  67).  Sotthibhdvo, 
safety,  prosperity  (Dh.  405 ;  Kh.  20).  Sotthi- 
gamana^y  and  totthigaiam,  prosperous  journey 
(Mah.  54,  55).  Sotthi  pajdnam^  happiness  to 
mortals  (O.  Or.  137).  Sotthi  tuyham  hetsatU 
you  will  be  happy  (Mah.  18).  Etena  aaecena 
mvaithi  hotuy  may  this  truth  bring  blessing  (Kh. 
10).  /So^Mtin  (adv.),  safely,  prosperously.  Sotthiih 
dgato,  returned  home  in  safety  (Dh.  39).  Sotthi^ 
gacchatiy  to  walk  in  safety  (Kh.  6).  Instr.  iotthind, 
with  safety,  safely. 

SOTTHI,  =  id  itthi,  that  woman  (CI.  Or.  15). 

SOTTHIKO,  and  SOTTHIYO,  A  brahmin  [^- 
t^].    Ab.  408 ;  Dh.  52, 118 ;  Mah.  28  (-ifeo). 

SOTUA,  see  Sunoti ;  SOTCNAA,  see  Sotd. 

SOVACASSAA,  and  SOVACASSATA  (/.),  Meek- 
ness  [abstract  from  ^l|l|fj^].  Kh.5.  In  Sang. 
S.  I  find  90vaca$sakaraf^  dhammd^  conditions 
tending  to  humility. 

SpVAGOIKO  {adj.).  Connected  with  the  devaloka, 
tending  to  heaven  [from  I^PT]* 

SOVAN^IKO(a4;.),Belongingtogold  [#)^qfi^]. 
Sen.  K.39]. 

SOYA  WO  {a^.\  Golden  [?fMf]-  Mah.  44,  61, 
112;Jdt.52. 

SOVIDALLO,  An  attendant  on  the  harem  [ijtf^* 
^].    Ab.342. 

SOVlRAM,  Sour  gruel  [^E^^Kl-    Ab.  460. 

SU,  and  SUDAA,and  ASSU,A  particle  used  generally 
in  asking  questions,  but  sometimes  also  in  narration 
[^f?].  With  preceding  katham:  Kathadi  ft» 
tarati  ogham  katham  n»  taraii  <iii|iavam,  how  does 
be  cross  the  flood  ?  how  does  he  cross  the  ocean  ? 
(Sutta  Nip&ta).  With  preceding  kim  (Ab.  1139) : 
Kifh  au  tana  mahabbhayarii,  what  is  its  g^at 
fear  ?  (Alw.  1. 106).  With  preceding  kena :  Ken* 
atm  nivuto  loko,  by  what  is  the  world  shrouded  ? 
(Alw.  I.  106).  Tay*  asm  dhammd  Jahiid  bha- 
vantif  three  states  are  rejected  (Kh.  9,  see  Anu). 
Api  *nu  mam  Aggiveudna  tiuo  upamdyo  pafi" 
bhamiUf  Aggivess^a,  three  similes  have  just  oc- 


8U 


(  484  ) 


SUB 


cnrred  to  me  (Sen.  K.  346).  Mhaih  ntdmk 
Bhagavd  dyoimawtofih  Rdhulam  imdhi  gdthdhi 
abhinham  wadi,  thuA  did  Buddba  repeatedly  ad- 
monish tlie  venerable  R4bula  with  these  stanzas 
(Rdbula  S.;  at  Dh.  316  read  ittham  ntdmk 
for  t^^At  sudam;  ittham  sitdam,  "thus,"  may 
be  compared  with  katham  su,  *'how?").  Ta- 
ira  ntdath  Bhagavd  Nddike  mharanto^  at  tbat 
time  Buddba,  dwelling  at  Nddilsa  .  .  (Par.  S. 
20,  comp.  Dh.  105 ;  we  have  also  tatra  pi 
sudariii  Par.  S.  18).  Since  a  consonant  in  Pall 
cannot  stand  at  the  end  of  a  word,  an  original 
final  consonant  is  usually  either  omitted  or  a  vowel 
is  placed  after  it.  Hence  f^^  becomes  tu  or 
tuda,  and  the  latter  form  is  generally  strengthened 
to  8udath  by  the  addition  of  anuswdra  (comp. 
kuvariif  kahath,  kuddcanam,  cirasBam,  sakkaccam), 
I  have  once  met  with  the  form  suda  in  a  passage 
qnoted  by  Subh.,  appativdiii  tuddham  bhikkhave 
padhdnampadahdmi,  whera  suddham  is  9uda  aham. 
When  I  wrote  my  article  ASSU,  I  inclined  to  the 
belief  that  the  native  grammarians  had  wrongly 
evolved  a  form  asm  derived  from  a  mistaken  view 
of  words  like  tayattUy  kenassu.  But  we  have  now 
positive  proof  of  the  existence  of  auu,  for  at  Jdt. 
196  we  find  in  a  very  old  text  the  word  wagWf 
which  can  only  be  resolved  into  so  asm  (comp. 
mtahani^so  aham).  The  comment  says  ass^ti 
nipdtamattam.     In  the  same  line  we  have  tad' 

.  assu  =  tadd  assu  (comp.  tay*  assa  =  tayo  assu), 
Assu  points  to  a  form  asvid,  just  as  itthi  points  to 
a  form  istrl,  comp.  also  asma,  amha^  "  we  are,*' 
with  smas. 

SU-,  A  particle  used  only  as  an  inseparable  prefix, 
and  implying  excellence,  or  facility,  or  excess  [;?] . 
Subhdsito  (adj.),  well  spoken,  well  preached  or 
uttered  (Kb.  5 ;  Dh.  10).  Subhdsitdni,  good  words 
(Dh.  215).  SubhdvitOf  very  intent  or  devoted  to, 
very  meditative  (Dh.  3, 16,  of  the  mind).  Subhimo, 
very  dreadful  (Has.  20).  Subodhanam,  thorough 
or  easy  understanding  (Sen.  K.  200).  Sucdru- 
r^po,  very  beautiful.  SuciftpOf  well  done.  Su^ 
desito,  well  preached,  clearly  pointed  out  (Kb.  8 ; 
Dh.  9).  SudhotOf  well  washed,  thoroughly  clean 
(Ras.  37).  Sudubbalo,  very  weak  (Has.  77).  Su- 
dullabho,  very  difficult  to  obtain  or  meet  with. 
SumahiddhikOf  possessing  great  magical  power 
(B.  Lot.  313).  SumdpUo,  weU  buUt  (J&t  7). 
SunihitOf  safely  treasured  up  (Kb.  14).    Supari- 


mapdUot  beautifuUy  adorned  (Alw.  I.  79).  5s- 
parima^dalOf  well  rounded,  complete  (Mah.  250). 
Suphullito,  well  blossomed.  Si^nhito,  well  closed, 
firmly  shut  (Das.  23).  Surakkhito^  well  guarded 
(Dh.  27).  Susafndhito,  well  established,  steadfast 
(Dh.  2).  Susamdraddho,  well  undertaken  (Dh. 
52).  Susamtmto,  having  the  senses  well  under 
restraint  (Pdt.  20).  SusandhikappOf  excellent 
Sandhikappa  (Sen.  K.  200).  Susaikhato,  wefl 
built  or  prepared.  Susuddho,  very  pure,  very 
brilliant  (Mah.  1,  179).  Susukham^  very  happily 
(Dh.  36).  SuviggdhOj  of  a  fine  figure,  handsome 
(Mah.  117).  Suvimutto,  thoroughly  emancipated 
(Dh.  2).  Suffinito,  well  trained  (Alw.  I.  112). 
SummeyyOf  easily  understood.  In  one  instance 
I  have  met  with  su  compounded  with  an  inf., 
suboddhum^  to  know  well  (Sen.  K.  200). 

SUBAHU  (^4;.),  Very  much,  a  great  many  [^^]. 
Kdressdmi  vihdre  subah^^  I  shall  build  a  great 
many  monasteries  (Mah.  122).  Pwinam  aptMA 
ca  subahUf  much  merit  and  demerit  (Mah.  238). 
Mah.  175  (vatthdni  subahM),  212. 

SUBBACO,  and  SUVAGO  (adj.).  Compliant,  meek 
[l^n^]  •  Ab.  730 ;  Att.  134 ;  Kb.  15 ;  Jlit.281. 

SUBBATO  (adj.).  Virtuous,  pioas,  devout  [^?ni]* 
Dh.  18,26;  Mah.  110. 

SUBBATTAA,  Good  practice,  piety  [^  +  ^]* 
Ab.  1091. 

SUBBUTTHI  (/.),  Abundance  of  rain  (qiposed  to 
dubbutthi)[^+'^'].    Mah.  91. 

SUBHADDO,  Name  of  Gautama  Buddha's  last 
convert ;  name  of  a  renegade  monk  who  tried  to 
stir  up  schism  among  the  priests  immediately 
after  Gautama's  death,  .he  is  called  bu^Ao  or 
bud^hapabbafito,  "ordained  in  his  dotage,"  to 
distinguish  him  from  the  other  [M4|^].  Mah. 
11.  The  good  Sobhadda  is  called  Smbhadda- 
paribbdjako  (B.  Lot.  335  ;  Dh.  376). 

SUBHAGO   (adj.),   Beloved,  amiable,   agreeable 

[iWr].  Ab.e97. 
SUBHAKl^HO,  and  -KIlj^G,  and  -KIWAKO, 
Entirety  lustrous  [^I^T+TSIQl] .  The  subhakiffki 
devd  (or  "kifii^  or  ^kiftf^akd)  are  the  inbabltantB 
of  the  ninth  riipabrahmaloka  (Man.  B.  26;  B. 
Lot.  612 ;  Gog.  j^v.  18,  kipftaka).  My  two  MSa 
(one  Sinhalese  and  one  Burmese)  of  Sang.  S.  read 
'ki^ha  in  two  places.  But  my  MS.  of  Mah^l- 
d4na  S.  reads  'kifkfui,  and  Buddhaghosa's  com- 
ment has  the  following  curious  g^oss :  smbkakiffd 


SUB 


(  485  ) 


SUD 


It  mtbhena  okiftpd  vikif^ftd  ntbhena  sarirappabhd 
vofLnena  ekag^hand  H  attho  :  etesam  hi  na  dbkasiO' 
rdnam  mya  chijjitvd  chijjitvd  pahhd  gacchati 
pmeakanaye  pana  parittamajjhimapanitasta  co' 
Mihajjhdnaua  vasen*  eva  tofaiadvattithMacatU' 
Mtihikappdyukd  pariitasubha  -  appamdnasubha* 
nbhafnfifui  ea  hutvd  nibbattantiy  which  I  render, 
''Sabhakin^a  means  filled  and  pervaded  with 
lustre,  their  bodies  radiant  with  lustre,  dense  with 
colour.  For  the  radiance  of  these  angels  is  not 
iotermittent  (or  partial)  like  that  of  the  dhhassa- 
ras,  bot  in  the  coarse  of  the  five  jhdnas  men  are 
reborn  of  limited  Instre,  of  unlimited  lustre  or 
of  pervading  lustre,  according  as  they  have  exer- 
cised the  fourth  jh^a  in  the  lower,  middle  or 
superior  deg^ree.*  Here  -kiftna  is  distinctly  taken 
as  the  equivalent  to  the  Sanskrit  kir^a  (comp. 
Man.  B.  26). 
BUBHARO  (adj.).  Easily  supported  by  others,  frugal 
[l^TT]*  Kb.  15;  Sen.  K.  400.  Applied  to  a 
Buddhist  monk  it  means  that  he  does  not  ask  for 
alms  unnecessarily,  is  not  rapacious,  and  conse- 
quently burdensome  to  the  community. 
8UBHASUBH0  (adj.),  Good  and  bad  [^HTg^]. 
B.  Lot  614 ;  Dh.  73. 

SUBHIKKHO  (adj.).  Having  abundance  of  food, 
^*^^®  [^[f^T^]*  Raftham  aubhikkhath,  a  land 
of  plenty  (Alw.  I.  07 ;  Dh.  417).  With  affix  7fT> 
mbhikkhatd,  abundance,  plenty  (Alw.  I.  73). 
Subhikkham,  plenty  (opposed  to  dubbhikkham, 
famine).  Subhikkhattham,  to  Insure  plenty  (Mah. 
222). 

8UBH0 (oc^*.), Radiant, lustrous ;  beautiful;  good; 
auspicious,  happy  [^^].  Ah.  88,  604;  Mah. 
112.  Neut.  subham,  lustre;  goodness;  pleasure, 
desire  (Ah.  88).  Subhagati,  good  departure,  i.e. 
going  to  heaven  (Mah.  158).  Subharh  sayanam, 
a  splendid  couch  (Mah.  157).  8ubhdnupa»»i(iBiAy), 
contemplating  what  is  pleasant,  or  objects  of  de- 
sire, opposed  to  the  asubhabkdvand  (Dh.  2,  63). 
Paritiasubho  (adj.),  of  limited  splendour  (see 
StAkakifiho).  Subham  atthu,  happiness  to  you ! 
hail  I    Subhan  f  eva  =  subham  iti  eva. 

80CAKO  (adj.),  Informmg,  indicating  [^I|5^]. 
Fern.  wAcikd  (Ab.  401).  Sdcako,  an  informer, 
slanderer,  sycophant,  spy  (Ab.  737). 

SOCANAA,  Indicating,  exhibiting  [^|^].  Ab. 
101 ;  Alw.  I.  iv. 

8UCARIT0  (adf.),  WeU  done,  right,  good  [^- 


f^Tf].  Dhamtno  sucatito.  Neut.  mc^ortVafn,  right 
conduct,  virtue,  merit  (Dh.  41 ;  Ab.  85).  The 
three  sucaritas  are  kdyan,,  vacfs.,  manos.,  right 
conduct  in  deed,  word  and  thought. 

SUCCHANNO  (adj.),  WeU  covered  or  roofed  [^  + 
ISgJf].    Dh.  3. 

SOCETI,  To  indicate,  show ;  to  inform  against, 
betray  [^^Q^ 

SUGI  (adj.).  Bright,  dear,  pure,  clean,  white  [wf^] . 
Ab.  1070 ;  Kb.  5 ;  Mah.  106.  Sucigandho  (adj.), 
sweet  smelling  (Dh.  1 1).  Sucikammo  (adj.),  whose 
actions  are  pure  or  meritorious  (Dh.  5).  Sud- 
kammam  karonto,  acquiring  merit  (?  Dh.  384). 
Masc  8uci,  purity,  clean  things  (Jdt.  22),  good- 
ness, merit  (Dh.  44,  comment  says  sucini  kdya» 
kammddinx), 

SOGI  (/.),  A  needle  \]^\  Ab.  430.  PI.  B^dyo 
(Dh.  237).  SMkammath,  needlework  (Pit  75, 
82).  S6cigharam,  a  needle-case  (Pit.  16,  10). 
Sdcimukho,  a  mosquito  (Ab.  646).  SMviJJha^ 
nam,  an  awl  (Ab.  528). 

SUCIMA  (adj.).  Pure  [UlfMm^].    Sen.  K.  400. 

SUCIRAIVI  (adv,).  For  a  very  long  time  [^fsif^H]. 

SUGITTO  (adj.).  Much,  variegated  or  ornamented 
[;5fEni].    Dh.28. 

SUDAA,  see  Su  (1). 

SODANAft,  Destruction  [^]^1.    Sen.  K.  524. 

SUDANTO  (adj.),  Tliorooghly  subdued  or  tamed 
[^g^T^fT].    Dh.  17,  20,  57. 

SUD ASSANO  (adj.).  Beautiful  [^^^^] .  Ab.  008. 
Neut.  sudassanam,  name  of  Sakkn's  city  (Ab.  008). 
Masc.  mdauano,  name  of  one  of  the  Kuldcalas 
(Ab.  26),  of  a  mountain  in  the  north  of  India  (Ab. 
607). 

SUDASSI  (adj.).  Seeing  weU  [^  +  ^f^]  •  The 
Sudassi  devd  are  the  inhabitants  of  the  fifteenth 
Rdpabrahmaloka  (Man.  B.  26). 

SUDASSO  (adj.).  Easily  seen,  obvious  [^^[^]. 
Dh.  45.  The  Sudasad  devd  are  the  inhabitants  of 
the  fourteenth  Rdpabrabmaloka  (Man.  B.  26). 

SOD  ATI,  To  dista,  flow,  exude  [^]. 

SUDATTO,  A  name  of  Andtliapi^^ika  [^|^^]. 
Ab.437. 

SUDDHAjIvI  (adj.).  Living  a  pure  life  [^  + 

SUDDHANTO,  Women's  apartments,  harem  [^- 

^m]'    Ab.  215. 
SUDDHAVAlftSATA  (/.),  Purity  of  Uneage  [^ 
+  ^tlT  +  in]-    Mah.  Ixxxviil. 

62 


1 


8UD 


(  486  ) 


8UJ 


SUDDHAVASO,  Pare  abode  [^  +  ^«|Rmr]. 
Db.  369,  line  6.  ^ee  Sattaloko.  The  inbabitants 
of  tbe  five  Buddb&vdsas  are  called  collectively 
tuddhdvdsikd. 

SUDDHI  (/.),  Purity,  purmcation ;  Nirv&^a  [|[fv]- 
Ab.  9 ;  Alw.  I.  bdz. 

SUDDHO,  see  Sujjhati. 

8UDDH0DANI  (m.)»  Son  of  Suddbodana,  an  epithet 
of  Gautama  Buddha  (patronymic  ft*,  next).   Ab.  4. 

SUDDHODANO,  Name  of  a  king  of  Kapilavatthn, 
the  father  of  Gautama  Buddha  [^"Sl^^] •  Man. 
B.  137 ;  B.  Int.  133. 

SUDDO,  A  96dra  [^]-  Ab.  503;  Mah.  11; 
Man.  B.  66. 

SUDHA  (/.),  Ambrosia  or  nectar;  whitewash, 
cement,  chunam,  stucco  [^^]«  Ab.  25,  1052. 
Sudhdbhqjananif  ambrosial  food  (Att.  79).  Su^ 
dhdkammam,  chunam  work,  a  coating  of  brilliant 
and  snowy  white  cement  of  great  durability,  much 
used  for  the  outer  adornment  of  columns,  etc.,  and 
answering  to  our  stucco  (Mah.  259).  Sudhdlepo, 
whitewashmg,  «<  chunaming"  (P^t.  70).  Sudhdeitd 
pokkharafii,  a  tank  built  up  of  chunam  (Mah.  38). 

SUDHAMMA  (/.),  Name  of  Sakka's  hall  of  justice 

SUDHASi  (m.),  A  deva  or  angel  [^^VT  +^nfipC- 
Ab.  11. 

BUDHi  (ac^.).  Wise  [^\i^].    Ab.  228. 

SODO,  A  cook  [^].    Ab.  464. 

SUDUDDASO  (adj.),  Very  difficult  to  see,  invisible 
[^-h^^].  Dh.7.  SiM/iM/dMam,  the  Invisible, 
an  epithet  of  Nirv&^a  or  Void  ( Ab.  7)* 

SUDUJJAYO  (adj\).  Very  difficult  to  conquer  or 
win  [^3  j'^].  Yuddhath  kilesacorehi  kariMsdmi 
tudujjat/am,  1  will  wage  a  war,  difficult  to  win, 
with  the  robber  bands  of  sin  (Mah.  159). 

SUDUTTARO  (adj.).  Very  difficult  to  cross,  or  to 
escape  from  [fl'^ljl^.    Dh.  16. 

SUGAHAI^O  (adj.),  WeU  held,  tight  [;|  +  H^]. 
Jit  223. 

SUGAHITO,  see  Suggahito. 

SUGANDHI,  SUGANDHO  (a^j).  Fragrant  [^. 
f^Gf,  ^^TO]-  Ab.  146.  Both  are  also  nouns 
meaning  fragrance.  Sa-sugandhi-ko  (adj.),  re- 
dolent of  plumes  (Mah.  49). 

8UGATI  (/.),  Happy  condition,  being  reborn  in 
heaven;  heaven,  svarga  [^^IffTl]-  S*  I^t*  ^05. 
The  comment  on  Dh.  v.  18  explains  it  by  the 
Tusita  heaven.    Suggati  metri  causA  (Dh.  4, 56). 


8UGATI  (a^'.).  Righteous  [^Ifflf].  Dh.  23  (pi. 
tugatino,  comp.  sdramatino,  Dh.  2).    J4t  219. 

8UGAT0  (adj.),  Who  walks  well,  happy,  blest  [^. 
IPT]*  Hine  pafkite  nva^^uidubiaf^jte  tugate 
duggate,  (men)  high  and  low,  fair  and  ill- 
favoured,  happy  and  miserable  (B.  Lot  866). 
Sugato,  the  Blest  or  Auspicious  one,  is  a  commoo 
epithet  of  a  Buddha  (Ab.  2),  and  of  Gsutaroa 
Buddba  (Alw.  I.  86 ;  B.  Int  77 ;  Dh.  50). 
Kassapo  sugato,  Kassapa  Buddba  (Mali.  1). 
Sugaiaua  sdvakd,  disciples  of  the  Blest  one  (Kh. 
7).  Sugatdgamo,  Buddhist  doctrines  or  religion 
(Att.  218,  comp.  Sogato).  Sugatamnaifo,  tiie 
discipline  taught  by  Buddha.  Devadattuaa  8th 
gaidhnfo,  Devadatta's  taking  off  Boddha,  attempt- 
ing to  imitate  him  (Ten  J.  53,  further  on  called 
anukiriya,  the  Sinhalese  Jitaka  has  tarwynm- 
Idsa,  Subh.).    See  Fidatthi. 

SUGGAHlTO,  and  SUGAHITO  (adj.).  Grasped 
tightly  [;g^|ft^].    Jit.  222. 

SUGGATI,  see  Sugaiu 

SUHADAYO  (a4f.).  Friendly  [^+1^].  Dh.  302. 

SUHADO  (a^.).  Friendly,  affectionate  [^f^]. 
Mitto  i.,  a  cordial  friend.  Suhado,  a  friend,  ally 
(Ab.  346 ;  Att.  192). 

SUH  AJ  JO,  A  friend  [^ff  -h  ^]  •  Dh.  39, 212,  m. 

SUHITO  (adj.).  Satiated  [^gffcT].  Has.  22.  With 
instr.  bkqfanena  s.  (Att.  206). 

SUHUJU,  see  Sitju. 

SUHUTTHITO  (a^.).  Clearly  arisen  [^  +  ^K 
with  euphonic  A]. 

SUJA  (/.),  A  sacrificial  ladle  [l|^].  Ab.418,1112. 

SUJA  (/.),  Name  of  the  wife  of  Sakka  [f  +  9 
fem.].    Ab.  1112;  Dh.  194. 

SUJAMPATI  (m.).  Husband  of  Qv^i,  a  name  of 
Sakka  [last  +  IH^] .    Ab.  18 ;  Dh.  185. 

SUJANO,  A  good  man  [^pHl].   Has.  35 ;  Mah.  8. 

SUJATI  (at^i.),  Of  high  family  [^pnfl!]*  Mah.  178. 

SUJATO  (a4j.\  Of  good  or  noble  birth,  weU  bon ; 
well  grown,  fine  [^^THT].  J^t  2.  SnjUifi^ 
pupphdni,  fine  or  perfectly  formed  flowers  (Db. 
209).  Fem.  Sujitd,  the  consort  of  Sakka  (Ab. 
20).    Sujdto,  name  of  a  Boddha  (Man.  B.  95). 

SUJlVO  (a^,).  Easy  to  live  [^^^].  SigMk 
jititam,  Ufe  is  easy,  or  it  is  lived  easily  (Dh.  44). 

SUJJHATI,  To  be  pore  [^].  Inf.  tujjmm. 
P.p.p.  tuddho,  pure,  clear,  white ;  innocent,  rii^ 
tuous ;  genuine,  true ;  simple,  mere  (Ab.  100)* 
iSfff<^anf/tiM,  white  sand  (Mah.  118).   PoUsbsd» 


8UJ 


(487) 


SUK 


buraislMd  (Mah.  173»  of  silver).  Pare  of  heart, 
inoocent  (Dh.  23,  73).  Innocent,  not  guilty  (Pat. 
S8).  8uddhttp(H  (adj.),  whose  joy  was  pore  (Mab. 
172).  Suddhabuddhi  (adj.),  of  dear  intellect 
(Jit.  1).  Suddkamdgadhikd^  the  gennine  natives 
oMffag^adha  (Kh.  22).  MdHio  «.,  pure  in  birth 
by  die  mother's  side  (AIw.  I.  zlv).  Suddhakesd 
vi  muttdnUsid  vd,  the  hair  worn  plain  or  mixed 
with  pearls  (P&t  69).  Cans.  mMeti,  ModAdpeti, 
to  deanse  (Dh.  78 ;  Mah.  150).  P.pr.  of  the  pass, 
cans.  99dhiyttmdHo  (Dh.  1 17).  In  a  spiiitnal  sense, 
of  regeneration  or  purification  from  sin  (Dh.  25). 
Sodhetvd  medmim^  having  purged  the  land  (of  the 
Tamils).  Of  sweeping  out  and  deansing  a  court- 
yard or  stable  (Mab.  83,  205).  Of  dearing  a 
road  or  jung^  (Dh.  182, 388;  P4t.  71).  To  dear 
up,  explain,  to  examine,  investigate:  Sace  me 
dkftu  doio  upptQJaH  9odheyydthaf  if  there  be  any 
sin  in  my  daughter  investigate  it  (Dh.  241); 
Mojfhwk  do9ddo$adi  Bodhdpeiha,  establish  my 
guilt  or  innocence  (Ditto);  Idam  vaithuni  mh- 
dheudndf  I  will  dear  up  this  matter,  set  it  right 
(Dh.  340). 

8CJU,  and  SUHUJU  («&'.),  Very  upright,  con- 
scientious [^  +  Vl|].    Kb.  15,  30. 

8UKANDAK0,  An  onion  [^^^R^l].    Ah.  595. 

8DKARIK0,  A  boar-hunter  [^J^  +  l^^].    Ab. 

513 ;  Sen.  K.  391. 
8UKAR0  {adj.).  Easy,  feasible  [f^.    Dh.  30 ; 

Alw.  I.  92. 
80KARO,  A  hog,  boar  [^{^  -    Ab.  617 ;  F.  J£t. 

3;  Ten  J.  12. 

SUKATI  (ad;.).  Fortunate  [^WfinC-    Ab.  722. 

SUKATO,  and  -TO  {a^.\  Good,  virtuous  [^p^f]. 
Ab.  937-  Sukatadukkafdni  kammdtd,  good  and 
bad  actions  (Sdm.  S.).  Neut.  sukatofh  and  suka- 
fam,  virtue*  moral  merit  (Ab.  85,  937 ;  Dh.  55). 

SUKHAVAhI  (m.),  A  weU-trained  horse,  one  that 
carries  a  person  comfortably  \W9  +  ^IIPITV  + 
XJ^.    Ab.369. 

SUKHAVAUO  (o4/.).  Bringing  happimsss  C^^- 

l|f].    Dh.7- 
SUKHAVIHArI  (04;.),  Having  a  feding  of  ease 

or  serenity  [^4- Hlf  if^^]* 
SUKHAYATI,  To  be  pleased,  contented  [^^l^fRI^]  • 

With  ace.  Tadk  amkhdyamdno,  bdng  displeased 

with  him  (T^n  J.  42). 
8UKH£Dlirro  (ad/),  DeUcate  (=  ntlmmdro). 


Ab.  263.  Probably  fuArka  or  nJche  edhUo, "  nur- 
tured in  ease,"  but  Subh.  tdls  me  there  are  various 
readings  tmkhocUo  and  tukkethUo. 

SUKHESl  (adj.)f  Seeking  pleasure  or  ease  [^%- 
f^H].    Dh.  61. 

SUKHETI,  To  make  happy  [^§W^Tf7f]- 

SURHl  (adj\),  Happy,  blest;  healthy  [^^f^l^. 
Dh.  32,  37,  70 ;  Kh.  15.  Sukhi  ahA  bhikkhu, 
the  monk  got  well  (Mah.  244). 

SUKHITO  (adj.),  Happy,  blest ;  pleased,  contented ; 
healthy  [;|f^].  J6t  17 ;  Has.  34.  SukhUatto, 
easy,  happy  (^^gR!  +  ^RniT^,  Kb.  15).  Sappatk 
akdn  sukhiiatk,  restored  the  snake  to  health 
(Mah.  243,  comp.  249). 

SURHO  (adj.).  Blest,  happy ;  delightful,  pleasant ; 
easy  [^].  Db.  22,  35,  59.  Atthafh  dharitufk 
9ukham  hoH,  it  is  easy  to  acquire  the  meaning 
(Alw.  I.  cviii).  Sukha8amvd9o  (adj.),  pleasant  to 
live  with  (Dh.  37).  DiithadhammasukhavUtdram 
qnuyutto,  devoted  to  a  life  of  ease  in  this  world 
(Db.  104).  Sukhd  wdand,  pleasurable  sensation. 
Neut.  9ukham,  happiness ;  welfare ;  ease,  comfort 
(Ab.  88 ;  Dh.  1,  6).  Sukham  dukkham,  pleasare 
and  pain,  wdfare  and  misfortune  (Dh.  15,  also 
iukhadukkhaHi).  Na  aukhath  lahhi,  could  get 
no  peace  of  mind,  took  no  comfort  (Mah.  157t 
comp.  Oog.  £v.  29).  Sukham  bhavato  hotu,  I 
wish  you  joy.  Sukhakdri  (adj.),  causing  happi- 
ness (Sen.  K.  419).  Sukhappatto,  come  to  well- 
being,  prosperous,  happy  (Ten  J.  110,  pr&pta). 
Sukhaniiinno,  seated  peacefully,  or  with  a  serene 
mind  (Das.  3).  Adv.  mkhani,  happily,  easOy, 
comfortably.  Sukhath  teti,  or  edhati,  or  tnharati, 
or  vasati,  or  jivaii,  to  be  at  ease  or  happy  (Dh.  15, 
31,  35,  36,  68,  217 ;  Ten  J.  47 ;  similarly  mkham 
fhito,  CI.  Gr.  132).  Also  adv.  aukhena,  eadly, 
comfortably  (Alw.  I.  xxvi). 

SUKHUGCARANAlVf,  Facility  of  pronundatlon, 

eaphony  [^  +  ^^OTTV]-  Bti*  ?•  ^^th  affix 
Jn,  sukhuccdranatd  (Kh.  21). 
SUKHUMALO,  and  SUKUMARO  (adj.).  Youth- 
ful, tender,  delicate^  soft,  graceful  [^a44|<J. 
Sukhumdlagattatd,  softness  or  delicacy  of  the 
limbs  (B.  Lot.  61 1).  So  pana  aukhumdlo  hoH,  now 
he  was  a  delicately  nurtured  youth  (Dh.  139, 140). 
Buddhasukhumdlo,  a  tender  Buddha  (desening 
of  attentive  service,  Dh.  107,  comp.  aamanaa.,  an 
Arhat,  see  Puggalo),  Kdyasaa  tukhumdlakara" 
flamy  enervating  the  body  (Jit.  10).     Sukumdrd 


SUK 


(  488  ) 


SUM 


kumdrikd,  a  lovely  maiden  (Mah,  Ixxzviii).    5tf- 
kumdro  (Ab.  253,  716). 

SUKH  UM O  (a4/0>  Small,  minute ;  subtle ;  accurate ; 
delicate,  exquisite  [^t||].  Ab.  137,  704,  1071. 
Sukhumo  rajof  fine  dust  (Dh.  23,  comp.  Mah. 
169).  Sukhumandnathf  subtle  or  precise  know- 
ledgpe.  Sukhumakambalo,  a  blanket  of  delicate 
texture  (Alw.  I.  78).  Sukhumakammam,  delicate 
work  (Dh.  324).  The  mind  is  said  to  be  «.  or 
immaterial  as  opposed  to  the  body  (Gog.  Ev.  43). 
With  affix  cV,  tukhumattamf  fineness,  delicacy 
(Mah.  169). 

SUKHOPAPATTI  (/.),  Blissful  birth  [^+^3iy. 
Iff^].  There  are  three,  rebirth  among  the 
Brahmnkdyika  devas,  among  the  Abhassara  devas, 
among  the  Subhaki^ha  devas  (Sang.  S.). 

SUKKAM,  Semen  [^].    Ab.  274,  897 ;  Pit.  4. 

SUKKAM,  see  Sukf^. 

SUKRAVARO,  Friday  [^TPfTT]- 

SUKKHATl,  see  Su9$ati. 

SUKKHO  (adj.).  Dry,  dried  up  [^W].  Sukkha- 
ddr6niy  dry,  seasoned  wood  (Dh.  325).  Sukkha- 
kaddamOf  dried  mud  (Mah.  107)*  Sukkhavald- 
hako,  a  cloud  that  will  not  rain  (Att.  146).  For 
aukkhavipauako,  see  Samatho  (we  have  also 
sukkhavipastand),    Mah.  243. 

SUKKO  (adj.).  White,  bright,  pare,  good  [^]. 
Ab.  95 ;  B.  Lot.  563.  Sukkapakkho,  the  bright 
or  moon-lit  fortnight  of  a  month  (Ab.  74  ;  Mah. 
170).  Sukko  dhammoj  goodness,  virtue  (Dh.  16, 
comp.  Alw.  I.  107).  Sukkanuo,  bright  lot  (Dh. 
13,  aiMo).  Masc.  iukko,  the  colour  white,  white- 
ness (Ab.  p.  16,  note).  Neut.  sukkam,  merit,  good 
works  (Ab.  85). 

8UK0,  and  SUVO,  A  parrot  [^].  I  have  met 
with  8uka  only  at  Ab.  640,  where,  however,  the 
other  form  is  also  given.  Suvacchdpo,  tuvapotako, 
a  young  parrot  (Alw.  I.  xiii;  Ras.  30).  Mah.. 
22.  The  form  suva  shows  the  beginnings  of  a 
change  of  which  there  are  numberless  examples 
in  Sinhalese,  e.g.  »uva  =  guka,  niva  =  tukha,  lova 
==  loka,  etc. 

8UKUMAR0,  see  Sukhumdlo. 

8ULABH0  (adj.),  Easy  to  obtain  or  meet  with 
[ig?ni].    Das.  3. 

SOLAJil,  and  SOLO,  Any  sharp  pointed  instrument, 
a  pike,  lance,  stake ;  severe  pain,  colic,  rheumatism 
[Ijir]-  Ab.  329  (wrongly  »6ld),  881.  MaHua- 
§&la^,  a  spit  (F.  J4t.  53).    AyM^lam,  an  iron 


stake  (Dh,  148).    8(tle  appeti  or  iomdrepeii,  to 
impale  (Mah.  233,  Ixxxvu).    Dh.  127. 

SCtiARO  (a4;.),  Magnificent  [^  +  ^3^(T<].  Of  a 
festival  (Mah.  165). 

SCLI  (m.),  A  name  of  Civa  [llAn^J.    Ab.  16. 

SUMANA  (/.),  The  great-flowered  jessamine  [m- 
^].  Ab.  576,  792;  Dh.  423.  At  Mah.  211 
read  mimandnujjakdni  ca  (Subh.).  Sunuma- 
puppham,  jasmine  flower  (Dh.  86;  Ras.  25; 
Mah.  22). 

SUMANAKtTTO,  "  Adam's  Peak,"  a  moantaiii  in 
Ceylon,  so  called  because  the  deva  Sumana  occa- 
pies  it.  It  is  first  mentioned  at  Mah.  4,  where 
read  tele  SumanaMtfake  Mahdsmuanadevhulo, 
"  the  deva  chief  Mah&snmana  (who  lived)  m  the 
mountain  named  Sumanakiifaka."  At  Mah.  7  it 
is  called  Sumano  k^fo.  Att.  190 ;  Mah.  52,  91 
(-kiifaka),  197.  It  is  also  caUed  Samantakifo. 
Man.  B.  211. 

SUMANASO  (adj.),  Joyful  [^  +  iTPre].  Mah.  7, 
105, 168. 

SUMANO  (adj.).  Satisfied,  happy  [^glHV^-  Ab. 
723 ;  Dh.  13 ;  Mah.  194.  PI.  aumand  (Kh.  6). 
Sumano,  one  of  the  24  Buddhas  (Man.  B.  95). 

SUMANOHARO  (a^^O.Verycbarming  [^Vrflftl* 
Mah.  160. 

SUM ANORATHO  (a^\).  Having  pious  wishes  (?) 
[l  +  'nftT^]-    Mah.  81. 

SUMARATI,  see  SaraH. 

SUMATI  (adj.),  Wise  [^JHfif].    Mah.  102. 

SUMEDHASO,  and  SUMEDHO  (ad;.),  Wise  [|t- 
\|^].  Sen.  K.  399;  Mah.  132;  Dh.  6,38. 
Sumedho,  name  of  a  Buddha  (Man.  B.  95). 

SUMERU  (m.).  Mount  Mem  [^?)<].    Ab.  26. 

SUMO,  The  moon  [^].    Sen.  K.  523. 

SUMSUMARO,  A  crocodile  (kumbhOa)  [fl{f- 
WTK]'  Ab.  674;  B.  Lot.  624.  The  Sanslmt 
equivalent  is  said  to  mean  the  Oangetic  porpoise, 
Delphmus  Oangeticus.  But  the  epithet  ''child- 
killing,"  though  perfectly  appropriate  to  a  croco- 
dile, can  surely  not  be  applied  to  any  sort  of 
Delphinus.  For  the  u  comp.  nam,  susuka = ^ 
^icuka,  and  for  the  inserted  m  oomp.  bkhkmM, 
iirinuapa,  Suriuumdragiratkt  name  of  a  tows 
(Ab.  200). 

SUMUTTO  (adj.),  H«ppily  released  [f +  ^]- 
With  instr.  Sumuitd  maymk  iena  Mahdumanm, 
we  are  well  lid  of  this  Great  Philosopher. 


SUN 


(  489  ) 


SUP 


SO^A  (/.),  A  daogfatei^house  [^«n].  Ab.  521. 
The  fi  is  due  to  the  inflaence  of  the  original  Jl, 
comp.  9akMfto,  etc. 
8UNARH0,  A  dog  [^^PRl].  Ab.  518,  808.  Mah. 
106,  227.  Fein,  sunakhd  (Mah.  48).  The  kh  is 
a  compensation  for  the  change  of  1(  to  9* 
SU^ATI,  see  Sufutti. 

SUNDARO  (adj.),  Beantiful;  good  [^^<]'  ^^* 
(103b  Fem.  sundari,  a  beautiful  woman  (Ab.  230). 
With  affix  ^,  iundaratiam^  comeliness  (Ab.  827). 
With  affix  ^,  sundaratdf  excellence,  goodness 
(Dh.  283). 
SUJ^HA*  and  SUII^ISA,  and  HUSA  (/.),A  daoghter- 

in-lair  [^^].    Ab.  248 ;  Dh.  239,  244,  245. 
SUNISANNAKAA,  The  pot-herb  MarsUia  Qaadri- 

folia  [^fiHHllH].    Ab.  596. 
8UNKAM,  and  -KO,  Tax,  tribute,  revenue  [^^]. 

Ab.356. 
SUAjR'AgARAA,  An  empty  place  where  there  are 
no  houses  or  people  [tNI||J||4j ,  Ph.  67.   Sumd" 
g&re  abhiraiif  delight  in  solitude. (Pdt.  67»  comp. 
Dh.  167). 
SU^f^ATO  (adj.)y  Empty,  void.      Fausbdll   and 
Wel>er  look  npon  this  word  as  formed  upon  IT^CRf  T  • 
Stmnato,  the  Void,  epithet  of  Vimokha  and  Nir- 
v^a  (Dh.  17)-    SumatapafiBamyuttOy  connected 
with  Nirv^a  (Alw.  N.  23). 
SUf^f^O  (a4|.).  Empty,  void,  deprived  of  [^]. 
Ab.  608.    Sunnakt^ppo,  a  kalpa  in  which  there 
are  no  Bnddhas  (Man.  B.  8).    Sirotunno  (adj.), 
headless  (Ab.  406,  comp.  Mah.  67). 
SU^O,  A  dog  [^].    Ab.  518, 1119 ;  Sen.  K.  529. 
8DNO,  see  So^. 

SUJyOTI,  and  SUI^ATI,  To  hear  [^].  Pres.  1st 
pers.  tmfidmi  (Dh.  369).  Impcrat.  2nd  pers.  m- 
|mAI  (Sim.  S. ;  Att.  134),  tufdhi  (Dh.  97,  304), 
pliir.  tm^tha  (Mah.  1 ;  Dh.  89).  Imperat.  3rd 
pen.  m^tu  (Kamm.  3),  pi.  tu^niu  (Kh.  6). 
Aor.  anod  (Dh.  290;  Mah.  168),  ntftt  (Ten  J. 
114>  Fat.  sofMi^  (Dh.  382;  Ras.  16),  suftissaH 
(Raa.  21).  Inf.  wtum  (Mah.  81 ;  Ten  J.  113 ; 
Db.  95).  Vedic  inf.  saiave  (Sen.  K.  485).  P.pr. 
tupamdna  (Ten  J.  12),  9upam%  sufianto  (CI.  Gr. 
S4).  Gen.  tutvd,  tutvdna  (the  usual  form),  nt- 
f&hfdma  (Mah.  27,  41,  143;  Das.  33),  tufdya 
(Mah.  144).  Na  mtvd^  not  minding  him  (Dh. 
100).  Sakkaecam  f.,  to  listen  attentively  (Dh. 
a04).  ToM^  dgamatk  suttfd,  having  heard  of  his 
arrival  (Mah.  155).     With  t^  /  Ambaphalan  H 


9utvd,  hearing  it  was  a  mango  (F.  Jit.  5 ;  comp. 
Alw.  I.  97).  With  gen.  Tava  tuttfdna,  hearing 
thee  (Dh.  96;  Das.  33,  comp.  arahato  tutvd, 
p.  37).  Pass.  B^iyaH  (Att.  214),  9uyyati  (Pit.  6). 
P.f.p.  i&tabbo,  Sotahbayuttako,  worth  hearing  of 
Alw.  1. 80).  P.p.p.  suto,  Caus.  sdveti,  to  inform, 
tell,  declare  (Mah.  39,  61,  138,  205;  Das.  4). 
Assutam  tdveti,  imparts  instraction,  lit.  causes 
the  pupil  to  hear  what  he  has  not  heard  before 
(Sig.  S.).  Attdnath  ddsam  sdvetvd,  proclaiming 
himself  a  slave  (Ras.  18).  Kammavdcam  s.,  to 
put  a  question  to  the  vote  (see  Kammavdcd). 
Sdvetvd  attano  ndmam,  shouting  out  his  name, 
proclaiming  who  he  was  (Mah.  154).  Irregular 
caus.  tufidpetu  Saddam  tayd  suf^pif  amhdy  we 
have  been  caused  by  thee  to  hear  the  sound  . . 
(Dh.  166). 

SONU  (m.),  A  son,  a  child  [^]-  Ab.  241.  Gen. 
B&nuno  (Mah.  260).  Metaphorically,  Jinaa^no, 
a  disciple  of  Buddha  (Mah.  240,  comp.  239). 
Fem.  sAnA,  a  daughter. 

SUPAKRO  (ai(;0>  Thoroughly  ripe  [^tiar].  Mah. 
87. 

SUPANNO,  A  Garula  [?|ini].  Ab.  633 ;  F.  Jit. 
50;  Mah.  81,  116.  Supaf^ftatdld,  a  sort  of  house 
(Jit.  7 ;  comp.  Ab.  209). 

SUPANTHO,  A  good  road  [^  +  im].    Ab.  193. 

SUPATI,  To  sleep  [wO  •  Sen.  K.  484.  Inf.  «m- 
pitum  (Alw.  I.  14).    P.p.p.  MttoJ 

SUPINAM,  see  Soppam. 

SCPO,  Soup,  broth,  sauce,  condiment,  the  gravy  of 
curry  and  rice ;  kummdsa  \W^^  •  Ab.  1048 ;  Dh. 
105,269,401.  ^lapa^tfro,  a  cook  (Ab.  4^).  5<S- 
paroMO,  flavour  of  a  sauce  (Dh.  12)«    F.  Jit.  46. 

SUPPABUDDHO  (a^;.).  Wide  awake,  vigilant  [^- 
in|l[].  Dh.  52.  Name  of  Gautama  Buddha's 
father-in-law  (E.  Mon.  2). 

SUPPAGABBHO  {a^j,).  Very  bold  [^  -h  IRR^]. 
Ab.  959. 

SUPPASANNO  {adj.\  Very  joyful,  or  full  of  faith 
[fWW]-    Mah.  215. 

SUPPATHO,  Ab.  193.  The  p  is  perhaps  doubled 
metri  causft,  but  comp.  nMaco, 

SUPPATiKO,  Name  of  one  of  the  elephants  at  the 
eight  points  [^Mlfl^]*    Ab.  30. 

SUPPATlTO  {adj.\  Overjoyed  [^infVn].  Mah. 
173. 

SUPPATITTHITO  {a4j.\  Firmly  established; 
weU  placed  (Mah.  208)  [^lirwftW]-    AtfhdH  «., 


SUP 


(  490  ) 


sus 


planted  himself  firmly  (Mah.  150).    Mah.  100 ; 
J6t.  24;  Kh.  12. 
8UPPATIVIDDH0  (adj.),  Thoroughly  understood 

8UPP0,  and  SUPPAA,  A  winnowing  basket  [l|l}] . 
Ah.  455  ;  Mah.  175 ;  Vit.  66. 

SURA  (/.),  Spirituous  liquor  [^gTf].  Ah.  533; 
Dh.  299;  Kh.  3,  17-  SurddAuito,  a  drunkard 
(Jdt.  49).  Surdpdnam,  drinking  strong  drink 
(Dh.  44;  Mah.  152;  Jit.  50).  At  Dh.  299  we 
have  surdpdne  niram  pivantesu,  where  we  must 
read  either  surdpane,  'Mn  tlie  grog-shop,^  or 
surdpdne,  "  in  a  tavern"  (surd-dpdna), 

SURABHI  (adj.).  Fragrant  [f  Tfi?].    Ah.  146. 

8URAMM0  (adj.).  Very  delightful  [^X^].   Ras. 

27. 
SURATAA,  Sexual  intercourse  [^|T7V]-  Ah.  1056. 
SCRATO  (aeff.).  Compassionate,  tender   [9]C^]. 

Ah.  727. 
SORATTAA,  Heroism  [^<C^].    Ah.  885. 
SURATTO  (adj.).  Very  red  [^J^W]-    Att.  8;  Ten 

J.  46. 
SCRl  (oi&U  Wise  [^f^.    Mah.  160. 

8URIYO,  The  sun  [^].  Ah.  62;  F.  Jit  46. 
Sutiyuggamanam,  sunrise  (Mah.  188).  Surtyd' 
loko,  the  sun's  light  (Pat.  1).  Swiyaggdho,  eclipse 
of  the  sun  (gdka).  Suriyarasmi,  sun's  ray  (Ten 
J.  119).  With  the  original  iS  revived  metri  cansft 
(Mah.  163). 

8UR0,  A  deva,  deity  [^].  Ah.  11.  Surajettho, 
the  Hindu  Brahma  (Ah.  15).  Surandthe,  Sakka 
or  Indra  (Ah.  19).  Suranadi  (t),  the  celestial 
river  (Ah.  27).  Surapatho,  the  sky  (Ah.  46). 
Suratipu  (m.),  an  Asura  (Ah.  14).  Suramikht 
(m.),  the  celestial  tree  (Att.  191). 

SORO,  a  hero,  valiant  man;  the  sun  [iTT]-  Ah. 
62, 1077.  Also  an  adj.  valiant,  heroic  (Ah.  380 ; 
Mah.  160).  Stirabhdvo,  heroism  (Ah.  966 ;  Das. 
42).  S^agajfitam,  heroic  utterance,  shoot  of 
defiance  (Dh.  159).  S^iro  hutwi  at  Dh.  161  seems 
to  mean  *' filled  with  heroic  resolution."  Sdro' 
virangardpo,  or  -riSpf,  having  the  Umhs  and  form 
of  a  mighty  hero  (B.  Lot.  581 ;  Mah.  247,  for 
B^avfro  comp.  Buddhavirti).  Sirataro  (adj.), 
more  valiant  (Q.  Gr.  144). 

8URUGIR0  (wff.),  Re^endent  [^  +  if^. 
Mah.  180. 

8URUNGA  (/.),  A  mine,  pit  [^IfT].  Mah.  48. 


SURCPI  (atff.).  Handsome  [^[1^  +  T*0-  ^^• 
tur^ni  (Mah.  131). 

SURUPO  (a^.).  Handsome  [^^^].  With  aflix 
fn,  sur^patd,  heanty,  comeliness  (Kh.  14). 

SURUSURU,  A  word  imitative  of  the  sound  mads 
when  curry  and  rice  is  eaten  hastily  (Gog.  says 
"  sucking  up  food"  (P&t.  22). 

SUSAMA  (/.),  Exquisite  heanty  [^|VKTl-  Ab.55. 

SUSANAKO,  a  ca94^  employed  in  a  sasfint 
[next  + 1|].  Mah.  66  (some  of  the  HS8.  read 
Mudnagifpe). 

SUSANAA,  a  cemetery  or  chamel  house,  an  in- 
closed ground  in  which  hodles  are  burned  \y^' 
VTT  or  Tmrf »  prohably  the  former,  for  the  » 
comp.  dhnneyya  with  f||^^4^f|].  Ab.  405; 
F.  JUL  9;  Mah.  66,  249;  Dh.  98.  Amakm- 
tdnam,  a  cemetery  where  the  hodles  are  not  burned, 
hut  left  to  rot  (Jit.  61). 

SUSAVI  (/.),  The  plant  Momordica  Ghanmtia 
[^ipr^].    Ah.  596. 

8U8EN0,  The  Karamadda  tree  [^f^]-  Ab.  578. 

SUSi  (/),  A  hole  hi  the  ground  ["^^J.    Ab.  660. 

SUSlLO  (a((;.).  Moral,  virtuous  [^^ifN].  Ab.297. 

SUSIPPIKO,  A  skilful  workman  [f +  filf^]- 
Mah.  213. 

8USIRO  (adj.).  Full  of  holes,  perforated  [yf^» 
Ah.  915 ;  Sen.  K.  401.  SuHrarukkho,  and  raMAs- 
nwiro,  a  hollow  tree  (%.  8.  A ;  Mah.  59).  Neat 
nuirofh,  a  hole  (Ah.  649),  a  wind  instrument  (Ab. 
142). 

SUSSANAA,  Desiccation  (from  mtuati).    Ab.  157. 

SUSSARATA  (/.),  Melodiousness  of  voice  [^J9^+ 

in]-    Kb-  14. 

SUSSATI,  To  be  dried  up,  waste  away  [^]. 
Sen.  K.  496.  P.  pr.  sustamdHo  (Dh.  105).  Oer. 
9umM  (Dh.  192).  The  regular  fut  would  be 
•ukhhaH  sz  ^okshyati.  I  have  not  met  with  it, 
hut  at  Dh.  234  we  have  an  interesting  double  (at 
sukkhissaH  exactly  like  dakkkhtati,  sakkMaM, 
and  hehiuaii.  And  on  tlie  same  fidse  base  we 
have  at  Dh.  188  an  anomalous  cans.  ndckkdpeH* 
Cans.  iOieti  (Mah.  129).  P.p.p.  ionto,  dried  op 
(Att.  210).  \¥lth  affix  ^,  mmMimk,  6ct  of 
being  dried  up. 

SUSSAVANAlJr,  Good  news  [^  +  Wml-  J^^' 

SUSSUSA  (/.),  Desire  to  hear,  obedience,  attentioD, 
service  [^^nT]«    Ah.  428,  990. 

SUSSOSATI,  To  listen,  attend  [^flf^].  Alv. 
N.  23. 


8US 


(491) 


SUT 


8USSUT£»  To  be  heard.  This  appears  to  be  a* 
most  anomalous  passive  from  ^.  In  an  extract 
sent  me  by  Ydtr.  I  find  sussute  nlako  'yam,  **  this 
report  is  heard."  And  under  Suti  will  be  found 
a  noun  tuMana^  **  hearing." 

8USSUT0  (adj.).  Well  known  [f^]* 

8USU  (m.),  A  boy,  lad  [flf^].  Ab.  253.  Daharo 
iamAno  nuu  kdtake$Of  being  young,  a  mere  lad, 
with  black  hair  (B.  Lot.  863). 

8080,  Shol  shol,  a  noise  made  to  frighten  away  a 
Urd. 

8U8UKO,  A  child  or  youth ;  an  alligator  or  croco- 
dile; the  Gangetic  porpoise  (also  fern.)  [f^rail]- 
Ab.  672,  1003. 

8UTAVA  (a4;.).  Learned  In  religious  literature, 
mighty  in  tlie  scriptures  [^^c|c^].  Das.  6; 
Alw.  N.  72. 

8Dn  (/.),  Oo«ing  [^flr].    Ab.  1059. 

8UTI  (/•),  Hearing;  the  ear;  sound ;  report,  rumour ; 
traditioli ;  the  Veda ;  in  music,  one  of  the  twenty- 
two  quarter  tones  or  Intervals  [^f?T].  Ab.  108, 
128,  136, 150,  1059.  HeitaH  Fasabko  ndma  rdjd 
U  99Uiyd  (abl.),  owing  to  the  report  (spread 
abroad)  that  a  man  named  V.  would  become  king 
(Mah.  219).  Sutihino,  deprived  of  hearing,  deaf 
(Ab.  322).  Mdhdvanuo  autito  updgato,  the  Great 
History  banded  down  to  us  by  tradition  (Mah.  1). 
Snbh.  has  sent  me  the  comment  on  this  passage, 
auHio  ca  updgattah  maaanavasena  upagatam  dga- 
tarn  amnaftham  huivd  deariyaparampardya  yd^ 
ajjakdld  upagatam  antard  anupacchinnam  kuivd 
dgaUm  H  aiiho  .  .  na  aitano  matin  ti  dipetwk 
iutito  ca  updgatan  ti  dha^  ''by  sutilto  ca  up%atam 
Is  meant  come  to  us,  arrived  to  qs  by  hearing, 
come  to  us  unimpaired  through  the  succession  of 
great  scholars  down  to  the  present  day,  arrived 
to  us  without  being  broken  in  iti  course.  The 
author  says  banded  down  by  tradition  to  show 
that  he  is  not  merely  expressing  his  own  views." 

8DTI  (/.),  Birth,  chUdbirth  [^].  SdHgharaOi, 
lying-in  chamber  (Mah.  48 ;  Dh.  340). 

8UT0  (p.p.p.),  A  son  [^].  Ab.  240,  798 ;  Mah. 
5,  9, 162. 

8UT0  (p.p.p.  amMti),  Flowing,  drippmg  [^W]- 
Ab.798. 

8UT0  (p.p4>.  sufioH)y  Heard;  renowned  [^?f]. 
Ab.  724,  797;  Bh.  139.  Evam  me  nttam,  thus 
it  has  been  heard  by  me,  thus  I  have  heard  (Kb. 
4).   Ye  me  dvattidudti  mtd  mahdpuriialakkhafui, 


the  marks  of  an  eminent  man  which  have  been 
heard  of  by  me  as  thirty-two  in  number  (Brahm^yu 
S.,  comp.  Alw.  I.  92).  Bhuvane  auto,  renowned 
throughout  the  world  (Alw.  I.  vii).  Sutamattena, 
by  merely  hearing  them  (Att.  229).  Neut.  autam, 
(sacred)  literature,  learning  (Ab.  798).  Bahuaauto 
hoti  autadharo  autaaannieayo,  has  much  learning, 
is  one  who  retains,  who  accumulates  learning 
(Sang.  S.  comp.  Att.  134).  Sabbam  autam,  all 
learning  or  knowledge  (Att.  229).  Kulaih  vd 
autam  vd,  birth  or  education  (Att.  192). 

SOl'O,  A  charioteer  (a  son  of  a  Khattiya  by  a 
brahmin  woman);  a  bard,  poet-laureate  [^7T]. 
Ab.  376,  504,  1081. 

8UTTA A,  A  string,  thread ;  a  portion  of  the  Bud- 
dhist scriptures;  a  rule,  aphorism  [^^]*  Ab. 
523,  878  ;  Mah.  48.  Suttagufo,  a  ball  of  string. 
Suttavefhanam,  a  shuttle  (Ab.  773).  Suttajdlanif 
a  web  of  thread  (Dh.  412,  of  a  spider's  web). 
Certain  chapters  or  dlrisions  of  the  Buddhist 
scriptures  are  called  suttas.  They  may  either  be 
in  verse  as  the  Ratanasntta,  or  in  prose  as  the 
Brahmajilasutta,  and  they  vary  in  length  from  a 
few  lines  to  several  thousand.  The  second  great 
division  of  the  Buddhist  scriptures,  the  Suttapifaka 
or  Treasures  of  Sdtras,  conusts  entirely  of  them, 
and  there  are  suttas  In  other  portions  of  the 
scriptures.  A  sutta  is  complete  in  itself,  consist- 
ing of  a  connected  narrative,  or  a  collection  of 
verses  on  one  subject.  Some  of  them  are  didactic, 
and  consist  mainly  or  wholly  of  a  discourse  of 
Buddha  in  prose  or  verse,  as  most  of  the  suttas 
of  Suttanipita,  others  are  historical,  as  the  Mahd- 
parinibbdna  Sutta,  which  relates  the  last  days  of 
Buddha.  B.  Int.  35,  51,  7i ;  E.  Mon.  168,  172 ; 
Alw.  I.  61 ;  Mah.  240, 247.  Abl.  auttato,  accord- 
ing to  the  S6tras  (Mah.  19).  Suttadharo  (a^.)f 
versed  in  the  Siitras.    See  Tipitakam. 

8UTTANTIK0  {adj.),  Versed  in  the  Sutta  Plfaka 
[next  -h  XJBi\.    Sen.  K.  391 ;  P&t.  88. 

SUTTANTO,  A  sutta  (in  the  Hpitaka  sense)  [^ 
If  +  ^n9T].  Alw.  I.  61,  106 ;  Alw.  N.  23 ;  Sen. 
K.  200 ;  Mah.  73.    Suttam  eva  auttanto  (Snbh.). 

8UTTAS0  (adjj),  Sutta  by  sutta  [^  +  1^.]- 
Sen.  K.  414. 

SUTTHIRO  (adj.),  Firm  [^ftR;].    Att,  215. 

SUTTHITO(a4/.),WeU-establi6hed,firm  [^f^]. 
Dh.  115. 

SUTTHU  (adv.),  WeU;  exceedingly  [^].    Ab. 


SUT 


(  492  ) 


TAC 


1137;  Dh.  115.  Sutthukato  (adj.)»  well  dooe 
(Ab.  937).  Muhhena  ».  daiiivd,  holding  it  tightly 
in  his  mouth  (F.  J4t.  18).  S,  te  katam,  you  have 
done  right  (F.  JiL  56).  Sufthuthapito  (adj.)» 
firmly  fixed  (Das.  3).  Comparative:  suffhutararh 
anattamano,  more  g^atly  vexed  (Sdm.  A.).  With 
affix  J^f  sutfhutd,  excellence  (Bdl.  i.). 

SUTTI  (/.),  A  pearl  oyster  [|[^].    Ab.  676. 

6UTTIK0  (adj\).  Belonging  to  a  thread  [^^ftf^]- 
Sen.  K.  391. 

SUTTO  (p.p.p.  sibbaH),  Sewn,  stitched  [WH]' 
AauttOf  seamless  (Mah.  22). 

SUTTO  (p.p.p.  9upati\  Asleep  [^].  Dh.  9,  51. 
Suttappahuddho  viya,  like  one  who  has  fallen 
asleep  and  awaked  again,  or  perhaps  like  one  who 
has  awaked  out  of  sleep  (Dh.  95,  of  one  dying  and 
being  reborn  in  heaven).  Neat,  iuttam,  sleep 
(Ab.  876). 

SUTVA,  see  Suftoti. 

SUVACO,  see  Subbaco. 

SUVANAYO  (adj,),  Probably  -^  +  ^'Rli  "  easily 

led"  (Jit.  80). 
-  SUVANNO  (adj.).  Of  good  colour,  bright,  brilliant ; 
good-looking,  of  good  mien  or  complexion,  comely 
[^I|IQ].  Suvannd  dubbantui,  comely  and  ill- 
favoured  (B.  Lot.  866;  Gog.  Ev.  10).  Masc. 
iuvapfM,  good  colour,  bloom,  beauty ;  a  Garula ; 
a  weight  =  5  dharanas  (Ab.  480,  809;  Sen.  K. 
340).  Neut.  tuvaitnam,  gold  ( Ab.  487).  SuvapfUi" 
kdro,  a  goldsmith  (Ab.  506 ;  Dh.  93 ;  Sen.  K. 
468). .  Suvauftamayo  (adj.),  made  of  gold,  golden 
(Mah.  169).  Suvannavanpo  (adj.),  gold-coloured, 
brilliant  (Dh.  313 ;  F.  Jit.  5,  of  a  ripe  mango ; 
Ten  J.  Ill,  of  the  egg  that  produced  the  golden 
peacock).  SuvaftnavattnOf  the  gold-coloured,  is 
an  epithet  of  Buddha  (comp.  satthuvanno).  Su' 
vajjifuibhdmi,  name  of  a  country;  according  to 
Sabh.  it  embraces  Blrmah,  Siam,  and  Cambodia. 
With  affix  ^,  suvanpatd,  beauty  of  colour  or 
complexion,  bloom  (Kh.  14). 

SUVANO,  see  Softo. 

8UVATTHI,  see  Sotthi. 

SUVE,  see  Sve. 

SU ViRO,  Name  of  Sakka's  son  [^^ftt]  •    ^^'  ^• 

SUVO,  see  Suko. 

SUVUPA8ANT0  (adj.),  Tlioroughly  calmed  [^+ 
^^Jfpfi  with  euphonic  v]. 

SUVUTTHIKA  (/.),  Abundance  of  rab  [^  + 
^fft  + 1|] .    Br.  J.  S.    Comp.  SubbufthL 


feOYATI,  see  Sufu^ti. 

SVAG  ATA  A,  and  S  AG  ATA  A,  Weleome,  BalotaUoD 
[^^TPRl]-  With  dat.  Svdgaiam  to,  hail  to  thee  I 
(comp.  Sen.  K.  329). 

SVAHAM,  see  So  (2),  p.  480  (a). 

SVAKKHATO  (adj.),  Well  told  or  shown  or  taugbt 
[^  +  ^IWimf].  Dh.  104,  124;  Alw.  I.  77.  1 
have  once  met  with  the  form  svdkhtfdta. 

SVANNAM,  see  SanftaHi. 

SVANO,  see  Sono. 

SVAPPO  (adj.),  Very  little  or  few  [l^Wl].  Ab.  1117. 

SVASSA,  =  ao  asM  (d.  Gr.  10). 

SVATANO  (aeff.).  Belonging  to  to-morrow  [ip^]. 
Dat.  wdtandya,  for  next  day  (diwudya  beisg 
understood).  Svdiandya  nimanteti,  to  iovite  for 
to-morrow,  to  ask  a  person  to  dine  with  one  the 
next  day  (Dh.  231 ;  F.  Jit.  52). 

SVE,  and  SUVE  (adv.).  To-morrow  [IR^].  Ab. 
1155;  Dh.  130;  Mah.  153,  170.  Suva  moe,  one 
day  and  the  next,  day  after  day  (Dh.  41). 

SVEVA,  =  w  eva  (Dh.  177). 

SYAMRATTHAA,  Siam  (BH.  i). 

T. 

TABBAlflSIKO  (adj.).  Belonging   to  that  race 

[TT^  +  ^  +  T^]. 
TABBAiyiyANA  (/.),  The    commentary  thereon 

[Tf^  +  ^rtTT]- 
TABBHEDO,  A  variety  thereof  [lf^  +  )^]-  Ab. 

625. 
TABBIPARlTO  (adj.).  Contrary  to  it,  the  oppodte 

of  it  [^  +  f«R<^] .    Dh.  358. 
TABBISESO,  A  variety  thereof  [l|f +  f%l^]- 

Ab.  14. 
TACASARO,    A   bamboo    [?V^+  ¥IT>  the  S. 

equivalent  is  i^^^lA] .    Ab.  600. 
TACCHAKO,  A  carpenter  [?nni].    Ab.  505, 606; 

Dh.  15. 
TACCHAlfil,  Truth,  reality  [Tim]-    Ab.  127i  800. 

Atacchaiiit,  falsehood. 
TACCHANI  (/.),  A  hatchet  [inrf^].    Ab.  883. 
TACCHATI,  To  pare,  cut,  slice,  chop,  hew  \f[%\' 

Dh.  188.    Cans.  taccheH  (Dh.  106, 324).    P.p.p* 

tacchito  (Ab.  750). 
TACO,  Skin,  bark,  rind  [this  form  douhUess  pro- 
ceeds from  the  S.  pi.  ?n|^  and  from  16^  m  ^ 

last  part  of  a  compound].     Ab.  1100;  Kb.  3. 

At  Dh.  HI  we  have  toco  iobhoftd,  where  it  li 


TAG 


(493) 


TAD 


treated  as  a  plural  (  =  ^inF^)-  Ace.  taeofh 
(Mah.  167)«  Loc  at  the  end  of  a  compound  tace 
(Ab.  453, 1107).  Gen.  tacatia  (Ab.  157).  At  the 
end  of  a  compound :  valittaco  (adj.),  having 
wrinkled  skin  (Ab.  255);  kancanoiannibhaitaco, 
having  akin  like  gold  (Brahm&yu  S.). 

TAD,  see  So  (2). 

TAD  A  (adv.).  At  that  time,  then  [TT^].  Ah.  1161. 
Taddppabhuiit  firom  that  time  forward  (Mah.  129). 

TADAHE,  and  TADAHU  (adv.).  On  that  day. 
Both  these  forms  represent,  I  think,  Tfn^- 
For  the  form  with  e  comp.  we  =:  qvas,  pure  ^ 
pnraa,  antepura  =  antahpura.  For  the  form  with 
«  comp.  mithu  :=  mithas,  sajju  =  sadyas,  dg^  =: 
iigas.  Tadahe  *va  or  iadake  yeva,  on  that  very 
day,  on  the  same  day  (Alw.  I.  98 ;  Mah.  23,  40, 
77,  103,  117).  Tadahu  jdto,  bom  that  day  (Dh. 
313).  Tadahu  pabbajito  santo,  being  ordained 
that  very  day  (Subb.).  Tadahu  *posathe,  on  that 
day,  it  being  aposatha  day  (S^.  S.,  the  comment 
here  says  iadahdti  tasmim  ahu  tasmiih  divaae). 
At  Mah.  87»  103,  tadah4  metri  cansft. 

TADAKARO  (adj.\  Of  that  appearance,  similar 

[Tf^  +  ^WfTT]-    Mah.  103. 

TADAMINA,  =  tad  imind(C\.  Or.  15).  Tad  amind 
pijdudtha,  know  this  also  hereby  (Alw.  N.  121). 

TADANGAA,  One  of  the  pahdnas  is  called  tad- 
amffapahdnadi,  which  Vij.  explains  as  ''the  re- 
moval of  false  views  and  disturbing  qualities  of 
the  mind,  by  means  of  the  opposite  views  and 
qiudities  derived  from  vipassan&M^a.'*  He  quotes 
from  Vis.  M.  rattibhdge  samujfalUena  padfpena 
arndbakdraeea  vlya  iena  tena  vipauandya  avaya- 
bhdieua  fidfiena  paHpakkhavasen*  eva  tasta  pahd' 
^abbadhamnuuBapahdna^,  the  getting  rid  of  every 
state  that  should  be  got  rid  of  by  its  opposite,  by 
this  and  that  knowledge  l>elonging  to  supernatural 
insight,  just  as  darkness  is  dispelled  by  a  lamp 
lighted  in  the  night  time.  Instances  are  then 
given,  among  which  are  the  rejection  of  kathaA" 
kathibhavo  by  kankhdvUarafMm,  of  eastaiadiffhi 
by  vayadaeeanaikf  ete.  It  is  a  compound  of 
^f?  4-  ^f|^»  hut  in  what  sense  anga  is  used  I  do 
not  clearly  see.  See  Ras.  85.  There  is  also  a 
mmmtii  called  tadangavimutti  (Dh.  151 ;  Ten  J. 
48). 

TADANI  (adv.)y  Then  [H^I^H]*    ^^'  ^l®^- 
TADANAROPO  (adj.).  Suitable  thereto  [ll^  + 
^IIJipi].    Dh.  401 ;  Att.  190. 


TADASSO  (adj.).  Different  from  it  [?f^^].  Ab. 
480. 

TADANTARE  (adv.).  In  the  mean  time  [j(^  + 
IPVnt;  loc.] .    Mah.  82. 

TADANVAYO  (adj.).  Following  it,  connected  there- 
with [?f^  +  IRre]-    Alw.  N.  61. 

TADATTAI!^,  That  time  [l!T^T^].    Ab.  80. 

TADATTHAA,  On  that  account  [?r^^$7^.  Mah. 
158.    On  his  account,  for  him  (Mah.  24). 

TADAYASARI,  see  So  (2),  p.  481  (a). 

TADAVHAYO  (adj.).  Having  that  name  [^  + 
^^T3[ir].    Mah.  151. 

TADEYA,  tad*  eva  =  tadd  eva,  At  that  very  time 
(Mah.  244).    Also  tad  eva  =  tarn  eva. 

TADI  (adj.).  Like  that,  such  [TrTflT]-  Tddim 
fnaggajinam  vadante  Buddhd,  such  a  man  the 
Buddhas  call  maggaj i na.  Devdpi  tassa  pihayanti 
tddino,  even  the  angels  envy  him  being  such  a  man 
(Dh.  V.  94,  comment  says  tathdr&pana,  comp.  v.  95). 
A  curious  secondary  meaning  has  been  super- 
induced upon  the  plain  and  ordinary  meaning  of 
this  word.  When  a  Buddha  and  his  arhat  dis- 
ciples are  mentioned  together,  the  latter  are  often 
called  tddi,  '*  like  him,"  i.e.  like  their  Master, 
sanctified,  holy.  Thus  at  Mah.  88  we  are  told 
that  Kakusandha  Buddha  was  cattdfUaaahaeeehi 
tddlhi  parivdrito,  accompanied  by  forty  thousand 
men  like  himself,  where  Tumour  has  "accom- 
panied by  forty  thousand  sanctified  disciples.*' 
At  p.  91  we  have  the  expression  tiihBabhikkhU' 
eahauehi  tddihi  parivdrito  used  of  Kon%amana 
Buddha,  Tumour  again  using  the  word  "  sancti- 
fied" (see  the  parallel  passage  at  3kt.  13).  Next 
we  have  such  expressions  as  eupupphitam  pdva- 
canam  arahantehi  tddihi  (Jlit.  29),  where  Yij. 
assures  me  that  the  word  is  used  absolutely,  in  the 
sense  of  sanctified  or  tranqiul.  He  tells  me  that 
he  finds  in  a  Sinhalese  Ga^fhipada  treatise,  tddihi 
yanu  ashtalokadharmayehi  ekdkiravti,  "  the  word 
tddihi  means  being  serene  in  the  eight  conditions 
of  life."  It  will  be  observed  that  tddi  having  lost 
its  original  consonant  term,  is  treated  as  a  masc. 
in  t  and  declined  like  muni.  At  Dh.  v.  95,  if  we 
believe  the  comment,  the  word  is  used  in  both 
senses,  for  it  explains  tddi  in  the  first  hemistych 
by  atthahi  hkadhammehi  akampiyabhdvena  tddi, 
and  tddino  in  the  second  hemistych  by  evardpasaa. 
In  the  next  verse  D'Alwis  says  that  upatantasta 
tddino  means  '*he  who  is  firm  and  tranqvil" 

03 


TAD 


(  494  ) 


TAL 


(Alw.  N.  7d).  Unfortanatdy  he  imagines  he  has 
explained  everything  when  he  says  '*tddino  is 
used  here  in  the  sense  of  the  Sanskrit  dhairya, 
firmness."  Lastly  tddi  has  even  come  to  he  ap- 
plied to  Baddha  himself,  for  Vijesinha  quotes  from 
Vinayavinicchaya  (quite  a  modem  work  I  pre- 
sume) the  line  PdciiH  hathitd  suddhd  tuddha- 
cittena  tddind  .  •  ''by  the  pure-minded  imper- 
turbable Buddha." 

TADIDAA,  see  So  (2),  p.  480  {b). 

TADIKRHO  {adj.).  Such  [mf^]. 

TADISAKO  {adj.).  Such  [next  +  1i].  Fern,  tddi- 
iikd  {Pit.  6). 

TADISO  {adj.).  Such  [TfTPl].  Dh.  14,  35,  38. 
Fem.  ^tfc/i*^  (Kb.  11). 

TADUBHAYAld,  Both  of  them  [TTf +  "911^]. 
Das.  43 ;  Pdt.  G5. 

TADDPIYO(a<(^'.),  Suitable, corresponding.  Taftdu- 
ladonana  odanam  tad^piyena  t^pavytmjanena 
bhuf^ati,  eats  the  boiled  rice  of  a  dro^a  of  paddy, 
with  a  corresponding  allowance  of  broth  and 
curry  (Dh.  355).  I  have  little  doubt  that  this 
word  is  7n^-h^X|  +^  (tadrdpya).  At  P&t.  81  we 
are  told,  tadApiyam  bya^anan  ti  toisa  odanana 
anuri&paiih  macchamamsasdkaphalakaKrddibyaf^a- 
nam  (Dh.  401  reads  tadanuri^fena  niipaicyalkja- 
nena,  probably  a  copyist's  correction). 

TAGARAlf(,The  shrub  TabenusmontanaCoronaria, 
and  a  fragrant  powder  obtained  from  it  [THT^]* 
Ab.  147 ;  Dh.  10. 

TAGGHA  {adv.).  Certainly,  verily,  truly.  Ab.  1140. 
At  the  beginning  of  a  sentence :  Taggha  tvam 
mahdrdja  . .  (Sim.  S.). 

TAH AA,  and  TAHIlPl  {adv.).  There  (comp.  kaham 
and  kuhith).  Ab.  1156.  FtS9qjjen  iahiih,  sent 
thither  (Mah.  166).  PavUitvd  tahvh,  having 
entered  there  (Mah.  172).  PeteH  te  te  there 
tahifk  iahim,  sent  different  theras  to  the  different 
places  (Mah.  71,  comp.  179,  222).  Tahiih  (Mah. 
2,  31,  166, 169). 

TAJJANi  (/.),  The  "finger  of  scorn,"  Le.  the  fore- 
finger  [7r|l^].    Ab.  266. 

TAJJANIYAKAMMAA,  Name  of  one  of  the 
Sanghakammas  (Vij.)  [^j^€|  -f  ^m^]- 

TAJ JARl  (/.),  A  measure  =  36  A^us.    Ab.  194. 

TAJ  J  ATI  (/.),  Such  and  such  a  race  [^ + WflfH]  - 
Bdl.  36. 

TAJJETI  {caus.).  To  threaten,  revile,  blame,  scold, 
IHghten  [iHNfn].    Das.  2;  Ten  J.  56;  Mah. 


228 ;  Dh.  271.    P.p.p.  tajjiio  (Dh.  34 ;  Mah.  O; 
Ten  J.  115). 

TAKKALAA,  At  that  time  [^fSRTlRl].  Ab.  86. 

TAKKAA,  Buttermilk  mixed  with  water  [m]. 
Ab.  501. 

TAKKArI  (/.),  The  tree  Sesbania  iBgyptisct 
[Tnhft].    Ab.573. 

TAKKARO  {a^j.).  Doing  that  [n^HC]  •  Na  fakkan 
hoti,  is  not  a  doer  thereof  (Dh.  4). 

TAKKARO,  A  thief  [ingi^].    Ab.522. 

TAKKASILA  (/.),  The  dty  of  Taksh<d4  in  the 
Pni^jah  [if^fllirT].  Ab.  200;  B.  Int  362.  It 
was  a  renowned  university  town  (F.  Jit  0,  82; 
Ten  J.  54). 

TAKKATTA  (m.).  One  who  does  that  [^  +  ^]. 
Sen.  K.  470. 

TAKKIKO  {adj.).  One  who  reasons,  a  logidao, 
philosopher  ['<1lf4^]-    Man.  B.  112. 

TAKKITO  {P'P>p.)t  Thought,  reasoned  [Tffifci!]. 
Sen.  K.  527.  Neut.  takkUam,  thought,  reflection, 
reasoning  (Mah.  157). 

TAKKO,  Thought,  reflection,  reasoning  [^].  Ab. 
155,  998.    Takkasattham,  ars  logica  (Att  229). 

TAKKO,  Date  fruit.    Ab.  998. 

TAKKOLAM,  Bdellium,  a  particular  sort  of  per 
fume  made  from  the  berry  of  the  kakkola  plant 
[^i9Rtir]-  Ab.  304.  The  Sinhalese  is  UhU 
(Snbh.).  For  the  consonant  dissimilatioB  comp. 
kipUlika,  tikicchati,  pkasuUkd. 

TALAOOAA,  Top  of  a  palmyra  tree  [WM  +  ^]* 
Ten  J.  54 

TALAKO,  a  pond,  pool,  lake  [ifini].    Ab.  678. 

TALAM,  Surftice,  level,  plane;  lower  part,  base 
[Ifflf].  Ab.l090.  Paduateki9tmckamnatalo{tA],), 
ha^ng  its  surface  covered  with  flowers  {Jit  fit 
iamuddo).  Solasakarke  taie,  on  a  piece  of  gnwDd 
siztera  karisas  in  extent  (Mah.  166).  Hatfkti^ 
the  palm  of  the  hand  ( J&t.  54 ;  Dh.  192).  P6dai., 
the  sole  of  the  foot.  SUdt.,  surface  of  a  rock,  flat 
rock  (Ras.  26).  Dharof^t.,  paihavU.,  the  snr&ee 
of  the  earth,  the  ground  (Mah.  68;  Att  8). 
BherU.,  head  of  a  drum  (F.  Jit.  3).  Bedm^ 
the  throne  of  Buddbaship,  the  Bodhimaffa  (Ten 
J.  48 ;  J&t.  54).  Khaggut.,  the  hilt  of  a  sword. 
Oaganat.,  the  sky,  vault  of  heaven  (J4t.  57 ;  Tea 
J.  12).  Sineruno  hetthimatale,  on  the  loweit 
stage  of  Mem  (Dh.  190).  Jkdtat.,  upper  stoiy, 
attic  (Alw.  I,  77).  The  world  of  sentient  beio|» 
is  divided  into  Talas  or  stages  (see  SaMM 


TAL 


(  495  ) 


TAN 


Tola  Bometimes  adds  little  or  nothing  to  the 
sense  (see  Ab.  lOOQ  wliere  it  is  said  to  mean 
9ar^Ht)f  as  in  pabbataialamt  a  moantain  (F.  Jit, 
17 1  Ten  J.  40,  but  does  it  mean  a  mountain 
platean  ?),  and  perliaps  gaganataiamj  the  tiky. 

tIlANAA,  Striking  [TITT^I]-  Ifo/^Aa^.,  clapping 
tlie  hands  (Ten  J.  51). 

TAliETIy  To  strike,  beat ;  to  strike  a  musical  in- 
strament  [^].  J&t.  50;  Mah.  2S9.  P.p.p. 
idfUe  (Dh.  3»1). 

TALl  (/.),  The  tree  Gorypha  Taliera;  striking 
a  mnsical  instrument,  musical  measure  [iTTfft]- 
Ab.0O4;  Att21l. 

TALISAA,  and  -SA,  Forty  ['qWtr<^^]«  Alw. 
I.  104;  Ras.  7.  The  usual  form  is  eattdfita. 
The  forms  cuttdlitam  and  cottdlisam  given  at 
Sen.  K.  410  probably  mean  forty-four. 

TALLAf^GHANAft,  Mark  or  imprint  thereof 
[7!f +  Wri^n].    Ab.819. 

TALO,  The  fan-palm,  palmyra;  a  measure,  the 
short  span ;  a  musical  instrument  of  metal  struck 
with  the  hand  or  a  stick,  gong,  cymbal  [TITlf]- 
Ab.  267»  603,  901.  Tdlarukkho,  a  palmyra  tree 
(Mah.  128).  TdlapanjUEm,  tdlapattam,  a  palm 
leaf,  used  for  writing  on,  etc.  (P^t.  67»  87 ;  Dh. 
235,  396).  As  a  measure  of  height:  Sattatd- 
lappamdne  dkdse  nisidiivd,  sitting  in  the  air  at 
the  height  of  seven  palm  trees  (Dh.  308).  THla- 
vtmtamt  a  palm  leaf  used  as  a  fan,  a  fan  (Ab.  316 ; 
Dh.  315,  367).  KaOuatdlo,  a  gong  (Att.  135 ; 
Dh.297). 

TALO,  a  key  [TTHir] .  Ab.  222, 901 .  Tdlacchiggah, 
key-hole  (Ab.  222).  I  am  inclined  to  look  upon 
efnggala  as  f|j]^  +  ?r. 

TALUJO  {adj.\  Palatal  [WT^  +  ^].  In  gram, 
the  palatal  letters  are  ^,  f(,  ^,  1|,  ^,  and  ^. 

TALUNO  {adj.\  Tender,  delicate  [?rCQT]  •  B.  Lot. 
573,  and  Brabm&yu  S. 

TAl£r,  see  So  (2). 

TAA,  see  Tvam. 

TAMALO,  The  tree  Xanthochymus  Pictorias  [?t- 
HTH].    Ab.573. 

TAMBARO,  Name  of  a  plant  [iTT^ra?]-  Ab.  598. 

TAMBO  (a^-\  Coppery,  red  [?mr].  Ab.  95, 963. 
Masc.  Tambo^  a  sort  of  elephant  (Ab.  361).  Neut. 
iambathy  copper  (Ab.  486).  Tan^ae^lo,  a  cock 
(Ab.  610).  Tambabhiffamm,  a  copper  vessel  (Dh. 
237).  TambavanfUf  (adj.),  copper-coloured  (Att. 
84,  of  a  torrent).     Tambaloham^  copper  (Mah. 


I      164, 166 ;  P4t  80).    Tmibapa^fd  (f.),  A  name  of 
Ceylon  (Att.  8). 
TAMBOLl  (/.),  and  -LAM,  The  betel  vine.  Piper 
Betel,  and  its  leaf  which  is  chewed  [niMfin,  *lf] . 

Ab.  589;  Mah.  219.  Probably  the  fem.  form 
applies  to  the  vine  and  the  neut.  to  the  leaf. 

TAMO,  and  TAMA  A,  Darkness,  gloom ;  in  the 
Sitnkhya  philosophy  one  of  the  three  Ganas  [if- 
H^].  Ab.  70,  975 ;  Mah.  3,  5.  Loc.  tamati 
(Gog.  Ev.  29).  Gen.  tamoisa.  Tamo  mgato,  dark- 
ness was  dispelled  (Gog.  Ev.  10).  Caturangam 
tamaihy  fourfold  darkness,  darkness  that  can  be 
felt  (Ab.  71>  the  four  conditions  are  absence  of 
the  moon,  dense  forest,  a  cloudy  sky,  and  mid- 
night). Andham  tamtm,  thick  darkness  (Alw. 
1. 107).  Tamafthdnam,  a  dark  place  (Mah.  250). 
For  tamotamapardyanOf  see  Puggalo,  Tamd" 
tamathf  from  darkness  to  darkness  (in  transmigra- 
tion), from  one  world  of  suffering  to  another  (a 
compound  like  bhavdbhmfa).  TamanudOf  and 
tamonudo  (adj.)>  dialling  darkness  (Mah.  5). 

TAI^I^AA,  Defence,  shelter,  refuge ;  Nirvd^a  [^THIT]* 
Ab.  6.  Na  santi  puttd  tdndya,  sons  are  no  pro- 
tection (Dh.  51).     With  affix  7fT>  tdftatd  (Ditto). 

TANAYO,  A  son  [^nW].    Ab.  241 ;  Mah.  57. 

TANDl  (/.),  Drowsiness  ;  sloth  [TTlfV].  Ab.  1054. 

TANDITO,  Only  in  atandito  =  ^Hff^  (Dh.  54, 
66 ;  Das.  25). 

TANPULIYO,  and  -LEYYO,  The  plant  Amaran- 
thus  Polygonoides  [^U^^]*    Ab.  594,  1132. 

TAI^PULO,  Rice  husked  and  winnowed,  and  ready 
for  boiling  [7f1^]  •  Dh .  401 ;  F.  Jit.  54 ;  Mah. 
22.   Sdlitafidulo,  husked  s^  paddy,  s&li  rice  (Vij.). 

TANHA,  and  TASINA  (/.),  Lust,  desire,  human 
passion  [mTT]-  Ab.  162, 1057 ;  Dh.  59 ;  Man. 
B.  495;  B.  Int.  497.  Ttuifid  (Dh.  61).  Tanhd 
is  a  technical  term  of  the  Buddhist  philosophy, 
and  is  one  of  the  links  of  the  Paficcasamuppdda. 
The  three  Ta^hds  are  kdmaianbd,  rdpat.,  aHtpat,^ 
desire  for  rebirth  in  the  three  forms  of  existence 
(see  Bhawtf  Loko).  Another  set  of  three  is  rdpat., 
ar^pat,,  nirodhat.y  desire  for  rebirth  in  the  rtipa 
world,  desire  for  rebirth  in  the  ardpa  world,  and 
desire  for  annihilation  (Nirv^a).  A  third  set 
of  three  is  kdmat,,  bhavat,  vibhavaty  thirst  for 
pleasures  of  sense,  thirst  for  existence,  thirst  for 
non-existence  (Nirvlqia).  The  six  ta^hds  are 
Hipatf  iaddat.j  gandkaty  rasaty  phofthabbat., 
dhammat.f   the   desire   for    pleasurable   siglits. 


TAN 


(  496  ) 


TAP 


■onods,  etc.,  or  tbe  lust  of  the  eye,  the  ear,  etc 
(comp.  EdmagunOf  see  Dh.  410).  There  are  also 
108  ta^h^  upon  which  Vij.  writes  to  me  as  follows : 
**  The  riz  ta^b^  may  each  be  perceived  in  tbe  light 
of  k^a,  bhava,  and  vibbava.  By  contemplatiog 
riipa  aod  CDJoyiog  it  kdmatanhd  is  produced,  and 
so  with  sadda  and  the  others.  By  looking  at 
them  in  the  light  of  perpetual  existence  bbava^ 
tayhi  is  produced,  and  by  looking  at  them  in  the 
light  of  materialism  vibbavata^bd  is  produced. 
Again  the  18  varieties  above  produced  become 
36  by  the  distinction  of  ajjhattika  and  bihira, 
inward  and  outward  sensation,  and  these  36  be- 
come 108  by  their  division  into  past,  present,  and 
future.  And  thus  the  little  ta^hi  becomes  a 
hydra-headed  monster  possessed  of  a  hundred  and 
eight  modes  of  inflicting  suffering  on  humanity'* 
(see  Db.  410).  The  six  ta^bds  are  also  called 
cha  ta^hdkdyd  (Sang.  8.).  Tbe  four  ta^hupp&das 
or  origination  of  desire  in  a  bhikkhn  are  desire 
for  dress,  food,  lodging,  and  continued  existence 
(bhavdbhava,  Snng.  S.). 

TANHAKKHAYO,  Extinction  of  desire,  Arhatship 
or  Nirvd^a  [^mi^l|] .  Ah. 6 ;  Oog.  Ev. 6 ;  Dh. 
34,  63,  64. 

TAl^HANKARO,  Name  of  a  Buddha   [wm  + 
irr].    Man.  B.  94;  Sen.  K.  469. 

TAJ^HI,  see  So  (2),  p.  481  (a). 

TAINTKHAIVAltl,  and  TANKHAlJirE  (adv.).  At  that 
moment,  instantly,  at  once  [ace.  and  loc.  7|7^1ir]. 
Ten  J.  114;  Mab.  16,  157;  Ras,3Si.  Tankhafie 
yeva,  at  that  very  instant  (Ph.  434). 

TANKHAI^IKO  {adj.).  Momentary  (fr.  last).  Pdt. 
4,70. 

TANRITAMAf^GO,  Ttiis  compound  occurs  in 
Saciloma  S.,  and  Is  rendered  by  Coomaraswamy 
"stone  bed."  Comparing  it  with  next,  fankita 
may  perhaps  mean  chiselled  or  cut  out  of  tbe  rock. 

TANKO,  A  stonemason's  chisel  [Z^]«    Ah.  393. 

TANNAMAKO  (adj\).  Having  that  name  or  tbe 
same  name  [;n^  +  VfRPl] .  Mah.  67f  206.  Fem. 
tanndmikd  (Mah.  23). 

TAMEVA,  see  Tvam. 

TANNINNO  (oiff.).  In  the  phrase  tanninno  tappofut 
tappabbhdro  (J&t.  11),  expressive  of  strong  incli- 
nation towards  a  thing.  Vij.  renders  the  three 
compounds  "bent  towards  it,  recurring  to  it,  over- 
hanging it  like  a  rock."  They  would  be  in  Sansk. 
respectively  l(f«nii  WBPWr,  BWWHfi;- 


TANOTI,  To  stretch  [1PC|.  Alw.  K.  20.  P.p.p. 
taio,  stretched ;  spread,  diffused  (Ah.  289, 746). 

TANTAI^,  A  thread ;  main  point ;  a  literary  woric, 
religious  treatise  [?nVl].  Ab. 523, 878, 882 ;  PAt. 
82.  TaiUavdifo,  a  weaver  (Ah.  507 ;  Pat.  82). 
Anantatantaratandkaro,  ocean  of  boundless  lilera* 
tore  (Vnttodaya). 

TANTI  (/.),  A  string,  line,  cord ;  the  string  of  a 
lute ;  a  sacred  text,  a  passage  from  a  sacred  text 
[?rf%].  Ab.  882,  996.  PI.  tantiyo  (Dh.  154). 
TohH  is  to  a  great  extent  a  synonym  oi  p4li, 
which  see.  Taith^  dhammo  ti  toMii  attho,  here 
the  Law  means  the  scriptures.  Taniipedam, 
scriptural  term  (Vij.).  Taniikkamam  kond  om- 
kkamitvd,  without  overstepping  any  Pali  idiom 
(Vij.).  TanHyd  Mid,  adapted  to  the  sacred  texts 
(Alw.  I.  vi).  Sammdmunbmddho  pi  tepifakam 
Buddhavacamafh  tantitk  dropento  Mdgadhibhdtdtf 
eva  dropen,  the  Supreme  Buddha  when  elevating 
his  sayings  contained  in  the  Tripijaka  into  a  text, 
did  so  in  the  Mdgadhi  langpuage  (Alw.  I.  v,  comp. 
vi,  note).  The  Dighanikiya  is  called  toMii,  a  text 
(Ditto). 

TANTU  (m.),  A  thread  [ifH^].    Ab.  523,  882. 

TANU  {adj.),  Tbin,  slender,  delicate ;  small,  alight 
[?rg[].  Ab.  704,  707»  924.  Tat^  vedand,  ^X 
sufferings  (Db.  356, 402,  comp.  Jdt  18).  Gompar. 
tanutaro  (Has.  25).  Tanukarafuuk,  making  very 
small,  reducing  to  a  minimum.  Fem.  taaa,  tiie 
body  (Ab,  151 ;  Dh.  360),  the  body  (Ab.  924). 
Tanuruham,  the  hair  of  the  body  (Ab.  259 ;  Mah. 
87), 

TANUJO,  A  son  [7f^].    Ab.  241. 

TANURO  (atf;.),  Small,  thin  [TfJ^].  Tawl^ 
ettha  vipassaH,  few  here  below  see  clearly  (Dh. 
32,  tanuko  ettha). 

TANUTTAA,  Smallness,  thinness  [^T^]*  ^•- 
nuttath  gate  soke,  when  his  first  grief  had  worn  off. 

TAPANAliif,Tormenthig,  self  mortification  [ITT^]* 

TAPANI  YAft,  Gold  [TTrfhr].    Ab.  488, 

TAPANO,  The  sun ;  name  of  a  hell  [Tfqif].  Ab. 
63,657. 

TAPASO,  A  hermit,  ascetic  [TTHra]-  P-  ^^  ^ 
Tdpatataru  (m.)»  the  tree  Termiualia  Cati^ 
(Ab.  565).    Fem.  tdpa9(  (Mah.  48), 

TAPASSi  (m.),  A  mendicant,  pauper ;  a  reUgiou 
ascetic  or  hermit  [THlf^nO*  Ab.  433,  W* 
Fem.  tapoisini  (Q.  Or.  40). 

TAPATI,  To  bum,  blaze;  to  shhie,  be  brilUut; 


TAP 


(497) 


TAR 


to  worchy  torment  [IHO-  Db.  55,  68.  Fass. 
t^^paiif  to  be  heated ;  to  be  scorched ;  to  saffer, 
be  distresfled  (Db.  3,  25).  Of  one  saffering  the 
tormeots  of  bell  (Db.  156).  Bdldtapam  tappO" 
wtdu9f  basking  in  the  rays  of  the  morning  snn 
(Db.  154,  416).  P.p.p.  tattOy  heated,  scorched 
(Db.  161).  Ayogtilo  i^  a  red  hot  ball  of  iron 
(Db.  54).  Vdakatta  tattabhdvam  ntUvd^  finding 
that  the  water  boiled  (Db.  106).  Cans.  idpeH,  to 
beat,  to  scorch ;  to  distress,  torment  (Das.  7 ;  Db. 
64,  309).  P.p.p.  tdpUo^  heated  (Dh.  106,  of 
boiling  water).    Also  cans,  tappeti  (Ten  J.  10). 

TAPlfJCHO,  TAPi:f}JO,  The  phmt  Xantbocbjmns 
PSctorhiB  [?rrft^>  mftW].  Ah.  573  (Snbh. 
says  these  forms  both  occnr  bnt  not  tdpUscha), 

TAPO,  and  TAPAA,  Religions  austerity,  self- 
mortification;  religious  duties,  moral  practice, 
piety,  virtoe,  devotion  [7nnC]«  ^'  ^^'  1062; 
Kb.  8.  Tapo  treated  as  a  neut.  Khanti  paramam 
iapo  tUikkhd,  patience  is  the  best  penance,  even 
loDgauffering  (Dh.  34),  as  a  masc.  Tapo  sukho  (Dh. 
35).  Instr.  tapasd,  tapena.  The  bases  in  com- 
position are  tapa  and  tapo.  Tapacarafusmy  and 
tapaeariydt  the  practice  of  religious  austerities, 
m<Hrtification  of  the  flesh  (Db.  153,  261).  Tapo- 
dkanOf  an  ascetic,  a  man  of  great  piety  (Ah.  433 ; 
Alw.  I.  ziv).  Tapovanathy  a  grove  in  which 
ascetics  perform  their  devotions  (Att.  213 ;  Dh. 
411).  Tapokammam,  ascetic  practice.  Vij.  tells 
me  that  amaratapam  at  Kb.  26  \b  explained  to 
mean  amarafutithdya  gahitd  dukkarakiriyd,  aus- 
terities undertaken  for  the  purpose  of  gaining 
immortality  (see  SUabbaiam^  the  whole  sentence 
is  taua  pahinattd  Bobbam  nisBaggiyapaitUcddi- 
amaratapam  pahhutm  hoti),  Kena  tc^guftena, 
by  the  virtoe  of  what  practice?  (Ten  J.  118). 

TAPPABBHARO,  see  Tanninno. 

TAPPACCAYA  (adv.),  On  account  of  that,  on  that 
account  [H^  +  TTiq^n^] .    Db.  395 ;  Ten  J.  19. 

TAPPANAA,  Being  satisfied,  satiety,  gratification 
[7f4w]-    Ah.  468,  759 ;  Att.  193. 

TAPPANAA,  Torment  (fr.  tappatt),    Dh,  150. 

TAPPARO  (adj\%  Subsequent;  diligent,  devoted 
[^!?qO-    Ah.  726, 1163. 

TAPPATI,  TAPPETI,  see  TapatL 

TAPPETI  (com.),  To  satisfy,  refresh  [?|^^|fif]. 
Generally  of  regaling  or  serving  with  food  (Mab. 
25,  82).    P.p.p.  taf^to  (Mah.  6,  26). 

TAPPOl^O,  see  Tanninno. 


TAPPURISO,  In  gram,  name  of  a  particular  sort 

of  Sam&sa  [^flj^l|]. 
TArA  (/.),  A  star,  planet ;  the  pupil  of  the  eye 

[TVTTT].     Ab.  57,  838;  Mah.  163.     Suvamna- 

tdrakhacito,  stodded  with  golden  stars  (of  a  canopy. 

Jit.  57). 
TARACCHO,  A  hyena  [TTT^].  Ab.  611 ;  Has.  22. 

TARAHI  (adv.).  Then  [TTff]. 

TARAKA  (/.),  A  star,  the  pupil  of  the  eye  [im?!?]* 

Ab.  57,  1082 ;  Db.  99 ;  J&t.  18. 
TARALAA,  Rice  gruel  (Ab.  465,  perhaps  it  should 

be  tarald  as  In  Sanskrit). 

TARALO  (af(;.),Tremblhig,  unsteady  [Tf^W]-  Ab. 

713. 
TARA]>fAA,  Carrymg  over  [^TCW]-    Pat.  13. 
TARANGO,  A  wave  [^Hlf].    Ab.  662. 
TARANl  (/.),  A  boat  [cHC^].    Ab.  666. 
TArAPATHO,  The  sky  [TTTTTO^]-    Ab.  46. 
TARATI,  To  cross,  traverse,  get  beyond,  escape 

from  [Tf].     Samuddam  #.,  to  cross  the  ocean 

(Mah.  110).  Mdradheyyam  t.,  to  escape  from 
the  realm  of  sin  (Db.  277).  Aor.  3rd  pi.  tarithm 
(Alw.  I.  vii).  P.p.p.  tinno,  crossed,  escaped  from. 
Tiftnavicikiccho  (adj.),  one  by  whom  doubts  have 
been  escaped  from,  freed  firom  doubt  (comp.  Dh. 
35).  Also  actively,  ^iifio,  having  crossed,  having 
escaped  (Dh.  73).  Oghatinfw  (adj.),  saved  from 
the  flood  of  human  passion  (Dh.  66).  Cans,  tdreti, 
to  carry  across ;  to  rescue,  save  f^om  destruction. 
Rdgakantdrdd(ni  tdrenti,  enable  tbem  to  escape 
from  the  wilderness  of  lust,  and  such  like  evils 
(Dh.  348).  Sadevakam  tdrayanto,  saving  men 
and  angels  (Dh.  117,  comp.  Jdt.  28, 62).  B.  Lot 
376. 

TARATI,  To  be  hurried  or  flurried,  tremble  [FT^]- 
P.pr.  taramdno  (Gog.  Ev.  28).    P.p.p.  turito. 

TARAVO,  see  Taru. 

TARI  (/),  A  boat  [TrfO-    Ab.  666. 

TARO,  A  raft  [fflT^,  TUKJ^l'    Ab.  665. 

TARO  (adj.).  Shrill,  high  (of  a  musical  sound) 
[TTTT].    Ab.  137,  904. 

TARU  (i»0»  A  tree  [^.  Ab.  540;  Mah.  153. 
PI.  taravOf  tarit  (Mah.  79).  Tamuai^do,  a  grove 
of  trees,  park  (Ab.  537). 

TARUNO  {adj.\  Young;  fresh,  new  [?I^W]-  Ab. 
.253, 1072.  TartifiiuiAo,  a  young  lion  (F.  J£t.  45). 
Tarw^QMuAyo,  the  newly  risen  sun  (Has.  24). 
Bodhitaru^,  a  young  plant  or  shoot  of  the  Be 


TAR 


(498) 


TAT 


tree  (Mah.  119).    Fern,  iarufti,  a  young  woman 
(Ab.  231). 

TASARO,  A  shuttle  [^fOT^-    ^^'  77^* 
TASATI,  To  tremble,  to  be  afraid  of  [IT^.   With 

gen.  (Dh.  24).    Cans,  tdteti,  to  frighten  (Mah. 

116).    P.p.p.  tdrit^  (Ditto). 

TASIISTA,  see  Tanhd. 

TASMA,  see  So  (2),  p.  480  (b), 

TASO  (adj.),  Movmg,  movable  [^ViT]-  At  Kh.  15 
""all  beings  that  have  life  (pd^tabMid)''  are  di- 
vided into  tagd  and  thdvard,  which  terms  cannot 
of  course  be  used  in  the  same  sense  as  their  Sansk. 
equivalents.  I  have  rendered  them  ''  feeble  and 
strong"  in  accordance  with  the  comment  on  Dh. 
V.  405,  which  says  tafJidwatena  ta»eiu  ta^hdbhd" 
vena  thiraikdvaresu.  This  is  another  instance  of 
the  way  in  which  Buddhism  has  altered  the  signi- 
fication of  technical  terms. 

TABS ANAA,  Thirst  [7T^].    Ab.  467. 

TASSAPAPIYYASIKA  (/.),  Name  of  one  of  the 
Adbikaranasamathas  [7fq|  +  Ml4^^<i  +  fJSlf 
the  fem.  term,  is  due  to  kiriyd  being  understood]. 
Vij.  quotes  the  foil,  explanation,  pdpunannatdya 
pdph/o  puggalo,  tassa  Uvdlabhikkhusadisassa  pd' 
papuggalaasa  kaitabbato  tauapdpiyytuikd,  alutta' 
samdw  'yam,  tasM  pdpipuggalmBsa  kattabbd  kiriyd 
tasiapdpiyyagikd^  an  individual 'is  called  pdpiyo 
from  sin  being  rife  within  him,  the  tassap4piyya- 
nkd  is  BO  called  from  its  having  to  be  done  to 
a  sinful  man  like  that  monk  Uvdia,  the  word  is 
an  Alupta  compound,  the  act  which  has  to  be 
done  to  this  sinful  individual  is  called  tassapd" 
piyyamkd.    Vij.  says,  "This  ecclesiastical  censure 
was  originally  administered  by  Buddha's  com- 
mand to  a  priest  named  Uv&la,  who,  when  charged 
with  a  certain  offence  before  a  judicial  chapter,  de- 
nied and  admitted,  admitted  and  denied,  made 
countercharges  and  spoke  wilful  falsehoods.   The 
act  is  performed  for  a  legal  assembly  of  priests 
in  the  usual  natticaiuttha  form.    It  is  rather  in 
the  form  of  a  kamvia  than  of  a  Mmatha.    The 
offences  that  fall  under  this  censure  are  habitual 
quarrelling,  excessive  stupidity  leading  to  breaches 
of  discipline,  improper  association  with  women, 
non-observance  of  the  principal  rules  that  regu- 
late the  life  of  the  priest,  non-obsdrvance  of  right 
conduct,  heterodoxy,  and  speaking  evil  of  Buddha, 
the  Law,  and  the  Priesthood.     A  priest  lying 


under  this  censure  is  disqualified  for  ordabhg, 
robing  pupils,  exhorting  nuns,  etc.*'    Pit  24. 

TATA,  see  Tdto. 

TATAlEl,  see  Tat^ 

TATATATAYATI,  To  rattle,  rustle  [from  fRM]- 
Kim  e»a  vdtdhataidUnai^pak  viya  tataiaf^sti, 
why  that  fbllow's  making  a  rat-a-tat-tat  like  a 
palmyra  fan  in  a  gale  of  wind  (of  a  diattering, 
noisy  fellow,  Dh.  967). 

TATHA  (adv.).  So,  thus ;  also  [^TT]-  Ab.  114SL 
T.  akdH,  did  so  (Ten  J.  43 ;  Mah.  231 ;  Dh.  153, 
156,  291,  329).  Sabbat  i.  ahu,  all  this  was  so, 
or  took  place  accordingly  (Mah.  153).  Yam  ahwk 
karami  iathd  ahutvd  anhatkd  'ro  hoti,  what  I  do 
does  not  turn  out  as  I  wish,  but  is  somethlog^ 
different  (Dh.  175).  Tarn  t,  ha^uehi  nfyamham 
dind,  seeing  him  thus  carried  along  by  the  swans 
(F.  Jdt.  17).  Tothd  tauto  or  iathdiouto,  bebg 
such  as  he  is  described.  Tathd  tothd,  in  raeh  a 
way(Kh.21).  ra#A<fpt,Botwithstandiag.  T.fi 
arndddhmitdnatk,  when  even  so  or  under  these 
circumstances  they  refused  to  believe  (Dh.  157). 
Tathd  hi,  and  more,  yea  verfly  (Att  40, 83, 198, 
206).  Tath*  eva,  in  that  very  way,  sfanilarly  (Dh. 
39 ;  Mah.  144).  Tatrdpi  Vm  tath'  eva  ahon,  hen 
also  the  same  thing  happened  to  him  as  before,  or 
he  was  similarly  affected  (Alw.  1.  80).  Katvd 
ideanakieedni  t.  lokahiimik  bahwk,  having  per- 
formed the  duties  of  religion,  and  also  done  moch 
good  to  mankmd  (Mah.  126).  Dukkhadukkk§' 
tdya  muecoH  t.  mparmimadukkhatdya,  is  released 
from  the  evfi  of  suffering,  and  also  from  the  eril 
of  change  (Alw.  1. 108,  comp.  Dh.  94, 99).  TdU 
eva  sometimes  takes  the  form  tathariva  (Sen.  K. 
211 ;  Ab.  1143).  See  artide  Yathd  for  t  u  coa- 
jnnction  with  yathd. 

TATHABHAVO,  Truth  (formed  on  the  model  of 
vitathabhdvo,  t«  which  it  is  opposed,  Dh.  340). 

TATH AGATO,  a  sentient  being  ($atto) ;  a  Boddha 
[?r»Tim=WW4'lR!]-  Ab.8(aBuddha),« 
(a  sentient  being),  1090  (both).  HoH  tatkdggtQ 
param  tnarat^,  the  sentient  b^g  essts  after 
death  (86m.  S.).  Jhkhdtdro  TathdgaU,  ^ 
Buddhas  are  hot  preachers  (Dh.  49,  comp.  45). 
Sumedho  Tathdgato,  the  Buddha  8.  (Mah.  1). 
Gautama  Buddha  (Mah.  10 ;  Alw.  1.  vii).  It  h 
quite  evident  that  the  term  tathdgaia  was  Irst 
applied  to  a  sentient  being  generally,  ud  •Aer- 
wards  transferred  to  a  Buddha.    As  a  name  for 


TAT 


(  499  ) 


TAT 


a  BvdcUia  it  means  the  Being  par  excellence, 
the  Great  Being  (comp.  tUpaduttamo,  narasiho). 
Gaotama  Buddha  frequently  in  the  Suttas  speaks 
of  himself  as  the  Tathdgata»  and  the  epithet  is 
analogous  to  that  of  Son  of  Man  applied  to  him- 
self by  Jesus  Christ.  As  a  name  for  a  sentient 
beiag  it  means  "  one  who  goes  in  like  manner/' 
It*  one  who  goes  the  way  of  all  flesh,  one  who  is 
subject  to  death,  a  mortal.  The  native  explana- 
tions of  the  term  are  purely  fanciful  (B*  Int.  75). 

TATHAKIVA,  see  Tathd. 

TATH AROPO  (a^\)f  Of  such  a  description,  such ; 
suitable,  appropriate,  adequate  [^m%l4].  Dh. 
19.  Amatra  taihdHipd  paccayd,  without  a  suffi- 
cient cause  (Pdt.  15).  TathdHipo  pafLndkdro,  a 
suitable  present  (F.  JiU  16).  Fem.  taihdrdpi 
(Dh.  146). 

TATHATO  (a4^),  As  it  is,  rightly,  correctly,  truly 
{jnX  +  1l^>  9^  comp.  tathabhdvo] .  T,  jdndtiy 
to  have  a  correct  knowledge  of. 

TATHATTAft,  Being  so,  such  a  state  of  things 
[^fCT^]  •  Taihattdya  (dat.)  vpaka^^H,  to  bring 
to  that  conditioB  (Mahinidina  S.).  Abl.  itUhattd 
(Sen.  K.  415). 

TATH  EVA,  see  Tathd. 

TATHOPAMO,  see  Updmd. 

TA7I,  see  Tafo. 

TATIYO  {adj.\  Third  [^^ft^].  Mah.  6,  11 ;  F. 
J6t.  56.  Taiiya  metri  causft  (Dh.  55).  Fern. 
UHjfdy  in  gram,  the  instr.  case.  Adv.  tattyaiii 
for  the  third  time  (Kh.  2). 

TATD,  see  TanoiU 

TATO  (ado.\  From  that  place,  thence,  therefrom  ; 
from  that  time ;  thereafter,  subsequently ;  further, 
moreover  [?nn^]  •  T,  gantvd,  having  gone  thence 
(Mah*  2M,  comp.  150).  T.  cuto,  having  vanished 
tiieoce,  having  left  that  world.  T.  tatiye  vasse^ 
in  the  third  year  from  that  time  (Mah.  6).  Tato 
pobhuiif  tatappabhutif  from  that  time  forward 
(Mab.  196,  207).  T.  adhikani  ratanmk,  a  better 
jewel  than  this  (Alw.  I.  75).  Pdpiyo  tato^  worse 
tium  that  (Dh.  8,  comp.  57).  T.  nikkhami^  came 
OQt  of  it,  i.e.  of  the  egg  (F.  J^.  49).  Dakkhi^to 
iaio,  to  the  southward  thereof  (Mah.  57).  T. 
pmtmkt  ^>  aiumtara/dtt  afterwards.  Represent- 
ing a  idural  nom.  Paftdiie  fhapetvd  tato  ame, 
amittlng  the  wise  all  different  from  them,  all 
otiien  thaa  they  (Dh.  110).  T.  dhi,  woe  also 
(Dh.  70).    After  that,  next,  subsequently  (Dh.  66 ; 


Mah.  1).  Tato  tato,  from  this  place  and  that, 
from  various  quarters  (Mah.  16;  Alw.  L  92). 
Ito  tato  ca  viearanti  (f.),  wandering  this  way  and 
that,  to  and  fro  (Att.  218). 

TATO,  and  TAfl  (/)» and  TAT  Aft,  A  shore  or 
bank  [IT^,  Trtt]-  Ab.  664 ;  CI.  Or.  52.  Masc. 
tato,  a  precipice  (Ab.  608). 

TATO,  see  Tdyati. 

TATO  (adj\\  Respected,  dear  [TTT^].  IMto,  a 
father  (Ab.  243).  The  voc.  tdta  is  a  term  of  en- 
dearment or  a  friendly  mode  of  familiar  address, 
«  my  dear,  my  good  sir."  The  pi.  tdtd  is  used 
when  more  than  one  person  is  addressed.  By  a 
son  to  his  father :  Tdta  na  cirast^  eva  me  r^'d 
diftho,  my  dear  father,  I  have  only  just  seen  the 
king  (F.  J4t.  9,  comp.  Ten  J.  54).  By  a  father 
to  his  son  (F.  Jit  9 ;  Dh.  128, 303).  By  an  elder 
to  a  younger  brother  (Dh.  79).  By  a  king  to  his 
elephant :  Rajjam  te  tdta  Kapdula  dammiy  I  be- 
stow the  sovereignty  upon  you,  my  good  K.  (Mah. 
152).  By  Buddha  to  Nliga  kings  (Mah.  6).  By 
an  icariya  to  his  disciples  (Dh.  132).  By  King 
Asoka  (before  his  conversion)  to  a  sdma^era 
(Mah.  25).  By  a  young  lady  of  fashion  to  brah- 
mins (Dh.  234).  To  a  chance  passer  by  (Dh.  113). 

TATRA,  and  TATTHA  (adv.),  There ;  thither ;  in 
that  case,  now,  here ;  in  that,  therein  [iPf] .  Ab. 
1156;  Dh.  11;  Mah.  201.  Tatra  kim  mikkd 
•amhehi  kdtwk,  now,  or  under  these  circumstances, 
what  can  we  do  (Ten  J.  39).  Tatr^  idatk  opant' 
mam,  here  we  may  adduce  the  following  simile 
(Das.  44).  Tatrdyam  anupubbikathd,  here  the 
following  is  the  story  from  beginning  to  end  (Dh. 
116,  153,  211).  Tatrdvalafttbanani,  the  support 
thereof  (Ab.  525).  Tatrdyam  ddi  bhavati,  now 
this  is  the  first  thing  (Dh.  67).  Tatra  9udam,  at 
that  place,  there  (Pit  xxvii ;  Dh.  105).  With 
foil,  tqn,  tatr^,  in  that  place  also  (Ten  J.  1), 
Tatr^  dgato,  gone  thither  (Mah.  235).  Tatra 
veyydkaranarh,  here  the  answer  is,  viz.  the  answer 
to  this  is  (B.  Lot.  515).  Tatraptho  (a<y.),  re- 
maining there  (IHRIf,  Mah.  4).  Taftha  wuati, 
dwells  there.  Tattha  gantvd,  having  gone  thither 
(Ten  J.  1 13,  comp.  20).  Tattha  pamttho,  having 
entered  there  (Dh.  103).  Tatiha  tattha,  here  and 
tliere,  in  various  places  (B.  Lot.  310 ;  Dh.  300 ; 
Mah.  180 ;  F.  Jdt  9,  see  Yattha).  In  this  matter, 
i.e.  in  giving  to  others  (Dh.  44,  374).  Taitha 
pure  ti  atitakkhmndheau,  in  this  passage  jpure 


TAT 


(  500  ) 


TAY 


means  in  past  existences  (Dh.  433,  comp.  386, 
430,  etc.).  Tatiha  is  sometimes  treated  almost 
as  if  it  were  the  loc.  sing-,  or  pi.  of  7f^,  and 
equivalent  to  taimirii  or  tesu  :  Na  tattha  sineharh 
karoHf  puts  not  his  affection  therein  (Jdt.  21, 
where  we  might  expect  tasmim) ;  Lekham  tattha 
avdcayif  read  the  writing  upon  it  (Mah.  162)  ;  at 
Mah.  201  we  might  almost  take  tattha  cetiye  as 
equivalent  to  ttumuh  cetiye  :  at  Kamm.  8,  Tattha 
te  ydvajham  wudho  karantyo,  in  this  you  must 
persevere  all  your  life.  Tattha  avmndnakaih  m- 
vauftarajatddif  of  these  two  the  Inanimate  is  gold, 
silver,  etc  (Alw.  I.  75).  Tattha  katamd  avijjdf 
of  these,  or  in  this  passage,  what  is  Ignorance 
(Gog.  Ev.  67).  Saccdni  abhUambujjhi  tattha  ca 
sabbaifinutam  potto,  learnt  the  four  truths,  and  in 
them,  or  thereby,  obtained  omniscience  (B.  Lot. 
337).  Tatth'  odantd  sard  attha,  of  these  the 
eight  ending  with  o  are  vowels  (Sen.  K.  201). 
With  folL  eva  .*  Tatth'  eva  ntato,  died  on  the  spot 
(F.  Jdt.  4) ;  Tatth*  eva  netvd,  having  brought 
her  to  that  very  place  (Dh.  155).  Mah.  87 ;  Dh. 
98.    With  foil,  apt,  tatthdpi,  there  also  (Mah.  86). 

TATTAKO  {adj.).  Burning  \jl[^  +  ^] . 

TATTAKO  {adj.).  As  many,  as  great  (comp.  ettako, 
kittako).  Tattakdni  pupphdni  okirt,  scattered  the 
same  quantity  of  flowers  (Mah.  86, 196).  CafMld 
tattakd,  the  same  number  of  ca^^^as  (Mah.  66). 
Uccato  tattako  yeva,  and  in  height  of  the  very 
same  dimensions  (Mah.  163).  Yojandnaik  aatam 
dfghath  tattakath  puthulam  tathd,  a  hundred 
yojanas  long  and  as  many  broad.  Tattakam 
kdlam  khepetvd,  having  waited  all  that  time  (Dh. 
129).  Tattakam  dhanofh  datvd,  paying  such  an 
immense  sum  for  it  (Dh.  249).    See  Yattakam. 

TATTHA,  see  Tatra. 

TATTO,  see  T<^>atL 

TATVAlir,  Essence,  reality  [TTW]-  Ab.  1176. 
Tatvato,  accurately  (Das.  1). 

TAVA,  TAVAft,  see  Tvam. 

TAVA  {adv.).  At  once,  now,  just ;  really,  Indeed ; 
yet,  still  [TTPT]-  Titthatha  t.,  stop  a  minute 
(Dh.  86).  Ahath  t.  sabbakilegabandhanehi  mutto 
nivesane  pana,  I  indeed  am  released  from  all  the 
bonds  of  human  passion  . .  but  at  my  house  . . 
(Ten  J.  120,  comp.  Dh.  95).  Ddr^ni  t.  dhard- 
petha,  do  you  be  so  good  as  to  have  me  supplied 
with  wood  (Dh.  324).  Migdraseffhi  t . .  gantvd, 
M.  accordingly  having  set  out  (Dh.  235).    Kati- 


pdham  ddnarh  t.  demi,  let  me  give  alms  for  a  few 
days  longer  (Dh.  369).  Nahdymdmi  t,  I'll  jott 
have  a  bathe  (Dh.  224).  Ima^  tvam  dasanuuk  t. 
dafham  katvd  samdtUya,  do  yon  only  streaaoasly 
take  upon  you  this  tenth  pdramiti  (J&t  34). 
With  preceding'  na  :  Na  tdva  nitfhdti,  it  is  not 
finished  yet  (Dh.  323,  comp.  Mah.  54,  98). 
Yakkhinl  t.jdndti  manutjdtim,  why  this  yakldiini 
actually  knows  my  rank  (Mah.  48).  T.  often 
adds  very  littie  to  the  sense,  merely  emphasinn^ 
the  sentence  (Dh.  99 ;  Alw.  I.  77 ;  F.  J^.  6, 49). 
With  foil,  eva,  the  final  consonant  being  revived 
for  euphony,  tdvad  eva,  Immediately,  thereupon, 
straightway,  now,  at  once  (Alw.  I.  77 ;  Jit.  55 ; 
F.  Jdt.  46 ;  Dh.  134 ;  Ten  J.  114, 120 ;  Kamm.  8). 
Tdvade,  a  shortened  form  of  tdvad  eva,  frequently 
occurs.  It  is  a  curious  instance  of  "forming 
back,"  for  as  tdvadeva  looks  as  though  it  might 
be  resolvable  into  tdvade  +  eva  {tavade  *va), 
the  omission  of  va  gives  tdvade.  IUmn/9  deikkhi 
tdvade,  instantly  reported  it  to  the  king  (Mah. 
134,  comp.  230 ;  Jdt.  18 ;  Ci.  Or.  75).   See  Yha. 

TAVATA  {adv.).  So  far,  to  that  extent,  on  that 
account  [TfT^TTT]*    ^b.  47.    Comp.  Ydvatd. 

TAVATAKO  {adj.).  So  many;  so  much,  so  great, 
so  long  [mH^+^Wl].  Tdvatakd  putUnuaH 
so  many  sons  and  grandsons  (Dh.  246).  Dh.  328. 
See  Ydvatako. 

TAVATIHAft,  see  YdvaHham. 

TAVATIJftSO  {adj.).  Belonging  to  thirty-three. 
The  Tdvatinud  devd  are  the  inhabitants  of  the 
lowest  devaloka  but  one,  situated  on  the  summit 
of  Mount  Meru.  They  are  so  called  because  thej 
form  the  suite  of  thirty-three  superior  angels  of 
whom  the  archangel  Sakka  (Indra)  is  the  first 
(B.  Int.  604 ;  Man.  B.  3,  11,  25 ;  Db.  227, 960). 
TheT.  heaven  is  called  TdvatifhMbhavaiMik^p^ 
94,  107),  or  Tdvatinuadevaloko  (Dh.  192).  It  is 
also  sometimes  called  simply  TdvatinuaA,  the 
word  bhavanam  being  understood  {Tdwdimnim 
gacchantd,  Mah.  102,  Tdvati^tsamhi  nibbatU, 
Mah.  178,  comp.  181).  TdvaiiMsadevanaguram, 
the  dty  of  the  T.  angels  (Dh.  190).  Tdvatmid 
sabhd,  the  Tdvatiihsa  hall  of  assembly  (Mah.  1(S> 
Tdvatinua  is  a  curious  taddhita  derivative  of  tra- 
yastrim<;a,  for  the  change  of  y  to  v  comp.  dvudka^ 
^ingV>  ftnd  m&nj  others.  I  have  not  yet  met 
with  a  list  of  the  names  of  the  tbirty-tfaree  angds. 

TAYA,  see  Tvaik. 


TAY 


(501  ) 


TER 


TAYA,  TAYAA,  see  So  (2). 

TAYATI,  To  protect,  preserve,  save  [^].  F.  Jit. 
11 ;  Das.  35  {tdyate).    P.p.p.  tdto  (Ab.  754). 

TAYl  (/.),  The  three  Vedas  [iwt].    Ab.  108. 

TAYO  (moftf.  num.),  [f%].  Nom.  and  ace.  tayo 
(ete  tayo  kammapathe  vifodhaye,  Dh.  50).  Instr. 
and  abl.  (m.  and  neat.),  t(hi  (DA.  70).  Dat.  and 
gen.  (m.  and  neut.),  tipnath  (Dh.  29),  tinnannam 
(Att.  196).  Loc.  tisu.  The  neat.  nom.  and  ace. 
is  iifn  (J^t.  2).  The  fern,  is  tisso,  instr.  and  abl. 
Mif  dat.  and  gen.  tUsannaih  (Dh.  311),  loc.  tisu, 
Lahumaiid  tayo  (Mrd)^  three  light-measured 
▼owels  (Aliv.  I.  xvii).  Tayo  sahdyd,  three  friends 
(F.  J4t.  52).  Frequently  at  the  end  of  a  com- 
pound, the  whole  forming  a  neut.  noun.  Pita^ 
kattayaik,  three  baskets.  Kandattayam^  three 
sections  (Alvr.  I.  iz).  Ratanattayaihy  three  gems. 
Cetiyattayaihf  three  shrines  (Mah.  259).  Yoja* 
nattayam,  three  yojanas  (Mah.  125).  Sangitita' 
yam^  three  rehearsals  (Mah.  251).  The  base  in 
composition  at  the  beginning  of  a  vowel  is  ti^,  as 
Mpitakam^  three  baskets,  tiyojanam^  three  yojanas 
(see  numerous  examples  sep.). 

TAYODASA(ntfin.),  Thirteen  [ir^t^ip^.  Mah. 
234.    See  Telata. 

TE,  ''these,''  see  So  (2) ;  TE,  *'  thee,"  see  Toa^. 

TEBHATIKO  {adj,).  Consisting  of  three  brothers 
[ft  +  ^  +  ^].    Dh.  119,130. 

TEBHOMAKO  (adj.),  Belongmg  to  the  three  stages 
of  beiog  (kdmdvacarabhUini,  etc.,  see  Bh^mi) 
[f^ra?GF  +  li].  TebMmdkavattafhj  esdstence  in 
the  three  stages  of  being  (Dh.  197,  200, 277>  382). 
Td^h&nuikadhammdj  the  conditions  belonging  to 
the  three  forms  of  existence  (Dh.  415). 

TEClVARIKO  {adj,).  Wearing  three  robes  [^N^- 
Iff^im].  Teeivarikongamy  is  one  of  the  Dhu- 
tanga  precepts,  and  enjoins  the  possession  of  no 
more  than  three  robes  at  a  time  (E2.  Mon.  120 ; 
B.  Int.  306). 

TEDHA  {adv.)y  In  three  ways  [^Nt]- 

TEJANAlir,  An  arrow,  shaft  [tNRT].  Ab.  389; 
Dh.  7f  15.  Tejanoy  the  reed  Saocharum  Sara 
(Ab.  601). 

TEJASSi  {adj.\  Bright,  glorious  [iNlf^Pt]  •  Alw. 
I.  z ;  Sen.  K.  399. 

TEJETI  (catw.),  To  sharpen  [?hni1lT]-  P-P-P- 
t^Uo  (Ab.  744). 

TEJO,  and  TEJAA,  Flame,  heat,  fire;  light, 
brillSaney,  splendour ;  majesty,  dignity,  prestige. 


glory,  fame;  influence,  efficacy,  power  [^TiR^^]* 
Ab.  34,  351,  1094.  Tefodhdtu,  the  element  of  fire 
(see  DhdtUy  Man.  B.  399).  Tefodhdtuvasenay  by 
the  power  of  fire  kammatth&na,  see  Kasino  (Mah. 
38).  Tefodhdtum  iamdpajjitvd,  having  entered 
upon  jhdna  attained  by  tejokasina  (Dh.  309). 
Suriyatefo,  heat  of  the  sun  (Dh.  161).  Bhitd 
tefena  tassa,  terrified  at  his  majestic  appearance 
(Mah.  63).  Dhammatefenaf  silatejena,  by  the 
power  or  efficacy  of  virtue,  of  morality  (Mah. 
230;  F.  Jdt.  5i;  Jat.  25;  Dh.  425).  Punna- 
tefamahiddhikOf  aU-powerful  by  the  influence  of 
his  merit  (Mah.  21).    Instr.  also  tejasd  (Dh.  69). 

TEKALIKO  (adj.),  Relating  to  the  three  times, 
past,  present  and  future  [%«til(^^]  •  Sen.  K.  480. 

TEKICCHO  (adj.).  Curable  (from  tikicchd).  Ate- 
kiccko,  incurable  (Att.  230 ;  Dh.  93). 

TELAKAA,  a  little  oil  [^If]. 

TELAltr,  Oil  made  from  Tila  seeds  [^].  Tela- 
yantam,  an  oil  mill  (Jit.  25).  Telapanpikath,  a 
kind  of  sandal  wood  (Ab.  301).  Telacammam,  an 
oiled  skin,  oil  cloth  (Mah.  152).    See  Pakko. 

TELASA,  and  TERASA  (num.).  Thirteen  [injt- 
^!|p^.  Alw.  I.  xcvi.  Teraia  samd,  thirteen 
years  (Mah.  231).  Dh.  76.  Tertuamo  (adj.)f 
thirteenth  (Mah.  76).  With  affix  ^,  terasakam, 
a  collection  of  thirteen,  a  name  given  to  the 
thirteen  Sanghddisesas. 

TELIKO,  An  oil  manufacturer  [9f%^].  Sen.  K. 
391.  Also  as  an  adj.  "mixed  with  oil,  oily" 
(Sen.  R.  390). 

TEMANAlJl,  Wetting  [BlfiT].    Dh,  385. 

TEMASAlfr,  Three  months,  a  quarter  [f%?!W+^]* 
Dh.  81,  128. 

TEMETI  (caus.),  To  wet,  moisten  [cans.  f?n^. 
Duudni  telacdtisu  temetvd,  having  soaked  cloths 
in  jars  of  oils  (Dh.  175).  Aor.  atemayi  (Mah. 
129).  At  Dh.  233  we  have,  vatthdbharafuini 
temimtu,  "  her  clothes  and  ornaments  got  wet," 
where  teminuu  is  the  aor.  from  the  simple  verb, 
and  not  from  the  caus.    Comp.  tinto. 

TENA,  see  So  (2),  p.  479  (*),.480  (b). 

TEPITAKO  (adj.),  Belonging  to  the  Tipifaka  [f^- 
fi(^?| +^] .  Tepifakd  therd,  priests  versed  in  the 
whole  nnpitaka  (Mah.  27,  164,  comp.  Dh.  383, 
Pdt.  xvi).  TefAtakam  Buddhavacanam,  the  word 
of  Buddha  as  contained  in  the  Tlpi^aka  (Alw.  I. 
V ;  Dh.  80,  134). 

TERASA,  see  Telata. 

64 


TET 


(  502  ) 


THA 


TETTlASA,  and   TETTlASATI   {fern,  num.). 

Thirty-three  [^irf^hlcl  ^^^  *^lf^]-     Tettinua 
jand,  thirty  people  (Dh.  187}  comp.  Mah.  182). 
Tettinuatimo  (adj.),  thirty-third  (Mah.  208). 

TEVIJJO  (adj\).  Possessed  of  the  three  Vijjds 
[^If^]-    Dh.  142 ;  Mah.  79.    Also  ^mjt^o^o. 

TEVlSA,.  and  TEVlSATI  (fern,  num.),  Twenty- 
three  [H|€|\nf^lV|]-    Dh.  76,  117. 

THABAKO,  A  duster  of  blossoofis,  bunch  of  flowers 
[iWi].    Ab.645. 

THADDHO  {p.P'p.)i  Firm,  hard,  solid,  dense; 
obstinate,  stolid,  stubborn  [^«^].  Thaddhaho' 
dayOf  hard-hearted,  stubborn,  iuseusible  (Dh.  329). 
Applied  to  jungle,  dense,  rough  (Ah.  183,  at  Jdt. 
7  opposed  to  mudu),  Thaddho  hoti  atimdni,  is 
stubborn  and  proud.  ThaddhamacchaH,  and 
-riyo,  obstinately  stingy,  a  miser  (Ah.  739). 

THAKANAA,  Covering,  a  lid  [^[PPf].    Mah.  44. 

THAKETI  (cotw.).  To  cover,  conceal,  stop  up 
[mJl^lfd]  •  Dvdram  th.,  to  close  a  door  (Mah. 
152).  Chiddam  mdldgufena  thakem,  covered  over 
the  opening  with  a  bouquet  (Db.  172).  Guham 
thaketi  pdsdnena,  stops  up  the  entrance  of  the 
cave  with  a  stone  (Mah.  44).    Att.  141,  211. 

THALAJO  (adj.).  Land-born  [^nTV].  Of  planto 
(Jdt.  18),  of  land-anunals  (Ten  J.  113). 

THALAKAft,  =  thdla^.    Dh.  247, 389 ;  Pit.  23. 

THALAA,  and  THALl  (/.),  Land,  dry  ground, 
terra  firma  [^mi,  ^IRllt]*  Ab.  183;  Mah.  68, 
152,  168 ;  Dh.  7 ;  Att.  8.  High  ground,  opposed 
to  ninna  (Dh.  18).  Thalena  dgacehati,  to  come 
by  land  (Mah.  79). 

THALAIJI,  a  metal  bowl  or  bason ;  a  plate,  dish 

[^WWr].    Dh.297. 

THALATTHO  (adj.\  Standing  on  dry  ground 
[^mrar].    Mah.  6,  88. 

THALI,  see  Thalam. 

TH ALT  (/.),  A  cookmg-pot,  boiler,  ketde  [^TPift]  • 
Ab.  456 ;  Dh.  144. 

THAMAVA  {adj.).  Resolute  [WRHC+^l- 

THAMBHAKARI(m.),Rice[^|1ir«fC].  Ab.452. 

THAMBHO,  A  clump  of  grass,  a  bush,  thicket ;  a 
post,  pillar,  column ;  the  post  to  which  an  elephant 
is  tied;  stupor,  insensibility  [^Rlif,  ?(RT].  Ab. 
220,  364,  454,  550,  1048 ;  Ten  J.  36 ;  Dh.  175. 
Silatihamboj  a  stone  column  (Mah.  79).  JBfra- 
fMtthambhako  (adj.),  having  clumps  of  birana 
grass  (F.  Jit.  9,  the  affix  ^  belongs  to  the  whole 
compound).     The  Pali  form  is  strong  evidence 


that  the  two  Sanskrit  words  are  etymologicaUy 
identical. 

TH  AMO,  Strength.  Ab.  398  (-mo) ;  Sen.  K.  517 
(-mo),  Purhathdmo,  manly  vigour  (B.  Lot.  456). 
Thdfno  ca  balan  ca  (Sim.  S.  A.).  Yaua  to  vika- 
tatthdmo  katham  dhammam  cortttofft,  how  wilt 
thou  do  good* works  when  thy  strength  is  de- 
parted, lit.  to  whom  there  is  destroyed  strength 
(Db.  80).  Dh.  246,  352.  I  have  always  foond 
thdrtio  in  the  nom.,  and  I  think  it  clearly  pobts 
to  a  lost  form  4|||4(^  (neut.),  for  at  Sen.  K.  214 
we  have  an  instr.  thdmasd  (there  is  also  a  gea. 
thdmoio).  At  Sen.  K.  273  we  have  the  dat  tM- 
muno  and  instr.  thdmund,  which  point  tol|nW^* 

TH  Ana  A,  Standing,  stopping,  halting ;  place,  spot, 
situation ;  station,  state,  condition ;  place,  pott, 
office,  appointment ;  rank,  dignity ;  point,  matter, 
subject,  topic,  proposition,  thesis,  thing;  basis, 
source,  origin,  cause,  reason  [^QTf]-    Ab.  91, 
846.   JTidnanisajfabahulattd,  from  much  staading 
and  sitting  (Br.  J.  S.  A.).    Puechi  tarn  tkhaki' 
ra^Mth,  asked  the  cause  of  their  stoppmg  (Mah. 
198,  they  had  suddenly  stopped  ringing).    Uda- 
katphdnam,  a  place  where  there  was  water  (Das. 
4).    Divdfthdnam,  place  to  spend  the  day  in  (Dh. 
81 ).    Faaanatthdnatk,  dwelling  place  (Dh.  82 ;  F. 
Jit.  17).     Sayanatthdnam,  sleeping  place  (Db. 
82).    Imiud  kucchi  heaaati  pmttaae  uppatmhi- 
tiafft,  *'  her  womb  is  destined  to  be  the  seat  of  the 
conception  of  a  son"  (Mah.  faoadz).    Rathuua 
ukkamanatfhdnafh  n'attki,  there  was  no  room  for 
the  chariot  to  pass  (Ten  J.  3).   DehapaiUatthdne, 
on  the  spot  where  his  body  fell  (Mah.  155).   Tarn 
thdnam  gantvd,  proceeding  to  the  spot  (F.  Jit, 
17).    Tew  teau  thdwiu,  in  various  places  (Jit  2). 
Attano  devatihdnam  eva  goto,  went  back  to  his 
celestial  home  (F.  J&t.  27,  58,  comp.  Dh.  121 
Mokatthdnam  eva  dgantvd,  returning  home,  also 
Ten  J.  120).    Jayatfhdnam,  field  of  victory  (Msh. 
156).    Nidhi  thdnd  eavoH,  the  treasure  vanishes 
from  its  resting  place  (Kb.  13).  Purdfutgdmaffki" 
nam,  the  site  of  an  old  village  (F.  Jit  3).    ^- 
paf thdnam,  the  (future)  site  of  the  dagaba  (Mab. 
159,  comp.  165).     Mahdth^^hitafthdMm,  the 
standing  place  of  the  Mahithdpa,  viz.  its  fiitore 
site  (Mah.  88).    Th^patthdnam  akhdnayi,  dag  t 
site  for  the  dagaba  (Mah.  160).    Of  a  place  or 
passage  in  a  book  (Mah.  1).    Ramo  pdiardmiM- 
nath,  the  place  or  room  where  the  king  wu  bresk- 


THA 


(  503  ) 


THA 


haAng  (Ten  J.  32).  KUk  tumhdkoih  nuuna  ga- 
manatthdnenaf  what  business  of  yours  is  it  where 
I'm  going,  lit.  wliat  have  you  to  do  with  the  place 
of  my  going*?  (Dh.  339).  Loe.  thdne,  in  certain 
instances,  in  the  right  place  (Sen.  K.  213).  Uccesu 
ihimetu  thapetvdf  placing  them  in  high  offices  or 
appointments,  ^ggamdhesitthdnam^  dignity  of 
queen  consort  (Dh.  100).  Sendpatitthdnam,  office 
of  commander-in-chief  (Mah.  69 ;  Alw.  I.  78). 
Sayam  dovdrikatthdne  thaivdna,  ''taking on  him- 
self the  office  of  sentinel'  (Mah.  1 17).  Dhititthdne 
fhapetvdna^  **  adopting  her  as  his  daughter,"  lit. 
putting^  her  in  the  post  of  his  daughter  (Mah. 
222).  Tumhe  amhdkmh  pitutthdne  fhitdp  you 
stand  to  us  in  the  place  of  a  fattier  (Das.  3).  Dh. 
219 ;  Mah.  3, 118, 123.  Sotdpattimaggatthdnam, 
the  condition  of  being  in  the  first  Path  (Dh.  209). 
Fmdnkaftkdnatk  gatchatiy  to  come  to  a  state  of 
intimacy  (Dh.  216).  Ganthitthdndniy  Ic notty  poi nts 
(in  the  Vedas,  Mah.  29).  Kankhdthdndni,  doubt- 
ful points  (Trenclcner).  Pmca  abhabbatthdndni, 
five  points  upon  which  there  is  non-liability. 
Jppamatteiu  pi  fhdnetu  kukkuecam  karinuUf 
were  scmpulous  even  in  the  most  trivial  matters, 
or  on  the  most  trivial  points  (Dh.  416).  Cha 
tmumatitthdndnif  six  subjects  for  meditation. 
Satkvmio  tiki  fhdnehi^  restrained  in  three  matters 
or  under  three  heads  (kdyena,  vdcdyoy  manasd, 
Dh.  70,  comp.  Pit.  108).  Etehi  tiki  phdnehi,  by 
these  three  things  (DIi.  40,  comp.  25  and  55, 
where  it  may  possibly  be  rendered  **  states,"  but 
comment  says  dukkhakdraftdui).  Pubhatthdnam^ 
the  first  thing,  the  most  important  point  (Dh.  422). 
ApaftfMkam  fhdnaikf  unquestionable  things  or 
theses,  absolute  tnith.  Dudda$am  idani  thdnam^ 
ibis  is  a  difficult  matter  or  subject  for  them  to 
understand  (Oog.  Ev.  6).  fhdndthdnam^  riglit 
and  wrong  thesis,  probability  and  improbability, 
truth  and  fislsehood  (B.  Lot.  782-4).  Kammatthd- 
nam^  basis  of  action.  TphdnOy  like  pada^  of  which 
it  is  said  by  the  grammarians  to  lie  a  synonym, 
sometimes  adds  little  or  nothing  to  the  sense 
when  the  last  part  of  a  compound,  as  in  pamd- 
daffhdnathf  **  iempttL^on"  =i  pamddOf  unless  we 
take  this  compound  to  mean  "cause  of  delay" 
(Kh.  18 ;  B.  Lot.  444).  Tehi  fhdnehi  gabbhofk 
gmfJumH  iithiyot  by  these  means  women  get  with 
child  (8ankhy4rtha  Prakd^a).  Qanthd  meikieeh' 
affkdmdf  knots  (i.e.  knotty  passages)  the  source 


of  doubt.  'J^hdnaih  kho  pan*  etatk  vfjjati  ywk 
tvam  kumdro  'va  samdno  kdlam  kareyyAtU  this  is 
a  reason  why  you,  l)eing  a  prince,  should  die,  this 
makes  it  probable  tliat  you  will  not  live  long  (Dh. 
143,  the  reason  is  that  "princes  wlio  formerly 
were  long-lived  are  now  short-lived").  N^etam 
thdnam  vijjaii^  this  is  improbable,  is  not  a  true 
cause  or  reason,  will  not  do. 

THANANTARAIEI,  a  particular  post,  a  certain 
office,  an  office,  appointment  [^9RT^  +  ^«nvl- 
Tkdnantarappattd,  having  obtained  various  posts 
(Dh.  213).    Das.  10 ;  Mah.  65,  159,  170. 

THANAPO,  THANAPAYI  (m.),  A  suckling,  infant 
IWRf  •mf^rO.    Ah.  252;  Dh.  165. 

TH ANASO  (ado.).  Causally,  necessarily  [^fPf  + 

ir^].  Kb.  12. 

THANATHANAIA,  Right  and  wrong  place  or  site 

[WVl  +  "^irarr^]  •    Mah.  88,  170.    For  another 

meaning  see  fhdnam. 
THAiypiLASAYIKA  (/.),  Sleeping  on  the  bare 

ground  [4|rrUi<Jl^ir€in.-f  ly].    Dh.  25. 
THANIKO  (adj.),  Holding  the  place  of  [^TTf^]- 

Garutthdniko,  holding  the  place  of  a  teacher. 
TH  ANIT0(p.p.j9.),  Rumbling,  thundering  [^rf^]. 

Att.  210 ;  Jit.  64.    Neut.  thanitamy  thunder  (Ab. 

49). 
THANIYO  (adj.).  Based  upon  [^TP^].    Soma- 

nassathdniyam   rApam,  a  pleasurable  sight  (?). 

Thdniyam,  a  town  (Ab.  198). 

THA^NAA,  Mother's  milk  [^QiQ].    Ab.  500. 

TH ANO,  The  female  breast  [^f^] .    Ab.  270 ;  Dh. 

111.     Tlmbarutthani  (f.),  having  breasts  like  a  t. 

fruit. 
THAPANAA,  Placing,  etc.  (from  fhapeii).     Sa- 

matte  fh.,  placing  on  an   equality  (Mah.   11). 

Saddhammafh.,  establishment  of  religion  (Ditto). 

Mah.  107,  151. 
THAPANlYO  {pf.p.  from  fhapeti).  That  should 

be  set  aside  (see  Ptmho). 
THAPATI  (m.),  A  carpenter  [^Rf?T]-    Ab.  506. 
THAPETI,  THAPlYATI,  see  JHftkati. 
TH  ARU  (m.),  The  hilt  of  a  sword  [?^n(] .  Ab.  391 ; 

Fit.  11. 
THAS8AT1,  'fHATUft,  THATVA,  see  TtfthaH. 

THAVARIYAA,  Security  [WPfK  +  ^]*  ^^- 
maraswamy  renders  janapadatthdvariyappaito, 
"whose  dominions  are  well  protected"  (B.  Lot. 
581,  582). 


THA 


(  504  ) 


THO 


THAVARO  (adj.).  Stationary,  fixed;  stable,  firm, 
strong  [WRTT]-    Ab.712;  Dh.  188.    See  Taso. 

THAVIKA  (/.),  A  purse  (Vij.).  Sahassatthavikd, 
a  purse  containing  a  thousand  pieces  (Jit,  54). 
Of  a  net  or  purse  in  which  a  monic  slings  his  bowl 
when  going  on  a  begg^g  round  (J4t.  55). 

7HAyI  (adj,)f  Lasting,  living  [^HTf^Pt]-  -^^i' 
ratthdyijivUo  (adj.),  whose  life  would  not  last 
long,  yiz.  whose  term  of  existence  as  a  brahma 
angel  was  nearly  at  an  end  (Mab.  28). 

THENETI,  To  steal  [%'0-    ^*'-  1^^- 
THENO,  A  thief  [%lf] .    Ab.  522. 

THERIYO  {adj.).  Belonging  to  theras  [^grf^  + 
j(\ .  The  first  sangiti  was  called  theriydy  because 
it  was  held  by  theras  (Mab.  14,  20 ;  also  therikd, 
E.  Mon.  177).  At  Mah.  256  theriyd  (masc.  pi.) 
is  rendered  by  Tumour  **  the  fraternities  who  had 
composed  the  therav&d£." 

THERO,  An  old  man  ;  a  Buddhist  monk  of  a  cer- 
tain standing,  a  senior  priest,  an  elder  [iSf^O* 
Ab.  .254 ;  Dh.  46.  There  are  said  to  be  three 
sorts  of  thera,  jdHthero,  dhammatherOt  sammu* 
titherot  the  first  means  merely  an  old  man,  and 
the  others  I  think  mean  respectively,  a  priest  who 
is  venerable  for  his  piety,  and  a  priest  who  is 
generally  recognized  as  a  thera,  that  is,  has  merely 
attained  a  certain  seniority,  without  reference  to 
piety  or  learning.  The  term  thera  is  a  courtesy 
title  given  to  a  bhikkhu  who  has  completed  a 
certain  number  of  years  from  his  upasampadd  or 
admission  to  priesfs  orders.  The  number  of 
years  is  I  think  ten  (E.  Mon.  11 ;  B.  Int  288). 
Therataro  (adj.),  senior,  older,  rather  old.  T/tera" 
pddo,  a  venerable  thera  (Kb.  24).  Therdsanafh, 
seat  of  the  senior  priest,  president's  chair  (Alw.  I. 
103;  Mah.  12,  see  jSoiiig'Ao).  Therakard  dhammd, 
qualities  that  constitute  a  thera  (Dh.  378).  Thero 
*ru  ==  thero  uru,  an  excellent  priest  (Mah.  171). 
Fem.  tkeri,  a  senior  Buddliist  nun  (Dh.  285). 
Theragdthdy  "stanzas  spoken  by  priests,''  and 
Therlgdthd,  **  stanzas  spoken  by  nuns,"  are  the 
names  of  two  books  of  the  Khuddakanikdya.  For 
theravddo  see  yddo. 

THETO  (adj\).  Firm,  trustworthy  [probably  UTT^]. 
Theto  ti  thiro  (Br.  J.  S.  A.). 

THEVO,  A  drop  of  water  [%^+  ^] .    Ab.  660. 
THEYYAA,  Theft  [%cr].     Ab.  522;   Dh.  373. 
There  appears  to  be  also  a  masc.  theyyo^  thief,  as 


we  have  ikeyyoMamvdMko,  companion  of  tliiei'ei 
(Pdt.  28).    See  Sankhdio,  Saitho. 

THi  (/.),  A  woman  [ijft].  Ab.  230.  H.  %o 
(Mah.  85).  Instr.  thiyam  ( Ab.  198,  <<  m  the  femi- 
nine"). Gen.  pL  tk(nam.  Thipumadvaymkf  a 
pair,  female  and  male  (Ab.  628,  comp.  Alw.  I.  vii). 

THiNAJff,  Idleness,  sloth,  dullness  [^^RTRJ.  Gene- 
rally in  the  compound  th(namiddham,  slotli  and 
torpor  (Dh.  124,  401 ;  F.  Jit.  25 ;  Man.  B.  418 ; 
B.  Lot.  444). 

THIRO  (adj.)f  Fhrm,  hard,  solid,  strong,  immovable, 
permanent,  lasting  [f%^.  Dh.4d0.  mrabkdWf 
solidity,  strength  (Mab.  160 ;  Dh.  379).  Tkin- 
guf^o,  determination,  steadfastness  (?  Mah.  12, 
comp.  39).  Atitthiro  (adj.),  very  firm.  MetH 
third,  firm  friendship  (Ras.  31).  Fem.  third,  the 
^^apari^t  tree  (Ab.  584).  Thirodako  (adj.))  eon- 
stantly  full  of  water  (Mah.  242).  Thirmiuo,  per- 
sistent or  essential  part  (Ab.  933). 

THITAKO  (114/.),  Standmg  up  [f^RPi].  PitnL 
Thitako  'va  (Dh.  220 ;  B.  Lot.  569). 

THITATTAA,  Remaining  firm,  conthioance  [ffRf 
+  ^].    Mah.  17. 

THITI  (/)>  Durability,  stability,  contmnation,  ex- 
istence, life  [f^rf?!].  Ab.  1058;  Dh.  27;  Alw. 
I.  x;  Mah.  19.  CiratthUi,  lasting  loogi  per- 
manence. J^hitibhdgiyo  iamddhi,  "  stationary  b.i 
opposed  to  hdnabhdgiyo,  declining"  (Vij.). 

THITIKO  (adj.).  Lasting,  continuing,  livug  00, 
existing  [last  +  ^].  JlhdratthUiko,  Uvuig  by 
food  (Das.  44 ;  Kb.  3).  At  Alw.  I.  103  D'Alirii 
renders  thitikd,  **  standing  orders." 

THITO,  THiYATI,  see  TitfhaH. 

THO  (adj.).  Standing,  staying  [^].  Only  at  the 
end  of  a  compound.  See  Cfahattho,  Jalatfko, 
Thalatfho,  Dhammattho,  Lamkddipattho,  Bka- 
yattho,  Bhummattho,  Samipaftho,  Kucekittk§. 
See  also  under  Tatra,  Santiko.  Eathattk»,  stand- 
ing in  the  chariot  (Mah.  199).  Pdsd^tfho,  refl% 
on  a  rock  (Mah.  167). 

THORAKO  (adj.),  SmaU,  brief,  slight  [next +  9]. 
Fem.  thokikd  (Dh.  55).  Gahetvd  thokathohaktak, 
taking  a  little  here  and  there  (Mah.  135,  here  tlie 
term  belongs  to  the  whole  compound). 

THOKO  (adj.),  SmaU,  short,  alight  [^9^9]-  Ab. 
704.  Adv.  thokanh  a  little,  a  little  while ;  a  short 
distance.  Thokam  anuganivd,  having  followed 
them  a  short  way  (Dh.  239,  oomp.  142;  F.Jitfy 
Me  akkh(ni  thokam  rt^imeu,  my  eyes  ached  s 


THO 


(  505  ) 


TIL 


little  (Db.  80).  Thokam  viaiama  (imperst.),  rest 
awhile  (Ras.  31).  Thokathokamy  Uttle  by  little, 
gradually  (Dh.  2%  43).  Thokd  (abl.)  or  thokena 
muceatif  means  according  to  Ciough,  ''escapes 
for  a  small  sum/'  but  perhaps  Kuhn  is  right  in 
rendering  it  '^  vix  liberator/'  barely  escapes  (see 
Sen.  K.  323). 
THOMANAA,  Praise  (fr.  next).  Ab.  119 ;  Att.  199. 

THOMETI,  To  praise  [^Ot^RRrf?!].  Alw.  I.  77; 
Mah.  213 ;  Dh.  195,  420. 

THOMO,  Praise  [^jfV]* 

THCliO,  and  THULLO  (adj.).  Big,  large,  tbicif, 
coarse,  clumsy,  stupid  [^nf]-  Ab.  701,  1066; 
Mah.  113;  P&t.  93.  ThuUas^karo,  a  fat  bog 
(Ten  J.  13).  nullaccayOf  a  grave  offence  (accayo), 
ThMasdtako,  a  coarse  cloak  (Dh.  287).  With 
affix  ?T>  tMlaitaniy  bulkiness  (Ab.  894).  Thdla- 
ioHro  (adj.),  corpulent  (Dh.  319,  401). 

THONA  (/.),  A  pillar,  column,  post  [^raTT]*  Ab. 
220, 1048.  Ekath&nikam  geham,  *'  an  apartment 
bailt  on  a  single  pillar"  (Mah.  56). 

THOPO,  a  conical  heap,  a  pile,  mound ;  a  conical 
or  bell-shaped  shrine  containing  a  relic,  a  dagaba, 
cetiya,  tope  [^] .  Ab.  436 ;  Mah.  4 ;  B.  Int.  349. 
At  Das.  30  we  are  told  that  when  Si\jdta's  father 
died  he  made  a  tumulus  {tMpa)  of  earth  in  his 
garden  and  enshrined  the  remains  in  it.  The 
gigantic  bell-shaped  monuments  in  Ceylon  are 
instances  of  thupas.  ThdpikatOj  heaped  up  (P&t. 
xviy  22 ;  in  S.  it  would  be  wfVVcT)- 

THU80,  Husk  of  grain  [ijicr].  Ab.  453.  TAt»a- 
kotfhako,  a  winnowiug  room,  bam.  TTnuoda- 
kadi  =  ihtua-udakaikj  sour  gruel  (Ab.  460). 
Niithum  (a^iOf  ^®  trom  husk  (Mah.  22). 

THUTI  (/.),  Praise,  thanks  [^[fif].  Ab.  118; 
Mah.  99 ;  J&t.  27.  With  afSx  9R^,  thutimd,  full 
of  praises,  grateful  (Sen.  K.  400). 

THUTO  (p.p.p.)»  Praised  [l^].    Ab.  752. 

TI,  see  IH. 

TI-,  "  three,''  see  Tajfo. 

TIBBO  (adj.)f  Sharp,  keen ;  acute,  intense,  excessive, 
severe  [if^].  Ab.  41,  71L  Sanghamhi  tMa- 
gdravo  (adj.),  having  intense  veneration  for  the 
priesthood  (Mah.  224).  Tibbardgo  (adj.),  having 
fierce  passions  (Dh.  63).  With  affix  ^,  Ubbako, 
sharp,  etc.  (Dh.  196). 

TIBHAGO  (odf.).  Consisting  of  three  portions  [f^+ 
Klir]-    Mah.  136. 


TIBHAVAA,  The  three  forms  of  existence,  see 

Bhavo  [f%  +  7Sn\ .    Mah.  20. 
TIBHCMAKO   (a^;.),  Three   storied   [f^  +  WT 

TICIVARAA,  The  three  robes  (see  Cioaram)  [fl| 

TIDANpAlif,  The  three  staves  (tied  together)  of  a 
Brahmin  ascetic  [(%|^l|4] -    J^t.  8,  9. 

TIDASO,  A  deva  [f^l^].  Ab.  11.  Tidasd,  the 
T&vatimsa  angels  (Dh.  96).  Ttdasdlayo,  the  deva 
world,  the  T&vatimsa  heaven  (Ab.  10). 

TIDHA  {adv.\  In  three  ways  or  parts  [f^raT]- 
Dh.  188. 

TIDIVO,  The  deva  world,  heaven,  especially  the 
T&vatimsa  heaven  [f^Vf^]  •  Ab.  10 ;  Mah.  247 ; 
Alw.  I.  ix.  Ttdivddhibhdy  Sakka  or  Indra  (Ab. 
19). 

TIOA VUTA A,  Three  leagues  [f^  +  IfSgfTT]  •  Dh. 
94,  98 ;  Ras.  22.  "^ 

TIHAA,  Three  days  [^Eff  ].   F.  Jdt.  4;  Mah.  240. 

TlHI,  see  Tayo. 

TiKA  (/.),  A  Pali  commentary  on  an  Atthakathd, 
a  scholium,  gloss  [ift^]-    Alw.  I.  xxii. 

TIKAM,  A  triad,  three  [f^].  Tikanipdto,  one 
of  the  divisions  of  the  Jdtaka,  so  called  because 
the  stories  in  it  contain  three  gdth^  each.  There 
is  probably  also  an  adj.  tiko,  as  we  have  tikajjhd" 
nikof  connected  with  the  three  jhdnas. 

TIKHIl^O,  TIKKHO,  and  TIl^HO  (adj.),  Sharp; 
pungent,  fiery,  acrid ;  acute,  clever  [lf\^n].  Ab. 
71 1 ;  Dh.  401.  Ttkhiftadhdram  ti^am,  grass  with 
sharp  or  rough  edges  (Dh.  396).  TikhiftabhB" 
iajjam  at  Dh.  279  seems  to  mean  some  powerful 
astringent  used  as  a  styptic  IVckhindriyo  (adj.), 
having  sharp  organs  of  sense,  quick,  acute  (B. 
Lot.  305,  Hkkha  also  at  Att  191, 196,  200). 

TIKICCHA  (/.),  The  practice  of  medicine,  curing, 
healing  [fftf^Wl]-    Ab.  330. 

TIKICCH  ARO,  A  physician  [ft(Ri<M<l1-  Ab.  329. 

TIKICCHATI,  To  treat  medically,  to  cure  [f^Ol- 
^irfTf].  P*f.p.  tikicchitabbo  (Dh.  354).  Cans. 
tikieehdpeH  (Dh.  93,  215). 

TIKKHATTUA, Thrice  [^  -h  fFFTOC]  -  ^»^*  ^^* 

Dh.  291 ;  F.  J&t.  53. 
TILAKKHAiyAA,  Three  characteristics   [1^  + 

W^^Hr].     See  LakkhafMm.     Ten  J.  119;   Dh. 

80,229. 
TILAKO,  Name  of  a  tree ;  a  mole  or  freckle ;  a 

sectarial  mark  on  the  forehead  (in  this  sense  also 


L 


TIL 


(  506  ) 


TIP 


iilakam)  [flfm].    Ab.  300,  328»  561,  944;  B. 
Lot.  509. 

TILICCHO,  A  sort  of  snake  [ftfllW,  f?Tftrafl. 
Ab.  651. 

TILO,  The  sesamum  plant,  Sesamum  Indicum ;  the 
seed  of  Sesamum  Indicum  [fiTW]-  P*  J^t.  54. 
Tilakdiakoj  a  mole  on  the  skin  (Ab.  328).  Ttla- 
bijam,  a  sort  of  Vallisneria  (Ab.  690).  Tilapanni 
(m.  ?),  red  sandal  (Ab.  301).  Tilakakko,  a  paste 
made  of  ground  tila  seeds. 

TILOK AJVr,  The  three  worlds  [f^^JY'l]  •  They  are 
kdmalokoy  rdpahkot  ar&paloko  (see  Loko), 

TIMANpALA]£l,  Three  circles  [f^  +  iHSW]. 
T.  paticchddeti,  to  conceal  the  three  circles  by 
wearing  clothing  of  the  proper  length  and  height, 
the  three  are  the  navel  and  the  two  knees  (Subh.). 

TIMBARU  (m.),  and  TIMBARGSAKO,  The  Tm- 
duka  tree.    Ab.  560 ;  Att.  86,  213. 

TIM  I  (m.),  TIMINDO,  TIMING  ALO,  Names  of 
certain  fish  of  enormous  size  that  haunt  the  oceans 
between  the  kuldcalas  [f?!f^»  ftfti  +  J^*  flf- 
firfinr].    Ab.  673;  Man.  B.  13;  E.  Mon^  297. 

TIMIRAA,  Darkness  [firfHT]-  Ab.  70.  Timi- 
rapinffoh,  name  of  a  monstrous  fish  (comp.  Hmi^ 
Ab.  673).  IHiuiraputyo,  a  mass  of  gloom  (Dh. 
255). 

TIMIRAYITATTAlft,  Gloominess  [p.p.p.  fJffRf- 
TJ^  +  ^].    Sen.  K.  396. 

TIMISAA,  Darkness  [TTflr^  or  TTTO].    Ab.  70. 

TIMISIKA  (/),  A  very  dark  night  [?rfWr  with 
affix  l[l|r].    Ab.  69. 

TiASA,  and  TiASATI  (fetn.  num.).  Thirty  [ft- 
Jf^] .  Gen.  tinudya  (Alw.  N.  36,  oomp.  Dh.  422). 
Sen.  K.  404.  Tinua  hhikkM,  thirty  monks  (Dh. 
384).  Ttwwoyifg'rfni,  thirty  pair  (Dh.  291).  Ttm- 
Mkotihi  kdrito,  built  for  thirty  kofis  (Mah.  195). 
8amaHfh9apdramiyo  p^retvd,  having  accomplished 
all  the  thirty  pdramit^s  (B.  Lot.  335,  comp.  tim- 
•atahdye,  Mah.  2).  Tinuasahastd  (adj.),  bhikkM, 
thirty  thousand  monks  (Dh.  91).  Timtayqjaniko 
(adj.),  thirty  yojanas  in  extent  (Dh.  95,  107, 109). 
jitthaUmM,  thirty-eight  (Dh.  422).  Dvattinua, 
thirty-two.  Catuttiriua,  thirty-four.  With  gen. 
of  the  thing  numbered,  tifksa  kafthavdhdnam 
(Alw.  N.  36);  TinuaHmo  (adj.)>  thirtieth  (Mah. 
183). 

TIlSlSO  {adj.).  Thirtieth  [ftlf].  Ekdnaiimao, 
twenty-ninth  (Mah.  247). 

TI^TAA,  Grass,  herb,  weed  [^].    Dh.  64,  223; 


F.  Jdt.  9.  Muf^aH^iMm^  Mufija  grass  or  rushes 
{Jit,  9).  IHpapddukd,  straw  slippers  (Das.  11). 
TifKu^lam,  Arabian  jasmine  (Ab.  574). 

Tll^f  AVATTHARAKO,  Name  of  one  of  the  Adhi- 
kara^asamathas  [Wllf  +  ^ra^TTT  +  ^]>  Sabh. 
quotes,  Hnehi  avattharanaih  pidahanaik  Himini- 
tthdro,  ayam  iamatho  tariuadisatdya  Hitavatthd- 
rako  tamatho.  Vij.  renders  it  "  Utter-oovering," 
and  says,  "  As  ordure  is  covered  over  with  gran 
or  litter,  so  this  procedure  is  intended  to  cover 
offences  conunitted  in  a  time  of  excitement,  and 
which  are  difficult  to  adjudicate ;  it  is  the  quash- 
ing of  past  proceedings  during  a  period  of  litiga- 
tion, by  mutual  consent,  when  the  parties  in  the 
prosecution  of  a  cause  cannot  arrive  at  a  dedsion." 
Pdt.  24. 

TINAVO,  A  sort  of  drum  {dendima.)    Ab.  143. 

TINAYANAlJr,  Three  eyes  [f^fHRpr].  Sen.  K.dOI. 

TINDUKO,  The  tree  Diospyros  Embryopteris  [fil- 
9>^].  Ab.  560.  With  affix  f^,/m<fiiiUAob  be- 
longing to  the  t.  tree  (Sen.  K.  392). 

TINHO,  see  THkhino. 

TiNI,  see  Tayo. 

TINISO,  The  tree  Dalbergia  Ongeinensis  [fHf^- 
Ab.  555. 

TINNAlft,  see  Tayo, 

TIN^JO,  see  Tarati. 

TINTINl  (/.),  The  Tamarind  tree  [fflpHffl*  comp. 
dehali].    Ab.  562. 

TINTO  {pp.p-)y  Wet  [another  form  of  f^fiHTy  the 
term.  ?[  being  joined  directly  to  the  root  f?R^. 
Ab.  753. 

TINUKRA  (/.),  A  torch  made  of  a  wisp  of  hay  or 

dry  grass  [HlftWT]*    *^^t*  ^^^^* 

TIPADAKKHINAA,  The  padakkki^  thrice  re- 
peated [t^  -f  l|<J[(^l|l] .    Mah.  172. 

TIPHALAlPf,  Three  fruits  [f^mw]- 

TIPITAK  AA,  Three  Baskets  or  Treasuries,  a  name 
of  the  Buddhist  scriptures  [f^fffZ^]  -  Ab.  524 
gives  pitako  and  pifakam,  "  a  basket,"  and  Ab. 
990  says  that  pifakam  has  the  meanings  bhdjoM 
and  pariyatti.  The  Buddhist  scriptures  consist 
of  three  great  divisions,  each  of  which  is  called 
Pitakanty "  a  Basket."  They  are  Fkutyapifakmk, 
Suttapifaka^  AbhidkammapUakomj  the  Basket 
of  Discipline,  the  Basket  of  Discourses,  and  the 

.  Basket  of  Metaphysics.  The  whole  canon  is  called 
tl^i  pifakdni,  or  Hpiiakam,  or  pifakattayamf  **  the 
three  Baskets."     The  present  Buddhist  canon 


TIP 


(507) 


TIP 


consists  of  the  following  books  (see  E.  Mon.  166 ; 
Mab.  Ixxv), — 

VINAYAPITAKAia. 

Picitti. 
Mah&vaggo. 
C61avflggo. 
Parivlurapd|bo. 

SUTTAPITAKAlff. 

Dighanilc&yo. 
Majjhimaoik6yo. 

Samyutta-,  or  Samyattakanik&yo. 
Anguttarnnikayo. 
Khuddakanikdyo,  consisting  qf 
Kbnddakap&tho. 


Ud&nam. 

Itivattakam. 

Suttanip&to. 

YiiD6iiavattbii. 

PetaTattbn. 

Therag&tbfr. 

Therigftthik. 

J&takam. 

Niddeso. 

PatiBambbid&maggo. 

Apad&nam. 

Baddhayaniflo. 

Cariy&pi^kam. 

abhidhammapitakaA. 

Dhammasanga^l. 

Vibliangam. 

Katb&vattba. 

Pagg^lapaMatti,  or  -pa^i^atti. 

Dhdtukatbd. 

Yamakam. 

Pattb&nam. 
Hie  Abhidbamma  books  are  sometimes  g^ven  in 
a  different  order,  see  Abhidhammo. 

m 

These  books  are  looked  upon  with  the  utmost 
▼eneration  by  Baddbists  as  the  sacred  books  or 
scriptares  of  their  religion,  and  as  containing  the 
Word  of  Buddha  (Buddhavaeanamy  Into  the 
Tezed  question  of  the  origin  of  the  Buddhist 
scriptures  it  is  not  my  intention  to  enter  here, 
but  I  wish  to  draw  attention  to  the  fact  that 
Bttddhagbosa  distinctly  asserts  that  the  present 
canon  is  the  same  as  that  fixed  by  tlie  first  Con- 
vocation. James  D'Alwis'  account  (Buddliist 
Nirv&^a^  pp.  17-19)  of  the  "  additions  which  the 
logia  of  Buddha  have  received  from  time  to  time,* 
Is  misleading  so  far  at  least  as  he  means  that  they 


were  admittedly  added  from  time  to  time.  It  is 
a  source  of  great  regret  to  me  that  in  my  article 
Kathdvatthupakaranam  I  inadvertently  followed 
him  in  the  stupendous  blunder  of  his  assertion 
that  the  Kathdvatthu  was  **  added  by  Moggali- 
puttatissa'^  (at  the  tliird  Convocation).  The 
Kath&vatthu  is  one  of  the  Abhidbamma  books 
mentioned  by  Buddhaghosa  as  having  been  re- 
hearsed at  the  first  Convocation  immediately  after 
Gautama's  death  ;  and  the  passage  in  Malidvansa 
upon  which  D'Alwis  rests  his  assertion  is  as  follows, 
Katkdvatthuppakaranam  paravddappamaddanam 
abhdsi  TisMtthero  ca  tasmim  sanffiiimaijtdale,wh\ch 
simply  means,  **  in  that  convocation-assembly  the 
thera  Tissa  also  recited  (Buddha's)  heresy-crush- 
ing Kathdvatthuppakara^a."  Mr.  D'Alwis  ob- 
serves that  "  the  formal  conclusion  of  several  of 
the  Sutras,  which  is  everywhere  identically  the 
same,  is  essentially  the  language  of  the  disciples." 
This  is  an  obvious  truism,  but  I  do  not  see  how  It 
bears  out  the  statement  that  additions  were  made 
to  the  logia  of  Buddha  from  time  to  time.  Granting 
that  Buddha's  sermons  were  rehearsed  at  the  first 
Sangiti,  there  is  no  reason  why  these  conclusions 
and  introductions  should  not  have  been  rehearsed 
at  the  same  time,  as  stated  by  Boddhagliosa.  The 
foil,  is  from  Buddhaghosa's  account  of  the  first 
Sangfti :  Eim  pan*  ettka  pathamapdrdjike  kind 
apanetabbant  vd  pakkhipitabbam  vd  dsi  n*a8tti  9 
Buddhassa  bhagavato  bhdaite  apanetabbam  ndma 
n'atthif  na  hi  Tathdgatd  ekavyaf^anam  pi  ni" 
ratthakam  vadanti  edvakdnam  pana  devatdnath  vd 
bhdrite  apanetabbatk  hoti  tarn  dhammasangdhakd 
therd  apanayimsu  :  pakkhipitahbaik  pana  sabba- 
tthdpi  atthi  tasmd  yam  yattha  pakkkipitum  yut- 
tath  tarn  pi  pakkhipimsu  yeva  .*  kim  pana  tan  9 
tif  ''  tena  samayendti'*  vd,  **tena  kho  pana  Bamu" 
yendti"  vd,  **atha  kho"  iH  va,  '*evafh  vutte"  ti 
vd,  "  etad  avocdti'*  vd  evamddikam  sambandhava" 
canamatta^,  **  Now  some  one  may  ask.  Is  there 
or  is  there  not  in  this  first  pdrdjika  anything  to 
be  taken  away  or  added  ?  I  reply,  there  is  nothing 
in  the  word  of  the  blessed  Buddha  that  can  be 
taken  away,  for  the  Buddhas  speak  not  even  a 
single  syllable  in  vain,  yet  in  the  words  of  dis- 
ciples and  angels  there  are  things  which  may  be 
omittedi  and  these  the  elders  who  made  the  re- 
cension did  omit.  On  the  other  hand  additions 
are  everywhere  necessary,  and  accordingly  when- 


TIP 


(  508  ) 


TIT 


ever  it  was  necessary  to  add  anything  they  added 
it.  If  It  be  asked,  What  are  the  additions  referred 
to?  I  reply  only  sentences  necessary  to  connect 
the  text,  as  tena  iamayena,  tena  kho  pana  »ama» 
yenoy  and  so  forth."  From  an  extract  which  I 
hnve  given  under  art  Nikdyo  it  will  be  seen  how- 
ever that  Baddhaghosa  appears  to  leave  it  un- 
certain whether  Cariydpitaka,  Apadina  and  Bud- 
dhavamsa  were  rehearsed  at  the  first  Sauglti.  In 
the  enumeration  of  the  books  of  the  Khuddaka- 
gantha  also  the  Khuddakap&(ha  is  omitted,  bat 
the  omission  perhaps  belongs  to  my  MS.,  as  later 
on  he  says,  ^*  the  above  enumerated  fifteen  books 
beginning  with  Khuddakapafha  "  (see  art.  Nikdyo^ 
p.  282,  a,  line  8  from  bottom).  The  fifteen  books 
which  are  now  called  Khuddakanik^yawere  called 
at  the  first  Convocation  Khuddakagantha,  they 
were  rehearsed  last,  and  it  is  left  uncertain  whether 
they  were  added  to  the  Suttapifaka  or  the  Abhi- 
dhammapitaka. 

TIPU  (n.),  Hn,  lead  [ifj].  Ab.  1046  (can  it  be  a 
misprint  for  tapu  ?). 

TIPUTA  (/.),  White  Teori,  Convolvulus  Tnrpethnm 
[firjZT].    Ab.690. 

TIRACCHANO,  An  animal,  beast.  Ab.  648 ;  F. 
J4t.  48.  IHraeehdnagatOy  an  animal  (Ten  J.  113 ; 
Ab.  IdO,  648;  Dh.  155,  100).  Tiracchdnayoni 
(f.),  the  brute  creation  (Alw.  I.  evil,  in  S.  f^H^ 
«lVf%)-  Tiracehdnav\jjd  (f.),  a  low,  unworthy 
art  or  practice  (P&t  108).  Tiracchdnakathd  (f.), 
low  or  unprofitable  conversation  (P4t.  xvi).  The 
form  tiraecho  is  also  given  at  Ab.  648  (comp. 
flT^^) ;  if  this  is  to  be  looked  upon  as  the  older 
form  we  must  suppose  tiraechdna  to  be  a  de- 
rivative of  it,  as  gimhdna  of  gtmha^  addhdna  of 
ttddhd;  but  it  is  just  possible  that  tiraechdna  may 
be  another  form  offjf^'i^if. 

TiRAft,  A  shore,  bank  [l^].  Ab.  664.  Nadit., 
gangdt,,  river-side  (Dh.  233 ;  Mah.  3).  Pokkha- 
raftit,  shore  of  a  lake,  brink  of  a  pond  (Ras.  89). 
Parai.,  opposite  shore  (Mah.  217).  8amuddat,y 
sea-shore  (Mah.  116). 

TIRANA  A,  Deciding  (Vij.).  From  iireH.  Dh.281, 
350. 

TIRATTA]£[,  Three  nights  or  three  days  [f^TTnT]- 
Pdt.  15 ;  Sen.  K.  407. 

TiRETI,  To  finish,  accomplish,  decide  [^fhC^lflT]- 
Tom  affam  iiretvd  sdmikam  eva  tdmirii  akdn^ 
having  decided  the  case  (or  adjudicated  the  cause). 


made  the  rightful  owner  the  proprietor  (Dh.  220, 
comp.  Ten  J.  1,  Das.  24). 
TIRlTAKO,  The  tree  Symplocos  Racemosa  [fTf- 
"^  +  ^] .    Att.  213.    At  Ab.  442  we  have  Uri- 
takath,  **  bark  of  a  tree  worn  by  ascetics." 

TIRIYAA  (adv.).  Across  [f?!^].  Ab.  1150. 
T.  dve  vidaithiyo,  two  v.s  in  breadth  (Pit  106, 
comp.  Alw.  1. 75).  Satthu  pmrato  U  afthdti,  stood 
across  the  path  in  front  of  the  Teacher  (Dh.  108, 
to  prevent  him  passing). 

TIRO  (adv.),  Across,  beyond,  over,  on  the  other  side 
[f?f^^].  Ab.  1150.  Compounded  with  noims 
in  the  same  way  as  onto  and  bahu  Tirokudde  oa 
tiropdkdre  vd  chaddeyya,  should  throw  it  over  a 
wall  or  fence  (Fit.  105).  Tiraratthe,  ontdde  the 
country,  in  a  foreign  land  (Pit  107).  Tirokudden 
Htthanti,  they  stand  outside  the  walls  (Kh.  11). 
IHrobhdva^  gacchati,  to  go  out  of  mght. 

TIRODHANAA,  a  cover,  veU,  lid  [fJr^W^]. 

Ab.  51. 
TIROKARAl^I  (/.),  A  curtain,  screen  [fir^W- 

(XuH] .    Ab.  208.    For  the  form  comp.  gharwfi, 

pokkharaftL 
TIROKARIYYATI  (pan.).  To  be  veiled  [pass. 

flT^].    Att.  108. 
TIROKKARO,   Disrespect,   blame,   abuse  [f?I^* 

TBTPC].    Ab.  172. 
TISARAiyAlil,  The  Three  Refuges  [f^nP?l].  See 

SarafMfk.      TUarafuuarafUf    (adj.),  having  the 

Three  Refuges  for   his  refuge.      TUarofutgatt 

(adj.),  having  put  his  trust  in  the  Three  Refoges. 

TISATO  (adj.).  Numbering  three  hundred  [f^ipv]. 

Bhikkhavo  tUatd,  three  hundred  priests. 
TISINGAA,  Three  horns  or  peaks  [f^IOT]. 
TISSO,  see  Tayo. 
TISSO,  Name  of  a  Buddha ;  name  of  a  famous  king 

of  Ceylon  (devdnaHi  piyatiuo)  [fj^^j].    Mao.  B. 

05 ;  Mah.  68. 
TiSU,  see  Tayo. 

TITHI  (m.),  A  lunar  day  [fiffir]-    Ab.  W. 
TITIKKHA  (/.),  Patience,  endurance,  forbearance, 

long-suffering  [ftft^].  Ab.l61;  Dh.34.  With 

affix  '^^,  titikkhdvd,  patient,  enduring  (Ab.  732). 
TITIKKHATI,  To  bear,  endure,  be  long-suffering 

[fnfiWf].   Dh.7l.    2Y«**Ait«iiJsatDh.v.3aD 

is  doubtless  an  aorist  like  §andhdvu$am. 

TITTAKO  («&•.),  Bitter  [flffWl].  F.  Jit  %  «; 
Dh.  260.    TiUdkwk  katkeuoH,  wOl  speak  biUer 


TIT 


(  509  ) 


TIT 


words  to  me  (Dh.  314).    THtiako,  the  plant  Tri- 
ehoeanthes  Dioica  (Ab.  595). 
TITTHAKARO,  A  sect-founder,  religions  teacher 

TITTHAMy  A  landiog-place  or  bBthiDg--place  m  a 
river  or  tank,  a  Ghat;  a  landing-place  on  the 
sea-coasty  a  harbonr;  a  Guru  or  preceptor;  the 
usual  way,  right  way ;  a  piece  of  water ;  religious 
belief  [llfH]-  Ab.  884;  Mah.  24.  Nadit^  a 
river  ghdt  (Dh.  336).  Nahdnat.,  a  bathing-place 
(Dh.  77,  307).  Tittham  labhati,  to  reach  port 
(Mah.  69).  Titthakaroy  a  sect-founder  (Trenckner) . 
TUthakam  at  Mah.  98. 

TITTHATI,  and  THATI,  To  stand ;  to  stand  aside, 
be  excepted  or  omitted,  remain  behind;  to  stay, 
stop,  remain ;  to  dwell,  continue,  abide,  last,  en- 
dure, remain  constant,  live,  exist,  be  [WTJ-  A 
present  thdti  sometimes  occurs  in  old  texts,  e.g. 
lee  art.  Cfabbhdvakkanti  and  Alw.  1. 27.  Imperat. 
tifthatu,  thdtu;  pi.  2nd  pers.  tifthathoy  fhdtha 
(Dh.  123).  Aor.  afthd  (Mah.  78, 106, 121),  atthdsi 
(Mah.  156),  pL  atthamsu  (Dh.  233,  416 ;  Mah. 
164).  Fut.  thtuBati  (Alw.  N.  51 ;  Dh.  318).  P.pr. 
Httham  (Kb.  16),  Hffhamdno  (Mah.  213),  pi. 
HfthoHtd  (Dh.  153).  Ger.  fhatvd,  thatvdna  (Dh. 
318 ;  Mah.  53,  178).  Inf.  tkdtum  (Ten  J.  40). 
Ekamantam  atfhdsi,  stood  on  one  side.  Uyyoga- 
mmkhe  Htfkanf  thou  standest  within  the  portals 
of  decay  (Dh.  42).  Atthd  bhUpoisa  muddhani, 
settled  on  the  king's  head  (Mah.  108).  Esd  ma- 
hddumindo  affhd  dighakdlafhf  this  great  king  of 
trees  has  stood  for  ages  (Mah.  121).  Jannukehi 
kari  ffhdtUf  let  the  elephant  kneel,  lit.  stand  on 
its  knees  (Mah.  106,  comp.  152).  Tl^re  is  a 
curious  idiomatic  use  of  the  imperative  which  the 
foD.  examples  illustrate.  Titthaiu  paraloko  io 
pana  pmggdlo  idhalokasmim  yeva  • .  attano  mdlam 
kkanati,  not  only  in  the  world  to  come  but  even 
in  this  world  itself  he  digs  up  his  root,  lit.  **  let 
the  world  to  come  stand  aside  or  be  left  out  of  the 
calculation"  (Dh.  374,  comp.  fhapetiy  to  omit,  to 
except) ;  THttkatu  attano  ruewaaena  mi$nta»h  sace 
pi  ta$9a  karaftafhdne  vdto  ekam  konya-amauth 
imetvd  pdveii  evam  pi  misntvd  katam  eva  hotiy  to 
say  nothing  of  a  coverlet  intentionally  mixed  with 
sflk,  even  if  in  the  place  where  it  is  fabricated  the 
wind  should  bring  a  single  thread  of  silk  and 
blow  it  into  the  texture  of  the  coverlet  it  must  be 
considered  as  woven  with  an  admixture  of  silk 


(Pit.  79) ;    Tvam  tdva  tiftha  sakaio  pi  ce  hka- 
Bannivdio  mam  ddnena  vimamseyya,  not  only  thou, 
but  if  all  the  inhabitants  of  the  world  were  to  try 
me  in  the  matter  of  almsgiving  (F.  J&t.  57). 
Jayathdnatuhi  fhauatif  **  he  will  make  his  stand 
on  the  field  where  victory  awaits  us"  (Mah.  156). 
Titfha  tvam,  stop!   (Dh.   109).     Kunndrdyam 
afthdtiy  stopped  at  K.  (comp.  F.  J&t.  5).    Tittha 
tdta  ydva  te  ydgubhattam  sampddemi,  wait,  my 
son,  till  I  have  prepared  you  some  broth  and  rice 
(Dh.  403).    Idam  bheaajjam  ydva  mam*  dgamand 
bandhaniydmen'  eva  tifthatUj  let  this  drug  remain 
(on  the  wound)  as  a  bandaj;e  till  my  return  (Dh. 
279).    Na  mayam  idha  tjhdium  sakkhiaadfua,  we 
shall  not  be  able  to  stay  here  (Dh.  212).    Kulam 
ndma  aputtakath  na  titthati,  a  family  in  which 
there  are  no  sons  cannot  last  or  go  on  (Dh.  232). 
Sattdham  nirdhdro  affhdiimf  I  remained  for  a  week 
without  food  (Ten  J.  40).     Yathd  tkdtum  na 
9akkoti,  so  that  it  can  no  longer  remain  or  exist 
(Das.  9).     Ydv*  imeaath  $atthd  atthdd,  as  long  as 
their  Teacher  lived  (Fit.  xxxvii).     Ydvatdyukam 
titthati,  lasts  or  lives  out  the  full  term  of  his  life 
(F.  Jit.  8).    Kaisa  vamso  thauaH,  whose  dynasty 
will  last  longest  ?  (Mah.  228).  A  yum  kim  paticea 
tiffhatij  whereby  does  life  exist  or  continue  ?  (see 
Paticea).    A$mim  thdne  bhayam  tiffhatiy  there  is 
danger  in  that  place.    Tath*  eva  titthati  aidom, 
there   is   his   head  just   as   before   (Das.   32). 
Dhamme   tiffha,  stand  fast  in  the  true   faith 
(Mah.  17»  comp.  Ten  J.  40).     Tasa*  avdde  thatvd, 
abiding  in  his  admonition,  following  his  advice 
(Dh.  84).    Emphasis  is  sometimes  obtained  by  the 
use  of  f.  in  combination  with  a  gerund.  Mahanta^ 
attham  gahetvd  titthati,  embraces  a  vast  signifi- 
cation (Dh.  179) ;  Te  pa^itd  evam  aammddaaaa- 
nam  gahetvd  fhitd,  these  wise  men  thus  holding 
right  doctrine  (Dh.  137) ;  Sakalaaariram  pAaritvd 
tkdtum,  to  thrill  through  the  whole  body  (Dh.  85) ; 
Aham  pi  tyja  luddabkdvam  ddrufMbkdvam  paja" 
kitvd  fkito,  and  I  this  day  have  renounced  sport 
and  cruelty,  or  am  in  the  position  of  having  re- 
nounced (Ten  J.  119) ;  Latd  ubbkijja  Hfthati,  the 
creeper  g^ows  up,  lit.  having  sprung  up  stands  (Dh. 
60) ;  Samdddya  paggayka  titfkeyya,  should  per- 
severe in  bringing  forward,  lit.  should  stand  per- 
severing in  bringing  forward  (Pit,  5).-— Pass. 
fkiyaH  (Alw.  1. 39).    P.f.p.  fhdtabbo  (Pit.  xviii). 
P.p.p.  fkito,  standing ;  stopping ;  remaining,  last- 

65 


i 


TIT 


(510) 


TIT 


Ing ;  steady,  firm,  permaoent,  etc.  Devajdtiyam 
fhitOy  being  in  a  deva  birth,  existing  as  a  deva 
(Ras.  62).  Vagse  antimake  thito,  being  then  in 
the  last  year  of  his  life  (Mah.  53).  Uggantvd 
nabhaai  ffhitd,  rising  into  the  air  and  remaining 
poised  or  stationary  (Mah.  108,  comp.  l(ff,  118). 
jifthitOf  not  standing.  Ekamantarh  thito,  stand- 
ing on  one  side  (Rh.  4).  Mahdhodhi'thita-fthd- 
nam^  the  place  where  the  Great  Bo-tree  after- 
wards stood  (Mah.  7,  oomp.  5).  Jliite  Jine^ 
while  Buddha  yet  lived  (Mah.  109).  Bhagavato 
fhitakdle,  in  Buddha's  lifetime  (Br.  J.  S.  A.).  Ft- 
naye  thite  Bdsanam  tkitam  hoti^  as  long  as  the 
Discipline  endures  religion  is  secure  (Ditto). 
Tassa  majjhe  thito  ahu,  was  situated  in  the  midst 
of  it  (Mah.  162).  Karandake  thito  90vannapatt0y 
a  gold  plate  deposited  in  a  casket  (Mah.  161). 
In  one  instance  I  find  thita  used  pasuvely :  TAt- 
tath  Crdmanirdjena  balakottham  updgami,  he  came 
to  the  tower  occupied  by  king  G.  (Mah.  154). 
Finay'ddi'tthit'dgamafhjotayitvd,  having  spread 
abroad  the  doctrine  contained  (lit  standing  or 
consisting)  in  the  Vinaya  and  other  scriptures 
XMah.  126).  T^itatto  (adj.),  firm-minded  (sthita 
-|-  &tman).  Thitadhamtno  (adj.),  steady  in  justice, 
just,  equitable  (Mah.  Ixzxvii).  Firm  (B.  Lot.  866). 
Ntbbdnana  santike  thito,  being  near  N.  (Dh.  422). 
Chdyd  parimandald  thitd,  the  shadow  remained 
circular  (J4t.  58). — Cans,  thapeti,  to  cause  to  stand, 
to  set  up,  fix,  establish ;  to  lay  up,  deposit,  put, 
place ;  to  stop,  arrest ;  to  put  away,  keep,  reserve ; 
to  leave,  set  aside ;  to  omit,  except  (thdpeti  with 
d  occurs  in  PaHlbhava  S.).  Idam pathamam pdrd' 
Jikan  ti  thapetuik,  they  settled  that  this  was  to  be 
the  first  P.  (Br.  J.  S.  A.).  Chattadhare  tattha 
thaperi,  he  posted  standard-bearers  there  (Mah. 
154).  Tassa  adharotfhe  ca  uttarotthe  ca  danda^ 
kaik  thapetvd,  having  fixed  a  stick  between  his 
lower  and  upper  lips  (F.  Jit.  12).  Bhiipatim 
MorafLCMU  fhapetiy  established  the  king  in  the  Three 
Refuges  (Mah.  26).  Nagardpamam  dttam  idam 
fhapetvdf  setting  our  hearts  firm  as  a  fortress 
(Dh.  8).  Patthanam  thapesi,  recorded  his  prayer, 
registered  a  vow  (Dh.  127,  comp.  268).  Hatthi- 
kkhandhe  fahtusam  thapetvdj  placing  a  thousand 
pieces  of  gold  on  an  elephant's  back  (Ras.  17). 
Ma^ikkhandhadi  purato  thapetvd,  placing  the 
magic  jewel  before  him  (F.  Jit  3).  Attano  hha- 
vane  fht^feai,  put  him  in  his  palace  (Dh.  304). 


Vdtipharfuukaih  paticchannatthdne  thapettfd,  hav- 
ing deposited  the  hatchet  in  a  secret  place  (F.  Jit 
4,  comp.  Ten  J.  114).  Annattha  thapatfifiuu, 
placed  elsewhere  (Alw.  I.  63).  Pdde  pddapithe 
thapetvd,  setting  his  feet  on  the  footstool  (B.  Lot 
305).  Dipabhdsdya  thapentm,  translated  (lit  put) 
them  into  the  language  of  the  country  (Ras.  7). 
Mama  tantike  eko  puriso  muttdhdram  thapen,  a 
certain  person  confided  the  pearl  necklace  to  my 
care,  lit.  deposited  it  with  me  (Ras.  33).  Sajfhi' 
yam  thapayufkj  stopped  the  chaunting  (Mah.  196). 
J^hapen  vohdram,  abolished  the  practice  (MaL 
226).  Dhammakatham  thapento,  intermptioghis 
discourse  (Dh.  340).  J'hapetvd,  reserving  her 
choice  (Das.  2).  Sanghana  atthapetvdna,  with- 
out reserving  some,  or  putting  some  aside,  for  the 
priests  (Mah.  158).  Thapetv^  Jnandatherem 
anucchavikam  dsanam,  reserving  for  the  then  A. 
his  appropriate  seat  (Mah.  13).  Sdtake  tkapet^d, 
having  put  away  their  cloaks  (Ten  J.  32).  Imam- 
muttdhdram  gddhukaih  thapehi,  keep  this  pearl 
necklace  carefully  for  me  (Ras.  32).  Majjhe  ihof 
petvd  okdsam,  leaving  a  space  in  the  middle  (Mah. 
172).  AJja  kuhim  Bhagavantam  thapetvd  dgaf 
attha,  but  now  where  have  you  left  Boddha  to 
come  here  ?  (Br.  J.  S.  A.).  Te  bhikkhd  baki  tha- 
petvd, leaving  the  priests  outside  (Dh.  107).  Ma- 
hante  nagare  gehagqpakamattaik  fhapetvd  hm- 
janam  dddya,  leaving  in  that  great  city  only  people 
to  watch  the  houses,  and  carrying  off  all  the  rest 
of  the  inhabitants  (Dh.  235).  Sihin  ca  ngdlm  ea 
thapetvd,\eBvmg  the  lioness  and  the  jackal*8 mate 
at  home  (Dh.  37).  Bahd  asekht^Mitisambhidd- 
patte  bhikkhii  thapetvd  Anandam  there  %eM, 
passing  over  many  Arhat  priests  possessed  of  the 
Pa^isambhidds,  the  elder  chose  Ananda  (Br.J.S.A.). 
J^hapetvdna  idh*  eva  tarn,  leaving  him  in  this 
place  (Mah.  227).  The  gerund  fhapetvd  is 
much  used  in  the  sense  of  our  "except,"  li'* 
•*  setting  aside,  excepting."  Te  sabbe  Atoko  Tim- 
kumdram  thapetvd  ghdtesi,  all  of  them,  except 
prince  Tissa,  Asoka  put  to  death  (B.  Lot  365). 
Thapetvd  Saradatdpasam  sabbe  pi  .  .  arahattm 
pdpunirhsu,  with  the  exception  of  S.  they  all  he- 
came  arhats  (Dh.  134,  comp.  on  next  page  tha' 
petvd  math,  except  me).  Na  me  iokam,  thapetvd 
Satthdram,  anno  nibbdpetum  eakkhittati,  no  one 
else  save  the  Teacher  will  be  able  to  assuage 
my  grief  (Dh.  336).    Ta^  Bhagavantam  iommd- 


TIT 


(511) 


T08 


MmbuddkaHi  fhapettfd  ko  anno  vaitum  Bomattho^ 
who  else  besides  this  blessed  supreme  Buddha 
U  able  to  say  it?  (B.  Lot  364).— Pass,  tha-- 
phfoH.  P.f.p.  thapetabbo.  With  affix  TTT :  ^^' 
mm  punappuna  fhapeiabbaid,  the  fact  of  their 
baying^  to  be  repeatedly  replaced  (J&t.  10).  P.p.p. 
fht^to.  TAapiid  Sihalabhdsdya,  translated  (lit. 
pat)  into  the  Sinhalese  language  (Br.  J.  S.  A.). 
SutthuthapUo,  firmly  fixed  (Das.  3).  fhapite 
drakkhe^  a  guard  being  posted  (Das.  23).  Nwe* 
Mtne  pana  bandhUvd  me  fhapitd  bahusakufui  atthiy 
there  are  many  birds  kept  by  me  in  captivity  in 
my  house  (Ten  J.  120,  comp.  34).  Tayd  uddkam 
fh^Uam,  did  you  leave  (or  put)  that  water  there  ? 
(Dh.  103).  T(re  thapitetu  kdidvetu,  his  robes 
having'  been  deposited  on  the  bank  (Dh.  114). 
Nisidi  attano  thapif  dsane,  sat  down  on  the  seat 
reserved  for  him  (Mah.  13).  There  is  also  a  form 
fkapdpeti^  which  is  generally  used  as  if  it  were 
the  caus.  of  fhapeti  (comp.  droceti^  '<to  tell," 
droedpeti,  **  to  cause  to  be  told").  Saram  fhapd- 
petndy  having  caused  the  arrow  to  be  set  up  on 
end  (Mah.  157)-  Sakatdni  thapdpiya,  having 
brongfat  the  waggons  to  a  halt  (Mah.  167).  T^a- 
fdkam  fhapdpesi,  caused  a  purse  to  be  put  upon 
it  (J&t.  54).  To  cause  to  be  placed  or  deposited 
(Mab.  41,  116,  117,  120,  125).  To  cause  to  be 
stationed,  to  cause  to  stand  (Mah  51).  P.p.p 
thapdpito  (Mah.  161). 
TITTHIYO,  An  adherent  of  a  heretical  sect  or 
system  of  philosophy,  a  sectarian,  heretic,  unortho- 
dox beUever  [?fh$].  B.  Int.  158 ;  Dh.  298 ;  Mah. 
26,  39 ;  E.  Mon.  179, 303 ;  Man.  B.  225.  Tttthi- 
famaiam,  doctrines  of  the  heretics  (Kb.  20).  In 
die  adj.  onnaHiihiyo,  "heretical"  (Pit  ill),  the 
term,  ya  belongs  to  the  whole  compound,  anna- 
Uttha  meaning  **  another  belief,  adverse  doctrine" 
(see  TUtko).  Six  titthiyas  or  heretical  teachers 
are  frequently  mentioned  as  existing  in  Gautama's 
time,  each  with  a  considerable  following  (Att.  cxv ; 
B.  Lot.  453 ;  Man.  B.  290).  They  were  first, 
PiSrofio  KatMapo^  who  was  a  naked  ascetic,  and 
who  held  the  doctrine  that  there  is  no  moral  merit 
or  demerit  (Karma).  Secondly,  MakkhaligoidlOf 
who  was  also  a  naked  ascetic ;  he  held  that  the 
tnfiTering  or  happiness  of  beings  is  uncaused,  and 
his  doctrine  is  really  Idmtical  with  Pdra^a's, 
though  expressed  in  different  language.  Tfaurdly, 
jijita  KmokamMiy  a  natthikav^n  or  nihilist 


{n^atthi  dinnam  n'atihi  huiath,  n*atihi  iukafa^. 
dukkafdnam  kammdnam  phalam  vipdkoy  n'atthi 
ayam  loko  n'atthi  paraloko,  n'atthi  mdtd  n*atthi 
pitdy  etc. ;  the  comment  observes  that  P6ra9a 
and  Makkhall  were  also  practically  nihilists). 
Fourthly,  Pakudho  Kaccdyano,  whose  doctrine  as 
g^ven  in  Sdm.  8.  is  that  there  are  seven  great  kdyas 
or  elements,  viz.  Earth,  Water,  Fire,  Air,  Good, 
Evil,  and  Life,  which  are  "uncreate,  barren,  stable, 
immutable,  exerting  no  reciprocal  action  upon 
each  other."  Fifthly,  Nigantho  NdtapuHOj  who 
preaches  to  Ajdtatasattu  the  doctrine  of  Cdtuydma" 
Bomvaro^  the  first  of  which  was  abstinence  from 
cold  water  (wMandrwdrito  hoti).  Sixthly,  Smjayo 
BelatthiputtOf  whose  doctrine  was  the  amara- 
vikkhepo* 

TITTI  (/.),  Satiety,  iuhiess  [^fK]-  Ah.  468; 
Dh.34. 

TITTIKO  (adj\)t  In  the  compound  iamatittiko, 
**  brimful,"  which  is  either  IPf  +  l(f^  +  If  or 
^PR  +  Wff  +  T^»  ^  either  case  the  termination 
belongs  to  the  whole  compound. 

TITTIRO,  The  Franooline  partridge  [flff^TTC]- 
Ah.  625  ;  Mah.  41. 

TITTO,  Satisfied,  full  [^].  With  gen.  Phaldnatk 
titto,  sated  with  fruits  (Payoga  Siddhi). 

TIVAGGO,  Three  objects  of  life,  viz.  dhammoy 
kdmoy  atthOf  Religion,  Pleasure  and  Wealth 
[f^l^].  Ab.  318.  Also  an  adj.  <<  having  three 
Vargas  or  sections." 

TIVANGIKO  (<ny.).  Having  three  angaa  [t^  + 
^1^  +  ^1|  with  euphonic  v] .    CI.  Gr.  11. 

TIVIDHO  (a(if.)y  Threefold  [f^rf^]-    Dh.  282. 

TIVIJJA  (/.),  Three  branches  of  knowledge  [f^ 
finrr].    QeeFUfd. 

TIVUTA  (/.),  White  Teori,  Convolvulus  Tnrpethum 
[f^iy^].    Ab.590. 

TIYAmA  (/.),  Night  [ftl^T^].    Ab.  69;  Mah. 

249. 
TIYAsITI  (/em.  num.),  Eighty-three   [^9lftf?f 

with  lengthened  m]. 
TOMARIKO,  A  spearman  [next  +  fj^].    Sen.  K. 

391. 
TOMARO,  and  -RAA,  A  kince,  spike  [ift^HG- 

Ab.366;  Mah.  254. 
TORAl^Alif ,  An  arch,  gateway,  pandal  or  triumphal 

arch  used  on  state  occasions  [iftTIf]*    Ab.  205 ; 

Mah.  99,  213. 
TOSETI, 


T08 


(512) 


TUN 


TOSO,  Sfttisfiictioii,  joy  [ift^].    Ab.  1015. 

TOYAGO  (adj.).  Floating  on  the  water  [lft^+^]. 
Mah.  03. 

T0YAA»  Water  [nt^V].  Ab.  661 ;  Mah.  86,  244. 
Ik^daa^fOy  a  reservoir,  tanlc  (Alw.  I.  x,  dmiyo), 

TU,  A  particle,  never  used  at  the  beginning  of  a 
sentence,  which  may  be  rendered  by  ''now," '' but," 
<<  indeed"  [H].  Avijjdya  tv  eva  aseMatnrdgani' 
rodhdt  now  by  the  complete  destmction  of  igno- 
rance . .  (Alw.  N,  48).  Yo  tu  puitant  pabbdjeHy 
but  he  who  has  caused  a  son  to  take  orders  (Mah. 
d6).  Stmn^aparamd  tv  eva  sambhogd,  yet  en- 
joyment consists  chiefly  in  association  (Das.  6). 
Bkuivd  tu  mam  . .  pacehd  tu,  but  when  yon  have 
eaten  me  . .  afterwards  (Ras.  2S).  7\}anto  (adj.), 
ending  with  tu  (Alw.  I.  viii).  Sometimes  a  pdda- 
p6rana,  as  at  Mah.  36,  line  4  (there  tu,  etc.). 

TUCCHO  (adj.).  Empty,  vain  [^J^.  Ab.  608; 
Ten  J.  118.  Tuechabhdvo,  emptiness,  inanity  (F. 
Jdt.  46).  Tueckakattho  (adj.),  empty-handed. 
Majjke  tueeham  katvd,  leaving  a  space  in  the 
middle,  lit.  making  it  empty  (Dh.  158).  Adv. 
tucoAam  and  tuechena,  vainly,  idly,  falsely  (Pl&t.  3 ; 
Das.  31 ;  Dh.  304).  With  affix  )«,  tucchdkaik 
(adv.),  vainly  (ViL  72). 

TUDAMPATI  (m.).  Husband  and  wife  (Ab.  242). 
Of  the  existence  of  this  curious  form  there  can  be 
no  doubt,  as  Kaccdyana  has  the  S6tra,  jatIta 
TUDAM  jXni  patimhi  (Sen.  K.  384).  The  Sansk. 
word  dampati  is  rightly  referred  by  the  native 
grammarians  to  j&yftpati,  but  it  is  in  Pali  that 
we  find  the  missing  link  that  connects  forms  so 
different.  This  link  is  jayampaii,  the  long  a  of 
the  first  syllable  being  shortened,  and  that  of  the 
second  changed  to  am  (for  the  latter  ohange  we 
*  have  an  exact  parallel  in  Sujampati,  **  husband  of 
Sujd"),  The  next  change  is  one  of  compression, 
jayampaH  being  shortened  to  jampati,  which  oc- 
curs in  Sanskrit.  Lastly,  the  j  passes  into  d,  and 
we  get  dampati,  which  Vij.  tells  me  he  has  met 
with  also  in  Pali  (for  the  change  o(  j  to  d  comp. 
daddallaH  =  jdjvalyati,  Paaenadi  =  Prasenajit, 
dighacckd = jighatsd).  The  form  tudampati  offers 
considerable  difficulty.  It  is  difficult  to  see  how 
it  can  have  arisen  out  of  jayampati,  and  it  may 
possibly  be  a  sort  of  capricious  outgrowth  of 
dampati  (by  reduplication).  Or  may  I  hassard 
with  great  diffidence  the  conjecture  whether  it 
might  be  dissimilated  from  dndampati  =s  dvidam- 


pati,  dvi  being  prefixed  to  show  the  duality,  which 
is  otherwise  not  apparent  in  Pali?  (dampati  in  Pali 
is  a  masc.  sing.,  for  du  =  dm,  comp.  dukam,  du' 
Tottaih,  etc.). 

TUDITTHA,  He  gnawed,  pierced  (aor.  fr.  ^). 
Mah.  244. 

TUHINAM,  Dew,  frost  [ijffif].    Ab.  56. 

TU  J  J  ATI,  To  be  struck,  pierced,  poked  [pass  ^^. 
Sulehi  tujfamdno, 

TULA  (/.),  A  balance,  pair  of  scales ;  resemblance, 
equality ;  a  beam  or  rafter ;  a  measure  or  weight 
=  100  phalas  [^piT]*  Ab.  223,  481,  823 ;  Dh. 
47.  The  Zodiac  sign  Libra  (Ab.  p.  11,  note). 
Tul^Mto  (adj.),  balanced,  unvarying  (Jat.  23, 
25).  Tulddhdro,  one  who  carries  scales,  a  jeweller 
(Mah.  111). 

TOLETI,  To  weigh,  measure;  to  consider,  weigh 

with  the  mind  \jjMf  ^^]-    Alw.  I.  75  (my  MS. 

has  t^layanto) ;  F6X.  02.    P.p.p.  tulito  (Dh.  261). 
TULIKA  (/.),  A  painter's  brush  or  pencil  [ijffT  + 

l|T].    Mah.  112. 
TOLIKA  (/.),  A  mattress  [TfflRiT].    B.  Lot  360. 
TULIYO,  A  flying  fox.    Ab.  642. 
TOLO,  and  TOLAA,  Cotton  [ijir]-    Ab.  404 ;  B. 

Lot.  563 ;  Das.  6,  37. 
TULYO  (adj.).  Similar,  equal  [TpS].    Ab.  530; 

B.  Lot.  362 ;  Mah.  162,  175 ;  Alw.  I.  2. 
TUMBi  (/),  The  gourd  Lagenaria  Vulgaris  [^i4V]- 

Ab.  506. 
TUMBO,  A  sort  of  water  vessel  with  a  spout;  a 

measure  of  grain  =  ^aka  [HTiT?]-  Ab.  484, 1124 
TUMHADISO  (adj.).  Like  you  [tumha  +  ^,  the 

corresponding  Sansk.  is  V^l'fll^]*    Ten  J.  46 ; 

Ras.  25. 
TUMHE,  etc,  see  Toam. 
TUI^AA,  a  beak,  snout,  etc.  [^p9].    Ab.  260. 

Beak  of  a  bird  (Dh.  237 ;  Ten  J.  54,  111 ;  F.  J^ 

12).    Of  a  serpent's  mouth  (Mah.  244). 

TUISnpiLO  (ac{;.),  =  ^fllSir.    Tun^iUtfddo,  hmh 

or  frequent  admonition  (?),  Dh.  127- 
TUNGO  (adj.),  High,  prominent  [^].    Ab.  708; 

B.  Lot.  584. 
TUIjfHl  (adv.).  Silently,  without  speaking  [^]iif)7(]. 

Ab.  1140.    Tupki  nitidati,  to  rit  silent  (comp.  F. 

Jit.  48).    With  the  original  final  m  restored  for 

euphony,  tufihim  diino,  silting  silent  (Dh.  41). 

Tunhijdto,  become  silent,  reduced  to  silence  (F. 

Jit.  47).     With  bkavoH:   Saithd  «.  akam,  the 


TUN 


(513) 


TVA 


Teacher  held  his  peace  (Dh.  102,  comp.  109,  241). 

With  attki :  Jhiph'  ana,  let  him  be  silent  (Kamm. 

7).     TuPthMdvo,  silence  (Ab.  429;   Dh.  379). 

See  Adhivdietu    Sometimes  written  tunhibhdffaf 

perhaps  rightly  (comp.  cittikdro  and  eittikdro, 

etc).     THnhi6Mto  (adj.),  silent  (Dh.  367,  380 ; 

F.  J4t.  47). 
TOlJJl,  TONO,  TCNiRO,  and  -RAlir,  A  quiver 

[<5JJV,  WIT,  ^ift?:].    Ab.389. 
TUS'SAA,  a  satnre  (?),  a  patch  (?)  [^].    Jdt.  8. 

TUNNAVAYO,  a  tailor  [?f(nrRT].  Ab.  607; 
Mah.  193. 

TUeriJO  (p.p.p.)»  Quick  [^].  Sen.  K.  495  (<w- 
dattti  is  probably  erroneous).  Adv.  tupnaihy 
qoickly  (Ab.  40). 

TCJRAGO,  TURANGO,  A  horse,  coarser  [7[^, 
IpCT].    Ab.  368. 

TURITO  (p'p^p.  taraii).  Hastening,  hurried,  eager, 
Bwift  [inf^?T].  Ab.  379;  Mah.  25,  26,  107 ;  B. 
liOt.  649.  Adv.  turitam^  hastily,  quickly  (Ab.  40 ; 
Dh.292). 

TURIYAA,  a  musical  instrument  [ij^]-  With  ti 
revived  metri  caus&  (Mah.  155).  Pancangika- 
iuriyam  or  paSieaturiyam,  musical  instruments  of 
five  sorts  (Dh.  191),  they  are  dtatam,  vUatath, 
diaitmiatamy  ghanariiy  nmram  (Ab.  139).  Turi' 
yamsddo,  music.    Mah.  99, 182,  212. 

TURUKKHO,  Indian  mcense  [^^].  Ab.  147, 
302. 

TUSITA  (ift.p/.),  Name  of  the  angels  inhabiting  the 
fourth  devaloka  ['^f^H]*  Man.  B.  25;  B.  Int. 
109,  606.  Devesu  Ihuitet^  upapajfatha,  was  re- 
bom  among  the  Tnsita  angels  (Mah.  201).  7\ui' 
iapuram,  or  Thuitath  puram,  or  Tutitdnaih  puram, 
the  city  of  the  T.  angels  (Dh.  150 ;  Mah.  199). 
TSuUabhavanaih,  the  T.  heaven  (Ras.  64). 

TU80,  Substance,  wealth  (Ab.  485). 

TUSSATI,  To  be  satisfied,  pleased,  joyful  [7J\]. 
Dh.  149.  Aor.  turn  (Dh.  101 ;  Mah.  62).  Ger. 
tumtvd  (Dh.  336;  Mah.  Ill,  175).  With  gen. 
BadhUattana  tuuiivd,  pleased  with  the  B.  (F. 
J4t.  10).  In  tussabhdvOf  contentment  (Dh.  357), 
we  probably  have  the  p.f.p.  tushya  (it  governs  an 
faistr.).  P.p.p.  tutthOf  satisfied,  pleased,  joyful 
(Ab.  752 ;  Ten  J.  14, 120 ;  Mah.  85,  166).  With 
dat.  tuttho  *imi  vo  bhikkhave,  I  am  pleased  with 
you,  monks.  Cans,  ioieti^  to  satisfy,  please,  de- 
light (Dh.  268 ;  Mah.  136, 152, 197).    Bhikkhavo 


tosetvd  paecayehi  (instr.)  catdhij  having  satisfied 
the  priests  with  the  four  requisites  (Mah.  240). 

TUTTAIVI,  A  pike  used  to  guide  an  elephant ;  a 
goad  [?!t^].    Ab.  367,  448. 

TUTTHI  (/.),  Satisfaction,  joy,  happiness  [?jft]. 
Ab.  87 ;  Dh.  59,  99. 

TUTTHO,  see  TussaH. 

TUTTHUBHASI,  The  Trishtubh  metre. 

TUVAlft,  see  Tvam, 

TUVATAft  {adv.).  Quickly  [from  ?p|?].    Ab.  40. 

TUVATTATI,  To  lie  down.  PAt.  106,  107,  114. 
I  am  unable  to  explain  this  form,  which  appears 
to  be  genuine. 

TVAlil,  and  TUVA  A  (penonai  pronoun).  Thou 
[^^i^  •  Nom.  tvam  (the  usual  form ;  Mah.  52 ; 
Jdt.  17 ;  Ten  J.  1 ;  Dh.  147),  iuvath  (Dh.  95 ;  Mah. 
3,  80, 195 ;  Ras.  35 ;  Jat.  28 ;  this  form  generally 
occurs  in  verse).  Ace.  tarn  (Dh.  24,  99;  Mah. 
48  tarn  mdremi,  52  posayissdmi  tarn ;  F.  Jdt.  17). 
Instr.  tayd  (Dh.  103,  263,  349;  Ten  J.  47). 
Gen.  and  dat.  tava  (Ten  J.  51 ;  Dh.  96, 109, 183), 
tavam  (Ten  J.  56),  tuyham  (Mah.  157 ;  Ras.  22 ; 
Dh.  159, 193),  tumham  (Sen.  K.  275).  Loc.  tayi. 
PI.  tumhe,  ye  (Ten  J.  1 ;  Dh.  104).  Ace.  iumhe, 
tumhdkam  (Sen.  K.  275).  Instr.  and  abl.  tumhehi 
(Dh.  241 ;  F.  Jdt  10).  Dat.  and  gen.  tumhdkam 
(Ten  J.  1;  Mah.  207;  F.  Jit.  17;  Dh.  78,  103, 
108).  Loc.  tumhesu.  The  plural  is  much  used 
as  a  respectful  mode  of  address,  exactly  as  in 
English.  Thus  a  king  uses  it  to  a  brahmin  (F. 
Jdt.  10),  a  brahmin  to  his  father  (F.  J&t.  9,  11, 
while  the  father  uses  the  sing.),  Vis&khd  to  her 
father-in-law  (Dh.  241),  a  king  to  Buddha  (Ten 
J.  1),  a  noble  to  a  Buddhist  priest  (Mah.  207). 
Te  is  much  used  as  a  substitute  for  certain  cases 
of  the  singular,  sometimes  becoming  ty  before  a 
vowel.  For  the  gen.  Ko  te  do90,  what  is  thy  fault  ? 
(Mah.  157).  For  the  dat.  Namo  ty  atthu,  hail  to 
thee  (F.  J&t.  13).  For  the  ace.  T^dham  vandindmi, 
shall  I  do  thee  homage?  (Dh.  159).  For  the 
instr.  Katam  te  pdpam,  sin  has  been  committed 
by  thee  (comp.  tydkath  gahito,  I  have  been  caught 
by  thee.  Ten  J.  115).  Fo  is  substituted  for  some 
oblique  cases  of  the  plural.  For  the  gen.  Kaham 
vo  rdjd,  where  is  your  king?  (Dh.  159,  comp.  Mah. 
178).  For  the  ace.  Pahdya  vo,  leaving  you  (Par. 
8.,  comp.  Dh.  60,  line  7).  For  the  dat.  Bham$9ati 
vo  hitdya,  it  will  be  to  you  for  a  blessing  (Mah.  6, 
probably  also  Dh.  80,  line  4).     For  the  nom. 


TVA 


(514) 


UBB 


Gdmam  vo  gaccheyydtha^  go  ye  to  the  village 
(Sen.  K.  270).  For  the  instr.  Katam  vo  kammanit 
a  deed  has  been  done  by  you  (Ditto).  The  first 
line  of  Dh.  v.  337  should  read  as  foil.  Tarn  vo 
vaddmi  bhaddath,  vo  ydvanf  ettha  samdgatd,  there- 
fore I  tell  you  an  excellent  thing,  do  ye  as  many 
as  are  assembled  . . .  (comp.  in  Dhammika  S. 
gahafthavattam  pana  vo  vaddmi).  Instances  of 
Sandhi  are  tvan  ti  =  tvam  iti  (Dh.  96,  159,  193), 
tan  neva  =:  tarn  yeva  =  tarn  eva  (Ben.  K.  215),  tay* 
ajja  =  tayd  ajja  (Ten  J.  47),  tydham  =  te  aham 
(Ten  J.  115),  ty  atthu=te  atthu  (F.  Jdt.  13). 

TV£VA,  =  t^*  eva  (Ten  J.  54,  and  see  art.  Iti,  p. 
162,  b).    Also  =  tu  eva  (see  Tu), 

TYAHAM,  TYAHAA,  For  the  first  see  art.  Iti, 
p.  162  (6),  for  the  latter  see  Tvam* 


U. 


U,  UJif  A  preposition  only  used  as  the  first  part  of 
a  compound,  generally  conveying  the  idea  "up- 
wards," or  "  above,"  or  "  away"  [^] .  Ab.  1168. 

UBBAHATI,  To  raise  up ;  to  remove,  drive  away 
[^^].  Att.  198.  Ger.  ubbayh*  dnm,  having 
drawn  his  sword  (Mah.  134,  or  perhaps  ''having 
lifted  up").  P.p.p.  ubbdfho  (Dh.  214).  Gaus. 
ubbdbeti,  to  drive  away.  Pass,  of  the  cans*  ubbd' 
hiyati  (Mah.  45). 

UBBAHIKA  (/.),  (From  last).  It  appears  to  mean 
*^  rules  for  expulsion  of  schismatic  priests"  (Mah. 
18,  but  see  the  Glossary ;  comp.  Pdt.  61). 

UBBATTANAM,  Shampooing  the  body  [^n[?flf]. 
Ab.299. 

UBBATTETI  (eiit».).  To  tear  up,  tear  out  [^- 
iS^Rf] •  Rukkham  (Dh.  111).  Hadayamanuafh 
(Dh.  79,  245 ;  comp.  Ten  J.  36). 

UBBEDHO,  Height  [^+^].  Dh.  131,  132, 
148, 349 ;  Ras.  22,  Ime  9.  Sattayqfanasatubbedho 
(adj.)>  whose  height  is  700.yojanas  (Dh.  190). 

UBBEGO,  Agitation  from  joy  or  grief,  excitement, 
anxiety  [^i[*f]-  Das.  41 ;  Jdt,  69.  Ubbegapiti, 
joy  that  enables  one  to  mount  into  the  air  (£•  Mon. 
272 ;  Man.  B.  410). 

UBBEJANIYO  (a4;.)>  Causing  alarm,  agitating 
[^^9|41^]«    I^b.  155, 

UBBHAJir,  see  Uddhath. 

UBBHARO,  see  Uddhdro. 

UBBHATO  {p'P*p.)f  Thrown  np,  thrown  out  [p.p.p. 
^[^].    Dh.  7, 197 ;  F.  Jit.  54.    See  Uddhdro. 


UBBHAVETI  (eau8.\  To  produce,  use  \} 
TrfTT].    Att.  195. 

UBBHAVO,  Birth,  orig^ation  [^]-  Ab.  90. 
At  the  end  of  a  compound  *'  sprung  from,  made 
of;"  tacubbhavo  (adj.),  made  of  bark  (Ab.  297), 
phalikubbhavOf  made  of  crystal  (Mah.  241). 

UBBHIDAJif,  Kitchen  salt  [^Q|^].    Ab.  461. 

UBBHIJJATI  {pass.).  To  burst  upwards,  spring 
up  out  of  the  ground  (as  of  water  welling  up) ;  to 
sprout,  germinate  [pass.  ^Sf^^*  Aor.  vhbhijji 
{Jit.  18).  Ger.  ubbhtjjitvd  (jlt.  51).  The  ger. 
ubbhijja  belongs  properly  to  the  active  (Dh.  GO). 
Perf.  part,  ubbhinno  (Ab.  543). 

UBBHCTO  {p.p.p.)y  Bom,  produced  [^1(7!]  •  Ab. 
984 ;  Att.  192. 

UBBI  (/.),  The  earth  [^^5^.    Ab.  181. 

UBBIJJATI  {pass.),  To  be  afraid  [pass.  ^Sf^]* 
With  gen.  Dukkhassa  ubbijjanti,  dread  sufferings 
(Alw.  I.  108).  Perf.  part,  ubbiggo,  frightened, 
anxious  (Mah.  40 ;  Jdt.  26). 

UBBILLAPITO  {p.p.p.).  Unduly  elated,  puffed  op 
(Ten  J.  13).  Near  the  beginning  of  Brahmaj^ 
S.  occurs  the  phrase  cetaso  ubbiUdvitattam,  '*  un- 
due elation  of  mind,"  upon  which  Buddhaghoea 
gives  the  foil,  gloss,  Ubbilldvino  bhdvo  tMUldm^ 
tattam,  kassa  ubbillduitattam  cetaso  f  ti,  uddhaecd' 
vahdya  ubbilldpanapitiyd  etam  adhtvacanaikf  the 
condition  of  one  who  is  full  of  elation  is  fMiHd" 
vitattam  :  if  it  be  asked,  why  is  it  said  **  elation 
of  mind"  ?  I  reply  that  this  is  a  term  for  joy 
which  puffs  up  and  tends  to  pride  {uddhace^ 
dvaha).  Here  Baddhaghosa  gives  an  adj.  ubbilldvi 
(like  medhdvl),  which  may  possibly  exist,  but  can- 
not form  part  of  ubbilldvitattam  as  it  does  not 
account  for  the  syllable  ta.  I  have  little  donbt 
that  ubbiUdvitattam  is  simply  ubbilldpita -\' ^ , 
"  state  of  being  puffed  up,"  the  p  passing  into  v  as 
in  posdvana  for  posdpana  (further  on  Buddha- 
ghosa  has  .  •  tena  ttbbUldmtena  •  .).  If  I  am 
right  we  have  only  one  form  to  account  for,  viz. 
a  p.p.p.  from  a  caus.  tMilldpeti,  pointing  to  a 
possible  tibbilleti,  which  I  am  inclined  to  identify 
with  H?-'^^€|f}|,  "to  throw  upwards"  (from 
f<W,  comp.  f^T^)-  On  the  other  hand,  assuming 
ubbilldvi  to  be  an  existing  form,  it  points  to  a  noon 
ubbilla,  **  elation,"  from  which  ubbilleti  might  be 
a  denominative.  This  ubbilla  might  be  a  possible 
udvilya  from  ^f||[l[  or  udvella  from  ^3|(^*  It 
would  be  interesting  to  know  what  Pali  word  is 


UBB 


(515) 


UBH 


rendered  in  Saddharmapun^srika  by  audvilyacitta 
(see  Lotas,  308).  If  it  be  ubMllacitta,  '<  elated  in 
mind,"  it  probably  affords  another  example  of  the 
mistakes  made  by  the  North  Buddhists  in  trans- 
lating Pali  texts  at  a  time  when  Pali  had  long 
been  a  dead  language.  We  may  imagine  that  the 
translator,  finding  ubbillacitto  in  conjunction  with 
aeehariyappaito,  concluded  that  it  must  have  some 
such  meaning  as  "  astonished,"  ''  perplexed,"  and 
so  coined  a  word  audvilya,  which  phonetically 
would  answer  to  ubbilloy  and  which  being  a  de- 
rivative of  udvila  (udbila)  would  mean,  "  state  of 
being  out  of  its  hole,"  and  so  out  of  its  element, 
all  abroad,  perplexed  ! !  In  the  two  passages  in 
Pali  texts  to  which  I  have  referred  the  context 
absolutely  requires  the  meaning  ''elated,  puffed 
up"  (in  Br.  J.  S.  we  have  tatra  tumhehi  na  dnando 
na  somanassam  na  ceteao  ubhUldvitattam  kara^i- 
yam), 

UBBINAYO,  Wrong  or  false  Vinaya  [^+f^R^]  • 
ALw.  I.  54.' 

UBH  ATO  {adv,\  On  both  sides,  in  two  ways  [^?T+ 
^n^]*  U'  sujdtOf  well  born  on  both  sides  (i.e. 
father's  and  mother's,  Jdt.  2).  U,  nattho,  doubly 
lost,  forlorn  in  two  respects  (Mah.  52).  Often  as 
tbe  first  part  of  a  compound.  Ubhatodaso  (adj[.), 
having  a  fringe  at  each  end.  Ubhatopasse^  on  both 
ddes  (Mah.  213).  Ubhatomukho  asw  seems  to 
mean  a  horse  with  a  mouth  at  each  end  (tassa 
dvUu  panetu  yavasark  denti  to  dvihi  mukhehi 
khddaii.  Das.  25)  or  possibly  with  two  heads. 
Vbhatosanghoy  both  priesthoods  (viz.  bhikkhu- 
wangho  and  bhikkhunUangko,  Fit,  108 ;  Mah.  196, 
224).  UbhatobyanjanakOf  having  the  character- 
btics  of  both  sexes,  hermaphrodite  (Pdt.  28). 
UbhaMhdgavimutto  is  a  technical  Buddhist  term. 
I  owe  to  Subh.  the  foil,  passage  from  Vis.  M., 
oHipajjhdnena  ifeva  ariyamaggena  cdH  uhhatO' 
bhdgena  tnmutto  ti  ubhatobhdgamiuuttOf  u.  means 
one  who  is  emancipated  in  two  ways,  namely  by 
aHipajjh4na  and  by  ariyamagga.  He  also  quotes 
from  Anguttara  Nikdya,  ubhatobhdgavimutto  ti 
dvihi  bhdgehi  vimuito  ardpagamdpatHyd  rdpakd^ 
yaio  vimutto  maggena  ndmakdyato,  so  catunnam 
ardpa$amdpatt(nam  ekekaio  vutthdya  $ankhdre 
Mmmantvd  arahattappattdnafk  ctUunnan  ti  niro» 
dhd  vutthdya  arahattam  pattassa  andgdmino  oo- 
9ena  ea  paneavidho  hoti :  of  which  Vij.  sends  me 
this  translation,  **  Ubb.  is  he  who  is  emancipated 


in  two  ways,  by  means  of  Ardpasam^patti  be  is 
emancipated  from  the  body  of  form,  by  means  of 
the  Magga  from  the  body  of  Ndma.  He  is  of 
five  kinds,  namely  four  who  having  risen  from  the 
Ardpasam&patti  one  after  another  and  having 
grasped  the  Sankhdras  attains  Arhatship,  and  the 
Andgdmin  who  having  risen  from  the  Nirodha- 
samdpatti  attains  arhatship."  From  this  it  ap- 
pears that  the  Ubb.  may  be  either  an  arahatta- 
phalaftha  in  one  of  the  four  Ardpa  heavens,  or  an 
andgdmin  who  has  attained  arahattaphala  through 
the  Nirodha  meditation. 

UBHAYATO  (adv.),  On  both  sides  [^H^CRT^]. 
Ab.  1195. 

UBHAYATTHA  (adv.),  In  both  places,  in  both 
cases  [^Vf^nr]*    I)h.  3 ;  Mah.  215. 

UBHAYO  (a^\),  Both  [^H^].  Used  both  in  sing, 
and  plural.  Ubhayam  p^  etath  punnan  ca  pdpah 
ca,  both  of  these,  merit  and  demerit  (Dh.  379). 
Gihihi  ca  andgdrehi  cdti  ubhayehi,  with  both 
classes,  laymen  and  ascetics  (Dh.  431).  Atmd  lokd 
paramhd  ca  ubhayd  dhamsate  naro,  that  man 
perishes  from  both  this  world  and  the  next  (Sig. 
S.).  Instr.  ubhayenay  in  both  ways  (Alw.  I.  xxviii). 
Adv.  ubhayam:  Asaihsattham  gahatthehi  and" 
gdrehi  cdbhayatk  (Dh.  72).  Tadubhayath,  both 
of  these  (Kb.  21).  Declined  like  aabbo :  gen.  pi. 
ubhayesam,  neut.  pi.  ubhaydnu 

UBHO  (pron,).  Both  [^)ft  nom.  dual  from  3)Y]. 
Dh.  54.  The  declension  for  all  genders  is  the 
same.  N.A.  ubho ;  I.  Ab.  ubhohi,  ubhehi ;  D.G. 
ubhinnam ;  Loc.  t^hosu,  ubhesu.  Of  these  ubho 
alone  follows  the  Sanskrit,  and  is  almost  the  only 
remains  of  a  dual  form  in  Pali.  Ubhehi  and 
ubhesu  are  on  the  analogy  of  aabbehi,  tabbem. 
Ubhinnam  is  on  the  analogy  of  dvinnam,  Ubhohi 
and  tibhoau  are  in  the  highest  degree  anomalous, 
the  inflexions  being  added  to  the  nom.  instead  of 
to  a  base,  the  result  of  an  awkward  attempt  to 
preserve  a  dual  character  in  the  oblique  cases. 
Ubho  bh^mipd,  both  kings  (Mah.  154).  Ubhohi 
pdnyann^hi,  with  both  their  hands  and  knees 
(Att.  8).  Ubho  kotiyo  dantvd,  taking  the  two 
ends  in  their  mouths  (F.  Jdt  17).  Ubhinnam 
katham  aaunanto,  not  hearing  the  talk  of  either 
(Alw.  I.  cvii).  Vihi  pabbajitd  ubho,  both  classes, 
laymen  and  monks  (Dh.  13).  Ubho  loke  (ace.  pi.), 
both  worlds  (Dh.  49).  Ubhosu  pauetu,  on  both 
sides  (Dh.  158).    With  sing,  noun :  Ubho  aangatk 


UBH 


(516) 


UDA 


upaecagdy  has  escaped  from  botli  ties  (Dh.  73, 
comp.  46). 

UCCA,  An  indecl.  with  the  meaDiog  ''above," 
"  hi^h,"  forming  the  first  part  of  many  com- 
pounds. Etymologically  it  is  doubtless  identical 
with  ^^rr>  though  in  its  use  it  rather  corresponds 
to  ^%^.  Ucedkulino  (adj.)»  of  high  family  (liog. 
Ev.  31).  Uccdsaddo,  a  loud  noise  (Ten  J.  36) ; 
also  adj.  "making  a  loud  noise,  vociferous*'  (Pdt. 
iz).  Uccdsayanarhf  and  uccdseyydf  a  high  bed 
(B.  Lot.  444 ;  Mah.  82).    Comp.  Uccam. 

UCCALETI  (cans.).  To  irritate  (?)  [cans. '^TQW]. 
Fit.  91. 

UCCALINGO,  A  caterpillar.    Ab.  623. 

UCCAA  (indecL),  High  [^%^].  Ab.  1162.  Uc 
campdkdragopuram,  having  lofty  walls  and  gates 
(Mah.  152).  Uccamgharam,  uccamrukkho,  a  high 
house,  a  tall  tree  (Gl.  Gr.  75). 

UCGARANAA,  Utterance,  pronunciation  [^RBT- 
JJf].    Pdt.  89. 

UCCARETI  (caus.).  To  raise  aloft,  lift  up  [^IfT- 
T^fif^].    Mah.  63,  116. 

UCCARO,  Excrement  [HWTT]-  Ab.  276.  Uced- 
rakammafh,  defecation. 

UCCATA  (/.),  Elevation  [^VfT]- 

UCCATARO  (adj.),  Higher  [^WniT]-  Fit  xxi  (of 
a  seat).    Of  a  musical  note  (Ab.  137»  904). 

UCCATI,  see  FatH. 

UGGATO  (adv.),  According  to  height,  in  height 
[^^  +  7!^].    Mah.  163. 

UGGATUJfir  (iftf.),  To  raise,  lift  (Mah.  141). 

UGGAVAGO  (adj.).  Various,  irregular  [^IfTR]- 
Ab.  720 ;  Dh.  15 ;  Jdt.  79. 

UGGAYO,  Accumulation  [^W^].    Dh.  22. 

UGGHADANAA,  Destruction ;  rubbing  the  body 
with  perfumes  [^TQTT^]- 

UGGHANGO,  The  hip,  flank,  haunch;  the  lap 
[^<^1f]*  Ab.  276.  Ucchangagatam  sattham, 
the  weapon  he  wore  at  his  side  (Mah.  243). 
PanvMfk  ucchange  katvd,  placing  the  letter  in  the 
fold  of  her  chress  (Dh.  221).  Ucchange  ni»(dittfd, 
sitting  in  his  lap  (Dh.  142). 

UGGHEDO,  Extirpation,  annihilation  [^9^1^]. 
Ucchedaditfhi,  and  ucchedavddo,  the  heresy  that 
existence  terminates  with  death,  as  opposed  to 
the  Buddhist  doctrine  of  transmigration  (Man.  B. 
473).  Ucchedavddo  (adj.),  and  ucchedavddi,  one 
who  holds  the  doctrine  that  death  is  (in  all  cases) 
the  annihilation  of  existence  (Ten  J.  117).    This 


doctrine  was  held  in  great  abhorreoce  by  the 
Buddhists,  being  directly  antagonistic  to  the  whole 
spirit  and  scheme  of  Buddhism. 

UCGHINDATI,  To  cut  off,  extirpate,  destroy 
[^f^f]>  Dh.  60.  Aor.  udacchidd  (Ras.  76). 
Ger.  ucchijja.  Pass,  ucchylfati.  Aor.  ucchijjL 
P.p.p.  ucchinno  (Sen.  K.  496). 

UGGHITO(p.p.p.),Loflty, exalted  ["9^^]-  Ab.70e. 

UGGHITTHO  (p./'.p.)'  ^^'  rejected;  impure 
[(^fcQ^^j.  Tesam  ucchifthabhojananh,  the  re- 
mains of  their  food,  their  leavings  (Mah.  136). 
Ucchifthamukhehi  katheiuth,  to  speak  with  un- 
washed mouths  (Alw.  I.  97)*  Ucchitthodakam, 
slops  (P&t.  112). 

UGGHU  (lit.),  Sugar-cane  [l[^].  Ab.  462,  599, 
1088.     Ucchuyantam,  a  sugar-cane  mill  (Jdt.  25). 

UGGINATI,  To  choose,  select ;  to  pick  up  [^f^]. 
Ger.  ttcctm'M  (Alw.  1.66;  Dh.  162).  Aor.tcoctat 
(Mah.  19).    P.f.p.  ucctnitabbo. 

UGGO  (adj.).  High,  tall  ["^ff]-  Ab.  708.  VUam 
hatthaeatam  uccam,  120  cubits  high  (Mah.  161). 
Dvddaiohatthucco,  twelve  cubits  high  (Mah.  4» 
163,  210).  Uccanicakule,  in  families  high  and 
low  (Dh.  420).  Uccdni  thdndni,  high  offices  or 
situations.    Gomp.  Uccd,  Uccam. 

UGITO  (p»p>p-).  Suitable,  convenient  [^Sf^Pf]*  Ab. 
638 ;  Att.  199. 

UDA  (indecl.).  Or,  on  the  other  hand  [^9f]«  Ab. 
1138,  1199.  V'dcd'  uda  cetasd  vd,  in  word  or  in 
thought  (Kb.  9).  NUdnno  vd  uda  vd  aayam,  sitting 
or  lying. 

UDABBAHATI,  To  draw  out,  derive  [^+ W  + 
«f].    Das.  6,  35. 

UDABINDU  (m.),  A  drop  of  water  [^^f^P^. 

Dh.60. 
UDAGGHIDA,  see  UcchindaH. 
UDADHI  (lit.).  The  sea  [^3^[f^] .    Ab.  659 ;  Mah. 

116.     Paechimodadhi,  the  western  sea,  Indian 

Ocean  (Mah.  217). 
UDAGGO  (a^.).  High ;  delighted  [^^].    Ab. 

708.     Udaggacitto  (adj.),  jubilant  (Vij.  see  B.  Lot 

396).  Udaggudaggo  (acQ .),  highly  elated  (Att  196). 
UDAHARAKO,  One  who  makes  conduits  for  water 

[^^fT^  +  ^]-    Ab.610. 
UDAHARAlJf AA,  An  example,  instance  [^3^T1|- 

XJ^I.    Ab.  116 ;  Alw.  I.  xxii. 
UDAHARATI,   To   utter,    recite;    Co   command 

[^<^]*     ^^'  ^^*    P-  ^^^  ^'    ^b-  3^- 
P.p.p.  uddhato. 


UDA 


(517) 


UDD 


UDABARO,  Utterance  ["^i^HK]. 

UDAHU  (indecL),  Or  [^mV]-    Ab.  1138;  Ten 
J.  33 ;  Db.  96,  121. 

UDAKAA,  Water  [^^].  Ab.  661;  Dh.  15. 
Udakena  dgacchati,  to  come  by  water.  Udaka- 
parikhdf  a  moat  (Db.  397).  Udakakifd,  sporting 
in  the  water  (Db.  367)-  Nahdnodakam,  water  for 
bathing  or  washing  (Db.  165,  189).  BahHako 
(adj.),  containing  mnch  water.  Udakamanikoy  a 
water  pot. 

UDAKUMBHO,  A  water  pot  [^^^].    Db.  22. 

UDANAM,  Upward  aspiration,  enthusiastic  or  joy- 
ous utterance,  expression  of  intense  feeling  (whether 
of  joy  or  sorrow)  in  words  [^"^M].  B.  Lot.  822. 
Tliis  term  is  applied  to  one  or  more  verses  in 
which  a  spealcer  expresses  the  sudden  emotion  of 
his  heart  on  some  critical,  or  moumjful,  or  joyous 
occasion.  These  verses  are  introduced  with  the 
phrase  imam  nddnam  uddnerif  ''breathed  forth 
this  solemn  utterance.'^  The  most  striking  of 
these  uddnas  is  the  famous  hymn  of  triumph 
ottered  by  Gautama  Buddha  when  he  attained 
omniscience  on  the  throne  of  bodhi  (anekajdti' 
Moaudram^  tic.  Jdt.  76,  Db.  28,  319).  Another 
ndana  of  triumph  (tulam  atulan  ca  tambhavanif 
etc.),  was  uttered  by  Gautama  three  months  be- 
fore his  death  wlien  he  formally  resigned  his  hold 
upon  life  (dyiuankhdram  osnaji).  At  Dh.  332  we 
are  told  that  Gautama  finding  Devadatta  about  to 
introduce  divisions  among  the  priesthood,  in  the 
bitterness  of  his  soul  uttered  the  stanza,  sukaram 
tddhund  wddhu  sddku  pdpena  dukkaram,  etc.,  and 
this  is  caUed  an  nd&na.  At  Dh.  251  the  uddna  is 
a  hymn  of  rejoidug  and  thanksgfiving  by  Visakhd 
at  the  fulfilment  of  her  pious  wishes.  Ud&nas 
are  not  always  in  verse.  At  the  commencement  of 
84m.  S.  king  Ajdtasattu  is  seated  with  bis  court- 
iers on  the  terrace  of  his  palace,  and  struck  with 
the  splendour  of  the  unclouded  full  moon,  breaks 
forth  into  the  enthusiastic  utterance,  "delightful 
indeed  is  the  night,  beautiful  is  the  night,  etc.," 
the  whole  passage  being  prose.  And  again  in  the 
same  Sntta,  when  Ajdtasattu  reaches  the  forest 
glade  where  by  the  glare  of  the  torch-light  he 
sees  Buddha  and  his  disciples  seated  in  the  holy 
calm  of  religious  meditation,  he  exclaims  fnih 
fervent  longing,  imindtne  upasamena  Uddyibhaddo 
kumdro  samanndgato  hotUy  "  would  that  my  son 
Uddyibhadda  might  be  endowed  with  calm  like 


this." '  At  Dh.  128  the  Buddhist "  Gloria,"  namo 
tiUM  Bhtigttffato  arahato  BammdsambuddhaaOf  is 
called  an  udana.  One  of  the  angas  or  divisions  of 
the  Buddhist  scriptures  is  Udana,  which  is  coexten- 
sive with  the  book  of  that  name  forming  the  fourth 
section  of  the  Khuddaka  Nikdya  (see  IHpifakam). 
Buddhaghosa  says,  wmasassandnamayikagdthd- 
patisamyuttd  dve-asiti  suttantd  uddnan  H  vedi- 
tabbaihf  Uddna  is  to  be  understood  as  eighty-two 
suttas  connected  with  stanzas  composed  under  the 
inspiration  of  joy  (see  Alw.  I.  61). 

UD ANETI  (cans.).  To  breathe  forth,  make  a  joyous 
utterance  [cans.  '^^^ .  For  its  use  with  uddnam 
see  last.    It  occurs  absolutely  at  Mah.  117  and  162. 

UDAPANO,  A  well  [^^THif].    Ab.  677. 

UDARAld,  The  belly,  stomach  [^^].  Ab.  271 ; 
Dh.  Ill,  148  ;  Mah.  243.  Udarena  sett,  to  lie  on 
one's  face  (Mah.  217). 

UDARAVADEH AKAl(r,  In  the  phrase  ud.  bhu^;atu 
which  appears  to  mean  to  eat  to  satiety,  from 
^ciH^f  compounded  with  ^^\. 

UDARIYAM,  The  stomach  ["9^]-    Kb.  18. 

UDARO,  see  Ufdro, 

UDAsINO  (adj.),  Indifferent,  neutral  [^^iiO^'l]- 

UDAYIBHADDO,  Name  of  the  son  of  King  Ajdta- 
sattu (B.  Lot.  482). 

UDAYO,  Rise,  beginning,  appearance ;  the  eastern 
mountain  behind  which  the  sun  rises  [^'^'^] . 
Ab.  606.  Candodayo,  rising  of  the  moon  (Mah. 
70 ;  Dh.  265).  Moggaliputtatherodayo,  the  origin 
or  rise  of  the  thera  M.  (Mah.  33).  Udayavyayo, 
and  udayauayo,  and  udayabbayo,  rise  and  set, 
bii*th  and  death.  Khandhdnam  udayavyayam, 
rise  and  set  of  the  khandhas,  transmigration  (Dh. 
71).     Udayattham,  rise  and  set  [^^^+  '^H^]. 

UDDALO,  The  tree  Cassia  Fistula  {indivara) 
[^31[TV]-    Ab.  552,  1004. 

UDDALOMl  (m.),  A  woollen  coverlet  with  a  fringe 
at  each  end  (Ab.  313).  Uddalomi  ti  ubhatadaiaih 
upnamayattharapam  (Br.  J.  S.  A.).' 

UDDANAA,  Binding  [^1^].  Ab.354.  It  also 
seems  to  mean  "  table  of  contents,  list,  r^sumd." 

UD  DAPO,  Foundation  of  a  wall  [^^1|?]  Ab.  203. 

UDDESAKO  (a«y,).  Appointing,  arranging  [^^- 
iT^].    See  Bhattuddesako, 

UDDESIKADHATU   (/.),   Illustrative    or   com- 

^  The  comment  obseryes  that  he  dreaded  lest  his  son 
should  follow  his  own  example  and  become  a  parricide. 

66 


UDD 


(518) 


UDD 


memorativa  vdic,  luune  of  ooe  of  the  three 
classes  of  relics  or  memorials  of  Baddha.  Hardy 
saysy  "  those  things  tbat  have  been  erected  on  his 
account,  or  for  his  sake,  which  the  commentators 
say  means  the  images  of  his  person"  (£.  Mon. 
216).  I  am  not  snre  whether  the  first  part  of  this 
compound  is  the  equivalent  of  ^^'f^^  or  the 
fem.  of^9^in. 

UDDESIKO  (adj\).  In  the  term  sofasavauuddeMo, 
The  affix  l[ii  belongs  to  the  whole  compound, 
which  means  '*  having  reached  sixteen  years  of 
age,  come  of  age,"  lit  ^  connected  with  the  region 
or  period  of  sixteen  years"  (oomp.  sofautvoiBapa- 
detiko).  Dh.  233, 315.  It  implies  the  fiower  of 
youth  (Dh.  246).  I  have  also  met  with  vfsati' 
vastudderiko  (see  next). 

UDDESITO,  A  lumber-room,  store.    Ab.  213. 

UDDESO,  Prescription,  ordinance;  enunciation, 
recitation ;  region,  period,  occasion  [VS^'^] . 
Uddesapariydpanndni  rikkh^addni,  the  rules  con- 
tained in  the  ordinances  of  Baddha  (Pit.  5). 
EkuddeBO  (adj.),  living  under  the  same  ordioances 
or  discipline  (Ditto).  Uddesam  dgacehalHy  to  be 
enunciated,  recited,  read  (P&t.  4).  PdHmokkh' 
uddew,  recitation  of  the  P.  (Pit.  ill).  KuH  aU- 
uddesd^  a  hut  intended  for  his  own  use  (Pit.  4). 
Eken*  uddetena,  after  a  single  repetition.  F&o- 
vassuddemnnhi  (loc),  at  the  age  of  twenty  (Mah. 
143).  UddenabhatUuh,  **food  given  on  partka- 
lar  occasions"  (Kamm.  38).  There  are  four 
Dhammuddesas,  uptmiypati  lake  addhutfOy  attdno 
toko  anabhistaro,  oisako  loko  tabbani  pahdya  gamU" 
fUytuhy  ^mo  loko  atitto  tmftkdddso.  The  compound 
samtiftuddeso  as  a  name  for  a  sima^era  seems  to 
mean  ^  one  who  is  onder  a  samana's  discipline." 

UDDHACGAM,  Being  puied  up,  vanity,  pride 
[^T«r] .  Ab.  169 ;  B.  Lot.  444 ;  Man.  B.  417 ; 
Sen.  K.  522. 

UDDHAOCHIDDAKO  (adj.).  At  Dh.  160  we  have 
uddhacchiddakavdiapdndni,**  windows  having  their 
apertures  upwards  or  above,"  whkb  from  the  con- 
text appears  to  mean  skyMghts ;  Rogers  however 
renders  It  **  windows  in  tiie  upper  apartment" 
(Buddh.  Parables,  p.  00)  [W^  +  fSf^  +  M]  • 

UDDHADEHIKAA,  Fnneral  obsequies  [llH(^- 
ffiEl] .     Ab.  423  (also  -iko,  adj.,  » funereal "). 

UDDHAGAMI  (adj.).  Going  upwards  [^nllfT- 
f|p(].    Pit  13  (of  a  ship  ascending  a  stream). 


UDDHAGATI  (/.),  Going  up,  ascent  [^Itjlffif]. 

Ab.960. 
UDDHAGGIKO  (adj.).  Having  spiritual  progiess 

for  its  end  or  object  [W^  +  ^W  +  1^].  Upari* 

phalanibbattanato  uddham  aggam  at$d  ottktH 

uddAamaggik4(wid  of  charitable  gifts,  Sim.  S.A.). 
UDDH AGGO  (adj.).  Pointing  upwards,  standiog  on 

end  [^3f^  +  ini]-    B*Lot.571;  Dh.232;  Alw. 

1.80. 
UDDHAKO,  A  kind  of  drum  [^T^].    Ab.  143. 
UDDHALOKO,  The  world  above,  heaveo  [^K^ 

ffrtl].    Att.206. 
UDDH  A  A,  and  UBBHA  A  (adv.).  Upwards ;  19 ; 

above;  after  [^^$91]'  ^- ^^^*  ^* ^^>  ^^' 
160.  Uddham  ulloketi,  looks  upwards.  U. 
affhasksug  stationed  themselves  above  (Mah.  164). 
U,  tkitalomam,  hair  standing  up.  U.  gaeck^ti, 
to  go  upwards.  With  abl.  u.  miyJhafUikato,  after 
noon ;  ito  «.,  henceforth  (Mah.  72) ;  taio  «., 
thereafter  (Jit.  28).  Examples  of  the  form 
ubbham  are,  ubbhamukho  (adj.),  upturned ;  Mia* 
ffhako  (adj.),  erect ;  ubbhaJdnumandahA,  abpre 
the  knee  (Pit.  03,  05). 

UDDH  AMBHAGI  YO(iM&'.),  Belonging  to  tiieo]^ 
part  [^55^4^  + irR+^]-  See  Samyojmum. 
Dh.  317, 421. 

UDDHAMMO,  Wrong  or  Adse  dharma,  ^rveited 
doctrine  [^^  +  ^|;^] .    Alw*  I.  H. 

UDDH  AASATIt  To  be  thrown  or  scattered  opvards 

UDDHAlkSOTO,  One  who  ascends  the  stream  (of 
existence)  [^r^+^9tVR^]  -  UddkamMoto  aha- 
niffhagdmi  is  the  name  of  one  class  of  An^iginio 
(Dh.  30).  Bom  in  the  Aviha  heaven  be  paaies  in 
regular  succession  upwards  through  the  remaiaing 
Suddhivisa  heavens  till  be  reaches  the  Aksnittha, 
where  he  lives  out  bis  term  and  then  cesses  to 
exist  (Aoibem  nibbaitiMi  tato  paffh^a  patiu^ 
dkivase$w  Akaniffhaik  g^techanto  uddhamM  n  n 
uuccaH,  Dh.  362).  VQ.  quotes,  yaith'  uppaane 
tato  uddhaik  ydva  Akamtthabhand  iruyha  tattka 
parudbbdyatL 
UDDH  AM  UKHO  (««(/.),  Upturned  [^iTB^]- 
UDDHAMCLO  (adj.).  Having  the  roots  upmdi 

[^an*+^].  Dh.ni. 

UDDH  AN  AM,  An  oven  [comp.  ISmm] .  Ab.  455 ; 

Dh.  176, 268. 
UDDHANGAMO  (adj.),  Ooing  upwards,  auen^g 

[^n&4n  +  i|i!].    Ab.3B,lW;Maii.B.«»- 


UDD 


(619) 


UDl 


UDDUAPAOO  (adj.),  Heels  apwards  [V«$qT^]. 
Dh.  341. 

UDDHARANAft,  Drawing  out  [BVTW]-  I>h- 
205.  Ka^fhmkena  kaftthakuddharafunh,  extract- 
ing a  thorn  with  another  thorn  (Dh.  315). 

UDDHARATI,  To  draw  ont ;  to  lift  np,  nuse  [^] . 
Dh.  68.  Of  catching  fish,  drawing  them  oat  of 
the  water  (F.  J6t  53).  Dakkhifta^  padmh  tf., 
to  lift  up  the  right  foot,  i.e.  to  depart  (Vij.  Jdt.  17). 
Balim  «,,  to  raise  a  revenue,  levy  taxes  (Mah.  105). 
Ddr^ni  «.,  to  pick  np  stidcs  (Dh.  85).  Manam 
«.,  to  take  away  a  chair  (P&t.  xx,  comp.  12).  Of 
digging  op  a  treasure  (Kh.  13).  Pddehi  paharitvd 
patksmm  nddharantit  kick  up  the  earth  ^th  their 
feet  (Dh.  154).  Karaftdd  (ahl.)  «.,  to  take  out  of 
a  box  (84m.  S.).  Aor.  uddhari  (J&t.  17 ;  Has.  30). 
Ger.  mddharitvd.  P.pr.  uddhanmio  (Dh.  269). 
PlasB.  MddhariyaH,  to  be  formally  accepted  (of  a 
kathina,  see  next).  P.p.p.  tiddhafo,  pulled  out, 
extricated  (Dh.  Id5 ;  F.  Jlct.  56).  Neut  uddha- 
fatk,  pride,  arrogance  (Ab.  1(59).  Cans,  uddhard- 
peH  (F.  J6t  8). 

UDDfiLiRO,  Palling  out ;  debt  [^SITC].  Ab.  471, 
1123.  Atthuddhdroy  drawing  out  the  meaning, 
explanation  (Alw.  I.  fff).  There  is  a  ceremony 
called  kafMwuddhdrOj  which  appears  to  be  identical 
with  kafhinubbhdro,  rendered  by  Gogerly  "  con- 
secration of  the  kathina.''  The  latter  is  evidentiy 
the  formal  acceptance  by  a  chapter  of  priests  of 
«  robe  presented  by  the  laity.  The  ceremony  is 
a  hattidutiyakammoy  at  which  at  least  ^ve  priests 
must  be  present  (P&t.  114).  Ubbhdro  is  a  de- 
rivative of  ^R.  At  P6t.  76, 114  we  have  kathU 
nam  tiddhariyatif  at  P&t.  7  ubbhatoimith  kathine, 
when  the  kafhlna  has  been  formally  accepted. 

UDDHATO  {p.p.p.)y  Puffed  up,  haughty  [^RnT]* 
Dh.  65.  Uddharitvd  tarn  uddhatam,  having 
crashed  the  insolent  foe  (Mah.  Ixxxvi). 

UDDHATO,  see  UddharaH. 

UDDHO,  and  UBBHO  (adj.).  Raised,  erect,  high 

'  [^l^]-  I  l^Ave  not  met  with  the  uncompounded 
adjective,  bat  it  occurs  as  the  first  part  of  a  com- 
pound, e.g.  Mddhqloko,  uddhamukho,  ubbhatthako, 
etc  (see  sep.  and  under  Uddhath), 

UDDHUMAYATI  (pan.).  To  be  blown  up,  and 
hence  to  be  swollen  [pass.  ^l[9n»  ^^  ^*  ^^  would 
^  ^S^jRHI^]-  O^  uddhumdyi,  his  throat 
swelled  up  (F.  J6t.  12).  P.p.p.  uddhumdto, 
swolleii,  hloated  (of  a  corpse);   with  affix  1|, 


uddhumdtako  (Dh.  315,  and  see  Kammatihdnath, 
p.  180,  o,  line  4). 

UDDHUTO(p./>.p.),  Shaken  [p.p.p.^].  Ab.60O. 

UDDHtTYATI  (past.).  To  be  driven  away.  Att. 
198.  Rendered  by  D'Alwis,  <^  blown  away,"  as 
if  from  uddhmd,  but  it  is  probably  firom  oddhii. 

UDDIS  ATI,  To  pobit  out,  to  declare ;  to  determine, 
appoint)  to  recite  [^f^l[^]»  At  Dh.  63  kam 
uddiseyyath  is  explained  to  mean  ayam  upqjjhdyo 
vd  dcariyo  vd  ti  kam  ndma  udditeyyam,  **to  whom 
can  I  point  saying.  This  is  my  teacher  or 
master."  The  meaning  of  the  whole  line  there- 
fore is,  I  learnt  the  truth  myself,  no  one  taught  it 
me  (comp.  p.  415,  first  line,  mayham  upajjhdyo 
vd  deariyo  vd  n'aithi).  Of  reciting  the  P&ti- 
mokkha  (P&t.  iii,  Dh.  125).  Aor.  uddiSd  (Dh. 
125).  Inf.  uddisitum(Alw.  1. 103).  Qer.uddissa, 
uddintvd,  pointing  out,  .indicating,  etc.  (P&t.  77)* 
Uddina  is  used  adverbially  in  the  sense  of  ^*  on 
behalf  of,  for,  on  account  of,  with  reference  to." 
With  ace.  Updtakena  Banghark  uddi8$a  vihdro  kd" 
rdpiio  hoti,  a  convent  has  been  built  by  a  pious 
layman  for  the  clergy  (P^t.  xxx,  comp.  8  and  9, 
line  1).  Tava  Jammddim  uddis»a  gardhd  me  na 
vyjaH,  there  is  no  disg^race  to  me  on  account  of 
thy  caste  and  position  (Att.  214).  UddUaakato 
(adj.),  made  for  a  person  (Man.  B.  382).  Kam 
'si  tvaih  dmuo  uddissa  pabbajito  ko  vd  te  tatthd, 
for  whose  sake,  friend  (or  in  whose  name),  have 
you  given  up  the  world,  or  who  is  thy  teacher? 
(Dli.  122,  327>  414,  comp.  J^t.  55,  tarn  h.  mayhanh 
pabbajfd).  At  Pdt.  9  tunh(bh6to  uddissa  Httha- 
mdno  seems  to  mean  *' standing  in  sHence  wist- 
fblly,  or  indicating  a  wish,"  i.e.  not  asking  for  the 
robe,  but  standing  in  an  attitude  'of  expectation  to 
remind  the  donor  of  his  promise.  Pass.  uddiuaH 
(Pdt.  17).  P.f.p.  uddintabbo  (Pdt.  xxi).  P.p.p. 
uddittho,  rehearsed,  recited  (P&t  2, 6). 

UDDO,  Name  of  an  animal  [^J[?]*  It  can  hardly 
be  an  otter,  for  though  it  lives  near  a  river  and 
eats  fish  it  does  not  appear  to  be  in  any  way  an 
aquatic  animal  (Its  Idr  is  in  the  jungle,  F.  J&t.  53). 

UDETI,  To  rise  (of  the  sun)  [^9fi[[] .  £v.  23 ;  Ten 
J.  47.    P.p.p.  udito  (see  sep.). 

UDETI,  To  come  up  or  forth  [^9^]. 

UDlCl  (/.),  The  North  [^^H^].    Ab.  29. 

UDIKKHATI,  To  look  at,  survey ;  to  see,  perceive 
[^r^t^].    Ras.  19 ;  Mah.  219 ;  Att.  193,  204. 

UDIRA^AA, Uttering, saying  [^^^].  Ab.  106. 


UDI 


(  520  ) 


UGG 


UDlRETI  (caus.), To  ntter,  speak,  say  [^^  ^'^Rl]  • 
Dh.  72;  Mah.  31.  Ger.  udhnya  (Mafa.  212). 
Udfrito,  uttered  (Ah.  755). 

.UDITO  (p'P.p»  udeti),  Risen,  arisen ;  high  [VSfc^^]. 
Ab.  1075.    Uditath  kulam,  a  high  family  (Has.  28). 

UDITO  (P'P.p,  vadati),  Spoken,  uttered  [Hjf«^fl]- 
Ab.  755,  1075  ;  Kh.  22. 

UDREKO,  Vomiting  [^^].    Ab.  468. 
UDRlYANAlSr,  Bursting  or  splittiog  open?    [fr. 
^].    Jdt.  72. 

UDUKKH ALAA,  a  mortar  ["9^^]  •  Mah.  175. 

UDUMBARO,  The  tree^Ficus  Glomerata  [^^Jti<] . 

Ab.  551 ;  B.  Lot.  353 ;  F.  Jdt.  3 ;  Mah.  92, 143. 

UGKJAGCHATI,  To  rise,  ascend ;  to  depart,  come 
back  [^V^]-  With  ace.  ^kdsam  ug^ami,  sprang 
into  the  air  (Mah.  154).  jirufte  ufj^g^acohante, 
at  dawn  (Das.  21 ;  Att.  206).  Surinam  uggacch' 
antam  diavd,  seeing  the  sun  rising  (Ten  J.  46). 
With  abL  Jalakifdya  uggantvd,  returning  from 
the  aquatic  festival  (Mah.  218).  Ger.  uggammOf 
uggantvd  (Dh.  308 ;  Mah.  7, 16 ;  Fit  90).  P.p.p. 
uggato,  risen,  elevated.  Suriye  uggate,  when  the 
sun  was  risen  (Mah.  249,  comp.  Ras,  26).  Arune 
uggate,  when  day  had  dawned  (Dh.  106).  Dho' 
rafLitaluggato,  risen  from  the  earth,  Evam  uggato 
kopo,  such  high  indignation  (Dhr  364).  Dvdda- 
saycjanuggato  (a<y.),  twelve  yojauas  high  (Mah. 
162).  Uggatakula$hj  a  high  caste  family  (Mah. 
116). 

UGGAHAI^AJfr,  Taking  or  lifting  up;  learning, 
acquisition  (of  knowledge)  [^jQIU].  Att.  23. 
UggdkajMrqjjuko^  a  string  to  take  up  or  hold  a 

r 

thing  by  (F.  Jdt.  53).  SippuggahafUim  akdrayi, 
instructed  him  in  the  sciences,  lit.  caused  him  to 
make  acquisition  of  (Mah.  60). 

UGGAHETABBO,  UGGAHITO,  see  UgganhdH. 

UGKJAHO,  Learning,  acquisition  [^9V]'  ^^^*  ^* 
cvii ;  Dh.  384.  Vij.  writes  to  me  that  there  are 
three  kinds  of  nimitta  in  the  ecstatic  meditation, 
parikammanimittamf  uggahonimittam  and  pati" 
bhdganimUtam  (see  E.  Mon.  256).  He  says, "  ni- 
mitta means  the  reflexion  of  the  object  gazed  at 
in  the  kasi^aparikamma :  parikamman.  is  merely 
the  perception  of  the  object  in  the  mind  when 
looidng  at  it,  uggahan,  is  the  taking  up  of  the 
image  into  the  mind  so  that  it  is  retained  there 
even  when  the  eye  is  averted,  patibhdgan,  is  a 
more  refined  and  polished  reflexion  of  the  object 


produced  in  the  mind  by  a  deeper  and  longer 
contemplation.*' 

UGGAMANAM,  Rising,  ascent;  arising,  origm, 
production  [^j|44l|].  Ab.  960.  Suriyau^  v., 
sunrise  (Jdt.  19). 

UGGAMI,  UGGAMMA,  see  UggacehaU. 

UGGAMO,  Rismg  up  [^mn].  Ah.  886.  SmH- 
yuggamo,  sunrise  (Mah.  138). 

UGGANH ATI,  To  raise,  lift,  pick  up ;  to  iearn, 
acquire  by  study  [^9V]-  ^^^l^f^^  »•>  to  pick 
up  a  jewel  (Pdt.  18,  comp.  10).  ImeMm  attham 
ugganha,  learn  the  meaning  of  them  (Dh.  329). 
Sippam  ».,  to  leam  a  science,  acquire  an  aeoom- 
plishment  (Jdt.  2 ;  F.  Jdt  9 ;  Mah.  60).  Uggofhi 
pitakattaya^  gained  a  knowledge  of  the  three 
Pifakas  (Mah.  30,  251).  Bhdsam  ».,  to  learn  a 
language  (Alw.  I.  cvii).  Bhdiom  ndma  wttd 
ugga^hanii,  people  have  to  acquire  a  langnage 
by  study,  viz.  it  does  not  come  by  nature  (Ditto). 
Fut.  ugganhinatu  Inf.  uggaketum  (Pdt  15). 
Ger.  uggahetvd  (Alw.  I.  cvii),  ugganhitvd  (F.  Jdt 
9).  P.f.p.  uggahetabbo  (Alw.  N.  23 ;  Alw.  L 
cviii).  P.p.p.  uggahito,  learnt,  acquired,  studied 
(Dh.  381).  Uggahitavatto,  one  who  has  learnt 
his  duties  (Dh.  107).  Caus^  ugg^tfhdpeH^  to  teach 
(F.  Jdt  9).  With  ace.  of  the  thing  taught  (Hah. 
28 ;  F.  Jdt  9).  With  ace.  of  the  person  taught 
(Dh.  159). 

UGGARO,  Spitting  out,  vomiting  [^JfJ^].  Ab.468. 

UGG  ATI  (/.),  Ascent,  appearance  [^ntf^]-  Att 
198. 

UGGATO,  see  UggaecHti. 

UGGATTHANAA,  a  sort  of  ornament    Ab.  399. 

UGGHARATI,  To  ooze  [^  +  ^]-    Dli.  3ie, 

UGGHATANAM,  The  rope  and  bucket  of  a  weD 

[^ITCT]-    Ab.624. 

UGGHAXETI  (catM.),  To  open,  unfesten ;  to  reveal, 
make  known  [^giZ^rfTf].  Pdt  86.  Ofopeaing 
a  window  (Tbn  J.  43 ;  Mah.  217,  read  t\  P.p.p» 
ugghdtito.  Pdti  ugghdtitatnaitd,  the  dish  as  aooB 
as  it  was  uncovered  (Dh.  140). 

UGGHATITAM  0  (adj.),  Understandmg  what  is 
revealed  (?)  [p-p.pi  ^3^^  +  11] »  Subh.  quotes, 
ugghatiie  atthe  vibhqfite  yathdbMtwk  jirndfi^  a* 
The  idea  of  understanding  quickly,  being  iDtelU* 
gent,  seems  to  be  conveyed  (Man.  B.  104;  B. 
Lot  432). 

UGGHOSETI  {caus.\  To  shout  out,  proclaim 
[^<nM<ini3-    Mah.  152 ;  Dh.  193,  309. 


uoo 


(521  ) 


UKK 


UGGHOSO,  PlroGlanuition  [^ftv]. 
UGOILATI,  To  vomit  [^]. 
UGGIRANAft,  Spewing,  vomiting  (from  last). 
UCKH)  {odJ.)f  Violent,  aevere,  cmel,  sharp  [^31T]* 

Ab.  71 19  982.      Uggaiefo  (adj.),  endowed  with 

terrible  beat  (Gog.  Ev.  29).     Vggatdpamo  (adj.), 

practising  cruel  austerities,  austere   (J4t.   16). 

UggOy  name  of  a  mixed  caste,  son  of  a  Kshatriya 

fiuber  by  a  ^ddra  mother  (Ab.  503). 
ChA  (/.),  life.    Ab.  155. 
DHADETI    {<Mm.\    To  befoul    with    excrement 

[^  +  ffcaus.].    Dh.283. 
CHANAlil,  Arrangement,  synthesis  [^3^9^]*  Man. 

B.  415. 
Oh ATO  (p^.p.),  Destroyed  [^  +  jp(] .    Dh.  00 

(comp.  Mom^ihato). 
UHUNKARO,  An  owl  [uhu  +  liP^,  hoot-maker]. 

Ab.638. 
UJJAIiANAlff,  Lighting  or  burning  (of  a  lamp) 

[^W^WR].    Pit.  1- 

UJJALATI,  To  flash  op,  shine  [^viiq lij.  P.p.p. 
ujjalUo,  Sugandhad^jjalito  (a<y.),  blazing  with 
perfumed  lamps  (Mah.  157).  Gaus.  ujjdleiiy  to 
light,  to  set  on  fire  (Att.  208). 

U J  J  AIX)  {adj.).  Blazing,  flashing ;  bright,  beautiful 
[<4vijC|ii|].  Mah.  182.-  jiiiiibyar^anujjalo  {vA}.), 
adorned  with  the  eighty  characteristie  signs  (Mah. 
27;  B.  Lot.  609). 

UJJfiNi  (/.),  The  city  of  Oojein  [^S^fipft]-  Ab. 
200 ;  Mah.  23. 

UJJHAGGIKA  (/.),  Loud  laughter  (Pdt.  21,  93). 

UJJHANAlil,  Taking  offence,  eaptiousness  (from 
ujJhdyaH),  UJfhdnatimni  (adj.),  irritable,  testy 
(Dh.  45 ;  Pdt.  22). 

UJJHAPANAKO  (a4f.).  One  who  stirs  up  another 
to  discontent,  makes  him  murmur  or  repine  (see 
Ujjh^oH).    P&t.  12,86. 

U JJ  H ATI,  To  abandon ;  to  throw  [^^] .  Balim 
«.,  to  remit  taxes  (Mah.  21 1).  Alw.  1. 18.  P.p.p. 
ujjhiio  (Dh.  11). 

UJJHAYATI,  To  be  irritated,  annoyed,  to  be 
offended,  to  murmur  \ySE  -¥  '^9  not,  I  think, 
^im^],  Mimuasd  ujjhdyanH,  people  were  an- 
noyed (Ten  J.  2 ;  Pdt.  ix,  comp.  xliv  gahapatikd 
ujjkdyuntii  Alw.  L  72).  BhikkM  ujjhdyimsu, 
tiie  priests  took  offence  (Dh.  125).  Ger.  ujjhd' 
yUvd  (Dh.  dOO).  Gaus.  uJjhdpeH,  to  irritate  a 
person,  cause  him  to  repine  or  murmui:  (P4t.  86, 
106,  113). 


UJJOTANAfi,mummation,glorification  [fr.'Qm^]. 
Mah.  3,  28, 160. 

UJJOTO,  Light,  lustre  [^fft^].    Ab.  37. 

UJU,  and  UJJU  (ac(;.),  Stnught,  direct ;  straight- 
forward, honest,  upright  [Hi^].  Kh.  15.  Ujufk 
karotif  to  straighten  (Dh.  7)f  also  to  set  right,  to 
correct.  Well  arranged,  dear  (Alw.  I.  xiv,  oomp. 
xv).  Ace.  used  adverbially,  ujum  gaeckati,  to 
walk  straight  (Ten  J.  110).  Uft^hdvo,  straight- 
ness,  uprightness,  perpendicularity  (Att.  216). 
Ujugato  (adj.)^  walking  straight;  of  upright  life 
(Ten  J.  110 ;  Dh.  20).  Uj^patipoHno  (adj.),  liring 
upri^tly  (Alw.  I.  77).  UJugatto  (adj.)>  having 
the  body  straight,  opposed  to  kh^jfo  (Jit,  51). 
UJuvipaceanikmh,  direct  hostility.  Occasionally 
we  have  the  form  ujju,  as  in  ujjugato  (Dh»  20), 
ujjugatio  (B.  Lot  579),  ujjukatd  (see  next), 
dttthi-jfukammam  (see  Pumo). 

UJUKO  (a^f.).  Straight,  direct,  right  ["V^]. 
UJukena  titthena,  by  a  ford  directly  opposite  (J4t. 
16).  VjukamaggOy  the  direct  road  (Dh.  87). 
Ujukd  hutvd,  having  got  right  again,  been  re- 
stored to  a  right  state  of  mind  (Dh.  105).  Ace 
used  adverbially ;  ^;ukam  eva  no  nihtunihat  turn 
us  straight  out  of  the  house  (Ten  J.  39) ;  Ujukam 
eva  ndtikulam  pavUithtu,  went  straight  home  (Dh. 
395) ;  Tarn  wetthi  ujukam  olokeiutk  na  wkkoti, 
the  set^hin  could  not  look  him  straight  in  the  fece 
(Alw.  I.  101).  With  affix  7n>  HJjukatd  (see 
Sankhdro). 

OKA  (/.),  and  OKO,  A  louse ;  a  weight  of  seven 
likkh&s  [^].  Ab.  195.  Ukama^kuf^d,  lice  and 
bugs  (Jdt.  10). 

UKHA  (/.),  A  boiler,  cooking  vessel  [^^].  Ab. 
456. 

UKKA  (/.),  A  torch,  firebrand ;  a  meteor  [^^9VT]- 
Ukkddkdroy  a  torch^bearer.  Ukkdpdto^  a  meteor, 
falling  star.  Said  also  to  have  the  meanings 
''  crucible,  smith's  forge,  portable  furnace,  velocity 
of  the  wind  "(Ab.  795). 

UKKAPPHATI,  To  cast  out,  remove  (?)  [^3jy?]. 
P6t.91.    P.p.p.  if^^d^^Atto  (Dh.  433). 

UKKALAPO,  and  UKLAPO,  Sweepings,  rubbish. 
Pdtxx;  Ab.224;  Dh.  264. 

UKKAMANAA,  Stepping  aside,  passuig  [^7V- 
iHlf].    Ten  J.  3. 

UKKAMAPETI  (catM.),  To  cause  to  step  aside  or 
get  out  of  the  way  [cans.  ^^<IH]*    '^^°  ^'  ^' 

UKKAMSETl  (comX  To  exalt  [4(e|  j||(Jr]. 


VKK 


(  522  ) 


UKK 


UKKAIiilSO,  ExMSdt  exoelleuoe;  ezaltatioD[in4r4]. 
Ab.  761,  771,  871. 

UKKAl^rrHATI,  To  regret,  pine,  be  niihappy,  dis- 
tressed, discontented  [^nngr]-  J^t.  21.  Ukk" 
a/f^fhiif)d  palAyantOf  running  awey  because  he  was 
unhappy,  or  regretted  having  taken  orders  (Dh. 
200).  P.p.p.  ukkanihito^  regretful,  unhappy  (Ten 
J.  46,  111;  Dh.  104,403). 

U&KARO,  Dung,  excrement  [fr.  ^9W] .  Ab.  275. 
Ukhdrabh^i^  a  dunghill  (Ten  J.  66).  Comp. 
Vcedro. 

UKRASATI,  To  hem,  dear  the  throat  ['^  + 
Wn^].  J&t.l61.  P.p.p.«^Ari»»o.  UkhdntoBoddQ, 
the  noise  made  in  clearing  the  throat  (86m.  S.). 

UKKATTHA  (/),  Name  of  a  town.    Ab.  201. 

UKKA1TH0  (p.p.p.),  High,  eminent ;  exceeding, 
excessive ;  excellent,  superior  [^STWE]  •  Ab.  600. 
By  ukkattho  pattOt  is  meant  a  boid  of  great 
capacity  (P4t.  81).  UkkaffkavoMena,  nobly,  ex- 
cellently (Dh.  144).  Fidatth-nkkattha'mdno(tAi.), 
a  cubit  in  height-measurement,  viz.  aliove  the 
ground  (Mah.  166). 

UKKHALI  (/.),  A  pot  to  boil  rice  in.  Ab.  456; 
Dh.  141 ;  J&t.  68 ;  Mah.  131. 

UKKHEPAKO  (04/.),  One  who  excommanicates 
[^R%WI].    Dh.l04. 

UKKHEPANAA,  Excommunication  ['^[T^inr]. 
Dh.  104. 

UKKHEPANIYO,  The  ukkhepaniytah  kammam  is 
one  of  the  Sanghaluunmas,  and  means  1  think  the 
excommunication  of  a  Buddhist  priest  for  a  grave 

offence  [fr.  cans.  ^9f7^rO  *  ^^'  ^^*  ^°®  ^^  ^® 
offences  is  dpattfyd  adaaaanam,  '*  concealment  of 
a  sin"  (Pit  06 ;  Dh.  104).  Persistent  association 
with  such  a  person  is  a  pdr&jika  offence  In  a  nun 
(Fit  05).  A  monk  thus  excommunicated  can  be 
restored  by  oidrapd  (Pit  02,  06). 
UKKHEPO,  Lifting,  raiskg  [H7^].  Ab.  1123, 
UKKHIPATI,  To  throw  upwards,  raise,  lift ;  to 
get  rid  of,  eject  [^Sf7^].  Dh.  246,  260,  340. 
Ubho  hoHhe  ukkhipUvd,  holding  up  both  hands 
(Dh.  156,  364,  compare  Ten  J.  120).  Sdfti^ 
kapfunHk  ukkhipittdy  raising  the  lower-  edge 
of  the  curtain  (Dh.  150).  Jdlaik  «.,  seems  to 
mean  to  cast  a  net,  not  to  draw  it  (F.  Jit  5)« 
Maneen*  dddya  ukkhipitvd  agttmatkiu,  put  them 
on  stretchers  and  carried  them  off  (Dh.  361). 
Sda^  uhkhipitvdy  raising  his  head  defiantly  (Ten 
J.  14,  see  Siatuh).    Ukkhtpitvd  Mm,  brandbhing 


his  sword  over  her  head  (Mah.  48).  To  poll  a 
person  out  of  a  pit  (Ras.  35).  Vcehthhdrwoi  «., 
to  take  up  a  bundle  of  sugar-canes  on  one's 
shoulders  (P4t.  xvi).  To  pick  up  (Dh.  248).  To 
excommunicate  (Mah.  16;  Dh.  100,  396).  Qer. 
ukkhippa  (Ras.  20),  nkkk^divd  (Ten  J.  29). 
P.p.p.  ukkhiitOf  raised,  Ufted;  thrown  off,  got 
rid  of  (Dh.  71).  Ukkkittapharanuk  mmdhdrehuk 
iuakktnto,  unable  to  arrest  the  uplifted  axe  Qn 
time  to  prevent  the  mischief,  Dh.  364).  Ukkkitio, 
and  with  affix  )q|,  ukkhiUakoy  a  monk  who  has 
been  excommunicated  (Pit  28,  02,  05 ;  Dh.  104). 
UKKHITTAKA  (/.),  Tockfaig  up  the  robe  (ui  wet 

weather)  [^3frlF  +  ^]  •    ^^^  21. 

UKKOCO,  A  bribe  [^RBlfH].    Ab.856. 

UKKOTANAA,Perverthig  justice  (?).  Ukkofmm 
H  audmike  tdmike  kdtum  Meag'ahiEfUi^  taking 
bribes  to  give  possession  to  those  who  are  not  the 
rightful  owners  (Br.  J.  S.  A.). 

UKKOTETI  (com.).  To  disturb  what  is  setded, 
to  open  up  agidn  a  question  that  has  been  set  at 
rtat  [^(^'^/nft].    Pit  16,  01. 

UKRUJJANAft,  Setting  up  again  (from  next). 
Pit  61. 

UKKUJ J£?ri,  To  set  up  again  what  has  been  over- 
turned.   See  Ntkkujjito. 

UKKUSO,  An  osprey  [^T^flT  +  ^,  b  8.  we  have 
5379Jftl[].    Ab.  640. 

UKKUTIRO  {adj.\  Sitting  on  the  bams,  squatting, 
crouching^  kneeling  [^7^Z+^^»  the  correspond- 
ing word  in  8.  is  ^(e|^l|].  Ukkufiko  kmtvd, 
ftdling  back  on  his  haunches  (of  an  elephant,  Dh. 
246).  At  Dh.  163  we  have  ratiama  hi  ukkufikmh 
padani  dhave,  the  footstep  of  the  lustful  man  would 
be  crooked  (?),  Subh.  quotes  clraiJ»  ukkufiko  vd 
pi,  or  sitting  on  his  hams  for  a  long  while,  lliere 
appears  to  be  a  fem.  noun  ukkufikd, "  squatting," 
for  at  Dh.  306  we  have  ukkufikd-^hdvena  drmidkar 
virkfo,  <*  exerting  himself  by « squatting  on  tbe 
hams,''  as  an  explanation  of  ukkutikappadh6uam ; 
here  draddhiuMya  corresponds  to  padhdua  hi  tbe 
text  (v.  141),  and  Subh.  says  that  padhdmu  here 
means  uts&ha.  In  the  phrase  ukkufikadi  tMtkti, 
**  to  sit  on  the  hams,  squat,"  we  probably  have  an 
ace.  of  this  noun  (Dh.  128, 173).  Ukkufikofh  uUi- 
dayif  Jorced  back  (the  dephant)  on  his  haunches 
(Mah.  151).  Subh.  quotes  rukkhasutire  makkaU 
viya  ukkutikaik  nuidamH,  they  squat  like  monkeys 
in  a  hollow  tree.    It  is  sometimes  a  posture  of 


UKK 


(  623  ) 


UNH 


hamllUy  towards  a  sapeiior  (Dh.  173 ;  Pit.  96). 
B.  lot  321. 

UKKUTTHI  (/.),Cryingout,«houtiiig[^7^-|-tl!] . 
Ukkuffhiiadddp  acclamations  (Jit.  17).  Ukkutfhini 
karotij  to  shoat  (Mab.  64,  113,  156,  similarly 
mmpatfoiteth  Mah.  142). 

UKLAPO,  see  UkknUpo. 

UfiARO  (/.)>  ChreAt ;  lofty,  Doble,  eicelleot,  emloeDt 
[V^TT]'  I^l^-^^*  l^roM^Af^ro,  distiagnished 
boBpurSy  a  magnificent  reception  (Db.  133^  Kb. 
12).  Vidro  obhdiOf  a  migbty  radiance  (B.  Lot. 
836).  Offine  clothes  (Mab,  44),  Ufdra^  tukhadi, 
great  bliss  (Db.  388).  Comparat  ufdrataro  (Att. 
219).  f/ddra  occurs  at  Db.  388,  but  it  may  be  a 
eopyisf  s  error.  Ab.  814  ascribes  also  to  ufdra 
the  meaning  madhwOf  **  sweet,''  for  which  com- 
pare the  meanings  of  paftita, 

ULLANGHATI,  To  leap  np  [^WT]-  To  spring 
on  to  a  horse's  back  (Jit  62).  ^Akdtam  «.,  to 
spring  into  the  air  (Has.  40). 

ULLAPATI,  To  biy  daim  to,  assert  onesdf  the 
owner  of  [^  +  ini]i>    Pit  68. 

UUiASITO  (p.p.p.).  Shining  [^V^RT]* 

VLLITTO  {p.p.p.)y  Smeared  [^  +  f^]-  Pit  70. 

VLLOCO,  and  -CAA,  A  canopy,  awning  [^Vt^]. 
Ab.  299. 

ULLDKETI,  To  look  op,  look  at  [^  +  lft^l- 
Uddkofk  »,,  to  look  upwards  (Brahmiyu  90- 
For  ullokakOf  see  Mukhullohako* 

ULLOLO^  A  wave,  surge  [^vt^]  •    Ab.  662. 

Vl^V  C/,)f  A  binar  man^on  [^^] .  Ab.  57,  Ufu^ 
rdjd  (m.)«  the  moon  (Ab.  52). 

ULUKO,  An  owl  £^P^].    Ab.  638, 1045. 

lj;iUMP0,and-PAi;f,Araft[^3;|1|].    Ab.  665. 

UlLUNKO,  A  bkdle  L^;^]'  Mab.  164.  Subh. 
says  an  ulnnka  is  ''made  out  of  the  shell  of  a 
eacoimt,  imd  is  used  to  take  water  out  of  a  jar." 
Be  quotes  from  Miltnda  Pafiba,  kafacohumattam 
biikkham  vd  ulunkamatiatk  ydgum  vd  ndlattkth 
could  not  get  a  spoonful  of  rice  or  a  ladleful  of 
ioup, 

ULUPl(ni.)»ApDipoise[^ra[finO*  A^- 1<><^ 
OMI  (m.  and/.),  A  wave  [WNl]  •    Ab.  062. 
UMMA  if.),  flax  {^9in]«    Ab,  452;  Mah.  168  ^ 

B.  Lot  826. 
UMMADDAPFn  (ew-)»  To  cause  to  he  robbed 

[cans.^  +  ^].    Pit  110. 
UMMADETI  (cam.).  To  madden  [^UTi^lrff!]- 

If  ah.  66. 


UMMADO,  Madness,  distraction,  mental  aberration 
["9^10^] .  Ab.  172 ;  Ph.  301 ;  Mab.  143 ;  Pit  63. 

UMMAGGO,  An  underground  watercourse,  a  main 
[^Wr4]*    Mab.  222 )  Man.  B.  17. 

UMM  AJ J  ANA  A;  Shampooing  the  body  [^RTTiw]  • 
Ab.299, 

UMMARO,  a  threshold  (dehani)  [comp.  ^91(1^^ 
^urO.  Ab.  219,  1006;  Mah.  135,  152;  Db. 
324. 

UMMATTO  (p.p.p.),  and  with  affix  ^,  UMMATT- 
AKO  (adf.)f  Mad,  out  of  one's  mind,  in  a  state  of 
mental  aberration  [^^P!T,  ^^TV].  Ab.  322; 
Mab,  143.  UmtnattOy  the  thorn  apple,  Datura 
Metel  (Ab.  577)*  Sankbyirtha  Prakiga  ennmeraies 
eight  sorts  of  nmmattas  or  madmen,  Arifmfiia- 
matiako,  kodhum^  difphum,,  mohum,9  yakkhum.f 
pitium,t  iura'Um.f  oyosotium.,  frenzied  with 
lust,  hate,  error,  infatuation,  driven  mad  by 
yakkbas  (demoniacal  possession),  mad  from  dis^ 
ordered  bile,  frenzied  with  liquor  (that  is,  simply 
intoxicated),  and  maddened  by  ndsfortane.  Um^ 
mattako  (Das.  31 ;  Pit.  63).  Fem,  ummattikd. 
A$sd  pittam  kvjnia^  uddhu  ummattUcd  jdid,  is 
her  bile  disordered  (Le.  is  she  suffering  from  tem- 
porary aberration  of  mind),  or  is  she  gone  stark 
mad  ?  (Db.  261). 

UMMlLETI  (eavt.%  To  open  (the  eyes)  [cans. 
^S^qftl^]-    Dh.258.    ^^M^  ».  (Db,  404). 

UMMUJJA  (/.),  Emerging  (from  next), 

UMMUJJATI,  To  emerge,  rise  out  of  [^^1^]- 

UMMUKAA,  a  firebrand  [^T^]. .  Ab.  36. 

UMMUKHO  (a^/,),  Expecting,  awaiting  [^^]. 
Ab.  1017. 

UMMCLETI,  To  root  up  [^ifJWfif],    Jit.  73. 

CNAKO  (adj.).  Deficient  [^JlRl].  Pit  77;  Db. 
380.  Cnakadodda$mHU9o  (adj.),  in  whom  twdve 
years  (from  ordination)  are  not  completed  (Pit 
118).    Comparat.  ^akataro  (Pit.  xl). 

UNDURO,  A  rat  [^3«ft]-    Ab.  618 ;  Pit.  78. 

Ul^fHlSO,  and  -SAM,  A  crest,  diadem,  crown;  a 
turban ;  part  of  a  staircase  [^UlTjl)].  Ab,  284, 
358,862,-  Mah.  70.  The  epithet  ttjt^i^of^a^liitd 
to  Buddha  is  rendered  by  Hardy,  '<  upon  bis  fore- 
head, extending  from  ear  to  ear,  was  as  it  were 
a  fronUet"  (Man.  B^  368,  comp.  B.  Lot  558), 

U^HO  («&'.),  Hot  [^OTI].  Masc.  u^iho.  the  hot 
season  (Ab.  80).  Ufthodakam,  hot  water  (Db. 
106,  434).  ITjpAtfm  karoH,  to  beat  a  thing  (F. 
Jit.  57).     Ufhitrmkri  (m.),  0)9  sun  (Ab,  92). 


i 


UNH 


(  524  ) 


UPA 


Anapagaiu^hinegark  jiwrrudhirath,  the  living 
blood  from  which  the  warm  energy  has  not  yet 
departed  (Att  206).    Neut.  unham^  heat.    Bhu' 

'  tw^^hena  vipaccamdno,  boiling  with  great  heat 
(Att.  209).  U^hdkdram  daueti,  to  grow  hot,  lit. 
to  manifest  signs  of  heat  (see  Sakko^  1). 

VHf^A,  and  Uiyi^AA,  Wool ;  hair  between  the  eye- 
brows [^flt].    Ab.  876 ;  B.  Lot.  563. 

US'Sk  (/),  Ck>ntempt  [^RniT]-  P^t.  100,  102. 
See  also  AvaSmd, 

UNNADATI,  To  shont ;  to  roar  [^IT?].  F.  J&t. 
15.  Unnadanti  (f.),  "  roaring,'*  is  an  epithet  of  a 
lioness  (Ten  J.  38),  bat  there  is  another  reading 
nnnaiadanti,  **  having  great  fangs."  Cans,  unnd^ 
deti,  in  the  phrase  dasasahtuaUokadhdtum  unnd' 
dento,  which  I  thinlc  means,  **  causing  all  the  ten 
thousand  worlds  to  shout  with  joy"  (Ten  J.  48; 
Jit.  63). 

UNNALO  (adj\).  This  word  occurs  at  Att.  211, 
where  D'Alwis  renders  it  "  evil-disposed,"  and  at 
Dh.  52,  where  the  comment  has  te»am  mdnanafam 
ukkhipitffd  carafiena  unnafdnamt  ''to  these  who 
are  called  unna|a  because  they  walk  uplifting  the 
reed  of  pride.''  Ydtr.  says  he  thinks  it  means 
"  proud,  insolent."  As  we  have  nolo  and  nafo,  the 
forms  unnalo  and  unnalo  may  both  be  correct. 

UNNAMATI,  To  ascend,  rise  up  [^Vfl^].  B.  Lot 
576.    Cans,  unndmetiy  to  l>end  or  lift  upwards. 

UNNAMO,  Elevation,  height  [^fXR  +  ^]-  Kb.  11. 

UJ^nSTANABHI  (m.),  A  spider  [^nf^rfH*  ^- 
irm]-    Ab.  62L 

Ul^ATAJil,  A  sort  of  omameQt.    Ab.  289. 

UNNATI  (/.),  Haughtiness  [^fffn]-    Ab.  168. 

UNNATO  (p.p.p.  unnamati),  Raised,  high  [^ilHT]. 
Ab.  708;  B.  Lot  576.  Unnatatthdnath,  high 
ground  (in  a  lake  or  marsh,  viz.  a  bit  of  land 
rising  above  the  surface  of  the  water.  Ten  J.  35). 
Aii  pitunnatunnato  (adj.),  his  joy  rose  higher  and 
higher,  lit.  he  became  more  and  more  elevated 
with  joy  (Mah.  27). 

UNNO  (p.p.p.).  Wet  [^].    Ab.  753. 

ONO  {a4j.\  Deficient,  less  [^PT]-  P^t.  8.  Una^ 
ce  Aoti,  if  there  is  not  enough  (Dh.  380).  Kind 
iSfiaf^  ndma  ndharif  was  not  at  all  deficient  (Dh. 
113).  UnakdlOf  season  of  a  river's  being  deficient 
in  water  (Dh.  375).  Unaptmeabandhano  patto,  a 
bowl  having  less  than  five  ligatures  (P&t  10). 
OnavUativasio  puggalo,  a  person  under  twenty 
years  of  age  (Pdt  16).     Vnavittdko  (adj.),  poor, 


lit  to  whom  property  is  deficient  (Alw.  1.  75). 
BhikkM  paficaiatd  eken'  ^d,  499  monks,  lit  500 
deficient  by  one  (Mah.  11).  Ekdya  (mavboH  ko* 
fiyo,  19  kotis,  lit.  20  ko^is  deficient  by  one  kofi 
(Mah.  161).  See  EkHno  and  EMtnako.  Some- 
times in  these  numeral  compounds  eka  is  omitted, 
but  not  often :  Unoiottaiatatk,  tax  handred  and 
ninety-nine  (Mah.  51). 

UPA  (prep.).  Below,  less  [^n]-  Ab.  1185.  With 
loc.  Upa  khdriyam  dono,  a  drona  is  less  than  a 
khiti  (Sen.  K.  350).  In  composition :  Upatdkhd, 
a  minor  branch.  Upakaechautare  (loc)  katvd, 
taking  him  under  his  arm,  lit.  putting  him  in  the 
interval  under  his  armpit  (Jdt  63).  Maeh  used 
in  composition  with  verbs  and  their  derivatives. 

UPABHOGOO  (p/p.).  To  be  enjoyed  [^qif|l»]. 
Alw.  I.  75. 

CJPABHOGO,  Enjoyment  [^ipf^].    Att  192. 

UPACARITO  (p.p.p.).  Served  [^l|^rifl]>Ab.75L 

UPACARIYO,  A  teacher's  successor.  In  the  ad- 
verbial compound,  dcartyupdcariyami  from  teacher 
to  teacher  (ddirya  +  upa  +  &c&rya). 

UPAGARO,  Approach,  entrance,  neighbourhood;  a 
present,  offering;  attention,  civility;  practice, 
conduct  [^l|f| I ^.  Ab.  1001.  ^a-upaoiro (adj.), 
having  an  approach  (P6t.  72).  Gdm^ipacdro,  the 
approach  to  a  village  (Dh.  106 ;  Has.  70 ;  accord- 
ing to  P6t  66  it  is  the  distance  to  which  an  average 
person  can  throw  a  clod  while  standing  by  the  gate 
of  the  village).  Rdjagahafuigardpacdre,  close  to  the 
city  of  R.  (Dh.  119,  comp.  vihdr^tpaedre,  Dh.  248). 
Dauanupacdram  tf\jahati  seems  to  mean,  ''to  get 
out  of  sight,"  perhaps  lit  **  to  forsake  the  range 
of  vision"  (Pit  98).  Upacdre  paHditvd,  pleased 
with  the  kind  attention  (Mah.  214).  The  phrase 
tdrakaioMdya  mantassa  upaedratthdya  ekam  om- 
dham  gahetabbam  atihi  (Dh.  160)  is  rendered  by 
Vij.,  "  A  certam  medicinal  herb  has  to  be  taken 
at  the  time  indicated  by  the  stars  for  the  practice 
of  the  charm  or  spell."  At  Dh.  195  ^iisfa  ditop^ 
cdram  hatvd  probably  means,  "knowing  what 
occupied  bis  mind,  what  he  was  thinldng  aboat" 
See  Samddhi. 

UPAGAYO,  Accumulation,  increase  [^^IHT^]-  V*''* 
B.  400, 407. 

UPAGGAOA,  Aor.  from  ^qT?ft.  JSTAafM  w  md 
upaceagd,  let  not  the  right  moment  go  by  (Dh. 
56).  Ubho  tangam  upaecagd,  has  escaped  from 
both  bonds  (Dh.  73). 


UPA 


(  526  ) 


UPA 


UPACCAKA  (/.),  Land  at  the  foot  of  a  mountain 
[^mWff].    Ab.610. 

UPACCAYO,  Passing  away;  transgression  [^n- 
1TO].    Ab.  776. 

UPACX^HEDO,  Catting  off,  stopping  (from  next). 
In  the  phrase  dhdr&pacchedam  karotif  to  eat 
nothing,  malce  a  total  fast  (Dh.  353). 

UPACCHINDATI,  To  cut  off,  interrupt,  bring  to 
an  end  \^^  +  flf^»  or  ^MlPiC^]-  JimHndri^ 
yam  «.,  to  put  an  end  to  the  principle  of  life, 
kill  (Dh.  373).  P.p.p.  upacchinno.  Anupaechinno 
(adj.),  uninterrupted.  Palibodhe  upacchiwnef  an 
obstacle  being  removed  (P&t.  37). 

UPAGIKA  (/.),  From  the  context  at  Pat.  71,  78, 
Dh.  323, 1  thinlc  there  can  be  no  doubt  that  this 
word  means  the  termite  or  white  ant  (at  Dh.  322 
"  as  an  arrow  shot  from  a  bow  flies  swiftly  along 
and  fiiUs  to  the  ground,  if  there  be  no  one  to  take 
hold  of  it  and  pick  it  up,  falls  a  prey  to  the  white 
ants").  Strange  to  say,  white  ants  do  not  seem  to 
be  mentioned  in  the  classic  Sanskrit  literature,  and 
the  word  is  not  even  given  in  Abfaidh&nappadipikd. 

UPACINATI,  To  heap  up,  accumulate  [^l|f^]. 
Aor.  updcini  (Mah.  238).  P.p.p.  upacito  (Mah. 
108). 

UPADA  (/.),  A  present  [^19^].    Ab.  355. 

UPADANAlft,  Firewood,  fuel ;  clinging  to  existence, 
attachment  [^m^T^].  Ab.  36;  B.  Int  475, 
494-6 ;  Dh.  428, 432.  Updddndni  dahanto,  burn- 
ing fuel  (Dh.  195).  Up4ddna  or  Attachment  is 
one  of  the  links  of  the  Paficcasamuppdda.  It  is 
produced  by  Desire  (iaphd),  and  is  the  immediate 
cause  of  Continued  Existence  (bhavo).  It  consists 
of  four  elements,  kdmo,  ditihij  silabbaiath,  aito' 
vddo  (kdm^pdddnatkf  difth^dddnam,  etc.).  Go- 
gerly  says,  "No  part  or  parcel  of  the  present 
existing  being  passes  over  into  the  new  state,  but 
it  is  a  new  existence  having  Up4d4na,  desire  of  or 
deaviog  to  existence,  for  the  root  or  actual  pro- 
ducing cause  of  the  renewed  existence"  (see 
Hardy*s  admirable  remarks  on  Up&d^na  at  Man. 
B.  394).  In  my  article  Khandho  I  have  said  that 
when  a  man  dies  his  khandhas  perish,  but  by  the 
force  of  Kamma  a  new  set  of  khandhas  instantly 
starts  into  existence.  This  is  true,  but  the  Kamma 
strictly  speaking  works  through  Upidina,  which 
Is  the  immediate  cause  of  renewed  existence,  while 
Kamma  is  the  abiding  cause.  The  khandhas  are 
generally  called  updddnakkhandhd^  '^skandhas 


sprmging  from  U."  The  destruction  of  U.  con- 
stitutes Arhatship,  and  the  Arhat  is  called  anw- 
pdddno,  *'  free  from  Attachment."  At  Dh.  278 
we  have  dhupdddno  dipo,  a  lamp  without  oil. 

UPAdAnIYO,  (a<(;.).  Connected  with  Attachment, 
sensual  (fr.  last).    Alw.  N.  36. 

UPADATTHA  (m.),  A  supervisor  ["^tFf^].  Ab. 
341. 

UPAdAYA,  see  UpddiyaH. 

UPADDAVO,  Accident,  misfortune,  distress,  op- 
pression [^Tfjlf].  Ab.  401.  AnupaddatM>  {hAy)t 
uninjured  (Dh.  60).  Mah.  28,  81, 88.  Atani^p., 
accident  from  lightning  (Att.  xvii). 

UPAPPHO  (a^\).  Half;  partial  [^q  +  ^]. 
Upad^hapatha$Si  gantvd,  having  gone  part  of  the 
way  with  him  (Dh.  84,  comp.  Fit.  xxvii ;  Dh. 
190, 341 ;  Das.  4 ;  Mah.  125).  Alatthopaddhabhu 
kkh^hiy  obtained  (consent)  from  half  the  pViests 
(Mah.  174).  With  abl.  Tato  upaddhakdlena^ 
time  or  measure  which  is  half  of  that  (P£t«  29). 
Tadupaddlham  dhanath^  wealth  which  is  half  of 
that  amount  (Ab.  339).  Upaddham  and  upa^ho^ 
a  half,  a  part  (according  to  Ab.  53,  54,  the  masc. 
form  means  one  of  two  unequal  parts,  while  the 
nent.  means  a  half).  Tehi  upad^he  bhutiamhi, 
when  a  portion  had  been  eaten  by  them  (Mah.  135). 

UPADDUTO  {p.p»p')9  Distressed,  annoyed,  op- 
pressed [^^X^]*  Hatthihi  «.,  molested  by 
elephants  (F.  J4t.  2). 

UPADESO,  Instruction,  direction  [^t^l^ll]-  Ab. 
412 ;  Mah.  173. 

UPADHANAIMI,  Putting  under,  supplying,  im- 
posing; a  pillow,  cushion  [^l|V1^].  Ab.311; 
Dh.  51,  393. 

UPADHARETI  (c£te«.).  To  consider,  reflect,  in- 
vestigate, search  with  the  mind,  look  out  for, 
ascertain  [^MMimfi!].  Dh.94,  153,  181, 183, 
308;  Jdt.  19.  8ace  na  me  aaddahaiha  tdtam 
vasanatfhdnaik  gantvd  upadhdrehi,  if  you  don't 
believe  me  go  to  where  they  live  and  judge  for 
yourself  (Dh.  169).  Tena  hi  upadhdrehU  very 
well  then,  you  shall  see  1  (Dh.  416).  rddalakkha- 
}Mfh  upadhdretvd,  having  examined  the  footprint 
(Dh.  163,  comp.  107,  line  2).  Eka^  ddrikam 
upadhdrehi,  look  yourself  out  a  damsel  to  wife 
(Dh.  232).  ISth  nu  kho  ti  upadhdrento,  wondering 
to  himself,  what  can  this  be  ?  (Dh.  224).  Uttarhh 
«.,  to  make  further  Investigations  ( J4t.  20).  Upa' 
main  upadhdretUOf  looking  out  for  an  appropriate 

67 


UPA 


(  526  ) 


UPA 


simile  (F.  Jdt.  48).  Upadhdrethn  nan  ti  vatvd, 
exclaiming,  See  to  her  (Dh.  307).  P.p.p.  upadhd- 
rito,  perceived,  observed,  understood  (Pdt.  113). 

UPADHAVATI,  To  run  after,  to  run  up  to  [T^- 
\arn|].    Dh.  329 ;  Pdt.  zzxL 

UPADHI  (fft.),  A  wheel ;  the  body  ;  a  substratum 
of  being  [^TVfM] «  From  Ab.  968  we  learn  that 
there  are  four  substrata  of  being,  and  at  Dh.  433 
we  find  them  enumerated  as  the  Khandhas,  Kdma, 
Kilesa  and  Kamma.  Nirupadhi  as  an  epithet  of 
an  Arhat  means  "  free  from  substratum,"  but  not 
of  aU  the  four  substrata,  since  he  possesses  one  of 

.  them,  Khandha.  This  is  clearly  recognized  by 
Buddhaghosa,  whose  gloss  on  nirupadhi  at  Dh. 
V.  418  is  nirupadhin  H  nirupakkilesam^  ''free from 
substratum  (here)  means  free  from  Kleqa."  He 
might  have  added  ''  or  Kdma  or  Kamma,"  for  the 
Arhat  is  free  from  the  three  last  Upadhis.  But 
the  whole  four  Upadhis  include  every  eonceivable 
substratum  or  condition  of  being,  and  when  the 
annihilation  of  being  is  intended,  we  generally 
have  the  expression  Babbdpadhi,  *'aU  the  (four) 
upadhis'*  (art.  Nibbdnam,  p.  272,  a,  line  9 ;  Dh. 
433,  line  11).  The  term  nirupadhi  may  also  be 
applied  to  one  who  has  attained  anupddisesa- 
nibbdna,  who  has  ceased  to  exist,  and  then  it  of 
course  means  deprived  of  all  the  four  upadhis 
(Dh.  270).  In  one  instance  I  find  tabb^padhi- 
parikkhayo  applied  to  the  Arhat,  where  it  must 
I  think  be  by  anticipation  (see  art.  Nibbdnofh, 
p.  268,  a,  line  11) ;  the  passage  will  be  found  at 
p.  103  of  Ck)omaraswamy's  Sutta  Nipdta. 

UPADISATI,  To  command,  advise  [^^f^l^]- 
Att.  215.  Aor.  upddin  (Mah.  129).  P.p.p.  tf/ia- 
dittho,  specified  (Sen.  K.  224). 

UPADISESO  {adj.\  Having  the  Skandbas  remain- 
ing. Upddi  is  a  masc.  noun  formed  from  the  verb 
ysm^l  as  upadhi  Is  formed  from  ^ITW,  and  is 
a  name  for  the  five  khandhas  {eat&hi  updddnehi 
upddiyatiti  upddi,  pancakkhandhaua  etam  adhi' 
vacanam).  As  I  have  shown  in  art.  Nibbdna^, 
Nirv&na  is  of  two  sorts,  upddiwsanibbdnam  or 
Arhatship  and  anupddisesanibbdnam  or  extinction. 
These  terms  mean  respectively,  ''having  the 
Skandbas  remaining,''  and  "  not  having  the 
Skandhas  remaining."  For  upddisesa  we  some- 
times have  sO'Upddisesa  or  savupddisesa.  The 
North  Buddhists,  puzzled  by  the  anomalous  form 
upddi,  concluded  it  must  be  a  mistake  for  upadhi. 


and  have  turned  upddiieia  into  sopadhi^esha. 
Hence  we  have  the  curious  anomaly  of  the  North 
Buddhists  terming  the  Arhat  sopadhiqesha,  "hav- 
ing upadhi," while  nirupadhi,  "free  from  upadhi," 
is  with  the  South  Buddhists  a  distinctive  epithet 
the  Arhat!  (B.  Int.  690).  See  art  NUMnam, 
p.  267  (b),  line  5. 

UPADISSATI  {poM.),  To  be  seen,  discoTered 
[^^fWI?l].    Alw.  N.  121. 

UPADITTHO,  see  UpadUati. 

UPADIYATI,  To  take  hold  of;  to  ding  to  the 
world,  to  have  upad&na  or  attachment  [^TVTTT]- 
Na  ca  pdnind  hanukam  upddiyitvd  nitldati,  nor 
does  he  sit  holding  his  chin  with  his  band  (Brah- 
m&yu  S.).  Sukke  dhamme  na  upddiyaHf  does  not 
hold  fast  to  good  works  (Alw.  I.  107).  Upddhd- 
nath  abhdvena  anupddiyitvd,  from  absence  of  the 
ttpddduas  not  clinging  to  the  world  (Dh.  432). 
CaHihi  updddnehi  (instr.)  kind  anupddiyitvdt  not 
clinging  at  all  to  tt®  world  by  the  four  upddlmas 
(Dh.  278).  P.pr.  upddiydno  (Dh.  4),  upadiyanto 
(Dh.  151),  upddiyamdno  (Alw.  I.  107).  Jmtpd' 
diydno,  not  clinging  to  the  world,  free  from  at- 
tachment. Ger.  updddya,  upddiyitvd,  holding; 
including,  beginning  with,  starting  from ;  on  ac- 
count of,  since.  Anupdddya,  not  cliDgitig,  free 
from  attachment  to  the  world  (Dh.  16,73,118). 
Lesamattath  updddya,  laying  hold  of  some  triflmg 
pretext  (Pdt.  5).  jinukampam  «.,  taking  pity, 
out  of  compassion,  mercifully,  kindly  (Kamm.  5 ; 
B.  Lot.  389).  Ucchuroiam  a.,  indudiog  or  be- 
ginning with  the  juice  of  the  sugar-cane  (Pit.  81, 
I  think  we  have  this  sense  at  B.  Lot  390).  Bhtir 
mmadeve  u.  taf  uttarim  devd,  beginning  with  die 
terrestrial  angisls  all  angels  beyond  them  (Das. 
45).  Cdtummahdrdjike  deve  a.  ydva  TntUdnm 
devdnam  kdmd,  the  lusts  of  the  devas,  beginniog 
with  the  G.  devas  up  to  those  of  the  T.  devas. 
At  Dh.  235  updddya  seems  to  mean  "in  compari- 
son with,"  I  do  not  see  how  otherwise  to  translate 
dhananh  tdva  amhdkam  dhanark  a.  kdkinikaftkd' 
niyafh  than  "  his  wealth  compared  to  our  wealth 
is  a  mere  trifle."  Tadupdddya,  sipce  then,  firom 
that  time  (Mah.  65).  Tadupdddya  to  dti  Gota- 
mibarandinako,  "from  that  circumstance,"  or  from 
that  time  he  was  called  G.  (Mah.  141).  MahoMtak 
idam  osadhan  ti  uppannavacanam  a.  Mahaudh 
f  ev*  assa  ndmam  jdtam,  on  account  of  the  ex- 
clamations which  arose  of  "  what  a  great  remedy . 


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(527) 


UPA 


he  came  to  be  called  M.  (Jit.  53).    With  gen. 
Caiunnam  mahibhitdnafk  u.rApam,  a  form  spring- 
iog  or  produced  from  the  four  great  elements 
(Gog.  Ev.  69,  comp.  Dh.  410). 
UPADUS8ATI,  To  be  angry,  revengeful  [^1T  + 

UPAGA,  see  Upeti. 

UPAGAGGH  ATI,To  come  to,  approach,  visit, reach; 
to  nndei^,  suffer ;  to  undertake,  begin ;  to  enter 
upon  [^l|in^..  Ten  J.  50;  Dh.  87,  210^  410. 
Aor.  updgami  (Dh.  87,  comp.  next  Hue ;  Mah.  2, 
84,  152,  202 ;  Jdt.  26 ;  see  next  art.)^  upagacchi 
(Mah.  28).  Ger.  upagamnui  (Mah.  227),  upa- 
gantvd  (Ten  J.  115;  P4t.  83).  Inf.  upaganium 
(Dh.  213 ;  F.  Jat.  15).  P.pr.  upagacchanto  (Mah. 
24).  Vdtam  «.,  to  take  up  one's  residence  (Jdt 
67).  jinupagammOf  avoiding  (Gog.  Ev.  38 ;  Kb. 
16).  jitekicchabhdvam  updgamif  became  bope- 
lessly  ill,  lit.  got  into  an  incurable  stete  (Dh.  93). 
P.p.p.  upagato.  Sendkdjfopagatadhapdakamf  the 
body*wam  equipment  of  the  army  (^ah.  151). 
Nldddpagato  (adj.),  gone  to  sleep  (Dh.  118).  Si- 
kateyyam  upagato^  has  assumed  the  posture  of  a 
coQchant  lion  (B.  Lot.  342).  PiMajjUpagato, 
having  entered  on  the  ascetic  life.  Vaa»ApagatOf 
having  entered  upon  the  Vassa,  begun  to  keep 
Lent  (Mah.  12).  RdpdpagatOy  possessing  form 
(Dh.  210). 

UPAGAC;CIIATI,  To  come  to,  arrive  at,  reach 
[^MMH] *  ^'^^^  updgacchi  (Mah.  5),  also  upd' 
gamij  see  last  art.,  it  is  often  difficult  to  teU  whether 
updgami  belongs  to  this  verb  or  the  last.  Ger. 
mpdgamma  (Mah.  261 ;  Att.  8).  P.p.p.  updgato, 
having  reached  (Mah.  10). 

UPAGAMANAA,  Approaching  [^nPRHr] .  Dh.213. 
UPAGAMO,  Approaching,  enterhig  upon,  etc.  [^^- 

ini].    Ab.  1151. 
UPAGAYATI,  To  shig  [^xfft].    Alw.  I.  17. 

UPAGHATANAA,  Hurting  [fr.  cans.  ^1Tf«^. 
Dh.  345. 

UPAGHATO,  Hurting,  injury  [^tl^Tm]-  ^nupa- 
ghdtOy  not  hurting  others,  kindness  (Dh.  34). 
Db.  397. 

UPAGHATTITO  (p.p.p.),  Knocked  against  [p.p.p. 
^q-f^].    J4t.  26. 

UPAGO  (<i4f*)>  Ooing  to,  entering;  entering  on, 
undergoing  [^1^] .  Jardpago  (adj.),  undergoing 
decay  (Dh.  61).    BrahmalokApago  ahu,  became  a 


denizen  of  the  Brahma  heaven  (Alw.  N.  121). 
Pupphdpago  rukkhoy  a  flowering  tree  (Dh.  189 ; 
Jkt,  8,  27,  76). 

UPAGOHANAlff,  Embracing,  an  embrace  [^^^ 
fif].    Ab.774. 

UPAGtTLHO  (p^p.p.).  Embraced  [^ipiV]-  Att. 
198.  *^ 

UPAHACGA,  see  Upahanti. 

UPAH ANA  (/.),  A  shoe,  sandal  ["^ITPTf]  •  Ab.  525 ; 
Alw.  I.  93 ;  P&t.  XX ;  Mah.  177. 

UPAHANANAM,  HurUng,  injury  (from  next). 
Dh.  345. 

UPAHANTI,  To  injure,  vex,  impair  [^WfC- 
P.pr.  upahananto  (Dh.  345).  Ger.  upahacca  (Sen. 
K.  504).  Vpahaccaparinibbdyi  is  an  Andg&min 
who  dies  and  ceases  to  exist  after  half  the  time  is 
expired  that  he  should  have  lived  in  the  Atappa 
heaven  {dyuvemajjham  atikkamitvd  parinibbdyatit 
Vij.)  ;  the  gerund  in  this  compound  means  I  sup- 
pose **  having  reduced  the  ordinary  term  of  Atappa 
life."  Pass,  upahannati  (Das.  36).  P.p.p.  ttpa- 
hato,  injured,  spoilt  (Dh.  24 ;  Att.  218). 

UPAH  Arc,  a  complimentary  present  to  a  superior ; 
an  oblation  to  a  deva  [^TQ^IT]*  Ab.  425,  1128 ; 
Has.  37. 

UPAH  Arc,  Bringing  forward,  adding  [^MlfliJ- 
Alw.  N.  37. 

UPAHATO,  see  UpahanH. 

UPAJANETI  (cflw.),  To  produce  [^IfiprafTT]- 
Att.  193* 

UPAJAPO,  Suggesting  treason,  sowing  disunion 
[^TOT^].    Ab.349. 

UPAJlVANAM,  Maintenance  [^rrnJ^Bflf].  Mah. 
245. 

UPAJlVATI,  To  subsist  by  (with'acc.)  [^Il^ft^]. 
Alw.  N.  105. 

UPAJIvI(imO'.),  Subsisting  by  [^l^^ftf^].  Pan- 
yopajivt  (m.),  a  trader  (Ab.  1015).  Fern.  Rdpd- 
pajMnf,  a  courtezan  (Ab.  233). 

UPAJJHAYO,  and  UPAJJHO,  A  spiritual  teacher 
or  preceptor  [^q|Utli|] .  Ab.  410 ;  E.  Mon.  25 ; 
Alw.  1. 93 ;  Dh,  333.  Pathamam  upajjham  gdhd- 
petabbo,  first  he  must  be  caused  to  toke  a  preceptor 
(Vij.  Kamm.  3).  Vpajjhdyo  taddAiffihdrikOf  teacher 
and  pupil  (P&t.  xx). 

UPAKAPPHATI,  To  drag  down  (e.g.  to  hell) 
[^RW^].    Dh.55. 

UPAKAI^NAlVf,  Into  the  ear  [^qii^T^.  Upak. 
jappetif  to  whisper  into  the  ear  (^j.)- 


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(  528  ) 


UPA 


UPAKAPPANAA,  Preparation,  fabrication  [^q- 

^rarir]-    J^t.  68. 
UPAKAPPATI,  To  serve,  profit  [^Hljn]*     ^^' 

12.    Cans,  upakappeti,  to  prepare,  design,  fashion. 
UPAKARAKO   (adj.),  Benefiting,  helping   [^- 

Vrr^]-     Rrs*  ^h  38;   Dli.  167;   Ten  J.  35. 

Sanghama  upakdrako,  a  benefactor  of  the  clergy 

(Mah.  197). 
UPAKARAlVAliir,  Help,  benefit,  servibe ;  instrument, 

implement,  furniture,  apparatus  [^im^^lQ].  Dfa. 

237, 243 ;  Jdt.  7.    Sabbj&pakara^itpeio  (adj.),  fur- 
nished with  every  appliance  (said  of  a  refectory, 

Mah.  123). 
UPAKARl  (ad;.).  Benefiting  [^IIHJTft^.    Mah. 

87,206. 
UPAKARIKA  (/.),  A  benefactress ;  the  foundation 

of  a  wall  [^Smtliri^l] .    Ab.  203 ;  Mah.  220. 
UPAKARO,  Help,  advantage,  benefit,  use,  service ; 

a  helper,  benefactor  [VJM^K]  .    Db.  108 ;  Ras. 

35 ;  Jdt.  8.    Anupakdro  (adj.),  useless  (Das.  7). 

With  afiix  ?V,  Mdtuyd  upakdrattd  (abl.),  from  his 

having  befriended  his  mother  (Mah.  65). 
UPAKATTHO  (p.p.p.).  Near,  approaching  [^q+ 

VW].    Ab.  705 ;  Dh.  84,  161. 
UPAKKAMALALI,  To  devise  plans,  manoeuvre 

[^mi^  with  a  verbal  affix  dya,  for  the  /  comp. 

jotalaH].    Sen.  K.  437. 
UPAKKAMATI,  To  approach,  come;    to  begin 

[^Miptf,]*    P.p.p.  upakkanto', 
UPAKKAMO,  Beginning  [^RflW].    Ab.  773. 
UPAKKHARO,  A  part  of  a  carriage  [^XrWT]- 

Ab.  375. 
UPAKKHATO,  and  -TO  (p.pp.\  Got  ready,  pre- 
pared [^II^inT].    Man.  B.  382;  Sen.  K.  502; 

Pdt.  8,  79. 

UPARKILESO,Depravity,sin;  molestation, distress 
[^^  +  i^,  for  the  double  k  comp.  patikkAla, 
kailahdra,  sakkuneypoj  aggini,  etc.] .  Nirupakki- 
leso  (adj.),  free  from  Kle^a  (Dh.  433).  Figai^- 
pakkUem  (adj.),  free  from  impurity  (B.  Lot«  865, 
my  MS.  has  kk).    Dh.  90. 

UPAKKILITTH0(p.iE>.p.),Stain6d,depraved  [^+ 
ftre].    Dh.91. 

UPAKKOSO,  Blame  [^qiiftlT]-    Ab.  120. 

UPAKKUTTHO  (p.p^.).  Blamed,  reproached 
[p.p.p.  ^m  +  ^1^] ,    Jdt,  2. 

UPALABBHATI  (/mim.).  To  be  found,  received, 
obtained  [pass.  ^^1^9^].  P.f.p.  upalabbhaniyo. 
P.p.p.  upaladdho,   Upaladdhatthd  (f.),  a  tale>  story 


(Ab.  113).  Upaladdht^wfibodko  (adj.),  having 
recovered  consciousness  (Att.  218). 

UPALADDHI  (/.),  Acquisition ;  knowledge  [^ 
irfSf].    Ab.  1053. 

UPALARKHANAA,  Synecdoche  [^qiT^]. 

UPALAKKHETI,  To  look  at,  regard,  note  [^. 
^n(] .     Pdt.  29.     Pass,  upalakkhati  (Att  190). 

UPALIMPATI,  To  smear,  defile  [53lifinCI*  B. 
Lot.  76.  Pass.  upalippaH  (B.  Lot.  569).  P.p.p. 
upalitto  (Dh.  63). 

UPALO,  A  stone,  rock  [^q^]-    Ab.  605. 

UPAMA  (/.),  Similarity ;  equality ;  comparison ;  a 
similitude,  simile,  illustration,  figure,  alkgory, 
parable  [^3I|9rr]*  Ab.  530.  Sabbmh&Mdhena 
9addhim  mama  upamam  md  kariitha,  do  Dotoom- 
pare  me  to  the  omniscient  Buddha,  lit.  make  not 
equality  or  comparison  of  me  with  (Dh.  1^). 
Attdnam  %»pamam  katvd  na  haneyya  na  ghdtayet 
doing  as  he  would  be  done  by,  let  a  man  neitfaer 
kill  nor  cause  others  to  kill,  lit  *<  making  bhn- 
self  the  comparison,"  the  comment  says  yaikd 
ahath  evam  anhe  pi  Mtidj  ''let  other  beings  be 
like  myself"  (Dh.  24).  Mamopamam  hankiAu, 
taking  example  by  me,  doing  as  I  have  done  (Ras. 
29).  Iddni  tarn  atthmA  upamdya  iddkenta,  and 
now  perfecting  this  matter,  cliocliing  this  aigu- 
ment,  by  a  simile  (8dm.  S.  A.).  Sunakhopamm 
dauayitvd^  likening  bun  to  a  dog,  lit.  exiiibiting 
the  comparison  of  a  dog  (Mah.  227).  Vpamam 
npadkdrento,  looking  out  for  an  illustratbn  (of 
what  he  bad  been  urging  on  the  king,  F.  Jat  48). 
At  the  end  of  a  compound  upama  may  perhaps 
be  looked  upon  as  an  adj.  Candopamd  Buddid, 
the  Buddhas  are  like  the  moon  (Dh.  244);  Pie- 
p^pmno  kdyoj  this  froth-like  body  (Dh.  9,  comp. 
8,  31,  54 ;  Mah.  170).  In  no  'religion  has  die 
argument  from  the  analogy  of  nature  been  made 
so  much  of  as  in  Buddhism,  and  it  is  constantlj 
used  not  only  as  an  illustration  but  as  strong 
evidence  or  proof.  The  force  and  beauty  of  many 
of  these  analogies  are  well  known  to  the  student 
of  Buddhism.  I  may  draw  attention  in  particdar 
to  the  series  of  striking  illustration^  from  the 
world  of  nature  with  which  Ndgasena  throws  light 
on  the  thorny  questions  of  Identity  and  Moral 
Merit  (Man.  B.  424-440).  Gautama*8  own  teach- 
ing  abounds  in  this  sort  of  argument  The  Jitaiia 
tales  themselres  are  parables,  each  VlustraUng 
some  social  or  moral  truth.    Many  of  the  S^^' 


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(  529  ) 


UPA 


are  named  from  some  metaphor  prominently 
brooght  forward  in  them,  as  AggikkhandMpa- 
matuttofk^  "  the  Parable  of  the  Fkme  of  Fire," 
jilagadd^panuuuttam,  **  the  Parable  of  the  Snake.* 

UPAMANAA,  Resemblance  [^q^TR].    Ab.  530. 

UPAMATA  (/.),  A  wet-nurse  [^S^VIT^].   Ab.  244. 

UPANAHO,  Enmity  [^iniTf].  Ab.  165.  With 
affix  1[«^,  upandhi  (adj.),  bearing  hatred. 

UPANAMETI  (eatu.).  To  offer,  present ;  to  place 
dose  to,  hold  oat  to  [^M<H4|€iri] .  F.  Jdt.  3 ; 
Mah.  86, 87, 154 ;  Dh.  157 ;  P6t.  zx.  Bhagavato 
kdyam  upandmesi,  ran  against  B. 

UPANAYANAM,  This  must  be  a  logical  term,  as  I 
find  uddharavM'Upanayana'Higamandni  [^31|if- 

UPANAYH ATI,  To  tie  or  wrap  up  [^q^] .  Ye 
talk  upanayhanti,  they  who  nurse  or  harbour  this 
thought  (Dh.  1). 

UPANAYIKO  (adj.).  Referring  or  belonging  to 
[^Hnrrf^Pl]-  Att^pandyiko^  belonging  to  one- 
self (P&t:  3,  e7). 

UPANETI,  To  present,  bestow  (with  dat.) ;  to  bring 
to,  to  conduce  [^M*ft].  Aor.  updnayi  (Mah.  88, 
177)»  upanen  (Mah.  27).  Piffhim  upanento,  offer- 
ing his  baclc  (for  a  person  to  mount  him,  said  of 
an  elephant,  Dh.  154).  Pass,  upaniyyati,  upani- 
yatif  to  be  carried  along  or  away,  to  pass  away. 
P.p.p.  upaniio,  offered,  presented,  served  (Mah.  214 ; 
Dh.  224),  brought  near  or  under  (J^t^  68).  Upa^ 
ndavayo  at.  Dh.  v.  237  seems  to  mean  '*  of  ad- 
vanced years.'*  PdsavasApanHo^  brought  into  the 
power  of  the  snare,  i.e.  ensnared  (roMi,  Jdt.  116). 
P6t.  67 ;  Att.  194,  208 ;  Dh.  248,  249l 

UPANGAA,  a  minor  limb  or  section  [^^S^TIf]* 
Ab.  691. 

UPANIBANDHANAA^  Fastening,  attachment  (fr. 
next).    Alw.  N.  51. 

UPANIBANDHATI,To  attach  [^q+fir+^p^]. 
Alw.  I.  103.  P^p.p.  thambhe  upanibaddho  kukh- 
uro  viyOf  like  a  dog  tied  to  a  post. 

UPANIDHI  (m.\  A  deposit,  pledge  [^Sqfirf^l]. 
Ab.  472. 

UPANIGH AASATI,  To  rub  up  against  [^m  + 
fi|  +  ^].    Dh.  105, 

UPANIJJHANAA,  Meditation  [fr.  ^  with  ^q  and 
flf] .  Vijesinha  writes, ''  Idkkhandpanijjhdnam  and 
drammaf^dpanijfhdnam  belong  to  the  two  orders 
of  arhats :  the  first  is  the  process  of  thought  pur- 
sued by  the  tukkhampanako,  and  the  latter  by 


the  iamathaydmko,  the  former  embracing  phe- 
nomena, the  latter  objects"  (see  Sofuatho), 

UPANIKKHIPATI,  To  deposit,  lay  up  [^trfir- 
f^TtJ.    P.p.p.  upanikkhitio  (Pdt.  10,  80). 

UPANISA,  This  word  is  given  at  Ab.  1125  with  the 
meanings  kdraftam,  **  cause,"  and  raho, "  secret," 
the  latter  clearly  pointing  to  the  Sansk.  ^I|f4|l|^. 
It  is  said  to  be  masc,  but  this  is  perhaps  an  error. 
The  word  occurs  at  Dh.  v.  75,  annd  hi  Idbhd' 
panud  anhd  nibbdnagdminff  which  I  believe  to 
mean  ''causing  or  producing  gain  is  one  thing, 
the  conduct  which  leads  to  Nirv&na  is  another ;" 
upanisd  is  used  in  its  sense  of  "cause"  (kdrana), 
the  comment  rendering  it  by  uppddaka,  "pro- 
ducing or  causing.*  The  comment  says,  Idbhuppd' 
dakena  hi  bhikkhund  thokark  akusalam  kdtum 
vattaH  kdyavankddini  kdtabbdni  honti,  yMtnim  hi 
kdle  kdyavankddini  karoti  tadd  Idbho  uppajjatif 
pdydsapdtiyam  hi  vankam  akatvd  ujukam  eva 
hattham  osdrelvd  ukkhipantasta  hattho  makkhi^ 
iamatto  *va  hoti,  vankam  katvd  otdretvd  ukkhi- 
pantassa  pana  pdyasapindam  uddharanto  'va  nt-. 
kkhamaHf  evam  kdyavankddini  karanakdle  yeva 
Idbho  uppajjatif  ayaih  adhammikd  Idbh^panisd 
ndma, "  for  it  may  become  necessary  to  a  monk  who 
produces  gain  to  commit  slight  sin,  irregularities 
of  deed  word  and  thought  (kdyavankddini)  have 
to  be  committed,  for  it  is  when  he  commits  these 
irregularities  that  gain  accrues  to  him ;  for  in- 
stance if  when  he  dips  his  hand  into  the  bowl  of 
rice-porridge  he  holds  it  straight  and  not  crooked, 
when  it  withdraws  it  is  merely  wetted  (with  the 
porridge),  whereas  if  he  dips  it  holding  it  crooked, 
when  he  withdraws  it  taking  up  a  handful  of 
porridge  he  goes  away:  this  is  called  a  sinful 
cause  of  gain."  Further  on  the  word  kdrana  itself 
is  used. 

UPANISlDATI,  To  sit  beside  or  in  the  presence  of 
[^^  +  t*r  +  ^].    Mah.  82. 

UPANISSAYA  (ger,).  Near,  close  to  [ger.  fr.  Btr+ 
f^  4-  f^>  comp.  nindya^ .  With  ace.  Kosambim 
u^  near  Kosambi  (Dh.  163).  Dh.  105,  125,  230, 
35^ }  Fit.  6. 

UpANISSAYO,  Basis,  groundwork,  (and  hence) 
tendency,  potentiality,  destiny,  faculty  [fr.  f%| 
with  ^Jirf^,  it  would  answer  to  ^Ml^^»  comp. 
nissayo],  Dasavatthukdya  aammdditthiyd  tand 
upanisiayabhAte  dhamme  ca,  in  orthodoxy  with  its 
ten  elements,  and  in  the  doctrine  upon  which  it  is 


UPA 


(  530  ) 


UPA 


based,  lit.  which  is  its  g^vndworic  (Oh.  399, 
comp.  137).    Subh.  writes  to  me  that  arahattatsa 
upauUsayo  means  "  the  good  fortune  which  is  the 
cause  of  a  man's  attaining  Arhatship,"  he  adds 
that  upauissaya  means  bhiigya  (destiny,  luclt),  and 
is  a  synonym  of  hetu^    In  this  technical  use  hetu 
occurs  at  Jdt.  44  as  one  of  the  eight  conditions  for 
the  attainn>ent  of  Buddhahood,  and  Vlj.  renders 
it  ''  power  of  attaining  Arhatship^"    That  he  is 
right  appears  from  a  passage  from  Sdrasangaha 
quoted  at  Ras.  62,  hetHH  arahattasM  upanUaaya- 
iompatti,  yo  hi  tasmim  attabhdve  vdyamanto  ara^ 
hattam   pdpu^Uum   samattho    tassa   Bamyjhati 
netaranOf  by  hetu  is  meant  possession  of  the 
faculty  of  (attaining)  Arbatship;   for  the  man 
who  is  capable  of  attaining  Arhatship  by  his  ex- 
ertions in  this  existence,  such  a  man  Is  successful 
and  no  other.     Up,  may  be  used  of  any  of  the 
supernatural  attainments.     At  Ten  J.  117»  we 
have,  Paccebabodhindftaisa  upanistayasampoHno, 
possessed  of  the  faculty  of  attaining  Pacceka- 
buddbahood.    At  Dh.  359,  Taua  iotdpattimagg' 
asta  upanisBoyath  disvd,  seeing  that  he  was  destined 
to  enter  the  first  Path  (comp.  Dh.  352).    At  Das. 
1,  Satthd  paccdsoiamaye  lokaih  olokento  tana 
9otdpattiphaldpanmayam  disvd,  the  Teacher  early 
in  the  morning  castiog  his  eye  upon  the  world, 
and  beholding  in  that  man  the  power  of  attaining 
the  first  Fruition  (D'Alwis  has  got  the  correct 
meaning,  for  he  renders  the  passage  excellently, 
''Buddha  rising  at  early  dawn,  looked  into  the 
world  and  perceived  that  this  person  was  pre- 
destined to  attain  the  paths,"  Att.  175,  see  Das. 
20).^    Tumour  renders  tetam  disvd  'panissayatk 
by  ''obsen'ing  their  predestined  conversioa*'(Mab. 
30).     Arahattassa  upanissaye  sati  kasmd  andho 
jdio,  if  he  was  destined  to  be  an  Arhat  why  did  he 
become  blind?  (Dh.  89,  comp.  Das  21,  line  5). 
By  a  bold  figure  this  predestination  to  salvation  is 
likened  to  a  fiame  burning  steadily  within  a  man : 
Pacchimabhavikasattam  na  sakkd  ndsetutky  onto- 
ghafe  dipo  viya  hi  'ssa  hadaye  arahattassa  upa» 
nissayo  Jalati,  a  man  who  is  in  his  last  existence 

'  This  doctrine  of  predestination  is  not  identical  with  the 
Christian  doctrine,  but  only  analogous  to  it.  There  is  of 
course  no  question  of  the  intervention  of  a  Supreme  Being, 
and  the  determining  cause  is  Karma,  or  a  man's  actions  in 
previem  existences  (see  Kamtnam).  Perhaps  **  enabling  or 
saving  faith*'  would  more  accurately  convey  the  meaning 
of  upanissaya. 


(ke.  who  is  about  to  become  an  Arhat)  cannot 
perish  (before  attaining  Arhatship),  for  like  a 
lamp  within  a  pitcher  the  assurance  of  final 
sanctification  ever  batns  within  his  heart  (Das. 
21).  Arahattam  adhigantu^  samatth^panissayd 
honti,  they  are  possessed  of  an  adequate  or 
efifective  power  of  attaining  Arhatship  (Ras.  67). 
In  two  instances  I  find  up,  used  in  connexion 
with  non-supernatural  gifts:  Buddhd  ea  ndma 
dhammaih  desentd  saranasilapabbqjjddfnam  upa- 
nissayam  oloketvd  qfjhdsayavasena  dham$uam  de* 
senti,  now  Buddhas  when  they  preach  take 
into  consideration  their  hearers'  predestination  to 
receive  the  three  Refuges,  and  the  moral  Pre- 
cepts, or  to  take  orders,  and  so  on,  and  thus  they 
preach  in  accordance  with  this  tendency  (Dh.  79, 
In  the  first  case  he  would  be  a  pious  layman,  m 
the  second  a  monk,  by  ddi  is  doubtless  meant 
entrance  into  the  Paths,  and  other  supernatural 
attainments,  comp.  next);  Upanissmfosampannd* 
nath  manussdnam  saraftdni  c*  eva  mildHtca  maggtL' 
phaldni  ea  deti^  to  those  men  wlio  had  faith  to 
reoeive  them  he  gave  the  Refuges  and  moral  Pre- 
cepts and  the  Paths  and  their  Fruitions  (Das.  21). 
When  the  attainment  is  not  specified  Arhatship 
or  final  sanctification  is  meant:  SampannO'Upa- 
nissayo  (adj.),  or  upanissayasampanno,  predestined 
to  salvation  (Mah.  24,  34).  Upanissayasampatti, 
predestination  to  salvation  (Dh.  127).  Yasakula^ 
puttassa  upanissayam  difvd,  (Buddha)  perceiving 
that  the  young  nobleman  Yasa  was  destined  to  be 
saved  (Dh.  119,  comp.  Mah.  36).  At  Dh.  85,  line  7 
from  bottom,  I  think  upanissaya  should  be  «pa- 
nissdya,  the  phrase  then  becomes  perfectly  intelligi- 
ble: Katthanagaram  ndma  therena  upanissaya" 
vuittha-pubba-gdmam  sampdpufU^  reached  Kaftha* 
nagara  a  village  near  which  the  thera  had  formerly 
resided,  lit.  a  village  formeriy-inhnbited-near  by 
the  thera. 

UPANlTO,  UPANIYYATI,  see  Upanetu 

UPANITO  (p.p.pO.  I^d  away  [^HT^]. 

UPAfJf^ASO,  An  exordiom  [^1|i9T9]-    Ah.  118. 

UPASSATO  (p.p.p.\  Found  out  ?  [p.p.p.  ^IPBT]' 
Dh.  122. 

UPANTl  (adv.),  Before,  in  the  presenceof  [^q  + 
Hpn].  Ranno  mam  upanti  nehi,  bring  me  to 
the  king  (Ten  J.  115). 

UPANTIKO  (adj.),  Adjoining,  close  to  [^SlYTf^m]- 
Ab.  706.    Neut.  upantikam^  vicinity  (Ten  J.  115). 


CPA 


(531) 


UPA 


UPANTO  (adj.).  Adjoining  ["OTT^].    Ab.  190. 

UPAPADO,  This  word  occurs  three  times  in 
Tomour's  Mah.,  and  appears  to  be  a  noun  with 
the  meaning  "  conformity,  accordance.**  It  may 
be  the  S.  ^^in^.  Sopapade  at  Mah.  56  is  ren- 
dered by  Tumour  ''appropriate."  See  Mah. 
131,  233. 

UPAPAJJATI,  To  come  to,  attab,  be  produced, 
be  reborn  [^3^^]<  With  ace.  Gabbham  eke 
upapaffamtit  some  enter  the  womb,  i.e.  are  reborn 
as  men  (Db.  23).  Nirayani  so  upapajjati,  he  is 
reborn  in  hell  (Dh.  26,  54 ;  Mah.  209).  With 
loc.  Tuiite^  upapajfatha,  was  reborn  in  the  T. 
heaven  (Mah.  201).  P.p.p.  upapanno,  possessed 
of  (at  the  end  of  a  compound). 

UPAPARAMI  (/.),  Minor  perfection  \^+pd' 
ramf].  See  PdramL  Man.  B.  101;  Dh.  117; 
B.  Lot.  551. 

UPAPARIKKHA  (/),  Investigation  [^MmO^I]- 

UPAPARIKKH ATI,  To  investigate,  ascertain  l^^ 
+  IlPC  + 1^]..    Ras.  33 ;  Att.  196,  200. 

UPAPATI  (m.),  A  paramour  [^ITlfif]-    Ab.  240. 

UPAPATTI  (/),  Birth,  rebirth  [^jqiiftf].  Jdt. 
19;  Ab.  1185 ;  Dh.  74.    Comp.  Kdmupapattu 

UPAPlLAKO  (adj.).  Oppressive  [^Rlft^  +  ^Rl]* 
One  of  the  eleven  sorts  of  Kamma  is  upapifaka' 
kammaik,  that  which  shows  its  effects  unex- 
pectedly at  some  remote  period  after  the  action 
was  committed  (Att.  clzx,  90,  212 ;  Man.  B.  447). 

UPARAjA  (i».),  a  viceroy  [^3tr^W].  F.  J4t.  9 ; 
Mah.  130 ;  Alw.  I.  99. 

UPARAJJAA,  Post  of  viceroy,  viceroyalty  [^^  + 
'^T^r].    Alw.  1.78- 

UPARAMANAA,  Cessation  [^^^VHir]- 

UPARAMATI,  To  cease  [^THCi^].    Dh.  110. 

UPARAMBHO,  Bemg  angry  with  a  person?  [fr. 

^q  +  lRT  +  THl-    Ab.  121. 

UPARATI  (/.),  Cessation  [^OTTftl-    Ab.  1166. 

UPARATO  (pp-p»  uparamati).  Having  ceased  or 
desisted;  deceased,  dead  [^^^]*  Mah.  201, 
209.  RatHparato  (acy.),  abstaining  from  food  at 
night. 

UPARAVO,  I  have  only  met  with  this  word  at  Ten 
J.  2,  where  it  seems  to  mean  the  noise  and  bustle 
of  a  crowded  court  of  justice  [^^X^]* 

UPARI  (adv.).  Above,  upon,  over,  upwards,  beyond, 
further  [^nf^].  Upari  vdeetum  aaakkanto,  un- 
able to  read  any  further  (Alw.  I.  80).  Md  upari 
dhammade$afnam  vaddhayittka,  do  not  carry  your 


teaching  any  further  (Dh.  123).  With  gen.  Tauth- 
pari,  above  it  (Mah.  169).  Jdnumandaldnam  «., 
above  the  Icnees  (Pdt.  1 17).  With  abl.  Tato  *pari, 
above  it  (Mah.  169,  182).  Avlcito  «.,  upwards 
from  the  A.  hell  (Sen.  K.  321).  U.  pabbatd,  over 
the  mountain  (Sen.  K.  318).  As  last  part  of  a 
compound:  Tetam  nr<^ari,  above  their  heads 
(Mah.  3).  Pallankopari,  over  the  canopy  (Mah. 
164,  comp.  5).  Uparihoti,  upper  end  (Dh.  261). 
Uparimaggd,  the  three  higher  paths,  viz.  Sakadd- 
gdmin,  etc.  (Dh.  125).  Also  compounded  with 
nouns  in  the  same  way  as  onto,  tiro,  etc.  Upa" 
rimatthdke  (loc.)  patitthitdraharh,  worthy  of  being 
fixed  upon  the  head  (Dh.  256).  Uparipdsdde  thito, 
standing  on  the  terrace  (Dh.  212,  comp.  208, 325). 
The  loc.  and  ace.  of  the  compound  uparibhdgo, 
over-region,  place  above,  are  used  adverbially  in 
the  sense  of  ^' above,  over.''  Tassa  uparihhdge 
sdkhdya  nilfyitvd,  perched  in  a  branch  above  him 
(F.  Jdt.  12) ;  Rdjanivesanaua  uparibhdgam  font- 
pattakdle,  when  (passing  through  the  air)  he  got 
above  the  royal  residence  (F.  Jat.  \7,  42). 

UPARIMO  (adj.).  Uppermost,  over  head  [^xrf^  + 
9T].  Sen.  K.  393.  Uparimakoti,  upper  end  (Dh. 
287>  comp.  261).     Uparimd  disd,  the  zenith. 

UPARITANO  (adj.).  Upper  [Wt^HI]- 

UPARITTAft,  Superposition  [^qh:  +  ?V]-  Ab. 
1177. 

UPARODHO,  Obstacle,  detriment  [^iPCtV]- 

UPARUJJHATI  (pass.).  To  be  stopped,  to  cease, 
be  annibUated  [pass.  '^11^].  Alw.  N.  39 ;  B. 
Lot.  514. 

UPARCPARI  (adv.).  Higher  and  higher,  one  above 
another  [^^f^  +  ^^rf^.    Mah.  157- 

UPASAGGO,  Trouble,  misfortune,  danger ;  a  pre- 
position (as  pari,  adhi,  etc.)  [^M^4]*  Ab.  401, 
1033.     Upassaggo  metri  causft  (Dh.  25). 

UPASAKHA  (/.),  A  minor  branch  [^iqirrarr]- 
Mah.  113. 

UPASARO,  a  pious  Buddliist  not  in  orders,  a 
devout  or  faithful  layman,  lay  devotee  [^l||i|l|]. 
Ab.  415  ;  B.  Int.  279.  Fenf.  updsikd  (Ab.  415  ; 
Dh.  78).  Tattha  ko  updsako  9  H  ratanaitayam 
updsanato  so  hi  Buddhath  updsatfti  updsako 
dhammaih  sangham  updsafiti  updsako,  if  it  be 
asked,  what  is  an  updsaka  ?  I  reply,  a  man  is  so 
called  from  his  revering  the  three  Gems ;  for  he 
is  called  up.  because  he  reveres  Buddha,  he  is 
called  up.  because  he  reveres  the  Doctrine  and  the 


UPA 


(  532  ) 


UPA 


Priesthood  (P^t.  36);  the  passagfe  addg  that  his 
moral  duties  are  the  observance  of  the  Five  Silas, 
and  that  bis  occupation  is  to  earn  a  livelihood 
rigbteously  and  justly,  avoiding  the  five  sinful 
trades,  which  are  caravan  trading,  slave-dealing, 
and  the  trades  of  butcher,  publican,  and  poison- 
seller.  With  affix  FT»  updsakaitam,  state  of  being 
a  believing  layman  (Dh.  435  ;  Mah.  70). 

UPASAMANAltf,  Appeasing  [^r^^ITnr].  Dh.  102. 
UPASAMBYANAJ!^,  The   outer   garment,  cloak 

[^irtNrPf].    Ab.292. 
UPASAAHARATI,  To  bring  together  [^X|^. 

P6t.  95 ;  J&t.  67. 
UPASAAHITO  (p.p.p.).  Accompanied  or  furnished 

with  [^ilrtffW]. 

UPASAMMATI,  To  grow  calm ;  to  cease ;  to  be 
settled  [^9mp^-  Upha$h  upatammati,  heat  is 
allayed  (J6t.  17).  Dh.  1,  19.  Gn*.  upa$amma, 
having  settled  (Mah.  39).  P.p.p.  upoiaiUOy  calm, 
tranquil  (Dh.  19,  36,  68). 

UPAS  A  MO,  Cessation;  quietude,  calm  [^M^4|]. 
Dh.  33,  66. 

UPASAMPADA  (/.),  Taking,  obtaining,  acqnuing; 
priest's  orders  [^IT^hl^  +  ^]-  Dh.  33  (comp. 
akusaldnam  dhammdnam  pahdnd  ktualduath  dha- 
mmdnam  upasampaddya).  Vpa$ampadd  is  the 
fullest  possible  admission  to  the  privileges  of  the 
Buddhist  priesthood,  and  bears  to  pabbajjd  the 
same  sort  of  relation  that  priest*  s  orders  in  the 
Anglican  Church  bear  to  deacon's  orders  (see 
Pabbqjjd),  A  man  cannot  receive  the  upasampad^ 
ordination  without  having  first  taken  deacon's 
orders,  but  the  interval  may  be  very  short  or  very 
long  according  to  circamstances.  Thus,  twenty 
being  the  lowest  age  at  which  a  man  is  qualified  for 
upasampad^  a  boy  who  has  become  a  sima^era 
at  eight  will  have  to  wait  twelve  years  before  he 
can  receive  upasampad^.  On  the  other  hand  if  a 
man  join  the  priesthood  at  or  after  twenty,  if  he 
be  otherwise  properly  qualified  he  may  proceed  at 
once  to  priesfs  orders.  Full  details  of  the  up. 
ordination  will  be  found  in  Dickson's  article,  *'The 
Upasampadi-Kammavacd"  in  the  Joom.  Roy.  As. 
Soc.  for  1874.  See  also  Spiegel's  Kammav&kyam, 
and  £.  Mon.  44-47.  Upa$ampadam  labhatif  to 
take  priest's  orders,  to  receive  ordination  (Dh. 
124).  A  chapter  of  priests  conferring  ordination 
must  consist  of  at  least  ten  members  (P4t.  zl). 
Laddhiipatampado  (acQ.),  having  received  ordina- 


tion (Dh.  198,  comp.  80).  At  Mah.  37  upaumpada* 
ma^ala  is  rendered  by  Tumour  ^  hall  of  ordina* 
tion."  Upaaampadam  karotit  to  ordain  (with  dat 
Mah.  103). 

UPASAMPAJJATI,  To  attain,  enter  on,  take  upon 
oneself;  to  reach,approach  ["^M^M^]-  Pabbajfam 
«.,  to  enter  upon  the  ascetic  life,  take  orders  (Mah. 
30).  PafhamajjhAtuuh  «.,  to  enter  on  the  first 
Jh&na.  Oer.  tcpMoiw/Mi^'a  (Dh.  270).  Mah.  64; 
P&t.  83.  P.p.p.  upaaampannOf  having  priesf  b 
orders,  ordained  (Kamm.  8;  Dh.  405).  Cans. 
upammpddeHf  to  admit  to  priest's  orders,  to  or- 
dain (Mah.  32 ;  P&t  16 ;  Alw.  I.  92). 

UPASAMVASATI,  To  take  ap  one's  abode  in 
[^1?  +  ^  +  ^. 

UPASANAA,  Attendance,  service,  bomage  [^^* 
Tm\*    Ah.  428,  881 ;  P&t.  35. 

UPASANAA,  Archery  [^qT^lf].  Ab.  390, 881 ; 
Dh.223. 

UPASANKAMANAA,  Approaching  (from  next). 
Dh.350. 

UPASAI^EAMATI,To  go  to, approach  [^Hrtip^]- 
Yena  Bhagavd  ten*  upaaankanii,  upMomkamitvdj 
approached  where  Buddha  was,  and  having 
approached  . .  (Kb.  4 ;  Db.  106).  Oer.  also  tfpo- 
MOHkamma  (Mah.  166).  Inf.  MpamAkamUtuk  (F. 
J4t.  15). 

UPASANTO,  see  Upoiammati. 

UPASAPPATI,  To  approach  [^ir|^. 

UPASATI,  To  attend, honour,  serve,  revere  [^mi(]* 
Fit.  35.  Aor.  updii  (Mah.  102).  P.p.p.  updiito 
(Ab.  751). 

UPASEVA  (/.),  Service,  honouring  [^wt^].  AtL 
193. 

UPASEVATI,  To  serve,  honour ;  to  practise,  fre- 
quent [^ra%^]*  Porana  ddratk  ti.,  to  commit 
adultery  (Dh.  396).  P.f.p.  with  afiix  ?r»  "JMNe- 
vaniyattam  (Att.  199). 

UPASEVi  {adj.).  Serving,  frequenting  [^q^fifC- 
ParaddHipaaevi  (m.),  an  adulterer  (Dh.  55). 

UPASIKA,  see  UpdMoko. 

UPASOBHETI  (com.),  To  adorn  [^Ml^^l^fil]' 

UPASSAGGO,  see  Upaaaggo. 

UPASSA'H'HO  (P'P'P^),  Oppressed,  beset,  rumed 
[^^fC].    J6t.61. 

UPASSAYO,  Asylum,  dwelling  [^fTHRT].  BMc- 
khuni-^upaaayOf  bhikkhun^pa8iayo,  the  house  or 
cell  in  which  a  nun  lived  (Dh.  313, 328;  P^  13). 


UPA 


(  533  ) 


UPA 


Upoinnfo,  a  nan't  cell  (Mah.  126 ;  Pdt.  107).    See 

UPAS8UTI  (/.),  Lbtening  to  [^^^].    Pdt.  18. 

UPASUSSATI,  To  dry  up  [^iqp[] .    J6t.  71. 

UPATAPETI  (anu.),  To  vex,  torment  [^SIHTT^- 
irfTf].    Bas.  5. 

UPATISSO,  A  name  of  Sdriputta  [^Iff^] .  Ab. 
4d4. 

UPATIVATTO,  Escaped  from  [from  ^  with  ^XY 
andl^fTl]. 

UPATTHAHANAft,  UPATTHAHATI,  see  Upa~ 
nhdnam,  Upatthdti. 

UPATTHAKO,  a  servitor,  personal  attendant  [^3I^ 
^irq^,  comp.  Kaccdno=zi%[ff[ifpi(j.  Jit,  39. 
Every  Baddha  had  an  upatthdko  or  servitor,  who 
wag  a  favoorite  disciple,  Ananda  was  the  servitor 
of  Oaatama  Buddha  (Man.  B.  227;  Jit.  16). 
Of  a  king's  servant  (Dh.  160 ;  Mah.  141,  204). 
CuUupatfhdko,  ''a  littie  page"  (Alw.  I.  80 ;  Bh. 
171).  Of  an  eminent  thera's  servitor  (Alw.  1. 92, 
here  the  up.  was  a  pious  layman). 

UPATTHAMBHAKO  (adj\),  Upatihambhakakam" 
mam  is  one  of  the  eleven  sorts  of  Karma  (see 
Man.  B.  447).  Alabaster  says  it  is  so  called  be- 
cause **  it  carries  on  what  janakakamma  has  pro- 
duced" [<4l|4(|l||l|]. 

UPATTHAMBHANAlfr,  Supporting  [^rranom]. 

UPATTH  AMBH ATI,  To  support,  prop  [^inra(] . 
A  p.  pr.  dtm.  of  the  cans,  upatthambhayamdno 
occurs  at  Bh.  903  (comp.  Bas.  39),  but  in  what 
sense  I  cannot  say.  P.p.p.  upatihambhito,  propped 
up. 

UPATTHAMBHO,  Stay,  support,  prop,  help,  en- 
couragement [Btf^nV].  Ras.  34 ;  Mah.  40,  63. 
Imd  etassa  upaiihambhabMtdf  these  women  are 
his  supporters  (Bh.  170).  Upatthambham  labhati^ 
to  receive  support  or  encouragement  (Bh.  194). 

UPATTHANAfi,  and  UPATTH  AH  AN  AA,  Wait- 
ing on,  attendance,  service ;  (in  saHpaithdna)^w^- 
ing  near,  readiness  [^l|l||||l|].  Rdjup^^  king's 
service  (Mah.  228).  Gildnup,,  nursing  the  sick 
(Att.  197).  Mdtdpitu  up.^  succouring  one's  parents 
(Kb.  5 ;  Bh.  408).  Tumhdkam  upatthdnam  dgato 
^mkif  I  am  come  to  wait  upon  you  (Ten  Jat.  1). 
Tewam  upatthdnmk  gacchanto^  going  to  minister 
to  their  wants  (F.  Jdt.  2,  comp.  Bh.  78).  Diva- 
MJM  ca  Hkkhatium  Buddhupafthdnam  dgamd^ 
'*  and  he  repaired  daily  thrice  to  assist  in  the  re- 
ligiou  services  rendered  to  Buddha"  (Mah.  212). 


Upatfhdnatdld  seems  to  have  been  a  state  room  in 
a  monastery  reserved  for  Buddha  when  visiting 
the  monastery  (see  B.  Int  84).  Upatthahanath 
at  Bh.  408. 

UPATTH APAKO  (adj\),  A  teacher?  [HIMHIHM<I]» 
Wt.  adv. 

UPATTH APANAlSr,  Providing,  etc.  [^MH!IIM*l]« 

UPATTHATI,  and  UPATTHAHATI,  To  serve, 
wait  on,  attend,  minister  to,  support ;  to  be  ready, 
to  be  present  [^tHHST].     With  ace.    Upafthdri 
mdtulam,  entered  his  uncle's  service  (Mah.  137» 
comp.  256).     Upaithahi  sadd  sangham  paccayehi 
catubbhi,  he  constantly  served  or  provided  the 
clergy  with  the  four  requisites  (Mah.  131).    To 
nurse  a  sick  person  (Mah.  132).    Na  upatthdtif 
is  not  in  readiness,  is  absent  (Bh.  370).     Ger. 
upatthdyOf  attending,  in  attendance,  in  readiness 
(Bh.  176).    P.pr.  upatthahanto,  being  present  to 
the  mind,  obvious,  clear  (Bh.422).  Attho  upatthdtit 
the  meaning  is  clear,  lit.  present  (Alw.  I.  cviii). 
Sdtakasmim  nava  dotd  upatthahanH,  nine  faults 
are  present  in  the  s.     Upatitthati  occurs  at  Att. 
199,  but  it  is  probably  only  a  recurrence  to  the 
Sanskrit.     Imperat.  2nd  pi.  upatthdhatha  (Bh« 
88).    Aor.  upatthahi,  upatthdn,  pi.  upatfhahifksu 
(Bh.  88),  upatthahum  (Mah.   132,  256).     Inf. 
upatthdtum  (Alw.  1. 78).    Pass,  upatthfyati,  to  be 
served,  waited  on.    P.pr.  upafthiyamdno  (Bh.  105, 
107,  214,  265).    P.p.p.  upatthito,  ready,  present, 
arrived ;  attending  on,  awidtlng ;  served,  honoured. 
Khajjabhqjje  upatthUe,  food  being  served  or  in 
readiness  (Kb.  11).     Upatthitagird,  ready  speech 
(Ab.  971).    Roditum  upatthito^  has  begun  to  cry 
(Jdt.  54).    Bhattakdle  upafthite,  the  hour  of  re- 
fection having  come  (Mah.  16).    With  ace.  Yama- 
purUd  pi  ca  tarn  upafthitd,  and  the  servants  of 
Yama  await  thee  (Bh.  42).     Upatfhite  devaloket 
when  heaven  awaited  thee  (Mah.  195).    Niccam 
tdya  upaffhitOf  constantly  cherished  by  her  (Mah. 
210).    Mahdymne  upatfhite^  when  a  great  festival 
was  impending  (Mah.  2).     Upafthitd  aati,  present 
memory,  ready  attention   (see  Saiipatthdnam), 
Upatthitasati  (adj.),  one  whose  attention  is  fixed. 
With    affix    lfT>    upaffhitasatitd^    readiness    of 
memory,  attention  (Bh.  311,  413).      Par.  S.  A. 
says,  upatthitasati  ti  cirakatddinatk  anuuaritdrOf 
by  up.  are  meant  people  who  can  remember  things 
that  were  done  and  said  long  ago.    Cans,  upaftka- 

peiif  to  bring  forward,  cause  to  be  present ;  to 

68 


UPA 


(  534  ) 


UPB 


provide,  supply,  get  ready.  Upajjhdyo  taddhivi^ 
hdrikamhi  puttacittam  upatthapessati,  the  pre- 
ceptor will  call  up  in  his  pupil  the  idea  of  his 
being  a  son  (P^t.  xx).  CattdlUasahaud  ndta- 
kiithiffo  upatthdpesi,  provided  him  with  40,000 
dancing  girls  (Jit.  58).  Satim  u,,  to  ^x  one's 
thoughts,  be  engaged  in  active  meditation  (Dh. 
115,  393).  cat  am  «.,  to  apply  the  mind,  attend 
(Alw.  N.  23).  Pdniyam  paribhojaniyam  upattha- 
petij  gets  ready  or  serves  the  water  for  drinking 
(Dh.  106).    J^.  58 ;  Alw.  N.  23 ;  P4t.  zvi. 

UPATTHAYIKA  (/.),  A  female  disciple  [^rnTT- 
tW]-    Dh.  169. 

UPAVADAKO  {adj,\  Blaming  [fr.  cans.  ^3^1^]. 
Ariydnam  upavddakd,  speaking  evil  of  the  saints 
(B.  Lot.  866). 

UPAVADANA  (/.),  Blame  [fr.  caus.  ^q^]. 
P4t.  63. 

UPAVADATI,  To  blame  [^IWf].    Kb.  15. 

UPAVADO,  Blame  [^IWT^].  Ab.  120;  Dh.  34. 
AriyApavddo,  speaking  evil  of  the  saints  (P4t.  93). 

UPAVAH  ATI,  To  bring  about  [^SR^Tf  ]•  Att.  193. 

UPAVANAft,  A  park  [^q^lf].    Ab.  537. 

UPAVAWBTI,  To  describe  fully  [^XJ^T^].  Att. 
193. 

UPAVASATI,  see  Uposatho. 

UPAVASO,  Temporary  abstinence  for  a  time  from 
all  worldly  enjoyments,  fasting,  self-mortification, 
penance  [^iPTre]'  Ab.  432;  Mah.  129,  220. 
Upavdsagabbhamhi  at  Mah.  230  is  rendered  ''  in 
the  depth  of  his  wretchedness,"  I  think  it  rather 
means  *<  in  the  chamber  of  fasting." 

UPAVASSAlil  (adv.\  At  the  approach  of  the  rainy 
season  [^ly  +  '^^\,    Pdt.  11. 

UPAVATTO  (p.p.p.).  Refraining  [^qpf^].  Ab. 
432. 

UPAVESANAlft,  Sitting  down  [^TRUir].  Ab.765. 

UPAVlNETI,  To  play  the  lute  to  a  person  [^9l^ 

UPAViNO,  The  neck  of  a  lute  [^q  +  ^f^]  •  Ab. 

138. 
UPA  VIS  ATI,  To  sit  down  [^qf^n?^].    Aor.  upd- 

visi  (Mah.  7,  82,  260).    P.p.p.  upavittko,  seated. 
UPAVUTTHO,  see  Uposatho, 
UPAYAMO,  Marriage  [^q^R].    Ab.  318. 
UPAYANAM,  Approaching  [^aqifpf]. 
UPAYANAM,  a  present   [^SHTWl].     Ab.  356; 

Mah.  159, 166. 
UPA YASO,  Desperation,  despair  [^n  -f  qiT^rra]  • 


B.  Lot.  332 ;  Gog.  Ev.  68 ;  Alw.  N.  36.  I  have 
met  with  a  passage  in  a  comment  In  which  up.  is 
strikingly  called  **  the  dregs  of  grief,"  antobhdjane 
yeva  telddinatkpdko  tnya  »oko,  tikkhaggind  paceo- 
mdnaua  bhdjanato  bahinikkhamanaih  viya  pari- 
devo,  bahinikkhantdvoiesaiia  antobhdjjane  yeva 
ydva  parikkhayd  pdko  viya  updydio^  gfrief  is  like 
the  boiling  of  oil  or  other  liquids  in  a  vessel, 
lamentation  (viz.  the  outward  expression  of  grief) 
is  like  the  overflow  (boiling  over)  from  the  vessel 
when  the  cooking  is  done  by  a  fierce  fire,  despur 
is  like  the  simmering  in  the  vessel  of  what  remains 
after  boiling  over,  until  it  is  all  boiled  away.  Sobh. 
quotes,  updydso  ndma  fidtivyatanddihi  phuftha$ta 
adhimattaeetodukkhappabhdvUo  doao  yeva^  np.  is 
the  resentment  produced  by  excessive  mental 
suffering  in  one  who  is  affected  by  the  loss  of 
relatives,  etc. 

UPAYATI,  To  approach,  go  to  [^q^].  Mah. 
54,  200.  P.p.p.  upaydio,  arrived,  attained  (Alw. 
I.  vii). 

UPAYO,  Means  of  success,  expedient,  stratagem 
[^Sqrq].  Ten  J.  120;  Kh.  17;  F.J4t.l6.  Tb» 
four  up^yas,  or  means  of  success  against  an  enemy, 
are  bhedOf  da^do,  tdmam,  ddnam,  sowing  dissen- 
sion, attack,  negotiation,  baying  off  (Ab.  348). 
Sangdmath  patvd  pi  evam  pavisiiabbam  etfodi  at- 
vattitabban  ti  updyam  dasaenti^  when  they  have 
entered  the  battle,  they  teach  them  tactics,  sapng 
thus  you  must  advance,  thus  retreat  (S6m.  8.  A.). 
Pdpasaa  tam^  updyo,  it  is  a  plot  of  that  sinner 
(Mah.  260).  Updyena,  by  artifice  (Mah.  246; 
Das.  4).  Eten'  updyena^  by  this  means  (Ten  J.. 
112,  comp.  36).  Updyafh  disvd,  having  thonght 
of  an  expedient  (Alw.  I.  101). 

UPA YOGO,  Employment,  use  [^^ITOl^]*  Dh.291. 

UPECCA,  see  Upetu 

UPEKKHA,  and  UPEKHA  (/.),  Indifference  to 
pain  and  pleasure,  equanimity,  resignation,  stoicism 
[^3^].  Ab.  159  (kkh);  Man.  B.  102,  505; 
E.  Mon.  243 ;  B.  Lot.  709  (kh) ;  Jit  25  (both 
ways) ;  Att.  203  (kkh). 

UPERKHAKO  (adj.).  Resigned,  patient  [^^^]- 
With  loc.  Rdjabhiaeke  upekkhako  dti,  was  in- 
different to  being  inaugurated  (Mah.  51,  comp. 
Dh.  296). 

UPEKKHATI,  To  be  indifferent,  stoical  [^^]- 
Jat.  28. 

UPETI,  To  go  to,  approach,  enter,  undergo,  bear 


UPE 


(  636  ) 


UPO 


[^ll^].  Jaram  «.,  to  addergo  decay  (Dh.  28, 
comp.  61).  Upemi  Buddham  aaranaihy  I  fly  to  B. 
as  my  refa^  (Dh.  97).  Nirayam  v.,  to  go  to  hell 
(Dh.  54).  Iddni  mam  nopeti,  dow  he  doesn't 
come  near  me  (Mah.  194).  Maranam  «.,  to  die 
(Jdt.  20).  Qabbham  ».,  to  enter  the  vromb,  be 
reborn  (Dh.  58).  Fat.  1st  pers.  upesaam  (Dha- 
niya  S.).  Fat.  2nd  pers.  upehisi  (Dh.  43,  62). 
Aor.  upagd  (Mah.  52,  aahaaopagd  =  saAasd  upagd), 
Qer.  upecca  (Mah.  16, 17>  47, 85, 297).  Anupecca 
rofom,  not  giving  way  to  angler  (Att.  203).  P.p.p. 
mpetOf  possessed  of.  With  instr.  upeto  dama- 
aaccena,  endowed  with  temperance  and  truth  (Dh. 
2).    With  ace.  dlanyam  u.  (Dh.  49).    F.  J^t  1. 

UPOOGHATO,  An  example  [^SlJtTnT]-   Ab.  115. 

UPOSATtiIKO  (o^^'.),  Fasting,  keeping  the  Upo- 
satha  vows ;  belonging  to  the  Uposatha  [next  + 
^[9].  Mah.  170..  Upwathiko  hoti,  to  fast,  keep 
the  Sabbath  (Dh.  165 ;  F.  Jit.  53).  Upo&athikam 
bhattam  (Kamm.  9)  is  rendered  by  Dickson  **  rice 
offered  on  the  full-moon  days.'' 

UPOSATHO,  The  Buddhist  Sabbath  or  fast-day ; 
&sting,  abstinence  from  sensual  enjoyments ;  the 
monastic  ceremony  of  reading  the  P&timokkha ; 
the  eight  Silas;  ordinance,  institution  [^M^im]. 
Ab.  780.  The  Uposatha  day  is  a  day  of  religious 
observance  and  celebration  for  laymen  and  priests, 
and  answers  as  nearly  as  possible  to  our  Sunday. 
It  occurs  four  times  in  the  month,  viz.  on  the  day  of 
full  moon  (paneadasi)^  on  the  day  when  there  is  no 
moon  (edtuddasi)f  and  on  the  two  days  which  are 
dghth  from  the  foil  and  new  moon  {atthami)  ;  it 
is  therefore  a  weekly  festival.  On  uposatha  days 
laymen  dress  in  their  best  clothes,  and  such  of 
them  as  are  religiously  disposed  abstain  frbm 
trade  and  worldly  amusements,  and  take  upon 
themselves  the  uposatha  vows,  that  is  to  say,  go  to 
a  priest  and  make  him  their  witness  of  their  in- 
tention to  keep  the  eight  Silas  during  the  day  (E. 
Mon.  236,  see  Silam),  Two  of  the  four  days,  viz. 
the  ediuddasi  and  ptmeadasf,  are  devoted  by  the 
priests  to  .the  special  ceremony  of  reading  the 
Pitimokkha  (pdtimokkhuddeao).  This  uposatha 
service  forms  a  sort  of  general  confession.  Four 
priests  constitute  a  quorum,  but  every  member  of 
the  monastery  is  expected  to  be  present.  The 
priests  being  all  assembled,  the  Pdtimokkha  is 
read  oat  section  by  section,  and  at  the  end  of 
each  section  the  reader  thrice  puts  the  question 


whether  all  present  are  innocent  of  the  offences 
just  enumerated.  Any  priest  whose  conscience 
reproaches  him  with  having  committed  oiye  of  the 
offences  then  makes  public  confession  of  it  and 
submits  to  the  necessary  penance  (£.  Mon.  144). 
These  two  uposathas  are  the  regular  ones,  and  are 
called  cdtuddariko  and  pannarariko  (Pat.  27). 
There  is  also  an  occasional  one  called  sdmaggi- 
upoMitho,  *'  reconciliation-Up.,"  which  is  held  when 
a  quarrel  among  the  fraternity  has  been  made  up, 
the  general  confession  forming  as  it  were  a  seal  to 
the  reconciliation  (Pdt.  2, 27 ;  Mah.  42).  Writing 
to  me  in  December  1871,  Subht!tti  told  me  that 
the  two  Up.  days  for  that  month  were  Monday 
the  11th  and  Tuesday  the  26th.  If  the  quorum 
could  not  be  obtained,  and  there  were  only  two 
or  three  priests,  they  held  a  pdriauddhi-uposatho, 
which  Vij.  explains  as  *'  the  mutual  confession  of 
two  or  three  priests  of  their  innocence  of  the 
offences  enumerated  in  the  Pdtimokkha"  (see  Pdt. 
26).  The  hall  or  chapel  in  the  monastery  in 
which  the  P^timokkha  is  read  is  called  upoaa^ 
thaggam  (Mah.  15,  232;  Pdt.  1),  or  upoaatko' 
gharam  (Mah.  232, 249),  or  upoaathdgdram  (Mah. 
210)^  or  uposathdlayo  (Mah.  225).  The  Up.  ser- 
vice is  called  upoaathakammam  (Mah.  98).  UpO' 
satham  gacchati,  to  go  to  the  Up.  service.  Upo~ 
aatharh  karoti,  to  hold  the  Uposatha  service  (Pdt. 
26,  27;  Mah.  42).  The  term  uposathakammam 
is  also  applied  to  the  Sabbath  duties  observed  by 
laymen,  as  fasting,  taking  upon  one  the  eight 
vows,  etc.  (F.  Jdt.  52  upoaathakammafh  katvd, 
58 ;  Has.  40).  Keeping  the  Sabbath  (by  laymen) 
is  called  uposatham  upavasati  (Dh.  404,  the  p.p.p. 
is  upavuttho),  uposathavdsam  wuaii  (Dh.  98). 
The  ceremony  of  a  layman  taking  upon  himself 
the  eight  silas  is  called  uposathangdni  adhitthdH 
(Alw.  I.  76),  or  uposathangdni  ddiyati  (Mah.  35), 
or  uposatham  samddiyati  (Dh.  308),  or  atthanga' 
silam  samddiyati  (see  Silaihy  Samddiyati),  At 
Mah.  230  we  have  hutvd  atfhanguposathi,  having 
become  an  observer  of  the  Up.  with  the  eight 
Silas.  At  Mah.  220  I  am  inclined  to  read,  Upo^ 
sathdpavdso  ca  kattabbo  'posathe,  and  on  the  Sab- 
bath the  Up.  fast  must  be  obser^'ed.^    The  Up. 


^  The  word  "fast"  is  a  convenient  one,  but  it  implies  ab- 
stinence from  many  things  beside  food  (see  the  eight  Silas 
under  art.  Silam). 


UPO 


(  536  ) 


UPP 


day  or  Sabbath  is  called  tipotathadivaao,  or  upth 
tathadinam,  or  simply  uposatho,  Upasathadivase 
pdpuf^i,  arrived  on  a  Sunday  (Alw.  I.  79).  Sue 
upoBatho,  to-morrow  is  Snnday  (F.  J&t.  53,  comp. 
Pat.  26).  jijja  pan^araso  uposatho  .  .  divyaratti 
upatthitd,  to-day  is  the  full-moon  Sabbath,  the 
holy  night  has  come  (Sdt%iri  S.)^  Assayuja' 
sukkapakkhe  papfMraaa-uposathe,  on  Sunday  the 
full-moon  day  in  the  moonlit  fortnight  of  Septem- 
ber (Mah.  114,  comp.  173).  Cittamd&assa  kdfa- 
pakkhe  upotathe,  on  the  (catuddasi)  Sabbath  which 
^fiidls  in  the  dark  half  of  the  month  Gitta  (Mah.  4). 
Suddhau^  upogatho  tadd,  to  the  holy  man  it  is 
always  Sabbath,  viz.  he  never  indulges  in  sensual 
or  worldly  pleasures  (S4m.  S.  A.).  Evam  atthanga" 
mtmanndgato  kko  Fudkhe  uposatho  upaimttho, 
thus,  O  Vis^hd,  the  fast  has  been  kept  with  its 
eight  divisions  (I>itto),  Upavatthuposatho  (adj.), 
one  by  whom  the  fast  has  been  kept  (Dhammika  S.). 
As  an  instance  of  the  meaning  pafinatti  or  <'  ordi- 
nance," Sdm.  S.  A.  quotes,  uposatho  ndma  Ndga- 
rdjof  **  an  ordinance,  O  N^iga-king .  J'  The  North 
Buddhbts,  misled  by  the  change  of  ava  to  o,  and 
ignorant  of  the  word  ^M^^m,  which  does  not 
belong  to  classical  Sanskrit,  have  rendered  upo- 
satha  hf  uposhadha,  which  is  of  course  a  mere 
mechanical  adaptation,  and  has  no  etymology  (B. 
Lot.  450 ;  B.  Int  227).  At  B.  Lot.  636  we  have 
uposatha,  which  is  merely  an  adoption  of  the  PaU 
word. 

UPOSATHO  (adj.),  Belonging  to  the  Uposatha 
[VIM^^^  =  ^] .  Uposathesu  divasesu,  on  Uposa- 
tha days  (Mah.  196, 1  think  atthasu  agrees  with 
vihdresu).  Uposatho  hatthU  name  of  a  sort  of 
elephant  (Ab.  361 ;  B.  Lot.  636).  Uposatho  (adj.), 
fasting,  keeping  Up.  (Mah.  104). 

UPPABBAJATI,  To  leave  the  priesthood,  throw 
off  the  robes  {^S^  +  TTil^]  •  P*p-p*  uppabbajito, 
having  left  the  priesthood.  A  Buddhist  priest  is 
allowed  to  retire  from  the  priesthood  on  obtaining 
the  permission  of  a  sanghakamma  or  chapter  of 
priests  (£.  Mon.  46).  He  may  afterwards  return 
to  the  profession  if,  not  disqualified.  At  Das.  21 
we  are  told  of  a  monk  who  left  the  priesthood  no 
less  than  six  times,  and  yet  attained  Arhatship 
{chakkhatturh  uppabbajito).  Cans,  uppabbdjeti 
and  upabbajdpeti,  to  expel  from  the  priesthood,  un- 
frock for  an  offence  (Mah.  237)*  P.p.p.  uppabba- 
jdpito  (Mah.  42). 


UPPADANAA,  Production,  eausmg  [^f^TT^]. 
J&t.  8 ;  Dh.  345,  408. 

UPPADETf,  see  UppajjaH. 

UPPADO,  Springing  up,  appearance,  birth;  an  omen 
[^f^T^].  Ab.  401, 1027;  Dh.  33, 35, 90;  Ras. 
24 ;  B.  Lot.  305. 

UPPA JJANAKO  (a4;.),  Arising,  being  bom  [next 
-h^].    Dh.  135,  280. 

UPPAJ JANAft,  Arising  (from  neoct).  Jit  8 ;  Dh. 
409. 

UPPAJJATI,  To  arise,  originate,  be  produced,  be 
bom,  appear  [^f^T^*  Uppajjittd  ninyljhaiUi, 
they  spring  into  existence  and  perish.  Kathd  nda- 
pddi,  a  discussion  arose  (Das.  21 ;  Dh.  141).  Kattha 
upajfanti,  where  are  they  reborn  ?  (Oog.  Ev.  18^ 
comp.  Alw.  I.  xlii).  Cavamdnd  uppajjamdnd, 
dying  and  being  reborn  (Gog.  Ev.  10;  B.  Lot 
866).  Dukkham  me  uppajjati,  I  am  troubled,  lit 
trouble  arises  to  me  (F.  Jdt.  3,  comp.  Ten  J.  112). 
TViMn  paftdurogo  udapddif  he  was  attacked  witii 
jaundice  (Dh.  93).  Me . .  cakkhuHi  ude^dM  ptmd 
' «.,  I  obtained  the  eye,  the  wisdom  (Gog.  Ev.  1). 
Ath'  ana  balavapiti  udapd^j  then  great  joy  fell 
upon  him  (Alw.  I.  80,  comp.  97).  Kassapo  ndwia 
'satthd  loke  udapddt,  a  Buddha  named  K.  wu 
bom  into  the  world,  or  appeared  in  the  world 
(Ras.  15,  comp.  Dh.  126).  Saggatk  uppajfrniti, 
are  reborn  in  heaven.  AmbtUaithihMenmM 
rajatam  uppajjathOj  silver  made  its  appearance 
in  the  cave  of  A.  (Mah.  167»  comp.  Alw.  I.  74 
jewels  are  produced).  Tassa  cittam  udapddi,  the 
thought  occurred  to  him  (comp.  Alw.  1. 92).  Aor. 
udapddi,  uppajfi  (Alw.  L  97;  Ras.  64).  F^t 
uppajjissati  (Ten  J.  112).  P.p.p.  uppqjjeyya  (Db. 
186).  Part.  pr.  upp^amdno  (Dh.  90).  Ger. 
uppqjja,  uppajjitnd  (Dh.  117 ;  Sen.  R.  505).  P.p.p. 
uppannOf  arisen,  bom,  produced  ;  acquired ;  hap- 
pened. Lokaih  «.,  bom  into  the  world  (R  Lot 
866).  Vddd  uppanndy  heresies  arose  (Alw.  I.  O^ 
comp.  Ten  J.  20).  Puttassa  te  rogo  «.,  sickness 
has  befoUen  your  s6n  (Dh.  93,  comp.  Ten  J.  113, 
Dh.  308).  SanghoMif  uppannaldbhd,  the  gshis 
accruing  to  the  clergy  (Mah.  87).  Satthm 
uppannavissdso,  having  conceived  a  great  a£fectioa 
for  the  Teacher  (Dh.  402,  lit  to  whom  affecdon 
had  arisen,  comp.  Dh.  314).  Caos.  uppddeti,  to 
give  rise  to,  produce,  obtain.  Pabbajjdya  rwxk 
uppddetvd,  having  conceived  a  longing  to  talce 
orders  (Dh.  117;  J6t  59).    Lohiimk  uppddtd, 


UPP 


(637  ) 


USD 


drew  blood,  caused  an  effasion  of  blood  (Dh.  279). 
Cittarii  u,f  to  suggest  a  tboaght  or  idea,  to  think 
(Ten  J.  55).  Sattdnam  sukhath  uppddayamdno, 
bring^g  comfort  to  mortals  (J&t.  51).  Tath  tassa 
tantake  uppddetuih  na  takkoma,  we  cannot  get  it 
from  him  (Dh.  121,  comp.  Mab.  165,  "  how  can  I 
get  bricks?'')-  P-P-P-  vppddiio  (Das.  24;  Dh. 
201,  335,  345). 

UPPAKKAMO,  For  upakkamo  metri  causft.  An 
expedient  (Das.  34). 

UPPALAA,  The  blue  lotos ;  a  water-lily ;  one  of 
the  high  nnmerals,  10,000,000^,  or  1  followed  by 
ninety-eight  cyphers  [^fllir].  Ab.  475,  688; 
Dh.  10 ;  Mah.  212.  Rendered  <<  sapphire  "  at  Mah. 
'  166.  Uppalavanftd  (f.),  name  of  an  eminent  nnn, 
who  was  one  of  Gautama's  aggas&vikds  (Dh.  213). 

UPPALINl  (/.),  An  assemblage  of  blue  lotuses 

UPPA^ETI,  To  ridicule  [^+in^].     Mah. 

156 ;  Dh.  193. 
UPPANNO,  see  Uppajjatu 
UPPARIKKHATI,  To  investigate  [^  +  tqf^  + 

t;^].    Dh.209;  Ras.  32. 
UPPATANAKO  (adj.).  Rooting  out  [^<qTJ'r+^]. 

Sineru-uppdtanakavdto,  a  gale  that  would  uproot 

Meru(Ten  J.  111). 
UPPATANAlil,  Springing  up,  arising ;  jumping  up 

[^?q^W].    Ab.  1126, 
UPPATATI,  To  fly  or  rise  up  into  the  air ;  to  spring 

upwards,  to  jump  [^?q9t]-    I>h-  223,  238,  404 ; 

Ten  J.  36 ;  Mah.  33.    To  jump  off  a  rock  (Ras. 

24).    With  loc.  AkdBC  tt.,  to  fly  up  or  rise  into  the 

air  (Ten  J.  120 ;  Dh.  299 ;   Jdt.  3).     AsadUa- 

Htpam  dkdse  uppatamduam  mya  pdsddam  karesiy 

built  a  matchless  palace  that  seemed  to  rise  like 

an  exhalation  into  the  sky,  or  seemed  almost  to 

float  in  the  air  (Dh.  323).    To  overflow,  rise  over 

the  edg«  (Mah.  24).    P.p.p  uppatito. 
UPPATErri  (com.).  To  root  out,  tear  out,  tear  off 

[^SnTTqfTT].    Dh.  79,  245,  323  (akkhini),  176 

(mamsafk), 
UPPATHO,  Wrong  road,  error,  sin  [^9r^^].    Ab. 

193.      Uppathacdri  (m.),  a   sinner   (Dh.  396). 

Uppathena,  by  the  wrong  road,  the  wrong  way. 
UPPATTI  (/),  Ariring,  birth,  production  [^rqpff ] . 

Ab.  90.      Uppattibh^mi,  birth-place  (Ab.  855). 

MojjfdmadeM  «.,  being  bom  in  the  M.  (Dh.  397). 

^roAaMif/;pa#^,attainmentofArhatship(Dh.333). 

Uppattim  gafJiiH,  to  be  born  (Ras.  64).    Uppatti- 


devd,  devas  by  birth,  viz.  the  angels,  as  opposed 
to  kingrs  and  Arhats  (Das.  45). 

UPPlLETl,  To  press  together  [^f^ft^].  J^t.  51. 
P.p.p.  uppifito.  Also  uppildpetif  to  press  upwards, 
buoy  up  (A  tt.  211). 

URABBHO,  A  ram  [^H].    Ab.  501. 

URAGAKKAId,  An  iron  wheel  which  forms  an  in- 
strument of  torture  in  one  of  the  hells  [^4,"M  + 
^?|i].    ''It  appears  to  the  victim  like  a  splendid 
necklace,  but  as  soon  as  he  has  put  it  on  it  cuts 
him  to  pieces  by  its  own  circular  motion  "  (Ab.781). 

URACCHADO,  Mail  armour  [^^].    Ab.  377. 

URAGO,  A  snake ;  a  N%a  [^^] .  Ab.654.  Ura- 
gardjdf  uragddhipo,  a  Ndga  kiog  (Dh.  243 ;  Mah. 
72).    F.Jdt.50. 

URANO,  A  ram  [^^TQ].  Ab.  501.  Fern,  urafti, 
a  ewe  (Ab.  502). 

URASILOMO  (adj\).  Hairy-breasted  [comp.  531^- 

URATTHALAl^,  The  breast  [^t^TIT] .  Att.  191. 
URO,  and  UR Alif ,  The  breast,  chest  [^^] .  Ab. 

270.     Qen.  urassa  (Alw.  I.  100).    Abl.  urtumd, 

Loc.  urari,     Urabandhanam,  a  girdle. 
URU  (adj.)f  Large;  excellent,  eminent  [^T^.   Ab. 

701.      UrucetiyaiSiy  the  Great  Shrine,  viz.  the 

Mahdtbiipa  (Mah .  201  )•   Thero  'ru,  eminent  priest 

(Mah.  171).    Mah.  4,  111,  212. 
URU  (/.),  Sand.    Ab.  663. 
URU  (m.).  The  thigh  [Br<].    Ab.  276;  Dh.  91; 

Mah.  259. 
URUVELA  (/.),  Name  of  a  town  in  the  Magadha 

country  [^^f^^|'].  B.  Int.  77;  Mah.  2;  Dh.ll9. 
USABH  AM,  A  measure  of  twenty  ya^this.  Ab.  196, 

996 ;  Mah.  153. 
USABH O,  A  bull ;  name  of  one  of  the  notes  of  the 

Hindu  gamut ;  at  the  end  of  a  compound,  best, 

eminent ;  name  of  a  drug  [^BlfiT] .   Ab.  132, 495, 

696,  996 ;  Dh.  238.    Used  absolutely  in  the  sense 

of  a  great  or  noble  man  (Dh.  74). 
USARO  (a4;.).  Saline  [^n^].    Ab.  182.    Dsaram, 

a  barren  spot  impregnated  with  salt  (Ab.  886). 
OSAVA  (adj\).  Saline  [^T^  +  ^].    Ab.  182. 
USiRO,  and  -RAA,  The  fragrant  root  of  Andro- 

pogon  Muricatum  [^ift^.   Ab.  601.    Usirattho 

(adj.),  one  who  wants  usira  root,  a  digger  for 

usfra  (Dh.  60). 
USMA  (m.).  Heat  [^f^VPlJ  •    Ace.  usmafh,    Instr. 

U9mand.    Comp.  Usumd. 
OSO,  Salt  ground  \yn\  •    Ab.  182. 


uss 


(  538  ) 


UTT 


USSADO,  This  word  is  certaialy  fr.  >3?^,  and  I 
think  Buruouf  is  right  in  rendering  it  "pro- 
tuberance" (B.  Lot.  568;  Dh.  95,  339).  There 
are  some  hells  called  ussadaniraya  in  contradis- 
tinction to  the  mahdnirayas,  the  exact  meaning 
of  the  compound  I  do  not  know  (Jit  168). 

U8SAHATI,  To  be  able;  to  endeavour  ["^c^f  ]• 
Alw.  I.  112 ;  Att.  202.  P.p.p.  cans,  undhito^  en- 
couraged ?  (Jdt.  80). 

USSAHO,  Strength;  effort,  endeavour  [^?C(TY]- 
Ab.  156,  351.  Utsdkarh  karoti^  to  make  an  effort 
(Kamm.  8).  With  affix  Ifc^,  ussdhavd  (adj.), 
energetic. 

USSANKI  (adj.),  Distrustful,  anxious  [^  +  H- 

%^]- 
USSANKITO  (a^\).  Distrustful,  anxious  [^  + 

lff|^].    Dh.  396. 

U8SANN0  (p,p,p.).  Increased,  extensive,  prevalent, 
rife,  intense  [^(CTW]-  Tama-ussannd  ratti,  a 
night  of  intense  darkness  (Ab.  69).  Sabbattha 
Mdgadhikabhdgd  eva  U9$anndf  everywhere  the  M. 
language  prevails  (Alw.  I.  cvii).  Ussannadhd- 
tukam  hdyam  astdsetum,  ''to  allay  the  excited 
humours  of  the  body"  (Vij.).  At  p.  94  we  have 
u8saniMku8alam6lo  (adj.),  which  Vij.  renders, 
''  whose  propensities  to  the  performance  of  merit 
were  fully  developed." 

USSAPETI  (cau$.),  To  lift  up,  raise,  exalt  [caus. 
^PK].  Setacohattam  ».,  to  raise  the  royal 
umbrella  (Alw.  I.  79 ;  Mah.  216 ;  Dh.  153 ;  Das. 
3,  25).  Utsdpeti  iUatthambhamj  raised  a  stone 
monument  (Mah.  97).  Dh.  78;  B.  Lot  323. 
P.p.p.  usBdpUo  (Att.  190). 

USSARAI^fAA,  Driving  away  [^<m<l||].  Att.  198. 

USSAVO,  Festival,  merrymaking,  holiday  [^?^] . 
Ab.  178.  Uiaavofh  karoti,  to  make  merry  (Mah. 
249).     Uuavadivaso,  jour  de  fite  (Dh.  247). 

USSAVO,  Hoar-frost,  dew  ["H^TlTrer].  Ab.  56. 
Uudvabindu,  a  dew-drop  (Hi.  68,  73).  Dh.  268. 
At  Dh.  429  uudvo  may  perhaps  be  a  derivative  of 
?J  with  Bc^. 

USSlf^GATI,  To  bale  out,  exhaust  [^f?Cn^]  •  Att. 
202. 

USSISAKAA,  a  pillow,  the  head  of  a  bed  [^^- 
'^].  f^iun^  ussisake  fhapetvd,  placing  the  lute 
by  his  pillow  (Dh.  172).  Bodhim  uuUake  katvd . . 
sayanain,  a  couch  with  a  Bo-tree  placed  at  its  head 
(Mah.  180).  UssUakaranatthdyOf  for  the  purpose 
of  making  a  pillow  (Jdt.  161,  this  compound  im- 


plies a  form  tusdiam,  unless  the  reading  should  be 
ussUakakarafuiithdya),    J&t.  15. 

USSOLHI  (/.),  Exertion  [fr.  ^?^].    Ab.  158. 

USSUKKAJVI,  Zeal,  energy,  hard  work ;  eagerness, 
longing  [^(U^].  Uuukkom  dpajjaH,  to  be 
zealous,  to  be  hard-working,  to  long  earnestlf 
(Dh.  326).  Demtd-unukkarkj  <<  quickening  the 
gods,  i.e.  stirring  them  up  to  intervention,  patting 
them  on  their  mettle"  (Vij.).  Gomp.  Jppomkko, 
Nirusmkko, 

US8UK0  (a^\).  Zealous,  eager,  active,  energetic 
[^(^].    Ab.  727 ;  Dh.  36 ;  Mah.  119. 

US8CRASEYYA  (/.),  This  word  occurs  in  Sig£lo- 
vada  8.,  and  appears  to  mean  **  sleeping  after  the 
sun  has  risen'*  [^5W]C  +  HHT]- 

USSUS8ATI,  To  become  dried  up  [^^f^]*  Oog. 
Ev.  15. 

U8U  (m.  and/.),  An  arrow  [l[^.  Ab.389.  G»- 
kdrOf  and  usuvaddhakit  a  fletdier  (Ab.  510 ;  Dh. 
7,  15).    Gen.  usuno  (Ab.  922). 

U6UMA  («».),  Heat  [^riyp^.  Jjocuiumam.  Gomp. 
Usmd. 

U8CYA,  and  USUYYA  (/.),  Envy,  jealoogy,  de- 
traction ["ir^^lT].  Ab.  168,  1151.  Uwyyaoi' 
ddko  (a4j*)>  using  envious  language  (P&t  97}  fem. 
-ikd). 

U80YATI,  and  USUYYATI, To  be  enrious,  jealous, 

discontented  [^JT^^^fTT] .    F.  Jdt.  13, 14, 38. 

UTRASTO  (p.p.p.\  Alarmed  [^"^V]. 

UTTAMO  (adj.\  Best,  highest,  chief,  excellent, 
eminent,  supreme,  first-rate  [^nH?]*  Ab.  694; 
Dh.  1 1, 18 ;  Mah.  255 ;  Ten  J.  46.  UtUmakim, 
the  head  (Ab.  256,  8.  uttamdnga).  Uttama^ 
ruho,  hair  of  the  head  (Ab.  256).  UUamaifno, 
a  creditor  (Ab.  470,  8.  uttamar^a).  Uitamattko, 
the  highest  object,  snmmnm  bonnm,  i.e.  Arfaatsbip 
(Dh.  69,  72,  429).  Fem.  uttamd,  an  excellent 
woman  (Ab.  334).  F'annagandharatMttamo(9^.)9 
excellent  in  colour,  smell  and  taste  (Mah.  22, 87). 
Gajuttamo,  a  noble  elephant  (Mah.  152).  With 
instr.  Tapasd  «.,  unrivalled  in  devotion. 

UTTA]J[80,  A  chaplet;  an  earring  [^^].  Ab. 
308,  870. 

UTTANO,  Lying  on  its  back,  supine;  shallow; 
open,  evident,  clear,  easy  [^^^ifPf]*  ^'  ^» 
Mah.  243.  Uttdno  hutvd  nipajji,  lay  on  its  back 
(Dh.  192).  UttdfMuayo,  uttdwueyyako,  an  infant 
(Ab.  252).  Uttdnagambamdhd  gdthd,  easy  verses, 
lit.  of  obvious  connexion  ?  (Ten  J.  1 17).   AwiUm 


VTT 


(  539  ) 


UTT 


(adj.),  deep,  profound,  recoodite.  Anutidnattho' 
padava^nandf  explanation  of  words  of  obscnre 
meaning,  a  commentary. 

UTTAPETI  (c(nu.),To  heat  [^-dlMilft]  •  Att.  21 1. 

UTTARATI,  To  cross  over,  escape  from  ["9^]* 
Nadim  «.,  to  cross  a  river  (Jdt.  17 ;  Mah.  255 ; 
Ten  J.  110).  To  leave  the  brink  of  a  pond,  river, 
etc.,  go  up  from  it  (Ten  J.  13 ;  Dh.  224).  To 
come  out  of  water  (Ten  J.  19 ;  Db.  177).  P.p.p. 
mta^ftOy  crossed,  landed  (Dh.  1 05).  Cans,  uttdreti, 
to  cause  to  escape,  to  save,  deliver  (Ras.  25, 
mmidrakantdrd,  abl.). 

UTFARl  (adj\)y  Superior,  highest,  best  [^TrffT'O  • 
I  should  be  inclined  to  take  the  phrase  uttariman^ 
usBadhammo  as  meaning  "superhuman  condition," 
the  first  part  of  the  compound  being  the  adv. 
utiaruh.  But  according  to  Pdt.  67  the  first  word 
must  be  the  adj.  uttariy  for  the  gloss  says  utta* 
rimanuuadhamffian  ti  uttarimanussdnam  jhdyU 
ttoft  &eva  arkfdnah  ca  dhammamy  by  utt.  is  meant 
the  condition  of  the  highest  men,  of  those  who 
exercise  jhina  and  of  those  who  are  in  the  Paths 
(see  Pdt.  3 ;  B.  Lot  164 ;  Dh.  395).  At  Dh.  202 
we  have  uttarimaggaphdlenay  by  the  fruition  of 
the  highest  Path  (viz.  Arhatship).  We  appear 
also  to  have  the  adj.  uttari  at  Dh.  171 »  but  what 
the  compound  uttaribhango  means  I  cannot  tell. 

UlTTARIM  (adv,)f  Beyond,  above ;  further,  besides, 
more,  longer  [^-H^?^  with  the  last  a  weakened 
to  I,  comp.  uttaritara],  Cuddasa  vasidni  satta 
mdtd  ca  uttarim,  fourteen  years  plus  seven  months 
(Mah.  204).    Tumhdkamjdnantuamayo  ettako  'va 

■  uddhu  uttarim  pi  aithi,  is  the  religious  truth  you 
know  so  much,  or  is  there  any  besides  ?  (Dh.  121^. 
Uttarim  pi  nigga^hanto,  rebuking  him  further 
(Dh.  115,  comp.  355,  uttarim  ovadanto),  Siyd  c' 
afsa  ».  aoaritfham,  and  there  should  be  some  left 
to  him  over  and  above  (S4m.  S.).  With  abl.  Tato 
«.,  more  than  that  (Dh.  281,  comp.  289,  ito  utta- 
rim  pi)»  Sattdhato  u.,  beyond  or  longer  than  a 
week  (Dh.  170).  Nibbdnato  «.  ahnam  tukham 
n*atthiy  there  is  no  other  bliss  superior  to  N.  (Dh. 
354).  At  Dh.  370  in  pahca  vuttare  bhdvaye,  '<  let 
him  further  develope  the  five,"  I  believe  the  v  to 
be  merely  euphonic,  as  in  vutthdya  for  utthdya 
after  a  vowel.  The  loss  of  the  m  may  be  accounted 
for  by  e]bion,but  I  have  met  once  with  utiaruttarif 
''more  and  more"  (as  if  like  upar^tpari)  ;  further 
on  in  the  same  passage  however  uttaruttarhn  pi. 


UTTARITARO  (adj.),  Superior,  better,  higher, 
more  eminent  [Vi'^'^^fliJ .  J&t.  53 ;  Alw.  1. 108 ; 
Dh.  399.  With  abl.  Tato  uttaritararii  patthento, 
asking  for  more  than  this  (Dh.  387). 

UTTARlYAlif,  An  outer  garment,  cloak,  scarf 
[^"TTCN].    Ab.  293 ;  Mah.  142. 

UTTARO  {adj,\  Higher,  high,  superior,  upper; 
northern;  subsequent  [^^fTC]-  Ab.  830.  De- 
clined like  sabbo,  pi.  uttare,  Pacchimuttare  (loc.),on 
the  north-west  (Mah.  66).  Tato  uttaram  ganivd, 
having  gone  to  the  north  of  this  (Mah.  90).  Uttard 
disdy  the  north  quarter  (Alw.  I.  94).  Uttarakdlo, 
future  time  (Ab.  86).  Uttarottho,  upper  jaw  or 
lip  (F.  Jdt.  12).  Uttaretare  (pi.),  high  and  low 
(Alw.  I.  vii,  =  uttara  -)-  itara).  Uttarattharaftathf 
an  upper  coverlet?  (P6t.  87).  Uttardtango,  the 
upper  yellow  robe  worn  by  a  Buddhist  priest  over 
one  or  both  shoulders  (Ab.  292;  Gog.  Ev.  8). 
Also  a  similar  garment  worn  by  a  layman,  but 
generally  white  (Dh.  314;  E.  Mon.  114).  Utta- 
rdyanaihy  the  summer  solstice  (Ab.  81).  Utta» 
racehado,  a  cover,  coverlet.  Uttarakuru  (m.),  one 
of  the  four  Mah&dipas  (Ab.  183 ;  Mah.  2 ;  Dh. 
274).  Neut.  uttaram,  an  answer ;  an  upper  gar- 
ment; as  the  last  part  of  a  compound,  excess 
(Ab.  114,  292,  830).  AtthuttarasahaBtani,  bhik- 
khavo,  1008  priests  (Mah.  135,  comp.  171).  Atth" 
uttarasahassdni,  1008  (Mah.  231).  Atthuttara- 
gatabrdhmand,  108  brahmins  (Dh.  233).  With 
affix  71^,  uttaratOy  qu  the  north,  northwards  (Mah. 
86,  90,  231).  With  gen.  Mahdth^pau'  w.,  to  the 
north  of  the  M.  (Mah.  206). 

UTTASATI,  To  be  alarmed  [^5^R^].    Att.  205. 

UTTASO,  Terror  [^I^T^].    Ab.  167. 

UTTATTAA,  Dried  flesh  [^^TF]-    Ab.  280. 

UTTHAHANAA,  see  Ufthdham. 

UTTHAHATI,  and  UTTHATI,  To  rise,  stand  up, 
get  up ;  to  arise,  be  produced ;  to  rouse  or  exert 
oneself,  to  be  active  [^cCTT]-  Anno  patitattu 
ndma  utthahitu^i  samattho  ndhoii,  there  was  no 
other  foe  able  to  stand  up  against  him  (Ten  J. 
29).  Udakd  «.,  to  come  out  of  th^  water  (Mah. 
152).  Mdhdmegho  utthdhi,  a  tempest  arose  (Dh. 
88,  155).  Photd  utthdhantiy  boils  are  produced 
(J&t.  7,  comp.  Mah.  175).  Of  getting  up  in  the 
morning  (Pdt.  xx).  Of  being  restored  or  re- 
habilitated after  committing  a  priestly  offence 
(see  Sanghddisen).  UtthahaH  (Mah.  230 ;  Dh. 
141),  utfhdH  (Mah.  230»  line  10,  na  vutfhdmi). 


UTT 


(  540  ) 


UYY 


Aor.  ufthdn,  uttkahi  (Ten  J.  114 ;  Mah.  40, 175), 
anomalous  pi.  utfhimsu  (Mah.  166).  Fat.  uttha^ 
hwati  (Att.  204;  Mah.  211,  230).  Opt.  uttiffhe 
(Dh.  31).  Imperat.  2nd  pen.  uithaha.  Inf.  uftkd' 
turn.  Ger.  utthdya  (Dh.  43,  106 ;  F.  J&t.  57 ; 
Mah.  164,  starting  up),  utfhahitvd  (Dh.  286,  370 ; 
Mah.  152),  utHtfhitvd  (Dh.  335).  Ufthdy'  dsand, 
having  risen  from  his  seat  Uffhdyd  antonivesa- 
nam  pdvisi,  got  up  and  went  into  the  house  (Dh. 
154).  P,]^,utthafidno.  Anutthahdno,siuggiah(ph. 
49).  P.p.p.  utthito,  arisen,  produced ;  standing 
up ;  striving  (Ah.  65 ;  Dh.  88, 195).  MdraviaUhdy* 
assa  utfhitd,  those  who  had  risen  up  to  kill,  or' 
were  exerting  themselves  to  kill  him  (Ten  J.  29). 
Cans,  utfhdpeti  (comp.  upatth^ti),  Candam 
utthdpento  mya^  as  if  he  was  causing  the  moon  to 
arise  (Ten  J.  12).  UHhdpetvdna  yantehi  jalam^ 
raising  the  water  hy  machinery  (Mah.  211). 
Channam  uftkdpetvd,  having  roused  Channa  (Dh. 
118,  comp.  Mah.  262).  Aru^am  u.  appears  to 
mean,  to  continue  till  morning,  allow  morning  to 
overtake  you  while  in  some  occupation,  let  the 
sun  rise  upon  you  (Alw.  I.  76,  Pdt.  98,  in 
both  instances  short  a)..  P.pr.  of  the  cans.  pass. 
(v)utfhdpiyamdno,  being  roused  (Jdt.  10).  P.f.p. 
ufthdpanhfOy  that  must  be  roused  (Jdt.  10).  When 
ufth,  follows  a  word  ending  in  a  vowel,  and  with- 
out a  pause  in  the  sense,  a  v  is  generally  prefixed 
for  euphony.  Thus  we  have  ufthdy*  dsand,  but 
diand  vuithahim  {Jit,  17 ;  Dh.  403).  Other  ex- 
amples are,  dpajjitvd  vufthdtukdmo  (Pdt.  69), 
Satthdram  vanditvd  vutthdy'  dsand  (Dh.  265), 
9amdpattito  vuffhdya  (Dh.  94,  131),  samoktranti 
pupphehi  vufthahanttusa  deaud  (J&t.  27,  comp. 
Mah.  7,  Att.  8),  rdjd  vufthdsi,  na  vutthdmi  (Mah. 
230),  patisalldiid  vufthito  (Alw.  1. 92),  katham  nu 
vupthahanti  (Mah.  30),  ekan  tu  vutthdpetum  (Mah. 
262),  upajjhdyamhi  vutthite  (Pdt.  xx).  At  Mah. 
30,  90,  the  euphonic  v  is  used  after  anuswdra, 
vacanam  vutthdyOf  and  samddhim  vuithito.  At 
Mah.  30,  line  9,  vutfhahante  begins  a  line. 
UTTHANAST,  and  UTTHAHANAA,  Rising; 
standing  up ;  rise,  origin ;  exertion,  manly  vigour 
["^TCTR]*  Ah.  886;  Dh.  5,  49;  B.  Lot.  789. 
Suriyati^  «.,  sunrise  (Jat.  19).  NiManutthaha' 
naihf  sitting  and  standing  (Dh.  86).  Anutthdna" 
nuUd  ghard,  houses  are  spoilt  for  want  of  energy 
to  repair  them  (Dh.  43,  see  comment).  Bkatt- 
%ftkdtMffhdna9n  pi  ajdnanto^  not  even  knowing 


where  boiled  rice  came  from  (Dh.  141).  With 
euphonic  v  after  a  vowel  (comp.  last):  gMha- 
vutthdnam,  delivery  of  a  woman  with  child  (Jit 
52,  comp.  Dh.  240) ;  apattivutthdnam,  rehabilita- 
tion after  an  offence  (see  Sanghddiiew) ;  adhiffhd' 
navufthdnam,  resolution  and  exertion  (Dh.  343, 
comp.  281). 

UTTHANAVA  («^\),  Strenuous,  active  [^^^Pf- 
^].    Dh.  5. 

UTTHAPANAlii,  Rousing;  exhorting  [^?9T^^]. 
Matasarirutthdpanam^  rousing  a  corpse  to  life. 
With  euphonic  v,  vutthdpanam  (P&t.  6). 

UTTHAPETI,  UTTHAYA,  see  Vtthahatu 
UTTHAYT,  see  Pubhutthdyi. 
UTTHITO,  see  Utthahati. 
UTTHUBHATI,  To  spit  out  [^  +  ft^]. 

UTTI  (/.),  Speech,  utterance  [^fif]-  Ab.  105. 
Comp.  Firodhotti, 

UTTI  WO,  see  Uttarati. 

UTTITTHE,  see  UtthahaH. 

UTTO,  see  Futto. 

UTU  (m./.n.).  Season,  time ;  a  season  of  the  year; 
(masc.)  the  menses  [V^]*  Ab.  78  (where  it  is 
said  to  be  m.  and  f.),  238.  The  three  seasons, 
of  four  months  each,  are  hentantCf  gimhdna  (or 
gimha),  and  vandna  (Ab.  78 ;  P&t  27 ;  Dh.  117). 
The  six  seasons,  of  two  months  each,  are  ootoiifo, 
gimha,  vasgdna,  sarada,  hemania,  aUira  (Ab.  79). 

.  Megha-'Utu  arufui'Utu,  time  of  a  storm,  and  time 
of  sun-rising  (Dh.  155).  Utuppasevand,  obserraace 
of  the  seasons  (Amagandha  S.).  Utupamdnam 
dcikkhaiiy  to  declare  or  determine  the  exact  time 
of  year  at  which  the  ordination  service  is  held 
(Kamm.  32).  Utukkhdnam,  utu-^eikkhanm, 
declaration  of  the  time  of  year  for  uposaflia 
purposes  (P&t.  1 ;  utukkhdna  =  utu-akkMu), 
PI.  utuyo  (Ab.  78),  uHni  (P4t.  1). 

UTUJO  {adj.\  Produced  by  the  seasons  [^+f  ]• 
Earth,  mountains,  water,  and  wind  are  said  to  be 
so  produced  (Gog.  Ev.  31 ;  Man.  B.  441). 

UTUNi  (/.),  A  menstruating  woman.  Ab.  238; 
P&t.  116.  Formed  on  the  false  analogy  of  hhik- 
kkuni  from  bhikkhu, 

UYYAMO,  Exertion  [^gWrn?]-    Ab.  156. 

U YYANAlSf ,  Going  forth ;  a  royal  garden  or  pleasure 
grounds  [^^TR].  Ab.  538,  1126;  F.  Jat  6; 
Dh.  360 ;  Mah.  84. 

UYYATI,  To  go  out  or  forth  [B^]*    At  Db.  t. 


r 


UYY 


(541) 


VAC 


I79y  naydti  ss  na  uyydH,    Maggd  uyydhi,  get  out 
of  the  way  (Ten  J.  5). 

U YYODHIKAA,  This  word  is  a  derivative  of  B|[+ 
^^,  and  seems  to  mean  a  sham  fight  Br.J.S.A. 
merely  sayi^  uyyodhikan  ti  yaitha  sampahdro 
dfyaiu  At  P4t.  90  we  have,  uggantwi  uggantfjd 
etthayujjhanttti  uyyodhikam,  Mmpahdratthdnast^ 
etam  adhivaeanam.  It  is  rendered  by  Gogerly 
"place  of  combat/'  and  by  Beal  **  warlilce  evolu- 
tions." 

UYYOOO,  Setting  out,  departure ;  near  approach 
of  death,  decay  [^Suft^].  Pat.  00;  Dh.  v.  235 
(comment  explains  it  by  parihdni  and  avaddhi). 

U Y YOJ ANAA,  Inciting,  instigation  (from  uyyqjeti). 
Pit.  99. 

UYYU^JATI,  To  exert  oneself  [^^g^].  Dh.  17. 
P.p.p.  uytfuHOj  active,  energetic,  zealous ;  set  off, 
started  (Dh.  334).  Uyyuttd  tend,  an  army  on 
the  march  or  under  arms  (Pit.  15,  90  gdfnato 
mikkkantd).-  Cans,  uyyojetiy  to  send  out  for  some 
purpose,  instigate;  to  dismiss,  send  away,  take 
leave  of  a  person  (Dh.  84,  85,  121,  162,  233,  303, 
319,  329 ;  P&t.  15 ;  F.  J&t.  10 ;  Das.  I ;  Ten  J. 
29, 113).  P.p.p.  uyyafUo.  Kena  tumhe  uyyojUd, 
by  wh<im  were  you  instig^ated  ?  (Dh.  299).  Rata- 
nattayagunappakdtaithath  uyyafitd,  sent  forth  to 
preach  tiie  virtues  of  the  three  Gems  (Dh.  122). 

UYYUTO  (p.p^p.),  Striving,  busy  (in  a  good  or 
bad  cause)  [^^  -f  Xn].    Ab.  727* 

UYYUTTO,  see  UyyunjaH. 

V. 

VA,  see  Ina. 

VA,  Eva  with  the  initial  e  dided  after  a  long  vowel. 
The  (comma)  sign  of  elision  should  nlwa3rs  be 
written  partiy  to  distingfuish  this  oa  from  last,  and 
partly  because  there  is  here  a  true  elision,  while 
va  for  iva  has  come  to  be  a  distinct  form  like  H 
for  Hi  (where  we  have  such  forms  as  Artfi  ti,  pi  ti). 
Examples  are,  kathd  *va  n'atthi  ( =  kathd  eva, 
Bh.  208),  pafibaddhamano  *va  (Dh.  50,  in  the  next 
line  we  have  va  =  tiMi),  khinamacehe  'va  (Dh.  28, 
in  the  same  line  va  ^  too,  similarly  at  Dh.  6  nalath 
va  B9io  'va\  aitano  *va  (Dh.  10),  thito  *va  (Dh. 
159),  diivd  *va  (Dh.  81),  ekako  'vM=ekako  eva 
ad  (Dh.  403). 

VA,  see  next. 

VA  (eoi^'unetimi).  Or  [ifT]  •    Never  at  the  beginning 


of  a  sentence.  Itthiyd  purisasaa  vdy  by  a  woman 
or  by  a  man  (Kb.  13).  Repeated:  Bhdgati  vd 
karati  vd,  speaks  or  acts  (Dh.  1) ;  Idha  vd  huraih 
vd,  here  or  hereafter  (Dh.  4) ;  Hoti  vd  no  vd,  is 
there  or  is  there  not?  With  preceding  atha: 
Sukhena  phutthd  atha  vd  dukhena,  touched  by 
joy  or  sorrow  (Dh.  15) ;  vd .  .  atha  vd  (Dh.  48, 
comp.  25).  With  foil,  api  (Kb.  9,  13 ;  Dh.  25 
garukam  vd  pi  dbddham,  54).  In  conjunction 
with  uda  (see  Uda),  With  preceding  yadi  (see 
Yadi).  In  verse  the  vowel  is  sometimes  shortened 
metri  caus& :  Bhummdni  vd  ydni  va  antalikkhe 
(Kb.  10) ;  Digham  va  rassam  vd  (Dh.  73) ;  Yittham 
va  hutam  va  (Dh.  20).  Atha  tf  a8$a  =  atha  vd  aua 
(Dh.  25). 

VACA  (/.),  Orris  root  [^^^] .    Ab.  584. 

VACA  (/I),  Word,  saying,  speech  [^TT^j  comp. 
q|T||].  Ab.  105.  Vdcd  kusald,  appropriate 
language,  happy  expression  (F.  J6t.  18).  Vdcam 
nicchdreti,  to  utter  speech  (Ditto).  Vdcdya  (instr.) 
Mamvuto,  guarded  in  speech  (Dh.  41).  Subhddtd 
vdcd,  word  well  spoken,  good  words  (Dh.  10 ;  Kb. 
5).  jitabhi  vdcd,  bold  utterance  (Jdt.  53).  Kd- 
yena  vdcdya  manasd,  in  deed,  in  word,  in  thought 
(Dh.  05,  comp.  Kb.  9,  vdcd  for  vdcdya), 

VACAKO  (adj,).  Speaking,  expressing  [^THfll]. 
lAngavdcako,  expressing  gender  (Alw.  I.  vii).  Ab. 

.     1141. 

VACALO  {adj.).  Talkative  [^qfT^rTW]-    Ab.  736. 

VACAAYAMO,  a  muni  or  sage  [T^+^R]. 
Ab.  433. 

YACANA  (/.),  and  -NAIVT,  Recitation,  reading, 
teaching,  declaring  [^T^lf].    Ten  J.  32;  J&t.  1. 

VACANAliif,  Speaking,  saying,  declaring ;  enjoining, 
injunction;  advice;  word,  speech,  utterance,  ex- 
pression; sentence,  passage,  text  [^^Pf]*  Ab. 
105.  Addhd  hi  saccath  vacanam  tau*  etam,  cer- 
tainly this  saying  of  thine  is  true  (Ten  J.  118). 
Tasmim  kathente  ahnetam  vacan€tna  okdio  ndma 
n*  atthi,  when  he  was  talking  nobody  else  had  an 
opportunity  of  speaking  (F.  Jdt.  16).  Ka8saci 
vacanam  sutvd,  Iiaving  heard  some  one  speak  (F. 
Jdt.  18).  Tdpasaua  vacanam  vimamsisadmi,  I  will 
put  to  the  test  what  the  hermit  says  (Ten  J.  109). 
Brdhmanassa  v.  sutvd,  having  heard  what  the 
brahmin  said  (comp.  Mah.  166 ;  F.  Jit.  8).  Instr. 
vacanena,  in  the  name  of:  Mama  vacanena  pu- 
nappuna  drogyam  puccMtvd,  having  repeatedly 
inquired  after  his  health  in  my  name  (Alw.  1. 73) ; 

69 


VAC 


(642) 


VAD 


Mama  vacaneiui  Bhaganato  pdde  nroid  vandat  in 
my  name  reverentially  salute  Buddha  (Alw.  I.  93, 
comp.  Dh.  84)  ;  Setihissa  vacanena  aparam  paft' 
fLom  likhi,  wrote  another  letter  in  the  se^thin's 
name  (Alw.  I.  102).  BuddhavacanaHi,  Sambud- 
dhav.f  Jmav.y  Mahdmunino  v.,  the  Word  of  Bud- 
dha (Mah.  28 ;  Alw.  I.  ix,  cx3dv).  Dubbhdritam 
Suhhaddana  buddkaisa  v.  tarathf  remembering 
the  wicked  words  of  the  dotard  Subhadda  (Mah. 
11).  Anujindmi  bhikkhave  .  .  uddUUun  ti  vaca- 
natot  from  the  passage,  ''  I  permit  you  priests  to 
appoint  • ."  (Alw.  1. 103).  Idam  fikdttayavacanam, 
this  passage  from  the  three  T^lcds.  GdiMbandha- 
dlpakdni  vacandni,  sentences  explanatory  of  the 
metrical  construction  (Jdt.  2).  In  gram,  number : 
ekavacanam,  singular,  bahuv,,  plural  (Gl.  Gram. 
112),  dutiyekav,,  accusative  singfular.  F'acana' 
mdldganthot  a  dictionary  (Y&tr.).  F".  karoHy  to 
obey :  Mama  vacanath  na  karonti,  they  do  not  my 
bidding,  obey  not  my  words  (Dh.  104,  109,  232). 
Panditdnam  v,  na  karati,  you  do  not  follow  the 
advice  of  wise  men  (Das.  22,  comp.  Dh.  97)-  Also 
to  tell,  enjoin :  Tav^  eiam  o.  karomi^  I  say  this  to 
you,  I  urge  this  upon  you  (Has.  24) ;  I  have  met 
with  the  phrase  9ace  me  v.  kareyydn,  which  seems 
to  mean,  "if  you  will  authorize  me,  put  the  in- 
junction upon  me.''  Ahhanumhavacanam^  mutual 
advice  (Pdt.  6).  Madhuravacanena  dlapanto,  ad- 
dressing him  with  a  sweet  voice,  or  with  kind 
words  (Das.  1).  Buddho  H  vacane  iutamatte^  as 
soon  as  he  heard  the  word  ** Buddha"  (Alw.  1. 97, 
comp.  Dh.  240).  Jat/a-nanddti^di'Vacanebiy  with 
shouts  of  Jaya !  Nanda  I  etc.  (Jit.  60).  Yam 
kmetH  anava»esapariydddnavacanam,  jtm  kifici  is 
an  expression  including  all  without  exception  (Dh. 
288).  A»mim  vacane  patimantetutk^  to  argue  on 
this  matter,  about  this  saying  (Alw.  I.  Ixix). 

VACANlYO,  VACAPETI,  see  FatH. 

VACASA,  see  Faco. 

VAGASIKO  {adj,\  Connected  with  speech,  verbal 
[^^WC+T^]-    Sen.  K.  391. 

VACASO  {at{j,)y  At  the  end  of  a  compound  a  sub- 
stitute for  lf^;Q[^  ["Cf^^QT]  •  Saddheyyavacato  (9Ldj,)y 
of  credible  speech,  trustworthy,  truthful  (Fit  75). 

VACCAli,  see  Faeco. 

VACCHAKO,  A  calf  [^IWl]  •    Mah.  128 ;  Jdt.  68. 

VACGH ALO  (adj.).  Affectionate  [^mm] .  Ab.  726. 

Fem.  vacchald,  a  cow  fond  of  her  calf  (Ab.  498). 


VACCHATARO,  A  buUock,  steer  [^^OTTC]-   Ab. 

496. 
VAGCHATI,  see  FasoH. 

VACGH  A  YANO,  and  VACCHANO,  A  proper  name 
[TTWWr]-    Sen.  K.  387. 

VACCHO,  A  calf  [^IW]-    Dh.  50. 

VAGGO,  and  VAGCAM ,  Lustre ;  form ;  excrement 
[if^v].  Ab.  1086.  Faeewk  karoH,  to  ease 
oneself  (Jit.  3).  Faccakdpo,  a  cesspool  (Alw.  I. 
101).  Faccakuti  (f.),  a  privy  (Ab.  212).  Faeca- 
Mdhako,  a  nightman  (Mah.  66).  Pit  69.  Loe. 
vaecasmith  (Ab.  995).*  PI.  vaccdni  (Ab.  274). 

VACCO,  VACETI,  see  Vattu 

VAGI  (/.),  Speech,  words  [^^+t]-  Ab.  105. 
The  four  vaciduccaritas  or  una  of  speech  are  ma- 
sdvddo,  pisufMvdcd,  pkanuavdcd,  sampkajtpaldpo 
(Dh.  41 ;  B..  Lot.  866 ;  Dh.  91 ;  Man.  B.  460). 
Fadparamoy  "  a  man  of  much  profession,"  insiii* 
cere  (Oog.).  Faeivinnattiy  indication  of  meaning 
by  speech  (Man.  B.  399).  Facimukham,  exordiom 
(Ab.  118,  the  corresponding  word  in  Sansk.  is 
vinmukha).   Facimoneyyamf  asceticism  in  speech. 

VAGIKAA,  News  [^jf^].    Ab.  124. 

VACITO,  see  Fattu 

VAGO,  Speech,  words,  saying ;  advice,  injonctioD, 
order  [^[^^^1*  Ab.  105.  Ace.  vaco.  Tetam 
vaco  arahatam  Maddhdno,  believing  what  these 
worthies  said  (Ten  J.  116,  comp.  Mah.  16,  25, 
176,  202).  Instr.  Sumanaua  Vffcasd,  under  the 
directions  of  S.  (Mah.  118). 

VADAKO  (o4;.).  Playing  (music)  [TT^]-  '^^ 
yavddakadevatdf  devas  playing  musical  instm- 
menU  (Mah.  182).  Also  a  substitute  for  vdda  at 
tbe  end  of  a  compound,  see  Faggo. 

VADANAlif,  The  mouth;  the  face;  speech,  ntterance 
[^V^] .    Ab.  260 ;  Mah.  47. 

VADANAJif,  Playmg  on  a  musical  instrument,  music 
[ifT;^].    Ab.867. 

VADAnIYO  (iu^\).  Bountiful  [comp.^l^T^].  Ab. 
723. 

VADAMO (<»(;.), Bountiful;  affable  [^ipi].  Ab. 
723,  891.  The  final  ^  is  on  the  false  analogy  of 
eabbiAnA,  raitmmdf  etc. 

VADATI,  and  VADETI,  To  speak,  say ;  to  dedaie, 
proclaim  [^]-  Of  this  verb  I  have  ooly  met 
with  the  pres.,  opt,  imperat.,  aor.,  and  p.  pres. 
With  the  exception  of  the  aorist,  these  tenses  of 
ir^  are  lost  in  Pali,  and  thus  in  PiOi  Iff  ^P?^ 


VAD 


(  543  ) 


VAD 


meiits  '^^^  The  pass,  is  supplied  by  vuceaH  from 
^^,  but  the  p.p.p.  udiio  occurs  (see  Sep.).  .  For 
the  Gftus.  see  below.  Pres.  Ist  pers.  vaddmi  (Kh. 
8 ;  Dh.  435),  vademi  (Alw.  I.  40) ;  2nd,  mdesi 
(Alw.  N.  35 ;  Dh.  96) ;  3rd,  vadati  (Ten  J.  1^ ;  Db. 
96),  vadeti  (Dh.  314).  Opt.  vadeyya  (Alw.  N.  34 ; 
Tm  J.  118).  Imperat.  vada  (Att.  208 ;  Mah.  105), 
vadehi  (Ras.  21  ;  Alw.  I.  93) ;  2nd  pi.  vadatha 
(Dh.  123).  Aor.  vadi  (Mah.  170) ;  2nd  pi.  vadittha 
(Dh.  83)  ;  3rd,  vadimsu  (Mah.  17, 198 ;  Dh.  217). 
P.pr.  vadamdno  (Alw.  N.  34),.  vadanto  (F.  J&t.  10). 
The  forms  vademi,  vaded,  etc.,  have  nothings  to  do 
with  the  cans.,  but  are  dialectic  varieties.  Kasmd 
evaih  vadesi,  what  makes  you  say  that?  (Dh.  156). 
Nibbdnam  paramam  vadanti  Buddkd,  the  Buddhas 
declare  N.  to  be  the  highest  bliss  (Dh.  34).  Ye 
na  vadanii  kammam,  who  deny  the  existence  of 
Moral  Merit,  lit.  do  not  assert  it  (Ten  J.  117). 
Tarn  enank  .  •  pdrdjikena  vadeyya,  should  charg;e 
him  with  a  piirdjika  crime  (P&t.  7).  Evaih  no 
vacanam  vada,  thus  speak  our  message,  thus  de- 
liver our  injunction  (Mah.  105).  Gdtham  v.,  to 
recite  a  stanza  (F.  Jit,  10).  Saccam  v.,  to  speak 
the  truth  (Dh.  96).  P.p.p.  ndito  (see  sep.).  Ac- 
cording to  Kacc&yana  vt^-  is  sometimes  substi- 
tuted for  vad-  throughout  all  the  tenses,  the  ex- 
amples given  are  pres.  vqjjdmi,  vajjemi  and  opt. 
vajjeyya.  The  origin  of  these  forms  (which  I 
have  not  yet  met  with  in  texts)  must  be  due  to 
goch  Sansk.  forms  as  udy&t,  udyate,  for  dajfath, 
dajjeyya  are  certainly  due  to  dajjd  =  dadydt. 
Cans,  vddetiy  to  play  (a  musical  instrument).  BAe^ 
ri9k  v.,  to  beat  a  drum  (F.  Jit,  15).  VifLaik  v.,  to 
play  the  lute  (Dh.  158).  P.p.p.  neut.  vdditam, 
music  (Ab.  142 ;  Kh.  3 ;  Mah.  213).  Pass,  of  the 
caus.  vajjati  =  ^fn^.  VajjanH  bheriyo,  drums 
are  beaten  (Jit.  13).  Also  caus.  vdddpeti,  to  cause 
to  be  played  (Mah.  155). 

VADDALIKA  (/),  Rainy  weather  [^erT^+1[W]- 
J6t.80. 

VAPPHAKI  (m.).  An  artisan,  carpenter,  mason 
[^^|fi|].  Ab.  506.  Itfhakav,,  a  stonemason 
(Mah.  222).  Tafthdv.,  the  Artificer  Lust  (Dh. 
820).     Usuv.,  a  fletcher  (Dh.  188 ;  Mah.  236). 

VAppHAKO(<M^\),Augmenting,enlarging[«r^]. 
HdsivaddkakOf  one  who  increases  a  man's  pro- 
perty, a  steward  of  an  estate  (Jdt.  2). 

VAPPHAMANAKO  (adj\).  Growing  [^IT^NTnrai]. 
Ftid^kamd»akaeehdydifa,wiih  the  growing  shades. 


as  evening  drew  on  (Mah.  118;  Dh.  125,  251). 
See  under  Vaddhaii, 

VADDHAMAYO  {adj.).  Leathern  \y[^  +  iHl]. 
Fausbdll. 

VAPPHANAA,  Increase,  enlargement  [^f^^ht]* 
Ayuma  v.,  prolongation  of  life  (Mah.  220). 

VAPPHANO  (arf^O,  Augmenting  [^^Sf].  Cl.Gr. 
115.  We  appear  to  have  the  adj.  in  the  form 
vaddhana  at  Dh.  v.  167,  see  Mah.  139  (8),  but  I 
have  not  the  slightest  notion  of  the  meaning  of 
lokavaddhano, 

VADDHATARO,  see  next. 

VAppH  ATI,  To  grow,  increase,  multiply ;  to  prosper 
[^] .  Dh.  13, 28, 45, 52, 59, 265, 288  {vaddhaH 
is  a  misprint).  Anupubbena  nimbd  vaddhimsu, 
in  due  course  the  oimba  trees  grew  up  (F.  Jat.  6). 
Mahatd  parivdrena  ubho  vaddhimau  ddrakd,both 
the  children  were  brought  up,  lit.  grew  up,  with 
great  state  (Mah.  135,  comp.  Dh.  217,  Jit.  57). 
Te  ekato  vaddhinuu,  the  two  children  grew  up 
together  (Das.  24).  Yath  kula^  saddhdya  (instr.) 
vaddhaH,  a  family  which  grows  in  faith  (Pdt.  93). 
Vaddhamdnd  kutndrikd,  **  a  royal  virgfin  of  great 
personal  charms  "  (Tumour,  at  Mah.  70).  Putta' 
dhitdhi  (instr.)  vaddhUvd,  having  numerous  sons 
and  daughters,  lit.  having  progressed  or  multi- 
plied with  sons  and  daughters  (Mah.  52).  FaddhH' 
mdnacchdydyani  (loc),  as  the  shadows  were  length* 
ening  (Mah.  139,  see  Faddhamdnaho),  P.p.p. 
vuddho,  vaddko,  buddho,  vuddho,  Fuddho,  old 
(Ab.  254),  also  wise,  learned  (Ab.  1071).  Da- 
hard  ca  vuddhd  ca,  the  young  and  the  old  (Das. 
5).  Jeftko  90  vuddho,  the  eldest  when  grown  up 
(Mah.  52,  comp.  137,  245  "attained  its  fuU 
growth").  Vuddho  Mutadvo  rdjd,  king  M.  is  an 
old  man  (Mah.  72).  Gunavuddho,  old  or  advanced 
in  virtue  (Dh.  288).  Vaddhdpacdyi  (adj.),  rever- 
encing the  aged,  respectful  to  one's  elders  (Dh.  20). 
FaddhajanupadeM,  the  advice  of  older  people  (Att. 
199).  Ouruvaddhopasevd,  associating  with  teachers 
and  elders  (Att.  193).  For  buddho  see  sep.  art. 
Yaihdbuddhant,  according  to  seniority.  Vuddho 
is  given  at  Sen.  K.  493.  ,  We  have  the  compara- 
tives buddhataro,  vaddhaiaro,  older,  senior  (Dh. 
288 ;  Att.  212).  Caus.  vaddheti,  to  cause  to  grow, 
augment ;  to  bring  up ;  to  cause  to  prosper,  exalt ; 
to  raise,  lift;  to  grow  up.  Kalaham  vaddha^ 
yinuu,  increased  the  tumult  (Dh.  103).  Md  upari 
dhammadeiana$h  vaddhayiitha,  do  not  extend  your 


VAD 


(  544  ) 


VAD 


teaching  of  the  law  any  further  (Dh.  123).  Ft- 
passanam  v.,  to  amplify  or  perfect  supernatural 
insight  (Dh.  80,  142,  151,  comp.  180,  183,  306), 
Vaddheti  attano  ghare,  brought  (the  child)  up  in 
his  own  house  (Mah.  222).  Arakkham  vaddhetvd, 
having  strengthened  the  guard,  increased  the 
number  of  the  sentries  (J&t.  59).  To  exalt,  glorify 
(Mah.  207).  Mangalam  vaddhento,  "  raising  the 
Jayamangala  chant"  (Mah.  173),  Kuntam  vad' 
dhetha,  take  up  the  spear  (Mah.  100).  Ukkhalito 
bhattam  vaddjiiyamdnam  disvd,  having  seen  boiled 
rice  being  taken  out  of  the  boiler  (Dh.  141). 
Vaddhetvd  pana  purato  fhapitam  eva  pauatiy  but 
did  see  it  served  after  being  taken  out  of  the 
boiler  (Ditto).  Bhatte  vaddhetvd  dinne^  the  boiled 
rice  having  been  taken  from  the  pot  and  served 
(Dh.  165).  Faddhento  kirn  karinati,  when  he 
grows  up  what  will  he  do  ?  (said  of  a  young  bird^ 
F.  J6t.  49,  comp.  Ras.  15).  P.p.p.  vaddhito, 
brought  up,  increased,  etc.  (Ab.  1076  (  Dh.  278, 
330).  Parassa  vaddhUam  bhattam  bhuhjanto  viya^ 
like  one  who  eats  rice  taken  out  of  the  pot  for 
another  man  (Dh.  125).  With  affix  ^,  vaddhU 
tattarht  state  of  having  been  brought  up  (Dh.  328). 
Also  cans.  vaddhdpetU  to  cause  to  be  enlarged, 
etc.  (Mah.  223), 

VA9PHI,  see  Fuddhi. 

VAPPHITO,  VADDHO,  see  FaddhaH. 

VADETI,  VADETI,  see  FadaH. 

VADHAKO  (adj.),  Murderous  [^n»RK]*  Fadhaka- 
eetandj  murderous  intent  (Pdt  66),  Fadhako,  a 
murderer  (Dh.  144). 

VADHATI,  To  strike;  to  kiU  [^].  Pres.  Ist 
pers.  vadhdmi  (Pit.  66).  Aor.  avadhi  (Dh.  1), 
vadhi  (F.  Jdt.  18 ;  Ten  J.  115).  Fut.  vadhisedmi 
(Dh.  279 ;  Mah.  154).  Qer.  vadhitvd  (F.  J&t.  12 ; 
Ten  J.  36).    See  Fajjho. 

VADHO,  KilHog,  slaughter,  murder,  assassination ; 
striking  [^.  Ab.  403 ;  Dh.  143,  331 ;  Ten  J. 
115.  Fadhatfhdnamy  place  of  execution,  slaughter- 
house (Ab.  521).  PdfMvadho,  life-slaughter  (Alw. 
I.  czxiv;  Att.  206).  Fadhudyato,  a  murderer 
(Ab.  736).  Fadhabandho  at  Dh.  y«  399  seems  to 
mean  **  stripes  and  imprisonment."  The  meaning 
of  vadhabandhanam  at  Ab.  738  is  perhaps  '*  killing 
and  putting  in  prison." 

VADHO  (/.),  A  bride,  a  young  wife;  a  girl;  a 
daughter-in-law  [^].    Ab.  230,  877. 

VADHUKA  if.),  A  daughter-in-law  [7^^]. 


VADI  (adj.).  Saying,  speaking,  asserting,  holdiag 
doctrine;  disputing,  arguing  [<Hfc(*lJ-  FdtUno 
marmamdndy  «  considering  themselves  skiUed  in 
controversy."  Saccavddi,  speaking  the  truth. 
Dhammavddiy  holding  true  doctrine,  orthodox. 
Kxmvddi,  holding  what  doctrine?  Evamvddi, 
holding  this  doctrine.  Fagguvddi,  of  pleasant 
speech  (Ab.  891).  CatuaaecavdtU,  proclaimmg  or 
holding  the  four  Truths  (Att.  203).  Canddlavddi, 
the  man  who  said,  '*  Pariah !"  (Mah.  25).  Sab- 
batthavddi,  holding  the  Sabbattha  heresy  (Mah. 
20).   Cetiyd  vddi,  the  Chetiya  heretic8<Alw.  1. 64). 

VADIKO  (adj.).  At  the  end  of  a  compound  a  sub- 
stitute for  vddL  Pdravddiko,  the  man  who  said 
"  Across  the  sea"  (Mah.  25). 

VADITAIVI,  see  FadaH  (end  of  art.). 

VADITTAA,  a  musical  instrunient ;  instmmental 
music  [^rrf?[^].    Ab.  142,  867. 

VADITTA A,  =  ^nt^»  see  Sanndpeti. 

VADO  (adj.),  Speakmg  sensibly  [^^].    Ab.  735. 

YADO,  Speaking,  speech,  talk;  assertion;  contro- 
versy, dispute;  doctrine,  creed,  belief;  school  of 
doctrine,  heresy  [TRT]*  Kumdrakavddena  00a- 
dati,  admonishes  him  calling  him  a  child  (Br. 
J.  S.  A.),  Avueovddena  samuddcaranti,  address 
him  by  the  appellation  of  dvueo,  Jdtivddo,  what 
is  said  about  a  person's  lineage  (J6t.  2).  Sake 
vddo,  one's  own  creed  (Mah.  251).  Sutvd  ubkmuam 
vddam,  having  heard  the  arguments  on  both  sides 
(Mah.  18).  Panca  vddd,  five  heresies,-or  schisms 
(Alw.  1. 64).  Panca  vddasatdni  uggehetvd,  having 
learnt  500  different  forms  of  belief  (Pdt  5).  Ujuxi- 
paccanikavddd  (m.  pi.),  using  directly  hostile  argu- 
ments, engaged  in  hostile  controversy  (Br.  J.  S.). 
Bhinnaoddo,  schism,  heresy  (Alw.  1. 65).  Then- 
vddo  is  a  term  applied  to  the  orthodox  doctrines 
OF  word  of  Buddha  as  settled  at  the  first  Sangiti. 
This  is  made  quite  clear  by  a  passage  of  Dipa* 
vansa  printed  by  D'Alwis  at  p,  134  of  his  Cata- 
logue (vol.  1.).  After  a  brief  account  of  the  first 
Sangiti,  enumerating  some  of  the  leading  theras 
who  took  part  in  it,  Df pavansa  says,  therehi  Arota- 
aangaho  theravddo  ti  vuocati,  the  recension  made 
by  the  theras  is  called  Doctrine  of  the  Elders. 
This  ag^rees  with  a  passage  from  Dipavansa  at 
Alw.  I.  65,  where,  after  an  enumeration  of  the 
various  schisms  from  the  original  doctrine  of 
Buddha,  we  are  told  that,  nigrodho  va  mahd" 
rukkho  thero  (adj.)  vdddnam  uitano  gnMnddhi- 


VAD 


(  546  ) 


VAH 


km  &  000  kevaiath  JiMatdtmuuhf  like  the  great 
banyan  tree  the  Thera  doctrine  is  the  best  of 
doctrines,  it  is  the  pore  commandment  of  Buddha 
without  diminution  or  addition.  Tumour  has  for 
the  most  part  sadly  misunderstood  the  term.  At 
Mah.  20  we  have,  eko  *va  theraoddo  to  ddhasia' 
mte  ahu  aSmdcariyavddd  tu  iato  aroik  ajAyinuk^ 
which  Tumour  renders, "  During  the  first  century 
after  the  death  of  Buddha  there  was  but  one 
schism  among  the  theras:  it  was  subsequent  to 
that  period  that  the  other  schisms  among  the  pre- 
ceptors took  place."  The  real  meaning  is,  '*  In 
tiie  first  century  this  (orthodox)  Thera  doctrine 
alone  existed,  the  other  (schismatic)  Acariya  doc- 
trines arose  at  a  later  date."  At  page  21,  ^A^ra- 
tddena  taha  te  honti  dvdtUua  should  be  rendered, 
indnding  the  Thera  doctrine  these  are  twelve  in 
number.  At  Hah.  207,  evant  te  theravddehi 
paAkinnd  bhikkhavo  dtndhd,  thus  these  priestfl  se- 
ceded in  two  directions  from  the  orthodox  doctrines 
(viz.  made  two  schisms,  the  Abhayagiri  schism 
and  the  Dakkhi^&vih&ra  schism).  In  the  same 
page,  fdggatd  theravddato,  departed  from  the 
orthodox  faith.  At  page  252  therav&da  occurs 
twice.  Jn  line  2  it  is  opposed  to  atthaluith&,  and 
dearly  means  the  text  of  tfie  Buddhist  scriptures. 
Line  10  rans  thus,  theravddehi  pdKki  padehi 
vj^aSyanehi  ea  a^naihattam  ahu  n'  eva  potthaketm 
pi  i(9u  pi,  in  the  three  manuscripts  there  was  no 
Tariatlon  whatever  from  the  orthodox  version,  in 
passages  (pdlihi\  in  words  or  in  syllables.  The 
adj.  iheraoddi  (theravdda  +  X^)  means  holding 
the  orthodox  doctrine,  orthodox,  not  schismatic. 
It  occurs  at  Mah.  260,  where  Tumour  renders  it 
*' schismatic,^'  and  at  Mah.  269,  where  he  has 
*'  opponents  of  the  schismatics."  In  his  Glossary 
Tumour  defines  it,  **  Discourses  of  the  th^ros,  on 
the  schisms  in  the  Bnddhistical  church." 

VAGOATI,  To  jump  [^f^] .    Dh.  274. 

VAGOIYO  (adj.).  Belonging  to  a  dass  [^]. 
Sattaroittvag^gijfd  ddrakdf  a  company  of  seventeen 
children  (Alw.  I.  100).    Gomp.  Chabbaggiyo, 

VAGOO,  A  class,  troop,  multitude,  company,  tribe, 
party  [^].  Ab.  031.  Fihongavaggo,  a  flock 
of  birds  (Att.  213).  Paneavaggo,  an  assembly  of 
five,  five  people  (Pit,  xl).  Datavaggo  (adj.)  bhik* 
kkmaoMgha,  a  chapter  of  ten  monks  (Alw.  I.  03). 
Fa^^orato(adj.),  delighting  in  society  (as  opposed 
to  ddlghting  in  solitude).     Tatta  bhikkhuua 


vaggavdddkd  is  rendered  by  Gogerly,  '*  aiding  and 
abetting"  that  priest,  viz.  bdonging  to  his  dass 
and  party  (P&t.  6).  Vaggabandhanamj  being 
banded  together  (of  robbers,  Dh.  187).  Crano- 
wjjhdymh  akarwk  vaggabandhena  bhikkhavo,  the 
monks  ''in  their  separate  fraternities  hymned 
forth  their  prayers"  (Mah.  104).  In  gram,  the 
first  twenty-five  consonants  are  divided  into  five 
vaggas  or  dasses  (Sen.  K.  202). 

VAGGU  (adj.).  Beautiful,  pleasant  [l^].  Ab. 
693,801. 

VAGURIKO,  A  sportsman  using  nets  [^TT^fT^]. 
Ab.  614. 

VAH  A  (/),  A  river  [^fT]. 

VAHASAAy  Carrying ;  a  vehlde ;  an  animal  used 
in  riding,  ''monture"  [^Tipt]«  Ab.  376;  Dh. 
161 ;  Mah.  160 ;  Att.  90.  Mdrtf  rnvdhanoj  Min 
together  with  his  elephant  (Dh.  32). 

VAHASO,  A' boa  constrictor  or  python  [^T^^]- 
Ab.  651. 

VAHATI,  To  carry,  transport,  draw ;  to  bear  along, 

-  carry  off;  to  experience,  possess  [ITV]-  I^b. 
60.  Dhuram  o.,  to  bear  the  yoke  (of  an  ox 
drawing  a  cart,  Dh.  89).  Gufayantam  v.,  to 
work  a  sugar-mill  (Mah.  208),  Of  carrying 
a  child  in  one's  arms  (Dh.  199).  Titikkham 
v.,  to  have  long-suffering,  be  enduring  (Att. 
200).  Parito  vahanto,  wafting  around  (Att. 
192).  Phaldkam  vahamdno,  holding  the  slate 
(Das.  24).  Aor.  voAi  (Att.  200).  At  Dh.  319  we 
have  inf.  tfohetudt  (copyist's  error  for  vahUufk  ?). 
P.pr.  twAain,  vahanto,  vahamdno  (Dh.  1 ;  Das.  24). 
Pass,  ffuyhati,  vufhati  (Alw.  I.  36 ;  Sen.  K.  464). 
P.f.p.  vahitabbo.  Rdj{tnad^  rdjakiecaik  vahitab^ 
bam,  royal  duties  must  be  performed  (lit.  borne) 
for  kings  (Dh.  392).  Daaahi  purisehi  ffahitabbo, 
that  ought  to  take  ten  men  to  carry  it  (Mah.  144). 
Cans,  vdheti,  Rathadi  v.,  to  drive  a  chariot,  or 
perhaps  cause  It  to  be  driven  (Dh.  219). 

VAHl  (adj.).  Carrying  [^Tff<|-  Att  202.  M. 
vdhi,  a  horse  (Mah.  134).  Fern,  vdhini,  a  river 
(Ab.  1056),  an  army  (Ab.  381). 

VAHO  (adj.),  Carrybg  [^].  Saddhdvaho  (adj.), 
sustaining  faith  (Kh.  31).  Masc.  vaho,  shoulder 
of  an  ox  (Ab.  497). 

VAHO,  A  bearer,  leader ;  a  horse ;  a  vehicle,  cart ; 
a  measure  of  capacity  =  20  kharis  (in  this  sense 
it  means  a  cartload)  [TTV]-  Ab.  368, 483, 1081 ; 
Dh.  60).    Satthavdho,  a  caravan  leader,  merchant. 


VAH 


(  646  ) 


VAL 


SdlwdhatahoMdnif  a  thousand  loads  of  hill  paddy 

(Mab.  22;  Alw.  N.  36). 
VA  JATI,  To  go,  to  walk  [?n[] .    Dh.  15, 62.    De- 

valokam  v.,  to  go  to  heaven  (Dh.  32 ;  Has.  40). 

Bttddham  iaranam  v.,  to  take  refuge  in  B.  (Dh. 

97).    Imper.  vaja  (Mah.  70). 
VAJIRO,  and  -RAlfl,  The  thunderbolt  of  Indra ; 

diamond,  adamant;  h.  stone  which  bores  gems 

[If^].    Ab.  24,  490,  866;  Dh.  29;  Mah.  182. 

Vajirapdftif  Vajirahatiho,  Vajirdvudhoy  names  of 

Indra  (Ab.  18,  19). 
VAJJAA,  a  musical  instrument  [^^TV]*    Ab.  142, 

827,  932,  1100;  Sen.  K.  477. 
VAJJAjil,  That  which  should  be  avoided,  fault,  sin 

[^].    Ab.  1100;   Dh.  14,  45,  56;   P&t.  102. 

Of  a  personal  defect  (see  Yathdwyjam),    Of  an 

error  in  a  book  or  MS. 
VAJJANAA^,  Avoiding,  forsaking,  escaping  [iptlf] . 

Ab.  1137. 
VAJJANIYO  (p./.p.)*  "^A^  should  be  shunned,  im- 
proper [€|<j|^€|].    Pit.  2. 
VAJJATI,  see  Vadati  (twice). 
VAJJETI  (cotM.),  To  avmd,  abstain  from,  renounce, 

escape,  leave  out,  pass  over,  except ;  to  remove, 

dispel  [^fJhTfn].     Bh.  181,  209,  274;  Alw.  I. 

112.    P.p.p.  vajjito*    Vajjiiaih  tehi  doMehh  free 

from  these  faults  (Mah.  1).    Tamb^dam  euftfta- 

vqjjitamy  betel  without  chunam  (Mah.  219).    Dh. 

240.    See  also  under  VadaH, 
VAJJHA  (/.),  Execution  [^TVT]-    Coro  vajfhaHt 

updnkOf  a  criminal  led  to  execution  (Mah.  249). 

Vajjht^ppatto  (adj.),  condemned  to  death,  about 

to  be  executed  (Dh.  109 ;  Has.  34,  a  condemned 

criminal). 
VAJJHO  (p/.p.  vadhaii),  To  be  killed  or  destroyed, 

meriting  death  [^IV].    Ab.  737;  Att  208.    Go 

vajjAof  an  ox  intended  for  slaughter  (Das.  35). 

VajjhaiHdldf  a  wreath  plaoed  on  a  criminal's  head 

before  execution. 
VAJJl  {m.pL\  Name  of  a  people,  the  Llcchavi 

princes  \y^'\.    Ab.  184,  336 ;  Man.  B.  235 ;  B. 

Int.  74 ;  Par.  1.     Vajjitu^  among  the  Vajjians,  in 

tibe  Vajjian  country  (Mah.  15).      Fajfirdjdno, 

Vajjian  kings  (Alw.  I.  99).    Vajjipuiid,  Vajjian 

or  Licchavi  princes   (Dh.  145).      Vajjipuiiako 

bhikkhu,  a  monk  who  was  a  V.  prince  (Dh.  391 ; 

Alw.  I.  63).    Vajjirattham  (Ditto). 
YA JO,  A  cow-pen  [Kir]  •    Ab.  190 ;  Mah.  22 ;  Dh. 

238. 


VAJO,  The  feather  of  an  arrow  [ifTV].    Ab.  390. 

VAKAA,  Bark  of  a  tree  [K^].  Vdkaeiram^  a 
K>ark  garment  worn  by  i^i  ascetic  (Jit.  9,  13). 
FdkamajfOf  made  of  bark  (P&L  86). 

VAKARA  (/.),  A  net  or  snare  [KT^[TT]-    Ab.  520. 

VAKKALA  A,  and  -LO,  Bark  of  a  tree ;  baric  gar- 
ment worn  by  ascetics  *[ll|^mf].  Ab.  442,  1109. 
F",  nwdsetiy  to  wear  the  barken  garment  (Ten 
J.  19). 

VARKAA,  The  kidney  [^].  Kh.  19;  Ab.  1034 
(the  Sinhalese  vakugadu  in  the  margin  means 

"kidney")- 

VAKKANGO,  The  ruddy  goose  [KTHF]  •  Ab.  6S5. 

VAKKARAlSr  A  A,  Talk,  assertion  [^Vn|^+Vf:V]- 
Dh.  47. 

VAKKHATI,  see  VaUL 

VAKKO  (a4r.).  Crooked  \jm\.  Ab.  1034.  Comp. 
Vakkanjgo.    The  usual  form  is  vankoy  which  see. 

VAKO,Awolf  [^].    Ab.615. 

VAKULO,  The  tree  Mimusops  Elengi  [^f^]. 
Ab.  572. 

VAKYAA,  a  speech,  a  sentence  [imV]-  Ab.  106. 

VALABANALO,  a  submarine  fire  at  the  South 
Pole  [^niWT  +  '^Rlfy  the  corre^onding  S.  word 
is  q^^lfil] .    Att.  26, 193 ;  Alw.  I.  xxxv. 

VAJLABHAMUKHAA,  Hardy  says,  <'  When  a  storm 
arises  (in  the  oceans  that  surround  Mem)  the 
waves  are  thrown  to  an  immense  height,  after 
which  they  roll  with  a  fearful  noise  towards 
Mount  Meru  on  the  one  side,  or  the  Sakwalagala 
(eakkavdlapabbata)  on  the  other,  leaving  a  pool 
or  hollow  in  the  trough  of  the  sea  called  Wala- 
bh&mukha"  (Man.  B.  18;  Alw.  I.  xxxv;  Ab. 

889).    InS.^VWT^. 
VA^iABHI  (/.),  A  roof  [^^^1^].    Ab.  221. 
VALADHI  (m.),  A  horse's  or  cow's  tail  [WTlrfV]. 

Ab.  371 ;  Mah.  63 ;  Das.  33 ;  J4t  20. 
VALAGAhI  (ill.),  A  snake  charmer  [^mWlflPt]* 

Ab.656. 
VALAGQA  A,  The  tip  of  a  hair  [ Vnmi]  -  I>h-  296. 
VALAHAKO,  a  cloud  [iniTfV]-    Ab.  47;  Mah. 

114 ;  Dh.  155. 
VALAHATTHO,  a  horse's  tail  [WTirfV]*    Ab. 

371. 
VALAJO,  A  sort  of  fish.    Ab.  672. 
VALAtt,  Water  [ifTC]-    Ab.  661. 
VAfjAMIGO,  A  tiger,  leopard,  or  other  bea«t  of 

prey  [Wnnjir].    Ab.  613;  Db.  106;  J4t.  8. 
VALAf^JAKO  (04^*.),  Using,  frequenting  (from  m- 


VAL 


(547) 


VAM 


UiSyeH),  jMavalmyakd  bahivak^akd,  in-door 
people,  oot-of-door  people,  lit.  <*  resorting  inside, 
resorting  outside"  (Ten  J.  2,  80). 

VALAf^JANAJMT,  Use,  resorting  to  (from  next). 
Daaabakma  valmjtmakufi,  tlie  privy  nsed  by  tlie 
Bnddha  (Jit.  161).  8nbli.  says  it  means  "  use," 
and  quotes  from  Angattara  Affh.,  attaiio  tanta^ 
kaih  paratia  addtukdmena  u'aitktH  ay  am  vala^O' 
namuidvddo,  wlien  a  man  wlio  is  unwilling  to  give 
away  something  belonging  to  liim,  says  he  has 
not  got  it,  that  is  called  a  "  ase-falsehood.'' 

VALAi^JETI,  To  use,  to  resort  to,  to  spend  [in[ 
with  ^n]  •  I  have  met  with  the  phrase  na  <m- 
tabbd  na  vala^fetabbd,  Subh.  quotes  from  Rasa- 
vihini,  imam  muttdhdram  valof^ehi^  wluch  he  says 
means, «  use  this  pearl  necklace.'*  He  also  quotes 
from  Sumangalavili^ni,  yaihd  na  pmndyati  tathd 
ntttakena  vefhetvd  valm^etahbdy  which  appears  to 
mean,  "  it  should  be  used  after  being  tied  up  with 
a  string  so  as  not  to  be  seen.*'  At  Mah.  120  we 
have,  dvddaadpi  ie  Hatthdfkakabhikkhunlhi  va^ 
iafyiyimsu  (hot.  pass.)  Bobbadd,  these  three  rooms 
were  constantiy  used  by  the  H.  nuns. 

VALAJf JO,  Use,  expenditure ;  a  mark ;  resorting 
to,  frequenting  {^n  +  ^T^«  Divasavalanjo^ 
daily  expenditure  (Ah.  337,  338).  Sariravalanjo, 
evacuation  (uccdrapaudvakammath),  lit  "bodily 
use"  (Jit  70,  80,  where  it  is  neuter).  Sarira" 
valanjani  karoti,  to  ease  oneself  (Dh.  103).  Pada- 
valar^Oy  a  footprint  (Dh.  163 ;  Jat.  8). 

VALAVA  (/.),  A  mare  [^q^pn].  Ah.  371;  Dh. 
240,  399 ;  Mah.  63. 

VALAVEDHl  (m.),  An  archer  who  can  hit  a  hair 
[^^TH  +^^f%nCI-  Mah.  143 ;  J£t.  58.  Also  meta- 
phorically of  an  acnte  arguer,  a  hair-splitter. 

VALAVlJANl  (/.),  A  fan  made  of  a  yak's  tail,  a 
chowrie  [^TW  +  f>ijan{] .    Ab.  357 ;  Mah.  60. 

VALAYITO  (ai^'.).  Encircled  [^flrflm]-  Ab.745. 

VALAYO,  and  -YAl!^,  A  bracelet,  ring,  circle 
[^IWCr]-  Ab.  285;  Att.  xxU;  Mah.  48,  68. 
DoMtavaUnfonhf  an  ivory  bangle  (Dh.  178). 

YALl  (/I),  A  fold  of  the  skin,  wrinkle ;  a  line,  streak 
[Iffkr].    Ab.900. 

YALIKA(/.),Sand[irrf^V^].  Vdlikd  (^},)  oMrati, 
to  sprinkle  sand  on  a  piece  of  ground  to  make  it 
look  neat  (Dh.  78, 135).  Nagaraih  vippakinfut' 
vdlikam^  a  town  sprinkled  with  sand  for  some 
festivity.  Vdlikdpulinaik,  a  sand  bed  (Dh.  224). 
Mah.  213 ;  F.  JAt.  53. 


YALlMUKHO,  A  monkey  [ipil^^].    Ab.  614. 
YALIRO  (adj,\  Squinting  [^ffR:].    Ab.  320. 
YALITO  (adj.).  Wrinkled  [^ftm].    Ab.  265. 

VALITTACO  (adj.).  Wrinkled  [^fw  +  ^^^]. 
Ab.255. 

YALLABHO  (adj.\  Beloved  [^TIR?].  Ab.  697. 
Masc.  vallabho,  a  fitvourite;  an  overseer  (Ab. 
1066 ;  Dh.  252 ;  Mah.  229,  235). 

YALLAKI  (/.),  An  Indian  lute  [^nNIV].   Ab.  138. 

YALLARl  (/.),  A  compound  pedicle  [^9R^]  •  Ab. 
550. 

YALLi  (/.),  A  creeper,  creeping  plant  [^ftf)].  Ab. 
550 ;  Mah.  106,  153,  215 ;  F.  J4t.  6.  Falliyd 
dvuf^ti,  to  string  things  together  by  running  a 
T^reeper  through  them,  the  creeper  forming  I 
suppose  an  improvised  string  (Mah.  53).  Vallihi 
bandhati,  to  tie  together  with  creepers  used  as 
string  (Dh.  316;  Has.  30).  At  Att.  198  valU 
appears  to  be  nsed  for  water  weeds. 

YALLIBHO,  The  plant  kumbha94a.    Ab.  597. 

YALLCRO,  and  -RA,  and  -RAA,  Dried  flesh 
[irj|T^].    Ab.  280. 

YALO,  Hair  of  the  head ;  hair  of  animab ;  the  hairy 
tail  of  an  animal  [WTW]  -  Ab.  256,  1080 ;  J&t. 
20.  FdlainjjhanayaggOf  able  to  split  a  hair,  said 
of  a  sharp  arrow  (Dh.  196,  comp.  vdlavedhi).  Of 
a  squirrel's  toil  (Att.  202). 

YA][iO,  A  snake;  a  beast  of  prey  [^TH]*  Ab.654. 
Comp.  Fdfagdhi,  Vdlamigo. 

YALUKA  (/.),  Sand  [^H^piT].    Ab.  663 ;  Jdt.  7 ; 

Mah.  118, 168 ;  Dh.  192.    Fdlukdpulinaih,  a  sand 

bank(J4t64).    Comp.  Fdlikd. 
YAMADEYO,  YAMARO,  see  IH. 
YAMANA]£[,  Yomiting;  an  emetic  [^ifirV]- 
YAM AN0(a4;.),  Dwarfish  [^Tim].  Ab.708.   Fd- 

mano,  a  dwarf  (Ab.  319),  name  of  the  elephant  at 

the  south  point  (Ab.  30). 
YAMATHU  (m,),  Yomiting  [^RTg].    Ab.  327. 
YAMATI,  To  vomit;  to  eject,  discharge  [^^J. 

Mah.  244;  J4t.  20.    P.p.p.  vanto,  rejected,  put 

away.    Fantakasdvo  (adj.),  one  who  has  put  away 

sin  (Dh.  2,  comp.  46,  47). 
YAMATO  (adv.).  On  the  left  side»  to  the  left  [^VR 

YAMMAA,  Armour  [IT^I^].  Ab.d77.  Famma- 
yodhi,  a  mailed  warrior. 

YAMMlKO,  and  -KAl^,  An  ant-hiU  [^mftV, 
irf^nV]. '  Dh.  386 ;  Mah.  243 ;  Ras.  31. 


VAM 


(  548  ) 


VAN 


VAMMITO  (adi.),  Wearing  armour  [^rfifrl!].  Ab. 
378. 

VAMO,  Vomiting  [^^]. 

VAMO  (adj.)t  Left  (gauche)  ;  reverse,  opposite ; 
beautiful  [^STW].  Ab.  eW,  719,  1020.  Fdnnf^ 
pauamhi,  on  the  left  side  (Mah.  258).  Fdma- 
kattho,  the  left  hand  (B.  Lot.  864).  Fdme  (loc) 
kanittham  katvdnoy  putting  his  younger  sister  on 
his  left  (Mah.  44). 

VASTSAGATO  (a<y.)y  Come  down  from  father  to 
son,  hereditary  [4!9||JM].    Mah.  143. 

VAASAJO  (aty.).  Belonging  to  a  race  [^hjBl]. 
SuddhavanhsajOi  born  of  high  lineage  (Mah-  1). 
Mahdsammatardjasga  vamsajo  mahdmunif  the 
great  Sage  sprung  from  the  race  of  Mahdsammata 
(Mah.  8,  comp.  54). 

VAASAKKAMO,  Lineage,  pedigree  [^ipiR?]. 
Mah.  Izzzviii. 

VAfiSAVAWO,  The  vel.uriya  gem  [^  +  ^]. 
Ab.  491. 

VAASIKO,  a  flute-player,  piper  [irtfifH]. 

VAASO,  a  bamboo ;  a  flfo ;  race,  family,  lineage ; 
dynasty;  hereditary  custom,  tradition  [^1|] .  Ab. 
142,  332,  600,  1090.  Saddhammavanuapatifthd' 
pako,  muntainer  of  the  succession  of  the  holy  Law 
(Br.  J.  S.  A.).  Pitughdtakavariuo  'yarhf  this  is  a 
parricidal  race  (Mah.  15).  Attano  kulananuath 
anuvattdmi,  I  am  keeping  up  the  traditions  of  my 
family  (Dh.  335).  There  is  a  game  called  vamsa, 
which  seems  to  mean  poising  a  bamboo  on  the 
finger  in  a  perpendicular  position  (va^uan  ti  i^e- 
nufh  uudpetvd  kilanarii).  Dynasty  (Mah.  228, 266). 

VANAGARAKO,  A  forester  [^pntT  +  ^l.  ^^' 
158.    Also  vaiutcdrako  (F.  J&t.  5). 

VANACARO  (a4f.).  Wandering  in  the  forest  ['^If- 
fR;].    Mah.  37. 

VANAA,  a  wood,  forest ;  water  [^^].  Ab.  536, 
661, 1063 ;  Dh.  34.  Ambavanam^  a  mango  grove. 
Fanakdko,  a  raven  (Ab.  639).  At  the  lieg^nning 
of  a  compound  word  it  may  often  be  rendered  by 
<<wild;"  vanaku8umathy  a  wild  flower,  lit.  wood 
flower;  vanamdlaphalaih^  wild  roots  and  fruits 
(Dh.  133 ;  Ten  J.  107) ;  vanamahito^  a  wild  buffalo 
(F.  JAt.  12) ;  ffanakukkutOj  a  jungle  cock  (Ab. 
641) ;  vaimunallikd  (f.),  wild  jasmine  (Ab.  575). 
Used  metaphoricaUy  for  desire,  lust  (Dh.  60,  61, 
comp.  FtMothOf  Vdnam)*  For  wmd  at  Dh.  60  see 
Savauam  (2). 

VAI^AA,  and  VAlJfO,  A  sore,  wound,  boil,  etc. 


[mj] .  Ab.  324 ;  Dh.  23.  Fanarogdturo,  iU  with 
boils  (Mah.  24).  FafUE^  basuihaH,  to  bmd  vp  a 
wound  (Dh.  279). 

VANAA,  Sewing  [^W].    Ab.  1096. 

VANAA,  Desire,  lust  (Ab.  163, 1095 ;  E.  Mon.  295). 
From  the  comparison  ofvanaHi  and  nanaihOf  which 
both  mean  **  lust"  as  well  as  *•  forest,"  it  is  most 
probable  that  this  word  is  the  S.  ^m  from  ^if- 

VANANTO,  The  edge  or  skirt  of  a  forest  [iprn*!]  • 
Dh.54. 

VANAPATTHO,  A  brahmin  of  the  third  order,  an 
anchorite  [l|T*IMMl]-    Ab.  409. 

VANAPPATI,  and  VANA8PATI  (m.),  A  tree  bear- 
ing fruit,  but  without  apparent  blossoms ;  any 
tree  [^TTOfif]-  Ab.  540,  903  (both  pp);  Dh. 
77  («p).  THftavanaspatayo,  grasses  and  tree*  (Gog. 
Ev.  16). 

VANARAJI  (/.),  A  tract  of  forest ;  an  open  glade 

or  ride  in  a  forest  [iRITTftl]  •  ^*-  ^^'  ^^ »  ^^ 
88,209. 

VANARO,  a  monkey  [^TPR;]-    Ab.  614 ;  Dh.  59. 

VANASANPO,  A  forest,  wood  [^^  +  '^T^].  Ab. 
71 ;.  F.  Jit.  54 ;  Dh.  86,  105. 

VANASPATI,  see  FanappaH. 

VANATHO,  The  undergrowth  in  a  forest,  brush- 
wood, shrubs,  saplings;  desire,  lust  [^^  +  ^]- 
Ab.  163  (desire).  Dh.  386  says,  mahantartMckd 
vanam  ndina  kimddakd  tasndm  vane  thitattd  oa- 
nathd  ndma.  At  Dh.  v.  283  there  is  a  play  upon 
the  double  meaning  of  vanatha ;  in  the  next  verse 
it  is  used  in  the  sense  of  «  dedre."  Nibbanaiko 
(adj.),  free  from  lust  (Dh.  61). 

VANAVASO,  Name  of  a  country,  accordmg  to 
Vijesmha  it  means  Thibet  [nf^re]- 

VASCAKO  (adj.),  Deceitful  [^^1|].    Ab.  737. 

VASCANAA,  Deception,  illusion  [^Upr];  Dh.382. 

VASCBTI  (com.),  To  decdve,  delude,  elude  [^1^- 
trfif],  Dh.  89,  217,  328;  Mah.  176.  SaitiM 
vaneeii,  evaded  the  spear  thrown  at  him  (Dh.  115, 
comp.  Mah.  154).  Fakdmhd^  we  have  been  de- 
luded (Dh.  194),  is  the  aor.  pass,  from  ^. 

VANDAKA  (/.),  A  parasitical  plant  [^^S^T'IT]- 
Ab.580. 

VANDANA  (/.),  and  -NAA,  Salutation,  payfaig 
reverence,  veneration,  homage  [q^«ii»  s^^ij- 
Ab.  426 ;  Mab.  85, 178 ;  Dh.  288. 

VANDANlYO  {a4j.\  Deserving  homag«  [^- 
ifflfj.    Mah.  Izzzvi. 


VAN 


(  549  ) 


VAN 


VANDAPANAA,  CausiDg  to  do  homage  [fr.  caus. 
^].    Jdt.  67. 

VANDATI,  To  salute,  make  obeisance,  pay  homage 
to,  revere,  venerate  [^P^]-  See  Siro.  Dh.  79. 
Oer.  vanditvd,  vandiyd  (Dh.  114;  Mah.  82;  F. 
JiU  2,  6).  Inf.  vandituth  (Dh.  217).  P.pr.  van- 
danto,  vandamdno  (Dh.  217). 

VANDI  (/.),  A  prisoner  [^Erf^^^].    Ab.  407. 

VANDI  (m.),  A  bard,  panegyrist  [^fid«jj.  Ab. 
396,  1081. 

VANEYYAA,  The  fragrant  grass  Cyperus  Ro- 
tundns  ["^Ti}^].    Ab.  692. 

VANGO,  Bengal  [^].  N.  pi.  Fangd,  the  in- 
habitants of  Vanga,  Bengalees  (Ab.  185, 1031). 

VANGO,  Discolouration  of  the  face,  a  cutaneous 
complaint  [^9|f].    Ab.  1031. 

VAnI  (/.),  Voice,  speech  [^mft].    Ab.  105. 

VANIBBAKO,  A  Bbgfgar,  mendicant,  pauper  [^T^t- 
trii].    Ab.  740;  Dh.  131 ;  Mah.  240. 

VANIJAKO,  a  trader  [next  +  ^] .  Assav.,  a  horse- 
dealer  (Has.  38).  Sankhav.,  a  chank  merchant 
(Alw.  I.  97). 

VATJIJJA  (/.),  Trade  [^ftknCTT].  Ab.  446,  849 ; 
Alw.  I.  xlv;  Kb.  11.  Dunavavdjjam  karotiy  to 
trade  in  cloth  (Ten  J.  32).    At  Has.  38  vdnijjd, 

VAl^IJJAM,  Trade  [TTf^j-    Ab.  446. 

VANIJO,  a  trader  [infllHr]  •    Ab.  469 ;  Mah.  24, 

167 ;  F.  Jdt.  16 ;  Dh.  68. 
VANIPPATHO,  A  trading  town,  mart;  trade  [^fflT- 

Wn\'    Ab.  868. 
VANITA  (/.),  A  woman  [irfinn].    Ab.  230. 

VAiyiTO  (a4;.)»  Wounded,  bruised  [l|fiin!].  Ten 
J.  42. 

VAi^JHO  {adj.\  Barren,  sterile  [ipiai] .  Of  a  tree 
( Ab.  541).  Fanjhd  (f.),  a  barren  woman  (Dh.  219). 
Vm^hagdvi^  a  barren  cow  (Ab.  873).  Meta- 
phorically, vofijhd  aampatUy  barren  prosperity. 

VAfi^JULO,  The  ratan.  Calamus  Rotang  [^mr]. 
Ab.  553. 

VANKO  [adj,)^  Crooked,  bent ;  cunning,  dishonest 
\yn  f  comp.  l|^] .  Ab.  709, 1025 ;  Jit.  9 ;  P&t.  86. 
Hasc.  vankOf  a  fish-hook  (Ab.  674),  also,  accord- 
ing to  Ab.  1025,  an  overhanging  rock,  crag. 
Fianko  is  given  at  Ab.  606  as  the  proper  name  of 
a  mountain.    See  UpanUd. 

VAQTNADAsI  (/.),  A  prostitute  [y(4  +  JT^]- 
Ab.  233 ;  Dh.  238. 

VAl^n^AKAA,  Paint,  rouge  [^f^].     Ab.  306; 


P^t.  110.  Mukham  vannakamakkhitam,  a  fiice 
smeared  with  rouge  (comp.  Dh.  232). 

VAI^ANA  (/.),  Description,  narration ;  explana- 
tion; a  comment,  commentary  [^IqiH].  Ab. 
118.  Jdiakatthavaftnand,  commentary  on  the 
Jataka,  lit.  explanation  of  the  meaning  of  the 
Jitaka.  Kaccdyanav.y  commentary  on  Kacciyana, 
name  of  a  grammatical  work  (Alw.  I.  xiv).  Akd' 
iav.f  description  of  the  sky  (Dh.  285).  jfsatarh 
hhdvanam  iccheyydHgdthdvanxLondya  mtthdritam, 
it  is  explained  in  the  comment  on  the  g4th&  be- 
ginning "asatam  hhdvanam  iccheyya"  (Dh.  393). 

VANIJTAVA  (a4;.).  Having  colour,  having  beauty 
[^Tl(^]-    I>h.  10 ;  Gog.  Ev.  31. 

VANNAVADI    (tuff.),    Eulogizing,   a   panegyrist 

VAiy^ETI,  To  depict,  de8cril)e ;  to  praise,  applaud, 
approve ;  to  explain,  comment  upon  [^1^]-  At' 
tano  dnubhdvam  vanpesi,  enlarged  on  his  own 
skill  (F.  Jit.  6).  Pabbajjdya  gufLe  vatiftesit  ex- 
tolled the  merits  of  the  ascetic  life  (Jdt.  59).  P.pr. 
pass.  vafiftiyamdnOf  being  commented  upon  or 
explained  (Jdt.  2).  Pdt.  100 ;  Dh.  195.  P.p.p. 
vannitOf  praised  (Ab.  752).  SabbavirapurUehi 
va^pitd  tkamitd  ayam  pabbajjdf  this  ascetic  life  is 
commended  and  extolled  by  all  noble  men  (Jat.  9). 

VA]y]>f I  (adJJ),  Having  colour ;  having  the  appear- 
ance of  [^rfl|^.  Uttamavanpi  (adj.),  having  a 
splendid  complexion.  Kumdrav^  having  the  ap- 
pearance of  a  boy  (Dh.  255).  In  both  instances 
the  term,  belongs  to  the  whole  compound. 

VANIVO,  Appearance,  form,  figure;  colour;  sort, 
kind ;  tribe,  caste ;  complexion ;  beauty ;  praise, 
fame ;  a  letter,  vowel,  syllable ;  quality,  property 
[?|||] .  Ab.  332,  348,  779 ;  Dh.  20,  377 ;  Alw.  I. 
vi ;  F.  J£t.  1.  Sappavannena,  under  the  form  of 
a  snake  (Has.  34,  comp.  Ten  J.  66,  in  the  shape 
of  a  stone).  Mayham  sahdyakassa  mukhavanpena, 
from  the  look  of  my  friend's  face  (Dh.  123). 
Kumdrava^fLam  abhinimminiivdf  having  assumed 
the  form  of  a  young  man  (Dh.  143,  comp.  193, 
315).  MattakuvL^alivafL^  (ft^j*)  n'dgantvd,  not 
coming  in  the  form  of  M.,  i.e.  appearing  in  the 
character  of  some  one  else  than  hinaself  (Dh. 
95).  Aggiva^no  (adj.),  coloured  like  fire,  red- 
hot  (Dh.  395).  Adiccavavifw  (adj.),  lustrous  as 
the  sun.  The  six  van^as  or  colours  are  ntto,  pito, 
lohito,  oddto,  mmjefthOf  pabhauoro.  FatiiMuafii- 
panno  (a^.),  beautUully  coloured  (Alw.  I.  75). 

70 


VAN 


(  650  ) 


VAR 


Pmcavanno  (adj.),  of  five  sorts  (Dfa.  290 ;  Jdt.  15), 
of  five  colours  ?  (Alw.  I.  74).  The  four  vapnas  or 
castes  are  khattiyo,  brdkmario,  veuo,  suddo,  UttO' 
mavafifto  (adj.),  a  person  of  the  best  family,  or 
highest  caste  (Att.  214).  f^af^no  mbho,  good  com- 
plexion (Dh.  111).  Vaf^napokkharatd,  personal 
beauty  (B.  Lot.  407 ;  Dh.  47 ;  Ras.  36 ;  Jdt.  2). 
Malam  van^nMBa  kosajjam,  sloth  is  the  rust  of 
beaaty  (Dh.  43).  Vannam  katheti,  bhatiati,  bhd" 
mti,  to  praise  (with  gen.,  B.  Lot.  314 ;  Ten  J.  19). 
Mara%avannaih  vd  samvan^eyya,  or  should  re- 
iterate to  him  the  praises  of  death  (Pdt.  3,  comp. 
B.  Lot.  314). 

VANSO  (adj.).  Sylvan  [ifS^].    Att.  213. 

VANNU  (/.).  Sand.    Ab.  663. 

VANO,  see  VaxLom, 

VANT AA,  a  stalk  [^] .  Ab.  544.  Of  a  flower 
(Mah.  211;  Dh.  423).  Of  a  fruit  (Mah.  167; 
Das.  8). 

VANTASIKO,  Name  of  a  sort  of  Peta,  '<  eating  what 
has  been  vomited"  [l|T^inTf^+^]  •  Mao.  B.  458. 

VANTASO,  One  who  has  renounced  all  desires,  an 

Arhat  [TPff  +  ^inn]-    Dh.  18. 
VANTO,  see  VamatL 

VAPA  (/.),  The  serous  secretion  or  fat  that  spreads 

among  the  muscles  [^nTT]*    Ab.  282. 

VAPANAlft,  Sowing  [iqrqir].  Ab.796.  KatvdMu 
vapanam,  having  sown  a  crop  of  hill-paddy  (Mah. 
208). 

VAPATI,  To  sow;  to  shave  [^^2'  Shettam  v,y 
to  sow  a  field  (Dh.  374).  Cans,  v&pdpeti,  to  cause 
to  be  sown  (Dh.  126;  Mah.  239).  P.p.p.  vatto, 
vutto  (see  sep.). 

VAPI,  see  Vd. 

VAPl  (/.),  A  reservoir,  lake,  tank  [^TPft*  TTft]* 
Ab.  678 ;  Alw.  I.  x ;  Mah.  57. 

VAPITO  (p.p.p.).  Shorn  [^ifim]- 

VAPO,  Sowing  [TR].    Ab.  7l>6. 

VAPPO,  Sowing ;  the  bank  of  a  river  [^IT].    Ab. 

1133.      Fappakdle,  at   the  season   for  sowing. 

Fappamangalatk,  a  ploughing  festival  (Jdt.  57; 

Man.  B.  150). 
VAPU  («.),  The  body  [^BTJI^].    Ab.  151. 
VARABANAA,  and  -NO,  A  woman's  jacket  or 

bodice  [^TT^TRT]*    Ab.  294. 
VARADlPO,  The  Glorious  Isle»  viz.  Ceylon  [^+ 

"^(Vi]'    Att.  7. 
VARADO,  An  epithet  of  Buddha  as  having  shown 


men  the  way  to  Nirv^a,  lit.  giver  of  the  boon 

[ifT^]-    Kb.  9. 
VARA  HARO,  Bringing  the  boon  (of  Nirvlma)  [inC+ 

^inr^].  Kb.  9. 

VARAHO,  a  boar,  wOd  hog ;  an  elephant  [^V^TV]* 

Ab.  617,  1115;  Dh.58. 
VARAKO,  The  bean  Phaseolus  Tiilobus  [^T^]. 

Ab.  450. 
VARAKO  (adj\).  Wretched,  miserable   [^TTm]* 

Fern.  vardk(  (Att.  217). 
VARAKO,  a  pot,  jar  (Ab.  457 ;  F.  JiL  53). 
VARAA,  see  Varo  (2). 

VARA^AA,  Resistance  [^TTWl-    Ab.  1014 
VARANGAA,  The    head;    the    female   pudenda 

[^rrriF]-  Ah.  273, 1093. 

VARANGANA  (/.),  A  noble  or  beautiful  woman 
[T?Jf^].    Mah.  206. 

VARAl^f^C  (adj,),  One  who  has  known  or  dis- 
covered Nirv&^a,  an  epithet  of  Buddha  [^^  + 
H].    Kb.  9. 

VARAl^O,  A  surrounding  wall,  rampart ;  the  tree 
Gratnva  Roxburghii  [^^CW].    Ab.  203,  553. 

VARANO,  An  elephant ;  the  Hatthilinga  bird  [^- 
T;ni] .  Ab.  360, 639, 1 014 ;  Ten  J.  13 ;  Mah.  137. 
Vdranalilhdya  gacchantOy  walking  with  an  ele- 
phant's majestic  tread  (Dh.  231). 

VARAPAf^ffO  {adj.).  Of  noble  wisdom,  epitiiet  of 
a  Buddha  [^  +  HIH]  •    Ab.  4. 

VARAROHA  (/.),  A  noble  lady  [^RCTCtfT]-  Ah. 
234. 

VARASANAM,  An  excellent  seat,  chair  of  state 
[TCWT].    F.  Jat.  52. 

VARATARO  {adj.).  Better,  more  excellent  [^- 
in:].    Dh.  208,  398. 

VARATTA  (/.),  A  strap,  thong  [^T^^].  Ab.526; 
Dh.  71. 

VARATTIKO  (a4;.).  Bound  with  a  thong  [last  + 

VARAVA^INl  (/.),  An  excellent  woman  \y(^ 
flf^].    Ab.234. 
«  VARETI,  see  Vu^H, 
VARI  (ft.),  Water  [^frf^].    Ab.  661 ;  Dh.  71. 
VARIDO,  a  cloud  [^|R<].    Att.  190,  210. 
VARIJAlit,  A  lotus  [^T^]-    Ab.  864. 

vArijo,  a  fish  [^rrf^].  Dli-  7- 

VARIMAGOO,  An  issue  from  a  sluice,  watercourse 

[^enf^  +  9n4] .    Ab.  683 ;  Mah.  212. 
VARITO,  see  FutLdH. 
VARITTAA,  Avoidance  [formed  from  V  on  the 


VAR 


(551) 


VA8 


analogy  of  f|  |(\^]-  Cdritiasilarii  \s  the  obMrv- 
ance  of  what  is  commanded,  vdrUiasdam  is  absti- 
nence from  wliat  is  forbidden  (Man.  B.  492). 

VARIVAHO,  a  cloud  [TrfWf].    Ab.  47. 

VARIYATI,  see  Fuftdti. 

VARO,  Choosing,  appointing;  a  boon,  blessing, 
fiftvoar  [^^ .  Ab.  762,  810.  Faram  te  danuni, 
I  grant  thee  a  boon  (Das.  2 ;  Dh.  128,  173,  d03 ; 
Att«  141).  Varappmddakdlamhi  is  rendered  by 
D'Alwis,  "  when  his  desires  had  been  gratified." 
8d  Sakkena  varam  ydei^  she  begged  a  favour  of 
Salclca  (Dh.  194). 

VARO  {adj.)t  Excellent,  best,  precious,  noble  [^R^- 
Ab.  094,  810 ;  Mah.  27.  F'arabhojanam,  choice 
food  (Mah.  152).  F'aravdrafUf,  li  noble  elephant 
(Dh.  158).  Varacetiyam^  a  splendid  shrine  (Att. 
138,  oomp.  Mah.  257,  Das.  24 ;  Kh.  9).  Mukha- 
varathf  noble  countenance.  Sd^anavaretm^  our 
holy  religion.  AHvaram  gahetvdy  taking  his  good 
sword  (B.  Lot.  864,  comp.  Ten  J.  115).  Lankd- 
dipavarOf  the  beautiful  island  of  Ceylon.  Nara- 
vara,  best  of  men.  Masc.  varo,  a  husband  (Ab. 
240),  a  son-in-law  (Ab.  810).  There  is  an  indecl. 
varafhf  of  the  use  of  which  the  following  are  ex- 
amples :  Maydgamanam  varafk,  it  is  best  I  should 
go,  lit.  going  by  me  is  best  (Ras.  20).  Faram 
amUard  dantd,  an  excellent  thing  are  trained 
mules  (Dh.  57).  With  abl.  Attadanto  tato  varaniy 
the  self-subdued  man  Is  better  still,  lit.  better  than 
that  (Ditto).  With  instr.  Sabbahkddhipaccena 
§otdpatHphalam  varam,  conversion  is  better  than 
universal  sovereignty  (Dh.  32). 

YARO,  Time,  occasion ;  turn,  time ;  day  of  the  week 
\yUlQ .  Ab.  1042 ;  B.  Lot.  575.  Tayo  vdre  pard- 
jitOf  thrice  defeated  (Dh.  353,  oomp.  aabbavdre,  all 
the  times,  Dh.  126).  Ekavdre  (loc.),  on  one  occa- 
sion, once  (Dh.  324).  Divasa^sa  dve  vdre  (ace.  pi.), 
twice  a  day  (Dh.  78).  Dve  vdre  pesetvd,  having 
sent  twice  (Dh.  104).  Tatiye  vdre  (loc.),  the  third 
time  (Mah.  252).  Dvisu  vdresUf  on  two  occasions 
(Mah.  45).  Bkavdren*  eva,  all  at  once,  in  a  single 
time  (Dh.  82).  Utuvdrena  utuvdrena  tesu  tetu  pd- 
tddent  viiaraH,  in  each  alternate  season  lived  first 
in  one  palace  and  then  another  (Jit,  58).  Satthd' 
rmk  vihdrampave9etvd  vdrena  vdrena  patijagganti, 
having  admitted  the  Teacher  into  the  monastery 
watch  over  him  in  turn  (Dh.  167»  comp.  188,  ''ride 
the  elephant  in  turns").  Vdrena  »ampattaih  raj- 
jatk  pakdyoy  leaving  the  kingdom  which  has  come 


to  him  in  turn,  i.e.  by  hereditary  succession  (Dh. 
391).  Ayam  vdro  dcdro  gocaro,  this  is  the  right 
time,  the  proper  thing  to  do,  the  right  place  to  go 
to  (Dh.  259).  The  seven  days  of  the  week  are 
ravivdro  (Sunday),  candavdro,  angdravdro,  budha' 
vdro,  guruvdro,  eukkavdro,  tanivdro  (Sobh.). 

YARUNI  (/.),  Spirituous  liquor  [^TTf^]-  Ab.  533. 

YAROTHO,  a  wooden  ledge  or  fender  round  a 
chariot  [^T^^V]  -    Ab.  374. 

YASA  (/*.),  A  barren  cow ;  an  obedient  wife  [^IfT]- 
Ab.  498,  873. 

YASA  (y.).  Serum,  marrow  of  the  flesh,  fat  [^T^]  • 
Ab.  282,  873 ;  Kh.  18 ;  Att.  229.  Fa»dielam, 
grease  (Pdt.  81). 

YASABHO,  A  buU  [^^l?]-    Ab.  495. 

YASACUNNAA,  and  -NNAKAA,  ToUet  perfume 
[^«ITO  +  ^].    Ab.  306,  1021. 

YAsAgARAA,  a  bedroom  [Jfm  +  ^WTT]-  Ab. 
214. 

YASAGO  (adj.).  Subject,  obedient  [^HPT].  Nidha^ 
navasago  (adj.),  subject  to  death  (Mah.  253).  With 
gen.  Pdpdnam  v.,  influenced  by,  or  having  got  into 
the  hands  of,  wicked  men  (Mah.  238).  Fem.  va- 
iagd,  an  obedient  wife  (Ab.  873). 

YAS  ALO,  A  ^6dra ;  an  outcaste,  pariah ;  a  low  |>er- 
son,  reprobate  [Uq^].  Ab.  503.  Yoc.  vasala, 
wretch!  Vasaladhammo,  vile  conduct,  habits  of 
a  pariah.  Fem.  vasalL  Nana  vasali,  perish,  vile 
woman!  (Das.  2,  said  by  an  angry  king  to  his 
queen). 

YASAlfr,  see  Faao. 

YASANA  (/.),  Impression  remaining  on  the  mind 
from  past  good  or  evil  actions  and  producing 
pleasure  or  pain  [^1^«IT]  .    Ab.  772. 

YASANA  A,  Dwelling  [^^ER]-  Attano  vatandgd^ 
ram,  the  house  he  lives  in  (Das.  9,  comp.  F.  J6t. 
54).  Vasanatthdnam,  dwelling-place,  residence, 
lodging  (F.  Hi.  17, 5^ ;  Das.  3 ;  Dh.  82, 107, 298 ; 
Alw.  I.  76). 

YASANA]!^,  Cloth,  clothes,  clothmg  [^^R].  Ab. 
290.  Vasanena  vethetvd,  having  wrapped  it  in  a 
cloth  (Jit.  69).  Fasandni,  clothing  (Mah.  132). 
Kdsdyavasano  (adj.),  wearing  the  yellow  robe,  lit. 
whose  clothing  is  the  yellow  robe  (Mah.  110). 

YASANAIVI,  Perfuming  and  decorating  the  person 
[^T^R]  .     Gandhamdlyddiaankhdro  (Ab.  307). 

YASANTI  (/.),  The  creeper  Gaertnera  Racemosa 
[TWRft].    Ab.  577. 


VA8 


(  552  ) 


VA8 


VASANTOy  One  of  the  seasons,  spring  [W9^]« 
Ab.  79.    See  Utu. 

VASATI,  To  dwell,  stay,  live,  abide;  spend  time 
[T|^].  Also  pres.  vasate  (Mah.  199).  Aor.  avast, 
vast  (Mah.  2,  the  other  vast  is  va^in),  3rd  pi. 
vasinuu  (Mah.  38),  ist  pi.  avasimha  (Mah.  104). 
Imperat.  vasa  (Dh.  153).  Fat.  vacchati  (Alw,  I. 
31),  vasissati  (Dh.  153).  P.pr.  vasamdno  (Jat.  21 ; 
Ten  J.  55),  vasanto  (Dh.  153 ;  Ten  J.  38).  Ger. 
vasitvd  (Dh.  80).  Inf.  vasUum,  tMrtthuvi  (JiU  21 ; 
Dh.  124 ;  F.  Jdt.  3,  Mah.  52).  Idha  vasati,  lives 
here  (F.  Jdt.  4).  Dvihatiham  vasitvdy  having 
stayed  with  him  two  or  three  days  (F.  Jit  4). 
F^asimsu  saha  bhikkhuhiy  were  living  with  the 
monks  (Mah.  38).  Vassath  v.,  to  spend  the  rainy 
season.  With  loc.  Ekasmith  save  vasati,  lives  in 
a  certain  pond  (F.  J&t.  16).  Annena  vasati  seems 
to  mean  ''he  lives  for  the  sake  of  food,"  bat 
Gloagh  renders  it  ''he  lives  by  means  of  food" 
(Sen.  K.  339;  O.  Or.  133).  MetaphoricaUy : 
YanM  na  mdyd  vasati  na  mdno,  in  whom  dwells 
neither  deceit  nor  pride  (Das.  26).  For  further 
examples  of  the  use  of  vasati,  see  F4so,  Vasso, 
Pass.  VHSsati  (Alw.  I.  36),  vasiyaH  (Sen.  K.  493). 
P.f.p.  vatthabbo  (Mah.  12),  vasitabbo  (see  Kamfna' 
vdcd),  P.p.p.  vasito,  vusito,  vuttho  ^Sen.  K.  493, 
the  correct  reading  is  in  the  footnote).  Dasaba' 
lena  vasitagandhakuU,  the  chamber  of  perfumes 
inhabited  by  Buddha  (Br.  J.S.A.,  comp.  Mah.  123). 
Uruveldyam  vasito,  dwelling  at  U.  (Mah.  2).  Vusl- 
tarn  brahmaeaHyam,i\ie  religious  life  has  been  lived, 
the  duties  of  religion  have  been  accomplished  (this 
is  said  of  the  Arhat,  who  has  fulfilled  all  the  duties 
of  religion,  and  obtained  the  perfect  sanctification 
which  results  therefrom,  Sen,  K.  493),  Oram 
amhehi  tumhdkam  santike  vuttham,  we  have  lived 
with  you  a  long  while,  lit.  it  has  been  lived  by  us 
(Ten  J.  38).  Updsikdhi  tdhi . .  vuttho  bhikkhuni' 
passayo,  the  convent  inhabited  by  these  devotees 
(Mah.  110,  comp.  258).  Vuttkavasso,  one  who 
spent  the  rainy  season,  lit.  by  whom  the  rainy 
season  has  been  spent  (see  Vasso) ;  Futthatfhd^ 
nam,  dwelling-place  (Dh.  339).  Actively :  Andu- 
ghare  puriso  ciravuttho,  a  man  who  has  spent  a 
long  time  in  prison  (Jdt.  21);  Vassam  vuttho, 
having  spent  the  rainy  season  (see  Vasso)',  Kuhim 
vutthd  'si,  where  have  you  been  living  ?  (Dh.  339). 
Cans,  vdseti,  to  cause  to  live  or  dwell,  to  lodge 
(Mah.  56, 139, 142),  to  cause  to  stay,  detain  (Mah. 


240).  Ktechena  vdsitaih  raftham,  the  kingdom 
established  (lit.  peopled)  by  me  with  great  pains 
(Mah.  53).  Assigfned  as  a  residence,  inhabited 
(Mah.  203).  Also  cans,  vasdpeti.  Ekadvthaih 
vasdpetvd,  having  detained  them  a  day  or  two 
(Dh.  235). 

VASATI  (/.),  Dwellmg,  residence;  a  dwellug- 
place,  abode  [^TirfTf] .    Ab.  207>  1056. 

VASA VATTi  {adj.).  Bringing  into  subjection  [^• 

tff^v^.     Paranimmitavasavatti,  seems  to  mean 

"having  at  one's  disposal  pleasures  created  by 

'  others"   (see  Paranimmito,  Mdro).     Ab.  1024. 

Vasavatti,  a  name  of  Mdra  (Ab.  43,  1024). 

VASAVO,  Sakka  or  Indra  [^T^RT]-  Ab.  19;  DL 
185. 

VASAYOGO,Toaet  powder  [Tre+^^]-  Ab.a06. 

VASENA,  see  Vaso. 

VASETI,  see  Vasati, 

VASETTHO,  Name  of  a  Rlshl ;  a  proper  name 
[^T^].  Ab.  109 ;  Alw.  N.  104 ;  B.  Lot  486. 
See  Vdsittho. 

VAST  (adj.).  Having  the  senses  under  control 
[^ff^P^]-  Masc.  ffasi,  a  sag^  whose  senses  are 
subdued,  a  saint,  pious  Buddhist  monk,  Arhat 
(Ab.  434).  Vasi  tattha  Jino  vas(,  the  sabfly 
Buddha  dwelt  there  (comp.  Mah.  2,  where  we  have 
the  same  play  on  words,  the  t  of  vut,  "  dwelt,"  is 
lengthened  metri  causft). 

VASI  (/),  A  razor  [^flft]-  A  razor  is  part  of  the 
equipment  of  a  Buddhist  priest,  as  he  is  obliged 
to  keep  his  head  shaven  (Ab.  439;  Jilt.  66). 
Vdsipharasu,  or  »suko,  a  razor-adze  (Dh.  264 ;  F. 
Jit.  2,  vdsipharasuko  ndma  daftde  pavesauavasena 
vdsi  pi  hoti  pharasu  pt,  a  "  razor-adze"  is  either 
a  razor  or  an  adze  according  to  the  way  in  which 
you  insert  it  into  the  wooden  handle). 

VASl  (/.),  An  are,  adze,  hatchet  [^mft]«  Ab. 
393 ;  Mah.  167. 

VASi  (adj.).  Dwelling  [inflPt].  Vanavdsi  (h^.\ 
living  in  the  woods.  Kosambiyam  (loc.)  vdmMO 
updsakd,  the  pious  laymen  who  lived  at  Kosambi 
(Dh.  105).  Kattha  vdsino  tumhe,  where  do  yon 
live?  lit.  where  are  you  dwelling?  (Alw.  I.  73). 
Dipavdsi  jand,  tlie  inhabitants  of  the  iahud  (Mah. 
119).  Saggavdsi,  a  denizen  of  heaven,  an  angel 
(Ab.  11), 

VASlBHAVO,  Subjection ;  self-control,  subjugaHon 
of  the  sehses  [fr.  ^^fV^]-  Kh.  14.  Cetova^- 
bhdvo,  subjugation  of  the  mind  (B.  I/>tf  2oo}. 


^ 


VA8 


(  553  ) 


VA8 


BaUiu  ffotibhdvappattOj  having  attained  self- 
mastery  in  the  ten  Balas  (B.  Lot.  337). 

VASlBHth'O  {adj.).  Subjected,  self-controlled  [l|- 
l||«»|].  FasUfh^to  ahamjhdne,  I  am  subject  to 
jb^a. 

VASlKAROTI,  To  bring  into  subjection  [^T^^]. 
SabbdmUte  vaMatvd,  having  overcome  all  enemies 
(Sela  S.). 

VASIKATA  (/.),  Subjection  [next -fm]-  FthifSud- 
vitakkavarikatd,  state  of  being  under  the  influence 
of  cruel  thoughts  (Db.  111).  * 

VASIKO  (04^*.),  Subject  to  [irftn]-  Tafthdvaaiko, 
(adj.),  under  the  influence  of  lust  (Dh.  410). 

visiKO  (adj.),  DvreUiug,  inhabitmg  [^fT^T^^-  ^]  • 
Bdrdnanvdiiko  manussot  a  man  who  lived  at 
Benares  (Has.  30).  Gdmavdrikd,  villagers  (Mah. 
106).  Qdmavdiikabhikkhuno,  priests  living  in 
villages  (Mah.  17).    Pabbatavdsiko  (Alw*  I.  xiii). 

VA8ITAK0  (adj,).  Perfumed  [irTfln!T+^] .  rdnta- 
kena  jnpdakena  nahdyeyya,  should  bathe  with 
perfumed  soap  (Pat.  110). 

VASITO,  VA8IT0,  see  VasaH. 

VASITO  (p.p.p.).  Scented  [^qfrf^n]-  Ab.  307; 
Jat.  65. 

VASITTHO,  A  proper  name  [VfTflrV].  Sen,  K. 
S86,  433 ;  Alw.  I,  13 1  CL  Or.  88.  In  the  texts 
1  have  hitherto  always  met  with  F'dtettha  (see 
this  word  separately). 

VASO,  and  VASAM ,  Wish,  desire ;  will,  authority, 
power,  influence,  control,  mastership,  ownership 
[^].  Ab.  762,  808.  Fase  (loc.)  vattaH,  to  he 
under  control,  to  be  in  a  person's  power  (Dh,  80). 
Pose  ffaiietif  to  get  under  control,  get  into  one's 
power,  make  oneself  master  of  (F.  J£t.  61 ;  Mah. 
Izzxvi ;  Dh.  237).  Tadd  ehinti  me  votam,  then 
they  will  fall  into  my  power  (FausbSll).  (Tarn) 
antako  kurute  vasam.  Death  gets  him  into  his 
power,  overpowers  him  (Dh.  9,  comment  says 
aitamo  vaioah  pdpeH).  Stokavasath  gantvd,  having 
become  a  prey  to  grief  (Das.  1 ,  36).  Sabhe  maceu' 
vasatk  yaniif  all  men  come  under  the  dominion  of 
death  (Das.  35).  Amittavaaagato,  fallen  into  the 
bands  of  the  enemy  (Dh.  158).  PdpUednam  iechd* 
nam  voMagato,  subject  to  evil  desires  (Dh.  145). 
Aniccatdvasam  avaso  updgato,  powerless  (to  pre- 
vent it),  fell  under  the  power  of  death  (Mah.  10). 
F'asena  ava$ena,  willingly,  unwillingly  (Pdt.  74). 
The  instr.  vtuena  is  much  used  (like  the  8.  abl. 
inOrr^)  adverbially,  either  with  a  gen.  or  as  the 


last  part  of  a  compound,  with  the  meanings  "  ac- 
cording to,  for  the  sake  of,  on  account  of,  by  means 
of,  for,  as."    PubbapatihandvaBena,  in  accordance 
with  a  former  .prayer  (Alw.  I.  xxii ;  comp.  Dh. 
405,  tana  vasenoy  according  to  that).    Thimhdkam 
pafinauthdravasen*  amhehi  kdrite  vihdre    dema 
iumhdkam,  in  return  for  your  kindness  we  give 
you  the  monasteries   built  by  us  (Mah.  207). 
Hattkinam  me  vasena  dukkham  uppajjati,  I  am 
annoyed  by  the  elephants,  lit.  on  account  of  the 
elephants  trouble  arises  to  me  (F.  J&t.  3).  Tejodhd- 
tuvaienaf  by  the  power  of  fire  kammatth^a  (Mab. 
38).    Attand  katakammavMena,  on  account  of,  by 
virtue  of,  in  consequence  of,  a  deed  done  by  him 
(in  a  former  eiustence,  Dh.  89).    Nwdsanapdru' 
panO'attkarauavasena  paribkuf\fi88aH,  he  will  use 
it  as  an  outer  or  Inner  garment  or  coverlet  (Dh* 
115,  comp.  Alw.  I.  75  alankdrddivaaena  partbho- 
gam  hoti).     Atthdnariyavohdraoasena  pavattitd 
vdcdy  speech  uttered  in  accordance  with  the  eight 
ignoble  practices  (Ab.  122).     Ut^ni  .  .  hemanta- 
gimhavassdndnarh  vasena  tifti  hontiy  the  seasons,  as 
being  winter,  summer,  and  rains,  are  three  (Pdt. 
3).  Kumdrivannddivasena  payojitam  palobhanath, 
blandishments  employed  in  the  way  of  disguise-as- 
a-damsel,  and  so  on  (Dh.  164).    Itaresath  dvinnam 
vasena,  for  the  sake  of  the  other  two  (Dh.  164). 
Rtmno  upakdravasena,  for  the  king's  benefit  (Dh. 
402).    Eogana  vaaena,  owing  to  an  illness  (Dh. 
254).    Sdtaccakiriydvasena,  by  (means  of)  per- 
severance (Dh.  80).    Pahdnavasena  uechindanto, 
rooting  it  out  by  forsaking  it  (Has.  90).    Imesam 
vasena,  through  the  instrumentality  of  these  (Ten 
J.  56).     Pafifidkdrdbhibharanavasena  ubhinand- 
anti,  they  welcome  them  by  bringing  them  presents 
(Dh.  362).    TafLhdvaaena,  by  the  power  of  lust, 
lustfully  (Ras.  89,  so  rdgavasena,  Pdt.  111).    Po- 
filomavasena,  contrariwise.    Rafmo  dftdvasena  ka" 
rissdma,  we  will  do  according  to  the  king's  com- 
mandment.   At  the  end  of  a  compound  it  is  some- 
times practically  a  mere  substitute  for  the  Instr. 
termination.     Thus  at  Dh.  269  bujfhanavasena 
might  just  as  well  be  bujjhanena,  and  immediately 
afterwards  we  have  savanena  in  the  same  con- 
struction. And  in  Sinhalese  vagena  under  the  form 
viHn  has  actually  l>ecome  an  instrumental  inflec- 
tion or  affix,  e.g.  pota,  "the  book,"  poiavisin,  "by 
the  book." 
VASO,  Perfume  [^TW].    Ab.  1U9. 


VA8 


(  554  ) 


VA8 


VASO,  Gloth»  clothing  [WIM]'  Ab.  290,  1119; 
Alw.  I.  79. 

VASO,  DwelliDgy  staying,  stopping,  living;  an 
abode,  habitation,  lodging,  house  [^mT]-  Ab. 
207,  1119.  Satthdrd  aaha  vdsam  v€uindma,  we 
shall  take  np  oar  abode  with  the  Teacher  (Dh. 
128).  F'dtafh  iendsanam  pariyesanti,  are  seeking 
a  lodging  and  bed.  Fdio  pi  ca  te  n'atthi  antardy 
and  there  is  no  stopping  for  you  by  the  way,  you 
cannot  stop  (Dh.  43).  Samtiggavdaam  vari^uu, 
lived  amicably  together  (Dh.  156,  lit.  lived  a  har- 
monious life).  Upoaathavdsam  v.,  to  live  an  upo- 
satha  life,  keep  the  uposatha  precepts  (Dh.  98). 
Na  sakkhisidm'  aham  anievdsivdsoih  v€uitum,  I 
shall  not  be  able  to  live  a  pupil's  life  (Dh.  124). 
Andthandaam  avasimha,  we  have  lived  a  helpless 
life  (Mah.  104).  Vdsam  kappetiy  to  take  up  one's 
abode.    AranhtmdiOt  living  in  the  wood  (Dh.  305). 

VASSAKAMMAM,  One  of  the  low  arts  enumerated 
in  Br.  J.  S.,  giving  virility,  opposed  to  vasiakam- 

tnam  ["^-hH^^J^ 

VAS8AM,  see  FaaM. 

VASSANAM,  Rain  [^^].    Ab.  48. 

VASSANO,  The  rainy  season  [anomalously  formed 
from  the  gen.  pi.  of  ^i|,  comp.  addhdna,  gimhdna, 
and  perhaps  tiracchdna],  Ab.  78,  79,  80;  P^. 
1,  77  (vassdnassa  paochimo  mdao), 

VASSASATAft,  A  century  [^T^IHT]-  Dh.  20; 
Mah.  20;  Ten  J.  114.  Divaasoiatamy  two  cen- 
turies. 

VA8SATI,  To  utter  a  cry  (of  an  animal)  [^HRll  = 
mVj .    Of  a  peacock  (Ten  J.  1 14).    Of  a  jackal 
(F.  JiU  47).    Cans,  vassdpeth  to  cause  to  utter  a 
cry  (Ten  J.  114).    P.p.p.  vaaHtam^  the  cry  of  an 
animal  (Ab.  130 ;  Mah.  22,  read  -torn). 

VA8S ATI,  To  fall,  pour  down,  rain  [WBQ  .  Dibba- 
pupphdnam  ghanavoMam  tMBMt««oft,aheavy  shower 
of  celestial  flowers  will  fall  (Dh.  206,  comp.  309). 
Fofsamdnevasae,  while  the  rain  was  pouring  down 
(Mah.  248).  FoMt  mahdmegha,  a  storm  of  rain 
poured  down  (Mah.  249,  comp.  72).  The  usual 
Pali  idiom  for  <'it  rains"  is  devo  vauati,  '<the 
cloud  rains"  (Dh.  88;  F.  Jat.  47).  P.p.p.  vatto, 
(Kh.  12 ;  for  the  form  comp.  aoaffo,  and  matfo  = 
mpshta).  Cans,  vasaeti,  vaudpeti,  Amatavauam 
vaasento,  pouring  down  a  shower  of  nectar  (Has. 
25,  comp.  24). 

VA88AVAR0,  A  eunuch  [^Bf^T^].    Ab.  242. 

VAdSAVASIKO  (adj.).  Connected  with  spending 


the  rainy  season  [vasmtvdsa  +  ^iyi\.  VoMaandn^ 
kaadfakOf  a  cloak  for  use  in  the  rainy  season  (Db. 
198). 

VAS8IKI  (/.),  Great-flowered  jasmine.  Ab.  576 ; 
Dh.  10,  377. 

VASSIKO  (adj.).  Belonging  to  the  rainy  season ; 
belonging  to  a  year  [^ffi$l|,  ^|fqi|].  F'amka- 
sdtikdf  a  doak  for  the  rainy  season  (P&t.  11,  19, 
82).  Sattavauiko  (adj.),  seven  years  old  (Ten  J. 
29;  Ras.36;  Dh.  384). 

VA6S0,  A  he-goat  [^1^].    Ab.  502. 

VASSO,  and  VA88AM,  Rain;  a  year  [if^].  Ab. 
48  (<'rain,"  neut.),  80  ("rainy  season,"  masc), 
81  ("  year,"  m.  and  n.),  1062  ("  year"  and  "  rain," 
neut.).  In  vaasdnam  duHye  rndse, ''  in  the  second 
month  of  the  rainy  season,"  we  perhaps  have  a 
gen.  from  the  fern.  pi.  l^lll^  (Mah.  13,  comp.  12). 
Kdle  vaaaam  labhe,  he  should  obtain  rain  in  doe 
season  (Mah.  129).  F'asMdwaBo,  a  rainy  day  (Dh. 
155).  AmatavaaMfh,  a  shower  of  nectar  (Ras.  26 ; 
B.  Lot.  332).  Metaphorically :  koAdpanacataatk^  a 
shower  of  coins  (Dh.  34,  comp.  Alw.  72).  Panea 
vatadni,  ^ve  years  (Dh.  80, 224 ;  Alw.  1. 92 ;  Mah. 
24).  Sattava$io  (adj.),  seven  years  old  (Mah.  25). 
ParipufifUiffUativaMO  (adj.),  having  completed  21 
years.  P'ossena  «o  cuto,  he  died  "  within  the  year," 
in  a  year  (Mah.  254).  The  vassd  (pL),  or  ifoudHO, 
*'  rainy  season,"  includes  four  mon&s,  beginning 
with  the  full  moon  of  As^ha  and  ending  with  the 
full  moon  of  Kattika  (from  the  middle  of  June  to 
the  middle  of  October,  see  Ab.  75).  It  is  sub- 
divided into  vass4na  and  sarada  (see  Uiu).  These 
four  months  are  a  period  of  retreat  for  the  Bud- 
dhist priests  who  are  forbidden  to  travel  (cdrikatk 
carati),  but  live  in  some  place  away  from  their 
monasteries  (Dickson  says,  in  temporary  huts),' 
where  they  receive  the  ministrationB  of  the  faith- 
ful. It  is  usual  to  render  the  term  Faua  by 
Lent,  and  for  convenience  sake  I  think  there  is  no 
objection  to  this,  though  the  analogy  between  the 
Vassa  and  our  Lent  is  but  slight.     The  word 

■       '  m  II  !■  I  II  .         ■!  ■    I  II       I 

^  But  see  P&t.  xxix  (line  10  from  bottom),  where  it  is 
said  that  the  later  yassa  is  to  be  entered  upon  by  calling  out 
once  or  twice,  imagmirh  vihdre  imam  temdsam  upemi,  I  enter 
on  the  three  months  yassa  residence  in  this  monasteiy.  In 
a  second  edition  I  hope  to  give  full  details  of  the  Buddhist 
Lent;  my  materials  at  present  are  but  slender.  I  may 
mention  that  my  friend  Subhtiti  every  year  leaves  his 
monastery  at  Vaska^uva  for  the  four  months  of  Taasa,  and 
gives  me  a  new  address. 


VA8 


(  555  ) 


VAT 


Retreat  Is  perhaps  the  correctest  English  equiva- 
lent. Diclcson  thinks  the  Vassa  was  originally 
intended  as  a  relief  to  the  monies,  who  were  sup- 
posed to  live  at  the  foot  of  a  tree ;  this  exposed 
residence  hecame  unhealthy  during  the  rainy  sea- 
son, and  Buddha  allowed  them  to  build  them- 
selves huts  as  a  protection  against  the  inclemencies 
of  the  weather  (comp.  E.  Mon.  232,  B.  Int.  285). 
In  a  passage  from  Mah&vagga  quoted  at  Pit. 
zzviii  the  origin  of  the  institution  of  the  Retreat 
is  thus  stated.  Buddha  was  living  at  Rdjagaha. 
At  that  time  the  Retreat  had  not  as  yet  been  in- 
stituted for  the  priests,  but  they  went  on  their 
travels  in  winter,  summer,  and  the  rainy  season. 
People  took  offence, '  How  is  it,'  they  said,  <  that 
the  ascetic  disciples  of  the  Sakya  prince  go  on  their 
travels  in  the  rainy  season  as  well  as  in  winter 
and  summer,  crushing  the  tender  (springing) 
plants,  and  destroying  innumerable  insects?'  To 
obviate  this  evil,  and  silence  the  gossip  of  unbe- 
lievers, Gotama  then  instituted  the  vassavHsa. 
During  their  enforced  retreat  the  priests  devote 
themselves  to  the  spiritual  welfare  and  instruction 
of  the  people,  who  flock  to  them  in  great  numbers, 
and  who  supply  them  with  their  daily  food 'and 
with  robes  sufficient  to  last  during  the  year.  The 
robes  are  finally  presented  during  the  cf varamdsa 
which  follows  the  last  month  of  the  Retreat  (see 
E.  Mon.  115).  From  the  next  article  it  will  be 
seen  that  the  vassa  may  be  limited  to  three 
months,  from  the  middle  of  July  to  the  middle 
of  October.  Keeping  Lent  is  called  vas$am 
voMoH  (Dh.  51,  277,  387 ;  Mah.  2,  12, 103 ;  Pit. 
107 ;  Alw.  1. 02),  or  vaM&oduLm  va$ati  (Dh.  105). 
Entering  on  the  Vassa  residence  is  called  vas$a$h 
itpagaeehati  (Dh.  108,  274 ;  P4t.  xxxi),  or  vanam 
Mpeti  (P6t  xxix).  Fuithavauo  (adj.),  having  kept 
Lent,  having  concluded  the  Vassa  residence  (Dh. 
80,  84,  107,  108,  277;  Mah.  104,  read  -vasso). 
Fdnam  vutiho^  having  kept  Lent  (Alw.  I.  02 ; 
P6t.  107).  FoMupag'ato  (adj.),  having  entered  on 
the  Vassa  residence  (Mah.  12 ;  Pdt.  xxxi).  Vana-' 
vdsoy  keeping  Lent,  Vassa  residence  (P&t.  xxviii). 
VoMtMcehedOy  breaking  Lent  (by  travelling,  etc., 
Pit  xxxi).  Aniovatiam^  during  Lent  (Pllt.  107). 
AntovoMtekadivatarii^  one  day  during  Lent  (Mah. 
110). 

VASSCPANAYIKA  (/),  Entrance  upon  Lent,  com- 
mencement of  the  Vassa  residence  [in  +  ^3^WI* 


fff^] .  Dve  'md  bhikkhave  vauupandyikd  puri' 
mikd  pacehimikd  ca,  aparajjugatdya  dsdfhiyd  pU' 
rimikd  upaganttMd  mdmgaidya  dsdfhiyd  pacchu 
mikd  upagantabbdf  there  are  two  periods  at  which 
the  vassa  residence  may  be  taken  up,  the  earlier 
and  later,  the  earlier  must  be  taken  up  the  day 
after  the  full  moon  of  Asdlhi,  tlie  later  a  month 
afcer  the  full  moon  of  As^hl  (Pdt.  xxix).  Fomi^- 
pandyikadimuo,  the  first  day  of  Lent  (Dh.  81, 
couip.  Dh.  164).  F'iUMipandyikam  khandhakam 
is  the  section  of  the  Vinaya  dealing  with  the 
entrance  upon  Lent  (Mah.  103). 

VASSOKASARA  (/.),  A  name  of  Sakka's  city. 

Ab.  21. 
VASU  (m.),  A  class  of  Hindu  gods  [^].   Ab.  805. 
VASU  (n.).  Wealth ;  a  gem  [7^].    Ab.  480,  405, 

805. 
VASUDEVO,  The  Hindu  god  Krishpa  [TTf^]. 

Ab.  16. 
VASUDHA  (/.),  The  earth  [^g^].    Ab.  181  ; 

Jdt.  25. 
VASUKI  (m.).  The  king  of  snakes  [^T^f^].    Ab. 

650. 
VASUMATI  (/.),  The  earth  [^T^Wft].    Ab.  181. 

DamafavoiumaHy  the  Tamil  country  (Alw.  I.  xv). 

VASUNDHARA  (/),  The  earth  [^HXT].  Ab. 
181. 

VATA  {indecL),  O I  ah !  alas!  indeed,  verily  [^]. 
Ab.  1102;  Db.  28,  135.  Avadhi  vata  attdnam, 
verily  he  kUled  himself  (F.  Jdt  18).  Susukham 
vataj(vdma,0,  let  us  live  happily  (Dh.36).  Mandpdni 
vata  akkhardni,  O  what  beautiful  writing  I  (Alw. 
I.  80).  Issaro  vata  dipaua  thero,  truly  the  elder 
is  the  lord  of  the  island  I  (Mah.  230).  Uttamo 
vaf  ayam  satto,  this  (youth)  is  a  remarkable  per- 
son (Mah.  255).  Adram  vaf  ayam  kdyo^  ere 
long,  alas !  this  body  .  .  (Dh.  8).  With  foil.  bho. 
Nassati  vata  bho  loko,  alas  I  the  world  is  perishing 
(Man.  B.  184).    See  Acchariyo. 

VAtAbADHO,  Rheumatism  [^TRT  +  W^T^]- 
VATAGHATAKO,  The  tree  Cassia  Fistula  [mn  + 

ISrnW].    Ab.552. 
VATAkARO,  a  cord  [comp.  ^RT^]-    Ab.  668. 
VATAKO,  Enclosure,  circle  [^fTZ+ 1|] .    Dh.  237. 
VATAlif,  see  Vato. 

VATAMIGO,  a  swift  antelope  [^THf^].  Ab.618. 
VATANPAA,  Elephantiasis  of  the  scrotum  [^- 

9||im].    Ah.  326. 


VAT 


(  556  ) 


VAT 


VATAPANAft,  A  window  [^TTIf  +  ITHT].  Ab.  216 ; 

Alw.  I.  102 ;  Dh.  206,  324. 
VATAVA  (adj.).  Devout,  observant  of  religious 

duties  [Wf  +  ^]-    Bb.  38,  71. 
VATAYANAfl,  A  window  [^mRT^].    Mab.  23. 
VATHARO  (adj\),  Bulky,  gross  [^RT]  -    Ab.  701. 
VATI  (/.),  A  fence  [^f^] .    Att.  218. 
VATI,  see  Vdyatu 

VATIKO  (adj.),  Rheumatic  [TTfTHl]  •  Sen.  K.  391. 
VATINGAiyO,  The  egg-plant  Solannm  Melongena 

[frfthnir]*  Ab.  688. 

VATO,  and  VATAJJI,  Observance,  practice,  habit ; 
religious  duty  or  act,  rite  [WlQ .  Ab.  430.  Sanki- 
littham  vatamt  a  sinful  practice,  depraved  habit 
(Dh.  55,  comment  says  "such  as  frequenting 
harlots,  etc.").  Silavatarh,  moral  practice  (Dh. 
358, 379,  comp.  Silabbatam).  M&gddhikam  vata- 
vidham,  the  various  gestures  or  habits  of  dumb 
people  and  cripples  (Att.  203). 

VATO,  The  banyan  or  Indian  fig-tree  [1T7].  Ab. 
55 ;  Mah.  44. 

VATRABHO  (fM.),  A  name  of  Indra.    Ab.  20. 

VATTA  (m.).  One  who  says  or  tells ;  one  who  speaks 
sensibly  [^].    Ab.  735 ;  Dh.  142.    PI.  vattdro. 

VATTA  (/.),  Rumour,  news  [TT^]-    Ab.  1053. 

VATTABBO,  see  FatH. 

VATTAKA  (/.),  A  quail  [^^] .  Ab.  625.  Vatta- 
kqjdtakam,  the  Quail  Birth  is  one  of  the  Jdtaka 
Stories  (Dh.  104). 

^ATTAkI  (/.),  The  egg.plant  [TefT^Rft].  Ab.  588. 

VATTAlfir,  The  mouth,  face  [^].    Ab.  260, 1047. 

VATTAJi,  VATTAM,  see  Fattati. 

VATTAMANO,  p.  pr.  £tm.  fr.  Fattati,  which  see. 

VATTANAIVT,  Livelihood,  subsistence ;  going  on, 
continuing  to  exist  [l(n«l]«  Ab.  447;  Mah.  14 
(read  vattane), 

VATTANI  (/.),  Abiding,  living;  a  road  [^nW^]. 
Ab.  260, 1047. 

VATTAPAKO  (a({;.).  Causing  to  take  place  (fr. 
next).    Ab.  1024. 

VATTAPETI,  see  FattaH, 

VATTARO,  see  Fattd. 

VATTATI,  and  VAfTATI,  These  two  forms  offer 
a  remarkable  instance  of  differentiation  of  mean- 
ing. Both  are  equivalents  of  the  8.  ^^f),  but 
while  the  first  is  used  in  the  ordinary  Sanskrit 
sense,  the  latter  has  a  special  meaning,  the  germ 
of  which  may  be  however  discerned  in  Sanskrit. 
Fattati  means,  to  begin ;  to  proceed,  to  go  on,  to 


be  carried  on,  to  take  place ;  to  stay,  remain ;  to 
exist,  be ;  to  occupy  oneself  with,  practise ;  to  con- 
duce, tend;  to  prevail,  be  customary;  while  vaftati 
means,  to  behove,  to  be  right.  The  folL  are  ex- 
amples of  the  use  of  these  words.  Khard  vedand 
vattantif  severe  pkins  set  in  (F.  J&t.  12).  Sangdme 
vattamdne,  when  the  battle  began  (Mah.  154). 
Yuddham  ubbhinnant  vatHitha,  a  war  went  on 
between  the  two  (Mah.  217).  Tad  ajjdpi  pi  ea 
vattatif  and  this  is  practised  even  at  the  presmt 
day  (Mah.  249).  Kathd  ajjdpi  vattati,  this  story 
prevails  even  at  the  present  day.  Kurudhamme 
(ioc.)  vattiy  he  abode  or  continued  in  the  Kara 
precepts  (Dh.  416,  comp.  305  tetu  ca  vattdnu)* 
Fattati  bodhiyd  (dat.),  conduces  to  the  attainment 
of  Buddhahood  (Att.  215).  Faae  vattaH,  to  be 
in  a  person's  power  (see  Fan),  Na  mayam  mmd 
bhikkhusanghena  vattdma,  we  cannot  get  on  with- 
out the  clergy  (Dh.  244).  Ukkuttkiaaddd  vaitanti, 
shouts  of  applause  are  going  on  (J&t.  17).  JVoAr- 
khatte  vattamdne,  while  the  fite  was  going  on 
(Jat.  63,  comp.  Ten  J.  12,  while  the  sermon  was 
going  on,  comp.  Dh.  391,  P£t.  18).  Nagare  idga- 
rdkdre  vaitamdne  mahdmahe,  while  in  the  dty, 
which  looked  like  an  ocean  (of  human  beings), 
festivities  were  going  on  (Mah.  241).  In  gram. 
vattamdnd  vibhatti,  present  tense  (Sen.  K.  426). 
Jsitiko  me  vayo  vattati,  my  age  is  dghty.  fafo- 
ratmith  vaye  vattati,  how  old  is  he  ?  lit  at  what 
age  is  he?  (Alw.  I.  73).  Ettha  te  vattati  tuMp 
therein  thy  power  prevails  or  extends  (Das.  45). 
Sdg'araniffghoiakdlo  mya  vattati,  it  is  as  when  the 
ocean  roars  (J£t.  64).  Fatfati  is  of  very  frequent 
occurrence  in  prose,  and  is  used  in  several  different 
constructions.  Impersonally,  with  foil,  infinitive : 
Talk  mdrdpetum  vaftati,  the  best  plan  is  to  kill 
him  (Att.  213) ;  Iddni  imask  paldpetum  vattati^ 
now  it  is  desirable  to  drive  it  away  (Dh.  155). 
With  iostr.  of  the  person  who  ought  to  do  the  act : 
Yasta  mayi  nneho  atthi  tena  Attadatthena  mya 
bhavitufh  vattati,  he  who  has  love  for  me,  him  it 
behoves  to  be  like  Attadattha  (Dh.  333,  Atta- 
datthena in  the  instr.  by  attraction  to  tenm)^ 
Pesetufh  . .  vatfati  petentena,  the  sender  ought  to 
send  (Alw.  I.  75) ;  Ettha  ddtd  tnayd  vantmm 
vaftati,  here  it  now  behoves  me  to  dwell  (F.  J4t. 
3,  4;  Ras.  22;  Dh.  114;  J&t.  72).  With  the  ob- 
ject placed  in  the  nominative :  Dametum  vaftati, 
(he)  ought  to  be  subdued,  or  is  worth  conquering 


VAT 


(557) 


VAT 


(Mah.  260) ;  Mokkhadhammam  pana  gaive$antehi 
ekd  fnMiyjd  laddhufh  vaffaHf  by  those  who  seek 
fiDftl  deliverance  the  ascetic  life  alone  oag^ht  to  be 
adopted,  or  is  worthy  of  adoption  (Dh.  121).  It 
will  be  seen  that  in  the  above  constructions  vattati 
is  used  exactly  like  the  indecllnables  Bakkd  and 
labbhd.  With  dat.  of  the  person  who  ought  to  do 
the  act:  Anhatra  gang'hasammutiyd  bhikkhussa 
vippavaithuni  na  vattoH^  without  the  permission 
of  a  chapter  it  is  not  right  for  a  priest  to  leave 
home  (Sen.  K.  329) ;  Buddhdnam  ndma  ekaamiih 
fkdne  nibbaddham  ganium  na  vaffatif  it  is  not 
proper  for  Buddhas  to  go  constantly  to  the  same 
place  (Dh.  174).  Vatfati  nu  kho  tuuihdkath  muad^ 
ffddOf  now  is  lying  permissible  to  you,  or  ''worthy  of 
yoa?  "  (Trenckner,  Mil.  P.).  The  idea  "  it  behoves, 
it  is  allowable,  it  is  right,''  springs  from  the 
Sansk.  sense  "  to  continue,  prevail,  be  customary," 
since  that  which  is  caatomary  is  generally  so  be- 
cause it  is  beneficial,  what  is  law  is  lawful.  There 
are  traces  of  vatfati  being  used  like  vattatif  with- 
out the  special  meaning,  showing  that  in  the  be- 
ginning vattati  and  vatfati  were  used  indiscrimi- 
nately, and  that  the  differentiation  was  gradually 
established.  Thus  at  Ten  J.  55  we  have  ekamse 
pi  vattati  yeva,  is  also  used  in  the  sense  of  "  cer- 
tain" (the  Burmese  MS.  however  has  vattati, 
which  I  am  by  no  means  sure  is  not  the  right 
reading)  ;  and  at  Dh.  315,  apardparark  vatfi,  she 
rolled  herself  backwards  and  forwards  (but  should 
it  1m  vaffai^ft  comp.  Pavaffeti).  For  tlie  differ- 
entiated use  of  vattati  and  vaffaH  we  have  an  in- 
teresting parallel  in  pavatteti  and  pavaffeti. 

P.p.p.  00^0,  vutto,  vaffo,  Fatto  and  vaffo, 
round,  circular  (Ab.  707, 1018).  Snbh.  writ^  that 
wammfattakkhandho  means  ''having  the  shoulders 
equal  and  rounded  *'  (B.  Lot.  507).  Lomdni  kun- 
^alavattdni,  hair  circular  like  rings,  i.e.  in  curls 
(B.  Lot.  571).  Faffaddfhatd,  having  the  eye-teeth 
rounded  (B.  Lot.  500).  Vaffangulitd,  roundness  of 
the  fingers  (B.  Lot.  584).  Faffadhdtugharam, 
circular  relic-house  ?  ( Att.  138) .  Vaffasakkhard,  a 
round  bit  of  potsherd  (Dh.  416).  Neot.  vattam  and 
vattam,  verse,  metre  (Ab.  1047>  comp.  vuttodaya 
^  Vfitta  -h  udaya).  Neut.  vattanh,  duty  (religious 
or  social),  service,  task,  practice,  function,  conduct 
(Ab.  758).  There  are  fourteen  vattas,  or  sets  of 
priestly  duties  belonging  to  the  various  relations 
of  monastic  life,  viz.  dgamtukavattam  dvdnkav.. 


pifidaedrikav.,  •en^Mnav.,  draHuav.,  amufnodanav.f 
bhattaggav,  (or  bhattav,),  gamikav,fjantdgharav.f 
vaccakufiv.9  deariyav,,  upajjhdyav.,  antevdsikav. 
(or  tissav.)y  taddhimhdrikav,  (Dh.  220,  402 ;  Mah. 
24).  Others  also  are  mentioned,  as  bhikkhdcariya' 
vattaihf  the  duties  of  a  monk  when  on  his  begging 
rounds ;  cetfyai^afuivattamy  the  duties  of  the  Bo- 
tree  yard  in  a  monastery  (such  as  keeping  it  well 
swept,  Dh.  220) ;  bhofanasdldvaitam,  the  duties  of 
the  refectory.  F'attam  karoti,  to  perform  a  duty 
(Dh.  106, 220).  Kattabbayuttakam  vattaih  katvd, 
having  discharged  the  duties  that  were  his  due 
(Dh.  84).  Fdttaaampanno  (adj.),  faithful  in  the 
discharge  of  one's  duties,  dutiful,  devout  (Dh.  81, 
107,  402).  Fattapafivatta^,  different  khids  of 
duties  or  services  (F.  J&t.  4 ;  Dh.  85, 243, 326, 422). 
Vattapafivattakdrako,  one  who  performs  every  duty 
for  another,  a  faithful  attendant  (Dh.  108,  so  vatta- 
pafivattakarafMth,  Dh.  151).  Neut.  vaffam,  a  circle, 
round,  region,  realm ;  gpoing  on,  continuance,  suc- 
cession ;  Samsdra  or  continued  existence,  transmi- 
gration, existence;  subsistence,  midntenance,  alms, 
food.  Vaffavivaffavasena,  according  to  direct  and 
inverse  succession,  round  and  back  again  (Jdt. 
75).  Sanudravaffamt  circle,  revolution  or  realm 
of  transmigration  (Dh.  320,  421,  432).  Anama- 
taggasmim  tariudravaffe,  in  the  endless  round*  of 
transmigration  (Dh.  72).  Kilesavaffa^  the  realm 
of  kleqa  (Dh.  107).  Khandhavaffam,  the  realm 
of  the  attributes  of  existence.  Khandavaffasia 
khepitattdy  from  ESxistence  having  been,  got  rid 
of  (Dh.  278).  Vaffabijam,  germ  or  seed  of 
existence  (Dh.  184).  Vaffoiondhiy  the  bonds  of 
existence  (Dh.  284).  Vaffadukkham,  the  evU 
of  transmigration,  the  suffering  of  existence 
(Dh.  105,  408,  423,  426).  Faffaddhd,  the  road 
of  transmigration  (addhd,  Dh.  281,  comp.  302). 
FaffalokOf  the  realm  of  existence,  the  world 
of  transmigration  (Dh.  338).  Faffe  vicaraii  or 
vasati,  to  wander  through  or  dwell  in  transmigra- 
tory  existence,  to  exist  (Dh.  174, 280).  Pamattaua 
vaffask  ndma  aparicehinnam,  to  the  slothful  man 
existence  is  unlimited,  Le.  he  goes  on  trans- 
migrating for  an  unlimited  time  (Dh.  170,  comp. 
180).  Ye  cattdro  yogd  mahdjanath  vaffe  oMd- 
penti,  the  four  yog^s  which  make  men  to  unk  in 
(the  slough  of)  existence  (Dh,  180,  comp.  105). 
Faffakatham  kathento,  expounding  the  doctrine 
of  metempsychosis,  IVM^moAaoo^^aim,  the  three- 

71 


VAT 


(  558  ) 


VAT 


staged  realm  of  existence,  according  to  Subh.  con- 
sists of  kammavaffam,  kilesav.,  vipdkav,,  and  this 
agrees  with  what  D'Alwis  says  about  Hvattamf 
the  triple  realm  of  existence  (Alw.  I.  viii,  see 
Tebhdmakoy  where  I  wrote  under  the  impression 
that  it  implied  the  kdma^  r^pa,  and  ar^pa  worlds, 
to  which  the  word  bMma  is  especially  applicable). 
T^h^makdni  vattdni,  the  threefold  realm  of  ex- 
istence (Dh.  210,  comp.  Samidrav€Uteiu,  in  the 
circles  of  transmigration,  Ras.  22).  Ddnavattam, 
continued  almsgiving,  a  succession  of  charities, 
charitable  or  gratuitous  maintenance  (Dh.  128, 
129).  Mahdtluassa  therataa  . .  ddnavattam  akd' 
rayif  he  provided  reg^ar  almsgiving  (a  pension) 
for  the  thera  M.  (Mah.  226,  at  Mah.  227  Tumour 
renders  ddnavaffa  "  maintenance  by  alms  *).  Kajh- 
afumatfaih  gildnavaffarh,  maintenance  for  paupers 
and  sick  persons  (Mah.  221).  Sanghana  dinnam 
vaftam  khdditvd^  having  eaten  the  supplies  of  food 
intended  for  the  clergy  (Dh.  129).  PaUyddUam 
yam  vaffam  mayd . .  vattaya^  all  the  food  pensions 
established  by  me  do  thou  keep  up  (Mah.  198). 
At  Mah.  223  we  have,  Abhayagirivihdraua  pdka- 
vaffdya  ddti  ca^  which  Tumour  renders,  "bestowed 
it  on  the  A.  vihtoi  for  the  maintenance  of  that 
establishment."  In  vattanif  **  duty,*'  arid  vatiam, 
"  circle,  succession,"  we  have  another  instance  of 
differentiation. 

Cans,  vattetit  to  cause  to  go  on  or  proceed,  to 
keep  up,  to  practise.  Team  kevala/h  devadhamme 
Jdndsi  yeva  na  pana  teiu  vatten,  you  certainly 
know  the  devadhammas  well  enough,  but  yon  do 
not  practise  them,  or  (taking  the  devadhammas 
as  persons)  you  do  not  care  about  them,  do  not 
occupy  yourself  with  them,  Dh.  303,  but  three 
lines  further  we  have  tesu  vattdmi).  Faae  &.,  to 
get  into  one's  power,  subdue  (Mah.  Ixxxvi).  Audni 
0.,  to  shed  tears  (Mah.  116).  PafiyddUam  vaftam 
v.,  to  keep  up  established  pensions  (Mah.  198).  Jlfa- 
hdddnam  o.,  to  keep  up  liberal  almsgiving  (Mah. 
35).  Rdjd  dhammam  hi  vattento,  for  when  a 
king  practises  righteousness  or  justice  (Mah.  129). 
Eiam  gih(  vattayam,  a  layman  practising  or 
doing  this.  Cans,  vatteti,  to  turn,  to  make  round. 
Hatthena  vaftetvd,  turning  it  round  in  his  hand, 
or  perhaps  poiung  it  with  his  hand  (Alw.  I.  75). 
Also  cans,  vattdpeti,  to  cause  to  go  on,  and  vat- 
fdpetif  to  cause  to  turn.  Ldkhdya  vaptdpetvd, 
having  caused  the  boxes  to  be  lacquered  all  round 


(Alw.  1. 74,  ''secured  round  the  lid  with  lacquer*). 
In  the  cans,  again  we  have  an  instance  of  differen- 
tiation. 

VATTHAGUYHA*,  The  pudendum,  lit  "that 
which  should  be  concealed  by  clothes"  [^^  4- 
9n|T].     Ab.  273.     Koiokitaoatthaguyho  (adj.), 
having  the  privy  member  sheathed  (B.  Lot.  572 ; 
Mah.  137). 

VATTHAKAA,  a  doth,  garment  [^^  +  1i]. 
Mah.  59. 

VATTHAA,  Cloth;  clothes,  raiment  [^^].  Ab. 
290 ;  Mah.  139.  Kdidvam  v.,  the  yellow  robe  of 
a  Buddhist  monk  (Dh.  2). 

VATTHI  (m.  and/.).  The  abdomen,  the  bladder 
[iff^].  Ab.  276.  A^akoiC  vaHkiktue  aom- 
bhdto,  botn  from  an  egg  (as  birds),  or  from  the 
womb  (as  quadrupeds,  S£m.  S.  A.). 

VATTHIK0(a4/.),  Belonging  to  cloth  [^^+l?l]. 

VATTHlYATI,  To  wish  for  clothes  [fir,  ^^]. 
Alw.  I.  15. 

VATTHU,  and  VATTHUA  (both  neut.\  Sub- 
stance, object,  thing,  matter;  occasion,  caoae; 
plot  or  subject,  story,  narrative  [^^]-  Ab. 
969,  997.  Koimiik  wUthwmiHh  on  what  sub- 
ject or  matter?  on  what  occasion?  Attha  vat' 
ihdni,  eight  subjects  or  things  (Dh.  431).  Pi- 
citt^fatfaithu,  a  P.  matter.  Ekavattkupariggeho 
(adj.),  embracing  or  dealing  with  only  one  subject 
(Alw.  I.  106).  Idam  vatihutk  todheudmi,  I  wiU 
clear  up  this  matter  (Dh.  310).  Doia  wUth4mi, 
ten  matters  or  ten  subjects  upon  which  the 
schismatic  Vajjian  monks  allowed  their  followers 
indulgences  denied  by  Buddha  (Mah.  15,  where 
Tumour  calls  them  "  the  ten  indulgences  f*  Alw. 
I.  55 ;  P6t.  xxxix ;  comp.  Alw.  I.  53,  note,  where 
we  have  daia  vatthuke  masc.  ace.  pi.  for  vaUkm-' 
kdni,  the  affix  11  being  added  metri  causft).  JDtf- 
nao.,  a  gift»  offering  (Mah.  87).  Uppanne  vattkm' 
Mfiiiji  vadantOf  one  who  speaks  when  an  occasioa 
arises  (Dh.  272).  For  wtiikukdmo  see  Kdma. 
MaftakundaUvatthu,  the  Story  of  Ma^faku^^^ 
(Dh.  98,  99).  Fatthu^  Makdtakkdrijdiake  dm^ 
bhavUsati,  the  story  will  be  found  in  the  M.  J&taka 
(F.  J6f.  16,  comp.  1,  48).  Petavatihu,  stories  of 
Pretas.  Fatthuth  katheH,  to  tell  a  story  (Dh.  89, 
99).  Nom.  vatihum  (F.  J^.  1,  16,  48;  Tbn  J. 
32,107;  Dh.99,292). 

VATTH  U  (m.),  A  site,  building  ground,  floor  [^TTQ]  • 
Ab.  225,  969,  907.    Faitkudenmd,  fixing  or  eon- 


VAT 


(  559  ) 


VAT 


tecratingf  a  site  for  a  religions  building  (Pdt.  4). 
MahdvatthUf  rdfav,,  narindav.,  a  palace  (Mah.  66, 
82,  210,  218,  231).  jintovatthumhi,  within  the 
precincts  of  the  palace  (Mah.  253).  Floor  of  a 
Cetiya  (Mah.  205). 

VATTHUKO  (adj.),  Sabstitnte  for  ^  at  the  end 
of  a  compound.  MarafLddivatthukd  9okd  (pi.),  gprief 
having  death,  etc.,  for  its  cause  (Das.  10 ;  comp. 

'  Dh.  100).  Dagavatthuko,  having  eight  compo- 
nents (Dh.  399,  comp.  312).  Ekavatthuko,  of  one 
(or  of  the  same)  substance.' 

VATTHUKO  (adj.).  Substitute  for  ^fT^  at  the  end 
of  h  compound.  CeHyani  uccavaithukam,  a  dagaba 
with  a  lofty  foundation  (Mah.  206). 

VATTHULAft,  VATTHULBY  YAK  Alii,  A  plant 
which  appears  to  be  the  ^rapEi  or  Chenopodium 
Album.    Ah.  597. 

VATTHUlJi,  see  VoMii,  and  Fatthu. 

VATTHUTTAYAlft,  The  Three  Objects,  namely 
Buddha,  the  Law,  and  the  Church  [^^ra  +  ^^^RT]  • 
Mah.  73;  Att.  198,218. 

VATTHUVIJJA  (/.),  A  magic  art  by  which  the 
proper  site  for  a  building,  etc.  is  ascertained 
[^IT^  +  t^mr]*  Vatthuvyjd  ti  iaravatthu-drd- 
mavaitkddinmh  gunadosasallakkhanamJlfd,  matti- 
kddivUesam  disvd  pi  hi  mjjam  parijapitvd  hetthd- 
pathamyam  tinuaratanamatte  dkdae  ca  asitirata- 
namatte  padtue  gufuuiofam  pamtanti,  an  art  for 
ascertaining  the  advantages  or  defects  of  a  site 
for  a  pond,  garden,  etc.;  having  observed  the 
peculiarity  of  the  soil,  whether  clay  or  otherwise, 
by  muttering  spells,  they  learn  the  advantages  or 
defects  (of  the  site)  to  a  depth  of  30  cubits  below 
ground  or  a  height  of  80  in  the  air  (Br.  J.  S.  A.). 

VATTI,  To  speak,  to  say;  to  speaii  to,  address 
[l|^]l  Saddaniti  gives  the  present  forms  vatti 
and  vaeaH,  neither  of  which  I  have  yet  met  with  in 
texts,  vadati  in  Pali  being  generally  substituted  for 
the  present  of  ^if^.  Imperf.  avaod,  avaoa  (Alw.  J. 
7)»  2nd  pers.  pi.  avacuttha  (Pit.  5 ;  Alw.  I.  72). 
Aor.  avoea  (Dh.  24,  pi.  avocum  Mah.  28),  avocn' 
tha  (Mah.  132).  Fat.  vakkkaH  (Dh.  129 ;  Pdt.  5 ; 
Alw.  I.  xvi,  31).  Oer.  vatvd  (F.  Jdt.  9).  Inf. 
vatium  (P.  Jat.  10,  17,  50 ;  Dh.  310 ;  Ten  J.  20). 
Md  evath  avaca,  say  not  so  (Pit.  6,  100).  With 
ace.  of  the  person  spoken  to :  Riffd  theram  avoca, 
the  liing  said  to  the  thera  (Mah.  86,  comp.  28, 132). 
With  ace.  of  the  thing  spoken  i  Imd  gdthd  avoca, 
spoke  these  stanzas  (F.  J4t.  18).    With  two  ace. 


Atha  nam  Saiihd  eiad  avoca,  and  the  Teacher 
said  this  to  him  (Ten  J.  1,  comp.  Dh.  24).  With 
iti:  SadhUti  vatvd,  saying.  It  is  well  (F.  J&t. 
17).— Pass,  uecaii  (Ab.  39;  Alw.  I.  36;  Mah.  56, 
214),  vuccati  (Mah.  84),  to  be  spoken,  recited ; 
to  be  spoken  of,  to  be  called,  to  be  meant  (pi. 
vuccare,  Dh.  304).  Sa  ve  bdlo  H  vnccaH,  he  in- 
deed is  called  Fool  (Dh.  12).  Punappuna  vucca' 
mdnam  pi  mantapadam  vattum  asakkontim,  un- 
able to  say  a  word  of  the  mantra  though  repeated 
to  her  over  and  over  again  (Dh.  159).  Ndndnd^ 
mehi  vuccati,  is  called  by  various  names  (Att.  8). 
Kuhim  jinandathero  ti  vuccamdne  tu  kehici,  while 
it  was  being  said  by  some.  Where  is  A.?  (Mah.  13). 
Jappd  ndma  vuccati  tanhd,  jappa  means  lust 
(Alw.  I.  107,  comp.  P&t.  93).  With  ace.  of  the 
thing  spoken  about:  Sahadhammikam  vucca' 
mdno,  being  spoken  to  about  the  S.  (Pdt.  5).  J(' 
vatha  bhante  ti  vuccamdnd,  having  "Jivatha 
bh  ante  "said  to  them  (Ten  J.  20). — P.f.p.  vattabbo, 
that  ought  to  be  said ;  that  onght  to  be  addressed, 
or  called,  or  spoken  to.  ulfmasmim  vattabbe, 
when  one  thing  has  to  be  said  (Dh.  318). 
BhikkMti  pi  vattabbo,  ought  also  to  be  called  a 
''bhikkhn"  (Dh.'310).  JMti  vattabbo,  he  must 
be  said  Jfva  to  (Ten  J.  20).  Santam  atthtti  vat- 
tabbam,  of  any  disease  you  have  you  must  say,  "  I 
have  W*  (Kamm.  6;  here  vattabbam  does  not, 
I  think,  agree  with  santam  or  atthtti,  but  is  im- 
personal). Also  ^.L^.vacan(yo,vacaniyyo.  Evam 
assa  vacaniyo,  must  be  spoken  to  as  follows  (P&t. 
5,  95,  100).  Attdnath  avacanfyarh  karoti,  refnses 
to  be  spoken  to,  lit.  makes  himself  not  to  be  spoken 
to  (Pdt.  5).  Also  p.f.p.  vdcco,  in  the  compound 
vdccalingo,  and  -iko,  declinable,  acfjectival  (Ab. 
99,  789,  803). — P.p.p.  utto,  vutto,  said,  spoken 
to.  Md  voca  pharusam  kaSci  vuttd  pativadeyyu* 
tarn,  speak  not  harshly  to  any  one,  if  people  are 
spoken  (harshly)  to  they  might  retort  upon  you 
(Dh.  24).  Tdhi  kirn  idan  H  vuttd,  she  having 
been  said  to  by  them,  What  is  this  ?  (Dh.  327). 
Atthakathdya  vuttanayena,  as  told  or  said  in  the 
commentary  (Dh.  418,  comp.  3).  Futtappakdran^ 
dukkham,  suffering  of  the  sort  (above)  spoken  of 
(Dh.  393).  Futtatfhdnamhi  tehi,  in  the  places 
named  by  them  (Mah.  12,  oomp.  110).  jippam 
pi  vutto  9amdna,  being  little  spoken  to.  Idath 
vuttam  hoH,  this  is  what  is  meant  (Dh.  381,  423). 
Nidhi  rtyakule  rdja  vuttd  te  pitard,  O  king,  have 


VAT 


(  560  ) 


VAY 


tb«  treasares  in  the  palace  been  spoken  of  to 
you  by  your  father?  (Mah.  200).  Loc.  absolute ; 
Evath  vutte,  having  said  thus,  lit.  It  having  been 
thus  said  (Dh.  332).  Maranatsa  bhayendti  nutte, 
on  his  replying,  **  From  fear  of  death"  (Mah.  33, 
80).  No  ti  vutte,  on  being  told,  No  (Mah.  200). 
With  instr.  of  the  person  speaking:  Satthdrd 
kamnd  evam  karotKH  vutte,  the  Teacher  having 
said,  '^  Why  dost  thou  .so?'*  lit.  having  been  ad- 
dressed by  the  Teacher  (Dh.  333  $  Mah.  78; 
F.  J&t.  6,  8).  Tehi  tathd  fmtte,  the  message 
having  been  thus  delivered  by  them  (Mah.  40). 
P\ttte  uyydnam  phdaukaik  iti  tukhani  vuitarit  mo' 
hdrdja  uyydnam  yatiphdtukam,  on  its  being  said, 
''Is  the  garden  convenient ?''  it  was  said  to  be 
delightful,  <'  Great  king,  the  garden  is  convenient 
for  monks"  (Mah.  85).  Sometimes  the  construc- 
tion is  somewhat  different,  the  locative  not  being 
impersonal,  but  agreeing  with  the  person  spoken 
to ;  Evaak  ffutteiu^  on  their  being  thus  addressed 
(Mah.  130) ;  Kdlam  tmtte,  on  his  being  told  the 
time  (Mah.  80,  comp.  saAadkammtkam  vuecamdno), 
Utto  is  given  at  Sen.  K.  404.  The  v  in  vucoati 
and  vutto  is  euphonic,  comp.  vuttkdna^, — Cans. 
ndeeHy  to  read,  read  out;  to  repeat,  recite;  to 
cause  to  read  or  repeat,  teach  (Alw.  1. 80).  Pottha- 
kttm  o.,  to  read  (aloud)  a  book  (Mah.  195,  comp. 
252).  Lekham  or  akkhardni  v.,  to  read  an  insoripp 
tion  (Mah.  102;  J6t.  8 ;  similarly /Nit»t>0<n»  &  letter, 
Alw.  I.  102).  Dhammath  «.,  to  read  aloud  the 
scriptures  (Ten  J.  32).  With  dat.  Maniam  tuyhath 
vdceuatU  will  repeat  the  mantra  to  you  (Dh.  150). 
With  two  ace.  Tifii  mdnavatatdtU  mante  vdceti^ 
teaches  300  young  brahmins  the  mantras  (Sela 
S.,  comp.  Mah.  20).  P.p.p.  vdciio  (Mah.  102). 
Also  cans,  vdodpetiy  to  cause  to  be  read  or  recited 
(Alw.  I.  99). 
VATTf »  and  VATT'  (/•).  A  fringe ;  a  rim,  brim ; 
a  wick;  a  lump,  ball  [Iff^y  ^nff]*  Muttd  «a- 
muddd  ugganU>d  tire  vatti  viya  tthitd,  pearls  rising 
out  of  the  sea  stood  like  a  fringe  upon  the  shore 
(Mah.  09).  Wick  of  a  lamp  (Dh.  230 ;  Mah.  190, 
212,  220).  PattamukhavatHt  the  brim  of  a  bowl 
or  vase.  Marioavatti,  a  chilly  or  red-'pepper  pod 
(Mah.  100).  Cakkavdlamukhavatfi,  the  edge  or 
brim  of  a  cakkavdla  (formed  by  a  range  of 
mountains,  Jit,  04,  72).  Cakka$$a  nemivatti, 
the  felly  or  outer  rim  of  a  wheel  (Jdt  04). 
Supaf^fLQrdjoMa  pif^'avaffi^  the  spreading  tall  of 


the  Oarula  king,  bM  to  be  sixty  yojanas  in  dr- 

cumference. 
VAT7IKA  (/.),  A  thong  (varaitd) ;  a  wick;  a  rim ; 

a  lump,  ball,  pill  [irf^^] .    Ah.  520 ;  Mah.  182. 

Mukhavaftikdf  the  brim  of  a  vase  or  jar  (Mah. 

112).    MarieavatHkdf  a  round  chilly  pod  (Hah. 

158,100).   At  Dh.  297  the  rim  of  a  gong  is  called 

mukhavaffiydf  which  is  perhaps  an  error  for 

'Vattikd,  but  may  be  1ffj|  with  an  affix  yd  instead 

of  kd. 
VATTO  (p.p.p.  vapati).  Shaven  ["VH]-    F^attanro 

(adj.),  having  the  head  shavedL 
VATTO,  VATTO,  "  Round,"  see  FhttatL 
VATTO,  Expenditure  [^].   There  seem  from  Ab. 

1018  to  be  some  vaffas  the  first  of  which  is 

kamma,  but   tho  S.  equivalent  appears   to  be 

vfitta  not  varta.     The  Sinhalese  marginal  gloaa 

says  karmavip4k4di. 
VATTO,  ''Rahied,"  see  rassati. 
VATTUIiO  (a<{;.),  Orcuhir  [1|^].    Ab.  707. 
VATTUft,  see  ratH. 

VATUMAA,  a  road  [^n(«CI-     ^^'  ^^*  ^^^  ^^ 

VATVA,  see  raiH. 

VAVAKATTHO    (p.p.p.\   Withdrawn,    secluded 

[p.p.p.  i^lfV?]  •    Dh.  270,  line  8. 
VAVATTHANAA,  Fixing  [?pnnw].  E.Mon.902. 
VAVATTHAPANA A,  Fixing  [^HHHI<|]. 
VAVATTHAPETI  (com.).  To  plaee,  fix,  settle* 

establish   [4|^l||iM^n9]*     Alw.   I.  evil;    Dh. 

^372.    P.pr.  pass,  wiwittkdpiyamdna  (Dh.  89). 
VAVATTHITO  (p.p-p.).  Fixed,  arranged,  appointed 

[^WftW].    P4t.29. 
VAVAMATI,  To  struggle,  strive,  endeavour  [^TT- 

Vm^*    Amhe  samagge  kdtum  vdyami  (mor.),  be 

strove  to  reconcile  us  (Dh.  105).    With  dat.  jira^ 

hattatthdya  vdymmindmit  I  will  strive  for  Arhat* 

ship  (Dh.  333).   Imperat.  t^oma  (Dh.  42).   Ger. 

ffdyamitvd  (Mah.  238). 
VAYAMO,  Toil,  fatigue,  exertion,  effort,  conteation 

[^VTCTT^] .    Ab.  150,  914 ;  Mah.  151. 
VAYANAA,  Weaving  [from  %],    Ab.  1070.     Fi^ 

ytmadoft^kot  a  loom  (Ab.  522). 
VAYAPETI  (com,)'  1^  <»<ue  to  be  woven  [cans' 

%].    Pat.  11. 
VAYAPPATTO,  VAYASA,  see  Fayo  (2). 
VAYASARI  (lit.).  An  owl  [TR^TTfx:]*     Ab.  638. 
VAYASO,Acrow[^nre].    Ab.  088. 
VA YA8S0,  A  friend  ["^^9]  -    Ab.  340 ;  Ten  J.  43. 

Fem.  vaya$id,  a  woman's  female  friend  (Ab.  238). 


VAY 


(561) 


VED 


vAYATI,  aod  VATI,  To  blow  (as  the  wind) ;  to 
breathe  forUi,  emit  (as  an  odour) ;  to  be  emitted 
[^].  F4td  vdyanti,  the  winds  blow  (Mah.  72; 
Jdt  18;  Gog.  £v.  20).  Fissoff^ndham  v.,  to  emit 
B  fool  odour.  Kdyato  candanagandho  vdyatt^ 
from  my  body  a  perfume  of  sandal  is  breathed 
forth  (Oh.  309).  Pres.  vdH  (Alw.  I.  43 ;  Dh.  11). 
Aor.  vdyi  (Jdt.  51).  P.  p.p.  vdtoy  vdyito.  Masc. 
vdiOt  wind  (Ab.  37).  Puratihimddivdtdf  the  east 
wind  and  the  other  winds  (J6t.  72;  Mah.  3;  Dh. 
2;  JiU  18).  The  four  winds  are  puraithimo  9.» 
pacchimo  v.»  dakkhino  v.,  uttaro  tr.  (see  Kb.  8). 
Fdtdbddho,  rheumatism.  Vdyito^  blown  upon, 
a^tated  by  the  wind  (vdtavdyito), 

VAYATTHO  (adj.).  Young,  in  the.  prime  of  life 

[^RT:^]-    Ab.253. 

VAYO,  see  Fyayo. 

VA YO,  and  VAYAA,  Youth,  prime  of  life ;  any 
period  of  life,  age  f^RI^].  Ab.  1079.  Sabba^ 
vayent,  at  every  time  of  life  (Dh.  408).  At  Dh. 
325  three  periods  of  life  are  mentioned,  pathamo' 
vajfo,  mtgjhunavayo^  paechimavayo,  youth,  middle 
age,  old  age.  Pafhamena  vayoM  (instr.),  in  the 
first  stage  of  life,  in  the  flower  of  his  youth  (B.  Lot. 
863).  Par^kko  vayo,  mature  age,  old  age  (Dh. 
46).  Vayo  (ace.)  anuppatto,  aged  (vayo  anuppatto 
H  paeehimaoayaih  anuppttUo),  EkAnatimM  {vAy) 
vayoidf  when  twenty-nine  years  of  age  (Mah.  10), 
Katartumini  vaye  (loc.)  vattatiy  how  old  is  be? 
lit.  at  what  age  is  be?  (Alw.  I.  73).  jisitiko  me 
vayo  vattaH^  my  age  is  eighty  (lit.  my  age  is  octo- 
genarian). Upanitavayo  (adj.),  advanced  in  years. 
Vayakalyd^m,  age-cbarm,  viz.  youth  (Dh.  232), 
lioc.  plur.  vayetu  (Dh.  325,  326).  Vayappatto 
(vayas  +  prdpta),  come  of  age  (at  the  16th  year), 
grown  up  (Att.  13 ;  Dh.  78 ;  Alw,  I.  zlv ;  F.  J&t 
9, 16). 

VAYU  (m.),  and  VAYO,  Air,  wind  [^TT^].  PL 
vdyd.  Vdyu^  generally  called  in  this  connexion 
vdyodhdtUf  is  one  of  the  four  great  elements  (see 
MaAdbh^to),  The  form  vdyo  perhaps  arose  from 
the  4esire  for  uniformity  in  enumerating  the  four 
elements,  as  the  2nd  and  3rd  are  dpodhdtu  and 
iefodhdtu  (when  the  o  is  radical),  and  then  comes 
vdyodhdiUy  which  may  originally  have  been  vdyu- 
dhdiu.  However  this  be,  tfdyo  has  a  separate  exist- 
ence,  whether  original  or  acquired,  for  Lot.  514 
has  t^o  v^o  na  gddhati^  and  Ab.  gives  both 
forms  (w.  37»  38).     The  six  v&yus  {cha 


«- 


bhedd)t  or  vital  airs,  are  uddhangamo^  oiMc^mo, 
kucchitfho^  koffhdiayOf  andiOy  ai»gdnuadri{Ah.  38, 
39 ;  Man.  B.  400).  VdyuBokho,  fire  (Ab.  34). 
Vdyoiathvatto,  destruction  of  the  universe  by  wind 
(see  Kappo), 

VE  (particle),  Indeed,  truly,  verily  [%].  Ab.  1160; 
Dh.  2,  15,  30,  32,  56,  60. 

VEBHARO,  Name  of  a  mountain.  Ab.  606 ;  Dh. 
346. 

VEBHASSAI^,  This  word,  which  is  a  derivative  of 
f^Pff^,  appears  to  mean  bullying  or  threatening 
language.  The  comment  says,  balavabhassabhd- 
vena  attano  bala-ppakdiana-'Samutrdsanena,  "by 
strong  language,  by  frightening  people  to  show 
one's  strength"  (Pdt.  100,  102). 

VEBHOTIYAlft,  This  word  occurs  in  Hemavata  S., 
and  is  rendered  by  Coomaraswamy  "slander." 

VEDAGO  (adj,).  Knowing  the  Vedas  [^  +  ^]* 
Brahmins  are  sometimes  so  called  (e.g.  Ten  J.  48, 
veddnampdram  gatd  Hpi  vedagA,  vedehipdrangatd 
H  pi  vedagd).  But  the  term  is  also  an  epithet  of 
a  Buddha.  Vij.  quotes,  eattdro  magge  jdndtfH 
vedag^,  and  at  Ten  J.  48  it  is  said  that  those  are 
also  called  v.  who  have  gained  a  thorough  know- 
ledge of  all  conditions  material  and  immaterial. 
We  learn  from  Man.  B.  436  that  there  is  a  noun 
vedagd,  meaning  the  "  inward  life,  or  the  internal 
living  principle,  by  means  of  which  figure  is  seen 
by  the  eye,  sound  is  heard  by  the  ear,  etc." 

VEDALLAA,  Name  of  one  of  the  nine  angfas  or 
divisions  of  the  Buddhist  scriptures  according  to 
matter.  Buddhaghosa  says  of  this  anga,  CAla- 
vedalla  -  mahdvedalla  -  samrndditthi  -  takkaptmha' 
sapkhdrabhdfaniya-fiidhdpupfLamaiuttddayo  iabbe 
pi  vedath  ca  tutthim  ca  laddhd  pucchitaiuttantd 
vedallan  ti  veditabbam  (Alw,  I.  61).  Bnmonf  be- 
lieves it  to  be  f^fVW  +  ^  (vaidalya),  see  Lot. 
754,  which  is  doubtless  the  true  etymology,  though 
Kaccdyana  makes  it  %V  with  an  affix  ^  (Sen.  K. 
396).    E.  Mon.  172. 

VEDANA  (/.),  Feeling,  sensation,  perception ;  pain, 
suffering  [%l[irr]-  Ab.  154,  762,  1095  ;  B.  Lot. 
499.  JUaraftantikd  v,,  the  agonies  of  death,  I'agon ie 
(Dh.  214,  comp.  B.  Lot.  339).  Pharusd  v.;  severe 
pain  (Dh.  25,  comment  says,  ''headache,  etc.")* 
Khard  vedand  (pi.),  sharp  pains  (comp.  Dh.  279). 
Vedand  is  one  of  the  links  of  the  Pa^iccasamuppdda. 
The  3  vedan&s  or  sensations  are  tukhd  vedand, 
dukkhd  &.,  adukkhamasukhd  v.,  pleasant  sensa- 


1 


VED 


(  562  ) 


VEH 


'  tion,  painful  or  disagreeable  sensation,  and  sensa- 
tion which  is  neither  pleasant  nor  painful. 

VEDANAKKHANDHO,  The  second  Khandha, 
Sensation  [9^^  +  ^R'9]«  It  consists  of  the 
tax  yeAaxkikiyaSfCakkhusamphaitaJd  vedand,9otas, 
v.f  ghdnoB,  v.tjivhd8.  o.,  kdyaa.  v.,  manM.  v.  (Sangiti 
S.),  sensation  springing  from  contact  of  the  six 
senses  with  the  outer  world  (comp.  Man.  B.  403). 

VED  ANA  A,  Sensation  [ih^].     Ah.  762;  Sen. 

VEDANATTANAA^  Sensation.  It  appears  to  be 
%?lf  with  a  curious  affix  ^^  (Sen.  K.  397). 

VEDANATTHO  (adj.),  Agonized  [^^Tt  +  ^l- 
Mah.  251. 

VEDANOAA,  a  Vedimga  [%i[Tf].  There  are 
six,  sikkhd,  chandovidtif  tfydkara^m,  niruttif 
jotisatthatk,  kappo  (Ab.  110), 

VEDANI YO,  VEDAYITAlft,  VEDETI,  see  FldaH. 

VEDEHO  {ati^.\  Belonging  to  theVidehas  [9^]. 
Fedeho^  the  king  of  the  Vedehas  (Ten  J.  £6). 
Fern.  Vedehi.  JTedehiputtOf  son  of  Vaidehi.  Sdm. 
S.  A.  says,  Fedehiputto  H  ayaih  Koudaranno  dhi' 
idya  putto  na  Fldehardmo^  vedehi  H  pana  paf^i' 
iddhivacanam  etathf  yath*  dha  "  vedehikd  gaha* 
patdnif  ayyo  Anando  vedehamuntW  tatrdyaHi 
vacanattho.  From  this  it  appears  that  there  is  a 
curious  adj.  vedeho,  vedehako  meaning  "wise" 
(comp.  Mah.  13,  where  Ananda  is  called  vedeha' 
munU  which  Tumour  renders  '<  accomplished  in 
the  Vedo,"  see  his  err.). 

VEDH  ATI,  To  tremble,  quake  \W^  •  Na  ehham- 
bhati  iia  kampaii  na  vedhati  na  paritauoH  (Brah- 
m&yu  S.).  Subh.  quotes  ninddpatanudtu  aoedha- 
mdnOf  unmoved  in  blame  and  praise,  where  we 
have  the  p.  pros.  Comp.  Pavedhatif  SampavedhaH, 

VEDH  AVERO,  The  son  of  a  widow  [9\i|^] .  Sen. 
K.389. 

VEDHI  (adj.).  Trembling  [^|f^] .  In  avedhi  (adj.), 
unshaken. 

VEDHi  (ad;.),  Fiercing,  shooting,  hitting  [i)f%PO- 
Maf^ivedhi,  boring  gems  (Ab.  866).  Akkhana- 
vedhU  and  tnjjuvedhiy  an  archer  who  shoots  as 
quick  as  lightning  (Jat.  58 ;  Mah.  143,  see  Vdlo" 
vedhi). 

VEDHO,  nercing  [^].  Ab.  762.  Sirdvedho, 
phlebotomy  (Mah.  244). 

VEDI,  and  VEDl  (/.),  An  altar ;  a  bench ;  a  ledge, 
cornice,  eaves  [%f^,  ^^]  •    Ab.  222, 412.    Mud- 


dhaoediy  a  "  top-ledge,*'  the  cornice  of  a  building 
(Mah.  193,215).  Pdmifuwedim  kdred  mah^OodM' 
ianuiutato,  built  a  stone  ledge  or  altar  round  the 
Bo-tree  (Mah.  228).  Sildvedi,  **  a  stone  ledge  or 
cornice"  (Mah.  232).    Comp.  Fedikd. 

VEDl  (adj.).  Knowing  [^f^«0.  With  aoc.  (Dh. 
75  ptMemvdiath  yo  vedi).  Last  part  of  oomponnd 
(Mah.  250,  line  9). 

VEDIKA  (/.),  A  bench ;  a  cornice,  eaves  [^f^  + 
1|T].    Ab.  222 ;  Mah.  162, 163,  180,  193,  211. 

VEDISO  (adj.\  Belongmg  to  the  town  of  Fidud 
[9f^].    Sen.  K.  392. 

VEDITABBO,  see  Fidati. 

VEDO,  Knowledge ;  pleasure,  emotion,  excitement ; 
a  (Hindu)  Veda  [t^].  Ab.  108, 762, 847.  Feda- 
jdto  (adj.),  joyous,  excited  (Jdt.  11).  Jdtavedo^ 
the  excitement  that  had  arisen  (Dh.  100,  here  it 
has  a  bad  sense,  the  excitement  of  anger).  The 
three  vedas  (tayo  vedd)  are  irubbedo,  yt^ubbedi^ 
admavedo  (Ab.  108;  Alw.  I.  hdx).  The  fourth  is 
athabbasuwedo  (Alw.  I.  cxxiv). 

VEOI  (m.),  A  courier  [^flpt].    Ab.  379. 

VEGO,  Impetus,  impulse,  shock,  attack;  speed* 
velocity ;  Stream ;  impulse  of  the  mind,  emotion, 
passion  [%lf].  Ab.  40, 1115.  Auavegena  pak~ 
kami,  went  off  at  his  horse's  speed  (Mah.  134). 
Fegena  gantum,  to  walk  fast  (Dh,  98,  154  ; 
oomp.  Ten  J.  114 ;  Dh.  158).  Bht^avegenm^ 
under  the  impulse  of  fear  (Att.  205).  PHwego, 
joyful  excitement  (Alw.  I.  80;  Mah.  117).  With 
affix  71T>  vegatd,  speed  (F.  Jit.  17).  With  affix 
If?^,  pemavegavd,  impelled  by  affection  (Mah. 
Ixxxviii).    Mah.  156. 

VEH  AGAMANAft,Goming  through  the  ah*  [f^+ 

VEHAPPHALO,  Name  of  the  inhabitants  of  the 

tenth  Brahmaloka  [H^li].    Man.  B.  26;  Bb 

Int.  614.    See  Satto. 
VEHASATTHO  (a4;\%  In  the  air  [veAi£M  + W]- 

Hiranhamvaf^ftaHi  bMmigatan  ca  vekdsafthm  ea, 

gold  and  bullion  stored  in  vaults  and  attics  (B. 

Lot.  863). 
VEHASAYO,  The  air,  sky  [metathesis  of  f^fTfT- 

inr].    Ab.46;  J&t.66.    Fehdtayari^tkito,  ^\9td 

in  the  air  (Mah.  3). 
VEHASO,  The  air,  sky,  heaven  [a  contraction  of 

PlQI^%l»  AS  >n  upafthdka,  pdcUHya].    Ab.  46. 

For  the  Sanskritic  form  see  Fihdyato.     Fekdmak 

abhugganivd,  rising  into  the  air  (Att.  135 ;  Mab. 


VEH 


(  663  ) 


VER 


81).    Vekdmkufi  is  a  hat  with  an  atdc,  I  thfaik 

(Wt.  13,  87). 
VEJAYANTIKA  (/.),  Name  of  a  tree  [^9|?grf^- 

HT].    Ab.573. 
VEJA YANTO,  Name  of  the  palace  of  Sakka  [^- 

^pn].    Ab.  22. 
VEJJHAA,  a  target  [%«r].    Ab.  390. 
VEJJO,  A  phydcian  [^].     Ab.  329;  Dh.  81. 

Vejjakammam^  medical  treatment  (Mah.  242). 

Vejjakammom  karonto,  practising  as  a  physician 

(Dh.  89).    Fejjmdld,  a  hospital  (Mah.  245). 

VEKALLAA,  Deficiency  [9^m].    Dh.  265,  398 ; 

Att.  218. 
VELA  (/.),  Time;   shore;    boundary;  multitude 

[%Wr] '    Ab.  68, 660, 848.   Loc  velAyam,  veldya, 

in  due  time,  seasonal>ly  (F.  Jit  53 ;  Dh.  160). 

Arunaveldya^  at  dawn.     Tdyam  veldyatky  at  that 

time,  on  that  occasion  (Oog.  Ev.  28;  Dh.  391). 

Andhdkdraveldyajk^  when  it  gets  dark  (J&t.  7). 

ShojoMaveldya^  at  meal  time  (Att.  213,  oomp.  Dh. 

83,  279 ;  B.  Lot  432).     Sea-shore,  beach  (Mah. 

117). 
VELLITO  (p»p.p»).  Shaken,  trembling;  crooked 

[%t|nf].    Ab.  709, 1072. 
VELU,  and  VEl^U  (m,),  A  bamboo,  reed ;  a  flute 

[%^].     Felu  (Mah..  68;  Dh.  211,  332).     Fepu 

(Ab.  511,  600;  Sen.  K.  539;  P&t.  84). 

VELUMAYO  (adj\).  Made  of  bamboo  [^+?rq]. 

Mah.  193. 
VEfjURIYAldl,  A  precious   stone,  perhaps  lapis 

lazuli   [^^r^,  for  the  short  u  comp.  iuriya]. 

Ab.  490,  421 ;  Mah.  69 ;  B.  Lot.  320 ;    P&t.  79. 

VEfiUVANAft,  A  bamboo-grove ;  name  of  a 
monastery  presented  by  King  Bimbis^ra  to 
Gautama  Buddha  [%^  +  ^rf]-  Man.  B.  194; 
Dh.  120 ;  F.  Jit.  1 ;  Ten  J.  53. 

VEMAJJHAlir,  Tlie  middle,  centre  [f^  +  ;Rr«r]. 
Ab.  767,  1091;  Jit.  8;  Ten  J.  112.  Vemajjhe 
(loc.)  fl»a]i^ajMMa,  in  the  centre  of  the  hall  (Mah. 
163). 

VEMATIKO  {adj.).  Inconsistent,  variable  [fiTR- 
f||  +  l|].  Sen.  K.  418  (pro  nemduiko).  Comp. 
Mah.  113,  nidbematiko  Buddhaua  sdsanamhi  tace 
(Ukaiht  if  I  am  andeviating  in  the  religion  of  B. 
VemaHktMam,  keeping  the  precepts  "without 
any  fijced  attention." 

VEMATIRO  {adj.\  Bom  of  a  different  mother 
[eomp.  f|irni]  •    Mah.  21 . 


VEMATTAA,  Difference   [f^f-^n^].     Ab.  767. 

With  affix  J(\,  vetHottatd  (B.  Lot.  786). 
VEMO,  A  loom  [^^].    Ab.  522. 

VENATEYYO,  a  Gara]a  [Vl^jIT]-  Ab.  633; 
Sen.  K.  416. 

VEJ^AVIKO,  A  flute-player  [^mf^] .    Ab.  51 1. 

VENAYIKO  (adj.).  Versed  in  the  Vinaya  [^- 
ftn].    Sen.  K.391. 

VENEYYO  (p.p.p.).  Tractable,  that  can  be  con- 
verted [f^fil'Q  with  vj-iddbi,  which  we  sometimes 
have  in  p.f.p.,  comp.  pdUkaukha,  pdtimokkAa^. 
Used  of  a  person  about  to  be  converted  (Dh.  94, 
Vij.  renders  "convertible  brethren"). 

VE^I  (/.),  A  woman's  hair  simply  platted  without 
ornament  [%flr]«  Ab.  258.  Fejugdko,  taking 
hold  of  a  woman's  hair  (Pdt.  4,  69). 

VEI^IKO,  A  lute-player  [^ftr^].    Ab.  510. 

VEI^O,  A  worker  in  bamboo  or  wicker  work  [^l|f]  • 
Ab.  509.  P&t.  83  says  it  is  one  of  the  low  castes, 
it  has  nothmg  to  do  with  iflf*  At  Fit.  84  read 
vefMJdti. 

VENU,  see  Fefu. 

VENUDHAMO,Aflnte-player  [^UPST]-  Ab.  51L 

VEI^UKARO,  One  who  works  in  bamboo  or  wicker 
work[^+Hn:].    P4t.84(  =  w|w). 

VEPACITTI  (m.),  Name  of  an  Asura  [PtHf^fHH]- 
Ab.  45 ;  Dh.  193. 

VEPARl,  see  Samavepdki. 

VEPANAlSl,  VEPATHU  (m.),  VEPO,  TrembUng, 
tremor  [^^Vf ,  ^^^9  ^Mtl^].    Sen.  K.  528. 

VEPULLA A,  Development  [%^].  Vit.TX.  Sa- 
tivepullappatto,  a  man  of  great  intellectual  de- 
velopment (Vij.  this  should  clearly  be  the  reading 
at  Dh.  281,  line  2). 

VERAJJ  AKO  (a^\)f  Belonging  to  various  provinces 
or  kingdoms  [ft-TW  + 1]-  Verajjakd  brdh- 
nutftd  (Alw.  I.  bcix).  I  find  the  following  glosses : 
vividhehi  rajjehi  dgatd  wrajjakd;  and,  Angama* 
gddhddihi  ndnappakdrehi  verajjehi . . . 

VERA  A,  Wrath,  anger,  hatred ;  sin  [^XO*  ^^- 
86,  164,  1109 ;  Dh.  1 ;  Mah.  246. 

VERAMAIJ^I  (/.),  Abstinence  [fr.  t^RJH] .  Ab.  160. 

With  abl.  of  the  thhig  abstained  from  (Kb.  3). 
VERAVASIKO  {a^.\  I  think  this  compound  is 

%^*^1(  4*  ^^y  falling  under  the  influence  of 

hatred  or  revenge  (Ten  J.  114). 
VERl  {adj.).  Hating,  hostile,  revengeful  [%f^^. 

At  Dh.  86  we  have  a  curious  loc.  pL  verinem. 


VER 


(  564  ) 


VEY 


Masc.  veri,  an  «oeniy  (Ab.  844 ;  Dh.  8 ;  Mah.  246, 

261). 
VERIVA  (m.),  An  enemy  [ftf^^t^  +  W^].    Dh.  a 
VEROCANO,  The  sun  [^f^hV^].    Ab.  62. 
VESAKHO,  Name  of  a  month,  April-May  [^IH^] . 

Ab.  75.     Fesdkhamdso  (Mah.  7).     Vesdkhap^jd, 

a  festival  held  in  the  month  of  V.  (Mah.  212, 222, 

oomp.  234).    Mah.  169. 
VESALI  (/.),  Name  of  a  town  in  the  Licchayi 

coantry  [^IH^]  -  ^^-  ^^  >  ^-  ^^^  ^  ^  ^^- 1^* 
211,  219,  360. 

VESALIKO,  and  -YO  {adj,\  Belonging  to  Vesdli 

[last  +  ^  and  ^] .    Mah.  15. 

VE8AM Alii,  Inequality  \f^^^  +  ^] .  Sen.  K.  397. 

YES AR AJ JAA,  Con6dence  [^ITTT V]  •  A  Buddha 
has  four  ves^rajjas  or  subjects  of  confidence  or 
fearlessness  (Dh.  118;  B.  Lot.  346,  396).  They 
are  the  consciousness  that  he  has  attained  om- 
niscience, that  he  has  freed  himself  from  human 
passion,  that  he  has  rightly  descril>ed  the  obstacles 
to  a  religious  life,  that  he  has  rightly  taught  the 
way  to  obtain  salvation  (see  E.  Mon.  291). 

YESAyI  (m.),  A  name  of  Yama.    Ab.  44. 

YES AYIKO  (a((;.)»  Belonging  to  a  sphere  of  action 

VESi  (/.),  and  VBSIYA  (/.),  A  harlot  [WWT]. 

Ab.  233 ;  Dh.  335,  358. 
YES!  YANO,  a  Yai^ya  [for  the  form  we  may  perhaps 

comp.  addhdnOf  girnhdna,  va8$dnaf  totthdna], 

Y£8MAlfr»  A  house  [%19ni]-    Ab.  206. 

YESO,  Dress,  apparel,  equipment;  disguise  [^If]* 
Ab.  282.  Rdjav€9am  pohdya,  laying  aside  his 
kingly  attire  (Ras.  18).  Dema  no  vetadhdrino, 
we  give  it  to  one  who  wears  our  dress  (Mah.  29). 
Buddhavesadharo,  assuming  the  appearance  of  a 
Buddha  (Mah.  108).  Paribbdjakaveiena,  in  the 
ipiise  of  an  ascetic  (Mah.  47i  comp.  F.  J&t.  54). 
AiiMtakavetena,  in  unrecognizable  dress»  in  dis- 
guise (Ten  J.  107 ;  Jdt  14). 

YESSABHO  (m.).  Name  of  a  Buddha  [^R|^. 
Man.  B.  95;  Mah.  2;  Db.  117,  344. 

YESSAMITTO,  Name  of  a  j^ishi  [CNnfTTfl]. 
Ab.  109. 

YESSANARO,  Fire  [^NTPR;]-    Ab.  35. 

YESSANTARO,  Name  of  a  king  who  was  the 
Bodhisatta  in  the  last  birth  but  one  (the  last  was 
in  the  Tnsita  heaven)  [f^HTHVIT]'  Mtai.  B. 
116;  Jit.  2;  B.  Lot  411 ;  Dh.  117,  335. 


YE88A YAlif O,  A  name  of  Kuvera  [^ITW]  •    Ab. 

32;  Dh.304;  Man.  B.  24. 
YES80,  A  Yai^ya   [^].     Ab.  445;   Hah.   11, 

123;  Man.  B.  66. 
YETALAA,  a  magic  art.     Vetdfan  ti  ghanatdlaHk 

mantena   matasarirutthdpanam,    bringing   dead 

bodies  to  life  by  spells  (Br.  J.  8.  A.). 
YETALIKO,  a  bard  whose  duty  it  is  to  awaken 

a  king  at  dawn  with  music  and  song  [^IITRI^]  - 

Ab.396. 
YETANAA,  Hire,  wages  [ihni].    Ab.531.    Of  a 

doctor's  fee  (Dh.  93). 
YETANIKO,  a  hired  servant,  labourer  [^^ffiTl]. 

Ab.  514. 
YBTARA^TT  (/.),  The  river  of  heU   [^^JTC^]- 

Ab.  658. 
YETASO,  The  ratan  reed,  Calamus  Rotang  [^719]  - 

Ab.553. 
YETHAKO  (a((/.),  Surrounding,  enveloping  [^m]- 

Ab.  138 ;  Mah.  68. 
YETH  ANAA,  Surrounding,  enveloping ;  a  turban, 

diadem;  an  envelope,  wrap  [%9W]-    Ab.  1131  ; 

Jdt.  60, 65.    Metaphorically :  Attabhdvathjhdna^ 

vethanena  vethetvd,  clothing  himself  with  medita- 
tion as  with  a  garment  (Dh.  299). 
YE7HETI  (oatw.).  To  surround,  encompass,  en- 
velope, wrap,  clothe  [^S^Ol]*     Dh.  100,  175, 

299 :  Alw.  1. 74, 78 ;  Mah.  139, 152.   P.p.p.  vethiie 

(Ab.  745). 
YETHO,  Surrounding,  etc.  [^].    Ab.  1131. 
YETTAA,  a  stick,  staff  [%^].  Att.  196;  Jit.  52. 
YEYACANA A,  A  synonym  [fr.  fn%] .    Ab.  120. 

837. 
YEYAI^l^flYAA,  Change,  diversity  [%^r^]. 

YEYAljnyO   (adj.),  Yarious,  different    [f^T-^]- 

Alw.  I.  xlv. 
YEYYAbADHIKO,  An  adj.  formed  from  vydbddkt^. 

YEYYAGOHO  (a^\).  Belonging  to  a  tiger  [9«mr]  • 
Dh.  52 ;  Alw.  N.  92, 94.  Masc.  wyyi^^Ao,  a  ear 
covered  with  a  tiger's  skin  (Ab.  372). 

YEYYAKARANA  A,  Answer ;  explanation,  exposi- 
tion, exegesis  [^C||4<^1|f] .  Taira  veyydkaranam 
bhavati,  the  answer  to  this  is  (B.  Lot.  515,  comp. 
palkhaua  veyydkaraftdya,  and  Fit.  2).  One  of  the 
angas  of  the  Bnddhist  Scriptures  is  Y.  or  Exposi- 
tion; it  contains  the  whole  Abhidhammapi(aka* 
the  sutras  which  have  no  gdth^,  and  all  the  otiier 
words  of  Buddha  not  indnded  in  the  remaining 


VEY 


(  565  ) 


VIB 


eight  angas  (»akalam  abhidhammapitakam  nig" 
gdthakaauttam  yah  &anham  pi  atthahi  angehi 
aaangdhitam  Buddhavacanam).  Alw.  I.  61 ;  E. 
Mon.  172. 

VEVYAKARA^O,  and  -l^IKO,  A  grammarian 
[^CTRRTIf ,  and  ^Iff^  +  X^] .  Sen.  K.  391 ; 
Alw.  I.  Izz. 

VEY  YAVACCAA,  Service  or  duty  performed  liy  an 
inferior  for  a  superior  [c^T^  +  ^]*  P^t.  107 ; 
Sen.  K.  417.  At  Mah.  167  Tumour  renders 
veyydvaccark  akdsiy  '*  showed  him  the  usual  at- 
tentions." Veyydvaccakaroy  one  who  does  business 
or  executes  a  commission  for  another,  an  agent 
(Pdt.  9,  79 ;  Oog.  says  "  a  person  who  attends  to 
your  concerns,"  comp.  Dh.  238,  239). 

VEYYAVATIKA]£r,  Same  meaning  as  last  [^- 
Wf  +  X^^ '  Sela  S.  At  Dh.  95  we  have  -tikam^ 
which  is  perhaps  also  right. 

\l,  A  preposition  much  used  in  composition  with 
verbs  and  their  derivatives,  frequently  with  the 
sense  of  separation,  difference,  opposition  [f^]* 
Ab.  1171. 

VIBBHAMANAA,  Roaming  (fr.  next).    Dh.  403. 

VIBBHAMATI,  To  roam,  wander  [f^^t^^]-  I>h- 
403 ;  Ras.  19.  P.p.p.  vibbhanto,  confased  (Jdt.  68). 

VIBBHAMO,  Whirling ;  agitation,  hurry,  flurry ; 
amorous  dalliance  [f^Hfl?].  Ab.  174,  1087. 
Fibbhamaseyydy  a  swoon  (Att.  41).  Cittav,^  mad- 
ness (Ab.  172). 

VIBHA  (/.),  light,  lustre  [fiTHT]-    Sen.  K.  523. 

VIBHAGO,  Dinsion  [f^^PT]. 

VIBHAJANAA,  Division,  sharing  with  others  (fr. 
next). 

VIBH AJATI,  To  divide,  apportion  ;  to  distinguish, 
go  into  details,  be  minutely  accurate  [f^H^]. 
KhettoM  mbhajitvdj  having  divided  the  field  (be- 
tween hunself  and  hu»  brother,  Dh.  126).  Tidhd 
v.,  to  divide  Into  three  (Dh.  188).  KammaHt 
Motte  vibhajtUi  yadidark  hinappanitatdya^  Karma 
allots  beings  to  poverty  or  grandeur  (Gog.  Ev. 
32).  Sankhittena  bhdHtaua  vitthdrena  atthmh 
vibhajatiy  to  distinguish  or  explain  in  detail  the 
meaning  of  what  is  concisely  expressed  (Alw. 
I.  xxvii).  Ger.  vibhajja.  Ftbhajjavydkaraniyo 
panho,  a  questiop  that  must  be  answered  after 
distinguishing,  i.e.  one  that  must  receive  a  quali- 
fied reply  (see  Pahho).  Buddha  is  said  to  be 
vibhtyjanddif  which  Tumour  renders  not  in- 
appropriately, "of  the  religion  of  investigated 


truth"  (Mah.  42) ;  perhaps  "  religion  of  Logic 
or  Reason"  would  not  be  too  free  a  render- 

•  ing.  I  understand  the  expression  to  mean  that 
Buddhism  does  not  deal  merely  in  generalities, 
.  like  the  heretical  religions,  but  both  in  doctrine 
and  discipline  goes  into  the  minutest  details,  con- 
sidering a  thing  in  all  its  bearings,  meeting  difii- 
culties  and  providing  for  contingencies.  Subh. 
quotes  from  a  T^klL,  vibhajja  vibhajitvd  vadati  si* 
lendH  vibhajjavddi.  At  Pdt.  ix  we  have,  amhd" 
kam  mahdrdja  atttthd  khandhddinarh  vibhajitattd 
mbhajjavddi  sammdaambuddho^  Great  King,  our 
teacher  the  All-wise  Buddha  holds  a  doctrine  of 
distinction,  because  distinction  is  made  of  the 
Skandhas  and  so  forth.  Sdsanam  hi  tfibhajjavddof 
for  Buddhism  is  the  religion  of  Logic.  P.f.p.  vt- 
bhattabbo.  Vtbhattabbadhanamy  wealth  to  be  di- 
vided (between  heirs,  Ab.  898).  P.p.p.  vibhatto, 
SutnbhattOf  well  distributed,  correctly  divided,  well 
proportioned,  regular  (B.  Lot.  575, 593 ;  Dh.  201, 
of  a  mHn4apa,  well  planned).  Sankhittena  bhd» 
ntam  auibhatiam,  concisely  expressed,  not  dis- 
tinguished or  detailed.    Cans,  vibhdjeti. 

VIBHANGO,  Division ;  distinction,  determination, 
explanation  [f^Ri^]*  Ab.  1055.  Civarav.,  dis- 
tribution of  robes  (Pdt.  106).  Dhdtuv.,  the  dis- 
tribution of  Buddha's  relics  (Mah.  181).  Mahd- 
vibhango,  ^  Great  Division,"  is  a  name  for  that 
portion  of  the  Vinaya  which  deals  with  the  227 
Pdtimokkha  precepts  (Br.  J.  S.  A.).  The  sections 
of  tlie  Vinaya  dealing  with  the  precepts  for  monks 
and  for  nuns  are  called  respectively  bhikkhuvi' 
bhango  and  bhikkhunh.  Vibhangam  or  wbhang' 
appakaranam  is  the  name  of  one  of  the  Abhi- 
dhamma  books  (for  the  neut.  comp.  kammavdcam). 
It  contains  eighteen  vibhangas  or  disquisitions, 
the  first  of  which  is  khandhavibhango.  E.  Mon. 
170;  Alw.  L6L 

VIBH ASA  (/.),  An  alternative  [f«|irraT]  •  Ab.  1 189. 

VIBH  ATI,  To  glitter  [ftW].  Att.  190.  P.p.p. 
Fibhdtdya  rattiyd,  at  dawn,  lit.  when  night  had 
become  bright  (Dh.  222).  Neut.  vibhdtaihf  day- 
break (Ab.  68). 

VIBHATTI.  (/.),  In  gram,  inflection  of  nouns  and 
verbs,  declension,  conjugation  [f^^Hft]*  Pfi' 
fhamd  vibhatti,  the  first  inflection  of  the  nominal 
theme,  the  nominative  case  (Sen.  K.  226).  Sattami 
v.,  the  seventh  inflection  of  the  verbal  root,  the 
optative  case  (Sen.  K.  427). 

72 


VIB 


(  666  ) 


VIC 


YIBHATTO,  see  FibhajaH. 

VIBHAVANAA,  Makings  dear,  asoertainment  [f^- 

irnr^]-  Dh.  ao3. 

VIBHAVARl  (/.),  Night  [t^WRT^].    Alw.  I.  c. 
YIBHAVETI  (cau8.\  To  understand  clearly  [f^- 

VIBHAVI  (o4;.),  Wise  [fwrf^ni].  Ab,  228; 
Alw.  1. 112. 

VIBHAVO,  Power,  prosperity,  majesty,  splendour ; 
property,  wealth  [f^pifiqr]-  Ab.  485;  Mah.  215, 
262;  Dh.  99.  Kim  anena  rajjavibhavena,  what 
is  the  use  of  this  possession  of  a  kingdom  ?  (Att. 
212).  Mahdmbhavo  (adj.),  having  great  posses- 
sions (Dh.  80).  Kuto  vibhavato,  from  any  thing 
(Dh.  350).  Sirivibhavo,  majesty  and  might  (Ras. 
25).  Mahatd  vt^Aaveno,  with  gte&t  state  or  pomp 
(Mah.  159). 

VIBHAVO,  Absence  or  cessation  of  existence,  non- 
existence, Nirvd^a  [f^-H^]-  Fibhavo  sometimes 
means  Nirv&^a  or  annihilation,  as  at  Jdt.  4 ;  and 
Ydtr.  quotes  from  Saddaniti,  vibhavo  ti  nibbdnarh . . 
bhavato  vigatattd  bhavato  vigato  vibhavo.  The 
terms  bhavaiafthd  And  vibhavatanhd  have  a  special 
ngnification ;  the  former  applies-  to  the  «M»ato- 
ditthi  and  means  a  desire  for  an  eternity  of  exist- 
ence, the  latter  applies  to  the  ucchedadiffhi  and 
means  a  desire  for  annihilation  in  the  very  first 
form  of  existence  (Vij.).*  Both  of  theaie  doctrines 
are  odious  to  Buddhists,  the  first  striking  at  the 
doctrine  of  Nirvana,  and  the  second  at  that  of 
Karma  (see  Man.  B.  496,  note,  which  fully  con- 
firms Vijesiuha's  explanation).  At  Ten  J.  116 
the  sportsman  says  he  was  told  by  some  non- 
Buddhist  teachers  that  idh*  eva  jivo  vibhavam 
upetij  *Mn  this  very  existence  a  being  undergoes 
annihilation,"  and  the  gloss  observes  that  they 
were  ucehedavddtno.  At  Dh.  v.  282  bhavo  and 
vibhauo  are  used  in  the  sense  of  ''  spiritual  pro- 
gress and  decline" (comment  vaddhi  and  avaddhi), 

VIBHAVO,  Condition  or  sentiment  of  the  body  or 

mind  [fWR]- 
VIBHEDANAM,  Division  J^f^^].    Kb.  23. 
VIBHEDIKA  (/.),  The  Palmyra  tre<5  [fr.  f^ff^^. 

Ab.  603. 
VIBHINNO  (P'p'P"),  Scattered;. divided,  at  variance 

[ftfiW]  •    Alw.  I.  X. 
VIBHITAKO,  and  -Kl  (/.),  and  -KAA,  Beleric 

myrobolan  [fipf^Tf^] .  Ab.  567  (f  is  a  misprint) ; 

Att  86,  213. 


VIBHO  (m.),  A  lord,  ruler  [f^].    Sen.  K«  623. 

VIBHOSANAft,  Adornment  [f^T^^].  Jdt.  8; 
Kb.  3. 

VIBHCSITO  (p.p.p.),  Adorned  [f^Hjl^]-  Mah. 
157. 

VIBHOTI  (m.).  Splendour,  dignity  [t^)|f|f].  Mab. 
211 ;  Jdt.  50. 

VIBODHANAA,  Awakening  [f^fWtVW]. 

VIBUDDHI  (/.),  Enlightenment  [fr.  f^f^]. 

VIBUDHO,  A  learned  or  wise  man;  a  deva  [f%- 
^].    Ab.  11;  Alw.  I.  X. 

VICAKKHANO  (a4;\).  Knowing,  wise,  discenungb 
sensible,  skilful  [f^f^^^Tir].  Ab.  228;  Das.  6;  P» 
Jdt  50 ;  Mah.  117,  121,  169,  228. 

VIGARAKO,  One  who  InvestigateB,  a  judge  [f^^- 
'qCli].    Mah.  216. 

VICARAl^fA  (/.),  and  -](7AA,  Investigation,  doubt 
[f^xIKUl].    Ab.  154;  Pdt  xv. 

VIGARA](f  AM,  Going  about  [fr.  t^n^]  •  ^^*  ^^i 
Das.  39. 

VIGARATI,  To  walk  or  go  about  [f^T^]  •  Cdri- 
kam  v.,=  edrikam  caraH  (Mah.  12).  Aor.  vieari 
(Dh.  124).  Dh.  264,  300.  P.p.p.  neut  oMwrttom, 
wandering?  (Dh.  410).  Gaus.  vicdreHf  to  cause 
to  go  about;  to  cause  to  go  on,  carry  on ;  to  in- 
vestigate. At  Dh.  212  avicdretvdf  not  making 
others  go  about  (waiting  on  Buddha).  Kammante 
v.,  to  carry  on  business  (Das.  30,  comp.  Alw.  I. 
79).  Rtyjam  i;.,  to  carry  on  or  admlttister  the 
government  (Mah.  216,  254).  To  investigate, 
examine  (F.  Jdt.  51). 

VIGARO,  Investigation,  examination  [(^^I4j* 
Ab.  1114;  Man.  B.  408,  422;  E.  Mon.  268,  270. 

VIGAYO,  Research,  investigation  [t^TQ^].  Ab. 
774 ;  B.  Lot  798 ;  Alw.  I.  106. 

VIGGHA  (/.),  Succession  [ifWrj-    Ab.  1174. 

VIGGHADPETI,  To  throw  away  [f«r  +  f^. 

VIGGHIDDAKAA,  One  of  the  Asubha  kammatth- 
dnas,  obtained  by  the  contemplation  of  a  corpse 
fissured  from  decay  [f?T  +  0(j^  +  ^]- 

VIGGHIKO,  A  scorpion  [^[firii].  Ab.  621.  The 
zodiacal  sign  Scorpio  (Ab.  p.  11,  note), 

VIGGHINDATI,  To  break  off,  interrupt  [f^f^E^]. 
Pdt  29.    AmcchinnOf  ummpaired  (Att  216). 

VIGCUTO  (p.p.p.)»  Fallen  down  [f*|^]. 

VIGE  Y  YO  (p./.p.),  Accompanied  with  discrimination 
[f^%^]-    Mah.  23. 

ViGI  (m/.),  A  wave;  leisure  [^i^].  Ab.  662, 
1059. 


VIC 


(567) 


VID 


VICIKICGHA  (/.),  Doubt,  uncertainty  [f^^rfil- 
ICrr] '    Ab.  170 ;  Man.  B.  418.    See  Samyofamam. 
yiCIKICGHATI,  To   doubt,  hesitate   [fiff^f^- 
H^fTf].    Alw.  I.  107.    P.p.p.  neut  vidkicchiiam, 
doubt  (Kh.  9). 
VICINATI,  To  seek,  search,  investigate,  examine ; 
to  gather,  collect  [f^vf^].    Alw.  1. 106  (vicinati), 
Pupphatk  ffieinanto,  gathering  flowers  (Dh.  209). 
To  loolc  for,  seelc  (Att.  217).    SakaUyaifihudipaOi, 
meinitifdf  having  searched  through  all  India  (Ras. 
19).     Fut  viciniuaH  (Dh.  209).     Cans.  Sarath 
vieindpetvdf  having  caused  the  pond  to  be  ex- 
amined or  searched  (Dh.  224),. 
VICINTAKO  (adj.).  Devising,  finding  out  (fr.  next). 
VICINTETI,  To  think,  consider.imagine  [f^rf^nvCI  * 

Dh.  51 ;  Mah.  17,  107,  153,  207. 
VICltl  (/.),  Examination  [ftf^].    Ab.  110. 
VICITO  (p.p.p.).  Separated  [p.p.p.  fr.  f^rf^  "  to 
separate ''].     Fieitakdfaka^  bhattam,  rice  from 
which  the  black  grains  are  picked  out  (Brah- 
m4yu  8.). 
VIClTRO,and  VICITTO  (arf/.),  Variegated,  painted, 
ornamented,  embroidered,  etc.  [fiff^f^] .  Dh.  109 ; 
J6t.  18 ;  Ab.  838.    Ficitravijani,  a  painted  fan 
(F.  Jdt  46,  or  perhaps  rather,  carved).     Fidtra- 
dhammadeaand,  a  varied  exposition  of  the  Truth 
(Dh.  314). 
VICUiyNO  (p.p.p.).  Crushed  [fr.  flp;!^].  Jdt.  26. 
VIDAPPHATA  (/.),  Gallantry,  wit  [f^T^nnn]. 

Att.  199. 
VIDAHATI,  To  allot,  assign,  appoint,  %x,  order, 
prescribe ;  to  provide,  practise  [ftVT]  •  Vadhath 
v.,  to  order  to  execution  or  punishment  (Att  203). 
Arakkhaih  v.,  to  post  a  guard  (Mah.  160).  Bud- 
dhaMdnme  dhanofh  vidahitum,  to  devote  my  wealth 
to  the  religion  of  B.  (Ras.  37).  Qer.vidhdya.  FU 
dkdifO'  tajane,  having  provided  for  his  relations 
(Mah.  Ixxxix).  Pass.  vu^Afyn^t  (Att.  212).  Fpd- 
pdrd  $abbadh6tdnam  mkhatthdya  mdhiyarey  occo* 
pation  is  appointed  for  the  welfare  of  all  beings 
(Att.  195).  Rtyadttf^- mayi  fridhiyatu,  let  me  be 
punished,  lit  let  punishment  be  allotted  in  my 
case  (Att.  205).  P.f.p.  tndheyyof  ol>edient,  tractable 
(Ab.  730 ;  Dh.  95).  P.p.p.  vihito,  done,  performed ; 
assigned,  appointed.  Yathdmhitakammdni  akamsu, 
performed  their  duties  as  they.are  assigned  to  them 
(Mah.  66).  Fejifehi  vihUafk  bhesajjam,  medicines 
prescribed  by  the  doctors  (Mah.  196).  Aneka- 
Miimkf  in  various  ways  (Alw.  N.  7lf  it  is  used 


adverbially,  I  think).  Ar&avihitOf  and  with  affix 
1|,  atmacihitako,  engaged  upon  something  else, 
busy  (Dh.  327).  With  affix  IfT>  amavihitatd, 
being  engaged  upon  something  else  (Alw.  1, 102). 

VIDALANO  {adj.)y  Breaking  up  (fr.  next).  Km- 
khdfhdnaviddlano  (acy.),  *'  solving  doubtful  points" 
(Trenckner). 

VIDALETI  (cau$.)f  To  break  open,  split,  rip  up 
[cans.  fS|7?l].  Mah.  128.  P.p.p.  viddlito  (Dh. 
146). 

VIDARANAA,  Rending  [f^n^TTW].    Ab.  991. 

VIDARITO  (p.p.p.\  Rent,  split  [Pl^llX^].  Ab. 
991. 

VIDARO,  Tearing  [f^^|<] .    Ab.  759. 

y  ID  ATI,  To  know,  ascertain  [1^1^.    I  have  met 
two  or  three  times  with  this  anomalous  present 
(e.g.vtdaiih*  eteudHvedo),  and  it  will  be  convenient 
to  bring  under  it  the  various  Pali  derivatives  of 
f^^-    The  Sansk.  %f^  is  entirely  lost,  and  for 
the  most  part  jdndti  is  the  substitute  for  ^TF  ^ 
class  2,  but  there  is  a  curious  form  vediyati,  often 
contracted  to  vedeti  (comp.  pafiaamvediyati  and 
'eti),  which  is  used  in  the  sense  "to  feel,  ex- 
perience."   A  t  Dh .  1 49  paccayath  vedayanti  seems 
to  mean  ''fed  security,  experience  confidence." 
Sometimes  vedeti  may  possibly  be  the  cans,  '^t?- 
^ff?f ,  as  at  J&t.  27.    From  vediyati  we  have  p.p.p. 
nent.  vedayitam,  sensation,  feeling  (Ab.  154 ;  Alw. 
N.  72).     Fidum  or  vidu  is  the  S.  perf.  3rd  pi. 
fifj:.    Tafk  LabhiyaoaMabkaih  rndd,  they  called 
him  L.  (Mah.  143).    Khar^adew  ti  tath  vidu,  they 
called  him  Kh.  (Mah.  142).    The  regular  Sansk. 
future  vediuati  is  occasionally  met  with,  e^g.parU 
iuddhd  H  vedissdmi,  I  shall  know  you  are  innocent 
(Pat.  2).    The  ger.  viditvd,  having  learnt,  known, 
perceived,  ascertained,  considered,  occurs  pretty 
frequentiy  (Das.  35  ;  Mah.  79  ;    Dh.  8,  9,  98). 
P.f.p.  vedaniyo  and  "Uiyyo,  intelligible  (Oog.  Ev. 
6).    Also  p.f.p.  veditabbo,  to  be  known  or  under- 
stood (Alw.  I.  77 ;  Dh.  222,  313).    Attho  pi  'ua 
atthakathdya  vuttanayen*  eva  veditabbo,  and  its 
meaning  is  to  be  understood  as  explained  in  the 
commentary  (Dh.  418).      P.p.p.  vidito,  known, 
understood,  etc.  (Ab.  724, 757 ;  Mah.  104 ;  Ten  J. 
48). — ^The  pres.  according  to  the  6th  class,  tfindati 
^  m^THf  occurs  pretty  frequently  with  the 
meaning  <' to  find,  to  get,  possess,  enjoy"  (Dh.  11, 
49 ;  Mah.  2).    Inf.  vinditutk  (Jdt  8).— According 
to  the  6th  chiss  we  have  mjjaii  ?=  1ire^>  to  be,  to 


VID 


(  668  ) 


VID 


exist,  to  be  found,  to  be  obtained  (Dh.  34 ;  B.  Lot. 
576).  PI.  vijjare  (Mah.  251).  Mama  mjjati  m- 
hdyako,  I  have  a  friend  (Mah.  138,  comp.  Dh.  17). 
Gorakkh*  etta  na  mjjati^  there  is  no  oattle-keeping^ 
there  (Kh.  11,  comp.  7,  Dh.  26).  Na  v\jjatY  to 
jagatippadeto,  there  does  not  exist  a  reg-ion  in  the 
earth  . .  (Dh.  23).  P.pr.  vijijamdnOf  existing^.  With 
affix  ^,  Gehe  vyjamdndkam  tabbam  vikkinitvd, 
having  soid  everything  that  there  was  in  the 
house  (Dh.  324).  P.p.p.  neut.  vittamf  property, 
wealth,  possession  (Kh.  7 ;  Ah.  485).  With  affix 
If,  ^navittako  (adj.),  deficient  in  property,  poor 
(Alw.  I.  75  the  term,  belongs  to  the  whole  com- 
pound). 

VIDATTHI  (/.),  A  span  of  twelve  angulas  [flf^ 
TTf^].  Ah.  195,  267;  Mah.  166;  Alw.  I.  76. 
D'Alwis  has  published  an  interesting  treatise  to 
show  that  sugatavidatthi  (Fit.  10,  106)  means, 
not  "Buddha's  span,"  but  "an  ordinary  span." 
I  do  not  however  think  that  he  has  proved  his 
case. 

VIDDASU  (adj.),  Sl^illed,  wise  [probably  f«re[9]. 
Ah.  229.  j^viddatu  (adj.),  ignorant,  fooli8h'(Dh.  47). 

VIDDESl  (m.).  An  enemy  [f?ntf^^]-    Ab.  345. 

VIDDESO,  Enmity,  hatred  [fl^].    Ab.  164. 

VIDDHAASANAIVT,  Crushing,  destruction  (from 
next).    Dh.  312 ;  Att.  xvii. 

VIDDHAASETI,  -8APETI  (caus.).  To  crush,  de- 
stroy,  overthrow,  scatter,  disperse  [f^Uf^^Hf] . 
Das.  9.  Of  demolishing  a  building  (Mah.  206, 
209).  Pass,  viddhamshfati  (Alw.  I.  iv).  P.p.p. 
mddhamHto  (Dh.  320). 

VIDDH  AlirSO,  Demolition,  etc.  [f^HsNT]  •  Mali.  234. 

VIDDHASTO  (p.pp^).  Broken,  fallen  to  pieces 

[t^naRT].    Dh.l27. 

VIDDHO,  see  VtjJkaH. 

VIDDUMO,  Coral  [ft^].    Ab.  491. 

VIDEH A  (m.p/.),  Name  of  a  people  [f^f^^]  •  Ab. 
185 ;  Ten  J.  56.  Ftdeharaffham,  the  V.  country 
(Ten  J.  54). 

VIDHA  (/.),  Pride  [f^TOT].  Ab.  168,  846.  The 
three  forms  of  pride  are  seyyo  'h*  aamtti  vidhd, 
tadiso  'A'  aimtH  vidhd,  kino  'A'  a»miti  vidhd,  the 
pride  that  says, "  I  am  better  than  you,"  the  pride 
that  says,  "I'm  as. good  as  you,"  the  pride  that 
says,  "  You're  a  better  man  than  me"  (another 
MS.  reads  'ham  asmtti).    Comp.  Fidho. 

VIDHAMANAA,  Dispelling  (fr.  next).    Dh.  312. 

VIDHAMATI,  To  scatter,  dispel  [f^HiRT]  ^  I^dra- 


balaih  (Dh.  118, 319).    Andhakdram  (Ten  J.  47). 
Caus.  mdhameti  (Has.  38 ;  JkX.  75). 

VI DHANAlVf,  Arrangement,  disposal,  assignment; 
aqt,  performance;  precept,  rule,  rite,  ceremony 
[f^Vnr]-  Ab.  1047.  Fu/Aifnannii  (adj.),  skilled 
in  rules  of  ceremonies  (Mah.  Ixxxvi,  =  vidh£n- 
ajfia).    Mah.  170. 

VIDHAVA  (/.),  A  widow  [firoilT].    Ab.  235. 

VIDHAVATI,  To  run  about  [f^raT^]-  Cittam  v., 
the  thoughts  wander  (Jdt.  7).    F.  Jit.  4. 

VIDHAYA,  VIDHEYYO,  see  VldahaH. 

VIDHI  (m.),  Rule,  precept;  ceremony;  luck,  destiny 
[fMM].  Ab.  90,  1049.  Fa^AifoufAtin,  with  doe 
form,  duly  (Mah.  53,  56).  SakkdrapAjdmdhimd 
(instr.),  with  the  due  forms  of  hospitality  and 
respect  (Mah.  82).  Fidhind  samalankatatkt  duly 
decorated  (Mah.  159).    Mah.  241. 

VIDHlYATI,  see  FidahaH. 

VIDHO,  Form,  measure,  kind,  sort;  part,  fold 
[f^^]-  Ab.  846.  At  the  end  of  compounds. 
CuddasavidhenOf  in  14  parts.  Bhavo  duvidhena 
hoti,  B.  is  of  two  sorts.  The  foU.  are  adjectives. 
Navavidho,  ninefold  (Alw.  1. 78).  Pataddhamdho^ 
fivefold  (Mah.  161).  Evamvidho,  of  such  kind, 
such.  Ndndvidho,  various.  Akatamdho^  belong^- 
ing  to  the  uncreate  sort,  uncreate  (S4m.  S.). 
Comp.  Fidhd. 

VIDHU  (m,).  The  moon  [fif^]. 

VIDHCNATI,  To  shake  [ft^].    F.  Jdt.  57. 

VIDHOPANAM,  A  fan  [fr.^^  with  ^].  P£t. 
105,  111. 

VIDHCPITO  (p.p.p.)y  Scattered,  destroyed  [fr.  ^1|^ 
withf^].    Ras.  78. 

VIDHURAA,  Absence,  seclusion  [f^l^].  Ab.765. 

VID  IS  A  (yi).  An  intermediate  point  of  the  compass 
[f^rf^]-    Ab.  29;  Att.  143. 

VIDITO,  VIDITVA,  see  FldaH. 

VIPOJO,  A  name  of  Indra  [flflt^]-    Ab.  20. 

VIDO  (odJ.)y  Knowing,  skilled ;  wise  [f^n^  1^7> 
f^^].  Ab.  229;  Kh.  21.  Lokamddy  knowing 
the  world,  epithet  of  Buddha  (Kh.  21 ;  Alw.  1. 77). 
Sabbavidd,  omniscient  (Dh.  63,  comp.  Mah.  88, 
line  8).  ^hdndthdnavidd^  knowing  right  and 
wrong  sites  (Mah.  88).  Adhippdyamdd  vidd^  the 
wise  (king)  who  was  skilled  in  knowing  intentions 
(Mah.  121).     For  vidd  "they  knew,"  see  FidatL 

VIDURO  (adj.).  Wise  [ftf^].    Ab,  229. 

VIDOSITO  (p.p.p.).  Corrupted  [p.p.p.  ft  ^Hfffil]. 
Mah.  161. 


VID 


(  569  ) 


VIH 


VIDVA  («(;.),  WiM  [fira[^].  Ab.228.  Avidvd 
(adj.),  ignorant,  foolish.  Masc.  vidvdf  a  wise  man, 
learned  man,  savant  (Alw.  I.  112), 

VIGAGCHATI,  To  depart  [fipR^.  Dh.  228. 
P.p.p.  vigaio,  gone,  disappeared,  dispelled,  ceased 
(Db.  97;  Mah.  215).  Av\jjd  vigatd,  ignorance 
was  dispelled  (Oog.  £v.  10).  Deve  vasriivd  vigate, 
when  the  weather  had  got  fine  after  rain,  lit.  the 
dond  having  rained  and  then  cleared  away  (F. 
Jdt.  47)  comp.  Dh.  88,  where  for  vigame  I  think 
vigate  should  be  read,  "the  middle  watch  having 
passed  away").  Vigaticcho  (a^jOy  '^  ^■'<'™ 
desire,  lit  from  whom  desire  has  departed  (Dh. 
64).   Ftgaiavaldhako  (adj.)  ncAho,  a  cloudless  sky. 

VIGAHATI,  VIGAHETI,  To  plunge  or  wade  into; 
to  enter  [f^mY]*  Salilam  vigdhetvd^  having 
waded  into  the  water  (Mah.  117»  comp.  Has.  78). 
ParUam  v.,  to  enter  an  assembly  (F.  J4t.  11, 
comp.  Kb.  8).  Ger.  vigayha  (Ras.  78;  F.  Jdt  11 ; 
Kb.  8).  Pass,  vlgayhati  (Ras.  89).  Cans.  mgOf 
hdpeti^  to  cause  to  enter  or  penetrate  (Dh.  177). 

VIGAMO,  Departure,  dispelling  [^RRf] .  Faldha- 
kav,  ahari,  the  clouds  cleared  off  (Dh.  155). 

VIGARAHATI,  To  reproachi  rebuke,  censure  [ftf- 
irf].    Dh.  395,  400. 

VIGATO,  see  Figacchdti. 

VIGAYHA,  see  rtgdhaH. 

VIGGAHAKO(im(;;),  Quarrelsome  [fr,cau8.finrf]. 

VIGG  AH  AVA  (adj.).  Having  the  form  of;  handsome 

VIGGAHO,  The  body;  strife;  in  gram,  resolution 
of  a  word  into  its  elements,  analysis  [f^fH^]- 
Ab.  151,  400,  1046;  Db.  104.  Mantmav,,  a 
human  being  (Pdt.  3 ;  Pdt.  67  says,  purisav.  ndma 
yam  mdtu  kucehismim  pafhamam  eittam  uppan* 
nam  pafhamafh  mhhdpam  pdtubhdtam  ydva  mart 
ofutkdlam  etthantare  e$o  manusiav*  ndma).  Anna- 
tra  vlimund  puviiaimggahenay  without  the  presence 
of  a  discreet  person  (Pat  12).  Suviggaho  (adj,), 
handsome  (Mah.  117). 

VIGGHO,  An  obstacle  [f^nT]- 

VIGHAsADO,  One  who  eats  the  remains  of  food 
[next  4: 1R[] .    Ah,  467 ;  Dh.  274. 

VIGHASO,  Remains  of  food,  broken  meat,  scraps, 
orts  [fr.  fifing].    Ah.  467. 

VIGIiATANAM,  Overthrow,  removal  (fr.  next), 

VIGHATETI  (cawt.),  To  overthrow,  remove,  batter 
down  [cans.  t^TiTZ]*    Mah.  152. 

VIGHATO,  Destruction ;  annoyance,  vexation ;  op- 


position [f^nBrni]«    Mah.  72;  Dh.  258.    Icchdv., 

defeat  of  one's  wishes  (Att.  207). 
VIGUiyTHITO  (p.p>p^).  Arrested,  foiled   [p.p.p. 

f^  +  ^|ll^.    Att  194. 
VIHAGO,  A  bird  [fW^] .   Ab.  624.   With  adhipo, 

vihagddhipOf  a  Gapila  (Ab.  633). 
VIHAHISI,  see  Fiharati. 
VIHANGAMO  (a(^\).  Going  through  the  air,  flying 

[fc|^3|4T].    Masc.  vihangamo,  a  bird  (Ab.  624). 
VIHANGO,  A  bird  [1%^^].    Ab.  624. 
VIHARNATI,  To  be  vexed,  grieved,  aflSicted  [f^- 

^i^it]*     Db.  3,  12.     P.p.p.  vihato,  destroyed, 

impaired  (Dh.  80,  233). 
y IH ARATI,  To  dwell,  sojourn,  live  [ffff] .  Dh.  18. 

Sukharh  v.,  to  Kve  happily  (Dh.  36,  68 ;  Ten  J. 

47).    Opt  2nd  pi.  vtharemu,  mhareyydma  (Ten 

J.  47).    Aor.  tihdn  (Mah.  39 ;  Dh.  303, 328 ;  Ten 

J.  107 ;  Das.  39).    Fut  2nd  sing,  mhdhisi  (Dh. 

68).    Comp.  VUidro. 
VIHArI  (a^;.),  DweUing,  living  [ftflf^]  •    Su- 

khamhdri,  living  happily,  enjoying  ease  or  peace 

of  mind.     Sddhuvihdr(,    well-conducted,    living 

righteously  (Dh.  58,  comp.  11).     Ekav.,  living 

alone  (Dh.  107). 
VIHARI  YO  {adj.)y  Living  [ftfTT  +  ^]  •  Meitdv., 

living  in  the  exercise  of  mettdbhdvand  (Dh.  66). 
VIHARO,  Rambling,  roaming,  recreation ;  a  Bud- 

dhist  monastery  or  convent;  state  of  life,  condition ; 

stopping,  staying,  sojourn,  living,  abiding,  dwell- 

^°^  [f^RfTTl-  ^^*  ^7 ;  B.  Lot  317;  B.  Mon. 
21 ;  B.  Int.  286.  Janghdvihdram  anucankafndno, 
wandering  about  on  foot  (Sela  8.).  Catu-iriyd' 
pathavihdrena  mharati,  to  live  in  the  exercise  of 
the  four  noble  postures  (Ten  J.  47).  Arannako  v., 
a  monastery  in  a  forest  (Dh.  85).  Bfahdv.,  the 
Great  Monastery.  Jetavanav.y  the  monastery  of 
Jetavana.  Divdvihdram  karoti  or  kappeti,  to  en- 
joy a  noonday  rest,  take  a  siesta  (Mah.  7,  121). 
Fikdrakusalo,  skilled  in  recreation  (Mah.  121). 
Kena  nu  vihdrena  ajja  mama  putto  Kassapo  vtAa- 
ratij  I  wonder  in  what  state  of  existence  my  son 
K.  is  living  to-day  (Dh.  183).  Asanuafthav. 
(adj.),  living  apart  from  the  laity  (Jit.  1).  Su* 
khav.f  comfort,  bliss..  Diifhadhammasukhav., 
happiness  or  comfort  in  this  life.  Difthadhamma- 
sukhavihdram  anuyutto  v.,  to  live  devoted  to  a 
life  of  ease  (Dh.  104).  Phdiuv.,  comfort  The 
three  vibdras,  or  blissful  states  of  existence,  are 
dibbo  vihdrOf  brahmav.,  ariyav,,  state  of  being  a 


VIH 


(570) 


VIJ 


deva  of  the  kiLmaloka,  state  of  beings  a  Brahma 
angel,  state  of  being  a  saint  (one  wallcing  in  the 
Paths).  The  term  brahmamhdro  is  nsed  in  two 
or  three  shades  of  meaning,  and  is  partly  con- 
nected with  the  eostatie  meditation  (see  Brahmo' 
vihdro).  At  Kh,  16  brahmam  vihdraih  means 
**  holy  state,"  not  "  abode." 

VIHATO,  see  FihannaH. 

VIHATTHO  (adf.).  Perplexed  [f«rW].    Ab.  736. 

VIHAYA,  see  FyahaH. 

VIHAYASA  (adv,),  Throngh  the  air  [^TfTenn]. 
Mah.  72,  ld5. 

VIHAYASO,  The  air,  sky  [f^lfHRf].  Ab.  1112. 
Comp.  Fehdsayo. 

VIHAYITAISI,  a  gift  [ftfTftW].    Ab.  420. 

VIHESA  (/,),  Annoyance,  vexation,  worry,  weari- 
ness, fatigue  [fr.  fttlj^]'    P^t.  17;  Gog.  Ev.  6. 

VIHESARO  (adj,)^  Annojring,  troubling,  wearying 
(comp.  last).  Fit  12,  86,  Fern,  viheaikd  (P&t, 
100,  102). 

VIHETHAKO  (adj.).  Harassing  [fCffT^].  P&t. 
102. 

VlHETHANA]£l,  Harassing,  hurting  [f^VfT^f]. 
In  the  phrase  yuddho  anharnQmavihethanOf  strife 
inflicting  losses  on  both  sides  (Mah.  117),  we  have 
perhaps  an  adj.  vihefhano,  ii^uring,  harassing. 

VIHETHETI  (catM,)>  To  annoy,  harass,  hurt 
[cans,  f^  +  %^«  Dh.  34 ;  Mah.  255.  P.pr.  of 
pass.  vUiefhiyamdno  (Dh.  98,  being  hard  pressed 
by  questions). 

VlHI  (m.).  Rice,  paddy  [l^].  Ab.  450,  452; 
Mah.  129. 

VIHIMSA  (/.),  Hurting,  injury,  cruelty  (fr.  next). 

VIH  IlirSATI,  To  hurt,  injure  [WH^]  •    Dh.  24, 

VIHiNO,  see  VyahaH. 

VIHITO,  see  mdahaH. 

VIJAHATI,  To  leave,  forsake,  relinquish,  reject 
[f^f^].  Fljahati  (Dh.  99).  P.pr.  vijahanto 
(Dh.  95).  Ger.  vihdya  (Att.  194 ;  Mah.  75),  mja" 
hitvd  (Dh.  130 ;  Alw.  I.  64).  Attabhdvath  vija- 
hitvd,  quitting  his  present  form  (Has.  19, 24,  comp. 
Dh.  130),  P.p.p.  vihhiOf  abandoned,  bereaved 
(Dh.  146),  v\jahito,  forsaken,  neglected  (Dh.  193). 

VIJAMBHATI,  To  rouse  oneself,  display  activity 
[f^r^].    J&t.  12(efaUon). 

VIJANANAA,  Knowing,  etc.  (fir.  next). 

VIJ  An  AM,  Understanding  [fr.  f^fllT]*  Snmjdno 
(adj.),  easy  to  understand  (comp.  Pajdnam). 


VIJAnATI,  To  discern,  distinguish,  be  wise,  per- 
ceive, learn,  understand,  know  exactiy,  find  out, 
ascertain  [f^nVl]-    Dh.  12.    Pres.  2nd  sing,  m- 
JdndH  (Dh.  340).    Imperat.  2nd  pers.  wjdna  (Att. 
124).    Opt.  m;ifi«^a  (Dh.  70 ;  Gog.  Ev.  6).    Aor. 
vijdtn  (Mah.  79).    Ger.  vi^ndya  (Att.  201),  vyd- 
niya  (Mah.  2,  54,  260).    Inf.  mSmdtu^     P.pr. 
tnjdnam,  v^dnantOy  discerning,  wise  (Dh.  31,  67; 
Mah.  136).     Amjdnam,  not  knowing  or  under- 
standing (Dh.  7,  11  ;   Ras.  36).     V.  generally 
governs  an  ace,  but  at  Dh.  34  and  Mah.  167  we 
have  the  construction  with  iti.     Pass.  vwSidyaH 
(Alw.   I.  27)-    P.f.p.  tmmeyyOf  that  should  be 
known  or  understood,  intelligible,  cognisable  (Alw. 
I.  vi ;  B.  Lot.  566 ;  Ab.  129).    Also  p.f.p.  vijdniyo 
(Mah.  22).    P.p.p.  vmndto  (Jit.  2).    rnrndtatd- 
ianOf  learned  in  religion,  devout  (Mah.  80,  Pit.  75, 
comp.  Mah.  250).    Cans,  vinndpeti,  to  speak  to, 
address,  inform,  teach ;  to  make  a  representation 
or  appeal,  to  solicit,  beg.    ParUam  v.,  addresses 
or  teaches  an  assembly  (B.  Lot.  566).    Mamusae 
vAhdpentdf  appealing  to  the  multitude  (Dh.  338). 
Pa^itabhufjandni  nifindpeyya  bhw^eyya,  should  ask 
for  (or  obtain  by  asking)  and  eat  sweet  food  (Pit. 
14,  comment  says  vmhdpeyydti  ydceyya^  comp. 
Dh.  145).   With  a  double  ace.  Gahapatnk  ffaaraift. 
vihndpeyya,  should  ask  a  householder  for  a  robe 
(P&t.  8).     At  Pit.  105  we  ha%'e  an  interesting* 
double  causative  vHindpdpeti,  to  cause  to  be  asked 
for. 

VlJANi  (/,),  A  fan  [comp.  ^^\m^].  Ab.  316 ;  P. 
Jit.  46 ;  Mah.  164 ;  Alw.  I.  xcvi. 

VIJ ANO  (adj.),  Lonely,  deserted  [f^lR] .  Ab.  363. 

VIJAtA,  see  FiJdyaH. 

VUATANAA,  Disentangling  (fir.  next). 

VIJATETI,  and  VIJATAPETI,  To  comb  out, 
disentangle;  metaphorically,  to  unravel,  explain 
[denom.  fr.  HTSJ  with  f^] .    Pit  10,  80. 

VlJATI,  To  fan  a  person  [l|Y^].  Dh.  106.  P.pr. 
vffamdno  (Mah.  73;  Dh.  198,241).  Caus.  vffeii. 
Ndgena  vijayantam,  having  himself  fanned  by  an 
elephant  (Mah.  33). 

VIJAYANAA,  Bringing  forth,  deUvery  (fr.  next). 
Fydyanagharaih  =  i^tgharafk. 

VIJ  A  YATI,  To  bring  forth  young  [fSnPG  -  ^^- 
vydyi  (Dh.  78,  120).  Put.  mfdyistaH.  PuHmk 
vijdyiivd,  having  given  birth  to  a  son  (Mah.  23). 
Of  an  animal  (Dh.  109).  P.p.p.  fern,  vffdtd,  a 
woman  who  has  had  a  child  (Ab.  236).    Ikuak' 


vu 


(571) 


VIK 


khaiiuHi  vijdid^  having  ten  times  been  a  mother, 
having  had  ten  children  (Dh.  233).    With  ace. 
Puitam  vydtdf  having  brought  forth  a  son. 
VIJAYO,  Victory*  triumph ;  name  of  the  first  Aryan 
coloniser  and  sovereign  of  Ceylon  [f^piRt] .    Ab. 
402 ;  Mah.  47, 159.    Fijayuttaro,  name  of  Sakka's 
oonch  or  trumpet  (Mah.  180). 
VIJETI,   and    VIJINATI,  To   conquer,  master, 
triamph  over  [f^f^].     Fat.  mjeMsati  (Dh.  9), 
«i;»nifsii^  (Dh.  209).   Aor.  v{;a^t(Mah.51).    Ger. 
vijitvd  (Att.  192).    P.p.p.  vytto,  conquered  (Ab. 
1028 ;  Dh.  58),  won,  gained.    FyUabMrnippadeao 
rdjd,  a  king  by  whom  a  district  has  been  con- 
quered (Dh.  406).    Vijitasangdmo  (adj.),  by  wtiom 
the  battle  has  been  won,  victorious  (Mah.  155, 217)* 
Neat.  vijUamy  a  kingdom,  realm  (Ab.  189,  1028 ; 
Dh.  109,  232;  Ten  J.  113). 
VIJIQUCCHATI,  To  loathe  [f^  +  ^|ip9j. 
VUINANAA,  Gonqoering  (fr.  Fyett). 
VIJITAvI  (a((;.).  Victorious  [fM^+f^.  Dh. 

74 ;  B.  Lot.  580. 
VIJITO,  see  PyeH. 

VUlVITO  (04/.),  Dead  [finftf^].  Att.  215. 
VIJJA  (/.),  Knowledge,  learning,  scholarship, 
sdence;  wisdom  [f^nOT]-  Ab.  153, 1034.  Vtjjd^ 
corafMuampaiifio,  endowed  with  knowledge  and 
conduct  (Alw.  I.  77,  comp.  Dh.  26).  Fyjdsippam, 
sdenoes  and  arts  (Mah.  250).  Fijjdmayo  (adj.), 
sprung  from  knowledge  (Man.  B.  504).  The 
threefold  knowledge  {tivyjd^  tiuo  vijjd^  Ab.  1034 ; 
Man.  B.  495 ;  Dh.  182)  is  the  knowledge  of  the 
three  great  truths,  aniccamt  dukkham^  anattam 
(see  Lakkkofum).  There  are  also  three  other 
vijj&s,  jmbbenivdidnuMatmdftamf  tattdnam  cuHipa-' 
pdie  nd^^am^diovdnaik  khaye  ndnam  (Dasuttara  S.). 
The  eight  vijj^  or  branches  of  knowledge  pos- 
•essed  by  an  Arhat,  are,  f^a«fa»<^(i{iaiji,  mano' 
tMffiddhif  idhippabhedOf  dibbamtimht  paraaa  cetO" 
pariymdfMm,  pubbenwdidnuuaimdfUithy  dibbacak' 
khu,  dBrnvakkhayandfuuk  or  dtavoiamkhayo  (Alw. 
I.  zxziv ;  Man.  B.  414). 
VIJJATI,  see  FidaH. 
VUJHANAA,  Piercing  (fr.  next).    Ab.  366;  Dh. 

196. 
VUJHATI,  To  pierce,  perforate  ;  to  strike,  hit, 
break  through;  to  hart,  wound;  to  shoot  with 
an  arrow  [9|^]»  Aor.  mjfhi  (Mah.  152).  Ger. 
viffhUvd  (F.  Jdt.  6).  Inf.  viiihUuik  (Ten  J.  115). 
Akkhi  me  vdtd  mjfhamtif  the  wind  Irarts  my  eyes 


(Dh.  82).  Sdlehi  v.,  to  pierce  with  stakes  (Dh. 
127).  Pbss.  fAjjkoH  {ime  sattd  hannantu  vd  vijjh' 
antu  vd).  P.p.p.  viddho  (Ab.  748).  TarupamO' 
kuldni  pdfLakaviddhdnif  tender  flower-buds  bored 
by  insects  (Dh.  209).  Mukhe  viddho  'nnU  I  am 
hit,  or  wounded,  in  the  face  (Mah.  156).  Gaus. 
vijjhayati  {Jit  45),  vijjhdpetL  P.p.p.  cans.  00- 
dhito  (Ab.  748). 

VUJHAYATI,  To  burn  out,  go  out,  be  extinguished 
[fi|-h^,comp.J%ayaft].  Kh.28.  Dveakkhini 
dipasikhd  viya  v{jlfhihfinuu,  his  two  eyes  were 
extinguished  like  the  flame  of  a  lamp  (Dh.  89). 

yiJJOTATI,  To  shine  [f^T^].  Cans,  vijjoteti, 
to  illumine,  illustrate  (Jat.  1). 

VIJJU  (/),  and  VU JUTA  (/.),  Lightnhig  [ft^] . 
Ab.  48.  Loc.  viifuyam  (Ab.  871).  PI.  vyj^ 
(Mah.  72).  VjjjuvedkU  an  archer  who  shoots  as 
quick  as  lightning  (Mah.  143).  Vijjutd  at  Ab. 
48  and  Mah.  182. 

VIJJULLATA  (/.),  Forked  lightning  [f<l^|V?rT]- 
Att.  211;  Mah.  260. 

VIJJUTA,  see  Fu/i*. 

VIKACO  {adj,\  Blossonung  [fifin].    Ab.  542. 

VIKALO  (a4f.).  Defective,  wanting;  deprived  of 
[f^^rar].  Co^^ibiotAa/o,  blind  (Dh.  88).  Jndho 
desttkamkaloj  a  blind  man  without  a  guide  (Sen. 
K.  4flS). 

VIKALO,  Afternoon,  evening;  wrong  time  [f^- 
iffir].  Fikdlacariydf  going  on  the  begging 
rounds  in  the  afternoon ;  this  was  strictly  for- 
bidden to  Buddhist  monks,  who  were  required  to 
complete  their  rounds  in  the  early  morning  (Ten 
J.  118).  Fikdlabh^janam^  taldng  food  at  a  wrong 
time,  said  of  a  meal  taken  by  a  Buddhbt  priest 
at  any  but  the  appointed  time,  which  was  between 
sunrise  and  noon  (£.  Mon.  94;  Kb.  3;  Pit  14, 
comment  says  vtkdlo  ndma  mqjjhaniike  viHvatte 
ydva  arufrnggamoHam).  Fikdle  (loc)  kuldni  upa-^ 
9aAkaniitvd,  having  vidted  a  fismily  late  in  the 
evening,  or  at  a  forbidden  time  (P&t.  112,  it  is 
explained  to  mean  after  sunset,  comp.  Das  8). 
In  Sig.  8.  we  have  vikdlaviMhdcariydnuyogOj 
which  Gogerly  renders  V  being  addicted  to  wander- 
ing about  the  streets  at  unseasonable  hours.^ 

VIKANKATO,  Name  of  a  plant  (Mukaftta)  [f^- 
W^]'    Ab.559. 

VIKAPPANA  (/.),  Apportioning,  assignment  (fr. 
viki^tpeti).    Pit  48. 


VIK 


(  572  ) 


VIK 


VIKAPPANA]!^,  Option,  alternative;  indecision 
[f^Rr^T^].    Ab.  1189,  1199;  Pit.  78. 

VIKAPPETI  (cans,).  To  apportion,  assi^  [f^n- 
m^rtTt].  P&t.  16,  48,  103.  P.p.p.  tdkappUo 
(Pdt.  76,  81). 

VIKAPPO,  Option,  uncertninty;  thinking  over,  con- 
sidering^ [f^^lRg].  Ab.  112,  954, 1138.  At  P&t. 
8,  11,  civare  vikappam  dpajjeyya  is  rendered  by 
Dickson  ''give  directions  aboat  the  robe,"  and 
this  I  think  is  borne  out  by  the  comment  at  p. 
78 ;  bat  perhaps  the  strictiy  literal  interpretation 
might  be  "  falls  into  a  discussion  about  the  robe." 

VIKARO,  Change,  alteration;  perturbation;  wrong 

state  of  mind  [fSRHT]*  ^^-  7^>  P*  ^^^  l^* 
IndriyavikdrOf  perturbation  of  mind  (Das.  3). 
CaJ*  etafh  vikdran^,  dismiss  from  thee  this  evil 
thought  (Att.  206).  Ime  ueehwfikdrdf  these  pro- 
ducts of  the  sugar-cane  (sugar-cane  in  altered 
forms,  Ab.  462). 

VIKAROTI,  To  alter  [fiw].  Aor.  vi^^dH  (F. 
Jdt.  11).  P.fp.  vikdnyo  (CI.  Or.  144).  P.p.p. 
vikato. 

VIK  ASA  (/.),  Bengal  madder  [^ram].    Ab.682. 

VI KASATI,  To  expand,  blossom  [f^nn(^].  P.pr. 
vikiuamdno.  P.p.p.  vikarito,  blown,  blossoming 
(Ab.542). 

VIKAsI  (aty,).  Illumining,  delighting  [t^lUfiniJ. 
Mah.  115. 

VIKATi  (/.),  Change ;  emotion,  anger,  etc. ;  sort, 
kind ;  altered  form,  product  [f^vf?f].  Ab.  401, 
765.  PiHvikatdtatacetano  (adj.),  in  whom  all 
thought  of  joy  and  anger  is  destroyed  (Att.  203). 
E$d  ^  ekd  pdwmkati  bhavinati,  this  must  be 
some  sort  of  cake  (Dh.  139).  Ndnappakdrd  dbha- 
raftavikaHyOt  various  sorts  of  ornaments  (J&t.  59). 
Pakkd  vd  apdkkd  vd  $abbd  pi  ucchumkati  phdf^i" 
tan  ti  veditabbamf  every  product  of  the  sugar-cane 
whether  cooked  or  raw  is  to  be  looked  upon  as 
phd^ita  (Pit  81,  comp.  Fikdro), 

VIKATIKA  (/.),  A  woollen  coverlet  embroidered 
with  figures  of  lions,  tigers,  etc.    Ab.  314. 

VIKATO  (p.p.p.  vikaroH),  Changed  [finnT]- 

VIKATO  (a^\).  Changed,  altered  [ftHZ].     Ab. 

Ab.  1019.    Neut.  vUeatam,  filth. 
VI  KIR  AN  AA,  Dispersing;   investment  of  money 

[ftftiT^]-    Dh.312. 
VIKIRANO  {adj.)y  Dispersing,  spending,  squander- 

uig  [f^f^l^^V]*    Fem.  vJArtraji/.    Masc.  otAira|M, 


the  gigantic  swallow-wort,  Calotropis  Gigaotea 

(Ab.  681). 
VI  KIR  ATI,  To  scatter,  sprinkle,  spread  abroad; 

to  overwhelm  [f%9]*     Oer.  vikinhii  (J4t  55; 

Dh.  135).    Inf.  mkirUum  (Dh.  182).    Pass.  vUd- 

riyati  (Alw.  I.  iv).    P.p.p.  vikipno.    FikiniuJceio 

(adj.),  with  dishevelled  hair  (J&t.  47).    Gaus.  m- 

kirdpeH  (Dh.  176). 
VIKKAMO,  Advancing, walking;  strength, heroism, 

prowess  [f^Hi^]'    Ab.  398,  953;  Alw.  I.  z. 
VIKKANTO  (pp.p.),  Stepping,  walking;  heroic 

[f^nirnn].    Ab.  380.    At  B.  Lot.  576  periiaps 

we  should  read  ndgavikkantacdro. 

VIKKAYl  (fM.),VIKKAYIKO,  A  vendor  [fnffln(, 
ftUrf^].    Ab.  470,  511. 

VIKKAYO,  Sale  [fSflfir]- 

VIKKETA(m.),  [fif%j].    A  vendor.    Ab.  470. 

VIKKEYYO  (p/.p.  vikkifMti),  Saleable,  for  sale 

[ft%^].    Ab.471. 
VIKKHALANAA,  Washing  (fr.  next).   Att  19S. 

VIKKHALETI  (cau9.).  To  wash  [^RTiRlfW]- 
Mukhafk  V.  (Dh.  165 ;  Alw.  I.  97). 

VIKKHAMBHANAA,  This  word,  which  is  tlie 
equivalent  of  (<|U|^I||<||,  occurs  in  the  componndi 
vikkhambhanappahdnam,  tnkkhambhanammutH, 
and  probably  means,  as  in  Sansk.,  **  obstroedng, 
stopping."  ^j.  says,  "  vikkhambham^pahdna  is 
the  removal  of  the  nivara^as,  etc,  by  samidlii, 
as  by  striking  a  pot  on  the  surface  of  the  water  to 
free  it  (the  water)  from  moss  floating  upon  it, 
ghatappahdren*  eva  udakapitthe  aevdkuta  te9m 
nharafufdidhammdnampahditamJ'  Ten  J.  48 ;  Dh. 
151 ;  Ras.  85. 

VIKKHAMBHITO  (p.pp.\  Obstructed,  stopped 
[fJfBUfJQITf].  Tattha  kdmacchando  vyapddo  H 
imdni  dve  Bamdpattiyd  vd  amkkhambhUdni  mag- 
gena  vd  Mamueehinndfd  (Par.  8.  A.). 

VIKKHAMBHO,  Diameter  [f^faim]-    Mah.  112. 

VIKKHAYITAKAA,  One  of  the  Asnbha  Kam- 
matthdnas,  obtained  by  the  contemplation  of  a 
corpse  gnawed  by  animals  [fr.  WVS  ^^  f^*  ^ 
k  being  abnormally  doubled,  as  in  abhikkdi^U^ 
abhiklmta,  pafikkdla,  etc].  I  find  in  Vis.  M., 
Uo  vd  etto  vd  vividhdkdrena  mmangdlddfhi  khdtfi- 
tan  ti  vikkhdyitatk. 

VIKKHEPO,  Scattering,  confusion;  perplexity, 
puzzle,  disorder  of  mind  [fi|%1|].  B.  Lot  41S. 
Flkkhepa^  vydkarotit  to  give  a  perplexed  and 


VIK 


(673) 


VIM 


unintelligible  answer  (B.  Lot  410).  Vikkhepo 
me  hoHy  I  get  puzzled  or  put  out  (Dh.  324), 
Amardvikkhepo,  perplexity  like  the  amard  fish, 
which  is  very  slippery  and  wriggles  thfough  your 
hands  (Vij.).  This  term  is  applied  by  the  Bud- 
dhists to  the  teaching  of  Safijaya  Belafthipntta 
(see  TUthiyo).  Its  applicability  will  be  seen  from 
the  foil,  passage  which  I  extract  from  his  reply 
to  Aj&tasattn, . .  n'eoa  hoH  na  na  hoti  tatkdgaio 
param  marafui  H  Ui  ce  me  0980,  n'eva  hoti  na  na 
hoti  t.  param  marafui  ti  iti  ce  tarn  vydkareyyanit 
evan  ti  pi  me  no,  tathd  ti  pi  me  no,  aSinathd  ti  pi 
me  no,  no  ti  pi  me  no,  no  no  ti  pi  me  no,  If  I 
thought  that  the  individual  neither  exists  nor  does 
not  exist  after  death,  if  I  should  answer  thee, '  The 
individual  neither  exists  nor  does  not  exist  after 
death,'  I  do  not  think  it  is  so,  I  do  not  think  it 
is  thus,  I  do  not  think  it  is  otherwise,  I  do  not 
think  it  is  not,  I  do  not  think  it  is  not  not  (see 
Lot.  460 ;  Man.  B.  473).  This  reasoning  is  called 
amardmtakko,  **  slippery  reasoning." 

VIKKHIPATI,  To  scatter  [W^.  P.p.p.  vik- 
khitto,  scattered,  dispersed,  confused.  Ciitam 
vikkhittam,  wandering  or  perplexed  thoughts  (Dh. 
200,  oomp.  134). 

VIKKHOBHETI  (com.),  To  agitate  [t^^tH^rfff] . 

VIKKIl^ATI,  To  sell  [f^igf].  Mah.  24.  Fut. 
vikkiPiiMiaH.  Ger.  vikki^itvd  (Alw.  I.  73;  Dh. 
190,  324).  P.pr.  vikkiitanto  (Dh.  114).  P.f.p. 
vikkeyyo,  vikkiniyo,  saleable,  for  sale  (Ab.  471 ; 
Dh.  231). 

VIKOPANAft,  Injuring  (fr.  next).    Ab.  852. 

VIROPETI  (caui.).  To  cause  or  suffer  to  be  injured 
[cans.  f^-V(J.    J&t.  20. 

VIKUBBANAft,  Assuming  a  different  form  by 
supernatural  power,  magical  or  miraculous  trans- 
formation [fir.  faiir].    Mah.  116 ;  Man.  B.  500. 

VIKCJATI,  To  chhrp,  warble  [f^T^]-    J^t.  52. 

VILAGGO  (p.p.p.)>  Fastened  [f^TIR]-  Masc.  vi- 
laggo,  the  waist  (Ab.  271, 1039). 

VILAMBANAA,  Disguise,  masquerade  [f^nH^nf]* 
Att.  199. 

VILAMBATI,  To  loiter,  tarry  [fcnni(^].  Dh.  115. 
P.p.p.  neut.  vilambitafk,  delay  (comp.  Ab.  40  aui- 
lambitatit,  speed). 

VlfiANGAlfir,  The  plant  Erycibe  Paniculata  [^- 
^^].    Ab.  586. 

VILAPATI,  To  lament,  wall ;  to  talk  idly,  to  lie 
[f^ir^].    Dh.  222;  Das.  31 ;  Pit.  3. 


VILAPO,  Lamentation  [f^firnT]-    Ab.  123. 

VILASO, Sport, pastime ;  dalliance;  charm, beauty 
[t^WRT].  Ab.  174;  Att.  191, 192.  With  affix 
'^f[^,  vildsavd  (adj.),  sportive  (Mah.  170). 

VILAYO,  Destruction  [t^TlRl]-     Filayam  neti,  to 

kill  (Mah.  50,  52). 
VILEKHITO  (p»p.p-).  Rendered  by  Gog.  ''smooth* 

(of  a  robe  when  weU  woven)  [p.p.p.  cans.  f^flMI^] . 

Pdt.  11. 
VILERHO,  Perplexity  [t^%9].    Pit.  17. 
VlLEPASASl,  ToUet  perfume  [fi|%qir].   Ab.  306. 

VILIMPATI,  To  smear,  to  anoint  [f^Vt^]-    J&t. 

55 ;  Das.  30 ;  Dh.  316.      P.p.p.  vUitto  (Dh.  233 ; 

Mah.  244).    Caus.  viliinpeti,  vilimpdpeti,  to  smear 

(Mah.  261 ;  Jdt  50 ;  Das.  41). 
VILINO  (p.P'P-),  Clinging,   adhering   [f^f^Vf]* 

Filinameho,  viKnatelarh,  the  fat  that  adheres  to 

the  muscles  (Ab.  282,  873). 
YILIVAKARO,  a  basket-maker  (Ab.  509). 
VILOCANAM,  The  eye  [ftlft^ir]. 
VILOKANAM,  Looking,  a  look  [f^flfN^].    Db. 

117;  Jdt.49. 
VILOKETI,  To  look  at,  look  over,  examine  [f^- 

^V^].    Mah.  131;  Das.  24;  Dh.  117.    P.p-p. 

neut.  vilokitam,  a  look. 
VILOLETI  (cau9.).  To  stir,  move  about  [f^f^S^t^f- 

irf^].    Jdt.  26. 
VILOMETI/To  disarrange,  invert  (denom.  fr.  next). 

Kb.  21. 
VILOMO  (a^y.).  Against  the  grain,  reversed,  differ- 
ent, wrong  [f€|f^4i] .    Alw.  1. 54, 63.    Ftlomdni 

at  Dh.  V.  50  b  explained  by  the  comment  to  mean 

''harsh  words,"  but  perhaps  "faults,  sins,"  is 

rather  what  is  intended. 
VILOPAKO  (adj.).  Pillaging,  larcenous  [fr.  caus. 

f^T^T^J.    J4t.5. 

YILOPO,  Plunder,  pillage  [f%^lrt^]-    ^^^t.  7 ;  Att 

211 ;  Dh.  300. 
VILUMPATI,  To  plunder  [f^fW^l^].     Dh.  201; 

Das.  21.    P.p.p.  vilutto  (Mah.  205). 

viLCNO  ip.p.p.)f  Cot  off  [ftinr]- 

VIMADDUTTHO,  Scent  arishig  from  the  tritura- 
tion of  perfumes  [f€|4|^(IB|].    Ab.  145. 

VIM ALO  (a((;.).  Pure,  clear,  spotless  [fff^flT].  Ab. 

670 ;  Jit.  18 ;  Dh.  73. 
VIMAAsA  (/.),  Investigation,  examination,  trial 

[4^4|||jf  with  consonant  dissimilation].     Ab. 

154;  B.  Lot.31L 

73 


VIM 


(674) 


VIN 


VlMAJfrSANAl(^,TryiDg,  testing  [iffrftR]*  Mah. 
136 ;  F.  Jit  57. 

YIM AA SATI,  To  think  over,  consider,  reflect  upon ; 
to  examine,  investigate,  try,  test  [^f^Tft^  see 
vimanud].  Ten  J.  109;  Mah.  23;  F.  Jdt.  12, 
d7»  54 ;  Mah.  23, 79,  252.  Samatthabhdvam  the- 
raua  vUnamsanto,  trying  the  power  of  the  thera, 
testing  his  capabilities  (Mah.  41).  Fijitanagara-' 
gdhattham  vimamsantOf  revolving  in  his  mind  the 
way  to  talte  the  city  of  V.  (Mah.  151). 

VIMANAA,  and  -NO,  A  pagoda  or  palace  of  seven, 
stories ;  the  abode  of  a  deva,  a  celestial  mansion ; 
a  residence,  abode  [f^f^TT*?]*  Ab.  25,  917;  Dh. 
363).  Ndgav.f  Nagd  abode  or  palace  (Mah.  22, 
comp.  Dh.  190  asurav.).  The  vimanas  of  the 
devas  are  splendid  pagoda-shaped  palaces,  movable 
from  place  to  place  by  an  effort  of  the  will.  A 
deva  may  even  descend  to  the  earth  in  this  man- 
sion, using  it  as  a  car  or  chariot  (Dh.  99).  The 
size  and  splendour  of  a  vimdna  depends  on  the 
heaven  to  which  the  deva  belongs,  and  on  the  de- 
gree of  his  merit.  Ma^^kun^alin  had  a  golden 
palace  120  leagues  in  breadth  (Dh.  95). 

VIMANO  (adj.).  Perplexed,  distressed  [f^THf^]* 
Ab.  723. 

VIM  ATI  (/.),  Perplexity,  doubt  [f^Rrfn].  Ab.  170 ; 
Mah.  44. 

VIMATTHO  (p.p.p.)»  Soft  [ft^].  Ubhatobhdga- 
vimattham  vattham,  cloth  with  a  nap  on  both 
sides  (Par.  S.). 

VIMHAPETI  (eatM.),  To  astonish  [fq^lM^lft]. 
Mah.  107. 

VIMHAYO,  Astonishment  [f^TIFq]-  Mah.  27; 
Ab.  1149. 

VIMHITO  (p.p.p.)'  Astonished,  amazed  [f%t%7T]« 
Mah.  44,  82. 

VIMOGANAlil,  Release  [I^HH^]-    Mah.  220. 

VIMOHAKO  (ac{f.).  Bewitching,  deluding  [fr.  ffT- 

VIMOKHO,  Release,  escape,  deliverance,  salvation ; 
release  from  human  passion,  Arhatship ;  release 
from  existence,  Nirv&i^a  or  annihilation  [(^4^^]. 
At  Dh.  282  Vimokha  is  said  to  be  threefold, 
sunhatavimokho,  animittav,,  appafdhitav.f  or  void, 
unconditioned,  and  passionless  (see  Nibbdnam,  p. 
270,  b).  At  B.  Lot.  831  Arhatship  and  Annihila- 
tion are  distinguished  as  iankhatdrammaftuvimth 
kho  and  agankhatdramtnapammokho.  The  eight 
Vimokhas  belong  to  the  ecstatic  meditation.    The 


first  three  are  as  follows,  r^p^  r^tpdnipauoH  ayarii 
pathamo  vimokho,  ajjhattam  ariipatanhi  bahiddhi 
rdpdni  poBtati  ayam  dutiyo  v.,  tkbhan  f  eva  adhU 
mutto  h&H  ayatn  tatiyo  v.  The  next  four  are  the 
four  Ar6pa  meditations  (dkdsdnancdyatanam,  etc), 
and  the  eighth  is  aaSmdvedayitanirodho  (see  iViro- 
dho).  Rarely,  as  at  Kh.  14,  we  have  the  epelliog 
ffimokkha.    B.  Liot.  824. 

VIMUKHO  (ac&\).  Averted,  neglectful  [f^l^]- 
Mah.  136. 

VIMUf^GATI,  To  release;  to  give  up,  to  spend 
[f^fV^].  Ger.  mmuSietya  (Mah.  161).  P^isa. 
vimuceatif  to  be  released  (Dh.  118).  Aor.  pass,  m'- 
mucci,    P.p.p.  vimutto. 

VIMUTTAYATANAM,  Point  of  emancipation  [t%- 
^[fW  +  ^nf^nni]  •  There  are  five  of  these  enu- 
merated in  Sangiti  and  Dasuttara  SS.  They  are 
the  complete  understanding  of  the  Dhamma  and 
consequent  serenity  of  mind  (citta^  tamddhiyaii); 
1st,  by  hearing  the  Dhamma  preached  by  Buddha 
or  some  pious  spiritual  teacher,  2nd,  by  preach- 
ing the  Dhamma  to  others,  3rd,  by  reciting  the 
scriptures  (aajfhdyam  karoH),  4th,  by  pondering^ 
them  in  the  mind  j  5th,  by  grasping  and  retaining^ 
a  8amddhinimittani  (see  Nimittam), 

VIMUTTI  (/I),  Release,  emancipation,  Arhatship, 
Nin'dil^  or  Annihilation  [f^T^fTir]-  Ab.  9;  B. 
Lot.  824.  The  five  vimuttis  are  tadamgav,,  vtAr- 
khambhanav,f  Mmuechedav.f  patipptutaddhiv^, 
niaaranav.  (Ten  J.  48,  see  SaiMbcehedo). 

VIMUTTO  (P'p'P*  vimuhcaH)j  Released,  emanci- 
pated [f^^W]*  Fimuttamdnago  (adj.),  having^ 
the  mind  emancipated  (Dh.  62).  Toftkakkkaye 
vimuttOf  emancipated  by  the  destruction  of  human 

■ 

passion,  an  Arhat  (Dh.  63,  comment  says  arahatte 
aaekhdya  mmuttiyd), 

VIMUYHATI,  To  be  confused,  bewildered  [f«|«[f]. 
Kh.  13. 

VINA  (adv.).  Without,  except  [f^RT].  Ab.  1137. 
With  ace.  Find  pnppftank,  without  flowers  (Ab. 
540) ;  Taik  v.,  without  him  (Mah.  11,  comp.  41)  ; 
SaHm  v.,  without  recollection,  thoughtlessly ; 
QeharakkhaiMke  v.,  except  pe<^le  to  watch  the 
house,  i.e.  leaving  them  behind  (Mah.  239).  With 
instr.  Find  dasena,  without  any  fault  of  hers  (Mah. 
259,  comp.  235).  With  abl.  Find  dkammd,  with- 
out the  Law  (Ras.  17) ;  Ndtisanghd  v.  hoH,  he  la 
deprived  of  his  relatives  (Das.  38).  FuMhdv, 
difference  (Das.  9, 36). 


VIN 


(575) 


VIN 


VlJfk  (/),  Tlie  Indian  lute  [if^].     Ab.  138. 

Fipihatiho  (adj.),  holding  a  lute  (Mah.  180). 

FifLdvddi  (m.),  a  flute-player  (Ab.  510).     F/fuf- 

guno,  a  string  of  a  lute  (Ab.  882). 
VINAMETI  (emu.),  To  bend  about,  twist  [fSniT- 

VINANDHATI,  To  endrde,  cover  [ft-ff]. 
Qer,  vinandhUvd  (Mah.  119).  P.p.p.  tfinaddho, 
bound,  covered,  in^rlaced  (F.  J&t  6 ;  Ab.  141 ; 
Dh.  316). 

VINASETI,  see  Finauati. 

VINAsI  (adj.)f  Destructive  [f«|inR|«(J.  Fern. 
mndnni  (Mah.  186). 

VINASO,  Loss ;  destruction,  ruin  [fc|f|||f] .  Ab. 
770.  MahdrajjofAndsena,  through  the  loss  of  his 
kingdom  (Mah.  260).  Akkhmndtani  potto,  has 
lost  his  sight,  lit.  has  come  to  loss  of  eyes  (Dh. 
21 1).  Vtndsath  potto,  ruined,  perished  (Dh.  418 ; 
Has.  29).  MahdmndMaih  pdpufA,  came  to  great 
grief,  was  utterly  ruined  (Ten  J.  53).  8ilav%nd$o, 
loss  of  morality,  breach  of  the  vow  of  chastity 
(Dh.  156). 

VINA8SATI,  To  be  lost ;  to  perish,  be  destroyed 
[fSfini^].  Kb.  13;  Gog.  Ev.  8,  15.  P.p.p.  vi- 
naff  ho.  Cans,  vindteti,  to  destroy,  ruin,  spoil,  lose 
(Alw.  I.  63).    P.p.p.  vindsUo  (Mah.  238). 

VINATA  (/.),  The  mother  of  the  Garulas  [f^nnn] . 
Ab.628. 

VINATAKO,  Name  of  one  of  the  Kulacalas  [fJf- 

im  +  ^].    Ab.27. 
VINA YAKO,  A  spiritual  leader  or  teacher,  a  Buddha 

[f^finWl]-    Ab.  2. 

VINAYANAlif,  Instruction,  conversion  [f€|l|<|l|]. 
B.  Lot.  335. 

VINAYO,  Putting  away,  avoidance ;  subduing,  con- 
version ;  training,  discipline ;  name  of  a  portion 
of  the  Buddhist  scriptures  [f^^Rl]-  Maechera'- 
vmayo,  putting  away  selfishness  (Dh.  186,  190, 

-  comp.  Has.  84).  Sattavmayam  kdtuth,  to  effect 
the  conversion  of  the  people  (Mah.  88).  Crihivi' 
nayo,  discipline  or  duties  of  a  layman  (Slgdlo- 
vMa  Sutta  is  sometimes  so  called).  At  Has. 
85  we  are  told  that  tliere  are  two  sorts  of 
Hnaya  or  discipline,  §aihvarav.  and  pahdnav,, 
disdpllne  of  restrdnt,  and  discipline  of  getting 
rid  of  (evil  states).  Finayo  is  the  ecclesiastical 
code,  or  common  law,  by  which  the  Buddhist 
monies  are  governed,  and  is  contained  in  the  Vl- 
naya  Pifaka  (see  Ttpifakam}.    The  Vinayapifaka 


consists  of  ^ye  books,  entitled  respectively,  Pdrd' 
Jikam,  Pdcittiyam,  Mahdvaggo,  Cdlavaggo,  and 
Parivdro.     Buddhaghosa's  commentary  on  the 
Vinaya  is  called  Samantapdsddikd.    E.  Mon.  167 ; 
B.  Int.  35,  232;  Mah.  Izxv.     Fmayadkaro,  one 
who  is  versed  in  the  Vinayapitaka  (Alw.  I.  94; 
P&t.  17).      FtnoyanntS,  =  fipRI  +  ir>  knowing 
the  V.  (Mah.  13,  tdnaytM^inafh  maggena  is  the 
reading  of  my  MS.).    There  is  a  division  of  the 
Vinaya  called  kkandhakam,  and  from  Buddha- 
ghosa's account  of  the  1st  council  it  would  ap- 
pear that  it  is  a  collective  name  for  the  Mahd- 
vaggfa  and  Cdlavagga  (comp.  E.  Mon.  115)'.    It 
is  divided  into  minor  khandhakas,  one  of' which 
is  mentioned  at  Mah.  103,  the  vassupandyikam 
kkandhakam,  or  section  dealing  with  the  mode 
of  commencing  the  Vassa  residence.     At  Pdt. 
28  the  upomthakhandhakanh  is  mentioned.     At 
Pdt.  69  we  are  told  that  "  the  pariviisaddna,  etc. 
are  described  in  detail  in  the  Samuccayakkh- 
aadhaka.    Subb.  writes  to  me  that  the  dvdsiti 
khandhakavattdni  are  82  precepts  contained  in 
the  Kammakkhaka  and  Parivdsika  khandhakas. 
In   the   terms  sativinayo,  am^fhavinayo,   I   am 
inclined  to  think  that  vinaya  means  "removal 
(of  blame),  acquittal.*'     If  so  am^fhav.  means 
acquittal   on   the   ground   of   restored   sanity." 
Vij.  has  sent  me  the  Pali  text  of  the  incident 
that  led  to  the  enactment  of  this  adhikara^asa- 
matha.    A  monk  named  Gagga  in  a  fit  of  mad- 
ness  did   many  foolish   and  unworthy   things, 
and,  when  called  to  task  on  his  recovery  by  bis 
brother  monks,  he  said  he  had  no  recollection  of 
what  had  occurred,  as  it  was  done  under  aberra- 
tion of  mind.    Some  of  the  monks  continuing  to 
chide,  the  more  sober-minded  (appicchif)  were  in- 
dignant, and  brought  the  matter  before  Buddha, 
who  gave  the  foil,  judgment,  tena  hi  bhikkhave 
9aihgho  Gagga88a  bhikkhuno  am^fhaaaa  am^fho" 
vinayam  detu,  evan  ca  pana  bhikkhave  ddtabbo, 
tena  bhikkhave  Oaggena   bhikkhund  sangham 
upa$ankamitvd  .  .  »angho  evatk  ana  vacaniyo, 
aham  bhante  umfnattako  akoiim  . .  $o  'ham  bhante 
am^fho  tangham  am^fhavinayam  ydcdmi,  if  this 
be  the  case,  priests,  let  the  clergy  g^ant  to  the 
monk  Gagga,  who  is  in  his  right  mind,  an  ac- 
quittal on  the  ground  of  his  present  sanity :  and 
thus  let  it  be  granted :  let  the  clergy  be  approached 
by  Gagga  and  thus  addressed  by  him,  "  Lords,  I 


VIN 


(576) 


VIN 


have  been  insane,  bat  now  am  in  my  right  mind, 
and  on  that  g^und  crave  for  an  acqoittar'  (see 
Pdt.  63f  from  which  we  learn  that  the  amtilha- 
vinaya  is  given  by  a  fiatticatatthahammav6cd). 

VINDANO  (adj.),  Fioding,  getting  (fr.  mndati).  F. 
Jdt.  51. 

VINDATI,  see  FidaH, 

VINETIy  To  remove,  pat  away ;  to  subdne,  conquer, 
restrain;  to  instrnct,  edacate,  traia  [f^nfV].  F. 
Jat.  49.  Imperat.  vinoffoiu  (Mah.  253).  Opt. 
vineyya  (Kb.  16 ;  Das.  37).  Ger.  vinojfitvd.  P.pr. 
vinento  (Ras.  88).  Of  converting  the  heathen 
(Mah.  2).  P.p.p.  rnndo  (Alw.  I.  xiii).  Of  a  trained 
horse  (Ah.  369).  Ariyadhamme  avinito^  untrained 
in  the  doctrine  of  the  saints  (Alw.  N.  72).  Su- 
frinftOf  well-bred. 

VINIBANDHO,  Bondage  [fr.  ffr-t^*^^- 

VINIGGHAYO,  Investigation,  trial ;  ascertainment, 
decision  [fl|f«|^€|].  Dhammav,  at  Dh.  v.  144 
is  explained  by  the  comment  as  kdraftdhdrafuj^d' 
nanafhf  knowing  right  aod  wrong  causes  or  things. 
Icchaniehi  ffinicehaifantf  **  by  those  wlio  sought  re- 
dress," lit.  trial  (Mah.  128,  comp.  Das.  2).  Fi- 
nicchayafthdnamy  a  court  of  justice  (Ten  J.  2). 
VinicchayamahdmaeeOi  or  '•mahdmattOy  the  lord 
chief  Justice  (Mah.  287 ;  Alw.  I.  99).  Ftniceho' 
yam  unuidiaH  or  deti^  to  give  judgment  (said  of 
the  judge,  Teo  J.  2 ;  Das.  25).  jiffav.,  deciding 
a  case  (Ten  J.  1).  VMcehayakathdya  vattamd' 
ndya^  when  an  inquiry  is  going  on,  "when  a 
case  is  under  consideration"  (P4t.  18).  Fmiecha' 
yadhammOf  righteous  judgment  (Dh.  378). 

VINICGHINATI,  To  investigate,  try ;  to  judge,  de- 
cide, determine  [f^OlRB].  Opt.  ninicchineyya 
(Dh.  377 ;  Ten  J.  1).  Aor.  mnicchini  (Ten  J.  2). 
Ger.  vinicchinitvd  (Dh.  378 ;  Ten  J.  1 ;  Alw.  I. 
99).  P.pr.  viniechinanto  (Ten  J.  1).  Attam  v., 
to  judge,  decide  a  case  (Das.  11 ;  Ten  J.  1).  Tatk 
pmham  avinicchinUvd  utthahinuut  broke  up  with- 
out settling  the  question  (P&t.  xvi). 

VINIDHAYA  (ger.),  Haring  deposited  [ftfif- 
VT^]*    Att.  141. 

VINIGGAMO,  Departure  [f^f«r4«r].    Mah.  131. 

VINIGGATO  (p^p.p.)t  Departhig;  free  from  [firfif- 
^].    Att.  202. 

VINlLARO  (adj\\  Purple,  blaek  and  blue  [f^pFNT 
•f  ^]*  Ten  J.  54.  Vtnilakam  is  one  of  the 
Asubha  KammatfhiLnas,  obtained  by  the  con- 
templation of  a  corpse  black  with  decay. 


VINIMMUTTO,  and  VINIMUTTO  (p./i.p.),  Re- 
leased ;  discharged  (as  an  arrow)  [f^^r^,iuid 
ft-fir-^].    Dh.  322 ;  P4t.  zviii. 

VINIPATIKO  {adj.\  This  term  is  applied  to  bdngs 
belonging  to  the  four  Apdyas  [f^0ll|1<l  +  f^]. 
By  ekacce  vinipdHkdy  ** some  of  the  ¥.8"  {wtSaUd" 
9d9o),  are  meant  beings  who  by  good  actions  have 
obtained  release  from  the  worst  condition  of  their 
ap&ya  existence  (ekacce  tdnipdMd  H  cattt-apdyo' 
mnimmuttakd,  Mahinid&na  S.  Affh.).  Instances 
are  given,  as  that  of  the  yakkhinl  Uttaramiti, 
who  having  listened  to  a  discourse  of  Boddha 
became  a  Sot£pann£. 

VINIPATBTI  (caw.),  To  do  away  with,  destroy 

[ftfnrnnifif].  Ten  j.  34. 

VINIPATITO  (p.p.p.)»  F»W«n  <1®^  [ftf*RfiRl]. 
VINIPATO,  State  of  pnnishihent  or  suffering  [f^- 

fifirnf].    This  term  is  a  synonym  for  the  four 

Ap&yas  (B,  Lot.  866). 
VINlTO,  see  FineH, 

VINlVARAiyO  (adj\).  Unbiassed  [f?|  +  nivara^]. 
VINIVATTATI,  To  roll  back  [tirft^]-    ^^ 

69.    Cans.  tfMvaffeHy  and  "tteii,  to  tarn  over  and 

over,  to  mingle  (Dh.  245,  280  (  Jdt.  25). 
VINIVETHANAA,  Unwrappingr,  explaining,  re- 

futing[fir-fif-%«  +  ^OT]. 

YINIVIJJHATI,  To  pierce  through  and  throogli 

YIl^JHO,  The  Ylndhya  mountain-range  [f^HSf]' 
Ab.  606.  Firifhdfaid,  the  great  Yindhya  forest 
(Mah.  171). 

YIJ^J^ANAld,  Intelligence,  knowledge;  conscioos- 
ness ;  thought,  mind  [Ptl||i|] .  Ab.  152.  Patt9 
buddhin  ca  tfinhdjuuky  having  attained  wisdom  and 
intelligence  (Ras.  28,  comp.  26,  and  see  FUmutdi 
ihimldbuddhimhevuddhUk?).  Matdddrukkkam' 
dkaiadUd  afni^atammdftdt  dea,dt  deprived  of  con- 
sciousness, like  logs  of  wood  (Dh.  179,  comp.  8). 
Cakkhuv,,  eye-conscioosness,  sight  (B*  Lot  51 1). 
Manov.f  mind -consciousness,  thought  (Ditto). 
Ayark  kho  me  kdya  •  .  idan  ea  pana  me  vmndnam 
eitha  Htam  ettha  pafibaddham,  this  is  my  bodf, 
and  this  again  is  my  Mind,  residing  in  my  body, 
imprisoned  within  it  (Sdm.  S.). 

Yififi4na  U  one  of  thf  Khandhas  (Dh.  420 ;  B. 
Int.  502),  and  in  this  sense  is  generally  rendered 
"consciousness,"  a  term,  however,  wbicii  is  in- 
adequate to  express  all  that  is  meant  by  vinn^>. 
It  may  I  think  sometimes  with  advantage  be  ren- 


I 


VIN 


(577) 


VIN 


dered  by  Thought  or  Mmd»  the  more  so  as  both 
eitimk  and  tnano  are  more  or  less  accarate  syno- 
nyms for  it.  It  will  be  seen  further  that  it  con- 
sists mainly  of  thoughts  or  mental  impressions  of 
Tarions  sorts.  VinM^a  as  the  thinking  part  of 
the  individual  is  the  most  important  of  the  five 
khandhasy  and  if  any  one  khandha  can  be  said  to 
constitnte  the  individual  it  is  this.  In  Buddha's 
words,  vmndfuuaa  nirodhena  etth*  etam  uparuj' 
jhaHj  by  the  destruction  of  Mind  the  whole  being 
perishes.  Of  the  four  mental  khandhas  the  su- 
periority of  V.  is  strongly  asserted  in  the  first  verse 
of  Dhammapada :  Manopubbangamd  dhammd  ma^ 
wnefthd  manmnayd^  the  mental  faculties  (vedand, 
w^md  and  sankhdra)  are  dominated  by  Mind,  they 
are  governed  by  Mind,  they  are  made  up  of  Mind 
(that  this  is  the  true  meaning  of  the  passage  I 
am  now  convinced,  see  Alw.  N.  70-75). 

As  one  of  the  Khandhas  and  a  metaphysical  term, 
Vififiana  has  no  less  than  eighty-nine  subdivisions, 
whicb  I  will  now  briefly  elucidate  from  Visuddhi 
Magga  and  Abhidhammatthasangaha.  First  we 
have  the  broad  division  into  kutalommdfMmf 
akuialav,f  and  avydkatav^  meritorious  thought, 
demeritorious  thought  and  indifferent  thought. 
Sosalavififii^^a  consists  of  8  k^fivacarakusala- 
eittas,  5  r6p&vacarakusalacittas,  4  ar<!ipdvacara- 
kusalacittas,  and  4  lokuttarakusalacittas.  Akusa- 
lavififi^a  consists  of  8  lobhasabagatacittas,  2 
patigbasampaynttacittas,  and  2  momiihacittas. 
Avydkatavififidya  has  two  broad  subdii'isions  into 
vipdka  and  kiriy&.  To  the  former  belong  7  aku- 
salarip^acittas,  8  kusalavip^ahetukacittas,  8 
sahetukaklundvacaravipdkacittas,  5  rdpAvacara- 
vip4kacittas,  4  ar^p&vacaravip&kadttas  and  4 
lokuttaravipikacittas :  to  the  latter  belong,  3 
ahetnkakriydcittas,  8  sahetukak^dvaearakriyi- 
dttas,  5  rdpavacarakriyicittas,  4  ardpdvacarakrl- 
yicittas  (these  numbers  added  together  will  be 
found  to  amount  to  89,  which  is  the  number  given 
by  Hardy  at  Man,  B.  419).  It  is  impossible  in  a 
work  of  this  extent  to  enumerate  the  whole  of  the 
89  cittas,  but  I  will  give  a  few  as  specimens,  and 
add  a  quotation  from  Vis,  M.  which  will  give  a 
fair  idea  of  the  nature  of  the  Buddhist  metaphysics.* 

^  I  hope  to  take  an  early  opportmuty  of  printing  the  text 
of  Abbidhammattliasangalia  (a  modem  Burmese  work), 
which  is  an  able  and  lucid  dompendinm  of  the  Abhi- 
dhanuna. 


The  foil,  is  the  text  of  the  seven  akusalavip^a- 
dttas,  or  thoughts  baring  an  evil  result:  Upekkhd' 
tahagakuh  cakkhuvinndf^tukf  upekkhdtahaffataih. 
mtamnhdf^aihf  upekkhdsahagtUttm  ghdnavmndfutm , 
upekkkdtahagatam  Jiohdvinndftam,  dukkhagaka-' 
gaiath  kdyav^ndftamf  upekkhdsahagatmh  miiijmi- 
ficehanacittam,  upekkhdtahagatam  $ant{rafUieit' 
torn,  eye-consciousness  attended  witb  indifference 
(viz.  attended  by  neither  pain  nor  pleasure),  edr- 
consdousness  attended  with  indifference,  nose- 
oonseiousness  attended  with  indifference,  tongue- 
consciousness  attended  with  indifference,  touch- 
consciousness  based  on  suffering,  acquiescing 
thought  attended  with  indifference,  deciding 
thought  attended  irith  indifference.  The  five 
R^pdvacarakusalaclttas  are  the  good  thoughts  or 
states  of  mind  leading  to  the  five  Jhdnas,  vUakkO' 
viodrapiHmkhekaggaidiahitaai  pathamajjhdna' 
hualacUtam,  vicdrap(H9ukhekaggaid»ahitam  du- 
HytyjhdnakutalaeUtamf  pUintkhekaggatdiahUaik 
tat^fajjhdnaktualaciiianif  tukkekaggatdtakUafk 
eaiuithajjhdnakuaalaoittamf  upekkhekaggatdM- 
hUa^  pmcanuyjhdnakuialaeUtath.  The  five  R(i- 
p&vacaravipdkacittas  are  five  states  of  mind  in 
wbich  the  five  Jh&nas  result,  fHtakkavicdrti^UitU' 
khekaggatdsahiiam  pafhamajfhdnavipdkacittam, 
and  so  on  as  in  the  last  category.  The  four  Arii- 
pavacarakriy^ittas  are  four  thoughts  combined 
with  action  (?)  causing  birth  in  the  four  Ardpa- 
brahmalokas,  dkdidna^edyataiutkriydciita/hf  vimid-' 
futhcdjfatanakriydcUtanh  etc.  The  four  Lokutta- 
rakusalacittas are  four  states  of  mind  leading  to 
the  four  Paths,  wtdpattimaggaeiitafky  aakaddgd" 
mimaggacittafk,  andgdmimaggacUtam,  arahatia' 
maggacUtam,  The  four  Liokuttaravip^kacittas 
are  four  states  of  mind  leading  to  the  four 
Fruitions,  sotapatt^halacHiam^  and  so  on.^ 

I  will  condude  by  quoting  Buddhaghosa's  brief 
account  in  Vis.  M.  of  the  eight  K&mdvacarakusala- 
cittas,  as  it  affords  a  good  specimen  of  the  prac- 
tical bearing  of  Buddhist  metapbysics,  and  of  the 
life  that  animates  compositions  which  at  first  sight 
might  be  mistaken  for  lists  of  barren  technicalities* 
Tattha  kdmdvacaraih  wmanauupekhdndnaaakkh-' 
drabhedato  atfhavidhath  seyyathidamy  MomanMM" 
iahagatandfuuampayuttmh  amkkhdram  9tutmkhd' 
TcSt  ea  tathd  Mnamppayuttatk,  upekhdsahagatam 


^  The  enumerations  in  the  above  paragraph  are  taken 
from  Abhidhammatthaeaagaha. 


VIN 


(578) 


VIN 


ndf^atampt^ttitam  atankhdram  sagankhdrah  ca 
taihd  ndfiav^tpayuttam,^  Yadd  hi  deyyadkamma- 
pafiggdhakddUampaiHih  aSAam  vd  tomafuusahe* 
turn  dgamma  haffAapahaftho  atthi  dmnan^i4dina' 
yt^pafmHam  Bammdditfhiih  purakkhatvd  asmhii' 
danto  antusdhUo  parehi  ddnddini  pumidiU  karoH 
tadd  *»a  dttam  somanattaiahagaiaStdfutiampO' 
yuttcak  euankhdrorii  hoH.  Yadd  pana  ffuitanayena 
haffhatuftho  sammddiffhim  purakkhaM  pi  amvt- 
tacdgatddioa»ena  tamtidamdno  vd  parehi  vd  uud' 
'  hUo  karoii  tadd  *s9a  tad  eva  cUta^  soMankhdram 
hoti :  imoimim  hi  atthe  Monkhdro  ti  etaih  attano 
vd  paresaih  vd  vatena  pavattasta  puMapayogeMd-' 
dhivacanam,  ^  Yadd  pan*  as$a  ndtijanaua  pafi' 
pattidauanenajdtaparicayd  bdlakd  bhikkhH  ditvd 
wmanauajdtd  tahaad  MSidd  eva  hatthagatam  da- 
danti  vd  vandanti  vd  tadd  tatiyam  dttam  uppajj' 
aH,  Yadd  pana  detha  vandaihdti  fidtihi  undhitd 
evath  patipajjanti  tadd  eaiutthadi  oi$tam  uppajj^ 
ati,  Yadd  pana  deyyadhammapatiggdhakddinam 
oiampattitk  wAewdk  vd  aomanoMaheHhuidt  abhdvd 
dgamma  catuntpi  vikappe§u  mnnanasgarahitd  honti 
tadd  eeadni  eattdri  upekhdtahagatdni  uppajfantiti, 
evath  iomananupekhdndfiMiaAkhdrahhedato  attho" 
vidham  kdrndvaoarakmalofk  veditahbask,  I  trans- 
late this  passage  thus:  *^Now  the  Kibn&vacara 
Vififid^a  is  eightfold  from  its  diviuon  under  the 
heads  of  joy,  indifferenoe,  knowledge  and  spon- 
taneity,' as  follows :  ViM&^a  accompanied  with  joy 
and  connected  with  knowledge,  and  either  spon- 
taneous or  unspontaneous,  and  in  the  same  way 
unconnected  with  knowledge;  and  vifiH&^a  ac- 
companied with  indifference  and  connected  with 
knowledge,  and  either  spontaneous  or  unspon- 
taneous, and  in  the  same  way  unconnected  with 
knowledge.  For  when  a  man  gives  alms  and 
does  other  meritorious  actions  not  listlessly,  not 
incited  by  others,  but  gladly  and  cheerfully,  for 
the  sake  of  benefitting  the  recipient  of  the  gift, 
etc ,  or  for  some  other  pleasurable  motive,  while 
he  is  influenced  by  right  views  expressed  In  such 
phrases  as  'there  is  almsgiving'  (compare  the 

1  The  foil,  is  the  fall  text,  Somaruutatahagataik  ndnfiaBam" 
payuttam  aaankhdrikam  ekam  stuankhdrikam  ekam^  soman- 
a$$ttaahagatam  fidifavippayuttam  osaAkhdrikam  9kaihi  iosaii' 
khdrikam  ekam,  upekhhdtahagaUm  fidna§ampajfuttam  tuan- 
khdrikam  ekamaasankkdrikam  ekathf  ttpekkhdaahagataiik  nd' 
ifomppayttttain  asankhdrikam  ekam  satankhdrikam  ekan  ti 
imdni  a^ha  kdmdvacaraktualaeiUdni  ndma  (Abh.  Sangaha). 

'  See  art  Sankhdro,  p.  455  (b),  line  14.  - 


Opposite  view  u*aithi  dinnask,  p.  511  6,  line  1), 
then  he  has  spontaneous  thoughts  attended  with 
joy  and  connected  with  knowledge.    On  the  otiier 
hand,  when  a  man,  with  a  glad  and  cheerful 
heart  as  aforesaid,  while  acting  according  to  tte 
dictates  of  steady  liberality,  or  other  virtue,  nay 
while  still  influenced  by  right  views,  yet  acts  me- 
chanically or  by  the  suggestion  of  others,  then 
these  same  thoughts  of  his  are  called  unspon- 
taneous. For  in  this  connexion  the  word  Sankhira 
designates  an  inducement  proceeding  either  from 
oneself  or  from  others.    Again,  when  youthful 
monks,  emulous  from  witnesdng  the  good  ooa- 
dnct  of  relatives,  filled  with  pleasure,  impulsively 
(sahasd)  give  away  whatever  they  happen  to  have 
in  their  hands,  or  perform  an  act  of  religioas 
worship,  then  the  third  mental  state  is  acquired. 
And  when  they  aet  in  the  same  way  because  they 
are  incited  by  their  relatives  saying  'Give,*  or 
'Worship,'  then  the  fourth  state  is  acquired.  Bat 
when  owing  to  the  recipients  of  gifts,  etc.,  bein^ 
unbenefitted,  or  from  the  absence  of  other  pleasur- 
able motives,  they  are  deprived  of  satisfaction  in 
each  of  the  four  alternatives,  then  the  remaining^ 
four  (states  of  mind),  which  are  accompanied  with 
indifference,  are  called  into  eidstence.    And  thna 
the  k&mivacarakusala  Vinfiiifa  may  be  considered 
as  eightfold  from  its  division  under  the  heads  of 
joy,  indifference,  knowledge,  and   spontaneity." 
The  word  pati$andhivinSidftmh  occurs  in  a  re- 
markable passage  at  Dfa.  255.    Wlien  the  Arhat 
Godhika  died  and  consequentiy  ceased  to  exist, 
M^a  the  Buddhist  Satan,  who  had  as  he  thought 
prevented  his  attaining  Arhatship,  is  represented 
as  exclaiming,  kaitha  nu  kho  imassa  paHaandhi" 
vO^dfuxdi  patifthitamf  which  may  be  freely  ren- 
dered "where  has  this  man's  soul  fixed  itself?" 
i.e.  in  what  form  has  he  been  reborn  ?     Buddha 
addressiog  his  disciples  says,  "Priests,  Mfira  the 
Evil  One  seeks  for  the  soul  of  the  noble-bom 
Godhika,  and  asks  where  his  soul  has  fixed  itself: 
but  I  tell  you,  priests,  that  Gh)dhika  has  entered 
Nirvi^a  without  hk  soul  fixing  itself  anywhere." 
And  he  says  to  M^,  **  What,  O  iricked  one,  have 
you  to  do  with  the  place  of  rebirth  of  Godhika?  a 
hundred  or  a  thousand  snch  as  you  can  never  find 
his  place  of  rebirth  (as  it  does  not  exist)."    Pafi- 
sandbivififid^a   means   then    the    viniUL^a   (fiftli 
khandha)  which  passes  into  a  new  state  of  ejdtt- 


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enoe  when  a  man  dies,  lit.  "rebirth-confldoosneM 
or  rebirth-mind."  1  have  said  for  convenience 
sake  <<  passes  into  a  new  state,"  but  it  must  be 
remembered  that  in  reality  it  is  not  the  same 
Tififii^a,  but  a  new  one  (corresponding  to  it  and 
as  it  were  carrying  it  on)  which  starts  into  exist- 
ence instantaneously  on  the  destruction  of  the  old 
Tlfifi£^  (see  Khandho,  p.  198,  b,  lines  29  and  foil.). 

VlMA^AJJCAYATANAM,  Realm  of  infinity  of 
intelllgence»  name  of  the  second  Ardpabrahma- 
loka ;  it  k  so  called  because  the  beings  who  in- 
habit it  are  filled  with  the  idea  that  vififi^^a  is 
infinite  (anantam  vmnd^^oH  H).  Properly  speaking 
the  word  is  the  equivalent  of  f%n)rnr+ WW^+ 
mitlHil,  but  it  will  be  easily  seen  that  in  reality 
a  syllable  is  omitted :  mhndfidmmcdyatanafh 
would  be  the  full  form,  but  that  word  being  an- 
manageably  and  inelegantly  long,  the  second  of 
the  two  successive  dn*g  is  omitted,  to  the  great  im- 
provement of  the  sound.  Mao.  B.  26 ;  B.  Lot.  812. 

VlSSAlSrATTHITI  (/.),  Station  or  abode  of  In- 
teUigence  [f^n|Pf  +  fl||f7r].  The  text  of  the 
four  V.S  is  as  follows:  RAp^pdyam  tfd  dtmao 
vmSiduath  HtfhamdnaHi  Hfthati  r^tpdramma'^m 
rApt^fpatiffham  namd^paveianam  vuddhhh  vir^h 
hhk  vepullam  dpaJfaH,  vedanApdymh  vd  dvuio 
ffimidpatk.  .etc..  .wM^^fdyath  vd  . .  tankhdrdpd" 
ymh  vd  . .,  *«when  Intelligence  takes  its  stand  it 
does  so  with  Form  for  its  mode  of  action,  with 
Form  for  its  object,  with  Form  for  iU  basis,  and 
so  acquires  increase,  growth,  extension, . .  etc." 
In  other  words  Vififi^^a  dominates  and  feeds  upon 
the'bther  four  Khandhas  (Sang.  8.).  The  seven 
V.8  are  enumerated  in  Mah&nid&na  8.  (the  Atth. 
says  vmndfMni  tiffhaH  etthOH  vMdfMfthiH  vmnd- 
fMpatiffhdnatfhdnaBt^  etaih  adhivacanaik).  They 
are  seven  modes  of  inteliigenoe  possessed  by  differ- 
ent bemgs,  and  are  identical  with  the  SattiLvdsas 
omitting  the  fifth  (the  asafifiasatta  angels),  and 
the  last. 

Vlf^fJAPANO  {a^.),  Informmg,  instructing  [f^- 
HmW].    Fem. -iir  (Dh.  72). 

VI^f^APETA  (m.).  One  who  informs  (fr.  next). 

VISSAPETI,  see  Fijdndti. 

YlSfiAm  (/.),  Information,  intimation ;  intima^ 
tion  of  a  want,  asking  [f^HnfH]*  ^^*  ^^^* 
FlMatHpatUdbho,  obtahiing  by  begging  (Pit  104). 
A  monk's  begging  for  alms  is  called  vihnatHt  but 
it  should  consist  merely  In  presenting  himself  with 


his  almsbowl  before  the  house,  and  standing  silent 
and  motionless ;  vaek),^  or  speaking  a  request  for 
alms,  is  strictly  forbidden,  and  so  is  any  gesture 
(kdyav,)  by  which  the  attention  of  the  householders 
may  be  drawn  to  him  (E.  Mon.  72,  see  Ri^^ariik), 

VIMAYA,  and  VIMEYYO,  see  FijdndH. 

\lSfiO  (adj»)f  Intelligent,  wise,  learned,  discreet 

[f^].    Ab.  229;  Kh«  11;  B.  Lot.  506;  Dh. 

12,  41 ;  Pdt.  12. 

yiMOTA(/.),  Intelligence  [last  +?rr].  Finndtam 
paitakAlaio  paffkdya,  from  the  time  she  had  at- 
tained intelligence,  i.e.  I  think,  from  the  time  she 
had  reached  years  of  discretion  (Dh.  327). 

VINODAKO  (a^\)y  Dispelling  (from  vinodeti). 

VINODANAl^,  Dispelling,  removal  [f%Rt^]- 
Mah.  198. 

VINODETI  (emu.).  To  dispel,  put  away,  get  rid  of 
[ft<n<^fa]>    Dh.  61, 125,  293 ;  Mah.  40,  111. 

VIPACGANiKO  (a<(;.).  Hostile  [f^-TTW^^]. 
B.  Lot.  324. 

VIPAGCATI  (pata.).  To  be  cooked,  scorched,  etc. 
[t^PP^].    Att.209. 

VIPAGETI  (com.),  To  work  oneself  up  mto  in- 
dignation, to  be  indignant,  angry,  annoyed  [f^' 
JlV^^ifii]'  P^t*  x»  xxviii ;  Alw.  I.  72  (where  it 
is  rendered  "speak  disparagingly,"  but  I  think 
wrongly). 

VIPAJJATI,  To  fidl  (opposed  to  $ampajjaH) ;  to 
perish  [f^HiT^]  •  Kammatthdnam  o.,  the  endeavour 
to  attain  Jh^a  fails  ( Jdt.  7).  Te  there  eankamanie 
yebhuyyena  vipajfimsuy  these  (insects)  as  the  thera 
walked  up  and  down  perished  in  great  numbers 
(Dh.  88).  P.p.p.  vipauno.  SilavipannOf  one  who 
has  failed  to  keep  the  moral  Law.  With  affix 
?n>  ditthiv^nnatdyth  through  a  failure  of  doc- 
trine or  true  belief  (Dh.  410). 

VIPAkT  (a4f.\  Havinga result  [f^mftPlJ-  Sama- 
vipdki,  having  the  same  consequences  (Dh.  90,  the 
term,  belongs  to  the  whole  compound). 

VIPAKKHAKO  (adj.).  Opposite  [next  +  1i].  Ab. 
669. 

VIPAKKHO  (adj.).  Opposite;  hostile  [f^TTf]. 
Masc.  vipakkho,  an  enemy  (Ab.  345).  Fipakkka" 
Mevi,  one  who  serves  the  enemy,  a  traitor  (F. 
Jit.  1). 

VIPAKO,  Result,  product,  consequence ;  good  re- 
sult, fruit,  profit,  reward ;  evil  result,  retribution 
[f^^Pl]*    ^ya9h  me  ptAeamo  mtpkio  imaeeo  ko 


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(  580  ) 


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vipdkOf  thiB  is  my  fifth  dream,  what  will  come  of 
it  ?  (Das.  26).  Fipdko  hoH  aeintfyo,  infinite  ad- 
vantage is  derived  (Mah.  108).  The  good  or  evil 
result  of  good  or  bad  works  is  called  vipdko  (see 
Ktunmath ;  Dh.  12,  13).  jikutalav.,  reward  of 
demerit,  retribation  (Att.  204).  Sukkampdko 
(adj.),  having  a  happy  result.  Kammavipdko,  re- 
sult of  actions,  moral  retribution.  Sanditthiko  v., 
immediate  reward  or  punishment,  retribution  in 
fills  worid  as  opposed  to  retribution  in  a  later  ex- 
istence (Mah.  260).  Diffhadhamme  vd  iampardye 
vd  ffipdhmh  na  deti,  brings  no  retribution  either 
in  the  present  life  or  in  a  future  state  of  existence 
(Dh.  293). 

VIPALLASO,  and  VIPARIYASO,  Reversal,  change 
[f^nr$T9]*  Ab.  7709  1188.  Ungav,,  change  of 
gender  (Dh.  286). 

VIPANNO,  see  FlpajjaH. 

VIPARAMOSO,  Highway  robbery   [fr.  ft-T^J- 


VIPARAVATTO  (p.j».p.).  Reversed,  changed  [f^- 

VIPARII^AMETI  (caui.%  To  transform  oneself 
[cans.  fSf-T|f^-^|1^.  Na  viparifuimentiH  pako" 
ti^  najahanti  (Sdm.  A.). 

VIPARINAMO,  Change,  reverse  [fr.  ^-Trf^-ifn], 
Jimtafk  ffipmrifuimadhatuma^  life  b  subject  to 
changes  and  chances.  Fiparifidmadukkhamy  the 
evil  or  suffering  caused  by  change  or  reverses 
(Alw.  I.  108). 

VIPARINATO  ip.p.p.),  Changed  [fi|-X|f^-im]. 
Altered  for  the  worse,  depraved  (Pit.  4,  69). 

VlPARlTO  (p.p^.).  Reversed,  opposite,  contrary, 
difierent,  changed  ;  wrong,  false  [ftjMf^fl].  B. 
Lot.  787 ;  Dh.  358.  With  affix  Tn>  mpoHtatd, 
change,  transformation  (Kb.  21). 

VIPARIYASO,  see  Fipalldso. 

VIPARIYAYO,  Reversal,  change  [f^HT^].  Ab. 
776. 

VIPAS8AK0  (adj.).  Contemplating ;  endowed  with 
vipanand  (fr.  vipoisati),    Dh.  334,  386. 

VIPASSANA  (/.),  Seehig  clearly,  spiritual  insight 
(fr.  next,  in  Sansk.  it  would  be  vidarqana).  Ab. 
153,  831.  V.  is  produced  by  the  successful  exer- 
cise of  ecstatic  meditation,  and  is  an  attribute  of 
Arhatship  (E.  Hon.  253,  288 ;  Man.  B.  232,  414, 
422, 494, 499 ;  Dh.  109 ;  Mah.  32).   See  Samatho, 

VIPASSATf,  To  see  deariy,  to  obtain  spiritual  in- 
sJgrbt  [f*Tf^].    Dh.  32, 67,  337. 


ViPASSi  (adj.\  Seehig  deariy,  wise  [fir  +  ^n)r+ 
^|[l^,  it  answers  to  f^7f$^-  Ab.  229.  Name 
of  a  Buddha  (Mah.  2 ;  Man.  B.  95). 

VIPATETI  (eaui.),  To  crush  [ftlfRRrfH]-  Dh.  13. 

VIPATIKA  (/.),  An  abscess  on  the  foot  [fwf^- 
IIT]-    Ab.325. 

VIPATTI(/.),  Misfortune;  foUure  [t%qf^].  Ab. 
385.  Sdav.,  failure  or  breach  of  morality  (Dh. 
86;  Pdt.  63).  Akkharatfipatiiyam  hi  attkam 
dunnayatd  hoH,  for  there  is  miscarriage  of  mean- 
ing involved  in  a  failure  of  the  letters,  viz.  if  the 
spelling  is  wrong  the  sense  Is  lost  (Sen.  K.  200). 

VIPEKKHATI,  To  stare  about  [f^if^]. 

VIPINA]£l,  A  grove,  wood  [firf^].    Ab.  636. 

VIPITTHIKAROTI,  To  throw  behmd  one  [ft  + 
^9  +  V  with  a  changed  to  i  and  shortened]. 

VIPOTHETI  (emu.).  To  bruise  [f%-^tW^]. 

VIPPAJAHAt/,  To  abandon,  give  up  [ft-UfT]. 
Opt.  vippajaheyya  (Dh.  40).  Ger.  vippahdya  (Dii. 
16).  P.p.p.  vippahino,  deprived  of  (at  the  end  of 
a  compound). 

VIPPAKARO,  Change  of  state ;  impropriety  \^- 

mnr]-  ^^  ^^ ;  ^^'  ^»  ^^  ^^^»  ^>  ^i* 

Mah.  246. 
VIPPAKATO  (p.p.p.),  Imperfectly  executed,  left 

unBnished  [f^nrVTl]-    Mah.  2S9. 
VIPPAKATTHAKO  (adj.).  Distant  [f^firam]- 

Ab.  706. 
VIPPAKIRATI,  To  scatter   [f^TITV].     Dh*  W- 

P.p.p.  vippakififio  (Jit.  7). 
VIPPAKKHITTO  (p.p.p.).  Scattered  about  [f?r- 

VIPPALADDHO  (p.p>p-).  Disappointed,  deceived 

[finniw].  Att.  41. 

VIPPALAMBHETI  (cau8.).  To  mock,  delude  [fir- 

VIPPALAPATI,  To  diatter,  talk   nonsense;  to 

lament  [f^TITtnO-    ^^^-  ^^  >  ^"*  '>  ^- 
VIPPALAPO,  Wrangling  [f^nVWR]-    Ab.  124. 
VIPPAMUACATI,  To  cast  off,  free  oneself  from 

[fc|l|4Jf|^].    JDh.  67.    P.p.p.  t^pamti^fo,  released 

(Dh.  17,  38 ;  Kb.  9). 
VIPPANATTHO  (P'P'P')>  Ruined,  sunk,  lost  [fr 

VIPPASlDATI,  To  become  calm  or  serene  [ftU- 
;^].  Dh.  15,  273.  P.p.p.  vippatanno,  dear, 
limpid,  serene  (Dh.  15,  73,  102 ;  Mah.  170). 

VIPPATISARI  (a4f.),  Remorsefnl  [next  +  ^. 
Ten  J.  13. 


VIP 


(581  ) 


VIR 


VIPPATISARO,  Remone,  regret,  repentance  [f^- 
Hfinrr^.    Ab.  109;  Dh. 222. 

VIPPAVA8 ATI,  To  go  abroad,  leave  home,  be  away 
from  home,  be  absent  [f^TUlf^].  Eka^  rattim 
v.,  to  spend  a  night  away  from  home.  Inf.  mppa^ 
tnttkum.  Armatra  samghoBammuHyd  bhikkhuMsa 
vippaoaithum  na  vattaM,  without  the  permission 
of  a  chapter  a  monk  may  not  leave  home  (Sen.  K. 
329).  P.p.p.  mppamUiho,  living  abroad  or  away 
from  home,  absent.  AtAppaoutthtuati  (adj.),  whose 
thoughts  are  not  all  abroad,  not  absent-minded 
(Dh.  181).  With  instr.  charena  v.,  to  be  without 
a  robe,  be  parted  from  it  (P&t.  11). 

VIPPAVASO,  Absence  [f^niWnr]-  SaHyd  v.,  ab- 
sence of  mind,  inattention,  thoughtlessness  (Dh. 
179,  389).  Ticharena  avippavdto,  not  parting 
with  the  three  robes  (Has.  70 ;  P4t.  11). 

VIPPAVIDDHO  (p^.p.).  Pierced  through  and 
through  [fWHf^]*    J&t  61. 

VIPPAVUTTHO,  see  UppawuaH. 

VIPPAYOGO.  Separation  [f^nTOt^]- 

VIPPHANDATI,  To  struggle,  writhe  [f«n>l^]- 
Dh.  493.  P.p.p.  diffkivipphanditam,  sceptical 
agitation  (Vij.). 

VIPPHANDATTAA,  State  of  writhbg  [ftiq^ 
+  ^] .  Avipp^andaita1h  upanetabbo,  he  must  be 
reduced  to  a  state  of  quiescence  (Att.  194). 

VIPPH  ARANAA,  Thrilling,  pervadmg  (of  joy)  [fr. 

firair^jfir^].  Att.  213. 

VIPPH  ARI  KO  {adj.%  Pervading,  spreading,diffii8ing 
(fr.  next).  Dh.  254.  Gomparat.  mpphdrikataro 
(Mah6nid&na  S.  Atth.). 

vippHARo,=:fiRin;- 

VIPPHULINQAft,  A  spark  of  fire  [f^F^rf^]. 

Ab.35. 
VIPPH  URA]QfA]fir,  Another  form  of  vippharanam. 

D^Alwis  renders  mahaid  gimhampphnraftetuiy "  by 

the  dksemination  of  great  heat"  (Att.  82,  210). 
VIPPHURATI,  To  ribrate,  wave,  flash  [t^l^pT]- 

VtpphnrmUavdlav^jamo  (adj.),  having  waving  fans 

(J&t.  51). 
VIPPO,  A  brahmin  [f^].    Ab.  408. 
VIPUBBAKAA,  One  of  the  AsubhakammaKh4nas, 

obtained  by  the  contemplation  of  a  festering  corpse 

VIPULO  (o4f .),  Large,  great,  broad,  extensive  [^- 
^].    Ab.  700 ;  Dh.  0,  51 ;  Alw.  I.  xiU. 

VIRACITO  (p.p.p.).  Made,  composed  [fc|^(^||]. 
Kh.  24  (of  a  book). 


VIRADHETI,  see  VtrajjhaH. 

VIRAGO,  Absence  of  desire  or  human  passion, 

Arhatship,  Nirviba  [f^T^pi]-    Ab.  8;  Kh.  7; 

Dh.  48,  61,  411 ;  Gog.  Ev.  6. 

VIRAHITO  (p.p.p.).  Bereft  of,  exempt  from  \^S[Kr 
ff?t].  Kh.  31 ;  B.  Lot.  297.  With  instr.  DAw- 
taoatena  v.,  destitute  of  all  practice  of  the  dhu- 
tanga  precepts  (Dh.  379). 

VIRAJATI,  To  shine,  be  conspicuous  or  eminent 
[f^lT^]-  Mah.  245.  P.p.p.  mrdjitoy  irradiated 
(Ten  J.  46,  it  can  hardly  I  think  be  the  p.p.p. 
from  virdjeti). 

VIRAJETI,  see  next. 

VIRAJJATI,  To  he  displeased,  disgusted,  to  loathe 
[f^r^^OfTf]-  "^or.  virajji  (Dh.  315).  Inf.  vtrajji" 
turn,  P.p.p.  mrattOf  detached,  turning  from ;  free 
from  attacliment.  KUetesu  virattacitto,  with  a 
mind  estranged  from  worldly  pleasure  (Jdt.  61 ; 
Dh.  315 ;  Kh.  9).  Firatto  pajdvaggo,  "  the  dis- 
affected populace"  (Att.  213).  Cans,  tdrdjeti,  to 
put  away,  divest  oneself  of.  Kdmardgam  v.  (Alw. 
N.  121).  Bhave  chandaih  v.,  to  put  away  desire 
for  existence  (Dh.  316,  also  read  -rdj'  at  Dh.  205). 
Tatiyajjhdnena  pitim  vir<ffeHy  divests  himself  of 
priti  by  attaining  the  3rd  Jhdna. 

VIRAJJHATI,  Tb  fail,  go  wrong,  miss,  lose  [f«T- 
'^IUIOt].  Fut.  virajjhissati  (JiU  17).  Ger.  vt- 
rtyjhUvd  (Ten  J.  40 ;  F.  Jdt.  10).  Caus.  vird- 
dheth  to  miss,  fail  (Att.  193,  195).  P.p.p.  vird- 
dhito.  AmrddhUam,  without  missing  (used  ad- 
verbiaUy). 

VIRAJO  (adjf.)y  Free  from  corruption  or  human 
passion  [ft^^H^] .  Dh.  69.  Epithet  of  an  Arhat 
(Dh.  69,  72 ;  Kh.  6 ;  Ras.  28). 

VIRALAf^JANO  (adj.).  Thinly  peopled  [f^TTir  + 
Wlf].    Att.  204. 

VIRALO  (adj,),  DeUcate,  fine  [f^T^]-  Ab.  707; 
Att  213. 

VIRAMAI^f  Aft,  Abstaining  (fr.  next).    Mah.  82. 

VIRAMATI,  To  abstain,  refrain,  desist  [t^^C^. 
F.  J6t.  19.  Imperat.  2nd  pers.  viramaifu  (Dh. 
97).  With  abl.  Pdpadhammato  v.,  to  refrain  from 
sin.  With  dat.  Firamath'  dytumanto  mama  va- 
candya,  do  not  speak  to  me,  or,  stop  speaking  to 
me  (P&t.  5).  P.p.p.  viratOf  abstaining.  With  abl. 
Pdndtipdtd  v.f  abstaining  from  life-slaughter  (Ten 
J.  116,  118). 

VIRATI  (/),  Abstinence  [ft?:fif].  Ab.  160 ;  Mah. 

74 


VIR 


(  582  ) 


VIS 


126 ;  Man.  B.  492.  Akattabhav^  abstinence  from 
what  is  wrong.    With  abl.  (Kb.  5). 

VIRATO,  see  Firamati. 

VIRATTO,  see  Firqffati. 

VIRAVATI,  To  cry  aloud,  shout,  cry  oat ;  to  rattle, 
jingle  [f^n]-  Jit,  51.  Mahdrdvam  viravinuUf 
they  uttered  a  great  shout  (Mah.  75,  comp. 
Dh.  315  mahdviravam  viravamdnd,  and  JiU  25). 
Puita  puttdH  mravanttf  cryiog  out,  My  son,  my 
son  (Dh.  329).  Gadrdbhardvam  viramnto,  bray- 
ing like  an  ass  (Mah.  250).  Of  a  swan's  cry  (Dh. 
416,  comp.  F.  Hi.  49).  Fut  viraviisati  (Dh.  155). 
Cans,  virdvetif  to  sound.  Ghantaih  v.,  to  ring  a 
bdl  (Mah.  128). 

VIR AVO,  and  VIRAVO,  Crying,  shouting,  clamour 
[f^TW,  f^TT^]-  Ab,  128(rf);  JAt.  25(ii),  74 
{d) ;  Dh.  315  (a). 

VIREGANAliir,  Purgbg ;  a  purgative  [f^f^^W]. 

VIREKO,  Purging,  diarrhoea  [f^f^]- 

VIRI  YAlff,  Strength,  vigour,  energ^y,  fortitude,  effort, 
exertion ;  dignity,  influence  [^\^] .  Ab.  156, 1094 
(where,  strangely  enough,  we  have  viriyo) ;  Man. 
B.  409 ;  Dh.  26.  V,  drabhati^  or  karoti^  to  make 
an  effort  (Mah.  13).  Firiyakaratuith,  viriyd- 
rambho,  making  an  effort,  energy  (Das.  38 ;  Dh. 
111).  Araddhaviriyo  (a4j.)i  energetic,  strenuous 
(Dh.  2).  Hinaviriyo  (adj.),  lazy,  listiess  (Dh.  21). 
Firijfapdramiid,  the  perfection  of  Fortitude.  The 
cattdri  virkfongdni,  or  four  branches  of  fortitude, 
are  when  through  excessive  exertion  the  flesh  and 
blood  dries  up,  and  only  skin,  bone  and  sinew  re- 
main (tacasaa  ca  nahdruno  avarissanam  affkiisa 
manuahhitanuaanamy  Ab.  157)* 

VIRIYAVA  («fr-.),  Enei^tic  [ifH^].  Bh.  433. 

ViRO  (adj.).  Strong,  mighty,  heroic  [^Rt].  Ab. 
102,  380.  Sometimes  an  epithet  of  a  Buddhist 
saint  (Dh.  74,  comp.  Jit.  9,  Buddhapaccekabud- 
dhddi  virapuriid).  At  the  end  of  a  compound : 
B«ddhav(ro,  mighty  Buddha ;  t^auirOf  a  mighty 
hero. 

VIROGANO  (a^f.),  Shinmg  [f^TTW^]-    I>m.  45. 

VIROCATI,  To  shine,  be  brilliant  or  splendid ;  to 
be  eminent,  conspicuous  [f^PI^]-  Jit*  18;  Att. 
200.    P.pr.  virocamdno  (Has.  17,  28). 

VIRODHANAA,  Opposition,  contradiction   [f^- 

VIRODHI  (luf^*.).  Opposing,  obstructing,  adverse 

[niOf^l.]-  Ab.  126.  Masc.  oiroc^M',  an  enemy, 
opponent  (Ab.  345). 


VIRODHITO  (p.p.p.)^  Rendered  hostile  [f^. 

ftra]. 

yiRODBO,Oppo8ition ;  contradiction,inconsistency ; 
enmity  [f^r^H].  Ab.  164 ;  Dh.  283.  Vriodham 
danaayij  pointed  out  the  fallacy  of  his  argumenti 
(Mah.  251).  Atmathd  affhakathdvacamank  mmo' 
mamamrodkam  dpqjjatij  in  any  other  interpreta- 
tion the  statements  of  the  commentaries  fidl  into 
discrepancy. 

VIRODHOTTI  (/.),  Contradiction,  quarrel  [frct- 
\iftfW].    Ab.l24. 

VIRO  (/),  A  spreading  creeper  [^ft^!^]-  Ab. 
550  (Clough  has  vi-), 

VIRUDDHO,  see  Fin^'haH. 

VIRODHANAKO  (o^;.),  Growing  [from  fW^\. 
P4t.  72. 

VIRUJJATI  (pau.).  To  faU  to  pieces,  to  decay 
[pass.  f^rC^l*    I^h.  315. 

VIRUJJHANAA,  Being  obstructed  (fr.  next). 

VIRUJJHATI  (pan.).  To  be  obstructed,  annoyed, 
disturbed,  troubled  [f^K^qil]-  Db*  ^^  283. 
P.p.p.  viruddko,  annoyed ;  hostile ;  opposite,  differ- 
ent (Dh.  72;  Pdt.  66).  FirmUUiaiiko  (adj.), 
opposite,  reversed  (artha,  Att.  203).  Buddha' 
vaetmena  $addhim  viruddhe  akaduUf  made  (tbe 
vedas)  at  variance  with  the  word  of  B.  (Alw.  I. 
cxxiv). 

VIROliHI  (/.),  Growth,  increase  [fr.  f«nf].  Mah. 
87;  P&txx;  Kb.  10. 

VIROLHO  (pP'P'),  Grown,  blossoming  [(^%f]. 
F.  Jit.  49 ;  Ras.  89.  FMfko  or  Firdfhako  is  tiie 
name  of  the  Regent  of  the  South,  and  chief  of  the 
Kumbha^fas  (Ab.  31 ;  Man.  B.  24). 

VIRDPAKKHO,  Name  of  tiie  Regent  of  tiie  West, 
and  chief  of  the  Niigas  [PlV^MI^]*  Ab.  31 ; 
Man.  B.  24. 

VIROPO(im(;.),  Deformed,  monstrous,  ugly  [f^l^]* 
Fir^pardpi,  assuming  horrible  shapes  (Mah.  72). 
FiHtpavetadhdri  (adj.),  wearing  disordered  dress 
{Jit.  47).  Witii  affix  ftf,  w^patta^  deformity 
(Ab.  1169). 

VlSA,see  Flaark. 

VISABH AGO  (ju{j.).  Not  common  to  all,  different, 
disshnilar  [t%  +  $abhdga'\ .  Ten  J.  51, 106 ;  P^. 
27. 

VISADATTAft,  Purity  [f^TlH^  +  W].    Ab.  783. 

VISADH ARO,  A  snake  [f^mVT]  •    Ab.  654. 

VIS  ADO  (adj.).  Pure,  white;  dear,  manifest  [ft- 
tr^].   Ab.  1073. 


VIS 


(  683  ) 


VIS 


VISADO,  DejecHon  [f^TT^].    Ab.  1193. 

VI8AH ATI,  To  be  able,  to  dare,  to  venture  [f^f  ]  • 
F.  Jdt.  12;  Dh.  105,  161.  Aor.  vUahi,  fut.  vita- 
hissaH  (Dh.  187). 

VISAJJA,  VI8AJJETI,  see  FissaJjaH. 

VISAKAl^fTHAKAA,  A  sort  of  sugar.    Ab.  4ff2. 

VISAKHA  (/.),  Name  of  a  Nakkhatta ;  name  of  a 
celebrated  female  saint,  a  contemporary  and  disciple 
of  Buddha  [ftlTraT].  Ab.  69 ;  437 ;  Dh.  78 ; 
J&t.  18;  Mah.  1,  169,  196. 

VI8ALL0  (a4;.)>  Free  from  pain  or  g^rief  [f^niV]. 
Has.  80. 

VISALO  (adj.),  Wide,  extensit'e,  great  [f^TlfTlf]* 
Ab.  700 ;  Mah.  115.  Fem.  visdld,  the  bitter  apple, 
Cacnmis  Colocynthis  (Ab.  597).  Visdlakhho  (adj.), 
large-eyed.  With  affix  7fT>  ffifdlatd,  breadth,  great- 
ness (Ab.  295). 

VISA  A,  Poison,  venom  [f^].  Ab.  655 ;  Dh.  22. 
Visaveffo,  a  physician  who  cares  snake-bite  (Has. 
34).  FUapito  saro,  a  poisoned  arrow  (Ab.  390). 
FiiOBodhafhy  a  remedy  against  snake-bite,  an  anti- 
dote (Has.  34).  Fisena  hanti,  to  poison  a  person 
(Mah.  209,  and  tnMfh  detiy  to  administer  poison). 

VISAA  {fern,  ttttm.).  Twenty  [f^hp^]-  VUam 
kheiidnh  20  fields  (Mah.  245).  Fi^a^hatthasa- 
tarn  uccath,  120  cubits  high  (Mah.  161).  Fisam- 
vasmuatiko,  120  years  old  (Brahm&yu  S.).  Fisam- 
yojanatatam  gantvd,  having  gone  120  yojanas 
(Dh.  384).  Afthavitam,  28  (Alw.  I.  104).  FUa- 
yaffhi  (f.),  a  measure  of  20  rods  (Ab.  996).  Affha^ 
vkamdhdyuddham,  28  great  battles  (Mah.  194). 
SatiddhikavUanakkhattd,  27  lunar  mansions  (Ab, 
60).  Oen.  vtsdya  (Alw.  N.  36).  Pancavim,  25 
(Mah.  8).    Gomp.  FUqH. 

VISAMO  (adj,)f  Uneven,  unequal ;  unjust,  lawless, 
wicked  [f^f|4f] .  FUamdcdro  (adj.),  lawless, vicious 
(Mah.  46).  FUamacariydy  misconduct,  vice  (comp, 
Mah.  53).  Neut,  vUamath,  an  inaccessible  place 
(Ten  J.  56,  giriuUamam), 
YISAftVADAKO  (a<i/.).  Deceiving,  lying  (fr.  vUam- 

vddo). 
VISAMVADETI  (cattf.).  To  break  one's  word  to  a 

person,  deceive,  disappoint  [f^4l4l^^f)l]- 
VISAAvADO,  Deceiving,  disappointing,  etc.  [f^- 

VISAAYOGO,  and  VISAf^J^OGO,  Separation,  dis- 
junction [f^rth^tf]*  The  four  v.s  are  kdmoyo' 
gavUathyogOf  hhavayogav.,  ditthiyogav.,  avylfdyo" 
gav,f  or  abandonment  of  the  four  yogas. 


VISAjSlYUrrO,  and  VISAMUTTO  (p.p.p.),  Se- 
parated, detached  [f^Rf^pR] .  Dh.  74  (sabbayoga' 
visamyutto).  Detached  from  the  world,  free  from 
the  ties  of  human  passion  (Dh.  69,  71,  72,  73). 

VISANAI^,  a  horn,  an  elephant's  tusk  [Himq]. 
Ab.  497,  867. 

VISANKHARO,  Destruction,  annihilation  [f^-^- 

^srn:]-  i>h.  28, 270, 320. 

VISANKHITO  (p.pp.),  Destroyed,  annihilated  [f?I- 
W^].    Dh.28,320. 

VISA^f^lBHUTO  (adj.).    Unconscious,   swooned 

away  [f^-^T^HT"^!]^  ^'^^  ^  changed  to  (].    J&t. 

67. 
VISAf^^ITA  (fi).  Unconsciousness,  syncope  [f^- 

4lf»lJ*^H"Tr]-     Ab.   173.      Fisaimitam  patto, 

having  swooned  away  (Das.  4). 
VISAMO   (aty.).    Unconscious    [ft  +  'ITS'irT]- 

(Das.  4). 
VJSAiJff OGO,  VISAMUTTO,  see  FUamy-. 

VISAPHALATA  (/.),  Unprofitableness  [fw-^EHIW 
-fm].    Dh.  409. 

VISAPPANAA,  Spreading  [f^RT^].    Ab.  769. 

VISARADO  (adj.),  Bold,  confident,  ready,  self-pos- 
sessed ;  wise,  skilled  [ftnUT^]'  ^'  ^^>  ^^ » 
Mah.  32,  241,  251.  'Finaye  v.,  learned  in  the 
Vinaya  (9kt.  xiii). 

VISARI  (adj>).  Spreading  [fwrf^^]*  AmsdH 
(a^JOy  i^ot  spreading  or  losing  itself  (of  the  sound 
of  a  voice,  Ab.  129,  B.  Lot  566). 

VISARO,  A  multitude  [ftir<].    Ab.  629. 

Vis  ATI  (fem.  num.).  Twenty  [ftufif].  TUbo 
vUatiyo,  three  twenties,  60.  DvdvisoHrii  (ace.) 
vaudni,  for  22  years  (Mah.  21).  Yuddhesu  aftha" 
visatiyd  (loc),  in  28  batdes  (Mah.  156,  comp.  182). 
CatuvUatiyd  (gen.),  Buddhdnam  §aniike,  in  the 
presence  of  the  24  Buddhas  (B.  Lot.  345).  It  will 
be  seen  from  the  last  three  examples  that  this 
numeral  is  generally  used  in  the  singular  in  appo 
dtion  with  a  plural  noun  in  the  same  case.  Gomp. 
Fisam. 

ViSATIMG  (adj.),  Twentieth  [ftllf?RT].  Mah. 
126.    MthavisaHmo,  28th  (Mah.  242). 

VISATC  and  VISATO  (p.pp.).  Spread,  diffused 
[ft^].  Ab.  746;  Sen.  K.  498;  Has.  87,  88; 
B.  Lot.  378. 

VISATTHI  (/.),  Emission  [fnfft].    Pat.  4. 

VISATTIKA  (/.),  Desure,  lust  [nRHf  +  T^]. 
Ab.  162 ;  Dh.  60. 


VIS 


(  584  ) 


VIS 


VISAYI  (it.)y  An  organ  of  sense  [f2|l|fll].  Ab. 
149. 

VISA YO,  District,  region,  country ;  realm,  domain, 
range,  sphere,  scope ;  an  object  of  sense  [fif^^]. 
Ab.  94,  186,  806.  Ymuso.y  the  Yona  country 
(Mah.  74).  Mama  vuayagaiA  numussd,  the  in- 
habitants of  my  iLingdom  (Att.  205).  Aiattbam- 
sayatthdnanh  a  place  which  is  not  accessible  to 
all,  a  private  room  (Ab.  215).  Pmcamayaraidy 
the  five  indalgences  of  the  senses  (Att.  193,  comp. 
192).  Fuayaaukhmhf  sensual  pleasure  (Att.  212). 
The  six  objects  of  sense  are  Hpam^  $addo,  gandho, 
ra90,  phasso,  dhammo  (Ab.  94,  comp.  Aramma' 
Xtam ;  the  five  are  the  first  five  of  these,  comp.  Man. 
B.  402).  Tejdnitum  tava  ca  amaayo  . .  Buddhd- 
nam  eva  viaayot  to  know  them  is  beyond  your 
range,  it  is  the  peculiar  province  of  the  Buddhas 
(Dh.  183,  comp.  Khettath),  Like  the  Kantian 
philosophy,  Buddhism  has  four  great  Problems  or 
unthinkable  ideas,  one  of  which  is  lokovisayo,  the 
Origin  of  Matter  (Man.  B.  9), 

VISESAKO,  A  sectarial  mark  on  the  forehead 
[fintTWl].    Ab.300. 

VISESANAA,  Distinguishing  [^1%^].  Ab.  1177. 

VISES AMO  (a4f.\  Knowing  distinctions,  discern- 
ing, critical  [fMNV]- 

VISESETI  (catw.).  To  distinguish,  define,  specify 
[ftllWfif]-  Dh.308.  P.p.p.  pw^Mto  (Mah.  70). 
See  latter  part  of  next  art. 

VISBSO,  Distinction,  discrimination,  speciality, 
specification ;  sort,  kind ;  peculiar  merit  or  ad- 
vantage, excellence,  superiority  [f^H^]-  Inst. 
visesena,  especially,  in  particular,  even  more ;  avi- 
aeaena,  generally  (Dh.  99;  Has.  88;  Pit.  xl). 
Ayatk  imetatn  visesena  pdpo,  this  man  is  more  a 
sinner  than  they  (Sen.  K.  398).  SakabuddhM- 
sesena,  according  to  their  respective  attainments. 
Abl.  visesatOj  specially,  distinctively,  emphatically 
(Mah.  252).  Fisesato  Jdndti,  to  know  a  thmg 
with  its  distinctions,  to  know  it  thoroughly  (Dh. 
5).  Fisesasdrafh  ddnam,  charity  which  has  a 
special  or  peculiar  worth  (Mah.  163).  Mattikd' 
dimsesam  disvd,  having  observed  the  peculiarities 
of  the  soil,  whether  day  or  otherwise  (see  Fdtthu' 
vijjd),  Panndvisesasahito,  endowed  with  the  various 
sorts  of  wisdom  (Mah.  161).  Mahantam  visesam 
pdpnni,  obtained  great  advantage  (Dh.  402).  Apa- 
rimdne  Buddhavisese  thatvd,  resting  in  the  infinite 
superiority  (or  special  qualities)  of  a  Buddha  (Dh. 


134).  8adbe  lokiyalekuitard  msesd^  all  temporal 
and  spiritual  blessings  (Dh.  196).  According  to 
Vij.  vUesabhdgiyo  samddhi  means  "distinctive  6a- 
m&dhi,  leading  to  the  attainment  of  various  super- 
natural powers"  (B.  Lot.  792).  When  in  the 
ecstatic  meditation  a  special  thought  has  been 
successfully  grasped,  and  jhdna  induced,  tlus  is 
called  visesddhigamo,  specific  attainment  (Dh. 
127).  Similarly,  visesa^  nibbaitetum,  to  produce 
the  specific  idea,  to  enter  on  Jhdna  (Dh.  328). 
AdkigataoUesd  hdyantU  tiiey  Mi  away  from  the 
degree  of  Jhdna  already  attained.  In  this  oon- 
nexion  we  have  the  verb  viseseti  meaning  to  ob- 
tain a  specific  object  of  meditation  (dramma^), 
one  specialized  and  localized,  so  to  speak.  At 
Dh.  195  we  are  told  of  a  monk  who  practising 
kammatfh&na  failed  to  reach  arhatship.  Exclaun- 
ing  visesatvd  kamfnafthdna^  kathdpessdmi,  *'I  will 
get  myself  taught  a  special  kammatthiina,"  he  wt 
off  to  visit  Buddha,  but  on  his  way  came  across  a 
forest  conflagration,  which  supplied  him  with  tlie 
special  idea  he  required.  At  Dh.  210  a  similar 
story  is  told,  the  distinctive  kammatth^a  in  this 
case  being  the  sight  of  a  mirage  (comp.  Dh.  388). 

VISESSO  {pj'^p.).  Principal,  chief  [f^^].    Ab. 

691. 
VISIBB  ATI,  To  unsew,  unpick  [f%*flr^] .  P&t  106. 

VISlDATI,  To  be  afliicted  [f^i^^.    Dh.  31. 
VISIKHA  (/.),  A  street,  road ;  An  arrow  [f^- 
^] .    Ab.  202 ;  Att.  194. 

VISlLO  (o4/.),  Immoral  [ft^Vw]. 
VISITTHO  (p.p.p.),  Superior,  excellent  [ftfij?]. 
Ab.696. 

VISl VANAA,  Warmuig  oneself  (fr.  next)'.  P&t  15 
(Dickson  has  visivandpekhOf  which  is  the  true 
reading). 

VISlVETI,  To  warm  oneself  (Dh.  175).  I  think 
this  word  represents  fif-10|i|€if7|>  to  un-congeal, 
to  thaw,  to  warm.    For  the  v  comp.  posdvana^ 

,  ubbilldvita. 

VISODHANAA, Cleansing;  emending  [f^njl^]- 

VISODHETI,  see  Fisujhati. 

VISOKO  (a^\),  Free  from  sorrow  [flpift^]-    ^^ 

17. 
VISOSETI,  see  FtssussaU. 
VISSAGGO,  In  the  phrase  bhattamssaggam  karoH, 

which  seems  to  mean  to  make  a  meal  (despatch 

the  rice  ?).    Mah.  16. 


VIS 


(  585  ) 


VIS 


VIS8AJJ ANA  (/.),  An  answer,  reply  (fr.  visiajjeti). 
AIw.  I.  106,  107 ;  Mah.  19. 

VIS8A JJANAlk,  A  gift  [f^F9^]  •    Ab.  420. 

VISSAJJATI,  To  send  forth,  emit,  throw,  shoot, 
etc. ;  to  let  go,  dismiss ;  to  answer ;  to  leave,  for- 
sake ;  to  spend  [f^TO^ »  for  the  double  •  comp. 
okkaua  =:  avakf  ishya,«a«9iWArii,  9appaHaf  auajjath 
etc.].  A  form  with  a  single  s  may  perhaps  occur 
•8  an  archaism,  but  I  have  only  met  with  it  once, 
in  Par.  8.,  visqjja  (ger.)  pidlaldni,  leaving  the 
marshes,  where  however  the  metre  necesdtates  a 
short  syllable.  The  cans.  vUiylfeti  ^th  a  single  a 
occurs  several  times  in  Tumour's  Mah&vansa,  but 
each  time  metri  causA.  Ettakaih  vUtajUvdna^ 
having  set  aside  or  omitted  thns  much  (Alw.  I. 
63,  this  is  the  only  place  where  I  have  met  with 
the  single  j^  which  is  probably  metri  cau8&). 
Tetatk  pmham  vmajjanti^  they  answer  their 
qoestions  (Dh.  121).  Sattvh  viatqjlfi,  hurled  his 
spear  (Dh.  115).  Tarii  vUmyjitvdt  having  given 
it  away  (Dh.  248).  P.p.p.  vmattho^  loosed,  re- 
leased, etc.  (F.  Jdt.  18  let  go;  Mah.  64  dis- 
missed ;  F.  J&t.  61 ;  Dh.  232,  341).  Vu$aiiho 
as  applied  to  the  human  voice  probably  means 
distinct,  well  enunciated  (B.  Lot.  566;  Ab.  120). 
Cans.  vi$iajfeHf  with  same  meaningfs  as  vmajjatL 
Swkkaik  vUgaJfentUy  let  them  (the  tax-gatherers) 
remit  their  taxes  (Alw.  I.  74,  comp.  73).  Iffhd' 
rammavM  mdnatatk  m$$ajjeivdy  allowing  his  mind 
to  dwell  upon  a  pleasant  object  of  contemplation 
(lit  casting  or  letting  loose  his  mind,  Dh.  111). 
Sdli^avakhettetu  vmajjetU  turns  the  ass  into  the 
rice  and  barley  fields  (F.  Jit.  15).  Catupa^f^dsa» 
koHdhanaih  tfiuajjetvdy  having  expended  54  kofis 
of  treasure  (Dh.  78).  Daf^dakam  vuaqjjetvd,  letting 
go  the  stick  (from  his  mouth,*  F.  Jit.  17»  comp. 
Dh.  86).  Dadhighatam  fnnajjeti^  poured  out  the 
bowl  of  curds  (F.  Jat.  5).  Te  . .  vUaajjetvdna 
bhikkhavOf  having  sent  forth  those  priests  (Mah.  2). 
J>A;Aam  v.,  to  send  a  letter  (Mah.  53, 203).  To  send 
a  person  away,  dismiss,  take  leave  of  him  (Mah. 
23).  Fiiiqffessdmi  nam,  I'U  release  him,  let  him 
go  (Ten  J.  115 ;  Dh.  192).  jicaro  ee  muajjenti^ 
if  he  is  innocent,  they  release  him  (Alw.  I.  99). 
Pmham  o.,  to  answer  a  question  (Ten  J.  12 ;  Mah. 
13 ;  Pit.  1,  see  correct  reading  otst-  in  the  foot- 
note). Pakkhe  vimtyjetvd  otari,  dropping  its 
wings,  swooped  down  (Dh.  154).  To  give  away 
(Dh.  113,  408;  Pit.  10).    Satim  v.,  to  lose  one's  | 


memory^(Dh.  397).  To  drop  or  shed  (of  a  plant 
shedding  its  leaves,  Dh.  423).  Ure  sanuh  vU- 
tajjeti,  discharged  an  arrow  at  her  breast  (Dh. 
173).  Samuddasmifh  vi(»)$ajjayif  committed  her 
to  the  deep,  'Maunched  her  forth  into  the  ocean" 
(Mah.  131).  P.p.p.  vinajjito.  Imdni  eaitdri  pO' 
ddtn  imehi  catMi  padehi  vuBaJJUdnit  those  four 
lines  are  answered  by  these  four  (Alw.  I.  106, 
comp.  Mah.  13).  JTaticIo  tena  v.,  the  arrow  shot 
by  him  (Mah.  143).  Vtiajjayij  with  one  •  metri 
causft,  occurs  at  Mah.  23,  53, 131,  and  msajjito  at 
143^  Also  cans.  vissqjfdpeH,  to  cause  to  be  let 
loose,  released,  etc.  (Dh.  144, 158, 395 ;  Mah.  151). 
Vwajjdpm  adgare^  sent  them  adrift  upon  the 
ocean  (Mah.  46). 

VISSAKAMMO,  Name  of  the  celestial  architect,  a 
deva  of  the  citummahirijika  heaven,  who  acts  as 
architect  and  artist  to  the  devas  [(^^l|4|i^. 
Dh.  117, 190;  Mah.  Ill,  165. 

VISSAft,  A  smell  like  raw  meat  [^Pil].    Ab.  146. 

VISSAMANAlfir,  Resting  (fr.  next).    Dh.  188. 

VISSAMATI,  To  cease  from  toil,  rest,  repose  [flf- 
?n^.    Dh.  163,  202, 355,  401 ;  Ten  J.  36. 

VISSAMBHO,  Trust,  confidence,  hitimacy  [f^- 
^nv]^   Ab.353. 

VISSAl^  ANAtt,  Gift,  donation  [f^^VPpr] .  Ab.  420. 

VISSANDATI,  To  flow,  well  up,  overflow  [fq^Q- 
1?].  Jit.  51.  {jWk%,  vtBiandeiL  VuMndayanato 
mukhaiOf  causing  it  to  flow  over  the  brim  (Mah. 
24). 

VISSARATI,  To  forget  [f^].  With  ace.  (Mah. 
160). 

VISSARO,  Outcry  (?)  [tSraO. 

VI8SASATI,  To  confide  in,  trust  to  [f^nraQ. 
With  loc  tdtu  vifflMtf,  should  put  confidence  in 
them  (Att  194).  At  Dh.  145  we  have  aor.  oisnlffi, 
which  is  probably  an  error  for  vissaH,     P.p.p. 

.  viuattho,  confident,  bold,  unsuspecting ;  intimate, 
friendly.  Finatthd  hatha  md  bhdtha,  be  reas- 
sured, fear  not  (Jit.  26).  With  affix  BT:  Tataa 
viuatthatam  natvdp  perceiving  that  he  was  with- 
out suspicion  (Mah.  134).    Mah.  222,  236. 

VISSASIKO  (adj.).  Intimate,  confidential,  trusty 
[f«RITf%^]-    F'  J&t.  17 ;  Dh.  214,  418. 

VISSASIYO  {adj.),  Confidential,  trustworthy  {pf- 
^SPQ].    Dh.  214. 

VISSASO,  Intimacy,  confidence,  trust  [f^PSTOl. 
Ab.  353.  Sincerity,  faith  (xMan.  B.  283).  FtW- 
saparamd  ndti,  the  best  kinsman  is  a  man  you 


VIS 


(  586  ) 


VIT 


can  trast  (Dh.  d7>  fidti  pi.  should  probably  be 
read).  Bhikkku  visidst^  m*  dpddi^  priest,  do  not 
be  confident,  lit.  enter  not  into  confidence  (vindsaHi 
md  dpddij  Dh.  48).  Jdtaoiudw  (adj.),  restored  to 
confidence,  *Mn  a  tractable  frame  of  mind"  (Mah. 
247).  Tena  taddhith  vindsaih  akanuu,  made 
friends  with  him,  got  intimate  with  him  (F.  J&t. 

VISSAITHO,  see  FUiasoH. 

VISSATTHO,  see  FinajjaH. 

VI8SAVATI,  To  ooze  [flf^]- 

VI8S0  (adj.),  Whole,  entire  [pfH].    Dh.  47. 

VI88USSATI,  To  be  dried  up  [f^U^].  I  have 
only  met  with  this  word  at  Gog.  Ev.  15,  where 
possibly  the  m  may  be  due  to  attraction  to  «mim- 
santi  immediately  preceding.  Cans.  vUoseti,  to 
dry  up  (Has.  77y  read  -«o«-). 

VISSUTO  (p.p.p.),  Renowned  [ft^]-  Ab.  724; 
Mah.  21,  121 ;  Alw.  I.  xiU. 

VISOCIKA  (/.),  Cholera  [fifff^^].    Ab.  328. 

VISUDDHAYATI,  To  become  bright  or  clear  [de- 
nominative  fr.  f^^V]*    Alw.  1. 17. 

VI8UDDHI  (/.),  Purity,  hoUness,  rectitude,  correct- 

•  ness ;  Nbv^a  [f%^^].  Ab.  9;  Dh.  40.  H- 
nMMmaggo,  the  Way  of  Holiness,  name  of  a 
famous  work  of  Buddhaghosa,  which  forms  a  sort 
of  cydopcsdia  of  Buddhist  theology  (Mah.  252, 
see  a  spedmen  under  Fifi&dfMtk).  FituddMbrdh' 
mafu>,  one  who  is  a  brahmin  (not  by  birth  but)  by 
a  holy  life,  an  Arhat  (Ten  J.  48).  Fisuddhidew, 
one  who  is  an  angel  by  a  holy  life,  an  Arhat  (Das. 
45).  DasMnoisa  v.,  purity  of  vision,  correctness 
of  lielief  (Dh.  48).  Kamtnav,,  purity  of  action, 
good  karma  (Dh.  8).  Hardy  alludes  to  five 
visnddbis,  of  which  he  mentions  three,  silav^f 
diffhiv.j  cittav,,  purity  of  life,  of  belief,  of  mind 
(Man.  B.  414).  At  E.  Mon.  193  he  mentions  in  ad^ 
dition,  kankhdffUaranav.,  tnaggdmaggiM^dana-' 
nan.  pafipaddM^tadofsanav.,  and  ftdfUidasMnav. 
(these  are  the  tides  of  the  last  four  chapters  of 
Msuddhi  Magga).  According  to  Hardy  viiuddku 
ailam  means  keeping  the  precepts  perfectiy,  and 
aviiudt^itttaih  keeping  them  imperfectiy  (Man. 
B.  193). 

VISUJ JH ATI,  To  be  cleitased,  to  be  pure  [f^T^]  - 
Dh.  30.  P.p.p.  tiguddho,  clear,  bright,  pure, 
holy,  sanctified;  correct,  orthodox  (Alw.  I.  64; 
B.  Lot.  806).  Cans.  visodketU  to  cleanse,  clear, 
purify.     Lankdd(pam  vUodheium,  to  purge  the 


island  of  Ceylon,  convert  it  to  Buddhism  (Mah. 
2).  Dibbacakkhufh  v.,  to  make  clear  the  divine 
eye,  viz.  to  obtain  supernatural  insight  (Dh.  87, 
319).  NAno  oSAam  mtodhaye,  one  man  cannot 
sanctify  (or  justify)  another,  viz.  cannot  bear  his 
sins,  work  out  his  Karma  (Dh.  90).  NibbdnagO" 
mafuph  maggofh  khippam  eva  visodhaye,  he  will 
clear  the  road  that  leads  to  N.,  i.e.  make  it  easy, 
and  so  enter  upon  it  (Dh.  51,  comp.  50). 

VI8CKA1%,  a  show,  spectacle,  worldly  amusement 
[Bumouf  refers  it  to  ^|^]-  B.  Lot.  444,  4^5 ; 
Kh.  18.  In  8utta  Nip&ta  I  find  difthnMkdmi^ 
the  puppet-shows  of  heresy. 

VI8UA  (adv.).  Separately,  individoaUy  [f^  with 
added  m,  as  in  kuvam,  kuddeatuuhf  tudam,  <^ 
roMsath].  V.  tadu&ma,  we  will  live  apart  (Dh. 
153).  jinukampdya  mayi  pi  te  tfUuik  hoiu,  let 
thy  mercy  be  extended  to  me  also  individually 
(Mah.  6,  lit.  let  it  be  for  mercy  to  thee  indi- 
vidually in  my  case  also).  An^^ayUvd  ndnapd-- 
$andike  oimi^,  having  caused  the  various  non- 
Buddhist  religionists  to  be  brought  to  lum  one  by 
one  (Mah.  23).  FUum  bhikkhutahatseita  eatuhi 
(error  for  caiufof)  parivdrife  there  petetif  sent 
four  theras  each  attended  by  a  thousand  monks 
(Mah.  40,  comp.  74).  Fisum  karoH,  to  separate, 
sever  (Att  215,  9($ath  eandkUo  v.  karitwf).  IHtjd 
^kanuu  vmah  vUuth,  each  made  their  separate 
ofierings  (Mah.  109).  FiiU9k  vieurii  pure  rajjam 
kamato  anu$dsi^ni,  "separately,  in  distinct  suc- 
cessions, re%ned  each  in  their  respective  capital'* 
(Mah.  9). 

VIXABHl  (/.),  The  fork  of  a  tree  (comp.  mtapo). 
Ab.  547 ;  P&t.  xxad. 

VITACCHIKA  (/.),  Scabies  [fq-<|f^m],  Ab. 
327.  This  is  an  interesting  case  of  consonant 
dissimilation. 

VITACCHITO  (p.p.p.),  Planed,  smoothed  [from 
f^nr^].  SttoitoccAt  to,  well  carded  (of  a  woollen 
robe,  Fit.  11). 

VlTADDARO  (adj.).  Fearless  l^ftTf  +  ^,  the  i^ 
is  possibly  doubled  metri  caus&] .    Dh.  69. 

VITAKKANAA,  Reasoning  [fii?Hinr]-  Ab.  1191. 

VITAKKETI,  To  reason,  argue,  consider,  reflect 

[t^nr^]-    Ras.89. 
VITAKKO,  Reflection,  thought,  ailment,  reason- 
inif  [f^4i]-     Ab.  155 ;  Att.  212;  Man.  B.  408, 
422 ;  E.  Mon.  255,  270.     See  Jkdnaik,  Kn^ahm' 
takko.    Micchdviiakkd,  wrong,  unlawful  thoughts 


VIT 


(687) 


VIT 


(Db.  413).  For  the  three  sorts  of  evil  thought 
see  Akusalamiakko :  they  are  sometimes  called 
simply  tayo  vitakkd^  e.g.  Dh.  63,  289 ;  and  some- 
times tmyo  micchdmtakkdt  e.g.  Dh.  383,  413. 

VlTAMALO  {adj,)f  Pure,  clear,  spotiess  [4)^^V]- 
Jit.  29. 

VITAI^l^A  (/.),  Frivolous  or  captious  disensrion 
[f^lTOT]-    Ah.  112.    8ee  Lokdyaiaih. 

VITANKO,  and  -KAA,  A  dove-cot,  aviary  [fif- 
Tjgl'].    Ab.221. 

VITAMaTI  (pass.).  To  be  spread,  diffused  [pass. 
finfi^.    Att.  211. 

VITANO,  and  NAA,  Spreading,  expansion;  multi- 
tude ;  a  canopy,  awning  [ftPTni]*  Ab.  299, 631, 
974;  Dh.  291;  Mah.  83, 179  (line  4  from  bottom). 

VITAPl  (m.),  A  tree  [ftzPnO-    Ab.  639. 

VITAPO,  The  fork  of  a  tree ;  a  clump,  thicket 
[fVZ^]-    Ab.  547,  1122;  Dh.  155. 

VITARAGO  (adj,%  Free  from  human  passion,  an 
Arfaat  [^4Wn^]-    Ab.  10;  Dh.  18,  64. 

yiTAB  AJ^A  A,  Donation,  gift ;  abandoning,  escaping 
fronci  [f^inC^]*    Ab.  420;  E.  Mon.  193. 

VITARATI,  To  continue,  go  through ;  to  perform^ 
[1^].  Ten  J.  19.  Aor.  pi.  vi^artmn»  (Mah.  249). 
P.p.p.  vUififiOf  escaped  from,  abandoned,  rejected. 
FUinfMkankho  (acy.),  free  from  doubt  (Dh.  25, 
97).  FUi^futparaloko  (adj.),  who  does  not  trouble 
himself  about  future  life  (Dh.  32,  by  whom  the 
next  world  is  rejected  or  neglected). 

VITATHO  (tuff.),  False,  unreal  [f^nUT]-  Ab.  126; 
J6t.  19.    Fiiaihabhdvo,  falsehood  (Dh.  340). 

VITATO  (piP'p')t  Extended,  diffused,  overspread 
[f^T?nf]«  Neut.  mtatiuhf  drums  covered  with 
leather  on  both  sides  (Ab.  141).  FMihi  v.,  over- 
spread with  creepers  (Mah.  106). 

YITHI  (/.),  A  row,  line;  a  road;  a  bazaar,  street 
[iflfir].  Ab.  202,  539,  939 ;  Dh.  85.  Fithigato 
(adj.),  walking  in  the  street  (Mah.  153).  Rdja- 
vftki^  high  road,  king's  highway  (Mah.  125).  Of 
the  path  or  course  of  a  star  or  planet  (Jdt.  25). 

VlTHIKO  (a^\).  Substitute  for  vithi  at  the  end  of 
a  compound,  cdrueUhikoj  having  a  delightful  street 
(Mab.  212,  but  it  may  possibly  be  ^Vf^PiT)' 

VITIHARO,  In  padao.,  a  long  footstep,  stride 
['if'fnT]-    J*t.53. 

VlTIKKAMATI,  To  exceed,  transgress  [l^filllH]  • 
Dh.  405. 

VlTIKK AMO,  Going  beyond  bounds,  transgression, 
sin  [l^fJnril].    Ab.  430. 


VITINAMANAKO  (adj.).  Spending  one's  time, 
living  [vitindmanafhf  from  next,  +  ^].    Dh.  289. 

VITINAMETI  (caus.).  To  spend  or  pass  the  time, 
to  live;  to  wait  [cans.  f^-^lrf?f-l|V(]-  Jkdna- 
sukhena  tfUmdmeti,  lives  in  the  bliss  of  Jh&na 
(Alw.  I.  80).  Muhuiia^  ff(tindmayam,  waiting 
awhile  (Mah.  244).  mth  ace.  Ima^  temdsath 
katihi  iritfdpathehi  vitindmeuaihay  in  how  many 
attitudes  will  you  spend  this  quarter?  (Dh.  81). 
Antovassaik  v.,  to  spend  Lent  (Dh.  105).  Kdlam 
v.,  to  pass  the  time  (Dh.  182).  Kevalaik  vitmd' 
mesi  rattim,  passed  the  whole  night  (Mah.  248). 

VmiyNO,  see  VUaratu 

VlTIPATATI,  To  fall  away,  transgress  [f?T.'ilf7|- 
VS^.    Dh.229. 

VITISARETI  (eaus.).  To  remind  mutually  [fSf- 

VlTIVATTO  (p.p^p.)f  Having  passed,  exceeded; 
past  [p.p-p.  HlHlQ^].  Sabbasamyqjaniye  ca 
vUivattOy  and  having  escaped  from  all  bonds. 
Cracchato  pan*  assa  parivdrd  bhikkh^  gafuuu^HM" 
tham  vltwatidy  and  as  he  advanced  the  monks  that 
followed  him  exceeded  computation  (Br.  J.  S.  A.). 
Cfa^umdvUioattd  (pi.),  innumerable  (Mah.  29). 
Idha  me  mdso  vitivatto,  here  I  have  spent  a  month 
(Dh.  266).  Majjhantike  vitivatte  (loc  abs.), 
when  midday  is  past  (Pit.  89).  Sattasu  sddku- 
kifanadivasesu  vitivattesUf  when  the  seven  days  of 
jubilee  had  elapsed  (Br.  J.  S.  A.).  Bkagavati  pa- 
rinibbute  hkafidtkamhi  catussatddhike  dvisahasse 
vitivatte  terasame  samvaechare,  in  the  2413th  year 
that  has  elapsed  since  the  death  of  Buddha  (Subb.). 

VlTO,  see  FfyaH. 

YlTO  (pp-P')y  Devoid  of,  free  from  [4^].  As  the 
first  part  of  compounds.  Vitabhayo,  free  from 
fear  (Mah.  78).  Viiata^ho,  free  from  desire  (Dh. 
63).     Vitamoho  (Dh.  64). 

VITTAA,  see  end  of  art  VidatL 

VITTHAMBHANAA,  InstabUity  [fr.  1^Cra(]. 

YITTHARETI  (cottt.),  To  expand,  detail  [f^VT- 
^llHf].  Fitthdretvd  kathetU  to  relate  in  detaU 
(Dh.  341,  comp.  139).  P.f.p.  vUthdretabbo,  that 
ought  to  be  given  in  full  (B.  Lot.  388).  P.p.p. 
vittkdrito.  Vatthuik  Takkdriyajdtake  vitthdri- 
tarn,  the  story  is  given^n  full  in  the  T.  Jdtaka 
(F.  J&t  48,  comp.  Dh.  393).  AtwUthdrUo,  diffuse, 
prolix  (Mah.  1). 

YITTHARIKO  (adj.).  Extended,  diffused  [f^rarnC 
+  1;^].    J4t.28.29. 


VIT 


(  688  ) 


viv 


VIlTIlAliO,  Width,  breadth ;  extension,  amplifica- 
tion, detail  [^RTnO-  Ab.  768.  CaturdtiH  yo^ 
janasahaiidni  vUthdrena^  84,000  yojanas  in  breadth 
(Gogf.  Ev.  14,  comp.  Kb.  20).  Fiithdrena  katheti, 
to  relate  in  detail  (Dh.  320,  comp.  Alw.  I.  xxzvii, 
78,  B.  Lot.  d05).  Abl.  vUthdrtUo,  in  breadth  (Pdt. 
Ill ;  Jdt  49),  in  detail  (Ten  J.  107). 

VITTHASI,  ThlB  is  an  aor.  from  f%ni?^(Kamm. 
5).    Dicluon  renders  it "  do  not  hesitate.'' 

VITTHATO  (p.p.p.),  Extended,  wide  [^T^]- 
Ab.  209,  746;  P6t.  11.  PafhavUamd  vitthatd 
pofUMf  wisdom  broad  as  the  earth  (Dh.  385). 
PafindsayqfanavUthato,  fifty  yojanas  wide  (Dh.  86, 
comp.  Alw.  1. 79,  Mah.  3).  Cfufumtthatakitii  (adj.), 
the  fame  of  whose  virtues  has  spread  far  and  wide 
(Mah.  104).  Saitayojanadighdya  vUihatdya  HyO' 
jmutfk  9endyaf  with  an  army  seven  yojanas  long 
and  three  yojanas  broad  (Mah.  112). 

VITTHI^O  (p.p.p.),  Extensive,  large  [f^NFH]. 
Ab.  701. 

VITTI  (/.),  Joy;  feeling,  sensation  [ftftf].  Ab. 
87, 1058, 109& 

YITDDATI,  To  strike,  sting  [fif^].  See  8atH 
for  a  p.pres.  vUddanto.  At  Dh.  146  there  appears 
to  l>e  a  p.pres.  oi^iM^am,  but  the  whole  passage  is 
very  corrupt.  P.p.p.  neat,  viiunnam^  the  potherb 
MarsUia  Quadrifolia  (Ab.  596). 

VIVADANAA,  Causing  separation  [fr.  f^RTF]- 
It  is  the  opposite  of  imkoadanam :  Br.  J.  S.  A. 
says,  vhadanoM  ndma  gaee  viyujjiiukdm*  aiiha  ajf 
eva  tiyiyjaiha  Ui  vo  pu$uuampayago  na  bhaviua' 
HH  evam  viyogakarafuim, 

VIVADATI,  To  dispute,  quarrel  [f^mf] .  P&t.  62; 
B.  Lot.  316  {moadamdno).    P.f.p.  nlvadit<Mo. 

ViVADATO,  =  qpF^  (P.  Jit.  26). 

VIVADO,  Dispute,  contention;  litigation  [f«rn^]- 
Ab.  1 17>  400.  There  are  six  viv&damiUas  (or  roots 
of  oontentiou),quarrelsomeness,  hypocrisy,envy,etc 

VIVAHANAft,  Getting  a  husband  for  a  girl  [fr. 
fir^T].  Findhanan  H  imafk  ddrikafk  amkasia 
ndma  ddrakaua  oiukanakkhattena  detha  evam 
and  tmddhi  bhavmaiiH  i^hakarafuuk,  by  vi- 
vihana  is  meant  match-making,  saying  ''bestow 
this  girl  upon  such  and  such  a  youth,  under  such 
and  such  a  conjunction  of  the  stars,  thus  will 
she  have  prosperity"  (Br.  J.  8.  A.). 

VIVAHO,  Marriage  [f^TTf]-    Ab.  318. 

VIVAJJETI,  To  forsake,  to  avoid  [f^^].  Mah. 
203;  Dh.  275.     P.p.p.  viwyjUo,  forsaken  (Dh. 


83 ;  Das.  42 ;  Ab.  432).    Pass,  mvqjjfaii  =  flflf- 
QJ^.    Sabbitiyo  vivaJfaiUu^  may  all  dangers  be 
averted  (Jit.  27). 
VIVAl^ABLAlir,  Dispraise,  reviling,  contempt  [^- 

VIVAl^QfO  (adj.).  Discoloured,  wan  [f^lt]-  ^^ 
6,36. 

VIVARAft,  A  hole,  hollow,  fissure,  cleft;  gap,  in- 
terstice ;  an  empty  space,  vacuum ;  recess,  core ; 
a  flaw,  defect  [f^PF<]-  Ab.  649,  1013 ;  Dh.  23, 
418;  Att.  207.  Mono  mvaraioydkulan^  a  heart 
agitoted  to  its  core  (Att.  207).  Kmdkdv.,  key- 
hole (Ab.  222). 

VIVARAiyAld,  Explanation,  comment  [f^^i^lH]. 
Ab.  965.  LoMa.  at  Alw.  I.  77  is  rendered  "the 
world's  emancipation,'' 

VI VARATI,  To  open  [f^]  •  Dvdratk  o.,  to  open 
a  door  (Jdt.  8)..  Karaftdakam  p.,  to  open  a  box 
(Alw.  1. 75).  FtvaraH  and  vivaranto,  at  Dh.  106 
should  clearly  be  vuy.  Pass.  vivarfyaH.  P.p.p. 
vwafo,  open,  uncovered.  Tata  pana  tarn  geham 
mUanasM  vhatadvdro  ahari,  thenoefor|h  that  house 

,  opened  its  doors  to  religion,  viz.  welcomed  it,  was 
friendly  to  it  (Dh.  245).  Bhikkh^fMUh  tnvafadodro 
ahoiiy  he  kept  open  house  to  the  monks  (Dh.  262). 
Fivafd  kup9  a  roofless  hut.  Fivafdnano  (adj.)^ 
open-mouthed  (Att.  194).  Fwafena  cetofd,  with 
the  mind  awake  and  clear.  Fwafehi  akkhikif 
with  open  eyes  (Dh.  307).  CSaus.  vioardpetif  to 
cause  to  be  opened  (Alw.  I.  75 ;  Dh.  131,  175). 

VIVA80  (adj,)f  Unrestrained,  independent  [f^mQ. 
Ab.  743. 

VIVATO,  see  FhfaraH. 

VIVATTACCHADDO,  and  -COHADO  (04^.),  One 
by  whom  the  veil  (of  human  passion)  is  rolled 
away  [fif^  +  WfPC  »nd  ^].  This  is  an 
epithet  of  a  Buddha.  Subh.  sends  me  the  folL 
gloss,  vhattaeckaddo  H  eitha  rdgadoHimohamihut' 
diffhU'Opyfdduccariiachadmnehi  pafiekanne  kilet^ 
andhakdre  lake  tarn  chadmuak  nivaitetvd  9am' 
antato  io^dtdloko  hutvd  fkiio  ti  vivaitaa^addOy 
atha  nd  vivaito  mcehadoyd  ti  moatiacchado  vaft^ 
rahito  ekadanarahUo  cdti  vuttaHi  koH^  '*when  the 
world  was  darkened  by  sin,  was  covered  with  the  sin- 
veils  of  lust,  anger,  ignorance,  pride,  false  doctrine 
and  error,  having  removed  that  veil  he  became 
enlightened  on  every  ude ;  or  it  may  mean  rolled 
back,  uncovered,  freed  from  transmigration  (vaffa), 
freed  from  covering."    This  comment  leaves  it  nn- 


VIV 


(  589  ) 


VOK 


decided  whether  lake  vivattaeehaddo  means  '*  one 
by  whom  the  worid*s  veil  is  removed,*'  or  **  one 
whose  veil  is  removed ;"  I  should  incline  to  the 
former  interpretation.  Jit  51;  Bb.  132,  163; 
B.  Lot.  581,  583. 

y IVATTA  A,  PArt  of  the  dress  of  a  Buddhist  priest ; 
turning  round  the  other  way,  rolling  bacls  [flf- 
yn].    Ab.  296;  J&t.  75. 

YIVATTAA,  Absence  of  vaffa  or  transmigration, 
Nirv^^a  [f^-^].    Ab.  8 ;  P&t.  85. 

VIVATTATI,  To  roll  on  or  round,  revolve  [fTO^]. 
Saikidraoatfemvhfaffamdnoj  revolving  in  the  cir- 
cles of  transnugration  (Has.  22).  P.p.p.  vhfottOy 
vwaffo. 

VIVATTO,  Beginning  agahi,  renovation  [f^T^]. 
Man.  B.  5 ;  B.  Lot.  327.    See  Kappo, 

VIVEGANAM,  Investigation  [f^j^'Vir]. 

VIVEOETI  (cattf.).  To  separate,  seclude  [f^(%^- 
ISrfi!]..   Dh.270. 

VIVEKAJO  {adj.).  Caused  by  seclusion  or  detach- 
ment.    [f^raiBr].    B.  Lot.  803. 

Vl  VEKO,  Separation,  sednsion;  discrimination  [f^- 
^%\.  Ab.  430,  1114;  Dh.  14, 16.  Vwekakdmo 
(adj.),  desirous  of  solitude  or  retirement  (Ras.  27, 
see  AntUfrHkeH),  The  three  sorts  of  viveka  are 
kdyao.,  seclusion  of  the  body  (viz.  solitude),  eittav,, 
detachment  of  the  mind  (from  human  passion), 
and  npadhw.  or  NirviL^a  (Dh.  270, 284 ;  Att.  213). 
Fiveke,  in  solitude,  at  Dh.  16  is  talsen  by  the  com- 
ment in  the  sense  of  Nirv^a. 

Vl  VICCA  (jS^er.),  Separating  oneself  from  [fqfJm] . 
FimeeoMayanam^  solitude  (Dh.  48). 

VIYIGGATI  (/Nift.),  To  separate  oneself,  retire 
[pass,  f^f^^] .  P.p.p.  vMito,  separate,  solitary 
( Ab.  353).  DataJn  taddehi  amviito,  not  separated 
from  the  ten  cries,  viz.  possessing  them  (Jdt.  2). 

VIVICGHA  (/.),  Said  to  mean  mcikicehd  or  doubt, 
Alw.  L  106, 107. 

VIVIDHO  (adj.).  Various;  manifold  [f^W]. 
Ab.  717 ;  Mah.  152, 157. 

VIVITTO,  see  FimceaH. 

VIYA,  see  Iva. 

YIYAGGO,  YIYAf^JANAM,  YIYARASI,  see  Fy- 
aggo,  FytAjanam,  FydkaroH, 

Yl YATI,  and  YI YYATI  {pun.).  To  be  woven  [pass. 
%].  P&t.  11.  P.p.p.  ffito,  woven  (Ab.  1076 ;  Ht. 
11,82). 

YIYOGO,  Separation,  disunion;  absence,  depriva- 
tion; loss,  death  [t^nqtw]*  Ab.l04;Dh.341,359; 


Mah.  260.  Mahdbodhimyogena  ioiokavd,  mournful 

at  parting  with  the  Bo-tree  (Mah.  116).    DhatO' 

mav.,  being  deprived  of  the  Dhamma  (Ras.  15). 
YIYOJETI   (cfltt*.).  To   separate    [f^RfVmffif]. 

Alw.  I.  zvii.    P.p.p.  viytQtto, 
YIYOHATI,  To  remove,  take  out,  disengage  [«|V]- 

Alw.  I.  80 ;  Dh.  186.    Of  digging  up  sand  to  get 

at  a  buried  fish  (F.  Jdt.  53). 
YIYUTTO  (p.p.p.)>  Separated  [fif^].    P^t.  73. 
YIYYATI,  see  ViyaH. 
YO,  see  Tvaik. 
YOGA,  see  VatH. 

YOGHIJJATI,  To  be  cut  off  [^q^egflfj]. 
YODANAA,  Purification,  purity   [fr.  f^-^f^-^]. 

Paramavoddnamt  the  highest  purity  or  sanctifica- 

tion,  Arhatship  (Dh.  270).    B.  Lot.  789,  792 ; 

Kh.  17. 
YODAPANAA,  Purification  (fr.  next).    Dh.  345. 
YODAPETI  {caus.\  To  purify  [cans.  ft-lRT-^]. 

Dh.  278.    Fadiyamdno  at  Dh.  240  should  evidentiy 

be  cod'. 
YOHARATI,  To  give  currency  to,  use;  express 

['^^(].     Amhdkaih  rucim  dddya  voharati,  he 

adopts  and  expresses  our  wishes  (Pdt.  5,  comp. 

«  

xv).  Pass,  vohariyatif  to  be  used,  to  be  current 
(Bdl.  1).  Pass.  caus.  vohdriyati,  to  be  called  (Att. 
218,  ajjdpi  **Ftdhavavanan"  it  v.). 

YOHARIKO,  a  royal  officer  skilled  in  the  law,  a 
magistrate  [4||^f  |f\4] .    Alw.  I.  99. 

YOHARO, Practice,  custom,  law;  lawsuit ;  business, 
trade ;  common  use,  currency ;  current  speech, 
vernacular ;  current  appellation,  name  [c||^^|4j. 
Ab.  105, 117»  849.  Dhammavehdrakotndo,  learned 
in  righteous  practices  (Mah.  226).  Vohdrdktito 
(adj.),  perverting  justice.  Fohdresu  dhamtnena 
tnnicchayamdnesUf  lawsuits  being  decided  with 
justice  (Ten  J.  2).  Akdrayi  rajjavohdroMomaye 
(pi.),  administered  the  laws  and  customs  of  the 
kingdom  (Mah.  128).  Lohapdsddaoohdro  tena 
tana  qfdyatha,  from  that  circumstance  the  ap- 
pellation of  L.  arose  for  it  (Mah.  164).  DhamnUko 
a  vohdram  paithigfeH,  bestowed  on  him  the  name 
of  Dhammika  (Att.  195).  Fohdram  karoH,  to 
trade,  traffic  (F.  J4t.  14).  Mdgadhako  v.,  the 
language  or  vernacular  of  the  Magadha  people 
(P&t.  xlii).  Fohdram  gacchatiy  to  be  in  common 
use,  to  be  current,  to  have  currency  (Pit.  80,  of 
coins). 

YOKARO,  Wortlilessness ;  the  Khandhas ;  differ- 

76 


VOK 


(  590  ) 


VUP 


ence  [either  fr.  f^pra,  or  perhaps  okdra  with 

euphonic  v],     Ab.  1127;  Alw.  N.  112  (note). 
8abh.  quotes  vokdran  ti  Idmakadhdvam  nikhta- 
bhdvaihm 
VOKIljnVO  {p.p4f,\  Separated  from  (?)  [p.p.p.  ^ 
m].    Ab.  833;  Das.  43. 

VOKKAMATI,  =  oArAr-,  with  euphonic  v,  after  a 
word  ending^  in  a  vowel.  Na  vokkamaii  vtthito, 
does  not  depart  from  its  course  (Jdt.  23).  See 
avokkamitvd  under  TantL 

VOMISSAKO  (adj.),  Miscellaneous  [f^-^RT-fiHr- 

VOROPETI  (catu.),  To  deprive  of  [^^Om^I^]- 
With  abl.  Samafuim  Goiamarh  jlvitd  varopessdmi, 
I  will  deprive  the  ascetic  G.  of  life  (Dh.  144 ;  Has. 
84;  Kamm.  10).  P.  pres.  pass.  vorojAyamdno 
(Dh.  110). 

VOSANAA,  End,  consummation  [probably  otdna 
with  euphonic  o,  but  possibly  a  derivative  of  ci^- 
^].    Dh.75. 

VOSASATJ,  To  give  orders,  act  authoritatively 
[f^-lW-irreC].    Pfit.20. 

VOSITO  (p.p.p.).  Ended,  accomplished  [either  y^' 
^nr  with  euphonic  v,  or  «l|^f^<!].  Sabbavonta- 
voMdno  (adj.),  by  whom  the  consummation  (viz. 
Arhatship)  is  entirely  accomplished  (Dh.  75). 

VOSSAGGO,  Relinquishment,  relaxation  ;  gift,  do- 
nation [probably  l^q^l^  ^ith  euphonic  v,  but  it 
may  be  a  derivative  of  «9^?V1|,  comp.  B.  Lot. 
312] .  Ab.  420.  Satiyd  vostaggo,  and  iativossagOy 
relaxation  of  attention  or  memory,  inattention, 
thoughtlessness,  indifference  (Dh.  179,  389,  395 ; 
Ab.  173).  In  one  instance  we  have  MaH-o8$aggo 
(Dh.  334),  which  certainly  looks  as  though  the  o 
in  vou'  was  euphonic. 

VOSSAJANAA,and  VOSSAJJANAA,  Relinquish- 
ment (fr.  next),  jiyuvossajanarkf  renunciation  of 
the  remaining  term  of  life  (Mah.  181,  see  p.  455,  a, 
line  10  fr.  bottom). 

VOSSAJJATI,  To  relinquish  ["IRT^or  ^^ttgif]. 
In  this  and  the  last  case  I  am  strongly  inclined  to 
look  on  the  v  as  euphonic.  P.p.p.  votsattho  (Ab. 
754,  vossaggam  is  a  misprint). 

VOSSAKAMMAA,  Making  a  man  a  eunuch  (comp. 
VoMakammam),  Fosso  ti  pattdako  .  .  vamassa 
ffostakaranarh  vosBakammath,  tarn  pana  karonto 
acchindikabhdvamattam  pdpeti  na  Ungam  ant- 
aradhdpetufk  sakkoti  (Br.  J.  S.  A.). 

VOVADAMI,  see  Tvarh. 


VUGCATI,  see  FatH. 

VUQPHATE,  According  to  Kacc&yanappakarapa 
(if  the  reading  be  correct),  this  form  represents  a 
pass,  "^ra^  from  V|^  (Alw.  I.  18 ;  Sen.  K.  439). 
I  have  never  met  with  it  elsewhere,  and  am  some- 
what sceptical  as  to  the  reading,  the  more  so  as 
Tfidhyate  would  naturally  become  tmjfhate  in 
Pali. 

VUDDHI  and  YADJfUl  (/.),  Increase,  growth ; 
prosperity^  advantage  [^f^]-  Vuddhi  (Ab.  785; 
Dh.  120,  etc.,  it  is  liy  far  the  commoner  form), 
Vaddhi  (Ab.  829;  Dh.  271). '  J^mm  vd  taua 
vaddkim  kdtum,  or  do  him  any  other  good,  bring 
him  any  other  advantage  (Das.  8).  Pdpatta  v., 
the  growth  or  increase  of  sin  (Dh.  293).  Vuddhi- 
ppatto  (adj.),  come  to  full  growth,  grown  up 
(Das.  7).  Jvad^hU  decay  (Dh.  368,  comp.  385). 
FuddhirogOt  elephantiasis  of  the  scrotnm  (Ab. 
326).  In  gram,  tmddki  =  vpddhi  (Alw.  I.  36, 
vuddhi  at  Sen.  K.  453  is  wrong). 

VUDDHIMA  (adj.).  Prosperous,  etc.  [^fVYRt]. 

VUDDHO,  VU9PH0,  see  Vad^hoH. 

VULHATI,  see  VahatL 

VUiyATI,  To  restrain,  prevent  [v].  Aor.  avdri 
(Mah.  230).  Caus.  vdreti,  to  choose  in  marriage 
(said  of  a  young  lady,  Dh.  193;  in  Sansk.  we  have 
ll^tlPl  ^^  this  sense) ;  to  restrain,  hinder,  stop, 
prevent;  to  stop,  stop  up;  to  prohibit,  forbid; 
to  ward  off,  keep  off  (Ten  J.  29,  HI ;  Mah.  255). 
Vdretufk  Damife,  **  for  the  purpose  of  keeping  the 
Damilos  in  check"  (Mah.  138).  Fdrimaggam  v., 
to  stop  up  a  drain  or  watercourse  (Mah,  212). 
Hatthdkdrena  vdrayi,  stopped  them  by  a  wave  of 
his  hand  (Mah.  198,  they  were  chaonting).  Ma- 
nuMidnam  vdrentdnam  vdrentdnam  eva,  though  the 
men  were  doing  all  they  could  to  prevent  it  (Dh. 
238).  Pass.  vdriyatL  VdriyantQ  pi  sanghena^ 
though  forbidden  by  the  clergy  (Mah.  214).  Read 
vdriyanto  at  Mah.  48  (line  2).  Fdrenii  (f.)  at 
Mah.  52  appears  to  mean  "  being  forbidden,"  it  is 
perhaps  contracted  for  vdriyanti.  Fdriyamdmo 
(Dh.  104, 215).    P.p.p.  vdrito  (Ten  J.  33 ;  P£t.  72). 

VOPAKATTHO  {adj,).  Distant,  removed    [^  + 
upakattha].     With  abl.   Oanamhd  vdpakatthe, 
remote  from  the  haunts  of  men  (Dh.  105). 

y  DPAS  AM  ANAA  ,  Suppresdng,ces8ation  ,extinctioD 
(fr.  v^pasammati).  Dh.  310.  Icchatha  me  roga^ 
vApasamanam,  do  you  wuh  my  disease  to  be 
cured  ?  (Dh.  215). 


VUP 


(591  ) 


VYA 


VOPASAMAPANAlil,  Suppression,  etc.  [fr.  caus. 
next].    PAt.  106. 

VOPASAMMATI,  To  be  assua^d  or  quieted,  or 
suppressed,  to  cease,  be  eztinguislied  [t^-^^- 
1[9(].  Dh.  285.  Aor.  vApoiami  (Jit,  51,  hunger 
and  thirst  were  allayed).  Rogo  v^ipasanii,  the  dis- 
ease was  cured  (Dh.  215).  P.p.p.  v^pasanto  (Db. 
82),  v^ipaaamito  (Pdt.  91).  Caus.  vApaaameti,  to 
appease,  pacify,  settle,  suppress,  etc.  (Dh.  102 ; 
PiU  61).  Paceantath  v^pasametvd,  having  paci- 
fied or  reduced  to  submission  tlie  border  countries 
(which  had  risen  in  rebellion,  Dh.  128,  336). 

VDPASAMO,  Pacification,  suppression,  cessation 
[from  last].  Dh.  82,  110,  128;  Jit.  53.  7V- 
9am  v6pa»amo  wkhe,  their  extinction  is  bliss  (Att. 
clzxii;  Has.  24). 

VUSITAVA(a4;.),  and  VUSITAVI  (««&'.),  DweUing, 
residing  [^Sf^HT  +  ^l^>  and  f^H^ .    Sen.  K.  483. 

VUSITO,  see  FoiaH. 

VUSO,Abull[^].    Ab.405. 

VUSSATI,  see  F<»a/f.    . 

yUTAPADAA,  Points  of  conduct  [either  IHf  or 
^i|  +^1^  f  comp.  abbuto ;  Vij.  thinks  it  is  ^If,  and 
twd^vf^  confirms  this;  the  sense  however 
seems  to  point  strongly  to  inr].  Theta^totmto- 
paddnif  or  seven  points  of  good  conduct,  are  sup- 
porting one's  parents,  revering  one's  elders,  kind 
langruage,  abstinence  from  backbiting,  abstinence 
from  selfishness,  truthfulness,  and  restraining 
anger  (Dh.  185, 186, 189). 

VUTI  (/.),  Enclosure,  fence  [^f?|] .    Ab.  762. 

y  UlTAKO  (adj.)y  A  substitute  for  vutto  at  the  end 

ofa  compound  [^nt+^]-  JPa^Aavtt^toAw,  afore- 
mentioned (Mah.  5). 

VUTTAA,  see  rattoH,  p.  557  (a). 

VUTTANTO,  Tidings  [^jlTWl].    Ab.  113. 

VUTTARI,  see  Uttarim. 

VUTTASIRO,  see  rnite. 

VUTTE,  see  VatHy  p.  560  (a),  Ime  2. 

VUTTHAHATI,  VUTTHANAlVr,  see  Vtih^. 

VUTTHI  (/.)•  Rain  [^].  Ab.  48;  Dh.  3; 
Mah.  3. 

VUTTHITO,  see  UffAahaH. 

VUTTHO,  see  FasaH. 

VUTTI  (/i\  Conduct,  behaviour,  manner;  business, 
profession,  livelihood ;  in  poetry,  measure,  rhythm, 
metre;  explanation,  gloss  [^ftt]-  Ab. 445,  965. 
Idam  te  jiviiatmtHyd  dhanam,  this  wealth  is  for 
yon  to  live  upon,  lit.  for  the  maintenance  of  your 


life  (Dh.  193).  Acehiddd  JMiavutti,  blameless 
mode  of  life  (Db.  367).  Santavutti  (adj.)»  of  tranquil 
deportment  (Mah.  25 ;  Alw.  I.  x).  jicchiddavutH 
(adj.),  of  blameless  conduct  (Dh.  41,  comp.  67). 
Sallahukavutti,  (adj.),  living  on  light,  or  perhaps 
little,  food  (KhI  15).  The  explanations  of  the 
snttas,  or  condensed  rules  of  Kaccdyana's  (or  any 
other)  grammar,  are  called  vfi^^(Alw.  I.  104, 
comp.  xxii).  Vutyabheddyoy  for  the  sake  of  not 
spoiling  the  metre  (Bdl.  8,  comp.  Kb.  21).  GurU" 
lahuniyamo  vutfi  bhave,  vfitti  is  the  ordering  of 
long  and  short  syllables. 

VUTTO  (p.p.p.  vapati),  Shaven  [^Tl]-  Ab.  796. 
Comp.  vatto.  Vuttanro  (adj.),  having  the  head 
shaven  (Alw.  I.  Ixix). 

VUTTO,  see  Fattati,  and  FatH, 

VUYHATI  (pan.  vahati).  To  be  carried,  etc. 
[^Vn)]*  Att-  1^*  Ras.  90  has  tu^A-,  which 
is  perhaps  also  a  correct  form. 

VYAbADHETI  (cans.).  To  oppress,  hijure  [cans. 

VYAbADHO,  Oppression,  injury  (fr.  last). 

VYABHANGI  (/.),  A  k^a  or  pole  for  carrying 
burdens.    Ab.  525. 

VYADHI  (m.).  Sickness,  malady,  disease ;  the  plant 
Costus  Speciosus  (kuttha)  [iQTfV]*  Ab.  323, 
592;  Dh.  315;  B.  Lot.  332;  Mah.  38.  FyddAi- 
ghdiako,  the  tree  Cassia  Fistula  (Ab.  552). 

VYADHITO  (adj.),  Sick,  ill  [B|T^].    Ab.  322. 

VYADHO,  Piercing  [iQV].    Ab.  762. 

VYADHO,  a  huntsman,  deer-hunter  [^ff^].  Ab. 
518;  Mah.  66. 

VYAGGHlNASO,  A  hawk  [seemingly  ^9Tfft  + 
inr].    Ab.  637. 

VYAGGHO,  A  tiger  [WIV[]-  F.  Jit.  15.  Fem. 
vyagghi,  a  tigress  (CI.  Gr.  51),  prickly  night- 
shade, Solanum  Jacquini  (Ab.  585). 

V  YAGGO,  and  VI YAGGO  (adj.),  BewOdered  [l^] . 

VYAHARATI,  To  utter  [^Tl]-  F.Jat.  18.  Byd- 
harati  at  Dh.  419. 

VYAKARANAJfir,  Explanation,  exposition ;  de- 
claration, answer;  utterance,  response,  oracle, 
prediction;  grammar  [Hll^^l||].  Ab.  110;  B. 
Int.  55.  CatuvUatiyd  Buddhdnam  iantike  laddha' 
vydkarano  (adj.),  having  received  the  oracles  from 
the  lips  of  the  24  Buddhas,  i.e.  having  had  his 
future  Buddhahood  predicted  by  them  (B.  Lot. 
335,  comp.  Dh.  113).  Aaukadivasant  Rdhu  can" 
dam  gahenatiH  vydkaraf^avoien'  eva, .  .  in  accord- 


VYA 


(  692  ) 


VYA 


anoe  with  such  forecasts  as»  '*  on  such  a  day  there 
will  he  an  eclipse  of  the  moon*'  (Br.  J.  S.  A.). 

y YAKAROTI,  To  ezpoand,  explain ;  declare,  call, 
name;  to  answer;  to  give  a  response,  predict, 
prophesy  [iQTV]*  B.  Lot.  322.  Gaf^fhiffhdndni 
v.,  to  explain  knotty  passages  (Mab.  29).  Ime 
panhe .  •  vydkdtwht  to  answer  these  questions  (Db. 
329).  Satthdrd  dento  dhammo  kittako  ti  apucch' 
athof  vydkdH  Moggtdiputto  (Mah.  26).  Tena 
puttho  *iha  vydkarif  qaestioned  by  him  made  the 
following  declaration  (Mab.  19).  Buddhaua  mya 
gambhiraghosattd  nam  mydkarum  Buddhagho90 
Ht  they  styled  him  Buddhaghosa,  from  his  deep 
Toice  lilie  that  of  Buddha  (Mah.  251,  wydkarum 
metri  caupft,  comp.  mydkdd  in  the  same  page). 
Evam  tdpoiam  vydkaritvd,  having  made  this  re- 
sponse or  prediction  to  the  hermit  (a  prediction 
that  he  would  one  day  become  Gautama  Buddha, 
Dh.  135).  Tassa  patthandya  9am\jjhanabhdvam 
dUvd  vydkdsi^  seeing  that  his  prayer  or  wish  would 
be  realized,  made  the  following  prediction  (Dh. 
136,  comp.  Jit.  15).  Nemittd  vydkarum  tand 
tamvdsam  migardfino,  fortune-tellers  foretold  her 
cohabitation  with  a  lion  (Mah.  43,  comp.  Att.  190). 
Ete  tayo  pi  S(haladipe  pathaviuard  bhaviMantfti 
tattha  nmnndnarii  vydkdH,  to  them  sitting  there 
he  predicted,  **  These  three  will  all  become  Kings 
of  Ceylon"  (Att.  196).  P.f.p.  vydkaraf^iyo,  that 
has  to  be  answered  (see  Panho),  P.p.p.  vydkato, 
Andgate  Gotamo  ndma  Buddho  bhaviuiuilH  vyd' 
katOf  having  been  answered  or  predicted  to, "  Thou 
shalt  one  day  become  a  Buddha"  (J&t.  26).  Jlfa- 
hdviro  tehi  bodhdya  vydkato,  the  bodhisatta  having 
been  by  them  (the  24  Buddbas)  forecast  for  Bud- 
dhaship  (Mah.  2 ;  B.  Lot.  340).  Ydhi  Lankath 
paaddeturh  Sambuddhendsi  vydkaio,  go  on  your 
mission  of  conversion  to  Ceylon,  you  have  been 
foredestined  to  it  by  the  Buddha,  i.e.  Baddha  had 
foretold  the  mission  (Mah.  77). 

VYAKHYA  (/.),  A  comment,  gloss  [^^TWr]. 

VYAKULO  (adj.).  Bewildered,  agitated  [^VT^]* 
Ah.  736 ;  Att.  207. 

VYAMHAA,  a  celestial  mansion  =  tniWno.  Ab. 
25. 

VYAMISSO  (adj.).  Mingled  [^qtfiT^].    Ab.  786. 

y YAMO,  and  BYAMO,  A  fi^hom  of  about  6  feet, 
being  the  distance  between  the  tips  of  the  fingers 
of  the  two  hands  when  the  arms  are  extended 
[^TT^j .    Ab.  269, 1042 ;  B.  Lot.  570  (these  three 


ry-).  Bydmappabkd,  a  halo  or  lustre  which  ex- 
tended for  a  fathom  around  the  Buddha  (Db.  315; 
Jdt.  12;  Mah.  27 ;  B.  Lot,  609,  aU  these  by-). 

VYXSjASAii,  and  BYAf^JANAA,  A  consonant; 
a  letter,  syllable,  word ;  the  words  or  letter  as  op- 
posed to  the  sense;  sign,  mark,  cbaracterislic ; 
sauce,  condiment,  curry  [^QSPV]*  Ab.  464,  879. 
Sesd  bya^and  (by  attraction  for  -lufnt),  the  rest 
(of  the  letters)  are  consonants  (Alw.  I.  zvii). 
Paddni  vyafyandnif  words  and  letters  (Mah.  252). 
Na  hi  Tathdgatd  ekavyt^anam  pi  mraUkdkam 
vadanti,  for  the  Buddhas  speak  not  a  single 
sylhible  in  vain  (see  Tijnfakmh).  AHham  ki 
ndtho  MrafMfli  anoea  na  byaSyanam,  for  Buddha 
has  declared  salvation  to  be  in  the  spirit  (of  his 
Word)  and  not  the  letter  (Kb.  21,  comp.  B.  ImL 
330).  Vyt^anaeehdydya  . .  attham  vimdaaywik, 
obscured  the  meaning  under  the  shadow  of  the 
letter  (Alw.  1. 66).  Appafk  vd  bahwh  vd  bhdtatau 
atthan  heva  me  brdhi  atthen*  eva  me  attho  kim  kd- 
had  vya^fanam  bahutk,  whether  you  tdl  me  little 
or  much  tell  me  tiie  true  sense,  it  is  the  sense  that 
I  want,  why  should  you  make  much  of  the  lettor? 
(Dh.  123).  Atthavasena  pMium,  to  expoiind 
according  to  the  letter,  literaUy  (Alw.  I.  xxviii). 
Puriiovyaiyandni,  characteristics  of  a  male,  male 
organs  of  generation  (B.  Lot.  590).  Okdrayitvd 
gihivya^fandni,  having  abandoned  the  cliaracter- 
istics  of  a  layman  (such  as  a  layman's  dress,  long 
hair,  living  in  a  house,  etc.,  Khaggavisi^a  8.). 
AiiHbyaSyanujJalo  (adj.),  adorned  with  the  80 
(minor)  characteristics  of  a  great  man  (Mah.  27, 
these  are  the  anuvyafijanas).  S^Hwyanjanaahp 
saace  and  curry  (eaten  with  l>oiled  rice,  Db.  401). 
Several  sorts  of  curry  are  enumerated  at  P&t.  81, 
maccha-matfua'9dka'phala4falfr'dtUbyanjanadi, 
fish  curry,  meat  curry,  vegetable  curry,  fruit  curry, 
coconut-cabbage  curry,  etc.  Bhaiiavyanjanam, 
curry  and  rice  (comp.  Mah.  49).  With  affix  1{^, 
bymjanan,  according  to  the  letter,  literally  (Kh. 
29).  With  affix,  m(.  vyaf^a$uUo,  according  to 
the  letter. 

y YAJJjiYATI  (pan.).  To  be  expressed,  indicated 
[pass.  i<t^].    B.  Lot  331. 

YYANTIKAROTl,  and  BY-,  To  abolish,  remove, 
get  rid  of,  destroy  [f^-'^^fiil-lF] .  Veradk  p^a^ 
hail  vinodeti  byantikaroH  anabhdva^  gameti  (Pa- 
ramattha  Jotikd).  Fmeti  nddhkfdteH  paJakaH 
vinodeii  vyantikaraH  (Has.  87).    I$am4ddni  v.,  to 


VYA 


(  593  ) 


YAD 


extinguish  or  pay  off  debt  (Sim.  S.).  Aor.  vyanti- 

a/MlfJ  (ditto).    ¥nt  vyaniikdhiH  (Dh.  «3). 
VYAPADO,  and  BY-,  Wish  to  injure,  malevolence, 

hatred,  fury  [BTHTn^]  •    Ab.  164 ;  Dh.  359 ;  Man. 

B.  410.   See  Akutaladhdiu^  AkuiaHtuankaftpOt  etc. 
y  YAPAGACCHATI,  To  depart,  be  dispeUed  [iT?- 

l|i^.     Att.  290.     P.p.p.  vyapagatOf   departed 

(Ja  17). 
VYAPAJJATI,  and  BY-,  To  be  malevolent  [^TT- 

1|^].     P.p.p.  tnfdpauna,     Fpdpannacitto  (adj.), 

having  a  malevolent  spirit  (ime  tattd  haSmantu  vd 

vijfhaniu  vd). 
VYAPAKO,  and  BY-  (a^f.),  Pervadmg  [ivnm]. 
VYAPANAA,  and  BY-,  Pervading,  penetration 

[i^nnr].    Ab.  1173, 1175. 
YYAPANNO,  see  FydpajjaH. 
VYApARETI  (cotw.).  To  employ,  suborn,  incite 

[yiMK€tRl]> 

VYAPARO,  and  BY-,  Occupation,  business,  pro- 
fesnon,  exertion,  action,  worlc  [iTnTTT]*  Ab. 
855 ;  Att.  195 ;  Alw.  1.  xxix.  Tato  sirndtamug* 
gkdie  vydpdre  parinitthitej  then  when  the  effort 
to  invididate  the  consecration  was  discontinued 
(Mah.  237).  Vydpdrwh  dpanno^  engaged  in  an 
oecupation.    With  affix  IfT*  hf^pdratd  (Kh.  21). 

VYAPETI  (com.).  To  pervade,  permeate,  fill  [i^T- 
If^rfW]-  Rm-  87.  *  Fjydpinuu  at  Att  211  is  the 
aor.  pi.  of  the  simple  verb. 

YYApI  (a4;.),  Pervading,  extending  [iQTf^^* 
Att.  192. 

VYAROSANA,  and  BY-  (/.),  Anger,  hatred  [fr. 
f^-^-^].    Kh.  16,  all  MSS.  ^-. 

VYASANAft,  and  BY-,.  Misfortune ;  unhappiness, 
destruction,  loss ;  bad  habit,  sin  ;  [i^^flf].  Ab. 
89,  890.  Fytuanappaito  (a<y.),  come  to  grief, 
mined  (F.  Jit.  15,  comp.  Dh.  361).  F.  goto, 
ruined,  destroyed  (F.  J&t.  18 1  Dh.  419).  The  ^ve 
losses  are  ndih,y  bkogacy  rogav,^  Mav.,  diffhiv,, 
loss  of  kinsmen,  loss  of  wealth,  dcicness,  loss  of 
character,  loss  of  faith. 

VYASANi  (wff,).  Meeting  with  ruin,  unfortunate 
['WrfinCl.    Att.  193. 

VYASATTO,  and  BY-  (p-p-p^),  Attached  to  pleasure, 
covetous,  etc.  [^m^nt]*    I^h.  9. 

YYASO,  Diffusion  [^VTH].    Ab.  768. 

V YATTAYO,  Contrariety,  opposition,  reversal  [i^- 
HH].    Ab.776. 

VYATTO,  and  BYATTO  (p.p.p.)>  Evident,  mani- 
fest; perspicuous;  wise,  learned   [i^f].   *  Ab. 


228,  716;  Alw.  I.  xiv;  Gog.  Ev.  11 ;  Pit  xiv, 
26,28. 
VYAYADHANAA,  Covering,  screen   [^Qiranv]. 
Ab.802. 

VYAVANUJJA  (ger.).  Having  dispeUed  [ger.  ft- 

VYAVATO  (p.p.p.).  Covered,  obstructed  [>^T^]- 
B.  Lot.  649. 

VYAVAYO,  Coition  [^S^^ITO].    Ab.  317. 

VYAYO,  and  YAYO,  Loss,  perishing,  decay;  ex- 
penditure [<^^]*  Ab.  764, 1079.  Fayadhamfno, 
and  '^hammi  (adj.),  perishable  (Att.  clxxii).  Z>Aa- 
nabbayOf  expenditure  of  treasure.  Udayavyayo, 
rise  and  decay,  birth  and  death  (Dh.  21,  67»  see 
Udayo), 

YYCHO,  and  BYtTHO,  An  array  of  troops ;  a  host, 
multitude;  a  street  closed  at  one  end  [^9V]-  Ab. 
202  (street,  ^-),  381  (array,  vy-),  631  (multitude, 
by-),  Sendbydho  and 'Vydho  (Pit.  15;  B.  Lot.  466). 
At  Pat.  105  street  (by-). 


Y. 


YACAKO,  and  YACANAKO,  A  beggar  [^im> 
^JTEpfll].  Ab.  740 ;  Att.  72;  Dh.  131  i  F.  Jdt. 
11,52. 

YACANA  (/.),  Asldng,  begging  [^n^f^].  Ab. 
759;  F.  Jat.  IL 

YACATI,  To  ask,  beg,  entreat  [^n^]  •  Jiviiam  y., 
to  beg  for  one's  life'(Ten  J.  115).  Ydcitvdna  na^ 
rissaraihf  having  asked  the  king's  permission 
(Mah.  109).  With  two  ace.  Rdjdnmh  ekam  gofunk 
ydcdhi,  ask  the  king  for  a  bollock  (F.  J&t  9,  comp. 
Dh.  126).  P.pr.passive :  Punty^puna  ydciyamdnot 
being  repeatedly  solicited  (Dh.  263).  P.p.pass. 
ydcito,  requested  (Dh.  177).  Caus.  ydceti,  to  ask, 
entreat  (Mah.  50,  205). 

YAD,  see  Yo. 

YADA  (ado.).  When,  whenever  [^T<^].  Kh.  13; 
Dh.  6|  49, 69.  With  verb  in  the  pres.  tense :  Yadd 
ea  paecati  pdpofh,  but  as  soon  as  his  sin  ripens 
(Dh.  13) ;  Yadd  Bhagavd  • .  dhammam  dcMetif 
whenever  Buddha  preaches  the  Law  (B.  Lot  396). 
Yadd  te  ddHthi  attho,  whenever  you  want  fuel  (F. 
Jdt.  2).  With  foil,  tadd:  Yadd  vwddam  dpannd 
tadd  mahdvindsam  pattd,  when  they  took  to  quar- 
relling, then  they  came  to  great  grief. 

YADASANNO  (a€{f.),  Yaddiannam  kammain  is  one 


YAD 


(  594  ) 


YAJ 


of  the  eleven  descriptions  of  Karma.  The  com- 
pound must  be  either  l|?-^l|f^nff  or  ^E|?T-^9V* 
In  explanation  of  the  term  Hardy  merely  says, 
**  The  karma  called  Yad&sanna  is  received  when 
at  the  point  of  death"  (Man.  B.  447,  489). 

YADI  (m<leo2.),  If  [^E(f^].  With  verb  in  the  pies, 
tense ;  Yadi  mam  tahdyakd  nenti  tumkdkam  ettha 
kim,  if  my  friends  are  carrying  me  along,  whafs 
that  to  you  ?  (F.  Jdt.  17) ;  BuddAo  atabbmmd  yadi 
tatta  pariyesandya  tabbtmi^tandnam  koH^  B.  Is 
not  omniscient  if  omniscience  comes  to  him  by 
research  (Gog.  Ev.  2);  Yadi  hattham  me  eii, 
should  he  fall  into  my  hands  (Mah.  246).  With 
opt.  YatU  hi  gam  bhaveyya  (Vuttodaya).  GahUo 
yadi  Hho  te,  if  the  lion  is  caught  by  yon  (Mah.  45). 
Yan  Rod  eva  parisam  upa$ankamati  yadi  khatti' 
yaparisam  yadi  brdhma^!^apari$am  . . ,  whatsoever 
company  he  enters,  whether  it  be  a  company  of 
khattiyas  or  a  company  of  brahmins.  Yadi  evath, 
yqjj  eva^9  if  so,  in  that  case  (Kb.  21).  Yadi  evaih 
§ddhu,  if  that  is  the  case,  it  is  all  right  (Dh.  216, 
comp.  219).  With  foil.  vd.  Gdme  vd  yadi  ^ 
dnMe,  whether  in  the  village  or  the  forest  (Dh. 
18,  comp.  215) ;  Buddhe  yadi  va  9dvake^  Buddbas 
or  Arbats  (Dh.  35). 

YADl  {adj,\  Of  which  sort  [^HTfl^]-  ®^"-  ^-  ^^S. 
YADIGCH A  (/.),  Self-will,  independence  [^Tf^^]  • 
Ab.  760. 

YADICGHAKAtt,  Whatever  one  wishes  [^  + 
f^^^].    Jvqjjitffd  y,  jdndti,  by  meditation  he 
knows  whatever  he  wishes  (Gog.  £v.  2). 

YADIGGHITO  (adj.).  Whatever  is  desired  [^  -|- 
icchita^ .  Tana  yadicckOam  Mampqffatif  he  gets 
whatever  he  wants  (Dh.  78 ;  Has.  37). 

YADIDA A  (adv.),  Namely,  that  is  to  say  [if^  + 
^^H]'  -^pdyatamrattanikd  esd  md^va  pafi- 
padd  yadidam  pdi^tipdti  hoti  luddo,  this  is  a 
practice,  young  man,  that  leads  to  destruction,  I 
mean  that  a  man  should  be  a  life-destroyer,  a 
hunter  (Subha  S.).  Sabbabhdtdnam  . .  ekam  eva 
nivara^m  vaddmi  y,  avijjd,  I  say  that  to  all 
mortals  there  is  one  great  hindrance,  that  is  to 
say  Error  (Alw.  I.  107).  Bkagaoato  edvakasangho 
yadidafh  eattdri  purieayugdni,  the  assembly  of 
Buddha's  disciples,  even  four  pairs  of  individuals 
(Alw.  I.  78).  Na  kutoei  bhayam  samanupaesaH 
y,  paccaitkikato,  sees  no  danger  from  any  quarter, 
danger  that  is  to  say  from  an  enemy  (Sam.  S.). 


Esa  paccayo  jardmarafuusa  y.  jdti,  this  is  the 
cause  of  decay  and  death,  viz.  birth  (Mahlmidina 
8.).  ^ammam  eatte  vibhajaH  y.  hinapafdtatdyat 
Karma  allots  mortals,  viz.  to  misery  or  prosperity 
(Gog.  £v.  32).  Evam  mahiddhiyd  esd  y.  punna- 
sampaddi  thus  this  is  a  thing  of  magical  power, 
I  mean  tiie  possession  of  merit  (Kh.  14,  30). 

YADIKKHO  (adj.).  Of  what  sort,  like  what  or 
which  [^QTfW].    Sen.  K.  525. 

YADISO  iadj.).  Same  meaning  as  last  [^TT^ll^]- 
Sen.  K.  525. 

YADIVA,  see  YadL 

YAGGHE  (indecL),  This  is  an  inteijection  or  ex- 
clamation used  iu  addressing  a  person.  It  is 
called  a  padapdra^a  at  Ab.  1 150.  I  have  always 
as  yet  found  it  in  conjunction  with  jdaeyydtL 
The  foil,  are  examples.  In  RatthaplUa  S.  a  slave 
girl  says  to  her  mistress,  yagghe  jdneyydH  ayya- 
putto  Rtxftkapdlo  auuppatto,  please  ma'am,  do  you 
know  my  young  master  Raftbapdla  has  oome 
back  I  Further  on  Raftbap&La's  mother  says  to  her 
husband,  yagghe  gahapati  jdneyydH  RaffhapdU 
kira  kulaputio  anuppatto,  do  you  know,  house- 
holder, they  say  our  young  R.  has  come  back?  In 
S&m.  S.  we  have  taik  ce  te  puried  evam  dtveeyyum, 
yagghe  devajdneyydai.  In  another  text,  yagghe 
mahdnffa  jdneyydH  ahaih  dgaeohdmipuratthimdya 
disdya,  if  it  please  your  majesty,  yon  must  know 

-   that  I  come  from  the  east  quarter. 

YAGO,  a  sacrifice  [TTR].  Ah.  412.  Ydgmadhe, 
sacrificial  slaughter  (Alw.  I.  cxxiv).  The  four  ma- 
h&ydgas  Of  great  sacrifices  (Hindu,  not  Buddhist) 
are  auamedho,  puriiomedho,  eammdpdeo,  vifo" 
peyyafh. 

YAGU  (/.),  Rice  gruel  [fPTT^].  Ab.  465;  Att. 
cii.  *  Ydgutapduld,  rice  for  making  gruel.  Y^gu- 
khqjjaka^,  rice  and  cakes  (Dh.  265,  324,  403, 
comp.  ydgukhmjjabhi^jdni  at  Mah.  82,  231). 

YAHIA  (adv.)i  Where,  wherever  (formed  on  the 
analogy  of  kuhim,  kaham).  Mah.  102  (earndpajji 
ydhin  tu).  Yahim  fhiid,  established  in  which 
(Alw.  I.  vii). 

YAJAKO,  a  sacrificing  priest  [^n^raj.  Ab.  414; 
Sen. K.  511. 

YAJ  ANA  A,  Sacrifice  [^R].    Ab.  1104. 

YAJ  ATI,  To  sacrifice,  make  an  oflfering  (in  a  Hindu 
sense),  to  give  alms  [^09  ].  Alw.  I.  19.  Sahae$' 
ena  y.,  to  give  alms  of  the  value  of  a  thousand  ka- 
h&pa^as  (Dh.  20,  comment  says  tahateapanccdge' 


YAJ 


(  695  ) 


YAN 


na .  •  lokiyatnahdjanaaMa  ddnam  dadeyya).  Pass. 
ijjaH,  yajiyaH  (Sen.  K.  492 ;  Alw.  1. 39).  P.p.p. 
yiftho  (Sen.  K.  492, 508).  Neat.  yitthaOi,  sacriaoe, 
almsgiving.  The  comment  on  Dh.  v.  108  says 
yiffKan  Hyebkuyyena  mangalakiriyadivMe  dmna" 
dduam^  alms  generally  given  on  fftte  days ;  but  in 
a  corresponding  passage  in  S6m.  8.  it  is  explained 
by  the  mah&y^igas. 

YAJI  (m.),  An  institntor  of  a  sacrifice  [^nfW]- 
Alw.  I.  cxxiv  (pi.  ydjayo), 

YAJJEVAA,  see  Vadi. 

YAJU  (n.).  The  Yajorveda  [f|l|^].    Ab.  108. 

YA JUBBEDO,  The  Yajnrveda  [^l^pf^] .    Alw.  I. 
cxxiv. 

YAKANAA,  The  Uver  [IRR^].  Kh.  3.  Yaka- 
in  composition. 

YAKKHINl  (/.),  A  female  yakkba  [^qfM^]. 
Mah.  48,  64. 

YAKKHO,  Name  of  certain  superhuman  beings 
\ynf\ .  Ab.  13.  Some  of  the  yakkhas  are  atten- 
dants on  Vessava^a,  who  is  called  Yakkkddhipo^ 
lord  of  yakkhas  (Ab.  32).  The  yakkhas  are 
mostly  enemies  to  man,  but  some  of  them  are 
harmless  creatures,  and  there  are  stories  of  many 
having  been  converted  to  Buddhism  (Mah.  3,  48 ; 
Kh.  13 ;  Man.  B.  24,  44, 56).  Vessava^a  is  him- 
self called  a  yakkha  (Ab.  969).  YakkhadhApo, 
resin  (Ab.  304).      Fem.  yakkhi,  comp.  YakkhinL 

YK%  see  Yo. 

YAMAKALIKO  {adj.\  Lasting  for  a  watch  (?) 
[^Srnr  +  ^ITIT  +  T!^  •  Ydmakdlikaih  is  said  to 
mean  "drinkables  taken  by  priests  after  midday," 
seeHt  80. 

YAMAKAft,  A  pah-,  couple  [inmi].  Ab.  628. 
Yamakatelamf  two  sorts  of  oils  (J&t.  25).  YamO' 
koidldnam  antare,  between  two  Sal  trees  (B.  Lot. 
342).  Yamakafhf  or  Yamakappakarafiam^  is  the 
name  of  one  of  the  books  of  the  Abhidhamma  (see 
Tlpifakani).  It  contains  ten  divisions,  the  first  of 
which  is  m^layamakam.  A  passage  from  the 
Cittayamaka  quoted  at  Mah.  32,  aflTords  a  speci- 
men of  the  contents  of  the  book,  and  explains 
why  it  is  called  Yamaka;  yana  cittam  uppajjaH 
na  nirujjhaH  iana  dttam  nirujjhiaaH  n'  uppajj^ 
inati  yaua  vd  pana  eitta^  nirujjhiuaH  n'  uppajj* 
isiati  tasta  eittarh  uppajjaH  na  ninyjhatif  he 
whose  thought  arises  and  perishes  not,  his  thought 
shall  perish  and  shall  not  be  reborn ;  on  the  other 
hand  he  whose  thought  shall  perish  and  not  be 


reborn,  his  thought  springs  into  existence  and- 
does  not  perish. 

YAMAKO  {adj.\  Double,  twin  [inmi].  Yamake 
duvejanesif  gave  birth  to  twins  (Mah.  44).  Yama^ 
kam  pdtikariyaih,  a  double  miracle  (Mah.  107). 

YAMALAlir,  A  pair  [vmm].    Ab.  628. 

YAMAA,  a  p^r  [inr].    Ab.  628. 

YAMAMASE,  1st.  pers.  plur.  imperat.  itva,  fr.  ^V{^, 
with  a  flit,  sense  (comp.  F.  J&t.  38).    Dh.  2. 

YAMATAOGI  (m.).  Name  of  a  Ig^ishi  [«RR^f^]. 
Ab.  109. 

YAMHA,  see  Yo. 

YAMO,  Restraint,  temperance,  moral  duty ;  a  pair 
or  couple ;  name  of  the  sovereign  of  the  infernal 
region  [^Hf]  •  Ab.  44, 444, 768, 973.  Yamardjd, 
Yama  (Ab.  44).  YamapuriMd  (pi.),  the  attendants 
or  ministers  of  Y.  (Dh.  42).  Yama  is  sometimes 
identified  with  maccu  or  Death  (Dh.  368).  Yama-- 
loko,  the  realm  of  Y.  (explained  to  be  the  four 
Ap&yas). 

YAMO,  Restraint ;  a  watch  of  three  hours ;  name 
of  the  inhabitants  of  one  of  the  deva  worlds  [iTRT]  • 
Ab.  768.  The  three  ylunas  or  watches  of  the  night 
are  pathamaydmo  or  puhbay,^  majjhimay,  or 
dutiyay.f  and  pacchimay,  or  carifnay,,  the  first 
watch,  middle  watch,  and  last  watch  (Dh.  83,  88, 
118;  Gog.  Ev.  10;  Mah.  129).  At  Dh.  v.  157 
the  comment  says  yd9Ui  is  applied  metaphorically 
of  one  of  the  three  vayas  or  ages  of  man's  life. 
The  ydmadevalokOf  or  ydmaloko,  is  the  third  of 
the  k&madevalokas  (Man.  B.  25 ;  B.  Int.  605). 

YAMUNA  (/.),  The  river  Jumna  [^I^«IT]-  Ab. 
682 ;  Man.  B.  17. 

YANAKAJMT,  a  cart,  carriage,  car  [^T^n].  Dh. 
193,  204, 300 ;  Mah.  40. 

YANA  A,  Going,  proceeding ;  a  conveyance,  vehicle, 
carriage,  car  [Jim].  Ab.  375,  1090;  Dh.  57; 
Mah.  163.  Paftchttnntty.f  a  close  carriage,  a 
palanquin,  palki  (Dh.  240).  Haithiy.,  a  riding 
elephant  (Dh.  400).  Devaydnam  druyha,  having 
mounted  the  chariot  of  the  devas,  i.e.  ascended  to 
the  Brahma  world  (Alw.  N.  121).  Of  the  three 
North  Buddhist  y^as  there  is  no  trace  in  South 
Buddhism  (B.  Lot.  315). 

YAf^GE,  see  Yo. 

YANIKATO  (a^f.).  Used  as  a  vehicle  (?)  \yj^  + 
inr  with  a  changed  to  f,  and  then  shortened,  as  in 
cUtikaiat  etc.]. 


YAN 


(  596  ) 


YAT 


YANKARA^fA    (adv.),   Because    [HWIKfUfl^]. 

Das.  45. 
YAf^J^ADEVA,  see  Yo. 

YASfiASQO,  The  Glomeroas  fig-tree  [^nTTy]* 
Ab.  551. 

YAi^f^O,  A  (brahminical)  sacrifice  [lIlT]*  ^b- 
412 ;  Mah.  2. 

YANNONA,  see  To. 

YANTA]fi[y  Implements,  appliance,  machine,  engfine 
[IT^].  Qufay.f  a  sugar-mill  (Mah.  208,  also 
ueehuy..  Jit,  25).  Yantayutia^fofUf,  an  ox  yoked 
to  a  miU.  Yantamuita^,  a  weapon  propelled  bj 
mechanical  means,  as  an  arrow  (Ab.  387)«  Utthd- 
peivdnayaniehijalaih  AbhayavdpiiOt  having  raised 
the  water  out  of  the  A.  tank  by  macliinery  (Mah. 
211).  YantahatthU  an  elephant  worked  by  ma- 
chinery, an  automaton  elephant  (Dh.  158). 

YAPANAA,  LiWng,  miuntenanoe  [irnnf]>  Y, 
labhaH,  to  get  one's  living.  Ydpanamattam  dddya, 
receiving  enough  to  support  life  (Dh.  372,  comp. 
J^t,  57).  Ydpanamaito  dhdro^  food  sufficient  to 
support  life  (Dh.  287).    Also  ydpand  (Ab.  942). 

YAPETI,  see  Ydtu 

YAPYAYANAA,  a  pahinquin  [^irTORm]-  Ab. 
373. 

YASASSi  {adj.\  Famous  [linfanj. 

YASASSIVA  (a4;.),  Surrounded  by  eminent  men 

[*l«llRfl'l,+  ^T^]  •  YoBOigino  parivdrdjand  atsa 
atthtti  y, 

YASAVA  (adj.\  Famous  [^nTO+  ^].  Sen. 
K.  400. 

YASMA,  see  Yo., 

YASO,  Fame,  renown,  reputation,  honour  [^mi^]- 
Ab.  117;  Dh.  191.  Inst,  yiuma  (F.  Jit.  10). 
TasBa  rdjd  mdhantaik  yoiafk  daitoHf  the  king 
will  confer  gfreat  distinction  on  him  (Has.  32).  In 
composition  generally  yoso.'  YMobhogoiomappUo 
(Dh.  53). 

YASODH ARA  (/.),  Name  of  the  wife  of  Siddhattha 
(Ootama)  before  he  became  Buddha  [€|1(^m^|]. 
Ab.  336;  E.  Mon.  2;  Man.  B.  124,  152. 

YATANA  (/.),  Torment  [1|TIWT]-    Ab.  407. 

YATATTO,  see  Yaio. 

YATHA  (adv.),  As,  like,  how,  when  [fnTf]*  Ab. 
1142.  Ketd  te  na  y.  a^Suuam,  your  hair  is  not 
like  other  people's  (Trenckner).  Mdtd  y.  niyam 
puttam  . .  anurakkhe  (opt.),  as  a  mother  would 
watch  over  her  own  son  (Kh.  16).  Tatk  Bhag^' 
avd  na  ovadati  y.  Devadattam,  KokdUyam . .  him 


Buddha  does  not  admonish,  any  more  than  D.  or 
K.  (B.  Lot.305).    Y.  pariMom kho pana $o Bhag- 
avd  sarena  vlrndpeH,  when  Buddha  instructs  the 
assembly  with  his  voice  (B.  Lot.  566).    NMomH 
dhM  yathd  'yofh  pcMipo,  the  righteous  are  ex- 
tinguished l&e  this  lamp  (Kh.  10;  Dh.  36,  53). 
Khippam  dhammmk  vijdndH  daM  9iipara$atk  ffo- 
thd,  he  quickly  knows  the  law  as  the  spoon  knows 
the  taste  of  the  broth  (Dh.  12).  Opundti  y.  bhm$(nk, 
winnows  them  like  chaff  (Dh.  45).    In  conjunction 
with  tathd:  Yaihd  me  dkanaeehedo  na  hoH  taihd 
karindmi,  I'll  manage  so  as  to  have  no  expense 
(Dh.  93,  comp.  F.  JO.  12;  Dh.  29;  Jit.  8);  Fa- 
thd  nwik  na  miu^cati  tathd  kdtum  vattati,  1  most 
act  in  such  a  way  that  he  does  not  dismiss  me 
(Dh.  156) ;  Tatk'  attdnam  nweteyya  yathd  bhM 
pavad^hati,  let  him  so  establish  himself  that 
wisdom  may  increase  (Dh.  50) ;  Yathd  mo  Idbhag* 
gappatto  hoH  tathd  akdai,  so  acted  that  he  became 
highly  prosperous  (Dh.  305,  comp.  Ten  J.  42); 
JEtm  pana  tvaih  p^^rima  tathd  akdri  yaihd  *ham 
pifidatk  na  labheyyam,   what,  sinner,  did   jon 
manage  that  I  should  receive  no  alms  (Dh.  353) ; 
Bhagavd  tathd  mo  dhammaih  deoetu  yathd  attham 
^dneyydmi,  let  the  Blessed  One  so  teach  me  the 
Law  that  I  may  understand  the  meaning  (comp. 
Ten  J.  118) ;  Karoti  $o  tatX'  attdnam  yathd  nam 
ieehati  dito,  he  makes  himself  such  as  his  enemy 
wishes  him  to  be  (Dh.  29) ;    Yathd  vd  tathd  vd 
hotUf  however  that  may  be.    With  folL  eoaik: 
Yathd  od  aechardya  paht^dya  vaooati  .  .  evadk 
mkkhdpetvd,  having  trained  the  bird  so  that  it 
sang  when  he  snapped  his  fingers  (Ten  J.  114); 
8elo  y.  ekaghano  vdtena  na  oamhati  evatk  nmdo' 
paoariudon  na  oamiS^fanti  paft^itd,  as  the  solid  rock 
is  not  shaken  by  the  wind,  even  so  the  wise  are 
unmoved  in  praise  and  blame  (Dh.  15,  comp.  3) ; 
Yathd  paoio  (opt.)  marieikam  evam  lokam  avek' 
khantam  maecurdjd  na  patoati,  the  man  who  so 
looks  upon  the  world  as  he  would  look  upon  a 
mirage  (i.e.  views  it  as  unreal,  as  vanity),  him  the 
khig  of  death  sees  not  (Dh.  31).    For  yaihd  tarn 
see  art  iSo  (2),  p.  481  (a),  line  25 ;  for  foiM  yaihd 
see  line  31  of  the  same  column.    With  foil.  Aw- 
tham:   Yathd  katham,  how  then?  how?    With 
foil,  ndma  .*  Yathd  ndma  • .  evam  evam,  just  as  . . 
even  so  (Jdt.  16;  Ab.  1142).     With  folL  api: 
Yaihd  pi,  just  as  (Ab.  1142;  Jit.  24,  followed  by 
tath'  eva ;  Dh.  60,  followed  by  evam  pi).    With 


YAT 


(597) 


YAT 


fdl.  hi:  Yaihd  hi,  as  (Ab.  1142,  at  Jdt.  20  yaihd 
hi  means  **  for  as*')-  With  foil,  eva  :  Yath'  eva, 
yo^Aort'Mi,  just  as  (Ab.  1142, 1143;  with  foil,  to- 
thmrivOf  Sen.  K.  211).  F.  is  sometimes  repeated : 
Yathd  yaihd  *haih  . .  iffdndmi,  as  far  as  I  ander- 
stand  (Alw.  I.  92) ;  Yathd  yathd  . .  tathd  tathd 
(Att.  198). 

YATHABALAA  (adv.).  According^  to  one's  power 
or  means,  to  the  best  of  one's  ability  [4|f||l|l||4|^] . 
Mab.  35  (as  mach  as  one  can  afford) ;  Dh.  132, 
240,328. 

YATIlABHIRANTAliif  (adv.).  As  long  as  one  likes 
[^mT  +  p.p.p.lrtin?Q.    Dh.23L 

YATHlBHUCJDO  (o^/.).  Real  (?)  [itimjlf  +  ^]- 
Alw.  I.  evil. 

YATHABHOTAA  (adv.).  According  to  the  reality, 
rightly,  truly,  correcdy  [i|mMi|4fJ.  Dh.  37- 
jiff  ha  vatthdni  y.jdnitvd  (Dh.  431). 

YATHABUPPHAlil  (adv.).  According  to  seniority 

YATHADHAMMAA  (adv.).  Equitably,  legally, 
righteously  [^1||^4h]*  Mah.  Izzzvii;  Pat. 
10,91. 

YATHADHAMMO,  Just  award,  righteous  punish- 
ment [ITVT  +  "VHi]  •    P^- 18- 

YATHADHOTO  (adj.).  Washed,  dean  [mi  + 
iftn]  •  ^^  tb®  phrase  yathddhotena  pattena  nik^ 
khawtati  or  dgacchati,  to  leave  the  rillage,  or  re- 
turn home,  with  nnsoiled  bowl,  with  bowl  as  dean 
as  when  the  begging  rounds  began  (of  a  monk 
who  has  failed  to  obtain  alms  on  his  begging 
rounds,  Dh.  100, 101, 353). 

YATHAGATO  (a^\)»  As  contained  in  a  book,  as 
written   [llWnRi]-     Yathdgatatk  attham  buj' 
jhitvd,  baring  understood  the  meaning  as  it  is  given 
(see  Jgata). 

YATHAHA,  As  he  has  said  [ITITT  +  ^ITf]-  ^^' 
105.  Yath'  dha  Bhagavd,  as  Buddha  has  said 
(Alw.  1. 100). 

YATHAHI,  see  Yathd. 

YATHAkALAA  (adv.).  Am  long  as  possible  [^qWT- 
^FTIR^.    Mah.35. 

YATHAKAMMAA  (adv.).  According  to  one's 
Karma  or  actions  [iHIT  +  ^i<A*t]*  Yathdham' 
wuuk  gatOt  went  according  to  his  deeds,  vis.  passed 
away  (at  death)  to  that  state  of  ezbtence  (whether 
heaven  or  hell)  which  his  merit  or  demerit  had 
earned  (Has. 30;  Mah.  238;  F.  Jit.  8,  58;  Faus- 
bdU  wdl  renders  it,  "passed  away  and  was  re- 


warded according  to  his  deeds  ").    Yathdhammi- 
poffo  (adj.),  going  according  to  his  deeds,  following 
the  destiny  of  his  deeds  (Gog.  £v.  10 ;  B.  Lot: 
800). 
YATHAKARO  (a^\).  Acting  in  which  way  [fHTT 

+  ^]- 
YATIlAKKAMAl£l(acfo.)f  In  due  order, successively 

[^rWTWntH    Mah.  19. 
YATHALANK ATO  (adj.).  All  decorated  as  he  was, 

without  changing  his  state  dress  [^llTT  +  ^IRt* 

W!].    Dh.307. 
YATHAMATO  (adj.).  As  if  dead,  Uke  a  dead  man 

[^rirT  +  ^].    Dh.6. 
YATHAnAMA,  see  Yathd. 
YATHASAYAA  (adv.),  Rightly,  fitly  [fffTRTT- 

YATHANUROPO  (adj.).  Suitable,  commensurate 
[^m  +  ^J^^I|].    Mah.  108. 

YATHANUSITTHAA  (adv.).  According  to  in- 
structions, in  accordance  with  what  has  been 
taught  [ijirr  +  ^W^fil^]-    ^^'  151. 

YATHAPEMAA  (adv.).  Out  of  love  or  affection 

YATHAPHASUKO  (a^'.),  According  to  comfort, 
pleasant  [^HIT  +  pA(£fftt  +  ^] .  Yathdphdtuka- 
tfhdnam,  a  pleasant  place,  a  comfortable  lodging 
(Dh.  81). 

YATHAPI,  9ee  Yathd. 

YATHARAHAM  (adv.).  According  to  worth  or 
station ;  properly,  satisfactorily,  correctly,  appro- 

priatdy,  duly  [^Enrri^CI-    ^^-  ^^  ^  ^>  ^» 

122, 132, 104,  207. 
YATHARIVA,  see  Yathd. 
YATH ARUGI  A  (adv.).  According  to  one's  pleasure 

or  wish,  as  one  likes,  at  will  [comp.  <mi%ff|]. 

Mah.  18,  38,  39, 134, 170. 
YATHARUCITO  (a^.).  As  liked,  pleasant  [inrr+ 

1|f^] .    F.  dhdro,  food  that  he  liked  (Das.  38). 

Yathdruciiatfhdnam,  a  convenient  spot  (Dh.  155). 
YATHARUCIYA  (adv.).  As  one  like^  at  pleasure 

[^Erm  +  instr.  ^f^] .    Dh.  244 ;  Ten  J.  1 15. 

YATHAROPO  (adj.).  Of  that  kind  which,  such 

YATHASADDHAA  (adv.).  According  to  faith,  in 

faith  [<lfHmn]'    ^^'  ^« 
YATHASAKO  (a^.).  Each  his  own,  respective 
[l(irr9  +  ^].    Dh.  222.    Ditthim  vydkariHuu 
yathdiohadt,  ezpoundcid  their  respective  creeds 

70 


YAT 


(  598  ) 


YAT 


(Mah.  42,  perhaps  however  y.  is  here  the  adv.  *'  in- 
dividually, each  for  himself"). 
YATHASANKHYA A  {adv.).  According  to  number 

or  order,  respectively  [€im4l^09(^]. 
YATHASANTHATIKANGAA,  This  is  the  12th 

Dbatanga  precept,  and  according  to  Hardy  en- 
joins, '^taking  any  seat  that  may  be  provided'' 

[^RTT+^i^H-ICll  +  ^rff].    E.Mon.lO;B. 

Int.  310. 
YATHASATTlSr,  YATHASATTIYA  (adv.),  Ac 

cording  to  one's  ablKty  [^JT^T  +  IffWy  "VWTff- 

jm]'    Dh.  122,240. 
YATHASUKHAft  (adv.).  As  one  liices,  at  pleasure, 

comfortably,  at  one's  ease  [^[^TFS^i^]-  ^b-  fi^» 

177;  Ab.  179;  Ten  J.  115;  Mah.  7. 
YATHATATHO  (adj.).  Real,  true  [tTlfT^T^]-  Ab. 

127.   Adv.  yaihdtatham,  truly,  exactly  (Ab.  1 152 ; 

P6t.  67 ;  Att.  134). 
YATHATTAA,  and  (abl.)  YATHATTA  (adv.). 

Rightly,  exactly  [?r^  +  ?f].    Ab.  1152;   Sen. 

K.  415. 
YATHATTHANAA,  and  -THANAA,  Former  or 

original  place  [<|!q|l|[||l|].     Yaihdffkdna^  eva 

gatam,  went  back  to  its  place  (Dh.  350,  comp. 

Mah.  206).     Yathdfthdne  fhaped,  replaced  in  its 

former  posi6on  (Mah.  3,  206,  256).    Adv.  yathd- 

thdnam,  according  to  rank,  in  due  order  (Mah. 

170). 
YATHAVAJJAA,  Mimicry  of  a  person's  defects 

[^Cnrr  +  ^^]*      Yatkdvqjjatk  ndma  kdfuikuftU 

khmyddinam  yarh  yath  vajjaik  tarn  task  payojetvd 

dassanakifd  (see  Payojeti). 
YATH AVEOA A,  As  quickly  as  possible  [HTfTT  + 

^^\.    Dh.322. 
YATHAVIDHIA  (adv.),  Duly,  fitly  [inrrf^ftt]. 

Mah.  53,  65. 
YATHAVIHITO   (adj.).   As   appointed,    regular 

[^r^  +  f«rfl7r].    Mah.  66. 

YATHAVUTTO  (adfj.),  As  above  mentioned  \ym 
+  ^Ti].    Mah.  212 ;  Att.  195. 

YATHAYIDAA,  and  YATHEDAA  (adv.).  As;  so 
that  [inrr  +  1[<ip(]-  See  Idam  (2).  Sen.  K. 
217.  Yathayidaik  miianaih  addhaniyam  aua,  so 
that  religion  may  be  advanced  (Br.  J.  S.  A.).  JVtf- 
haik  bhikkhave  cAndm  ekataddam  pi  samanU' 
pandmi  yo  evam  puriMosta  ciitafk  pariydddya 
HffhaH  yathayidam  bhikkhave  iithi$addo,  I  know 
no  single  other  sound  that  can  so  captivate  the 
mind  of  man  as  woman's  voice  (Dh.  85,  this 


example  proves  that  idadi  in  this  compound  is  the 
adverb  Tj^j^-  With  foil,  tatkd  :  Yathedmk  8d- 
ripuitaua  mttam  theroita  bhdaato  fathd  Mahimd' 
atheraasa  ahit  devaMamdgama,yaat  as  for' the  thera 
S.  when  he  preached  the  Sutta,  so  for  tlie  thera 
M.  there  was  a  great  congregation  of  devas 
(Mah.  81). 

YATHEVA,  see  YiUhd. 

YATHICCHITAA  (adn.).  To  one's  likfaig,  to  one's 
heanfs  content  [ll^fUlfl^*  Ab.  469;  Mah. 
133 ;  Jit.  27.  It  is  perhaps  sometimes  an  adj.  as 
at  Mah.  48,  aa^wh  Mhd  yathieehUatk. 

YATI  (m.),  A  pious  ascetic,  a  Buddhist  monk  [frflf]. 
Ab.  434 ;  Mah.  23, 150, 176.  Dat  yaiimo  (Mah. 
196). 

YATI  (/.),  (in  prosody)  Gnsura  [Hfif]- 

YATI,  To  go ;  to  go  away ;  to  undergo  \VJ]  -  Por 
ydti  at  Dh.  v.  179  see  UyjfdH.  Dvdrttmafjkdalm' 
kafk  ydmi,  I'm  gdng  to  D.  (Mah.  59).  SaggaA 
y.,  to  go  to  heaven  (Dh.  22).  Anigho  ydU^  gets 
off  scatheless  (Dh.  52).  Pacehd  yamto,  walking 
behind  (Mah.  228).  Gdmagdmunaggenm  ydH, 
walks  along  the  road  leading  to  the  village  (Mah. 
24).  Hattkind  y.,  to  ride  on  an  elephant  (Mah. 
246).  Ydnena  y.,  to  drive  in  a  carriage  (IHit.  1 10). 
Anavegema  yanUuamiiaatk  ehfjji,  his  head,  as  he 
passed  at  full  speed,  was  severed  (Mah.  134). 
P^Madi  ydti,  refers  to  what  precedes.  At  Mah. 
151  ditvdyantam  is  probably  ififo'  ^ania$k  ==  dind 
dyantam,  Hitvd  ydti,  leaves  behind,  distances 
(Dh.  6).  Madhmradt  ydti,  undergoes  sweetness, 
becomes  sweet  (Ras.  33).  Imperat.  ydiu  (Mah. 
170).  P.p.p.  ydto,  having  gone  to,  attained.  S«-> 
pdfavadi  ydto,  having  attained  great  skill  (Alw.  I. 
112).  Havfaig  fled  (Mah.  Ixxxvii).  Cans.  yiTpelt, 
to  keep  oneself  going,  maintain  oneself  (B.  Lot. 
354;  Das.  8 ;  Pfit  88).  PhMphtdena  ydpeti,  to 
live  on  wild  fruits  (Das.  3,  comp.  25;  Kli.  11). 
SamaifUidhammo  ndma  9ar(re  ydpemte  takkd  kd- 
tudi,  the  duties  of  religion  can  be  performed  (only) 
as  long  as  the  body  is  midntalned  or  kept  alive 
(Dh.  82,  comp.  Ydpanadi). 

YATO  (adv.).  From  what,  from  whom ;  inasmuch 
as,  since,  because ;  from  the  time  when  ['^nV^]- 
Yato  paijdtataro  »'  atthi,  than  whom  there  is  none 
greater.  Ndmalmgau  kataUam . .  yaia  maktMo' 
latk,  inasmuch  as  fitmiliarity  with  nouns  and 
genders  is  of  gfreat  importance  (Alw.  I.  vii ;  in 
the  next  verse  read  ndtnoMgdny  «loX     la  con- 


YAT 


(  599  ) 


YAV 


jnnctioii  with  taio  .*  Yaia  Moyom  iato  khema^t 
he  drew  safety  from  what  caused  his  fear.  R^en* 
ummddayi  more  diffhamaitd  ^va  td  yaU  tato  Um» 
mddaeUid  H  ndmatk  mfpqpadam  labkif  because  she 
maddened  men  by  her  l>eaaty  as  soon  as  she  was 
seen,  therefore  she  received  the  appropriate  name 
of  U.  (Mah.  56).  Repeated :  Yaio  yaio  sainmo- 
§&tif  as  soon  as  ever  he  grasps  (Dh.  67)»  Tata 
ymio  ..taiotaio  (Dh.  70). 

YATO  (p.p.p.)»  Restrained,  temperate  [ifTf]-  I>b. 
900.  Ahdre  y.,  temperate  in  the  matter  of  food. 
Yaiatto  (adj.),  self-restrained  (  =  yatiltman).  Yo" 
HmdriyOf  one  whose  senses  are  snbdned  (Ab.  434). 

YATO,  see  YdH. 

YATRA,  Since,  ioasmoch  as ;  and  YATTHA  (adv.), 
where,  in  which  plaee»  wherein,  whereon,  whither 
[l(^].  The  older  form  yatra  I  have  only  met 
with  in  conjunction  with  hi  ndma,  Nattati  vaia 
bho  loko  vhuiiiaH  vaia  bho  loko  yatra  hi  %dma 
tathdgataua  .  •  appouakkatdya  cUtaHi  iMmati  no 
dhmmmadetandyaf  the  world  is  lost,  the  world  is 
mined,  inasmuch  as  the  heart  of  the  Buddlia  is 
Inclined  to  quiescence  and  not  to  preaching  the 
Truth  (Gog.  Ev.  8).  Abbhutmh  vaia  bho  tamo" 
IMMsa  mahiddhikaid  mahdnubhdvatd  yatra  hi  nd^ 
mdyatk  Brahmdyu  brdhtnapo  ndto  yasami  evard- 
path  paraaumipaccdkdratk  kariiBati^  a  wonderful 
tiling  indeed  is  the  magic  power  and  influence 
of  a  ^rama^a,  insomuch  that .  .  (Brahmiyu  S.). 
Yaitha  Is  in  very  common  use.  Te  yanti  accutad$ 
fhdmuk  yattha  gamivd  na  oocare^  they  go  to  the 
everlasting  place  whither  having  gone  they  mourn 
no  more  (Dh.  40).  Yaitha  ffhiio,  standing  where- 
on (Dh.  33).  yulM'eiNi,  wherever  (Dh.  406).  jiUhi 
gdmo  bhamie  Kalatigdmo  ndma  yatihdhadi  jdio, 
tiiere's  a  village.  Lord,  called  Kalasigdma,  where 
I  was  l>om  (Alw.  I.  ilii).  Yaiiha  iheratta  kam* 
tfho  vataH  iarii  vUhim  pi^dya  pdviMum,  entered 
for  alms  thestreet  where  the  thera's  younger  brother 
Hved  (Dh.  8S).  With  folL  iatiha  .*  Yaiiha  patri- 
iabbo  iaiiha  hamiabbOf  wherever  he  Is  to  be  seen 
there  he  is  to  be  slain  (Alw.  I.  72,  oomp.  Mah. 
151).  With  foU.  eiiha  :  Makuiath  yaitha  tnoca' 
ymdt  . .  eiiha  odld  kaid  ahu  (Mah.  100).  See 
Kaiiha,  Repeated:  Yaiika yaiiha pan^itaaama^ 
fuibrdhmafid  aiihtii  vadamii  iaiiha  iaiiha  ganivd 
mikaeehaih  karomii,  in  whatever  places  people  say 
that  there  are  wise  monks  and  brahmins,  going  to 
each  of  those  places  they  converse  with  them  (Dh. 


121).  As  first  part  of  a  compound :  Yatihakd' 
fnadt  (adv.),  wherever  one  lilces,  at  will  (Dh.  7, 
58).  In  these  forms  we  have  an  interesting  case 
of  diflerentiation,  yaitha  meaning  '*  where,"  and 
yatra  ''since,  whereas"  (comp.  the  use  ofannattha 
and  amatra). 

YATRA  (/*.),  A  march  or  espedition ;  livelihood 
[^TRT]-    Ab.  305,  1054. 

YATTAKO  (aty.).  However  much,  of  whatever  size 
(comp.  ettako,  kitiako).  Yatiakd  bhikkhd,  how- 
ever many  monks,  whatever  number  of  monks 
(P&t  2).  Bhiiiiiu  yaitakena  oloketufh  sakkd  hoti 
tatiakam  ehiddarh  katvd,  having  made  holes  in 
the  walls  big  enough  to  look  through,  lit.  by  what 
sized  (hole)  in  the  walls  it  is  possible  to  look,  of 
that  size  having  made  a  hole  (Dh.  100).  YattO' 
kam  kdlam  tarn  vaddhati  tatiakam  itare  vad- 
dhanii  yeva,  for  whatever  length  of  time  it  in- 
creases, for  the  sameiength  of  time  the  others  in- 
crease also  (Dh.  288). 

YATTHA,  see  Yatra. 

YATTHI  (/.),  A  staff,  stick,  pole ;  a  stem,  stalk  ; 
a  measure  of  length  =s  seven  ratanas  [^TflT]-  Ab. 
100;  Dh.  85.  Rathay.,  the  pole  of  a  chariot. 
Of  the  sticks  on  which  a  bird  snare  was  mounted 
(Ten  J.  51).  Vefay.,  a  bamboo  pole  (Mah.  68). 
Kdpay.,  the  mast  of  a  vessel  (Mah.  120).  Yaffhi- 
madhukd  (f.),  iiquorioe  (Ab.  587;  Mah.  107). 
Panaioy.,  the  stalk  of  a  jak  fruit  (Mah.  167). 

YATVADHIKARAISrAA,  =  yaio    adhikaraitath 
(Sen.  K.  310). 

YAVA,  and  YAVAA  (adv.).  Until,  while,  as  long 
as,  in  order  that  [^TRRtl-  ^^^  pdpam  na 
paccati,  as  long  as  his  sin  is  not  punished  (Dh. 
13,  22).  Tiffha  tdta  y.  te  ydgubhattafh  eampd* 
demi,  stop  a  minute,  my  son,  whiie  I  get  you  some 
gruel  ready  (Db.  403).  Aechariyam  bho  RatthO' 
pdla  abbhutam  bho  R.  ydva  mbhdeUadi  idath  tena 
Bhagavaid,  it  is  marvellous,  Rat^hapdla,  it  is 
wonderful,  how  well  this  has  been  spoken  by  the 
Blessed  One.  y.  dhammaih  euftom*  ahaHt  adhtvd* 
setha  tdva,  wait  while  I  listen  to  the  Law  (Mah. 
108).  Ydvdhath  dgacchdmi  idtf  eiiha  thokath 
viegama,  rest  awhile  here  till  I  return  (Ras.  31). 
Ydvam  hi  vanatho  na  ch\ffati .  .  patibaddhamano 
*va  tdva  eo,  for  as  long  as  lust  is  not  extirpated,  so 
long  is  his  mind  in  bondage  (Dh.  50,  comp.  128, 
140,  300).  Y.  ta»8d  pavaitint  na  suitdma  tdva  n* 
eva  yuddham  daudma  na  rtyjam^  as  long  as  we 


YAV 


(  600  ) 


YAV 


hear  no  news  of  her  so  long  we  decline  eitiier  to 
go  to  war  or  to  soirender  the  kmgdom  (Dh.  157)* 
Y.  idaih  bandhanam  na  vaddhaU  tdvad  eva  nam 
chindisidmif  that  this  bond  may  not  grow  I  will 
cut  it  off  at  once  (Dh.  1 18).     Ydva  hahukd  hmiH 
tdva  pdpikd  eva^  the  more  there  are  the  worse 
they  will  be  (Dh.  285).    Na  tdo'  imam  pallankam 
bhindiMdmi  y.  me  cittam  vimuceaH,  I  will  not  rise 
from  this  conch  until  my  soul  is  emancipated  (Dh. 
118,  comp.  P&t.  17).    ApoMhka  tdva  bhagini  y. 
bhikkU  bhtmjanti,  withdraw,  sister,  while  the 
monks  are  eating  (Pdt.  20).     Ydva  is  also  used 
prepositionally  with  ace.  or  abL    With  ace.  2Vm- 
iapurato  y,  bodkimofjtdamf  from  T.  to  the  Bodfai- 
ma^^A  (Mah.  182);   Y.  kotippakotimt  up  to  a 
koti  of  kotis  (Has.  18).    With  abl.  Suriyaitha- 
gamd  ydva,  until  sunset  (Mah.  118) ;  Ydv*  ajjadu 
.  veud,  till  the  present  day  (Mah.  195) ;  Ydva  piH' 
vegapauaddhiyd  nisiditvdf  having  sat  until  the 
subsidence  of  his  joyous  excitement  (Alw.  I.  80, 
comp.  B.  Lot.  335,  Mah.  174,  Gog.  Ev.  15,  Ten 
J.  34).    With  an  adv.  ydv"  t^a,  till  to-day  (Mah. 
241).    Sometimes  the  noun  is  in  the  nom.,  as  at 
Ras.  65,  ydva  paceuppannavatthukatkd ;  and  at 
J&t.  2  we  have  ydva  bodMmaftde  Mbbannuiappatti 
tdva  pavatto  kathdmaggo,  the  course  of  narration 
continued  up  to  the  attainment  of  omniscience  on 
the  l)odhima94^  (comp.  Ras.  65).    With  foil,  eva, 
ydvad  eva,  until ;  as  soon  as,  whenever  (Dh.  13) ; 
as  long  as,  while,  considering  that  (P4t   17). 
Ydvad  eva  devo  .  .  mam  na  plavitt^aH .  .  tdva 
na  uffhahiudmi,  so  long  as  the  clouds  shall  not 
lift  me  up  (with  floods  of  rain),  so  long  I  will  not 
rise  (Att  210),    The  form  ydvade  corresponding 
to  tdvade  (see  Tdva)  sometimes  occurs  (Gl.  Or.  75). 
With  foil,  ca  ida$ki   Ydvan  e  idam  (idath  is  the 
adv.).  Anieed  bhikkhave  MoAkhdrd  addhuvd  bhik- 
khave  ionkhdrd  ydvan  c*  idatk  bhikkhave  iabba- 
tankhdresu  alam  eva  nibbinditum  alam  virajjitnm, 
life  is  fleeting  aud  transitory,  insomuch  that  there 
is  reason  to  feel  loathing  and  disgust  for  life. 
Ydva  forms  the  first  part  of  many  compound  ad- 
jectives and  adverbs.    Ydvamafdbandham  (adv.), 
up  to  the  wrist     Ydvadvddaiamam  (adj.)  vattaim 
is  rendered  by  Tumour  "every  twelfth  year" 
(Mah.  257).    At  P4t.  10  there  is  a  curious  ex- 
pression, patto  ydvabhedandya  (dat.)  dhdretabbo, 
the  bowl  must  be  carried  till  it  breaks. 
YAVADATTHAJ!^  (adv.).  As  much  as  required 


[lim^ljlfj.  y.  bhti^fiivdy  having  eaten  his  fill 
(Dh.372).  In  phrtaeB  like  ydvadatthamnuukmtm 
khddUvd  (Ten  J.  13,  comp.  Dh.  228),  we  perhaps 
have  an  adj.  ydvadattho,  saffideat.  With  affix 
V,  bhM^fitvd  ydvadoHhakatk  (Mah.  167). 

YAVADE,  see  Ydva  (15  lines  from  end  of  art). 

YAVADICOHAKABk  (adv.\  As  much  as  desired 

YAVAJARA  (adv.).  Until  old  age  [VJ^  +  WKj]- 
Dh.  V.  333  (Suhh.  says  it  is  a  sam^sa,  and  separate 
from  tlla^  so  that  Fausl^dll  has  printed  the 
passage  rightly). 

YAVAJIVAA  (adv.).  As  long  as  life  lasts,  aU  one's 

life  [in  8.  ^HqfriH^IH]'    ^^^  ^®'  ^^^  ^^• 
12;  B.  Lot  864. 

YAVAJIVIKO  (atff.).  Lasting  one's  whole  life,  life- 
long [in  8.  tfHfnfVf^^].    Pit.  89. 

YAVAKO,  Lac  [^rn^].    Ah.  305. 

YAVAMAHANTO  (adj.).  However  big  [m^+ 
^np^].  Kivamahantatk  mama  cakkayugatk  Aw- 
riitat^ti  vatvd  ydvamahantam  dkanl^oM  wtie, 
having  said,  **  How  big  will  you  malce  my  piur  of 
wheds?"  and  it  having  l>een  answered,  '*As  big 
as  yon  like"  (Dh.  96). 

YAVANAPUPPHAA,  Name  of  a  perfome  [ip^ 

+  xr^].    Ab.  147. 

YAVAff CIDAft,  see  Ydva. 

YAVANTO,  As  many  as  [masc  plar.  fr.  im^]* 
Dh.  V.  337. 

YAVASO,  Pasture,  fodder  [VI^^]•  Ab.  602;  Das. 
24. 

YAVATA  (adv.).  As  fer  as,  inasmuch  as,  iiecanae 
[^iqm].  In  conjunction  with  tena:  Na  tena 
pa^ito  hoti  ydvatd  bahu*  bhdeati,  he  is  not  on 
that  account  a  wise  man  l>eeause  he  talks  much 
(Dh.  46,  comp.  47).  Ydvaf  aua  tngatamiddko, 
as  long  as  he  is  awake  (Kb.  16).  Ydvatd  • .  td" 
vatd,  as  long  as  ..  till  then,  because  • .  tiierelbre. 
There  is  a  curious  use  of  y.  with  a  nonn  in  the 
nom.  case,  of  which  I  have  met  with  the  foQ.  ex- 
amples :  Ydvatd  pariad  dti,  all  the  multitude  that 
was  there  (J&t.  26,  here  one  would  eiqpect  die  adj. 
ydvati,hm.h.^fm^).  Idath maramatk ndma na 
ekasmiA  yeva  fhdne  na  ea  ekau^  eva  heH  ydnaU 
pana  bhdvmppaiU  ndma  atthi  eabbaeattdnad^  kUi 
yeva,  this  death  is  not  confined  to  a  single  place 
or  a  single  individual,  but  wherever  tiiere  is  ex- 
istence and  rebirth  it  is  the  destiny  of  all  sentient 
beings  (Dh.  350).     Ydvatd  bhikkkave  dkammd 


YAV 


(  601  ) 


YO 


sumkhatd  vA  amAkhaid  vd  vMgo  iesmk  dhammd' 
nofk  aggam  akkkdyatif  priests,  whatsoever  con- 
ditkmB  there  may  be  material  or  immaterial,  of 
these  conditi<ms  arhatship  is  the  chief  (Dh.  382 ; 

'  Fansbdll  here  offers  the  conjectand  emendatioii 
ydwmtd^  nom.  pi.  from  ^Pfl^y  but  the  reading  of 
the  text  ie  correct,  comp.  ydvaid  brdknuiftagaha' 
poHkd  MithUdyam  pafivaaanti). 

YAVATAKO  (at(f.\  As  long^,  as  for,  as  much,  as 
many  (comp.  tdvatako).  Ydvaiake  omm  kdyo  id' 
vatttko  AMo  ffjfdtnOf  as  long  as  his  body  is  so  long 
Ib  tlie  stretch  of  his  arms  (B.  Lot.  570).  Bumouf 
has  misunderstood  the  meaning  of  this  passage, 
which  clearly  is  that  the  height  of  Buddha  was 
equal  to  tiie  distance  between  the  tips  of  his  fingers 
when  his  arms  were  stretched  out  I  have  more 
than  once  been  told  that  in  well-proportioned  men 
this  is  generally  found  to  be  the  case.  Ydvatake . . 
MumkaH  ooadUmm  .  .  tdoatake  ypafthdpetwhj  to 
provide  as  many  (novices)  as  he  is  able  to  eihort 
(P4t.  ziv).  Fern,  ^ikd:  Ydvatikd  ydmuta  bh^i 
yinena  gmiUvd,  going  in  her  carriage  as  for  as 
there  was  room  ibr  a  carriage,  or  as  the  ground 
permitted  (Dh.  231,  y.  of  course  agrees  with 
bh^i).  In  one  instanoe  (P&t  2)  I  have  met  with 
a  masc.  form  ydvatiko, 

YAVATATIYAA  (iubf.).  Up  to  the  third  time 
[^rra^  -f  ^ifHr]*  y»  vdretvd^  having  thrice 
endeavoured  to  prevent  him  (Bh.  172).  Tathd  'H 
y.,  this  happened  three  times  (Mah.  45).  P^t.  5, 
96 ;  Das.  4.  With  affix  If,  ydvataHydko^  a  name 
of  the  last  four  Sanghidisesa  offimoes,  because  be- 
fore the  punishment  is  inflicted  warning  must  have 
been  thrice  given  (P6t.  6). 

YAVATAYUKAA  {adff.\  As  long  as  life  should 

last  [irreilT  +  ''n^+ 1]*  ^»  **»«  phrase  y. 
HtfkaH,  to  live  out  one's  span  of  life,  Le,  not  have 
It  shortened  by  evH  karma  acquired  in  the  present 
or  a  previous  existence.  When  used  of  a  human 
being  it  means  to  live  to  a  good  old  age ;  when 
used  of  a  deva,  to  live  the  period  allotted  to  devas 
of  the  devaloka  in  question  (In  some  of  the  dev»> 
lokas  life  is  of  enormous  length,  see  Man.  B.  26). 
F.  Jit  8;  Ten  J.  52 ;  Dh.  117,  252  (y.  panmnft 
kaivd)f  288, 330  (Ifaie  4) ;  Mah.  14  (read  ^kam). 
YAVATIHAA  (adv.).  As  many  days  as  [some  de- 
rivative of  irnVt.  +  ^RPO  *  Y.jdmtuh  pafiechd' 
deH  tdvaiikam  • . ,  for  as  many  days  as  he  know- 
in^y  conceals  his  sin,  for  so  many  days . .  (Pit  6). 


YAVO,  Barley  [m].    Ab.  450 ;  F.  Jit  15. 

YAyI  (ad;.),  Going  [^HftlH].  Sighay.,  going 
quickly.  Nagaray^y  going  to  the  city  (Sen.  K. 
502). 

YEBHUYYASIKA  (/.),  Name  of  one  of  the  Adhi- 
kara^asamathae.  It  is  properly  an  adj.  in  agpree- 
ment  with  kiriyd  understood.  The  second  part 
of  the  compound  is  ^^1^+ 1[^9  while  in  ye  I 
think  we  have  the  relative  pronoun  If^  (comp. 
seyyathd^  sa'yaihd),  Vij.  sends  me  the  foil,  ex- 
planation of  this  term, ''  It  means  putting  to  the 
vote  and  deciding  by  a  majority ;  this  is  done  by 
drawing  tickets  {waWed) :  a  good  orthodox  priest 
must  be  selected  as  salikagibipaka  or  ticket- 
issuer,  who  should  be  careful  to  have  the  votes 
taken  when  there  is  ai  majority  of  the  orthodox 
(dkammaoddi)*  He  quotes,  yo«M^  kUiydya  dham' 
maoddino  bahutard,  and  yebhuyyadhanunavddiHo 
etoMM  yebhuyyaiikd. 

YEBHUYYATA  (/.),  Abundance,  preponderance 
[next  -h  HT].    Ab.  786 ;  Pit  02. 

YEBHUYYO  (acf^.).  Abundant,  numerous  [pro- 
bably Iff  +  ^9]|V^}-  Ab.  703  (I  have  never  met 
with  it  elsewhere  as  an  adj.).  Instr.  yebhuyyena 
(adv.),  generally,  mostiy,  as  a  general  rule,  fre- 
qnentiy,  numerously,  entirely  (Dh.  180,  2779  288, 
395).  Te  there  cankamante  yebhuyyena  vipoj' 
Jimsu,  these  (insects)  as  the  priest  walked  up  and 
down  perished  in  great  numbers  (Dh.  88,  comp. 
Mah.  181).  Teiu  yebhuyyena  pabbajUeeu,  these 
having  nearly  aH  taken  orders  (Dh.  139).  Yebh' 
uyyena  ihapeivd  dee,  all  except  two  (Brahmiyu 
S.).  Yebhuyyena  ekaio  mcaranti,  always  went 
about  together  (Dh.  410). 

YENA,  see  Yo. 

YENAEAMAtir  (adv.).  Wherever  one  likes,  at  will 
[%^+WPRG*  1*^«^*38.  Compounded  with  l|?f, 
yenakdmaugamo  (a^j-)*  going  wherever  one  likes. 

YENAKAMMAA  (adv.),  Where  one's  Karma  leads 
'\^^  4-  ^i^*0  •  Yenakammath  gabehaH  is  equiva- 
lent to  yaihdkammam  gacchatL 

YENIGCHAKAA  (adv.).  Wherever  one  likes  [%lf 

YEVA,  see  Eva. 

YITTHO,  see  Y^atL 

YO  (pren.).  Who,  what,  which ;  he  who ;  whoever 
[if^].  Declined  like  mMo.  Aoc.  yaidi.  Instr. 
yena.  Dat.  and  gen.  yaaea.  Abl.  yaemd,  yamhd 
(Dh.  70).    Loc.  yamnbht  yatnhi  (Dh.  40).    Fem. 


YO 


(  602  ) 


YO 


yd,  Idst.  ydya  (Bh.  72).  Geo.  dat  yoMt^  ydya 
(Dh.  1 18,  ya$id  'yath  ^zyaud  oyaift).  Loc.  yauamf 
ydyam.  Neat,  yakt  rest  like  masc*  Plnr.  ye. 
In8tr.abl.yeAt(F.  Jit.  10).  Gen.  dat.  yesam.  Loc. 
ye9u.  Fern.  pi.  yd^  ydyo^  lostr.  abl.  ydhi.  Gen. 
dat.  yinif^  Neat.  pL  ydnL  HoH  kho  yo  bhikkk* 
aoe  9amayo .  •  dew  na  vateaH,  the  time  will  come, 
priests,  when  there  will  be  no  rain  (Gog.  Ev.  14). 
Abhayani  yo  eabbabhiteeu  deti,  he  who  gives  pro- 
tection to  all  bdngs  (Ten  J.  1 16).  Yopana  bhikkhu 
evatk  vadeyyOf  now  if  any  priest  say  thas  (Fat. 
16).  7\^fthi  eukkd  yd  iiariiaretuh  blessed  is  joy 
which  springs  IW>m  whatever  cause  (Dh.  59). 
Yasmidi  pana  fhdne  niMUvd  math  khddiium  dra- 
bhimoH  taira  tuim  eaddmk  kated  pdUpendmi^  but 
in  whatever  place  he  alights  and  begins  to  eat  me, 
tiiere  I  will  drive  him  away  by  shouting  (Dh.  155). 
Yaita  • .  n*atthi  dukkatanif  he  who  has  no  sin 
(Dh.  70).  DevdMce  yd  roH^  every  delight  In  the 
celestial  worid  (Kb.  11).  Purin  koei  lokaimifk 
vijjaii  yo,  is  there  any  man  in  the  world  who  ? 
(Dh.  26).  Yam  pana  etam  brdH  ndmardpamy  now 
about  this  nlunar6pa  you  tell  me  of  (Gog.  £v. 
43).  Yath  balam  ahuvamhaee,  (according  to)  what 
power  we  had  (F.  Jdt  13).  YaSi  ee  vifAd  paead^ 
mmHf  him  whom  perchance  the  wise  commend 
(Dh.  41). 

In  conjunction  with  so.  Yadi  ieehaei  tadt  vadehi 
MayidM  ptAeakdmaguftdievino  padad^  yon  may 
say  what  you  like,  but  this  is  not  the  footprint  of 
one  who  is  devoted  to  the  ^ve  pleasures  of  sense 
(Dh.  163).  Yo  wmitdhdram  pattati  iaeta  r^d  mo" 
koMittd^  yasam  daaeaH,  whoever  finds  the  necklace, 
upon  him  the  king  will  confer  great  distinction 
(Jlas.  32).  Raftefiiasea  yadi  pdnam  jayap4nadi  H 
tarn  maiadif  the  drink  of  a  rictorious  warrior  is 
called  jayapdna  (Ab.  396).  Yo  ^hadkdro  *jS&i- 
oiumAaua  td  'hamakamikd,  that  pride  which  is 
felt  by  one  towards  another  is  called  ahamaha* 
mildL  (Ab.  397,  this  example  is  interesttng  on  ac- 
count of  the  change  of  gender,  so  being  changed 
to  s(^  by  attraction  to  t^amakamikd,  see  a  similar 
instance  at  Ab.  307).  Yopi  mom  ydeaH  iattha  so 
pi  me  manaso  piyo,  when  any  one  begged  of  me 
then  was  he  dear  to  my  soul.  Yadi  koti  tarn  hotu, 
be  it  as  it  may  (F.  Jit  9).  Yadi  vd  tadt  vd  vatvd, 
haring  said  so  and  so.  Yadi  vd  iadi  vd  hotu,  be 
it  this  or  that,  anyhow,  in  any  case.  Yadi  vd  tadi 
vd  rukkhaiacd^di  deikkhamtif  tell  him  of  such  and 


such  a  bark  or  other  drag  (Dh.  93).  Yadi  Ai 
kieeadi  tad  apaviddkadi,  for  what  should  be  done 
is  left  undone  (Dh.  52).  Yamhi  eacetdi  ea  dhamma 
ea  90  iukh{,  he  is  blest  in  whom  dwells  truth  and 
righteousness  (Dh.  70).  Yamkd  dhammadi  vyd* 
neyya  .  .  takkaeeam  ta$k  namaueyya,  he  from 
whom  he  may  learn  the  Truth,  him  let  him 
assiduously  honour  (Dh.  70). 

In  conjunction  with  kooL  Yo  koei,  whoever,  any 
one.  jimo  vd  yo  kocij  or  any  one  else  (F.  JiJL  19). 
Yadi  kUici,  whatsoever,  anything  (Dh.  20,  35). 
Yadi  kl^ci  kaivd,  by  some  means  or  other,  lit. 
having  done  something  or  other  (Dh.  166,  296). 
PL  Ye  keei  (Kb.  15 ;  Gog.  Ev.  15).  Ydmi  kdmei 
MuycCni,  whatever  dangers.  Yaua  kaaaei  eaniike, 
in  the  presence  of  anybody  whatever  (F.  Jit.  10). 
Yena  kenmd  updyeua,  by  any  means  whatever 
(Ras.  87). 

8o,  ayadif  eeo,  and  the  personal  pronouns,  are 
sometimes  used  more  or  less  pleonastically  in 
conjunction  with  yo.*  Yd  'yadi  Mahdmahimdeum 
thetena  vadtd  guhd,  the  rock-cell  inhabited  by  M. 
(Mah.  123).  Yd  td  kamaamyo  kmaabbhd  td  tist- 
nuamtif  all  the  streams  and  pools  are  dried  up 
(Gog.  Ev.  15).  Ydn'  imdtU  apatthdmi  . .  afthlM 
tdni  ditvdf  haring  seen  the  bones  which  are 
scattered  (Dh.  27).  Ye  *me  amtardyikd  dhammd 
vuttd  Bhaganatdf  the  conditions  which  were  said 
by  Buddha  to  be  hfaidranoes  (Pit.  16).  DImduadi 
yon  tadi  kayird,  whatever  an  enemy  would  do  to 
an  enemy  (Dh.  8).  Yan  tadi  karaf^fyadi,  tfak  is 
what  should  he  done  (Kh.  15).  Yadi  tena  teoam 
dinmatk  eakkkwk  tena  eakkkund  cakkkumdf  the 
eye  given  by  him  to  these  people  by  that  eye  he  Is 
cakkhumi,  l.e.  by  reason  of  the  eye  which  he  gave 
to  these  people  he  is  cakkhumi  (Ten  J.  47).  Yvd~ 
yadi  . .  eadivafifdto  mettajfhdnavihdro,  this  com- 
mended  state  of  metta  jhina  (Paramattiia  Jotiki). 
Kathan  nu  bhante  audeo  mama  heuoH  yena 
me  akkhohmimahdaendghdto  kdr^to.  Lord,  how 
shall  there  be  consolation  for  me,  I  by  whom  the 
slaughter  of  a  whole  army  has  been  efiected  ?  (me 
is  instr.,  it  Is  just  possible  that  yena  may  be  the 
adv.  ''since.  Inasmuch  as*').  Yeeadi  no  n*  uithi 
kvkeanadi,  we  who  have  nothing  (Dh.  36).  Na 
kho  pan*  etadi  patM^Muk  yvdkadi  aekko  eamdno 
iannipdtam  gaecheyyadi,  it  is  not  right  that  I 
being  a  sekha  should  go  to  the  synod  (Br.  J.  8.  A.). 

Repeated :  Yadi  yadi  gdmadi  upeti,  whatever 


YO 


(  603  ) 


YO 


village  he  approaches,  vis.  all  the  villages  he 
approaches  (Mah.  45).  Ym  nod  eva  bht^a- 
navikaiitk  dhankheyya  tarn  tad  eva  kareyya^ 
should  make  whatever  sort  of  vessel  he  requires 
(S&m.  8.)-  Nent.  Yaih  yad  eva  and  yan  iutd  ewif 
whatsoever.  Yam  yaik  pabbqfUdnath  upakdrdya 
tamvaffaH  taih  eabbaih  mapettfdf  whatsoever  con- 
dnoes  to  the  advantage  of  ascetics  having  created 
it  all  (J&t.  8).  Yo  yo  pafhamaik  amataih  adhU 
gaeehad  eo  droeetu^  whichever  of  us  first  attains 
amata  let  him  announce  it  (Dh.  123).  Yadi  yam 
padeeaik  bhqfaH  tattha  faith*  evapdJUo^  whatever 
country  he  dwells  in  therein  he  is  honoured  (Dh. 
53).  Yeua  yen*  dkdrena  icehati^  in  whatever  way 
he  wishes  (Ten  J.  39).  Sometimes  the  second 
yo  is  used  in  the  sense  of  ''any  one,  some  one:" 
Yo  ndma  yasea  aitano  eantike  vdeadi  na  roceti 
iena  ydhtti  niharitabbo^  he  who  does  not  like  the 
presence  near  him  of  anybody,  by  him  he  (the 
Interloper)  should  be  dismissed  with  the  words, 
"Be  off"  (Ten  J.  38). 

The  neat.  sing,  yam  is  used  adverbially  with 
the  meanings  "that,  as,  because,  seeing  that,  since, 
if,  when "  (Ab.  1 145).  Ta^  bahuth  yam  pijivaei, 
if  s  a  wonder  that  yon  are  alive  (F.  JILt.  13).  Yam 
eatta  vaetdni  mamdm^antUiigk  (mam  anttbandhi  f ), 
considering  that  you  have  hunted  me  for  seven 
years  (Ten  J.  116).  Andhath  tamam  tadd  hoti 
yam  rdgo  eahaie  naraHg^  thick  darkness  is  the  re- 
sult when  lost  overcomes  a  man  (Alw.  I.  107). 
Hoti  kho  so  bhikkhave  eamayo  yatkj  the  time  will 
come,  priests,  when  . .  (Gog.  Ev.  15,  20).  T^' 
nam  kho  pan*  etaiui  mjjaH  yoin,  this  is  a  reason 
why  .  .  (Dh.  143).  jinaeehariyaih  kho  pan*  etam 
yath  . .  eamena  affath  vinicchineyydtha^  it  is  not 
wonderful  that  yon  should  judge  a  cause  justiy 
(Ten  J.  1).  Ldbhd  vaia  me  yaik  mama  santikafk 
•ammdaamlmddho . .  pahifd^  it  is  fortunate  for  me 
that  Buddha  sent  to  me  (Dh.  434).  In  the  phrase 
yan  tarn  ariyd  ddkkhanti  I  think  we  have  the 
adverbs  yaik  and  tatdi^  if  so  it  would  mean  "  as 
the  saints  point  out."  With  foil,  ee:  Ymi  ee,  than 
if,  even  if.  Seyyo  ayogufo  bhuito  tatto  . .  ya^  ee 
bhm^eyya^  better  a  red-hot  iron  ball  swallowed 
than  that  he  should  eat  (Dh.  54,  comp.  20,  329) ; 
FdJi  ce  aotena  eanghattiiamotte  yeva^  even  if  at 
the  moment  of  contact  with  the  ear  (Alw.  I.  cviii). 
For  ya^  ce  at  Dh.  v.  229,  see  p.  602,  Ihie  25.  With 
Ibll.  ndtM :  Yan  nAtihafk  imadt  bhikkhudt  a/w- 


eankamitvd  pnecheyyath,  what  if  I  were  to  go  to 
this  monk  and  question  him  (Dh.  122,  comp.  104, 
231,  Ten  J.  37) ;  Yan  n^dhash  Aldraua  KUd- 
maeea  pafhamam  dhammmh  de$eyya^,  let  me  first 
preach  the  Law  to  A.  K.  (Oog.  Ev.  11).  With 
fat.  Yan  n^hMam  tana  eantike  dhammadi  saftit- 
edmiy  come,  I  will  hear  the  Law  from  him,  or 
"  perhaps  I  shall  hear  the  Law  from  him"  (Has. 
21). 

The  instr.  yena  is  ased  adverbially  with  the 
meanings  "  for  which,  whereb]^  because,  by  the 
way  that,  in  the  place  where."  Yena  vifind  . .  apa- 
vadeyywhf  for  which  wise  men  would  blame  him- 
(Kb.  15).  Na  tena  hoti  dhammattho  yen*  attham 
sahasd  naye,  a  man  is  not  just  because  he  decides 
a  cause  arbitrarily  (Dh.  46, 48, 380).  Yena  Bha- 
gavd  ten*  upoMnnkamif  went  to  Buddha,  lit.  when 
B.  was  there  approached  (Kb.  4;  Dh.  106;  Alw. 
I.  92).  Yena  Pdrileyyakatn  tad  avaiari,  went  to 
P.  (Dh.  105).  Yena  Bhagavd  ten*  (dyalim  papi^ 
mettfd,  bending  his  clasped  hands  towards  B.  (Gog. 
Ev.  8).  Yena  yen*  eva  pakkamati^  whichever 
way  be  goes,  wherever  he  goes.  Yena  vd  tena  vd 
pakkamanti,  go  this  way  or  that,  "go  their 
respective  ways"  (Trenckner). 

The  abl.  yasmd  Is  used  adverbially  with  the 
meaning  "  because."  Pacchd  pa»annd  ca  jand 
yatmd  Idbhaik  pavattayum  pahhuUdbhaeakkdrd 
tUthiyd  Idbhakdroftd  tayam  kdedyam  dddya  vat' 
tmm  eaha  bhikkhuhi^  and  later  on,  because 
religious  men  kept  up  these  gains  (of  the  priest- 
hood), the  heretical  devotees,  who  found  them- 
selves deprived  of  gain  and  honour,  for  the  sake 
of  gain  themselves  assumed  the  yellow  robe  and 
Uved  among  the  Buddhist  monks  (Mah.  38). 
Yasmd  . .  taimd,  because  . .  therefore  (Ras.  7). 
Hatthind  Nandamitto  tu  yasmd  yattha  ayujjhi 
to  tatmd  tattha  kato  gdmo  Hatthiporo  ti  vuecaiif 
because  N.  fought  in  that  place  with  the  elephant, 
therefore  the  village  buOt  there  was  called  H. 
(Mah.  151). 

Instances  of  sandhi  are,  yvdyaik  =  yo  ayadf^ 
yvdhadi  ^  yo  ahathy  yaSi  ee  =  yaih  ce,  yan  tadi^=^ 
yam  tam^  yan  n^ina  zs  yadt  n^ina^  yafi  had  eva  = 
yam  yadi  eva.  In  the  nent.  the  original  d  of  the 
Sanskrit  is  sometimes  restored  for  euphony  befi[»re 
a  vowel,  as  yad  dyataih  (Dh.  62),  yaSi  had  eva,  any- 
thing  whatever.  Sometimes  we  have  this  d  by 
false  analogy  when  yank  b  (ace.)  masc.  or  fern.,  as 


YO 


(  604  ) 


YOJ 


Id  the  example  above  gciven  ytm  nod  eva  bh^anaol' 
katim,  where  ya^  is  fern. 

Y0BBANAA»  Youth  [lEfV^].  Ab.  250;  Dh. 
233 ;  B.  Lot  410,  803.  Loc.  yobbane^  in  one's 
yoath  (Dh.  28). 

YOBB  AM  Aft,  Yonth  \yft^m  +  ^  or  ^«[^+  W]  • 

Ab.  250. 
YODHi  (i».),  A  warrior  ['^WvO- 
YODHO,  A  warrior,  soldier   [ifhi].     Ab.  376; 

Mi^h.  61, 150.   Aggay.^  a  chief  warrior,  champion 

(Mah.  133). 

YOGAKKHEMO,  Security;  NirvaQa  [iTPI^iT]. 
Ab.  9  (Nirv&na).  Yogakkhemdvdho  (adj.),  bring- 
ing safety,  secare  (Att.  195).  I  think  that  as  a 
name  of  Nirvlu^a  y.  means  simply  "  security,''  and 
should  be  classed  with  the  Nirvana  epithets  khe- 
maiky  anUikam,  tditamy  etc.  (see  art.  Nibbdnam, 
p.  273,  o,  line  12).  The  comment  on  Dh.  v.  23 
says  that  Nirv&na  is  so  called  because  it  is  secure 
from  the  four  Yogas,  an  etymology  of  course 
purely  fanciful,  though  harmonising  well  with  the 
Buddhist  application  of  a  Hindu  technical  term 
current  in  Gautama's  time. 

YOGGA  (/.),  Training,  practice  [im^]  •  Toggam 
karoH,  to  perfect  oneself,  practise  (F.  Jdt.  11). 
Tumheyoggam  kdretadmiy  1*11  train  you,  lit.  I  will 
cause  you  to  perfect  yourself  (P.  Jit.  9). 

YOGGAlif,  A  conveyance,  carriage  [^^t'V]*  Ab. 
375, 1073 ;  Mah.  98, 150. 

YOGGO  (a4/.).  Worthy,  proper,  fit,  adapted  [^^f^] . 
Ab.  1073.  Mahenbhdvtiyoggd  kannd,  a  damsel 
worthy  to  be  my  ^neen  (Mah.  62,  comp.  154,  Dh. 
196). 

YOGI  (m.).  An  ascetic  [^^tfiPO-  €1- Or.  111.  I 
have  not  met  with  this  word  in  a  text,  but  Vij. 
uses  it  of  a  Buddhist  priest  practising  Jhdna. 

YOGO,  Junction,  union ;  method,  means,  plan,  de- 
vice; application,  endeavour,  diligence,  devotion, 
mental  concentration;  connexion,  attachment j 
relation,  order,  series ;  in  gram,  a  rule,  aphorism 
(Alw.  I.  104)  [^ift^].  Ab.  858.  Pubbi^ogey  in 
connesdon  with  the  word  pubba  (Sen.  K.  322). 
CUtoisa  itigga^hane  yego  karaft(yo,  you  must 
strive  to  restrain  your  thoughts,  lit.  exertion  must 
be  made  in  restraint  of  thought  (Dh.  405).    YuttO' 

9 

yogo  bhikkhu,  a  devout  or  earnest  monk,  one  by 
whom  devotion  to  his  duties  has  been  entered  on 
(J&t.  65).    Tena  yogeua,  in  that  order,  i.e.  in  the 


order  of  the  sara^ligamana,  the  paficaitQay  the 
dasasfla,  etc.  (Vij.,  Jit.  28).  Mduuioho  yogo, 
contact  with  the  world  (Dh.  74,  the  comment  says 
hitvd  mdnusakamyogau  ti  mdntutJeatk  dywn  &eva 
panca  kdmagupe  ca,  Subh.).  Yogd  vejayaH  bhM 
ayogd  bhMionkhfgyOy  from  application  springs 
wisdom,  from  indifference  the  decay  of  wisdom 
(Dh.  50,  comp.  38).  Yidhdyogaik  (adv.),  suitably, 
properly  (Mah.  256).  Saddkddinekagu^mfogara- 
tifk  kareyya,  let  him  take  delight  in  devotion  to 
faith  and  many  other  virtues  (Mah«  174).  Sad^ 
atthayogo  (adj.),  devoted  to  one's  own  spiritual 
good  (Att  215).  The  four  yogas  or  attachments 
are  kdmayogo,  bhiwayogo»  diffhiyogo,  amjjdyogOy 
attachment  to  sensual  pleasure,  to  existence,  to 
false  doctrine,  to  ignorance  (Dh.  180;  see  Ab.  868, 
English  margin).  Vy.  uses  the  term  yogdvaearo 
for  one  practising  Jh&na,  I  have  not  met  with  it 
elsewhere. 

YOJANAA,  Junction,  union ;  a  measure  of  length, 
fourgdvutas[lft^rir].  Ab.l96;Dh.81,195;Mao. 
B.  11.  I  look  upon  the  yojana  as  about  equiva- 
lent to  12  miles.  It  contuns  44,800  aratnis.  Fo- 
jane  yqf  one  (loc.),  at  intervals  of  a  yojana,  every 
twelve  miles  (Dh.  265 ;  Mah.  22,  35,  201,  yojana- 
yqjoM).  %*hdne  yqfanayqfane  (ac|].),  at  places  a 
y.  distant  from  each  other  (Mah.  123).  Pvrd 
(abl.)  yqftmamhiy  at  the  distance  of  a  y.  from  tiie 
town  (Mah.  166).  Samantd  yfffane  taisa,  at  a  y.'s 
distance  all  round  it  (Mah.  258,  comp.  155, 169). 
Yofanaih  digho^  a  y.  long.  YtQamnk  voMardJi,  a 
ride  in  a  foiest  for  the  distance  of  a  y.  T^qfamaiky 
yofanattayaiht  three  yojanas  (Mah.  166).  The 
assumed  distance  of  twelve  miles  suits  the  context 
in  almost  every  instance  that  I  have  met  with  (e.g. 
at  Alw.  I.  xlii  S^ali  is  said  to  be  twelve  yojanas 
from  Kashmir),  At  D|i.  v.  60  we  have  digham 
iautaua  yojanantf  and  if  we  translate  it  '*  a  yojana 
seems  long  to  a  weary  man"  one  would  expect  the 
yojana  to  mean  rather  a  furlong  than  twelve  miles. 
Unfortunately  Fausboll  has  not  printed  the  com- 
ment, but  I  am  disposed  to  render  the  passage 
**  the  (day's  journey  of)  twelve  miles  seems  long 
when  the  traveller  has  got  wearied." 

YOJANIKO  (adj.)y  A  yojana  in  extent  [^H^Hl^]- 
B.  Lot.  313 ;  Dh.  95, 350.  THduttyiffanikOy  thfarty 
yojanas  deep  (Dh.  191,  at  line  8  yoniko  is  clearly 
an  error  for  yojantko).  At  Dh.  94,  line  11,  read 
Tdvatimaabhavane  tUkiayt^aiUke  kanakamatdMe, 


YOJ 


(  605  ) 


YUG 


in  the  T&vatimsa  heaven,  in  a  golden  mansion 
thirty  yojanas  high. 
YOJANIYO  (adj.),  A  yojana  in  length  or  height 

[ljfnf  +  ^].    J6t.  65. 

YOJETI»  see  Yunjati. 

YONAKO,  see  Yono. 

YONI  (/,),  The  womb ;  the  vagina ;  source,  origin, 
material,  cause ;  a  class  of  beings ;  form  of  birth 
or  existence ;  knowledge,  wisdom  [^jtf^]  •  Ab. 
153,  27%  848.  Phala-ttaea'kimi'romd  f  etd  vat- 
thtMa  yomtfo,  fruit,  bark,  worms,  wool,  these  are 
the  sources,  i.e.  materials,  of  cloth  (Ab.  297)-  Sattd 
kammayouif  l>eings  have  karma  for  their  origin 
(Gog.  £v.  32).  One  of  the  names  for  an  antelope 
Is  ajinayonif  **  origin  or  source  of  a  skin  or  bide'' 
(Ah.  617f  comp.  620).  Tiracchdnayanij  tbe  class 
of  animals,  the  brute  creation.  Jdto  devaycniyam, 
bom  In  the  deva  class,  born  as  a  deva  (Ras.  28, 
comp.  nidbaito  yakkhayoniydj  bom  as  a  yakkha, 
Mah.  05).  DevayoniyOf  classes  of  devas  (Ab.  13). 
Ndgayoniyam  dbkiraman^  do  you  delight  in  the 
Naga  existence  ?  (said  to  a  Ndgardja).  Sihaytmi' 
yath  fnbbattiivdf  having  been  bom  in  the  lion  class, 
bora  as  a  lion  (F.  Jdt  46).  The  four  yonis,  or 
classes  of  birth  or  existence,  are  atkdajd  y<mi,jald' 
buyonij  tamMedajd  yoni^  opapdHkd  yoni,  oviparous 
existence,  viviparous  existence,  moisture-sprung  , 
existence  (see  Sedajo),  and  apparitional  existence. 

YONIJO  (adj.).  Bom  from  the  womb,  bom  of  a 
mother  ['^Jtf^lW]-    Dh.  71- 

YONISO  (adv.),  CausaUy,  reaUy  ;  wisely  [^^tf*!  + 
J[^Q .  Sdrasangaha  says  that  y<mi  in  the  phrase 
yonito  id  bMmi  Jalaphahusa  adkigamdya  means 
"cause''  (kdrana) :  I  do  not  know  where  the  cita- 
tion occurs,  and  cannot  translate  it.  Cittam  .  . 
mggahendmi  yonuo,  I  will  restrain  my  thoughts 
wisely  (Dh.  58).  Eko  sankhdro  pi  nicco  ndma 
n*atthi  tasmd  "marafuidhammafh  matam  bhiffa- 
nadhamma^  bhinnan**  n  yaniMo  paceavekkhita-' 
bbafh  na  tocitabbafh,  no  one  element  of  existence 
Is  permanent,  accordingly  death  should  be  looked 
upon  philosophically  and  without  mouming,  we 
should  merely  say,  ''That  which  is  subject  to  death 
is  dead,  that  which  is  subject  to  dissolution  is 
broken  up."  YanUomanaiikdro,  enlightened  or 
philosophic  attention  or  devotion  of  the  mind  (Dh. 
102,  110,  358,  405).  At  Ab.  153  ytmi  is  given  as 
a  synonym  oipankd,  pfffd,  ^dna,  etc.  S&rasangalia 
says,  yotdmnumarikdro  ti  ddUu  ^fie,  in  phrases 


like  yonlsomanasikiro  the  word  yoni  Is  used  in 
the  sense  of  "knowledge." 

YONO,  and  YAVANO,  and  (with  aff.  Ig)  YONAKO 
(adj.),  Foireign,  barbarian ;  Ionian,  Greek  [^l^fiT^ 
^^if^].  Yonarattham,  Yonakarattham,  the 
Yona  country.  Yonaloko,  the  Yona  people  (Mah» 
71)-  Yonakabhdsd,  the  Yona  language  (Alw.  I. 
evil).  Yimd  and  Yonakd  (pK),  the  Yona  people 
(Alw#  I.  xlv).  The  Yonas  of  Milindapafiha  were 
unquestionably  Greeks  (Man.  B.  516).  Milinda 
Is  the  historical  king  Menander,  and  Trenckner 
has  shown  that  three  or  four  of  his  courtiers  who 
are  mentioned  by  name  have  Greek  names  in  a 
Sanskrit  dress  (e.g.  Devamantiyo  =:  Demetrius, 
see  Man.  B.  515,  line  28,  where  the  Sinhalese 
version  has  Devamantriya).  The  Yona  priest 
Mahddhammarakkhita  who  came  to  Ceylon  B.C. 
157  from  "the  Yona  city  Alasanda"  was  doubt- 
less also  a  Greek  (Mah.  171,  read  Yonanagardla- 
uoidd  Yonamakddhammarakkhito).  At  Mah.  71 
we  are  told  that  in  b.c.  307  the  Yona  priesi 
Dhammarakkhita  was  sent  as  a  missionary  to 
Aparanta,  while  the  priest  Mahdrakkhita  was 
sent  to  the  Yona  country :  after  a  careful  perusal 
of  the  atth.  and  of  S^sanavansa  I  feel  doubtful 
what  country  is  intended.  At  the  present  day 
the  name  Yona  is  applied  by  the  Sinhalese  to  the 
"Moormen"  or  Arabs  settled  in  Ceylon.  Some 
of  these  Arab  families  have  been  settled  for 
centuries  in  Ceylon,  and  their  villages  are  found 
even  in  the  mountain  districts  of  the  interior. 
They  retain  their  religion,  and  universally  wear 
the  fez  or  skull-cap,  but  speak  Tamil.  The  date 
palm  is  called  by  the  Sinhalese  Y5n-i5df  (Yona- 
nnd(). 

YOTTAl^,  The  tie  of  the  yoke  of  a  plough  [^ffW] . 
Ab.  448 ;  Jdt.  57. 

YUDDHAA,  see  YuJfhaH. 

YUGALAA,  a  pair,  couple  [^9ra]<    Ab.  628. 

YUGAlif,  A  pair,  couple;  a  generation;  an  age  of 
the  world  [^].  Ah.  628,  882.  Cakkay.,  a 
pair  of  wheels  (Dh.  95).  Vatthay.,  a  couple  of 
cloths  (Mah.  175).  Bhadday.,  an  auspicious  pair 
(Dh.  124,  said  by  Buddha  of  Kolita  and  Upatissa). 
Cattdri  yugdni,  four  couples  (of  men,  Alw.  I.  78, 
Rh.  7»  of  the  eight  Ariyapoggalas).  In  Brah- 
mdyu  S.  we  are  told  that  Buddha  when  walking 
yugamattam  pekkhaH,  which  Hardy  renders, 
"does  not  look   before  him   further   than  the 

77 


Yua 


(  606  ) 


YUT 


distance  of  a  plough  or  nine  spans"  (Man.  B.971» 
yuga  would  seem  therefore  to  be  a  measure  of 
length).  An  Antaralcappa  is  a  vast  period  or 
cyde  of  time  during  which  man's  age  increases 
from  ten  years  to  an  asankbeyya,  and  then  de- 
creases again  to  ten  years  (see  Kappo),  It  is  sub- 
divided into  eight  yugas,  as  follows,  1st  a  kaliyu' 
gathf  2nd  a  dvdparay,^  3rd  a  tetdy,^  4th  a  kaiay,^ 
5th  a  katajf,f  6th  a  teidy.^  7th  a  dvdparay.i  8th  a 
kaliyugam  (Man.  B.  7»  I  owe  the  Pali  names  to 
Y4tr.).    See  Y%go, 

YUGANDHARO,  see  Kuldcalo. 

YUOANTO,  The  end  of  a  kappa,  s=  kappakkhayo 
[^QlTPIf].  Ab.  82.  YugantaodtOi  the  great  wind 
by  which  the  destruction  of  the  world  is  sometimes 
effected  at  the  end  of  a  kappa  (see  Man.  B.  5). 

YUGAPATTO,  Mountam  ebony  [^^nTR].  Ah. 
552. 

YUGO,  and  YUGAlfil,  The  yoke  of  a  carriage  or 
plough  [^].    Ab.  882 ;  Dh.  91.  Comp.  Yugam. 

YUJJATI,  see  Yw^aH. 

YUJJHATI,  To  fight,  make  war  [^gHJ*  ^J^*^' 
tattund  ioddhim  yujjhanto,  being  at  war  with  A. 
(Dh.  353,  comp.  202).  With  instr.  Na  yujjhiudma 
Damilehi^  we  will  not  war  with  the  Tamils  (Mah. 
136,  203).  With  dat  (Mah.  255).  Metaphori- 
cally  of  conflict  with  evil  passions  (Dh.  291).  Aor. 
yujjhif  yujjhittha  (Mah.  203,  255),  pi.  yujjhiihtUt 
ayiyljhum  (Mah.  151,  154).  P.pr.  yujjhamdno 
(Mah.  154),  yujjhanto  (Dh.  202).  P.p.p.  neut. 
yuddkmh,  war,  battle  (Ab.  390).  Yuddhdya  (dat) 
pdtnH,  rushed  into  the  fray  (Mah.  64).  Yuddhdy' 
dgato,  come  ''with  hostile  intent"  (Mah.  153). 
Yuddhdya  abhimuhyutd,  equipped  for  battle  (Mah. 
217)*  Yuddhattham  updgamum,  advanced  for  the 
purpose  of  attacking  him  (Mah.  62).  Ynddha^ 
mahU  battle-field  (Mah.  62).  Yuddhath  ytyjhaih 
to  fight  a  battle  (Mah.  194).  Maccuy,,  conflict 
with  death  (Ditto).  F.  deii^  to  offer  or  give  battle 
(F.  JiU  5).  The  reading  yujjhdya  (where  we 
should  expect  yuddhdya)  at  Mah.  155, 21 7»  is  sup- 
ported by  four  MSS.  which  I  have  collated.  It 
may  possibly  be  a  dat.  from  ^QV« 

YU^JATI,  To  turn  one's  attention  to,  he  zealous, 
active,  devote  oneself  to  [^].  Dh.  281.  With 
loc.  yuAjati  Buddhoidsane,  devotes  himself  to  the 
conmiandment  of  B.  (Dh.  68 ;  B.  Lot.  530,  comp. 
Dh.3d).  Pa88.yMj(;aH(P6t.77).  VA.^.yt^auiyo 
(Sen.  K.  477).    P.p.p.  yutto.    Caus.  yqjeH^  to  fix. 


apply,  devote ;  to  unite,  mix ;  to  try;  adopt,  use, 
prepare;  to  yoke,  harness;  to  appoint,  com- 
mission, employ ;  to  furnish,  provide ;  to  urge,  in- 
duce. Yajetha  Mdratk  paHndvudheua,  let  him 
grapple  M&ra  with  the  weapon  of  wisdom  (Dh.  8). 
Attdnani  yogoimim  (loc.)  ayf^ayam^  not  devoting 
himself  to  zeal  (Dh.  88).  ro/oyi  rathe^  bound 
them  to  his  chariot  (Mah.  218).     Sappimadhu- 

/Mokkhardhi  yojetvd^  having  mixed  it  with  ghee, 
honey  and  sugar  (Dh.  126).  Fttai^  phalefu  yo- 
jetffdf  having  applied  poison  to  the  fruit  (Mah. 
229).  Handdham  viriyaaamaiham  y^femi,  let  me 
adopt,  or  try,  the  calming  of  my  zeal  (Br.  J.  8.  A.). 
Bahd  mamtsM  yafetvdf  having  engaged  a  number 
of  men  (to  make  bricks,  Mah.  107)*  JharaihiH 
yofeiuthf  ordered  them  to  bring  them,  lit.  com- 
missioned them,  saying.  Bring  ye  them  (Mah. 
179).  Ambatk  vUena  y^feivd^  having  poisoned  a 
mango,  lit.  furnished  it  ^ith  poison  (Mah.  130). 
Pdde  upandhdhi  yofeivd^  having  fitted  his  leet 
with  sUppers  (Mah.  177).  MahdMdrmh^dteimk 
yofeHf  incited  or  induced  him  to  destroy  the  M. 
(Mah.  235).  P.p.p.  cans.  yejiyatL  Namgalmm'^ 
hanaiih  yqf(yaH,  a  thousand  ploughs  are  yoked 
(J4t.  57).  P.p.p.  yq/Uo,  Also  cans.  yojdpeH. 
Pmca  takafoioidui  yojdpeM^  having  canaed  500 
carts  to  be  yoked  (Dh.  265). 

YDNO  (a4f .)»  Young.    This  anomalous  form  is  due 
to  the  fidse  analogy  of  some  of  the  oblique  cases 

formed  back  from  the  fern.  ^9^,  which  looks  as 

if  it  pointed  to  a  masc.  Vlf . 
YOPO,  a  pillar,  column  ;  a  sacrificial  poet ;  a  p&- 

dLda  [^].   Ab.  208, 419, 1101 ;  Mah.  166  («t%., 

'  a  stone  column),  169. 
YOSO,  and  YCSAft,  Juice  [ip,  ^].    Of  Ae 

juice  of  a  mango  (F.  J4t.  7).    Of  the  jmce  of  a 

jak  fruit  (Mah.  167). 
YOTHIKA  (/.),  A  sort  of  Jasmine  [^ffWWT].   Ab. 

576. 
YOTHO,  and  YOTHAA,  A  herd  of  animals  [^]. 

Ab.632.   A  herd  of  elephants  (Dh.  106).  Bi%gmy.y 

a  herd  of  wUd  beasts  ( Att.  213).   YAihi^effho,  yi- 

thapatif  y^thapOf  the  leader  of  a  herd  of  dqihaats 

(Ab.360;  Dh.  114). 
YUTO  (pp.p.).  Furnished  or  fitted  with ;  yoked, 

harnessed  [^7T]-    Ekakdfayuto  (a4J0»  furnished 

inth  a  shigle  peak  (Ab.  210,  comp.  140,  Att  192). 

MetaphoricaUy :    Bhikkh6  gmndhadhure   yuid^ 


YUT 


(  607  ) 


YVA 


monks  harnessed  in  the  yoke  of  study,  i.e.  en- 
gaged in  study  (Mah.  213). 

YUTTAKO  (a^\),  Worthy,  proper,  right  [^  + 
^].  8otabbay,y  worth  hearing  of  (Alw.  I.  80), 
that  ought  to  l>e  heard  (Ten  J.  33),  Katiabhay., 
that  ought  to  be  done  (Dh.  84,  comp.  186). 
Apuechitabban  ti  yuttdko  ndti,  a  kinsman  worthy 
(of  your  saying)  **I  must  ask  his  leave"  (Dh.  79). 

YUTTI  (/!),  Use,  application ;  aptness,  fitness,  pro- 
priety ;  an  emblem  [^rflv]  -  Alw.  I.  viii ;  Ab.  858. 
Toad  vaeanayuttiyd  (instr.),  in  accordance  with 
her  advice  (Mah.  64). 

YUTTO  (p>p.p>  ywyati)^  Yoked,  joined,  connected, 
attached;  right, fitting ;  possessing;  used, adopted, 
performed ;  engaged  in,  devoted  to,  versed  [^HT]  • 
Ah*  352.  Ndgd  nangale  yuttd,  elephants  yoked 
to  the  plough  (Mah.  09,  comp.  218,  goftd  rathe 
yuitd).  Dhuray,,  harnessed  to  the  yoke  (Dh.  91). 
Smbbaaekuindhavmfuito  ratho^  a  chariot  yoked 
with  milk-white  horses  (F.  Jdt.  10;  Dh.  309). 
Yuitar^f  yuttdnuhmo  (adj.),  right,  proper  (Ras. 
16).  Yuttath  eta  vadatip  he  says  rightly,  he  is 
right  (Dh.  96).  Ywttatikdae  (loc.),  in  the  right 
place  (Dh.  120).  Vattum  yuttakdle,  at  the  right 
time  for  speaking  (F.  J&t.  50).  Yutiavasena, 
according  to  fitness,  according  to  one's  deserts 
(Ten  J.  34,  35).    Na  &etaik  yuttam,  and  this  is 


not  right  (Ras.  19).  Iddn*  eva  go^  ydcitwh  na 
yuttath,  it  would  not  be  proper  to  ask  for  oxen 
just  now  (F.  Jdt.  9).  Yuttam  evaritpam  mittam 
kdturh,  it  is  well  to  make  a  friend  of  such  a  man 
as  that  (Alw.  1. 75).  Saddhdy,,  faithful,  believing 
(Ab.  733).  Anekabbhutay.f  endowed  with  many 
miraculous  powers.  Gopuratfdlay.,  furnished  with 
gates  and  towers  (of  a  city).  Maccheravinaye 
yutto,  devoted  to  the  getting  rid  of  selfishness 
(Dh.  186).  Yuttd  Buddhavacane  bkikkM,  monks 
versed  in  the  scriptures  (Mah.  221).  Ayoge  yutto, 
given  up  to  indifference,  worldly,  sinful  (Dh.  187, 
comp.  Yogo), 

YUVA  (a4/.).  Young  [^^].  Ab.  253;  Dh.  49. 
Ace.  yuvaniy  yuvdnath,  Instr.  abl.  yuvdnd.  Gen. 
yuvaisa  (Mah.  112).  Loc.  yuve,  yuvaamtk.  PI. 
yuvdno,  hoe.  pi.  yuvdiu,  yuvesu.  Fem.  yutfotif 
a  girl,  maiden  (Ab.  231).    See  Ydno,  and  next. 

YUVANO  (adj.).  Young.  An  anomalous  form  (de- 
clined like  Buddho)  due  to  the  false  analogy  of 
oblique  cases  like  IRfT^  (comp.  Y^no),  Sen.  K. 
530.    Qen.  yuvdnasaa. 

YUVARAJA  (flt.),  A  royal  prince,  a  crown  prince 
associated  with  the  king  in  the  government  [^[^" 
'^TOfl^J.     Mah.  Ixxxvi ;  Dh.  391 ;  Man.  B.  127. 

YUVATi,  see  Yuvd. 

YVAHAA,  YVAYAlfil,  see  Yo. 


ADDENDA. 


NEW  WORDS. 


ABBHAHATO    lp.p.p.)»    Afflicted    [abhydhata]. 

Das.  36.    See  Nijjhdmaiafkhiko. 
ABHIDHARETI  (catM.)>  To  hold  op,  raise  aloft 

[abhidh^ayad].    J4t.  34. 
ABHIDOSIKO  (a^.).  Belonging  to  the  evening 

\abhido9a  +  ika].     Abh,  pMhumrndto^  rancid 

g^el  of  the  previous  evening,  viz.  gmel  that 

had  tamed  bad  by  being  kept  all  night  (Ratfha- 

pdia  8.). 
ABHIJANETI  (caw.)  To  call  into  existence,  pro- 
duce [eaui.  abhijan].    Jdt.  21. 
ABHIIVHASO  {adv.\  Frequently  [abbiksb^aqas]. 

Dullabham  daisana^  hoH  tambuddhdnam  abhift' 

hoio  (Sela  S.)* 
ABHINIBBUTO  (p.p.p.\  Calmed  [abbi-nivfita] . 

Abhinibbutatto  (adj.^,  whose  soul  is  tranquillized 

(Das.  26  atta  =  4tman). 
ABHIPPAKII^O  (p.p.p.)f  Completely  strewn  or 

spread  [abhi-prakir^a].    Jit.  62. 
ABHIPPASANNO  (p.p.p.),  GreaUy  pleased  [abhl- 

prasanna].    With  loc.  (brdhmaftetu  o.). 
ABHIRAVATI,  To  sound  loudly  [abhi-ru].  Jdt.  18. 
ABHISAMBHAVO,  Meeting  with,  finding,  getthig 

[fr.  abhisambhii].    Jit  8. 
ABH  IS  AMBUJJH  ANA  A,  Attaining  Baddhahood. 

Jdt.  59. 
ABHISANDATI,  To  trickle,  flow  [abhi  +  syand], 
ABHISSAJJANA  (/.),  Being  angry. 
ABHITTHUNATI,  To  praise,  laud  [abhistu].  Aor. 

abhiithuni  (Jit,  17).    Opt.  abhUihaveyya. 
ABHITUNNO  (p.p.p.),  Struck  down  [abhitunna]. 

Jdt  67. 
ABHIVASSATI,  To  pour  down  [abhivrish].  J&t.l8. 
ABHI  VI  JIN  ATI,  To  conquer  [abhi-vi-ji]. 


ABHUJANAA,  ABHUJO,  Bending,  turning  [fr. 
dbhuj].  Pa^lankdbh^fanaH^9ta.tdagCTOM'legged 
(Jdt.  17). 

ABHOMI  (/.),  Wrong  place  [ahhikmi].  Ten  J.  56. 

ACIRATTH  AyI  (a^\).  Of  short  duration  [acira+ 
Bthdyin].    Mah.  28. 

ADDHUVO  (adj.).  Impermanent  [a  +  dhruva]. 

ADHARAKAA,  a  seat,  stool  [ddhdraka].  J&t.33. 

ADHIPATETI  (com.).  To  knock  off,  remove  leaau. 
adhi-pat].    Ten  J.  115. 

ADHIVAHANO  (adj.).  Carrying  or  conveym^  Co 
[adhi«vib  +  ana]. 

ADHOKATO  (adj.).  Knocked  down,  upset  [adha^- 
kpta].    Jdt.  20. 

ADHOSIRO  (od;.),  Head-downwards  [adha^^iraa] . 
Ten  J.  117. 

ADISSAMANO(ai&'.),  Invisible  [ti+p.pr.pa8$.  dp^]. 

AOAMANIYO  (p./.p.  dgaeehaH),  That  should  be 
attained.  Agomanfyasaddhd  is  the  faith  which 
sustains  a  Bodbisatta  when  he  has  resolved  lo 
become  a  Buddha,  and  upholds  him  through  all 
the  trials  of  his  probation,  jigamanfyaioddhd 
gabbtdinubodhUattdnaih  koti  (Par.  S.  A.).  Also 
called  dgamanoMaddhd,  Vij.  quotes,  iobbmnmbO' 
dhisattdnam  taddhd  abhin(hdrato  pafthdya  dgm- 
tattd  dgamanaaaddhd  ndma, 

AOArI  (m.),  A  householder  [agdra  +  in]. 

AGOAYHA,  Ger.  fr.  dgrah  (Trenckner), 

AHETUKO,  One  who  does  not  believe  in  the  Cause 
(i.e.  Karma),  an  infidel  [abetuka]-    Ten  J,  117. 

AHUTI  (/.),  Offering,  oblation  [dhuti].    Jdt.  17. 

AhCYA  (ger.).  Having  summoned  [dhdya].  Mah. 
129. 

AJAPALO,  a  goatherd  [ajapdU].    jifapdlamgr^ 


ADDENDA. — NBW  WORDS. 


609 


dho,  name  of  a  banyan-tree  under  which  Buddha  ' 

once  sat  (Man.  B.  167,  182). 
AJARAMARO  (adjj).  Free  from  decay  and  death 

[a  +  jcur^  +  mara].    Ten  J.  114,  where  it  means 

immortal;    Ras.  29,  where  it  is  an  epithet  of 

Nirvd^a. 
AJ JHA YAKO  (adj.),  Engaged  in  study  [ddhy&ya 

+  ka].    Alw.  N.  121. 
AJJHOOAHETI,  To  plunge  into,  to  enter  [adhi- 

ava-gdh].    J£t.  7- 
AKAMAKO  (adj\)  UnwiUing  [akima  +  ka]. 
AKKHITTO  (adj.).  Not  blamed,  not  reviled,  blame- 
less [a  +  kshipta].    Jdt.  2.  ' 
AKKUTTHO   (p.p.p.  akkaaati).   Reviled,   cursed 

[dkrushfa]. 
AKCXITETI*  To  beat,  knock  [&  +  kuft] . 
ALANKAMMANIYO  (adj.).  Suitable  for  coition 

[from  kp  wit  A  alam] .    P&t  75. 
AMAMO  (adj.),  Uncovetous,  unselfish   [amama]. 

Das.  26. 
AMANTANA  (/.),  Takmg  leave  [imantra^d]. 
AMODITO  (p.j9.p.),Pleased,delighted  Ijrom  d-mud] . 

Jit.  17. 
AMOGHO  ((uff.).  Unfailing,  unerring   [amogha]. 

J&t.  19. 
ANABHIJJHITO  (adj.),  "Not  coveted"    [from 

abhidfayai  with  a].    Khaggavisi^a  8. 
ANABHIS8AR0  (adj.).  Not  a  master,  powerless 

[a  +  abhi  +  iqvara].    See  Vdde$o. 
ANAOARI  (/.),  =3=  anagdriyd  (Dhammika  S.). 
ANA^^JABHISANKHARO,  see  p.  454  (b). 
ANAJ^fi^ATO  (a^.)f  Undistinguished,  unrecognized 

[a  +  ijfi£ta].    Has.  34. 
ANAPEKKHO   (a^^).    Indifferent    [anapeksha]. 

J&t.  9. 
ANARAHA  (m.).  One  who  is  not  an  Arhat  [a  + 

arhat].    Alw.  N.  121. 
ANAVATO  (a^.).  Unobstructed,  unlimited  [an&- 

vrita]. 
ANAVATTI  (/.),  Non-retum  [a  +  dvptti].    And- 

vattidhammo  tasmd  lokd,  not  liable  to  return  from 

that  world  (Par.  8.). 
ANITTHO  (adj.).  Unpleasant  [anishta].  Hi.  18. 
AJS^SAtA  (m.).  One  who  learns  or  understands 

[ajfi£t|i].    Gog.  Ev.  8. 
AlRl^ATTHATTAlif,  Variation,  contrariety  [anya- 

thitva].    Mah.  252;  J&t.  19;  Alw.  N.  132. 
ANOVADAKO  (adj.).  Not  listening  to  admonition, 

untutored  [a  +  avavida  +  ka] .    Das.  22. 


ANTAKAA,  Extremity,  border  [antaka].    Ten  J. 

56  (gdmantakdni). 
ANTARAPAI^ATO,  From  a  shop,  from  the  bazaar 

[antar  +  dpapa  +  tas].    Jdt.  55. 
ANTIKO  (adj.).  Last,  final  [antika].    Ras.  67. 
ANTOOATO,  =  an/a^ga^o.     With  gen.  Pattassa 

a.,  contained  in  a  bowl. 
ANTORUKKH ATA  (/.),  Being  among  trees  [antar 

+  v]-iksha  +  t&].    J&t.  7. 
ANT0VI8ATI,  To  enter  [antar  +  viq].     Mah.  52. 
ANUBUDDHO  (p*p.p.\  Learnt  []9.p./>.  anubudhj. 
ANUGANKAMATI,  To  walk  about  [ana  +  cank- 

ram].    Alw.  N.  103. 
ANUCINISTO  (ppp,  anucarati).  Pursued,  practised. 

Jdt.  20. 
ANULOMIKO  (adj.),  8uitable  [^nulomika]. 
ANUPAKKUTTHO  (adj.),  Not  censured  [a  +p.p.p. 

upakni^].    Jdt.  2. 
ANUPARIPPHUTO  (p.p.p.),  FUled  or  pervaded  in 

every  part  [anu-pari-sphufa].    Vij. 
ANUPAVAJJO  (adj.).  Not  censurable  [&+pf.p. 

upavad]. 
ANUPAVATTETI  (caus.),  To  set  on  foot  after 

another,  or  in  imitation  of  another  [anu-pravarta- 

yati].    Dh.  134. 
ANUPPAVECCHE  (opt.),  Should  enter  [from  anu 

4-  pra  +  vi^] .    Muni  8. 
ANU8Af}GARATI,  To  traverse,  drive  up  and  down 

[anusaficar].    Ten  J.  55. 
ANU8ARATI,  To  follow  [anusri]. 
ANUTiRE  (he).  On  the  bank  (of  a  river)  [loc.  anu- 

tlra].  . 
ANUVATTETI  (caua.),  To  carry  on  after  another 

[anu-vartayati]. 
ANVAGU,  At  Das.  36,  aor.  from  anvi.    It  is  I  think 

the  3rd  pi.  anvagu^  (anutthunanto  might  be  a 

plur.).    Two  M88.  read  'g6. 
APAGAYANAM,  Reverence  (fr.  apacdyati). 
APAGABBHO  (adj.).  Free  from  rebirth  [apa  -f 

garbha].    Alw.  N.  34. 
APAKAS8ATI,  To  remove  [apakfish]. 
APATU  (adj.).  Awkward  [apafu].    Ab.  892. 
APAYATI,  To  depart  [apay6].    Ten  J.  49. 
APPAGGHO  (adj.),  Of  little  value,  cheap  [alpa  + 

argha].    Jdt.  9. 
APPAHiNO  (adj.).  Not  destroyed,  not  got  rid  of 

[a  +  prahi^a] . 
APPAiyAKO  (adj.).  Free  from  insects  [a+pr^vaka] . 
APPAMO  (a4/.)>Unwi8e,  foolish  [alpajfia].  Das.32. 


610 


ADDENDA. 


APPATIGHO(4M^*.X  Free  from  anger  [a+pratfgba] . 
APPATIPUGGALO,  Without  a  rival  or  equal  [a  + 
prati-pndgala].    Dh.  314. 

APPAVATTI  (/.),  Non-eidstenoe  [a-h prayritti] . 

See  p.  273  (b). 
APPAVATTO  (adj.),  Non-existent  [a  +  pravfitta]. 
APPEKADAy  Now  one  daj,  =  app  ekadd  =  apt 

ekadd  (comp.  i^  ekaeee), 

ARODANAA,  Lamentation  [fr.  £-nid] .    Jit.  34. 

AROGO  (a^\).  Healthy,  well  [either  formed  back 
from  drogya,  or  aroga  with  lengthened  a,  as  in 
dnubhdva, pdvacana,  etc.]. 

ASAKKO  (a^\).  Unable  (see  Sakko,  2). 

ASITO  (a^>)f  Not  resting  apon,  not  dinging  [agrita] . 

Das.  37. 
ATAKKAVACARO  (a^f.).  Beyond  the  range  of 

thought,  onthinkable    [a  +  tarka  +  avacara], 

Gog.  £t.  6. 
ATAPPO  (adj.).  Inaccessible   to  suffering   [a  + 

tapya].    The  attqfpd  devd  are  the  inhabitants  of 

the  13th  Brahma  heaven  (see  Brahmalako). 
ATICIRAA  (adv.).  Too  long  [ati  +  eiram].    Ten 

J.  38. 
ATIPATBTI  (com.),  To  cause  to  fly,  to  shoot  (an 

arrow)  [atipdtayati]. 
ATITARATI,  To  excel  [atitfi]. 
ATITULO  (a4f.).  Unrivalled  [ati  +  tuld]. 
ATO,  Name  of  a  bird  (Ab.  637).    Comp.  Sansk.  4^1. 
ATTADrn*HI  (/.),  Same  meaning  as  attavddo. 
ATTAJ^O  (aty.),  Unprotected  [a  +  tr^^a]. 
ATTHAGARO  (adj.),  Acting  for  a  person's  benefit, 

benevolent  [artba  +  cara].    Ten  J.  89. 
ATTHADDHO  (a^'.)j  Not  stupid,  sensible,  wise 

.  [astabdhaj. 
ATTHAPAGCATTHIKA  (pi.).  Friends  and  foes, 

lit.  seeking  your  advantage  and  disadvantage. 

The  term,  belongs  to  the  whole  compound. 
ATTHAPADATTHAPANA A,  A  mode  of  dressing 

the  hair  [ashfapada  +  sthipana].    Ten  J.  6.    In 

Ratth.  S.  afthapadakaid  keid. 
ATTHAVAI^ANA  (/.),  Explanation  of  meaning, 

a  commentary  [artha  +  var^^an4].    Jat.  1. 
AVABHAsI  (a^\)f  Sbbing  [avabhdsin].    Mah.  8. 
AVAGGAHO,  A  drought  [avagraha]. 
AVAKUJJO  (atff.).  Lying  on  one's  face,  prone 

[ava  +  kubja].    J4t.  13. 
AVAMANANAA,  Contempt  [avamdnana].  J4t.22. 
A VAPURATI,  To  open  [ava-4-vri] .    Alw.  N.  133 ; 


Ten  J.  29.    Pass,  aodpurfyaii  (J4t.  63).    Comp. 
pdpuroH. 

AVASSABHAvI  (wy')f  IneWtable  [avat^ya  +  bh4- 
vin].    Jdt  19. 

AVATTHU  (».),  A  wrong  object  [avastu] .  Ten  J.  7. 

AV£XiA YA  (inHr.),  At  a  wrong  time  [inHr.  a  + 
vel4].    Jdt.  10  s  Ten  J.  aO. 

AVHETI,  To  challenge  [dhvayati].    Ten  J.  14. 

AVUTTHO  (pp.p.  dvoioH),  Inhabited. 

AYABBAYO,  Gam  and  loss  [aya  +  vyaya]. 

AYAPOTTHAKAlfC  Account  book,  ledger  [aya+ 
piistaka].    Jit.  2.    ' 

A YASAK YAfi,  Dishonour  [fi-.  aya^as + ka].  Ten 
J.  46. 

AYYAPUTTO,  Young  master  [^4ryapntra].  Desig- 
nation by  a  servant  or  retainer  of  the  eldest  son  of 
the  master  of  the  house.  Also  of  a  husband  by 
his  wife. 

BAHUJAMO  (atff.),  Having  many  adherents,  ex- 
tended to  many  people  [fr.  bahujana]. 

BHAKKHO,  Food  [bhaksha].    Ten  J.  19  (pi.). 

BHAJ^f^AA,  Preaching  [bb49a+'ya].    SeePoM 

BHIASANAKO  (tuy.).  Alarming  [bhlsba^aka]. 

BRAHMADAl^O,  One  of  the  punishments  to 
which  monks  are  subject  for  oertam  ecclesiasticai 

offences  [brahmada94<^]* 
BRAHMO  (aty.),  see  Brahnd. 
BUDDHAGUI^O,  Quality,  attribute,  rirtue  of  a 

Buddha  [buddha  +  gu^a].  ^  Ten  J.  49. 
CAPUCAPUKARAKAA,  Mdsing  tiie  sound  et^m, 

smacking  the  lips  (Pit.  32). 
CATUDDISO  (adj.).  Rendered  by  Coomaraswamy 

''possessing  the  four  appami^as  (appanuififiis)." 
CATUGGUiyO  (a4f.).  Quadruple  [catargu^a]. 
CATUPPADO,  and  -DIKO  (adp\),  Haring  four 

P4das  (of  a  g4tli4)  [catusbpada,  and  catushpada  + 

ika]. 
CATUPPAIKARO  (a4;\).  Of  four  sorts  [catur+  pra- 

k4ra].    J&t.57. 
CHAKRAA,  a  set  or  group  of  six  [shafka]. 
CHAYO,  If  the  reading  at  Ten  J.  Ill  is  correct 

this  is  an  interesting  dialectic  variety  of  chdpo. 
CHETTA  (m.).  One  who  breaks  or  cuts  [ehettri]. 
CITICITAYATI,  To  hiss,  bnbbk. 
CINAKAA,  Panicum  Miliaoeum  [dnakaj. 
DAKAJO  (adj.).  Aquatic  [daka  +  ja].    J4t.  18. 
DASADDHAVIDHO  (a^.),  Of  five  sorts  [dw^Ardha 

+  vidha].    Mah.  161. 
DASO  (adj.).  Seeing,  understanding  (only  at  the  end 


NBW  WORDS. 


611 


of  a  compound)  [dfi^a].    Paiicca»amupp4dada80. 
(Alw.  N.  108). 

DATTO  (p.p.p.)»  Given.  This  is  tlie  Sanskritic 
p.p.p.  from  d^  I  have  oniy  met  with  it  Muni  8. 
(paradaitupeJMf  living  on  the  gifts  of  others). 
The  usual  p.p.p*  is  dinno^  which  I  talce  to  be 
dad  with  term,  na  instead  of  ta  (dadiutf  danna, 
diHna\  for  the  vowel  change  comp.  nisimua. 

DESi  (adj.)y  Showing  [de^in].  Maggadeti^  showing 
the  way. 

DEVAf^f^ATARO,  A  comment  quoted  by  Subhdtl 
says,  ndmagoUddOn  pdkap^  devo  depo  ndmOf  ndrna^ 
gattddiki  apdkafo  devo  devaimaiaro  ndma, 

DHAMMAl^ff  0  (a4r.)»  Knomng  the  Law  [dharm- 
ajiSa]. 

DHAMMOKKA  (/.),  The  torch  of  the  Law  [dharma 
+  ulk&].    J6t.34. 

DHENUPO,  A  calf  [dhenn  +  pa]. 

DiPARUKKHO,  A  candlestick  [dfpavriksha]. 

DITTHUJUKAMMAA,  see  Pur&a. 

DIVADIVASSA,  Rendered  by  Coomaraswamy  in 
one  place  "  at  noon,"  in  another  **  at  an  unusual 
hour."  A  comparison  with  Ten  J.  1  shows  that 
the  latter  is  doubtless  the  right  iuterpretation.  I 
take  it  to  be  the  gen.  of  a  compound  divO'dhm 
with  lengthened  d^  like  phaUphala, 

DUBBINIGCHAYO  {Qdj.\  Difficult  to  decide  (of  a 
law  case)  [dns  -)-  vini^caya]  •    Ten  J.  1. 

DOBHI  (a4f0>  IVeacherous,  mischievous.  We  gene- 
rally have  miiiaddbhi,  but  I  have  once  met  with 
dMhi  standing  alone. 

DOBHO»  Treachery,  perfidy  [droha].  Ad^ha- 
tthdyat  to  prevent  treachery  (Mah.  49). 

DUJJAYO  (a4^\).  Difficult  to  8ul>dae  [duijaya]. 

DUKKARARARIKA  (/.),  AttsteriHes,  self-morti6- 
cation  by  fasting,  etc  Jdt.  67.  Also  dukkara^ 
kdrfyathf  and  "kiriyd. 

EKABlJl  (m.).  The  first  degree  of  Sot^patti  [eka 
+  vija  +  in] .  The  meaning  is  obscure,  Vy .  quote! 
ekam  eva  bhavmh  nibbatietvd  dukkhau^  antaik 
karoH  tofwh  ekMjL 

EKANDHAKARO  (114/.),  Entirely  obscured  [eka+ 
andhakira].    JAt.d4. 

EKA&OA]yO  {a^.\  In  the  phrase  amekdni  eakka- 
vdiaH^a8$dni  ekomgaf^M  ahetufk,  many  thousands 
of  worlds  were  opened  out  to  view,  became  like  one 
gfreat  open  court  (JAt.  63). 

EKANTARIKO  (wff.).  Taking  turns,  acting  alter- 
nately (Vij.)  [eka +antara +ika].  Ma$i!Ui9d  yeva 


pana  pmrMtUuik  ndaakkhimtu  devd  pi  ekanUmrikd 
hutvd  parivisinuu,  men  olone  were  unable  to  wait 
upon  (this  multitude  of  guests),  but  the  angels, 
taking  turns  witli  them,  helped  to  wait  (J&t.  38). 

EKARAjA  (m.),  A  universal  king  [ekarija].   J4t. 
47  (of  the  sun). 

EKIKA,  Fem.  from  ekako. 

ERETI,  To  speak  [er].    Comp.  Ireti. 

EVAAvADO  (a<y.),  Saying  thus,  holding  this  doc- 
trine [evam  +  v&da].    Ten  J.  118. 

GAliHO  (p.p.p.)y  Close,  fast,  tight  [gii^ha] .  Jkt.  03. 

OARIYO  (a<&\).  Very  heavy  [gariyams].    Dh.  245. 

G AYA  (/.)» NaijAe  of  a  river  [gay4] .    Man.  B.  191 . 

GAYAsISAM ,  Name  of  a  mountain  (?)  near  Gayi 
[gayd^irsha].    Dh.  119, 145 ;  Ten  J.  53. 

GEHASITO  (04;.),  Lay,  profane  [geha  +  d^rita]. 

GHATAKO,  The  capital  (lit  pot)  of  a  column, 
[ghata  +  ka].    J&t.  32. 

GOPIKO,  An  owner  of  cattie  [gopa  +  ika]. 

GOTAVIYO,  Part  of  a  M^zs:paeehdbimdho  (Ab. 
686).  Mr.  Trenckner  tells  me  the  reading  of  Ab. 
should  be  -yo,  not  -so. 

HESATI,  To  neigh  [hesh].    Jdt  51. 

HiRAHlRAft  {adv.).  In  the  phrase  hirdtirmk  ka- 
roH,  to  cut  to  pieces,  chop  up  (Dh.  176;  Jdt.  9). 

HIRIMANO  (adj.)y  Modest  [hr(  +  manas]. 

HOHUA  (imdecL),  Shot  shot  a  noise  made  to 
frighten  away  a  bird. 

IDDHO,  p.p.p.  ijjhatu 

IAJANA  (/.),  Motion  (fr.  i^faH). 

JAGGANAA,  Waking,  watchfaig.    JiU  10. 

JALLAA,  see  Rqfovqfallaih. 

JANAKA YO,  Body  of  people,  assembly  [jana  + 
kdya].    Jit  28. 

JINATRAJO,  Son  of  Buddha,  metaphorically  of  an 
apostie  of  Buddha  [jina  +  itmaja]. 

KAKACCH  ATI,  This  verb  seems  to  be  a  frequenta- 
tive from  kath,  and  would  naturally  mean  <*to 
chatter,"  but  Hardy  appears  to  render  it  <*to 
yawn  *'  (Jit.  61 ;  Man.  B.  157). 

KAKAPEYYO  (a4f.),  Brimmiog  full  (of  a  river), 
so  full  tiiat  a  crow  standing  on  the  bank  can' 
drink  from  it  [kikapeya]. 

KALAI^O  (adj\)y  Knowing  the  time  or  season 
[kilajfia]. 

KARAJAKAYO,  Impure  body  (Dh.  385,  Jit.  5). 
Subh.  quotes,  kucchito  kileaarajo  assa  kdyaua 
atthUdya  karqfakdyOf  thus  making  karaja  a  com- 
pound of  kad  and  rajas.    Jit.  5. 


612 


ADDENDA. 


KA8AT0  (adj.).  Insipid  (?).  Dh.  271,  line  1 ;  Ten 
J.  108. 

KERATIKO,  and  KETUBHl  (m.),  A  hypocrite, 
charlatan,  hnmhug  (Vij.). 

KHUASANAli^,  Reviling,  scorn. 

KHUASITO  (p./'-p.),  Reviled,  scorned,  snubbed. 
Dh.263. 

KII^ISSANAA,  Getting  dirty.    Jdt.  8. 

KIMATTHAYA  (adv.),  For  what  purpose  [kirn  + 
arthilya].    Ten  J.  37. 

KIMATTHIYO  (a<&\),  Having  what  object  [Icim 
+  artha  +  ya]-  Evath  mhethanam  kimatthiyam, 
what  is  the  good  of  this  sort  of  persecution? 
(Ten  J.  38). 

KIMINO  (adj.).  Full  of  worms  [krimi^a]. 

KlASlLO  (adj.).  Practising  what  Sila  [kim+qila]. 

Kljyiy  A  word  framed  to  represent  the  sound  of  the 
ring  or  clang  of  a  metal  rod  when  struck.  AyaBo- 
Idkdya  klf^i  H  iaddam  nttvd  (Dh.  211). 

KINTIKARO  (adj.).  Doing  what  [^in^i +  kara]. 
Ten  J.  118. 

KOLAKKOLO,  Name  of  one  of  the  three  dasses  of 
Sotipannas  (see  Puggalo).  It  is  a  curious  deriva- 
tive of  kulafk'kula,  and  means  *' going  from  birth 
to  birth."  Vy .  quotes,  dve  vd  tini  vd  kuldni  sandhd" 
vitvd  saHuaritvd  dukkhau^  antadt  karoU  ay  am 
kolankolo,  kula^  ti  ettha  bhavo.  The  affh.  adds, 
"although  it  is  said  two  or  three  transmigrations, 
there  may  be  even  six." 

KUHILIKA  (/.),  =  ktthali  (Att.  216). 

LALAKO,  A  fuol.    Ten  J.  118. 

MAHAHANU  (im(/*)>  Large-jawed,  gigantic  [ma- 
h&hanu] .    J&t.  28. 

MAHAsALO,  a  great  Sal-tree  [mahd  +  ^dla]. 
Jdt.  26. 

MAHATALAA,  The  earth  [mah&tala].    Jdt.  61. 

MAHIMSASAKO,  =  Mahfq&saka.    Jit.  1. 

MANACCHATTHO  (adj.).  Of  which  mind  is  the 
sixth  [manas  + shashtha].  Manacehatthdni  in' 
driydni. 

MAI^KUI^O,  A  bug  or  flea  [matku^a].    Jit  10. 

MARA^ANTIRO  (adj.).  Bordering  upon  death 
[maran&ntika] .  Marafumtikd  vedand  means  suf- 
fering or  illness  so  severe  as  to  be  nearly  fatal, 
and  also  the  suiFering  or  iUness  that  precedes 
death,  the  last  agony  (Dh.  214). 


MEDURO  (adj.).  Smooth  [medura].    Att.  191. 
MIOl  (m.).  King  of  beasts,  a  lion  [mfiga  -h  in].  Ten 

J.  38,  39  (m^  assa  atthtH  migi). 
MOHETI  (cau9.),  To  bewilder,  mislead  [mohayati]. 
MUlVpi VAA,  Baldness  [mu^fa  +  ya]. 
NADANAM,  Roarmg  [nad  +  ana].    J^.  19. 
NAGABALO  (adj.).  Having  the  strength  of  an 

elephant  [n%abala].    Ten  J.  115. 
NAGOIYAlir,  Nudity  [nagna  +  ya]. 
NABIASSANAA,  Veneration.    J&t.  1. 
NATAKAM,  a  play,  act,  drama  [n&faka].  Jit  59. 
NATTHIKADITTHI  (adj.).  Holding  the  nihUist 

heresy  [ndstika  +  dfishfi] . 
N AY AS^€  (a^\).  Skilled,  wise  [nayajtia].     At 

Jdt.  1  Vij.  says  it  means  **  knowing  the  four  nayas 

or  modes  of  interpretation,  which  are  tuttadk, 

Buttdnulomo,  deariyavddo,  and  attano   maii   or 

ekattanayo." 
NETTO,  A  guide  [netra].    Ten  J.  110. 
NIBBAhAPETI  (caus.).  To  cause  to  be  removed 

[fr.  nirvah]. 
NIBBIS^SO  (adj.),  Similar,  identical  [nirvi^esha]. 

Ten  J.  45. 
NIDDANAA,  Diguing  up  weeds  [comp.  nird&tn]. 
NIKKARANO  (adj.),  Disintefested  [nishk&ra^a]. 
OOAHANAlfr,  Diving,  bathing   [avagih+'ana]. 
OPATETI  (caut.).  To  let  fall  [avap&tayati] . 
OPIlAPETI  (caus.).  To  press  down  [//*.  avapf^]. 
OS  AfO  (p.p»p.  osaraii).  Engaged  in ;  settled  [ava- 

9rita].    Subh.  quotes  from  Mil  P.  sdkaeehd  Motd 

bahd,  and  from  a  commentary  oiafam  wUthnm,  a 

matter  that  has  been  settled. 
PABBAjANIYAKAMMAlir,  Name  of  one  of  the 

Sanghakammas.     Vij.  says  it  is  held  for  the 

purpose  of  placing  a  monk  under  censure  and 

restraint. 
PABBAJANIYO  (p/p.)*  '^^^  ^'^  ^  ^  ordained 

(h.  pabbdjeH).    Mah.  111. 
PAf^GANGULARAft,  The  five  fingers  [paficsn+ 

angula  +  ka] .    Mah.  193.     - 
PAJ^CANOULIKAA,  A  measure  of  five  finger- 
breadths  [pafican  +  anguli  +  ka].    F.  Jit  6. 
SAMUTRASANAA,  Frightening   [fr.  caus.  sam- 

uttras].    Gomp.  Utrasto. 
USSITO(p.p.p.), Lifted, hoisted;  prosperoos;  bom, 

produced  [ucchrita].    Ab.  892. 


ADDITIONAL  MATTER. 


A — Patthanam  alabhifh,  I  have  not  obtained  my  wish 
(Ten  J.  113). 

Abbhanamodanam — Also  ^modand  (f.).  Yena  kenaci 
dinnasia  fmnHatia  ahmsga  cittena  pafiggahaiunh 
abbhanumodandy  a.  is  the  reception  by  the  heart 
of  any  person  of  merit  transferred  to  him  by  any 
one  (comment  quoted  by  Subh.,  see  Pumo). 

Abbhuggacchati — Atha  te$am  ovafijio  abbhuffga- 
cchatif  an  ill  report  of  them  goes  forth  (Par. 
S.  Atth.).  DasaduMasahaudni  abbhuggacehinuUf 
ten  thonsand  cloths  were  taken  up  (to  make  the 
turban,  Jdt.  60).    Jdt.  27. 

Abhibhdsati — P.p.p.  abhibhdnto, 

Abhigacchati — Ydcito  abhigantedna^  personally  re- 
quested, lit.  requested  by  him  after  he  had  come 
to  me  (Jit.  1). 

AhYaf^to—Gathdbhigitam  me  abhojaneyyam^  what 
has  been  obtained  by  reciting  stanzas  should  not 
be  partaken  of  by  me  (Kasibhiradv&ja  S.). 

Abhijiniti — ^Aor.  abbhmmtigi, 

Abhijitiko — Kafthdbhifdtiko,  a  low-caste  man,  out- 
caste,  pariah  (Sela  S.). 

Abhimukho — Nekkhammdbhimuhho  hohi,  turn  your 
attention  to  N.,  devote  yourself  to  it  (Jdt.  21). 

Abhiramati — Cans,  abhirarndpetip  to  give  pleasure  to 
(Jdt.  61). 

Abhisambnddho — Abhiiambuddho  huivd,  after  he 
became  Buddha  (Ten  J.  49).  Abhuambuddhagd- 
thdf  a  stanza  pVonounced  by  Gotama  after  he 
became  Buddha,  as  opposed  to  one  pronounced 
when  he  was  a  Bodhisatta  (Das.  29). 

Abhisankhato — Jit,  33  has  madhiuakkharacunfia' 
sapplhi  abhisankatabhojanam,  food  prepared  witli 
honey,  etc.  (observe  the  t). 

Abhisanno—^^ AtMonno  at  Jit  17. 

Acarati — Na  ca  gandham  dcare,  let  him  not  use  per- 
fumes (Dhammika  S.). 

Acchari  (p.  9) — Accharam  paharati,  to  snap  the 
fingers  in  sign  of  displeasure  or  contempt  (Das.  2, 
22;  Ten  J.  114).  Aechardsaddo,  the  noise  made 
by  snapping  the  fingers  (Ten  J.  51). 

Aochati^Fut.  aeehistati  (Ten  J.  115). 


Adaro — Rdjd  ddaram  na  kariuoH  means,  I  think, 
"  the  king  will  not  be  pleased"  (Ten  J.  1 13). 

Addho — Addhabhutto,  having  only  half  finished  his 
meal.  Addharatti  at  Gog.  £v.  23  seems  to  mean 
6  P.M.    Addharatttuamayo,  midnight  (Jdt.  63). 

A44bo — Not  I  think  fiddha,  which  becomes  iddha, 

Addlto--Dukhaddito  (Jit.  21). 

Adhimuccati — AdhimuccauUy  be  reassured,  have 
confidence  or  faith  (Sela  S.). 

Adbipateyyam — see  Puggalo. 

Adum — see  Daddti. 

Agami — see  Gacehati, 

Agameti — TAokam  dgameivd,  having  waited  awhile 
(Jdt.  8).  Bhikkhdcdraoelam  dgamayamdno  nisidif 
awaiting  the  time  to  go  on  his  begging  rounds -sat 
down  (Par.  S.  A.).  Katkdpariytadnam  me  bhanio 
dgamentu  (Sela  S.). 

Agati — Cattdri  agaiigamandni  =  cataito  agaii  (Ten 
J.  2).  At  Ten  J.  1,  read  ekam  agaiigataih  dubbi' 
nicchayam  attamf  a  cause  difficult  to  judge  because 
it  was  influenced  by  the  agatis  (Vij.)- 

Agkto—Amhdkam  lakkhafMtnantesu  dgaiam,  it  is 
stated  in  our  Mantras  (Ten  J.  1 13,  comp.  Jit,  2, 58). 

Aggamahesi — As  kings  are  sometimes  represented 
as  having  several,  perhaps  the  term  applies  to  a 
king's  lawful  wives  as  opposed  to  concubines ;  and 
we  might  reserve  the  term  "queen-consort"  for 
jeffhikd  aggamahesi  (Das.  1). 

Aggo — Aggamaggo,  the  highest  Path,  Arhatship 
(Vij.).  Lafthi-agge  (loc.),  at  the  end  of  a  pole 
(Ten  J.  144).  Ldbhaggayasaggappattd,  having 
attained  the  height  of  prosperity  and  fame  (Jit. 
51).    See  Khdyiko. 

Agocaro—/mai»  thdnaih  tava  agocaro,  this  is  no 
place  for  you,  this  place  is  too  good  for  you  (Ten 
J.  55). 

Aga^o--Agunavdd(,  one  who  tells  you  your  faults 
(Ten  J.  2). 

Aharati — Sunkam  dkardpetif  to  extort  taxes. 

Abdro — Vanam^laphdldhdro  (adj.),  living  on  wild 
roots  and  fruits  (Ten  J.  107).    See  Upacchedo, 

Ajinimi— Put  djdniuaH  (Gog.  Ev.  11). 

78 


614 


ADDENDA. 


A^ar-^jfjlfa  ajj*  evth  Uhdhj,  this  very  day  (Ten  J.  1 14). 

Ajjatano — Dat.  qjjatandya  (sell.  dwatdya\  for  to-day. 

Ajjhoharati — Weber  rightly  points  out  that  the  cor- 
responding  word  (not  the  equivalent)  in  Sanskrit 
is  abhyavahp. 

Ajjhottharati — ^To  strew  about  (J&t.  61). 

Aka44bati — Mahdpathe  wkua  lekhd  dkaddhamdno, 
drawing  seven  lines  on  the  road  (Das.  24).  Ger. 
dkaddkiivd  (Jdt.  64,  dragging  along). 

AkamsD — see  Karon, 

Ak»ffpo—jikappas€nHpanno  (adj.), "  with  perfect  de- 
corum" (Vij.  J4t.  aO ;  Ten  J.  120). 

Akiso— Also  neat,  dkdsmk. 

Aki^^o—Akif^namawuio  (adj.),  populous. 

Akkharam — Akkhardni  ehinditvd,  having  carved 
an  inscription  (on  a  wooden  wall,  J&t.  8).  Patte 
akkhardni  duvdf  seeing  the  inscription  on  the 
plate  (Ten  J.  114). 

Akkhati— Imperat.  dkkhdhi  me,  tell  me  (Ten  J.  1 18). 

Akkodho — ^Also  adj.  <*free  from  wrath." 

Akulo — Simd  dkuld,  a  disputed  boundary. 

Altim — Alath  akm  H  vdrentdnaih,  though  they  tried 
to'  stop  her  saying  enough !  enough  1  (Dh.  238). 
Alant  gahapaii  katam  me  ojja  bhattakiccafh^nBj^ 
householder,  I  have  already  dined  (Ratth.  S.). 
Alath  vaf  idam . .  padhdndya,  this  is  a  suitable 
place  for  making  the  exertion  (J&t  56). 

Alambanam — Rahno  dlambanananfolam,  the  plough 
the  king  drove,  lit.  leant  upon  (Jit.  57).  8ee 
Phalakaih, 

Alankaroti — P.pr.  akmkurumdno  (Par.  A.). 

Alasandi — It  should  perhaps  be  Alasando,  or  -dam, 
unless  we  suppose  AUuoMdd  at  Mah.  171  to  be  an 
apocopated  abL  for  AUuanddya* 

ilBjo—Oekdlayoy  residence  in  a  house  (J&t.  10). 

Alio— Vij.  says  that  aUakaitho,  at  Ten  J.  1,  means 
"  with  my  hands  hardly  dry " ;  I  am  not  sure 
whether  it  implies  that  he  came  away  from  his 
meal  before  he  had  washed  his  hands,  or  whether 
after  washing  his  hands  as  usual  after  the  meal 
he  had  not  waited  to  dry  them.  Alia  is  the 
Sansk.  &rdra. 

Aloko — ^Also  enlightenment,  knowledge  (Gog.  Ev.  1). 

Alb]eti — ^We  have  also  dlufeti,  to  puzzle,  perplex, 
agitate.  To  perplex  with  questions  (Ten  J.  12). 
To  agitate  (the  mind)  with  love  (Ten  J.  45).  At 
Ten  J.  Ill  we  have  dlofisiaH,  which  is  perhaps  an 
error  for  dlofeMati. 

Amako— see  Sutdnatk* 


Anddaro— With  loc.  purmew  anddaro,  indifferent  to 
or  neglectful  of  good  works  (Das.  25). 

An&gf&riyo — Anag^  at  Ten  J.  118. 

Anantariyo — see  Pancdnantariyakammam. 

An4p&nam--J&t.  58,  see  Kammafthdnam, 

An&sak& — ^With  affix  tva,  ifandtakattam  in  Ama- 
gandha  S.  But  perhaps  we  should  read  with 
Fausbdll  na  ndsakd  at  Dh.  25,  and  na  ndiokattam. 

AMadatthu — Compare  anyadartha,  the  d  may  be 
euphonic  or  perhaps  represent  m  of  aSmatk  attku. 

AMama^o — Annammmath  poM,  when  they  met, 
lit.  having  reached  each  other  (Ten  J.  43).  A^^" 
mMHam  paharantdmi,  knocking  one  against  the 
other  (J&t.  26).  Mr.  Trenckner  tells  me  that  a. 
hi  the  plural  means  **  various''  (Dh.  240). 

AMjutBTO-^MaMiavdrofMUu  anSiaiarath  vadkOvd, 
having  slain  some  buffalo  or  elephant  or  other 
animal,  lit.  having  slain  some  one  of  buffaloes, 
elephants,  etc.  (Ten  J.  13,  comp.  J&t.  26). 

Afifio — Anndni  dvdda$avaudnij  another  twelve  years, 
twelve  years  more  (Das.  2).  Anftam  ekadtvamnkj 
some  other  day  (Ten  J.  13). 

Antar& — Parisantard  ufthdya,  leaving  the  assembly 
(Ten  J.  12). 

Antarantarena — Also  "  from  time  to  time*  (Ten  J.  6). 

Anto  (1) — Ubhasu  anieau,  at  both  ends  (of  a  perambu- 
lation hall,  J&t.  8,  comp.  Das.  35). 

Anto  {2y-Ta89a  anto,  within  it  (J&t.  50).  Autood- 
fUtOf  from  behind  the  curtain  (J&t.  58). 

Anngacchati — P.pr.  pass,  anugytmmamdno  (J&t.  S3). 

Ani]g&n&ti — With  aoc.  and  dat  Ant^dndtka  mam 
agdrasmd  anagdriyafk  paMtyjfdya  (Ra^th.  S.). 
Fut.  anujdnissati, 

Anukiriyam — Matna  anukiriyafk  karamio.  Imitating 
me  (Ten  J.  53). 

Anupabbajati — A  ham  tatk  purisam  anupabh^fiiodmi 
(J&t.  56). 

Anupagamma — See  Upagacehati. 

Annssati — See  Kammatthdnatn, 

Ap&nam — See  JIndpdnath. 

Apa^^ako — Weber  makes  it  =  a-pra^na-ka. 

Apanno^/efai^  ndma  tvom  dpannapmhboy  you  fell 
into  this  sin  before  (Vij.).  Apamnoiattd  (f.),  a 
pregnant  woman. 

ApM^o— 'Also  dpanam  (Mah.  213). 

Aparagoy&nam — At  Gog.  Ev.  23  Goydnadmo, 

Aparo-^Instr.  aparena,  subsequent  to.  Ko^annmua 

aparena,  after  Ko94<>^a  i^^^  ^)- 
Api — With  ce:  Apt  ee  dtMalo  miitOf  a  friend,  even 


ADDITIONAL   MATTEB. 


615 


if  a  weak  one  (Ten  J.  40).  Jpi  ca  kho,  but,  any- 
how (J£t.  26).  Sandbi:  pi  'sia^ipi  asaa  (Dh. 
95,  258;  F.  Jit  7,  52),  p'  tmgena  (B.  Lot  054), 
p*  ime  (B.  Lot.  836),  pdyam  =  pi  ayam, 

Apo — ^Declined  generally  like  Buddho,  ace.  dpaih, 
instr.  dpeuOf  etc. 

Appan4 — See  Samddhu 

Appatito— Also  appatito. 

Arahi — See  Samaiho, 

Aralckho— 7*Aapi/0  drakkhe,  a  watdi  having  been 
set  (Das  23). 

Aramma^am — Buddhdrammaftd  pUi,  joy  of  which 
Bnddha  was  the  cause  or  object  (Jit,  11). 

Ardmo — At  the  end  of  a  compound  "  delighting  in." 

AMukatl — P.f.p.  dtankaniyot  apprehensive  (Das.  8). 

Asankheyyo— See  Kappo, 

Asubho— See  Kammatthdnam, 

Asuci— Fern,  asuci,  filth  (J&t.  22). 

Atikkanto — Also  ''having  escaped  from"  (Ten  J. 
48).    Ger.  atikkamma  (Ten  J.  46). 

Ativattati — Dhatumani  a.,  to  pervert  justice  (Vij.). 
P.p.p.  ativatto.  Sesarukkhdnam  chdyd  ativattd, 
the  rest  of  the  shadows  slanted  (Jit,  58). 

Ativiya — ^With  a  verb :  Ativiya  paridevaH,  mourns 
exceedingly  (Ten  J.  114,  comp.  Jdt.  8). 

Atti — Atidnam  upatdpaye,  should  vex  his  own  soul 
(Das.  5).  Attano  pamdfutm  na  jdndgi^  you  don't 
know  your  own  measure  (Ten  J.  5). 

Atthdya — Tarn  yuddhatthdya  avkayantOy  challenge 
ing  him  to  single  combat  (Ten  J.  14). 

Atthi — Na  mnti  devd,  there  are  no  gods  (Ten  J. 
116).  I»ayo  n* atthi  me  samdy  there  are  no  sages 
equal  to  me  (J6t.  17).  Sace  na  labhdmi  jimtam 
me  H^atthi,  if  I  don't  get  it,  life's  not  worth  having, 
lit  I  shall  have  no  life  (Ten.  J.  113). 

Attho— Sace  me  gatena  koci  attho  bhcmissati,  if 
there  is  any  good  in  my  going. 

Avaj4iidti^Also  "  to  deny"  (Vij.). 

Avajjeti — jivtyjetif  as  well  as  dvajfati,  means  ''to 
reflect,  meditate,"  see  Ten  J.  49,  105,  Jit.  9,  74. 
But  dvajjati  is  far  more  commonly  used  in  this 
sense,  see  Gog.  £v.  2,  Das.  23,  30,  Jdt.  54,. 72. 
Another  instance  of  dvqjljeti  meaning  "to  upset" 
will  be  found  at  Jdt  69. 

A vatamso— And  with  affix  ka,  avatathsako  (Ab.  308). 

Avattharati — Aor.  avatthdH. 

Avatto — Also  dvatto,  whirlpool  (Jdt.  70).  I  have 
once  met  with  dakkhiftdvatto.  Ndgdpatfo,  a  whirl 
or  turmoil  caused  by  Ndgas  (J6t  26). 


Aveoca — It  certainly  means  "  knowing,  understands 
ing,"  as  in  Sanskrit 

mdhhtiSakufUf  b.,  to  snare  birds  (Ten  J.  1 16, 121). 

Bdhiro  —  Bdhirabhandathy  property,  opposed  to 
ajjhattikabhaftdam,  limbs  and  life. 

Bahujjano— Also  bah^fano,  which  indeed  is  the  usual 
form,  bahujjano  being  metri  caus&  (Das.  6).  Bo* 
hujano  is  also  an  adj.  meaning  "populous." 

Bajjhati— Also  "  to  be  caught,  snared"  (Ten  J.  113). 

Bandhati— Also  "to  catch,  snare"  (Ten  J.  113). 
Also  "  to  construct  verses,  compose"  (l*en  J.  46). 

Bhi^ni — Bhagini,  sister  1  is  the  usual  address  of  a 
monk  to  a  nun. 

Bhigo-^Acariyabhdgo,  teacher's  allotment,  fee,  re- 
ward (Jdt.  61). 

Bhdjanam — Sammdnabhtyanatk,  receptacle  of  venera- 
tion (of  the  Sangha,  Jdt.  1). 

Bhan^nkam — ^^Mod.,  horse-furniture,  saddle  and 
harness,  etc.  (Jdt.  62). 

Bhavanetti — ^This  is  properly  an  adj.,  an  epithet  of 
tanhd  or  human  passion.  In  Sanskrit  it  would 
be  bhavanetri,  and  it  means  leading  or  condncing 
to  rebirth. 

Bh&vo—Bhavapariyante  fhito,  standing  on  the  ex- 
treme verge  of  existence,  viz.  about  to  attain  Nir- 
vd^a  or  annihilation  (Ten  J.  119). 

Bhdyatl— Imperat.  2nd  pi.  bhdtha  (Jdt  26). 
Bhimsano — With   affix   -ha,  bhimsanakot  terrible, 
dangerous  (Jdt.  8). 

Bhojaniyo — ^Also  Bhqfaneyyo. 

Bhummattho — This  is  an  instance  of  doubling  the 
consonant  and  shortening  the  vowel,  like  jannUt 
gunnarh,  thulla,  khiddd,  etc.  In  Sanskrit  it  would 
be  bhdma-stha.  ^ 

Bildlo— Jdt  120. 

Bllam  (1) — Bildeayo  (adj.),  living  in  holes  or  caves 
(Jdt  18). 

Bodhima^^o — ^^  called  bodhitalam  (Ten  J.  48). 

Brahmakdyiko — See  Sattahko. 

Brdbma^o — See  Samaito.  There  is  no  trace  of  a 
dialectic  form  brahmaf^a,  in.  the  rare  instances  in 
which  I  have  met  with  this  spelling  it  is  simply 
a  copyist's  blunder. 

Brahmnno — See  Brahmd. 

Buddho— See  Kappo. 

Cakkhu — Cakkh^ni  pafilabhinuu,  regained  their 
sight  (Jdt  51). 

Candanam — Candauaedro^  ch(4oe  sandal  (Jdt.  53). 


616 


ADDENDA. 


Carati — ^Xlso  "to  conduct  oneself  well,  to  live  a 
pious  life." 

dro—Parnddaedram  carati,  to  lire  a  slothful  life 
(Jit.  9). 

Catojj&tigandho — ^At  Jdt.  55,  eatujdtikagandhehi, 
where  we  have  an  adj.  catujdHko. 

CeUh^Ath%  kho  Bhagavd  dyatmanio  Ratthapdlassa 
cetasd  eetoparitntakkam  manaadkd»i,  then  Buddha 
with  his  mind  knew  the  thoughts  of  the  mind  of 
the  venerable  R.  (Rafth.  S.). 

Chando  (1) — Chand-ddi-vasena  agantvd,  not  influ- 
enced by  partiality  and  the  other  Agatis  (Ten  J.  2). 

Ch&to— Vij.  quotes  Abhidbdnappadlpilcd  '^\Lk  as 
referring  chdta  to  chd-bhakkhane.  At  Mah.  195 
we  have  aggakhdyikacchdtake,  in  the  famine  in 
which  people  ate  sprouts.  Kern  identifies  chdta 
with  the  Sanskrit  ch6ta,  "cut,  divided,  thin, 
emaciated,"  but  it  must  be  remembered  that  the 
Pali  chdta  means  simply  hungry,  without  any  idea 
of  wasting  through  hunger  (see  Ten  J.  18). 

Chavi — Chamvanf^  saHracammassa  vatifto  (Subh.). 

Chejjo — Chejjabhejjam,  execution  of  a  criminal, 
maiming  and  putting  to  death. 

Chiggaladi— See  Tdfo. 

Diro—Sehi  ddrehi  tantutfhop  contented  with  his 
own  wife. 

Ddyako — Jimiaddyakoy  one  who  saves  a  person's 
life  (Ten  J.  40,  « this  is  my  preserver  "). 

Devardjd — ^An  archangel,  see  Sakko, 

Dhammacakkam — In  Sela  S.  occurs   the  phrase 
dhammena  cakkam  vattdmi  cakkath  aj^ativatti" 
yofh,  which  Goomaraswamy  renders  "I  exercise 
rule  by  means  of  doctrine,  a  rule  which  is  irre-. 
sistible." 

Dhuro — See  end  of  art.  Puggalo,  Mr.  Trenckner 
points  out  to  me  that  dhura  according  to  Ab. 
1004  means  also  antika  "near,"  and  he  renders 
dhuravihdro  at  Db.  240,  line  20,  by  "  neighbour- 
ing monastery."  See  also  Jit,  8,  dhuragdmo,  an 
adjacent  village.  ' 

Dis& — Sometimes  at  the  beginning  of  a  compound 
means  "foreign,"  e.g.  dUdkdko,  a  foreign  crow, 
one  belonging  to  a  foreign  country. 

Dit^hanto — Subh.  quotes  from  Vis.  M.,  ditthantaih 
potto  ti  ditthippatto  (see  Puggalo) ;  and  from  a 
Tikkf  ditthantam  patto  ti  dassanasankhdtassa  sot" 
dpattimaggafidfuusa  anantaram  patto  ti  vutta^ 
hoti,  pafhamaphalato  patthdya  ydva  aggamaggd 
difthippatto,  ditthantd  patto  ti  vd  pdtho  cattaac^ 


cada$9ana»ankhdtdya  ditthiyd  nirodharii  patto  ti 
attho.  Vij.  thus  renders  the  latter,  "ditthantafk 
patto  is  the  epithet  given  to  one  who  b  in  the 
state  between  the  sotdpattimagga  and  the  ara- 
hattamagga :  ditfhantd  patto  is  also  a  reading,  in 
which  case  it  means  one  who  has  attained  nirodha 
by  the  four  truths." 

Dussam — In  Sanskrit  ddshya. 

Dutiyo— Also  dutiyakd,  a  wife. 

Dv&ram — Dvdragdmako,  a  village  outside  the  gates 
of  a  city,  a  suburban  village  (Ten  J.  3). 

Ekako— Fem.  ekaki. 

EkO'Fem.  instr.  ekdya  (Ten  J.  7).  Ekamdldmdli 
(adj.),  one  mass  of  garlands  (Jat.  51).  EkaphdU- 
phullo  (adj.),  one  mass  of  blossoms  (J&t.  52). 

Ekajjhdsayo  (adj.),  unanimous  (Ten  J.  16). 

E^'a — Ciram  eva  jha,  may  you  live  a  very  long 
while  (Ten  J.  19).  Satthdrd  ticivaram  eva  anti- 
hndtafh,  three  robes  only  were  allowed  by  Buddha 
(Ten  J.  33).  Allahattho  *va,  with  hands  still  wet 
from  his  meal  (Ten  J.  1).  Manussd  yeva  parim." 
ntum  ndsakkhinuu,  men  alone,  or  unassisted,  were 
unable  to  wait  on  them  (Jdt.  33).  Devalokam  eva 
goto,  went  back  to  heaven  (J&t.  8). 

Evam — Evameittena,  with  such  an  intention,  with 
this  thought  (Par.  S.  A.). 

Odmanto — Also  gdmantakath  (Ten  J.  56). 

Ga^h&ti — Also  used  in  the  sense  of  taking  up  views, 
contracting  false  doctrine,  e.g.  see  Ten  J.  117i 
line  6,  and  compare  ditthigahafuuhf  contracting 
heretical  views. 

Ga^o — The  expresdon  gafutrdjakuldni  at  Dh.  219 
seems  to  mean  "  the  associated  (Licchavi)  princes." 
Subb.  quotes,  te  pafipdtiyd  vdrena  vdra$k  rajja" 
kara^ato  gaf^ardjdno. 

Gam — Garubhdvo,  venerableness  (Ten  J.  18). 

Gdtham — With  affix  ka-,  dkkhigiithako,  rheum, 

kai^fLog^tthako. 
Hetu— See  p.  530  (a),  line  6. 

Hiwh—HinajaccOi  a  low-caste  man. 

Hur^huram — Dh.  59.  Kern  ingeniously  identUies 
huram  with  aparam,  and  hurdhuram  with  apara- 
sparam  (comp.  apardparam).  He  is  perhaps  right, 
though  the  difficulties  in  the  way  of  this  identifica- 
tion are  great. 

Indo — See  Sakko, 

Jannutaggho— Sansk.  j&nudaghna. 

Jh\& — Jatdmandalam,  a  roll  of  matted  hair  worn  by 


ADDITIONAL   MATTER. 


617 


a  jafila  ascetic,  it  is  wound  upon  his  head  lllce  a 
huge  turban. 

J&tassaro— Ten  J.  112. 

Je — In  Rafth.  S.  a  Jady  says  to  a  slave  girl,  »aeeji 
Moeeam  vadaH  addsi  bhavarif  look  here,  if  you 
speak  the  truth  yon  are  no  slave.  . 

Kabaro — Gomp.  Sansk.  karvara. 

Kaccho  (2) — Kacehe  r^fhoHf^e  earanti  gdvOf  the 
cows  walk  on  the  grass-grown  river  banlu  (Dha- 
niya  S.). 

Kammam — Yij.  says  that  kammakiripada8$ano{adj,) 
at  J&t.  45  means  "the  same  as  kammavddi  and 
kiriyavddi,  believing  in  retribution  and  merit  and 
demerit."  He  adds  that  akiriyavddi  means  denial 
of  the  difference  between  merit  and  demerit. 

Kampanaih — Puthamk.,  an  earthquake  (Jdt.  26). 

Ka^ikiro— J&t.  34,  46,  111. 

Kapapi — We  have  both  kapa^iddhiha'  and  kapax^- 
addhiko".  The  former  is  kfipafia  +  addhika^  the 
latter  kf^ftin  +  addhika, 

Kappanam — ^Ab.  954. 

Kappeti — ^Also  ''to  caparison"  {Jit.  62,  osm^  k.). 

Kappo — KappdtUoy  one  who  has  got  beyond  thought, 
who  has  ceased  to  think. 

K&ra^am — ^Trenckner  says  it  also  means  a  trick 
that  an  animal  is  trained  to  perform  (see  Dh. 
399,400). 

Karavlko— Kern's  identification  of  this  word  with 
the  Sansk.  kardyikd  is  out  of  the  question.  No 
one  doubts  that  y  and  v  are  interchangeable,  but 
this  would  give  us  not  karavika  but  kardvikd. 
Besides  which  the  birds  are  totally  different. 

Kasambu — It  is  in  all  probability  the  Vedic  kas^bu. 

Katafijali— Also  kataf\faU  (Jat.  17). 

Kat&W — I  have  met  with  the  expression  astoimifk 
katdviy  which  seems  to  mean  ''experienced  in 
horses." 

Kato — Akatm  &eva  ktUm  ca,  both  wrought  and  un- 
wrought  (of  gold).  Tuccho  kato,  made  empty, 
emptied  (Ten  J.  118). 

KAttarg—Kattaradaf^do  =  kattarayatthi  (Jdt.  9). 

Kat^ho  (2) — Evam  e$d  kati  kafthd,  thus  this  plough- 
ing is  done  (Kasibhdradvdja  S.). 

Kdyo — ^line  32,  after  '  see  Dh.  378,'  add  '  and  com  p. 
Dh.  273,  line  1.' 

KhiAatl—Danie  Ar.,  to  grind  the  teeth  (Jdt.  61). 

Khamo — Pavivekakkhamo  assatno,  a  hermitage  fa- 
vourable to  seclusion  (J£t.  8). 

Khipati— Ct^tom  kh^MUi^  to  upset  a  person's  mind. 


drive  him  mad.  Dafham  dafhaua  khipati,  against 
the  strong  he  uses  strength  (Ten  J.  4). 

Kukkulo — It  occurs  at  Jilt.  73,  where  the  reading  of 
two  MSS.  is  kukkufa. 

Kul6pako — KulAp-  is  I  think  the  more  correct  form, 
see  J4t.  54;  Ten  J.  117- 

Kusalo— Sttbh.  tells  me  that  the  ten  Kusalas  are  re- 
fraining from  pdxidHpdtOy  adinndddnam,  kdmeni 
micchdcdro,  musdvddo,  pe$unham,  pharmavdcd, 
»ampkappaldpo,  abhijfhd,  vydpddo, 

Ktttettha — Used  like  kuto.  Tumhehi  tadiao  anno 
n'atthi  kuf  ettha  uttaritaro,  there  is  no  one  your 
equal,  much  less  your  superior  (Jit  53). 

Labhati — Impersonally :  Vinipdietufk  na  labhati,  it 
is  not  allowable  to  destroy  . .  (Ten  J.  34). 

Lagito — Laggito  (Jdt.  9,  banging  up). 

Ldjo — ^There  is  also  a  nent.  pi.  U^jdm.  Roads  were 
sometimes  prepared  for  great  personages  by  scat- 
tering them  with  flowers  and  Idjdni  (Jdt.  11,  50), 
the  latter  being  I  think  fried  grain,  but  possibly 
roots  of  Andropogon  Muricatus. 

Lingam — Gihilingam  pabbt^Ualingam,  character- 
istics of  a  layman,  characteristics  of  a  monk  (as 
the  shaven  head,  yellow  robe.  Ten  J.  120).  Tena 
Iwgenajdndma,  by  this  sign  we  know  it  (Jat.  18). 

Mahd — Mahd  kho  Keniya  bhikkhusangho  (Sela  8., 
one  of  the  oldest  Pali  texts).  Jambudipo  ndma 
mahd  (Jdt.  49).  Amhaua  aakkdro  mahd  dhoti 
(F.  Jdt.  6). 

Mahiccho— Opposed  to  appiccho  (Jdt.  8,  line  2  fr. 
bottom,  and  9,  line  9). 

Maficako — Prof.  Gowell  points  out  to  me  that  bida- 
lammcako  apiiears  to  mean  a  "wicker  bed"  (Dh. 
140 ;  Jdt.  9). 

Man^anam — With  affix  -ka,  maftdanakajdHko,  fond 
of  gay  dress,  a  fop  (Jdt.  5). 

Mangalo— Jlfafi^a/afM  means  also  an  omen.  I  learn 
from  Louis  de  Zoysa  that  etam  mangalam  utta- 
mafh  should  be  rendered  "  this  is  the  best  omen." 

Mafifiati — The  phrase  y€usa  ddni,  etc.,  is  also  a 
polite  formula  of  dismissal:  atha  kho  Bhagavd 
dyamnantam  Ratthapdlam  etad  avoca  yassa  ddni 
tvam  Ratfhapdla  kdlam  manhastti,  whereupon  R. 
goes  away. 

Mdsako — Subh.  tells  me  it  is  the  Sinhalese  maua^  a 
coin  worth  rather  more  than  three  pence. 

Mittadu — In  Amagandha  S.  I  find  mitiaduho, 

Moneyyam — It  means  simply  "  conduct  worthy  of  a 
muni,"  and  it  has  the  threefold  division  because  all 


618 


ADDENDA. 


conduct  is  divisible  into  acts,  words  and  thong^hts. 
Subh.  quotes  munibhdvakara^  moneyyathf  mo- 
neyya  is  that  which  constitutes  muniship. 

Mutthassati — Muftha  is  Sanskrit  mushta,  a  p.p.p. 
from  mush,  oomp.  pamuttoH, 

Nahutam — Kern  identifies  it  with  naynta,  and  he  is 
probably  right,  but  I  suspect  that  both  words  are 
corruptions  of  an  older  form. 

Nakkhattam — NdkkkaUam  M/atif  to  keep  a  holiday, 
bold  a  flfete  (Jit  50). 

Nandanam — ^Also  nantUmd. 

Nitha^Ndthdnathd  (pi.),  rich  and  poor  (Jit.  6). 

Ne]o — ^Trenckner  says  the  best  MS8.  have  nela,  and 
he  refers  the  word  to  narya.  If  so  the  transition 
would,  I  suppose,  be  nariya,  nayira,  nayi]a,  ne]a. 

Nibbahati— Gaus.  fUhbdhdpeti. 

Nibb^am--p.  968  (a),  line  12,  see  UpadhU  P.  269, 
line  24,  after  '  further  on'  add  <p.  273  (2).* 

Nibbiti— Also  <'  to  become  calm ''  (Jit.  27). 

Nibbematiko — See  Fematiko. 

I^Hmanteti — AjjaUmdfa  ».,  to  Invite  for  to-day; 
9odkm^a  m.,  to  invite  for  to-morrow. 

NippQeti— Also  "  to  press." 

Niydmo— Also  ''rule,  law,  necessity,"  and  "restraint 
of  mind"  (comp.  niyama  in  Sanskrit). 

Okkamati — Also  to  ''overstep,  exceed." 

Pahdnam — See  Samuechedo, 

Pam&^am — AyuppamdfMmy  duration  of  life. 

Pafhamo — Pathamdpattika  Is  a  name  for  those  of 
the  Sang'h&disesadhammd  in  which  punishment 
is  incurred  by  the  first  offence  (Pit,  6).  For  path- 
amdbhiniMatto  see  Sattdvdm. 

P&fih&riyam— Vij.  writes,  "the  PAfibMyapakkha  in- 
cludes three  periods,  1st  three  months  during 
which  the  pious  Buddhist  observes  the  atthanga- 


sUa  without  intermission,  2nd  the  month  imme- 
diately following  the  Vassa,  called  the  Civaramdsa, 
during  which  the  afthangasila  is  observed,  drd 
fifteen  days  ai  this  same  month  during  which  the 
afthangasila  is  observed;  it  may  be  rendered,  £z- 
traordinary  Lent." 

Patisandhi — See  end  of  art.  FmndfM^, 

Phusito— PAtMi^am,  a  drop  of  water  (8ansk.prishat). 

Samidhi — ^line  32,  of  the  four  samidhis  Vijerinha 
says,  "  Samddhi  is  divided  into  four  kinds  as  re- 
gards its  permanence  and  results,  vb.  declining, 
stationary,  distinctive  (or  leading  to  various  super- 
natural powers),  and  leading  to  Nirv&^a." 

Samphappal^po—In  Hemavata  S.  I  find  the  phrase 
kacH  9ampham  na  bkdgaUf  which  is  a  pretty  sure 
proof  that  praUpa  is  after  all  the  latter  part  of 
the  compound. 

Sankh4ro— p.  454  (b),  line  20,  Vij.  quotes  from  Vis. 
M.,  jpunndbhifankhdro  ddiuuUddiixuena  pavaitd 
aftha  kdrndvacaraktualaeetand  bhdvtmdvaien*  mw 
pavattd  pahca  rdpdvacarakuMlaceiand  cdH  tera»a 
cetand  kwUi:  iippurrndbkuankhdro  pdfUli^fdiddU 
vtuena  pavatid  dvddata  akutalacetand :  dnatyd* 
bhisankhdro  bhdvandvtuen*  eva  pavatid  caiauo 
ariipdvaearakuiaeetand  ti;  tayopi  sankhdrd  eibS- 
uatUksa  cetand  hoHti  (see  art.  Fmndtum).  P.  455 
(b),  line  12,  add  '  See  Finhdnam  p.  578  (a).' 

Sannirumhati — Nmunkati  also  occurs. 

Ta^h^r-See  FiShavo  (2). 

UbbilUpito— Fausbdll  tells  me  he  has  met  with  an 
adj.  anubbillo, 

Utu — ^Vij.  informs  me  that  the  phrase  Sarinnk  utufk 
gdhdpetij  lit.  "  to  cause  the  body  to  take  season," 
means  to  refresh  or  cool  the  body  by  sleep,  wash- 
ing, etc.  (Jit.  9,  53). 


COEEIGENDA. 


MISPRINTS. 


Abhidoso— for  *  abhidoBha'  read  <  abhi  +  dosha.' 

Abhififi^ — line  5,  read  ppabhedo, 

Abhisajjati — dele  bracket  before '  with/  and  Insert  it 

before  '  abhi.' 
Abhojati— for  '  bhi^j '  read  *  bhuj.' 
Acceti — line  3,  read  maecum, 
Adhikara^am — line  34,  read  mvddddhikaranam, 
Adhikaranasamatho — line  7  read  nndtO'. 
Adhiko— line  5,  read  '  in  Rdjagaha.' 

Ag^ — ^^^^  ^^^^  ^P^  ^^^  ^^^  vyddhu 

Aha — ^line  9,  read  dhird ;  Kne  10,  read  pordfid. 

Ajdn&mi — read  Ajdndti, 

Ak6sl — read  AkdH, 

Ak&so — read  Akd$o, 

Amajjapo — before  'total'  insert  'practising.' 

Amatam — ^line  j0,  read  AmatdbhitekasadUo. 

Anagho — ^read  Anaggho, 

Antara — ^line  4,  read  antaravassam. 

Anuggahito — ^for '  anamphfta'  read  '  anngf ihita.' 

Aramma^am — ^line  20,  for  ndth*  read  ndm' ;  line  5 

from  end,  read  Alambanam, 
Avasanno — ^for '  =  d'  read  ' ^  sad.' 
Avatf^^o — ^read  Avaii^^, 
Ayam — read  Ayam. 

BddhaU— Une  5,  for  BADH  read  BADH. 
Bhakkho— for  'bhashya'  read  'bhakshya.' 
Bheri — for  'ribhe'  read  'bheri.' 
Bodhanneyo — ^read  Bodhaneyyo, 
BdUima^amah^balo— read  -^dh. 
C^turanto— for  '  481 '  read  '  681 .' 
Chattadharo — ^for  'cattra'  read  'chattnu' 
Cittam— line  28  for  'eittdfk'  read  'eittdnL* 
D&ro— line  2,  read  ddrena. 


Dassi— for  *  Damiha'  read  'DamUhaJ 

Oadati— for  'gad&'  read  'gad.' 

Gandhakuti — read  GandkakutL 

Iti — line  10  from  bottom  rea,d  pdkdran. 

Jigimsati — for  'to  wish,  to  take'  read  'to  wish  to 

take.'     - 
Kacci — line  5,  for  '  sirs'  read  '  sir.' 
KALo — ^line  8,  read  Patha-, 
Kamuko — ^for  'kamuka'  read  'kramuka.' 
Kappo — ^line  24,  read  '  Mahdkappa.' 
Karanam — ^read  KdratMth. 
Kasifo— for  '  all  entire'  read  '  all,  entire.' 
KQd— line  7,  for  -kifd  read  -kifd, 
Mahdparicdigo — ^read  Pariccdgo. 
Mufichati— p.  252  (a),  line  14,  read  Abddhd. 
Nibbdnam— p.  269  (b),  line  28,  read  '  island  which.' 

P.  271  (b),  line  17  from  bottom,  read  anupddi^. 

P.  273  (d),  line  21,  for  '85'  read  '23.' 
Nfhdro— line  2,  read  Gd-. 
Nijjh&mata^hiko — ^line  14,  after  'diminishes'  read  a 

comma  instead  of  a  full  stop. 
Obh^Ok— line  18,  read  Bhagavantath, 
Okiro— for  « kyi'  read  '  kfi.' 

Pdli'-p.322  (a),  line  14  from  bottom,  read 'Alankdra.' 
Palibodho— line  11,  read  '  as  dhovana  of  dh&vana.' 
Paiiho--line  33,  for '  What  is  the  eye  ?'  read '  What  I 

is  the  eye?' 
P&nigho — read  Pdftigho, 
Parfimaftho — ^line  15,  read  '-maltha.' 
Paribhogo—line  17,  read  Ndti^. 
Pariga^hiti — ^line  5,  read  '  parigrah.' 
Pariphandati — ^read  ParipphandatL, 
Paripphuto— for  'last'  read panppAara/t. 


620 


CORRIGENDA. 


Parivacchaih — ^Dh.  167,  237.    Vij.  says  'delay  for 

the  purpose  of  preparation.' 
Paro  (2) — ^line  5,  for  *  hundred'  read  '  thousand.' 
Pasddo — p.  352  (b),  line  20,  read  cittapatddena. 
Patip^ti— line  10,  read  thitd. 
Patisandbiko — ^line  2,  read  appaUsandhiko. 
Patitthdti— p.  370  (a),  line  5  fr.  hot.,  read  tdsana^. 
Patitthitattam— read  '  pratishthita.' 
Patti — ^line  9,  read  pattipattabbakd, 
Pavatteti — ^line  1,  for  '  last'  read  pavattati. 
Pavatteti — ^line  3,  read  rodUnd. 
Pilefi — ^line  3,  read  pi/ayitvd, 
Piti — ^line  7,  read  ubbegapiti^  pharofm-, 
Ponkhdnuponkham — Une   2,    for   'feather'    read 

'  feathered.' 
Pngfgaliko — ^read  '  pudgala.' 
Samyojanam — ^line  8,  read  "pardmdMo, 
Samyutto— -for  '  samyntka'  read  '  samyukta.' 
Sattiv^so— line  15,  read  . .  iottdvdto;  9anf  . . 


Sekhiyo— line  2,  for  '  seventy '  read  '  seventy-five.' 
8ikkhati— p.  475  (&),  line  15,  read  tambuddhoMd- 

9anaik. 
So— p.  480  (o),  line  9  from  bottom,  read  'pronoun, 

iaua* 
Sattam — ^iine  12,  for  'Treasures'  read  'Treasury.' 
Tattako— line  11,  read  Yattako. 
Tintinf — read  dehanL 

Hpitakam— p.  507  (a),  line  26,  read '  Patisambbidil-.' 
Utthiyo — ^p.  511  (b\  line  15,  read  amard'. 
Udlmam — ^p.  517  (6),  line  7,  read  9omanasia'. 
Upatth&ti— p.  534  (a),  line  11,  read  'Pdt.  xiv.' 
Utth^am— p.  540  (b\  line  4,  read  dpatti-, 
Vaddhaki— line  4,  read '  Uwv.,  a  fletcher.   Dh.  188 ; 

Mah.  236.* 
Yagghe— line  12,  for  '  back  ?'  read  '  back !' 
Yath£— line  2,  read  afinesam.    Line  16  from  bottom, 

read  nindd^. 


ERRORS. 


A — (17)  This  is  not  an  example,  for  I  find  that  the 
Ind.  Off.  MS.  reads  sa  n*dgamL 

Abhinimminam — ^This  should  be  Abhinimmdnam. 

Abhlsankhdro— See  end  of  nrt.  Sankhdro, 

Acinteyyo— line  7»  for  'doctrines'  read  'attributes.' 

Adhipateyyam — read  '  Adhipa teyyamJ 

Agahito — omit  this  art.,  Mr.  Trenckner  points  out 
to  me  that  the  reading  should  be  aW  assa  gahita" 
idkhd  pi, 

Aggaheti — omit  this  art.  see  Gaketu 

Aggliaikaico — read  Agghanako  (Trenckner). 

Ag^go— p.  18,  line  20,  dele  the  example  beginning 
girisobhaggo  (see  Sobhaggam), 

Ahudeva — for  ahu^  eva  read  ahud  eva.  For  *  the 
d  is  euphonic '  read  '  Sansk.  abhdt  +  eva,  see 
Bhavati.' 

Ajjatagge — I  think  Weber  is  right  in  making  it  = 
ajjato  agge, 

AkkamaQaih — read  Akkamanam. 

Ammanam — line '3,  for  'four  Karlsas'  read  'a 
quarter  of  a  Karisa.' 

Anamattaggo — I  think  I  must  give  up  my  explana- 
tion of  this  term.  Vij.  renders  it  "(transmigra- 
tion) whose  beginning  and  end  are  unapparent  or 
unknown"  {covv^. pubbd  koti  na panndyati).  He 
quotes  several  glosses  which  make  it  out  to  be 
anu  +  a-mata  (fr.  man)  +  agra  (anvamatdgra). 
The  foil,  is  the  most  important,  anamataggo  *yam 
yuttassa  pathame  anamataggo  ti  anu^amataggo, 
vasMasatam  vd  vanasaha»9am  vd  hdnena  anugantvd 
pi  amataggo  aviditaggo,  ndssa  sakkd  ito  vd  etto 
vd  aggam  jdnitum,  aparicchinnapubbdparakotiko 
ti  attho,  Weber's  explanation,  a  +  &mf  ita  +  agra, 
is  quite  untenable. 

Andhakiyo — From  Sen.  K.  394  it  appears  to  be  a 
derivative  of  andha,  'blind.' 

Angiraso— As  a  name  of  Buddha  the  Sanskrit  equi- 
valent is  probably,  as  Weber  says,  ingirasa. 

Afinamafino  —  For  anhamanni  read  annamannd 
(Trenckner). 

Anto  (2) — ^p.  40  (a),  line  15,  read  antopokkharani'. 

Anumatto — Read  Anumatto,  and  'a^u  +  mitrA,' 


Anurakkliaria — Read  "tid  and  'Uath. 

Apan^attiko — ^Weber  rightly  refers  it  to  a  +  pi'a- 
jnapti  +  ka. 

Apphuto — Read  Apphuto,  and  dele  '  The  MSS.  also 
read  apphuto.' 

Atisdrata — for  'siira'  read  'qiira.' 

Avasissanam — ^for  '  dva  +  qish  +  ana '  read  '  from 
avaqishyate.' 

AveU — read  Avefo  (masc).     It  is  Sansk.  apida. 

Avhayo — ^read  '  Medhaiikara.' 

Avito — for  '  MSS.'  read  '  editions.' 

Baddlio — line  3,  Trenckner  says  that  at  Dh.  202  the 
reading  should  be  katthakhandam. 

B^hiro — ^I  supposed  this  word  to  be  the  Vedic  bdhya, 
the  transition  being  bahiya,  bdhira,  but  Dr.  P. 
Goldschmidt  points  out  to  me  that  it  is  rather 
valiis  +  a  w^ith  vriddhi. 

Bhesamo — By  an  inadvertence  I  have  read  bkesamo 
for  bhesmo,  which  is  the  reading  of  Ah.  167.  Mr. 
Trenckner  points  out  to  me  that  it  is  the  Snnsk. 
bhishma. 

Bud4hataro— dele  'and  Buddhataro.* 

Galati — see  Kammam  on  next  page. 

Cittaih — The  correct  translation  of  the  phrase  «a- 
ddhivihdriko. .  etc.,  will  be  found  under  Upatthdti. 

D^thd — For  'canine  tooth'  read  'eye  tooth.' 

Dhammo — p.  120  (a),  line  9,  see  Vthndriam,  p.  577 
(a),  line  17. 

Eti — Dr.  Paul  Goldschmidt  thinks  that  in  the  sense 
of  "to  come"  it  represents  the  Sansk.  aydti. 

Gabbhdvakkanti — ^line  7>  read  kucchim. 

Gaheti — In  this  article  I  have  fallen  id  to  a  serious 
blunder,  which  was  pointed  out  to  me  by  Mr. 
Trenckner  when  the  first  part  of  this  work  was 
published.  He  wrote  to  me,  "  Gaheti  is  right, 
only  it  is  always  causative,  and  never  means  to 
take ;  but  there  is  no  present  gaheti,  and  observe 
that  such  forms  as  gahento  or  gdhayamdno,  ga- 
heyya,  gahetu,  etc.,  never  occur.  Gahessati,  gahe- 
tunif  gahetvdf  gaheri  or  aggahesi,  gahetabbo,  never 
have  a  cans,  sense,  but  belong  to  gaiihdti.  The 
e  of  these  forms  represents  the  Sanskrit  (  of  gra- 

79 


622 


CORRIGENDA. 


hishyati,  agrahlsliam,  etc.,  and  certainly  resulted 
in  the  main  from  the  analogy  of  the  10th  conjuga- 
tion, but  at  the  same  time  some  faint  idea  of  the 
irregular  length  of  the  connective  (  seems  to  have 
survived,  and  to  have  contributed  to  the  change." 
I  entirely  concur  in  (hese  remarks.  The  aor. 
aggahen  will  be  found  at  Ten  J.  Ill,  Mah.  23, 
Dh.  291. 

Gandho — ^I  am  now  of  opinion  that  gandha  for  gan- 
tha  is  a  dialectic  form. 

Ga^o— line  27,  for  'five'  read  'two.'  . 

Garu — ^line  3,  read  lokagaru, 

Gharagolik&— read  -golikd  (Jdt.  10). 

Gimhdnam — ^This  riiould  I  think  be  gimhdno,  comp. 
vawdno.  The  examples  at  P4t.  11, 15,  are  wrong, 
since  gimhdnam  here  is  the  gen.  from  gimhd  (pi.), 
the  hot  season.  Also  at  Kb.  9  we  ought  clearly 
to  read,  gimhdnc^  mdse  pathamtumim  gimhe,  in 
the  first  hot  month  of  the  hot  season,  the  final  m 
ot  gimhdnam  (gen.  pi.)  being  elided. 

Gocaro — see  p.  270  (b),  line  11^ 

Kaling^o— Trenckner  reads  kafingaro,  and  identi- 
fies it  with  the  Tamil  ka^angara. 

Kambojd — dele  '(Cambodia).' 

Kammam — ^p.  179  (a),  line  15  (Ath'  aud^  etc.),  I  have 
ascertained  beyond  a  doubt  that  the  phrase  means 
"  her  travail  began,"  >  tliongh  how  it  comes  to 
mean  this  I  have  failed  to  discover  (see  Jdt.  55). 

K&puriso — Rather  "a  contemptible  man,  a  caitiff, 
coward." 

Kathivatthupakara^am — See  correction  of  this 
blunder  at  p.  507>  line  3. 

Kh4nu — The  spelling  should  be  always  khdnu,  khd- 
fiuko.  In  his  edition  of  Hala  Weber  has  shown 
that  khdnu  is  the  Sanskrit  sthanu. 

Khirodakam — ^Trenckner  points  out  to  me  that  it 
means  simply  "  milk  and  water. 


t» 


Kificanam — dele  '  I  hai'e  also  met  with  a  masc.  Arin- 
cano.* 

Klva — ^iine  2,  fur  'however  much'  read  'and  as 
long  as.' 

Lenaiu — Mr.  Trenckner  tells  me  it  should  be  levta 
(see  Dh.  325). 

Majjhimadeso — ^line  9,  read  Mahdsdlo  (Jdt.  49). 

Nakkhattam — ^line  9,  read  Sa$fano. 

Ndnd — ^Last  example,  for '  what  a  difference  there  is' 
read  '  what  difference  is  there^' 

^d^adassanam — ^line  6,  read  paccavekkhana-. 

Nid&nam — ^p.  278  (b),  line  6.  I  have  made  a  serious 
mistake  here:  the  introduction  is  called  Niddna 
Kathd,  and  merely  means  "  the  narrative  of  the 
(three)  Nid&nas  or  Epochs." 

Nikdyo — ^line  30,  read  Khuddakanikdya. 

Nikkdsdvo — ^line  2,  read  anikkdsdoo, 

Nikujjati— p.  284,  line  2,  Tij.  tells  me  that '  This  is 
useless'  should  be  'This  Is  deliverance.' 

Nimittam — ^p.  285,  line  21,  see  Uggaho, 

Niromhati — ^read  Ntrumhati,  Sannirumhati. 

Parammukho — read  '  pardmmukha.' 

Samatitthiko— This  is  wrong,  see  J^ttiko. 

Tebhiimako — ^This  is  wrong,  see  Vattatij  p.  558  (a). 

Uddhdro— Gogerly  has  led  me  here  into  a  serious 
error.  Dickson  writes  to  me  that  tMhaiannim 
kathine  means  "when  the  period  during  which 
the  kafhina  was  in  force  had  expired."  He  adds, 
"  Ordinarily  a  priest  can  only  use  the  three  robes, 
but  during  the  vassa  season  when  he  expects  a 
kaftiina  he  is  exempted  from  this  law,  and  can 
acquire  any  number  of  robes,  or  cloth  suitable  for 
robes ;  the  rooting  up  (uddhdra,  ubbhdra)  of  the 
kathina  means  the  expiration  of  the  term  during 
which  the  privileges  of  using  or  acquiring  extra 
robes  can  be  exercised,  and  this  period  lasts  for 
four  or  sometimes  ^yt  months." 


SUPPLEMENTARY. 


P.  620,  line  1,  remove  '  Parivaccham,  etc.'  from  the  Corrigenda  and  place  it  among  the  Addenda. — 
Under  art.  Nejo  at  p.  618  read  nela,  nayila,  nela.— P.  371,  line  3,  read  comp.  divaddka,  tivangika.—P. 
169  (b),  line  13,  read  adukkham.—V.  493  (A),  line  16,  read  wacfanrt— P.  408,  line  7  from  bottom,  for  *  truth, 
act'  read  'truth  act'—P.  254,  line  17,  read  na  mo.— Appabddho,  see  Preface,  p.  xiv,  note.— Kificikkham 
Is  kincid  +  ka. — Abbahati,  Hue  3,  read  abbdfho. 


MY  CRITICS. 


I  WBNT  to  Ceylon  as  a  member  of  the  Civil  Service  at  the  end  of  1860,  and  for  three  years  was  private 
secretary  to  the  then  Governor,  SirC.  MacCarthy.  In  1863  I  received  an  appointment  in  the  Civil  Service, 
but  after  a  feir  months'  work  my^health  brolce  down,  and  I  returned  to  Europe  in  March,  1864.  Duriugf 
my  stay  in  Ceylon  I  enjoyed  the  friendship  of  tliat  gifted  Frenchman,  the  late  M.  Paul  Grimblot,  who  first 
drew  my  attention  to  the  importance  and  interest  of  Buddhist  literature.  Shortly  before  my  health  failed  I 
made  an  effort  to  learn  Pali  under  a  native  pA94^^»  ^^  i^^^  ^^^  indifferent  success,  and  I  did  no  more 
until  the  autumn  of  1868,  when  Dr.  Rost  induced  me  to  take  up  the  study  of  Pali  in  earnest.  I  am 
conscious  of  many  imperfections  in  this  dictionary,  but  the  fact  tliat  it  contains  more  than  thirteen 
thousand  words,  and  nearly  forty  thousand  references  and  quotations,  and  that  seven  years  ago  1  hardly 
knew  a  word  either  of  Pali  or  Sanskrit,  entitles  me,  I  think,  to  be  treated  tenderly  by  my  critics.  At 
the  end  of  1869  Mr.  Triibner  liberally  offered  to  publish  my  dictionary  at  his  own  expense,  and  the 
first  part  (pp.  1-276)  appeared  with  a  temporary  preface  in  October,  1872.  During  the  course  of 
the  next  few  months  it  received  most  friendly  and  favourable  reviews — for  which  I  beg  to  return  my 
sincere  thanks — from  Dr.  Kern  in  the  Bijdrag^n  tot  de  Taal-Land  .  .  Ned.  Indig  for  1873 ;  from  M. 
L^on  Peer  in  the  Revue  Critique  (Dec.  7,  1872) ;  from  Mr.  Pincott  in  the  Oriental  (Sept.  1873) ;  from 
Mr.  J.  F.  Dickson  in  the  Ceylon  Times  (Jan.  6,  1873),  and  from  unknown  reviewers  in  the  Church 
Missionary  Intelligencer,  the  Homeward  Mail,  and  (oddly  enough)  the  Derby  Mercury.  In  reply  to 
one  of  M.  Peer's  friendly  criticisms,  I  would  point  out  that  he  quotes  me  incorrectly  as  saying  that  "le 
commun  des  Bouddhistes  aspire  non  au  ndant  comme  but  supreme,  mais  au  svarga."  What  I  said  was 
that  Buddhists  who  are  not  Arhats  look  immediately  to  svarga  as  the  reward  of  a  virtuous  life.  I  ought 
perhaps  to  have  added  then,  and  I  add  now  explicitly,  that  all  true  Buddhists  "aspire"  to  Nirvd^a  as  an 
ultimate  reward,  though  of  course  only  Arhats  expect  Nirvdna  immediately  after  death  and  without  further 
transmigration. 

In  the  Revue  Bibliographlque.  for  June  15,  1874,  M.  Foucaux  published  an  article  of  four 
pages,  in  which  he  takes  up  a  position  of  strong  antagonism  to  my  view  of  Nirvdijia  as  expressed 
in  my  article  Nibbdnam.  His  criticisms  are  expressed  in  temperate  and  courteous  language,  and 
I  have  read  them  with  the  attention  which  they  merit  as  coming  from  a  scholar  of  M.  Foucaux' 
eminence ;  but  I  am  bound  to  say  that  tliey  do  not  in  the  slightest  degree  shake  my  conOdence  in 
my  own  view.  How  little  common  ground  of  discussion  there  is  between  us  may  be  seen  at  the 
outset,  where  M.  Foucaux  quotes  against  me  the  Lalita  Vistara,  and  calls  it  a  '* canonical  text"!* 
However,  the  passage  quoted  is  not  irreconcileable  with  orthodox  Buddhism,  and  I  am  very  willing  to 
accept  it.  But  when  M.  Foucaux  says,  *'  £t  comme  il  faut,  pour  arriver  au  Nirvftna,  se  d^livrer  de  tout 
composd,  la  comparaison  de  la  lampe  qui  s'eteiut  ne  nous  montre  que  la  disparition  d'un  compost,  et 
nullement  I'annihilation  de  I'esprit,"  it  is  clear  that  he  is  under  the  belief  that  mind  is  not  a  samskdra. 
I  venture  therefore  to  refer  him  to  my  article  Sankhdro,  which  will  show  him  that  mind  is  a  most 
important  sadiskdra,  and  afford  a  complete  answer  to  his  argument.  Further,  M.  Foucaux  brings 
against  me  the  eight  Vimutti's.  Had  his  reading  not  been  limited  to  North  Buddhist  texts,  he  would  have 
known  that  the  Vimutti's  belong  to  the  ecstatic  meditation,  and  are  not  "  degrees  of  perfection  to  which  a 
saint  may  attain.*  For  an  answer  to  his  argument  I  must  refer  him  to  my  article  F'inndnancdi/atanam  (also 
Akdsdnanetiyatanam,  etc.),  from  which  he  will  see  that  Bumouf  has  absurdly  mistranslated  the  Pali  text. 
Vijfidna  exists  just  as  much  in  the  eighth  Vimutti  as  in  tlie  fourth  or  fifth,  only  it  is  in  a  state  of 
trance  (see  art.  Nirodho). 

♦  See  Preface,  p.  12. 


624  MY   CRITICS. 

I  sball  make  no  attempt  to  reply  at  full  length  to  Dr.  A.  Weber's  criticisms  upon  me  in  tbe 
Centralblatt  of  Feb.  8,  1873.  In  the  first  place,  a  considerable  portion  of  bis  critique  is  directed  against 
the  form  or  plan  of  my  work  as  being  unscientific ;  and  I  may  reply  generally,  first  that  I  purposely 
adopted  an  unscientific  form  to  suit  the  convenience  of  non-Sanskritists  (who  prove  to  be  about  two-thirds 
of  my  subscribers)  ;  secondly  that,  in  a  first  edition  at  least,  I  have  a  riglit  to  be  judged  by  tbe  matter  and 
not  the  form  of  my  work  ;  and  thirdly  that  Dr.  Weber  has  really  put  himself  out  of  court  in  this  matter 
by  bestowing,  in  this  identical  number  of  the  Centralblatt,  the  warmest  praise  upon  Monier  Williams* 
Sanskrit  Dictionary,  which  is  also  on  an  unscientific  plan.  Dr.  Weber  thinks  Professor  Williams'  plan 
"  convenient ":  exactly  so,  and  that  is  the  advantage  I  claim  for  mine.  Dr.  Weber  complains  that  I  have 
not  brought  under  the  simple  root  the  various  compounds  of  the  root  with  prepositions.  It  is  easy  to 
see  that  had  I  done  so  I  could  not  have  begun  to  print  until  the  whole  dictionary  was  finished,  in  other 
words  I  should  nave  been  delayed  about  two  years.*  Another  section  of  Dr.  Weber's  criticisms  deals 
with  the  deficiencies  of  my  dictionary,  and  here  again  I  am  not  careful  to  answer  him,  the  mere  size 
of  the  work  being  a  sufiScient  answer,  not  to  speak  of  the  Addenda.  Dr.  Weber  has  made  no  allowance 
for  the  exceptional  difficulties  I  have  had  to  deal  with,  as  the  total  absence  of  previous  dictionaries,  or  even 
the  merest  vocabulary,  to  guide  me,  and  the  incredible  blunders  with  which  almost  all  the  texts  I  had  to 
incorporate  abounded.  The  remainder  of  Dr.  Weber's  paper  is  taken  up  with  philological  criticisms. 
1  have  to  thank  him  for  three  or  four  slight  corrections,  which  I  have  adopted,  but  some  of  his  criticisms 
simply  show  how  ill  even  the  best  Sanskrit  scholarship  qualifies  one  to  lay  down  the  law  about  Pali. 
I  shall  give  only  one  example.  I  said  that  appamannd  represents  the  Sanskrit  apram^a  +  y&i  And  Dr. 
Weber  summarily  brushes  away  this  etymology  with  the  words  '^appamanna  Demoth,  Bescheidenheit,  aus 
alpamanya."  To  prove  that  I  was  right,  and  that  the  word  has  nothing  to  do  with  "  humility,"  I  will 
here  print  the  text  of  the  first  appamannd :  Idh'  avuso  bhikkhu  mettdtahagatena  cetasd  ekam  disam 
p/iaritvd  viharati  tathd  dutiyam  tathd  tatiyarh  tathd  caiutthim,  iti  uddham  adho  tiriyam  sabbadhi 
sabbattatdya  sabbdvantani  lokam  upekhdsahagatena  cetasd  vlpulena  mahaggatena  appamInbna  averena 
arydpajjhena  pkaritvd  viharati.  I  trust  that  Dr.  Weber  will  forgive  me  if  I  have  proved  restive  under 
his  somewhat  heavy  lash,  and  will  believe  me  when  I  say  that  I  entertain  towards  him  unaltered  feelings 
of  friendship  and  respect. 

•  For  the  benefit  of  Sanskritists  I  propose  to  compile  a  work  on  the  plan  of  "Westergaard's  Kadices,  giving  tbe 
Sanskrit  roots  in  the  N^arl  character,  and  grouping  around  them  all  the  Pali  verbal  derivatives. 


TRE   FND. 


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t  ircrRiy  AriTiir  amd  sonp,  r&iKTBBf,  HiRTroap. 


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