作者归档：adminyonghu

法句经（文言文）

叶均   译

巴汉对照版法句经

巴汉对照带单字注释法句经

双品 YAMAKA-VAGGO（1-20）

一　诸法意先导，意主意造作。若以染污意，或语或行业，是则苦随彼，如轮随兽足。

二　诸法意先导，意主意造作。若以清净意，或语或行业，是则乐随彼，如影不离形。

三　『彼骂我打我，败我劫夺我』，若人怀此念，怨恨不能息。

四　『彼骂我打我，败我劫夺我』，若人舍此念，怨恨自平息。

五　在于世界中，从非怨止怨，唯以忍止怨；此古（圣常）法。

六　彼人不了悟：『我等将毁灭』。若彼等如此，则诤论自息。

七　唯求住净乐，不摄护诸根，饮食不知量，懈惰不精进，彼实为魔服，如风吹弱树。

八　愿求非乐住，善摄护诸根，饮食知节量，具信又精进，魔不能胜彼，如风吹石山。

九　若人穿袈裟，不离诸垢秽，无诚实克己，不应着袈裟。

十　若人离诸垢，能善持戒律，克己与诚实，彼应着袈裟。

十一　非真思真实，真实见非真，邪思惟境界，彼不达真实。

十二　真实思真实，非真知非真，正思惟境界，彼能达真实。

十三　如盖屋不密，必为雨漏浸，如是不修心，贪欲必漏人。

十四 如善密盖屋，不为雨漏浸，如是善修心，贪欲不漏人。

十五　现世此处悲，死后他处悲，作诸恶业者，两处俱忧悲，见自恶业已，他悲他苦恼。

十六 现世此处乐，死后他处乐，作诸善业者，两处俱受乐，见自善业已，他乐他极乐。

十七　现世此处苦，死后他处苦，作诸恶业者，两处俱受苦，（现）悲『我作恶』，堕恶趣更苦。

十八　现世此处喜，死后他处喜，修诸福业者，两处俱欢喜，（现）喜『我修福』，生善趣更喜。

十九　虽多诵经集，放逸而不行，如牧数他牛，自无沙门分。

二○　虽诵经典少，能依教实行，具足正知识，除灭贪瞋痴，善净解脱心，弃舍于世欲，此界或他界，彼得沙门分。

不放逸品　APPAMADAVAGGO（21-32）

二一　无逸不死道，放逸趣死路。无逸者不死，放逸者如尸。

二二　智者深知此，所行不放逸。不放逸得乐，喜悦于圣境。

二三　智者常坚忍，勇猛修禅定。解脱得安隐，证无上涅盘。

二四　奋勉常正念，净行能克己，如法而生活，无逸善名增。

二五　奋勉不放逸，克己自调御，智者自作洲，不为洪水没。

二六　暗钝愚痴人，耽溺于放逸，智者不放逸，如富人护宝。

二七　莫耽溺放逸。莫嗜爱欲乐。警觉修定者，始得大安乐。

二八　智者以无逸，除逸则无忧，圣贤登慧阁，观愚者多忧，如登于高山，俯视地上物。

二九　放逸中无逸，如众睡独醒。智者如骏驰，驽骀所不及。

三○　摩伽以无逸，得为诸天主。无逸人所赞，放逸为人诃。

三一　乐不放逸比丘，或者惧见放逸，犹如猛火炎炎，烧去大结、小结。

三二　乐不放逸比丘，或者惧见放逸，彼已邻近涅盘，必定不易堕落。

心品 CITTAVAGGO（33-43）

三三　轻动变易心，难护难制服，智者调直之，如匠搦箭直。

三四　如鱼离水栖，投于陆地上，以此战栗心，摆脱魔境界。

三五　此心随欲转，轻躁难捉摸。善哉心调伏，心调得安乐。

三六　此心随欲转，微妙极难见。智者防护心，心护得安乐。

三七　远行与独行，无形隐深窟。谁能调伏心，解脱魔罗缚。

三八　心若不安定，又不了正法，信心不坚者，智慧不成就。

三九　若得无漏心，亦无诸惑乱，超越善与恶，觉者无恐怖。

四○ 知身如陶器，住心似城廓，慧剑击魔罗，守胜莫染着。

四一　此身实不久，当睡于地下，被弃无意识，无用如木屑。

四二　仇敌害仇敌，怨家对怨家，若心向邪行，恶业最为大。

四三 （善）非父母作，亦非他眷属，若心向正行，善业最为大。

华品 PUPPHAVAGGO（44-59）

四四　谁征服地界，阎魔界天界，谁善说法句，如巧匠采花？

四五　有学克地界，阎魔界天界，有学说法句，如巧匠采花。

四六　知此身如泡，觉悟是幻法，折魔罗花箭，越死王所见。

四七　采集诸花已，其人心爱着，死神捉将去，如瀑流睡村。

四八 采集诸花已，其人心爱着，贪欲无厌足，实为死魔伏。

四九　牟尼人村落，譬如蜂采华，不坏色与香，但取其蜜去。

五○ 不观他人过，不观作不作，但观自身行，作也与未作。

五一 犹如鲜妙花，色美而无香，如是说善语，彼不行无果。

五二 犹如鲜妙花，色美而芳香，如是说善语，彼实行有果。

五三　如从诸花聚，得造众花鬘，如是生为人，当作诸善事。

五四 花香不逆风，栴檀多伽罗，末利香亦尔。德香逆风熏，彼正人之香，遍闻于诸方。

五五 栴檀多伽罗，拔悉基青莲，如是诸香中，戒香为最上。

五六　栴檀多伽罗，此等香甚微。持戒者最上，香熏诸天间。

五七　成就诸戒行，住于不放逸，正智解脱者，魔不知所趣。

五八　犹如粪秽聚，弃着于大道，莲华生其中，香洁而悦意。

五九　如是粪秽等，盲昧凡夫中，正觉者弟子，以智慧光照。

愚品　BALAVAGGO（60-75）

六○ 不眠者夜长，倦者由旬长，不明达正法──愚者轮回长。

六一　不得胜我者为友，与我相等者亦无，宁可坚决独行居，不与愚人作伴侣。

六二 『此我子我财』愚人常为忧。我且无有我，何有子与财？

六三 愚者（自）知愚，彼即是智人。愚人（自）谓智，实称（真）愚夫。

六四　愚者虽终身，亲近于智人，彼不了达摩，如匙尝汤味。

六五　慧者须臾顷，亲近于智人，能速解达摩，如舌尝汤味。

六六　愚人不觉知，与自仇敌行，造作诸恶业，受定众苦果。

六七　彼作不善业，作已生后悔，哭泣泪满面，应得受异熟。

六八　若彼作善业，作已不追悔，欢喜而愉悦，应得受异熟。

六九　恶业未成熟，愚人思如蜜；恶业成熟时，愚人必受苦。

七○　愚者月复月，虽仅取（少）食───以孤沙草端；（彼所得功德），不及思法者，十六分之一。

七一　犹如构牛乳，醍醐非速成。愚人造恶业，不即感恶果，业力随其后，如死灰覆火。

七二 愚夫求知识，反而趋灭亡，损害其幸福，破碎其头首。

七三 （愚人）骛虚名：僧中作上座，僧院为院主，他人求供养。

七四 『僧与俗共知──此事由我作，事无论大小，皆由我作主』，愚人作此想，贪与慢增长。

七五 一（道）引世利，一（道）向涅盘。佛弟子比丘，当如是了知，莫贪着世利，专注于远离。

智者品　PANDITAVAGGO（76-89）

七六　若见彼智者──能指示过失，并能谴责者，当与彼为友；犹如知识者，能指示宝藏。与彼智人友，定善而无恶。

七七 训诫与教示，阻（他人）过恶。善人爱此人，但为恶人憎。

七八　莫与恶友交，莫友卑鄙者。应与善友交，应友高尚士。

七九　得饮法（水）者，心清而安乐。智者常喜悦，圣者所说法。

八○　灌溉者引水，箭匠之矫箭，木匠之绳木，智者自调御。

八一　犹如坚固岩，不为风所摇，毁谤与赞誉，智者不为动。

八二　亦如一深池，清明而澄净，智者闻法已，如是心清净。

八三　善人离诸（欲），不论诸欲事。苦乐所不动，智者无喜忧。

八四　不因自因他，（智者作诸恶），不求子求财、及谋国（作恶）。不欲以非法，求自己繁荣。彼实具戒行，智慧正法者。

八五　于此人群中，达彼岸者少。其余诸人等，徘徊于此岸。

八六　善能说法者，及依正法行，彼能达彼岸，度难度魔境。

八七　应舍弃黑法，智者修白法，从家来无家，喜独处不易。

八八　当求是（法）乐。舍欲无所有，智者须清净，自心诸垢秽。

八九　彼于诸觉支，正心而修习。远离诸固执，乐舍诸爱着，漏尽而光耀，此世证涅盘。

阿罗汉品　ARAHANTAVAGGO（90-99）

九○ 路行尽无忧，于一切解脱，断一切系缚，无有苦恼者。

九一　正念奋勇者，彼不乐在家。如鹅离池去，彼等弃水家。

九二　彼等无积聚，于食如实知，空无相解脱──是彼所行境，如鸟游虚空，踪迹不可得。

九三　彼等诸漏尽，亦不贪饮食，空无相解脱──是彼所行境，如鸟游虚空，踪迹不可得。

九四 彼诸根寂静，如御者调马，离我慢无漏，为天人所慕。

九五 彼已无愤恨，犹如于大地，彼虔诚坚固，如因陀揭罗，如无污泥池，是人无轮回。

九六 彼人心寂静，语与业寂静，正智而解脱，如是得安稳。

九七　无信知无为，断系因永谢，弃舍于贪欲，真实无上士。

九八　于村落林间，平地或丘陵，何处有罗汉，彼地即可庆。

九九　林野甚可乐；世人所不乐；彼喜离欲乐，不求诸欲乐。

千品 SAHASSAVAGGO（100-115）

一○○　虽诵一千言，若无义理者，不如一义语，闻已得寂静。

一○一　虽诵千句偈，若无义理者，不如一句偈，闻已得寂静。

一○二 彼诵百句偈，若无义理者，不如一法句，闻已得寂静。

一○三 彼于战场上，虽胜百万人；未若克己者，战士之最上！

一○四　能克制自己，过于胜他人。若有克己者，常行自节制。

一○五　天神干闼婆，魔王并梵天，皆遭于败北，不能胜彼人。

一○六　月月投千（金）──供牺牲百年，不如须臾间，供养修己者，彼如是供养，胜祭祀百年。

一○七　若人一百年──事火于林中，不如须臾间，供养修己者，彼如是供养，胜祭祀百年。

一○八 若人于世间，施舍或供养，求福一周年，如是诸功德，不及四分一，礼敬正直者。

一○九　好乐敬礼者，常尊于长老，四法得增长：寿美乐与力。

一一○　若人寿百岁──破戒无三昧，不如生一日──持戒修禅定。

一一一　若人寿百岁──无慧无三昧，不如生一日──具慧修禅定。

一一二　若人寿百岁──怠惰不精进，不如生一日──励力行精进。

一一三 若人寿百岁──不见生灭法，不如生一日──得见生灭法。

一一四 若人寿百岁──不见不死道，不如生一日──得见不死道。

一一五 若人寿百岁──不见最上法，不如生一日──得见最上法。

恶品　PAPAVAGGO（116-128）

一一六 应急速作善，制止罪恶心。怠慢作善者，心则喜于恶。

一一七 若人作恶已，不可数数作；莫喜于作恶；积恶则受苦。

一一八 若人作善已，应复数数作；当喜于作善；积善则受乐。

一一九 恶业未成熟，恶者以为乐。恶业成熟时，恶者方见恶。

一二○ 善业未成熟，善人以为苦。善业成熟时，善人始见善。

一二一 莫轻于小恶！谓『我不招报』，须知滴水落，亦可满水瓶，愚夫盈其恶，少许少许积。

一二二 莫轻于小善！谓『我不招报』，须知滴水落，亦可满水瓶，智者完其善，少许少许积。

一二三 商人避险道，伴少而货多；爱生避毒品，避恶当亦尔。

一二四 假若无有疮伤手，可以其手持毒药。毒不能患无伤手。不作恶者便无恶。

一二五 若犯无邪者，清净无染者，罪恶向愚人，如逆风扬尘。

一二六 有人生于（母）胎中，作恶者则（堕）地狱，正直之人升天界，漏尽者证入涅盘。

一二七 非于虚空及海中，亦非入深山洞窟，欲求逃遁恶业者，世间实无可觅处。

一二八 非于虚空及海中，亦非入深山洞窟，欲求不为死魔制，世间实无可觅处。

刀杖品　DANDAVAGGO（129-145）

一二九 一切惧刀杖，一切皆畏死，以自度（他情），莫杀教他杀。

一三○ 一切惧刀杖，一切皆爱生，以自度（他情），莫杀教他杀。

一三一　于求乐有情，刀杖加恼害，但求自己乐，后世乐难得。

一三二 于求乐有情，不加刀杖害，欲求自己乐，后世乐可得。

一三三 对人莫说粗恶语，汝所说者还说汝。愤怒之言实堪痛；互击刀杖可伤汝。

一三四 汝若自默然，如一破铜锣，已得涅盘路；于汝无诤故。

一三五 如牧人以杖，驱牛至牧场，如是老与死．驱逐众生命。

一三六 愚夫造作诸恶业，却不自知（有果报），痴人以自业感苦，宛如以火而自烧。

一三七 若以刀杖害，无恶无害者，十事中一种，彼将迅速得。

一三八 极苦痛失财，身体被损害，或重病所逼，或失心狂乱。

一三九 或为王迫害，或被诬重罪，或眷属离散，或破灭财产。

一四○ 或彼之房屋，为劫火焚烧。痴者身亡后，复堕于地狱。

一四一 非裸行结发，非涂泥绝食，卧地自尘身，非以蹲踞（住），不断疑惑者，能令得清净。

一四二 严身住寂静，调御而克制，必然修梵行，不以刀杖等，加害诸有情，彼即婆罗门，彼即是沙门，彼即是比丘。

一四三 以惭自禁者，世间所罕有，彼善避羞辱，如良马避鞭。

一四四 如良马加鞭，当奋勉忏悔。以信戒精进，以及三摩地，善分别正法，以及明行足，汝当念勿忘，消灭无穷苦。

一四五 灌溉者引水，箭匠之矫箭，木匠之绳木，善行者自御。

老品　JARAVAGGO（146-156）

一四六 常在燃烧中，何喜何可笑？幽暗之所蔽，何不求光明？

一四七 观此粉饰身；疮伤一堆骨，疾病多思惟，绝非常存者。

一四八 此衰老形骸，病薮而易坏；朽聚必毁灭，有生终归死。

一四九 犹如葫卢瓜，散弃于秋季，骸骨如鸽色，观此何可乐？

一五○ 此城骨所建，涂以血与肉，储藏老与死，及慢并虚伪。

一五一 盛饰王车亦必朽，此身老迈当亦尔。唯善人法不老朽，善人传示于善人。

一五二 寡闻之（愚）人，生长如牡牛，唯增长筋肉，而不增智能。

一五三 经多生轮回，寻求造屋者，但未得见之，痛苦再再生。

一五四 已见造屋者！不再造于屋。椽桷皆毁坏，栋梁亦摧折。我既证无为，一切爱尽灭。

一五五 少壮不得财，并不修梵行，如池边老鹭，无鱼而萎灭。

一五六 少壮不得财，并不修梵行，卧如破折弓，悲叹于过去。

自己品　ATTAVAGGO（157-166）

一五七 若人知自爱，须善自保护。三时中一时，智者应醒觉。

一五八 第一将自己，安置于正道，然后教他人；贤者始无过。

一五九 若欲诲他者，应如己所行（自）制乃制（他），克己实最难。

一六○ 自为自依怙，他人何可依？自己善调御，证难得所依。

一六一 恶业实由自己作，从自己生而自起。（恶业）摧坏于愚者，犹如金刚破宝石。

一六二　破戒如蔓萝，缠覆裟罗树。彼自如此作，徒快敌者意。

一六三　不善事易作，然无益于己；善与利益事，实为极难行。

一六四　恶慧愚痴人，以其邪见故，侮蔑罗汉教，依正法行者，以及尊者教，而自取毁灭，如格他格草，结果自灭亡。

一六五 恶实由己作，染污亦由己；由己不作恶，清净亦由己。净不净依己，他何能净他？

一六六 莫以利他事，忽于己利益。善知己利者，常专心利益。

世品 LOKAVAGGO（167-178）

一六七 莫从卑劣法。莫住于放逸。莫随于邪见。莫增长世俗。

一六八 奋起莫放逸！行正法善行。依正法行者，此世他世乐。

一六九 行正法善行。勿行于恶行。依正法行者，此世他世乐。

一七○ 视如水上浮沤，视如海市蜃楼，若人观世如是，死王不得见他。

一七一 来看言个世界，犹如庄严王车。愚人沈湎此中，智者毫无执着。

一七二 若人先放逸，但后不放逸。彼照耀此世，如月出云翳。

一七三 若作恶业已，覆之以善者。彼照耀此世，如月出云翳。

一七四 此世界盲暝。能得此者少。如鸟脱罗网，鲜有升天者。

一七五 天鹅飞行太阳道，以神通力可行空。智者破魔王魔眷，得能脱离于世间。

一七六 违犯一（乘）法，及说妄语者，不信来世者，则无恶不作。

一七七 悭者不生天。愚者不赞布施。智者随喜施，后必得安乐。

一七八 一统大地者，得生天上者，一切世界主，不及预流胜。

佛陀品　BUDDHAVAGGO（179-196）

一七九 彼之胜利无能胜，败者于世无可从，佛（智）无边无行迹，汝复以何而诳惑？

一八○ 彼已不具于结缚，爱欲难以诱使去，佛（智）无边无行迹，汝复以何而诳惑？

一八一 智者修禅定，喜出家寂静，正念正觉者，天人所敬爱。

一八二 得生人道难，生得寿终难，得闻正法难，遇佛出世难。

一八三 一切恶莫作，一切善应行，自调净其意，是则诸佛教。

一八四 诸佛说涅盘最上，忍辱为最高苦行。害他实非出家者，恼他不名为沙门。

一八五 不诽与不害，严持于戒律，饮食知节量，远处而独居，勤修增上定，是为诸佛教。

一八六 即使雨金钱，欲心不满足。智者知淫欲，乐少而苦多！

一八七 故彼于天欲，亦不起希求。正觉者弟子，希灭于爱欲。

一八八 诸人恐怖故，去皈依山岳，或依于森林，园苑树支提。

一八九 此非安稳依，此非最上依，如是皈依者，不离一切苦。

一九○ 若人皈依佛，皈依法及僧，由于正智慧，得见四圣谛。

一九一 苦与苦之因，以及苦之灭，并八支圣道，能令苦寂灭。

一九二 此皈依安稳，此皈依无上，如是皈依者，解脱一切苦。

一九三 圣人极难得，彼非随处生；智者所生处，家族咸蒙庆。

一九四 诸佛出现乐，演说正法乐，僧伽和合乐，修士和合乐。

一九五 供养供应者──脱离于虚妄，超越诸忧患，佛及佛弟子。

一九六 若供养如是──寂静无畏者，其所得功德，无能测量者。

乐品　SUKHAVAGGO（197-208）

一九七 我等实乐生，憎怨中无僧。于僧怨人中，我等无憎住。

一九八 我等实乐生，疾病中无病。于疾病人中，我等无病住。

一九九 我等实乐生，贪欲中无欲。于贪欲人中，我等无欲住。

二○○ 我等实乐生，我等无物障，我等乐为食，如光音天人。

二○一 胜利生憎怨，败者住苦恼。胜败两俱舍，和静住安乐。

二○二 无火如贪欲，无恶如瞋恨，无苦如（五）蕴，无乐胜寂静。

二○三 饥为最大病，行为最大苦；如实知此已，涅盘乐最上。

二○四 无病最上利，知足最上财，信赖最上亲，涅盘最上乐。

二○五 已饮独居味，以及寂静味，喜饮于法味，离怖畏去恶。

二○六 善哉见圣者，与彼同住乐。由不见愚人，彼即常欢乐。

二○七 与愚者同行，长时处忧悲。与愚同住苦，如与敌同居。与智者同住，乐如会亲族。

二○八 是故真实：贤者智者多闻者，持戒虔诚与圣者，从斯善人贤慧游，犹如月从于星道。

喜爱品　PIYAVAGGO（209-220）

二○九 专事不当事，不事于应修，弃善趋爱欲，却羡自勉者。

二一○ 莫结交爱人，莫结不爱人。不见爱人苦，见憎人亦苦。

二一一 是故莫爱着，爱别离为苦。若无爱与憎，彼即无羁缚。

二一二 从喜爱生忧，从喜爱生怖；离喜爱无忧，何处有恐怖。

二一三 从亲爱生忧，从亲爱生怖；离亲爱无忧，何处有恐怖。

二一四 从贪欲生忧，从贪欲生怖；离贪欲无忧，何处有恐怖。

二一五 从欲乐生忧，从欲乐生怖；离欲乐无忧，何处有恐怖。

二一六 从爱欲生忧，从爱欲生怖；离爱欲无忧，何处有恐怖。

二一七　具戒及正见，住法知真谛，圆满自所行，彼为心人爱。

二一八　渴求离言法，充满思虑心，诸欲心不着，是名上流人。

二一九 久客异乡者，自远处安归，亲友与知识，欢喜而迎彼。

二二○ 造福亦如是，从此生彼界，福业如亲友，以迎爱者来。

忿怒品　KODHAVAGGO（221-234）

二二一 舍弃于忿怒，除灭于我慢，解脱一切缚，不执著名色，彼无一物者，苦不能相随。

二二二 若能抑忿发，如止急行车，是名（善）御者，余为执缰人。

二二三 以不忿胜忿。以善胜不善。以施胜悭吝。以实胜虚妄。

二二四 谛语不瞋恚，分施与乞者；以如是三事，能生于诸天。

二二五 彼无害牟尼，常调伏其身，到达不死境─无有悲忧处。

二二六 恒常醒觉者，日夜勤修学，志向于涅盘，息灭诸烦恼。

二二七 阿多罗应知：此非今日事，古语已有之。默然为人诽，多语为人诽，寡言为人诽；不为诽谤者，斯世实无有。

二二八 全被人诽者，或全被赞者，非曾有当有，现在亦无有。

二二九 若人朝朝自反省，行无瑕疵并贤明，智能戒行兼具者，彼为智人所称赞。

二三○ 品如阎浮金，谁得诽辱之？彼为婆罗门，诸天所称赞。

二三一 摄护身忿怒，调伏于身行。舍离身恶行，以身修善行。

二三二 摄护语忿怒，调伏于语行。舍离语恶行，以语修善行。

二三三 摄护意忿怒，调伏于意行。舍离意恶行，以意修善行。

二三四 智者身调伏，亦复语调伏，于意亦调伏，实一切调伏。

垢秽品　MALAVAGGO（235-255）

二三五 汝今已似枯燋叶，阎魔使者近身边。汝已伫立死门前，旅途汝亦无资粮。

二三六　汝宜自造安全洲。迅速精勤为智者。拂除尘垢无烦恼，得达诸天之圣境。

二三七　汝今寿命行已终。汝已移步近阎魔。道中既无停息处，旅途汝亦无资粮。

二三八　汝宜自造安全洲。迅速精勤为智者。拂除尘垢无烦恼，不复重来生与老。

二三九　剎那剎那间，智者分分除，渐拂自垢秽，如冶工锻金。

二四○ 如铁自生锈，生已自腐蚀，犯罪者亦尔，自业导恶趣。

二四一　不诵经典秽，不勤为家秽。懒惰为色秽，放逸护卫秽。

二四二　邪行妇人秽，吝啬施者秽。此界及他界，恶去实为秽。

二四三　此等诸垢中，无明垢为最，汝当除此垢，成无垢比丘！

二四四　生活无惭愧，卤莽如乌鸦，诋毁（于他人），大胆自夸张，傲慢邪恶者，其人生活易。

二四五　生活于惭愧，常求于清净，不着欲谦逊，住清净生活，（富于）识见者，其人生活难。

二四六 若人于世界，杀生说妄语，取人所不与，犯于别人妻。

二四七 及耽湎饮酒，行为如是者，即于此世界，毁掘自（善）根。

二四八 如是汝应知：不制则为恶；莫贪与非法，自陷于水苦。

二四九 若信乐故施。心嫉他得食，彼于昼或夜，不得入三昧。

二五○ 若斩断此（心），拔根及除灭，则于昼或夜，彼得入三昧。

二五一 无火等于贪欲，无执着如瞋恚，无网等于愚痴，无河流如爱欲。

二五二 易见他人过，自见则为难。扬恶如扬糠，已过则覆匿，如彼狡博者，隐匿其格利。

二五三 若见他人过，心常易忿者，增长于烦恼；去断惑远矣。

二五四 虚空无道迹，外道无沙门。众生喜虚妄，如来无虚妄。

二五五　虚空无道迹，外道无沙门。（五）蕴无常住，诸佛无动乱。

法住品　DHAMMATTHAVAGGO（256-272）

二五六 卤莽处事故，不为法住者。智者应办别──孰正与孰邪。

二五七 导人不卤莽，如法而公平，智者护于法，是名法住者。

二五八 不以多言故，彼即为智者。安静无怨怖，是名为智者。

二五九 不以多言故，彼为持法者。彼虽闻少分，但由身见法，于法不放逸，是名持法者。

二六○ 不因彼白头，即得为长老。彼年龄虚熟，徒有长老名。

二六一　于彼具真实，具法不杀生，节制并调伏，彼有智慧人。除灭诸垢秽，实名为长长老。

二六二 嫉悭虚伪者，虽以其辩才，或由相端严，不为善良人。

二六三 若斩断此（心），拔根及除灭，彼舍瞋智者，名为善良人。

二六四 若破戒妄语，削发非沙门。充满欲与贪，云何为沙门？

二六五 彼息灭诸恶──无论大与小，因息灭诸恶，故名为沙门。

二六六 仅向他行乞，不即是比丘。行宗教法仪，亦不为比丘。

二六七 仅舍善与恶，修于梵行者，以知住此世，彼实名比丘。

二六八 愚昧无知者，不以默然故，而名为牟尼。智者如权衡。

二六九 舍恶取其善，乃得为牟尼。彼知于两界，故称为牟尼。

二七○ 彼人非圣贤，以其杀生故。不害诸众生，是名为圣者。

二七一 不以戒律行，或由于多闻，或由证三昧，或由于独居。

二七二 谓『受出家乐，非凡夫所能』。汝等漏未尽，莫生保信想！

道品　MAGGAVAGGO（273-289）

二七三 八支道中胜，四句谛中胜，离欲法中胜，具眼两足胜。

二七四　实唯此一道。无余知见净。汝等顺此行。魔为之惑乱。

二七五　汝顺此（道）行，使汝苦灭尽。知我所说道，得除去荆棘。

二七六　汝当自努力！如来唯说者。随禅定行者，解脱魔系缚。

二七七　『一切行无常』，以慧观照时，得厌离于苦，此乃清净道。

二七八　『一切行是苦』，以慧观照时，得厌离于苦，此乃清净道。

二七九　『一切法无我』，以慧观照时，得厌离于苦，此乃清净道。

二八○　当努力时不努力，年虽少壮陷怠惰，意志消沈又懒弱，怠者不以智得道。

二八一　慎语而制意，不以身作恶。净此三业道，得圣所示道。

二八二　由瑜伽生智，无瑜伽慧灭。了知此二道，及其得与失，当自努力行，增长于智慧。

二八三　应伐欲稠林，勿伐于树木。从欲林生怖，当脱欲稠林。

二八四　男女欲丝丝，未断心犹系；如饮乳犊子，不离于母牛。

二八五　自己断除爱情，如以手折秋莲。勤修寂静之道。善逝所说涅盘。

二八六　『雨季我住此，冬夏亦住此』，此为愚夫想，而不觉危险。

二八七　溺爱子与畜，其人心惑着，死神捉将去，如瀑流睡村。

二八八　父子与亲戚，莫能为救护。彼为死所制，非亲族能救。

二八九　了知此义已，智者持戒律，通达涅盘路──迅速令清净。

杂品　PAKINNAKAVAGGO（290-305）

二九○ 若弃于小乐，得见于大乐。智者弃小乐，当见于大乐。

二九一　施与他人苦，为求自己乐；彼为瞋系缚，怨憎不解脱。

二九二　应作而不作，不应作而作，傲慢放逸者，彼之漏增长。

二九三　常精勤观身，不作不应作，应作则常作，观者漏灭尽。

二九四　杀（爱欲）母与（慢）父，杀剎帝利族二王，（破）王国杀其从臣，趋向无忧婆罗门。

二九五　杀（爱欲）母与（慢）父，杀婆罗门族二王，杀其虎（将）第五（疑），趋向无忧婆罗门。

二九六 乔达摩弟子，常善自醒觉，无论昼与夜，彼常念佛陀。

二九七 乔达摩弟子，常善自醒觉，无论昼与夜，彼常念达摩。

二九八 乔达摩弟子，常善自醒觉，无论昼与夜，彼常念僧伽。

二九九 乔达摩弟子，常善自醒觉，无论昼与夜，彼常念于身。

三○○ 乔达摩弟子，常善自醒觉，无论昼与夜，常乐不杀生。

三○一 乔达摩弟子，常善自醒觉，无论昼与夜，心常乐禅定。

三○二 出家爱乐难。在家生活难。非俦共住苦。（轮回）往来苦。故不应往来，随从于痛苦。

三○三 正信而具戒，得誉及财者，彼至于何处，处处受尊敬。

三○四 善名扬远方，高显如云山。恶者如夜射，虽近不能见。

三○五 独坐与独卧，独行而不倦，彼独自调御，喜乐于林中。

地狱品　NIRAYAVAGGO（306-319）

三○六 说妄语者堕地狱，或已作言『我无作』。此二恶业者死后，他世同受（地狱）苦。

三○七 多袈裟缠颈，恶行不节制，恶人以恶业，终堕于地狱。

三○八 若破戒无制，受人信施食，不如吞铁丸──热从火焰出。

三○九 放逸淫人妻，必遭于四事：获罪睡不安，诽三地狱四。

三一○ 非福并恶趣，恐怖乐甚少，国王加重罪，故莫淫他妇。

三一一 不善执孤沙，则伤害其手；沙门作邪行，则趣向地狱。

三一二 诸有懈惰行，及染污戒行，怀疑修梵行，彼不得大果。

三一三 应作所当作，作之须尽力！放荡游行僧，增长于欲尘。

三一四 不作恶业胜，作恶后受苦。作诸善业胜，作善不受苦。

三一五 譬如边区城，内外均防护，自护当亦尔。剎那莫放逸。剎那疏忽者，入地狱受苦。

三一六 不应羞而羞，应羞而不羞，怀此邪见者，众生趋恶趣。

三一七 不应怖见怖，应怖不见怖，怀此邪见者，众生趋恶趣。

三一八 非过思为过，是过见无过，怀此邪见者，众生趋恶趣。

三一九 过失知过失，无过知无过，怀此正见者，众生趋善趣。

象　品　NAGAVAGGO（320-333）

三二○ 如象在战阵，（堪忍）弓箭射，我忍谤（亦尔）。世多破戒者。

三二一　调御（象）可赴集会，调御（象）可为王乘。若能堪忍于谤言，人中最胜调御者。

三二二 调御之骡为优良，信度骏马为优良，矫罗大象亦优良，自调御者更优良。

三二三 实非彼等车乘，得达难到境地，若人善自调御，由于调御得达。

三二四 如象名财护，泌液暴难制，系缚不少食，惟念于象林。

三二五 乐睡又贪食，转侧唯长眠，如猪食无厌，愚者数入胎。

三二六 我此过去心──任意随所欲，随爱好游行。我今悉调伏，如象师持　，（制御）泌液象。

三二七 当乐不放逸，善护于自心。自救出难处，如象（出）泥坑。

三二八 若得同行伴───善行富智虑，能服诸艰困，欣然共彼行。

三二九 若无同行伴───善行富智虑，应如王弃国，如象独行林。

三三○ 宁一人独行，不与愚为友。独行离欲恶，如象独游林。

三三一 应时得友乐，适时满足乐，命终善业乐，离一切苦乐。

三三二 世中敬母乐，敬父亲亦乐。世敬沙门乐，敬圣人亦乐。

三三三 至老持戒乐，正信成就乐，获得智慧乐，不作诸恶业。

爱欲品 TANHAVAGGO（334-359）

三三四 若住于放逸，爱增如蔓萝。（此）生又（彼）生，如猿求林果。

三三五 若于此世界，为恶欲缠缚，忧苦日增长，如毘罗得雨。

三三六 若于此世界，降难降爱欲，忧苦自除落，如水滴莲叶。

三三七 我说此善事：汝等集于此，掘爱欲之根，如求毘罗那，掘去其甜根。勿再为魔王，屡屡害汝等，如洪水（侵）苇。

三三八 不伤深固根，虽伐树还生。爱欲不断根，苦生亦复尔。

三三九 彼具三十六（爱）流，势强奔流向欲境，是则彼具邪见人，为欲思惟漂荡去。

三四○ （欲）流处处流，蔓萝盛发芽。汝见蔓萝生，以慧断其根。

三四一 世喜悦（欲）滋润，亦喜驰逐六尘。彼虽向乐求乐，但唯得于生灭。

三四二 随逐爱欲人，驰回如网兔。缠缚于（烦恼），再再长受苦。

三四三 随逐爱欲人，驰回如网兔。比丘求无欲，故须自离欲。

三四四 舍欲喜林间，离欲复向欲，当观于此人；解缚复向缚。

三四五 铁木麻作者，智说非坚缚。迷恋妻子财，（是实）为坚（缚）。

三四六 能引堕落者，智说为坚缚。彼虽似宽缓，而实难解脱。断此无著者，舍欲而出家。

三四七 彼耽于欲随（欲）流，投自结网如蜘蛛。断此（缚）而无著者，离一切苦而遨游。

三四八 舍过现未来，而渡于彼岸。心解脱一切，不再受生老。

三四九 恶想所乱者，求乐欲炽然，彼欲倍增长，自作坚牢缚。

三五○ 喜离恶想者，常念于不净。当除于爱欲，不为魔罗缚。

三五一 达究竟处无畏，离爱欲无垢秽，断除生有之箭，此为彼最后身。

三五二 离欲无染者，通达词无碍，善知义与法，及字聚次第，彼为最后身，大智大丈夫。

三五三 我降伏一切，我了知一切。一切法无染，离弃于一切，灭欲得解脱，自证谁称师？

三五四 诸施法施胜；诸味法味胜；诸喜法喜胜；除爱胜诸苦。

三五五 财富毁灭愚人，决非求彼岸者。愚人为财欲害，自害如（害）他人。

三五六 杂草害田地，贪欲害世人。施与离贪者，故得大果报。

三五七 杂草害田地，瞋恚害世人。施与离瞋者，故得大果报。

三五八 杂草害田地，愚痴害世人。施与离痴者，故得大果报。

三五九 杂草害田地，欲望害世人。施与离欲者，故得大果报。

比丘品 BHIKKHUVAGGO（360-382）

三六○ 善哉制于眼。善哉制于耳。善哉制于鼻。善哉制于舌。

三六一　善哉制于身。善哉制于语。善哉制于意。善哉制一切，制一切比丘，解脱一切苦。

三六二　调御手足及言语，调御最高（之头首），心喜于禅住于定，独居知足名比丘。

三六三　比丘调于语，善巧而寂静，显示法与义，所说甚和婉。

三六四　住法之乐园，喜法与随法，思惟忆念法，比丘不复退。

三六五　莫轻自所得；寞羡他所得。比丘羡他（得），不证三摩地。

三六六　比丘所得虽少，而不轻嫌所得，生活清净不怠，实为诸天称赞。

三六七　若于名与色，不着我我所，非有故无忧，彼实称比丘。

三六八　住于慈悲比丘，喜悦佛陀教法，到达寂静安乐，诸行解脱境界。

三六九　比丘汲此舟（水），（水）去则舟轻快。断除贪欲瞋恚，则得证于涅盘。

三七○ 五断及五弃，而五种勤修。越五着比丘──名渡瀑流者。

三七一　修定莫放逸，心莫惑于欲！莫待吞铁丸，烧然乃苦号！

三七二 无慧者无定，无定者无慧。兼具定与慧，彼实近涅盘。

三七三　比丘入屏虚，彼之心寂静，审观于正法，得受超人乐。

三七四　若人常正念：诸蕴之生灭，获得喜与乐，知彼得不死。

三七五　若智慧比丘，于世先作是：摄根及知足，护持别解脱。

三七六　态度须诚恳，行为须端正；是故彼多乐，得灭尽诸苦。

三七七　如跋悉迦花，枯萎而凋谢，汝等诸比丘，弃贪瞋亦尔。

三七八　身静及语静，心寂住三昧，舍俗乐比丘，是名寂静者。

三七九 汝当自警策，汝应自反省！自护与正念，比丘住安乐。

三八○ 自为自保护。自为自依怙。自为自调御，如商调良马。

三八一　比丘具欢喜心，诚信佛陀教法，到达寂静安乐，诸行解脱境界。

三八二　比丘虽年少，勤行佛陀教，彼辉耀此世，如月出云翳。

波罗门品　BRAHMANAVAGGO（383-423）

三八三　勇敢断除于（欲）流，汝当弃欲婆罗门！若知于诸蕴灭尽，汝便知无作（涅盘）。

三八四 若常住于二法，婆罗门达彼岸；所有一切系缚，从彼智者而灭。

三八五 无彼岸此岸，两岸悉皆无，离苦无系缚，是谓婆罗门。

三八六 彼人入禅定，安住离尘垢，所作皆已办，无诸烦恼漏，证最高境界，是谓婆罗门。

三八七 日照昼兮月明夜，剎帝利武装辉耀，婆罗门禅定光明，佛陀光普照昼夜。

三八八 弃除恶业者，是名婆罗门。行为清净者，则称为沙门，自除垢秽者，是名出家人。

三八九 莫打婆罗门！婆罗门莫瞋，打彼者可耻，忿发耻更甚！

三九○ 婆罗门此非小益──若自喜乐制其心。随时断除于害心，是唯得止于苦痛。

三九一 不以身语意，行作诸恶业，制此三处者，是谓婆罗门。

三九二 正等觉者所说法，不论从何而得闻，于彼说者应敬礼，如婆罗门敬圣火。

三九三 不因髻发与种族，亦非生为婆罗门。谁知真实及达摩，彼为幸福婆罗门。

三九四 愚者结发髻，衣鹿皮何益？内心具（欲）林，形仪徒严饰！

三九五 诸着粪扫衣，消瘦露经脉，林中独入定，是谓婆罗门。

三九六 所谓婆罗门，非从母胎生。如执诸烦恼，但名说「菩」者。若无一切执，是谓婆罗门。

三九七 断除一切结，彼实无恐怖，无着离系缚，是谓婆罗门。

三九八 除皮带与缰，及断绳所属，舍障碍觉者，是谓婆罗门。

三九九 能忍骂与打，而无有瞋恨，具忍刀强军，是谓婆罗门。

四○○ 无有瞋怒具德行，持戒不为诸（欲）润，调御得达最后身──我称彼为婆罗门。

四○一 犹如水落于莲叶，如置芥子于针锋，不染着于爱欲者──我称彼为婆罗门。

四○二 若人于此世界中，觉悟消灭其自苦，放弃重负得解脱──我称彼为婆罗门。

四○三 有甚深智慧，善办道非道，证无上境界，是谓婆罗门。

四○四 不与俗人混，不与僧相杂，无家无欲者，是谓婆罗门。

四○五 一切强弱有情中，彼人尽弃于刀杖，不自杀不教他杀──我称彼为婆罗门。

四○六 于仇敌中友谊者，执杖人中温和者，执着人中无著者──我称彼为婆罗门。

四○七 贪欲瞋恚并慢心，以及虚伪皆脱落，犹如芥子落针锋──我称彼为婆罗门。

四○八 不言粗恶语，说益语实语，不解怒于人，是谓婆罗门。

四○九 于此善或恶，修短与粗细，不与而不取，是谓婆罗门。

四一○ 对此世他世，均无有欲望，无欲而解脱，是谓婆罗门。

四一一 无有贪欲者，了悟无疑惑，证得无生地，是谓婆罗门。

四一二 若于此世间，不着善与恶，无忧与清净，是谓婆罗门。

四一三 如月净无瑕，澄静而清明，灭于再生欲，是谓婆罗门。

四一四 超越泥泞崎岖道，并踰愚痴轮回海，得度彼岸住禅定，无欲而又无疑惑，无着证涅盘寂静──我称彼为婆罗门。

四一五 弃舍欲乐于此世，出家而成无家人，除灭欲乐生起者──我称彼为婆罗门。

四一六 弃舍爱欲于此世，出家而成无家人，除灭爱欲生起者──我称彼为婆罗门。

四一七 远离人间缚，超越天上缚，除一切缚者，是谓婆罗门。

四一八 弃舍喜不喜，清凉无烦恼，勇者胜世间，是谓婆罗门。

四一九 若遍知一切──有情死与生，无执善逝佛，是谓婆罗门。

四二○ 诸天干闼婆及人，俱不知彼之所趣，烦恼漏尽阿罗汉──我称彼为婆罗门。

四二一 前后与中间，彼无有一物，不着一物者，是谓婆罗门。

四二二 牛王最尊勇猛者，大仙无欲胜利者，浴己（无垢）及觉者──我称彼为婆罗门。

四二三　牟尼能知于前生，并且天界及恶趣，获得除灭于再生，业已完成无上智，一切

圆满成就者──我称彼为婆罗门。

Practical Insight Meditation

Basic and Progressive Stages

Preface

It is a truism to say that nobody likes suffering and everybody seeks happiness. In this world of ours, human beings are making all possible efforts for prevention and alleviation of suffering, and enjoyment of happiness. Nevertheless, their efforts are mainly directed towards physical well-being by material means. Happiness is, after all, conditioned by attitudes of mind, and yet only a few persons give real thought to mental development, fewer still practice mind training in earnest.

To illustrate this point, attention may be drawn to the commonplace habits of cleaning and tidying up one’s body, the endless pursuits of food, clothing and shelter, and the tremendous technological progress achieved for raising the material standard of living, for improving the means of transport and communications, and for prevention and cure of diseases and ailments. All these efforts are, in the main, concerned with the care and nourishment of the body. It must be recognized that they are essential. However, these human efforts and achievements cannot possibly bring about the alleviation or eradication of suffering associated with old age and disease, domestic infelicity and economic troubles, in short, with non-satisfaction of wants and desires. Sufferings of this nature are not overcome by material means; they can be overcome only mind training and mental development.

Then, it becomes clear that the right way must be sought for training, stabilizing and purifying the mind. This way is found in the Maha Satipatthana Sutta, a well-known discourse of the Buddha, delivered well over 2,500 years ago. The Buddha declared thus:

“This is the sole way for the purification of beings, for the overcoming of sorrow and lamentation, for the destroying of pain and grief, for reaching the right path, for the realization of nirvana, namely the four foundations of mindfulness.”

The four foundations of mindfulness are (1) the contemplation of the body, (2) the contemplation of feelings, (3) the contemplation of mind, and (4) the contemplation of mind objects.

Obviously, this way should be followed by those in search of happiness, with a view to getting rid of the impurities of mind, which are the cause of their sufferings.

If one were asked whether he wished to overcome sorrow and lamentation, he would surely say, “Yes.” Then he, nay everybody, should practise the four foundations of mindfulness.

If one were asked whether he wishes to destroy pain and grief, he would not hesitate to reply in the affirmative. Then he, nay everybody, should practise the four foundations of mindfulness.

If one were asked whether he wishes to reach the right path and realize nirvana, the state of being absolutely free from old age, decay and death and from all sufferings, he would certainly give an affirmative answer. Then he, nay everybody, should practise the four foundations of mindfulness.

How shall one practise the four foundations of mindfulness? In the Maha Satipatthana Sutta, the Buddha said, “Dwell practising body contemplation, feeling contemplation, mind contemplation and mind-objects contemplation.” Without the guidance of a well-qualified teacher, however, it will not be easy for an average person to practise these contemplations in a systematic manner in order to make progress towards development of concentration and insight.

Having myself undergone a most intensive practical course of satipatthana meditation under the personal guidance of the Most Venerable Mingun Jetavan Sayadaw of Thaton, I have imparted the technique of meditation ever since 1938 and given personal instruction, as well as through books and lectures, to several thousands of yogis. In compliance with the requests of those of the earlier batches, who had benefited from my personal instructions, I wrote a treatise on vipassana or insight meditation, in two volumes. The treatise was completed in the year 1944 and has been published in seven editions. In all the chapters, except in Chapter V, dissertations and discussions are made with reference to Pali texts, commentaries and sub-commentaries. In Chapter V, I chose to write in common language for easy understanding by my pupils as to how they should begin and then proceed step by step, stating fully the salient features, in line with the Visuddhimagga and some other texts.

This present book is the English translation of the said Chapter V. The first fourteen pages of the Burmese original were translated into English in 1954 by U Pe Thin, an old pupil of mine, for the benefit of those who came from abroad to our Meditation Centre. Pages 15 to 51 of the Burmese original were translated into English, in compliance with the wish of the Venerable Nyanaponika Mahathera, by Myanaung U Tin, a disciple and dayaka of mine. Incidentally, it may be mentioned that the area of our Meditation Centre, Thathana Yeiktha, is nearly twenty-four acres, with over fifty buildings to house the meditation teachers and yogis, monks as well as lay, both men and women.

The Venerable Nyanaponika Mahathera put this translation into final literary shape after obtaining confirmation of his valuable suggestions. U Pe Thin’s translation was revised by and improved upon, as to style, by Miss Mary McCollum, an American Buddhist lady. She practised satipatthana meditation under the guidance of Anagarika Munindra at the Burmese Vihara, Bodh-Gaya, Bihar, India. Anagarika Munindra stayed with us for a considerable period. He sent her revision to us for perusal and approval. When done, it was forwarded to the Venerable Nyanaponika Mahathera. This book is, therefore, the coordination and combined publications of the aforesaid two translations, with my preface added thereto.

Chapter V of my Burmese treatise, as mentioned earlier, was written in common linguistic style. I should like to say here that the doctrinal terms found in this book without Pali names are fully explained in ‘Progress of Insight,’ translated from my Pali treatise into English by the Venerable Nyanaponika Mahathera. His book, ‘The Heart of Buddhist Meditation,’ is itself a veritable mine of information and instruction on this subject of vital importance.

In conclusion, I would like (1) to say that I deeply appreciate the services of those who have done the translations and revisions as well as of those who are responsible for the publication of this book, (2) to urge the readers of this book not to be content with the theoretical knowledge contained therein but to apply that knowledge to systematic and sustained practice, and (3) to express my earnest wish that they gain insight soon and enjoy all the benefits vouchsafed by the Buddha in the preamble of the Maha Satipatthana Sutta.

Bhaddanta Sobhana (Agga Mahapandita)

Mahasi Sayadaw

October 1st, 1970

‘Thathana Yeiktha’, 16, Hermitage Road, Rangoon, Burma

Basic Practice

 

Preparatory Stage

If you sincerely desire to develop contemplation and attain insight in this your present life, you must give up worldly thoughts and actions during the training. This course of action is for the purification of conduct, the essential preliminary step towards the proper development of contemplation. You must also observe the rules of discipline prescribed for laymen, (or for monks, as the case may be) for they are important in gaining insight. For laypeople, these rules comprise the eight precepts which Buddhist devotees observe on sabbath days (uposatha) and during periods of meditation. 1 An additional rule is not to speak with contempt, in jest, or with malice to or about any of the noble ones who have attained states of sanctity. 2 If you have done so, then personally apologize to him or her or make an apology through your meditation instructor. If in the past you have spoken contemptuously to a noble one who is at present unavailable or deceased, confess this offence to your meditation instructor or introspectively to yourself.

The old masters of Buddhist tradition suggest that you entrust yourself to the Enlightened One, the Buddha, during the training period, for you may be alarmed if it happens that your own state of mind produces unwholesome or frightening visions during contemplation. Also place yourself under the guidance of your meditation instructor, for then, he can talk to you frankly about your work in contemplation and give you the guidance he thinks necessary. These are the advantages of placing trust in the Enlightened One, the Buddha, and practising under the guidance of your instructor. The aim of this practice and its greatest benefit is release from greed, hatred and delusion, which are the roots of all evil and suffering. This intensive course in insight training can lead you to such release. So work ardently with this end in view so that your training will be successfully completed. This kind of training in contemplation, based on the foundations of mindfulness (satipatthana), had been taken by successive Buddhas and noble ones who attained release. You are to be congratulated on having the opportunity to take the same kind of training they had undergone.

It is also important for you to begin your training with a brief contemplation on the ‘four protections’ which the Enlightened One, the Buddha, offers you for reflection. It is helpful for your psychological welfare at this stage to reflect on them. The subjects of the four protective reflections are the Buddha himself, loving-kindness, the loathsome aspects of the body, and death. First, devote yourself to the Buddha by sincerely appreciating his nine chief qualities in this way:

Truly, the Buddha is holy, fully enlightened, perfect in knowledge and conduct, a welfarer, world-knower, the incomparable leader of men to be tamed, teacher of gods and mankind, the awakened one and the exalted one.

Secondly, reflect upon all sentient beings as the receivers of your loving-kindness and identify yourself with all sentient beings without distinction, thus: May I be free from enmity, disease and grief. As I am, so also may my parents, preceptors, teachers, intimate and indifferent and inimical beings be free from enmity, disease and grief. May they be released from suffering.

Thirdly, reflect upon the repulsive nature of the body to assist you in diminishing the unwholesome attachment that so many people have for the body. Dwell on some of its impurities, such as stomach, intestines, phlegm, pus, blood. 3 Ponder on these impurities so that the absurd fondness for the body may be eliminated.

The fourth protection for your psychological benefit is to reflect on the phenomenon of ever-approaching death. Buddhist teachings stress that life is uncertain, but death is certain; life is precarious but death is sure. Life has death as its goal. There is birth, disease, suffering, old age, and eventually, death. These are all aspects of the process of existence.

To begin training, take the sitting posture with the legs crossed. You might feel more comfortable if the legs are not inter-locked but evenly placed on the ground, without pressing one against the other. If you find that sitting on the floor interferes with contemplation, then obtain a more comfortable way of sitting. Now proceed with each exercise in contemplation as described.

Basic Exercise I

Try to keep your mind (but not your eyes) on the abdomen. You will thereby come to know its rising and falling movements. If these movements are not clear to you in the beginning, then place both hands on the abdomen to feel these rising and falling movements. After a short time the upward movement of exhalation will become clear. Then make a mental note of rising for the upward movement, falling for the downward movement. Your mental note of each movement must be made while it occurs.

From this exercise you learn the actual manner of the upward and downward movements of the abdomen. You are not concerned with the form of the abdomen. What you actually perceive is the bodily sensation of pressure caused by the heaving movement of the abdomen. So do not dwell on the form of the abdomen but proceed with the exercise. For the beginner it is a very effective method of developing the faculties of attention, concentration of mind and insight in contemplation. As practice progresses, the manner of the movements will be clearer. The ability to know each successive occurrence of the mental and physical processes at each of the six sense organs is acquired only when insight contemplation is fully developed. Since you are only a beginner whose attentiveness and power of concentration are still weak, you may find it difficult to keep the mind on each successive rising movement and falling movement as it occurs. In view of this difficulty, you may be inclined to think, “I just don’t know how to keep my mind on each of these movements.” Then simply remember that this is a learning process. The rising and falling movements of the abdomen are always present and therefore there is no need to look for them. Actually it is easy for a beginner to keep his or her mind on these two simple movements.

Continue with this exercise in full awareness of the abdomen’s rising and falling movements. Never verbally repeat the words, rising, falling, and do not think of rising and falling as words. Be aware only of the actual process of the rising and falling movements of the abdomen. Avoid deep or rapid breathing for the purpose of making the abdominal movements more distinct, because this procedure causes fatigue that interferes with the practice. Just be totally aware of the movements of rising and falling as they occur in the course of normal breathing.

Basic Exercise II

While occupied with the exercise of observing each of the abdominal movements, other mental activities may occur between the noting of each rising and falling. Thoughts or other mental functions, such as intentions, ideas, imaginings, are likely to occur between each mental note of rising and falling. They cannot be disregarded. A mental note must be made of each as it occurs.

If you imagine something, you must know that you have done so and make a mental note, imagining. If you simply think of something, mentally note, thinking. If you reflect, reflecting. If you intend to do something, intending. When the mind wanders from the object of meditation which is the rising and falling of the abdomen, mentally note, wandering. Should you imagine you are going to a certain place, note going. When you arrive, arriving. When, in your thoughts, you meet a person, note meeting. Should you speak to him or her, speaking. If you imaginarily argue with that person, notearguing. If you envision or imagine a light or colour, be sure to note seeing. A mental vision must be noted on each occurrence of its appearance until it passes away. After its disappearance, continue with Basic Exercise I, by being fully aware of each movement of the rising and falling abdomen. Proceed carefully, without slackening. If you intend to swallow saliva while thus engaged, make a mental note intending. While in the act of swallowing, swallowing. If you spit, spitting. Then return to the exercise of noting rising and falling.

Suppose you intend to bend the neck, note intending. In the act of bending, bending. When you intend to straighten the neck, intending. In the act of straightening the neck, straightening. The neck movements of bending and straightening must be done slowly. After mentally making a note of each of these actions, proceed in full awareness with noticing the movements of the rising and falling abdomen.

Basic Exercise III

Since you must continue contemplating for a long time while in one position, that of sitting or lying down, ( it is not advised that the meditator should use the lying posture except when it is time to sleep.) you are likely to experience an intense feeling of fatigue, stiffness in the body or in the arms and legs. Should this happen, simply keep the knowing mind on that part of the body where such feelings occur and carry on the contemplation, noting tired or stiff. Do this naturally; that is, neither too fast nor too slow. These feelings gradually become fainter and finally cease altogether. Should one of these feelings become more intense until the bodily fatigue or stiffness of joints is unbearable, then change your position. However, do not forget to make a mental note of intending, before you proceed to change your position. Each movement must be contemplated in its respective order and in detail.

If you intend to lift the hand or leg, make a mental note intending. In the act of lifting the hand or leg, lifting. Stretching either the hand or the leg, stretching. When you bend it, bending. When putting it down, putting. Should either the hand or leg touch, touching. Perform all of these actions in a slow and deliberate manner. As soon as you are settled in the new position, continue with the contemplation in another position keeping to the procedure outlined in this paragraph.

Should an itching sensation be felt in any part of the body, keep the mind on that part and make a mental note, itching. Do this in a regulated manner, neither too fast nor too slow. When the itching sensation disappears in the course of full awareness, continue with the exercise of noticing the rising and falling of the abdomen. Should the itching continue and become too strong and you intend to rub the itchy part, be sure to make a mental note, intending. Slowly lift the hand, simultaneously noting the actions of lifting; and touching, when the hand touches the part that itches. Rub slowly in complete awareness of rubbing. When the itching sensation has disappeared and you intend to discontinue rubbing, be mindful by making the usual mental note of intending. Slowly withdraw the hand, concurrently making a mental note of the action,withdrawing. When the hand rests in its usual place touching the leg, touching. Then again devote your time to observing the abdominal movements.

If there is pain or discomfort, keep the knowing mind on that part of the body where the sensation arises. Make a mental note of the specific sensation as it occurs, such as painful, aching, pressing, piercing, tired, giddy. It must be stressed that the mental note must not be forced nor delayed but made in a calm and natural manner. The pain may eventually cease or increase. Do not be alarmed if it increases. Firmly continue the contemplation. If you do so, you will find that the pain will almost always cease. But if, after a time, the pain has increased and becomes unbearable, you must ignore the pain and continue with the contemplation of rising and falling.

As you progress in mindfulness you may experience sensations of intense pain: stifling or choking sensations, such as pain from the slash of a knife, the thrust of a sharp-pointed instrument, unpleasant sensations of being pricked by sharp needles, or of small insects crawling over the body. You might experience sensations of itching, biting, intense cold. As soon as you discontinue the contemplation you may also feel that these painful sensations cease. When you resume contemplation you will have them again as soon as you gain in mindfulness. These painful sensations are not to be considered as something wrong. They are not manifestations of disease but are common factors always present in the body and are usually obscured when the mind is normally occupied with more conspicuous objects. When the mental faculties become keener you are more aware of these sensations. With the continued development of contemplation the time will come when you can overcome them and they will cease altogether. If you continue contemplation, firm in purpose, you will not come to any harm. Should you lose courage, become irresolute in contemplation and discontinue for some time, you may encounter these unpleasant sensations again and again as your contemplation proceeds. If you continue with determination you will most likely overcome these painful sensations and may never again experience them in the course of contemplation.

Should you intend to sway the body, then knowingly note intending. While in the act of swaying, swaying. When contemplating you may occasionally discover the body swaying back and forth. Do not be alarmed; neither be pleased nor wish to continue to sway. The swaying will cease if you keep the knowing mind on the action of swaying and continue to note swaying until the action ceases. If swaying increases in spite of your making a mental note of it, then lean against a wall or post or lie down for a while. Thereafter proceed with contemplation. Follow the same procedure if you find yourself shaking or trembling. When contemplation is developed you may sometimes feel a thrill or chill pass through the back or the entire body. This is a symptom of the feeling of intense interest, enthusiasm or rapture. It occurs naturally in the course of good contemplation. When your mind is fixed in contemplation you may be startled at the slightest sound. This takes place because you feel the effect of sensory impression more intensely while in a state of concentration.

If you are thirsty while contemplating, notice the feeling, thirsty. When you intend to stand, intending. Keep the mind intently on the act of standing up, and mentally note standing. When you look forward after standing up straight, note looking, seeing. Should you intend to walk forward, intending. When you begin to step forward, mentally note each step as walking, walking, or left, right. It is important for you to be aware of every moment in each step from the beginning to the end when you walk. Adhere to the same procedure when strolling or when taking walking exercise. Try to make a mental note of each step in two sections as follows: lifting, putting, lifting, putting. When you have obtained sufficient practice in this manner of walking, then try to make a mental note of each step in three sections; lifting, pushing, putting; or up, forward, down.

When you look at the tap or water-pot on arriving at the place where you are to take a drink, be sure to make a mental note, looking, seeing.

When you stop walking, stopping.

When you stretch out the hand, stretching.

When you touch the cup, touching.

When you take the cup, taking.

When dipping the cup into the water, dipping.

When bringing the cup to the lips, bringing.

When the cup touches the lips, touching.

When you swallow, swallowing.

When returning the cup, returning.

When withdrawing the hand, withdrawing.

When you bring down the hand, bringing.

When the hand touches the side of the body, touching.

If you intend to turn round, intending.

When you turn round, turning.

When you walk forward, walking.

On arriving at the place where you intend to stop, intending.

When you stop, stopping.

If you remain standing for some time continue the contemplation of rising and falling. But if you intend to sit down, note intending. When you go to sit down, walking. On arriving at the place where you will sit, arriving. When you turn to sit, turning. While in the act of sitting down, sitting. Sit down slowly, and keep the mind on the downward movement of the body. You must notice every movement in bringing the hands and legs into position. Then resume the practice of contemplating the abdominal movements.

Should you intend to lie down, note intending. Then proceed with the contemplation of every movement in the course of lying down: lifting, stretching, putting, touching, lying. Then take as the object of contemplation every movement in bringing the hands, legs and body into position. Perform these actions slowly. Thereafter, continue with noting rising and falling. Should pain, fatigue, itching, or any other sensation be felt, be sure to notice each of these sensations. Notice all feelings, thoughts, ideas, considerations, reflections; all movements of hands, legs, arms and body. If there is nothing in particular to note, put the mind on the rising and falling of the abdomen. When sleepy, make a mental note, sleepy. After you have gained sufficient concentration in contemplating you will be able to overcome drowsiness and you will feel refreshed as a result. Take up again the usual contemplation of the basic object. If you are unable to overcome the drowsy feeling, you must continue contemplating drowsiness until you fall asleep.

The state of sleep is the continuity of sub-consciousness. It is similar to the first state of rebirth consciousness and the last state of consciousness at the moment of death. This state of consciousness is feeble and therefore, unable to be aware of an object. When you awake, the continuity of sub-consciousness occurs regularly between moments of seeing, hearing, tasting, smelling, touching, and thinking. Because these occurrences are of brief duration they are not usually clear and therefore not noticeable. Continuity of sub consciousness remains during sleep – a fact which becomes obvious when you wake up; for it is in the state of wakefulness that thoughts and sense objects become distinct.

Contemplation should start at the moment you wake up. Since you are a beginner, it may not be possible yet for you to start contemplating at the very first moment of wakefulness. But you should start with it when you remember that you are to contemplate. For example, if on awakening you reflect on something, you should become aware of the fact and begin your contemplation by a mental note, reflecting. Then proceed with the contemplation of rising and falling. When getting up from the bed, mindfulness should be directed to every detail of the body’s activity. Each movement of the hands, legs and rump must be performed in complete awareness. Are you thinking of the time of day when awakening? If so, note thinking. Do you intend to get out of bed? If so, note intending. If you prepare to move the body into position for rising, note preparing. As you slowly rise, rising. Should you remain sitting for any length of time, revert to contemplating the abdominal movements.

Perform the acts of washing the face or taking a bath in due order and in complete awareness of every detailed movement; for instance, looking, seeing, stretching, holding, touching, feeling cold, rubbing. In the acts of dressing, making the bed, opening and closing doors and windows, handling objects, be occupied with every detail of these actions in sequence.

You must attend to the contemplation of every detail in the action of eating:

When you look at the food, looking, seeing.

When you arrange the food, arranging.

When you bring the food to the mouth, bringing.

When you bend the neck forwards, bending.

When the food touches the mouth, touching.

When placing the food in the mouth, placing.

When the mouth closes, closing.

When withdrawing the hand, withdrawing.

Should the hand touch the plate, touching.

When straightening the neck, straightening.

When in the act of chewing, chewing.

When you are aware of the taste, knowing.

When swallowing the food, swallowing.

While swallowing the food, should the food be felt touching the sides of the gullet, touching.

Perform contemplation in this manner each time you take a morsel of food until you finish your meal. In the beginning of the practice there will be many omissions. Never mind. Do not waver in your effort. You will make fewer omissions if you persist in your practice. When you reach an advanced stage of the practice you will also to be able to notice more details than those mentioned here.

Advancement in Contemplation

After having practised for a day and a night you may find your contemplation considerably improved. You may be able to prolong the basic exercise of noticing the abdominal movements. At this time you will notice that there is generally a break between the movements of rising and falling. If you are in the sitting posture, fill in this gap with a mental note of the fact of sitting in this way: rising, railing, sitting. When you make a mental note of sitting, keep your mind on the erect position of the upper body. When you are lying down you should proceed with full awareness as follows: rising, falling, lying. If you find this easy, continue with noticing these three sections. Should you notice that a pause occurs at the end of the rising as well as at the end of the falling movement, then continue in this manner: rising, sitting, falling, sitting. Or when lying down: rising, lying, falling, lying. Suppose you no longer find it easy to make a mental note of three or four objects in the above manner. Then revert to the initial procedure of noting only the two sections; rising and falling.

While engaged in the regular practise of contemplating bodily movements you need not be concerned with objects of seeing and hearing. As long as you are able to keep your mind on the abdominal movements of rising and falling it is assumed that the purpose of noticing the acts and objects of seeing is also served. However, you may intentionally look at an object; then simultaneously make a mental note, two or three times, seeing. Then return to the awareness of the abdominal movements. Suppose some person comes into your view. Make a mental note of seeing, two or three times and then resume attention to the rising and falling movements of the abdomen. Did you happen to hear the sound of a voice? Did you listen to it? If so make a mental note of hearing, listening and revert to rising and falling. But suppose you heard loud noises, such as the barking of dogs, loud talking or shouting. If so, immediately make a mental note two or three times, hearing, then return to your basic exercise. If you fail to note and dismiss such distinctive sounds as they occur, you may inadvertently fall into reflections about them instead of proceeding with intense attention to rising and falling, which may then become less distinct and clear. It is by such weakened attention that mind-defiling passions breed and multiply. If such reflections do occur, make a mental note reflecting, two or three times, then again take up the contemplation of rising and falling. Should you forget to make a mental note of body, leg or arm movements, then mentally noteforgetting, and resume your usual contemplation on abdominal movements. You may feel at times that breathing is slow or that the rising and falling movements are not clearly perceived. When this happens, and you are in the sitting position, simply move the attention to sitting, touching; or if you are lying down, to lying, touching. While contemplating touching, your mind should not be kept on the same part of the body but on different parts successively. There are several places of touch and at least six or seven should be contemplated. 4

Basic Exercise IV

Up to this point you have devoted quite some time to the training course. You might begin to feel lazy thinking that you have made inadequate progress. By no means give up. Simply note the fact, lazy. Before you gain sufficient strength in attention, concentration and insight, you may doubt the correctness or usefulness of this method of training. In such a circumstance turn to contemplation of the thought, doubtful. Do you anticipate or wish for good results? If so, make such thoughts the subject of your contemplation;anticipating, or wishing. Are you attempting to recall the manner in which the training was conducted up to this point? Yes? Then take up contemplation on recollecting. Are there occasions when you examine the object of contemplation in order to determine whether it is mind or matter? If so, then be aware of examining. Do you regret that there is no improvement in your contemplation? If so, attend to the feeling of regret. Conversely, are you happy that your contemplation is improving? If you are, then contemplate the feeling of beinghappy. This is the way in which you make a mental note of every item of mental behaviour as it occurs, and if there are no intervening thoughts or perceptions to note, you should revert to the contemplation of rising and falling. During a strict course of meditation, the time of practice is from the first moment you wake up until the last moment before you fall asleep. To reiterate, you must be constantly occupied either with the basic exercise or with mindful attention throughout the day and during those night hours when you are not asleep. There must be no relaxation. Upon reaching a certain stage of progress with contemplation you will not feel sleepy in spite of these prolonged hours of practise. On the contrary, you will be able to continue the contemplation day and night.

Summary

It has been emphasized during this brief outline of the training that you must contemplate on each mental occurrence, good or bad; on each bodily movement large or small; on every sensation (bodily or mental feeling) pleasant or unpleasant; and so on. If, during the course of training, occasions arise when there is nothing special to contemplate upon, be fully occupied with attention to the rising and falling of the abdomen. When you have to attend to any kind of activity that necessitates walking, then, in complete awareness, each step should be briefly noted as walking, walking or left, right. But when you are taking a walking exercise, contemplate on each step in three sections; up, forward, down. The student who thus dedicates himself or herself to the training day and night, will be able in not too long a time, to develop concentration to the initial stage of the fourth degree of insight (knowledge of arising and passing away) 5 {‘Taruna-udayabbaya-nana – On the degrees of insight knowledge see ‘The Progress of Insight’ by the Venerable Mahasi Sayadaw (Published by The Forest Heritage, Kandy, Sri Lanka) } and onward to higher stages of insight meditation (vipassana-bhavana).

( PART II )

PROGRESSIVE PRACTICE

When as mentioned above, by dint of diligent practice, mindfulness and concentration have improved, the meditator will notice the pair-wise occurrence of an object and the knowing of it, such as the rising and awareness of it, the falling and awareness of it, sitting and awareness of it, bending and awareness of it, stretching and awareness of it, lifting and awareness of it, putting down and awareness of it. Through concentration attention (mindfulness) he knows how to distinguish each bodily and mental process: “The rising movement is one process; the knowing of it is another.” He realises that each act of knowing has the nature of ‘going towards an object.’ Such a realisation refers to the characteristic function of the mind as inclining towards an object, or cognising an object. One should know that the more clearly a material object is noticed, the clearer becomes the mental process of knowing it. This fact is stated thus in the Visuddhimagga:

“For in proportion as materiality becomes quite definite, disentangled and quite clear to him, so the immaterial states that have that materiality as their object become plain of themselves too.” (‘The Path of Purification’, translated by Bhikkhu Nanamoli).

When the meditator comes to know the difference between a bodily process and a mental process, should he be a simple man, he would reflect from direct experience thus: “There is the rising and the knowing it; the falling and knowing it, and so on and so forth. There is nothing else besides them. The words ‘man’ or ‘woman’ refer to the same process; there is no ‘person’ or ‘soul’.” Should he be a well-informed man, he would reflect from direct knowledge of the difference between a material process as object and a mental process of knowing it, thus: “It is true that there are only body and mind. Besides them there none such entities as man or woman. While contemplating one notices a material process as object and a mental process of knowing it; and it is to that pair alone that the terms of conventional usage ‘being’, ‘person’ or ‘soul’, ‘man’ or ‘woman’ refer. But apart from that dual process there is no separate person or being, I or another, man or woman.” When such reflections occur, the meditator must note “reflecting, reflecting” and go on observing the rising of the abdomen, and its falling.

With further progress in meditation, to the conscious state of an intention is evident before a bodily movement occurs. To the meditator first notices that intention. Though also at to the start of his practice, he does notice “intending, intending” (for instance, to bend an arm), yet he cannot notice that state of consciousness distinctly. Now, at this more advanced stage, he clearly notices to the consciousness consisting of to the intention to bend. So he notices first to the conscious state of an intention to make a bodily movement; then he notices to the particular bodily movement. At to the beginning, because of omission to notice an intention, he thinks that bodily movement is quicker than to the mind knowing it. Now, at this advanced stage, mind appears to be to the forerunner. To the meditator readily notices the intention of bending, stretching, sitting, standing, going, and so on. He also clearly notices to the actual bending, stretching, etc. So he realises to the fact that mind knowing a bodily process is quicker than to the material process. He experiences directly that a bodily process takes place after a preceding intention. Again he knows from direct experience that to the intensity of heat or cold increases while he is noticing “hot, hot” or “cold, cold.” In contemplating regular and spontaneous bodily movements such as to the rising and falling of to the abdomen, he notices one after another continuously. He also notices to the arising in him of mental images such as to the Buddha, an arahat, as well as any kind of sensation that arises in his body (such as itch, ache, heat), with attention directed on to the particular spot where to the sensation occurs. One sensation has hardly disappeared, then another arises, and he notices them all accordingly. While noticing every object as it arises he is aware that a mental process of knowing depends on an object. Sometimes, to the rising and falling of to the abdomen is so faint that he finds nothing to notice. Then, it occurs to him that there can be no knowing without an object. When no noticing of to the rising and falling is possible one should be aware of sitting and touching or lying and touching. Touching is to be noticed alternatively. For example, after noticing “sitting,” notice to the touch sensation at to the right foot (caused by its contact with to the ground or seat). Then, after noticing “sitting,” notice to the touch sensation at to the left foot. In to the same manner, notice to the touch sensation at several places. Again, in noticing seeing, hearing, to the meditator comes to know clearly that seeing arises from to the contact of eye and visual object and hearing arises from to the contact of ear and sound.

Further he reflects: “Material processes of bending, stretching and so on, follow mental processes of intending to bend, stretch and so forth.” He goes on to reflect: “One’s body becomes hot or cold because of to the element of heat or cold; to the body exists on food and nourishment; consciousness arises because there are objects to notice: seeing arises through visual objects; hearing through sounds, and also because there are to the sense organs, eye, ear etc., as conditioning factors. Intention and noticing result from previous experiences; feelings (sensations) of all kinds are to the consequences of previous kamma in to the sense that material processes and mental processes take place ever since birth because of previous kamma. There is nobody to create this body and mind, and all that happens has causal factors.” Such reflections come to to the meditator while he is noticing any object as it arises. He does not stop doing so to take time to reflect. While noticing objects as they arise these reflections are so quick that they appear to be automatic. To the meditator, then, must note: “Reflecting, reflecting, recognising, recognising,” and continue noticing objects as usual. After having reflected that material processes and mental processes being noticed are conditioned by to the previous processes of to the same nature, to the meditator reflects further that body and mind in to the former existences were conditioned by to the preceding causes, that in to the following existences body and mind will result from to the same causes, and apart from this dual process there is no separate ‘being’ or ‘person’, only causes and effects taking place. Such reflections must also be noticed and then contemplation should go on as usual.7 Such reflections will be many in to the case of persons with a strong intellectual bent and less in to the case of those with no such bent. Be that as it may, energetic noticing must be made of all these reflections. Noticing them will result in their reduction to a minimum, allowing insight to progress unimpeded by an excess of such reflections. It should be taken for granted that a minimum of reflections will suffice here.

When concentration is practised in an intensive manner, to the meditator may experience almost unbearable sensations, such as itching, aches, heat, dullness and stiffness. If mindful noticing is stopped, such sensations will disappear. When noticing is resumed, they will reappear. Such sensations arise in consequence of to the body’s natural sensitivity and are not to the symptoms of a disease. If they are noticed with energetic concentration they fade away gradually.

Again, to the meditator sometimes sees images of all kinds as if seeing them with his own eyes; for example, to the Buddha comes into to the scene in glorious radiance; a procession of monks in to the sky; pagodas (dagobas) and images of to the Buddha; meeting with beloved ones; trees or woods, hills or mountains, gardens, buildings; finding oneself face to face with bloated dead bodies or skeletons; swelling of one’s body, covered with blood, falling into pieces and reduced to a mere skeleton, seeing in one’s body to the entrails and vital organs and even germs; seeing to the denizens of to the hells and heavens. These are nothing but creatures of one’s imagination sharpened by intense concentration. They are similar to what one comes across in dreams. They are not to be welcomed and enjoyed, nor need one be afraid of them. These objects seen in to the course of contemplation are not real; they are mere images or imaginations, whereas to the mind that sees those objects is a reality. But purely mental processes, unconnected with fivefold sense impressions, cannot easily be noticed with sufficient clarity and detail. Hence principal attention should be given to sense objects which can be noticed easily, and to those mental processes which arise in connection with sense perceptions. So whatever object appears, to the meditator should notice it, saying mentally, “seeing, seeing” until it disappears. It will either move away, fade away or break asunder. At to the outset, this will take several noticings, say about five to ten. But when insight develops, to the object will disappear after a couple of noticings. However, if to the meditator wishes to enjoy to the sight, or to look closely into to the matter, or gets scared of it, then it is likely to linger on. If to the object be induced deliberately, then through delight it will last a long time. So care must be taken not to think of or incline towards extraneous matters while one’s concentration is good. If such thoughts come in, they must be instantly noticed and dispelled. In to the case of some persons they experience no extraordinary objects or feelings and, while contemplating as usual, become lazy. They must notice this laziness thus: “lazy, lazy”, until they overcome it. At this stage, whether or not to the meditators come across extraordinary objects or feelings they know clearly to the initial, to the intermediate and to the final phases of every noticing. At to the beginning of to the practice, while noticing one object, they had to switch onto a different object that arose, but they did not notice clearly to the disappearance of to the previous object. Now, only after cognising to the disappearance of an object, they notice to the new object that arises. Thus they have a clear knowledge of to the initial, to the intermediate and to the final phases of to the object noticed.

At this stage when to the meditator becomes more practised he perceives in every act of noticing that an object appears suddenly and disappears instantly. His perception is so clear that he reflects thus: “All comes to an end; all disappears. Nothing is impermanent; it is truly impermanent.” His reflection is quite in line with what is stated in to the Commentary to to the Pali Text: “All is impermanent, in to the sense of destruction, non-existence after having been.” He reflects further, “It is through ignorance that we enjoy life. But in truth, there is nothing to enjoy. There is a continuous arising and disappearing by which we are harassed ever and anon. This is dreadful indeed. At any moment we may die and everything is sure to come to an end. This universal impermanence is truly frightful and terrible.” His reflection agrees with to the commentarial statement: “What is impermanent is painful, painful in to the sense of terror; painful because of oppression by rise and fall.” Again, experiencing severe pains he reflects thus: “All is pain, all is bad.” This reflection agrees with what to the Commentary states: “He looks on pain as a barb; as a boil; as a dart.” He further reflects: “This is a mass of suffering, suffering that is unavoidable. Arising and disappearing, it is worthless. One cannot stop its process. It is beyond one’s power. It takes its natural course.” This reflection is quite in agreement with to the Commentary: “What is painful is not self, not self in to the sense of having no core, because there is no exercising of power over it.” To the meditator must notice all these reflections and go on contemplating as usual.

Having thus seen to the three characteristics by direct experience, to the meditator, by inference from to the direct experience of to the objects noticed, comprehends all to the objects not yet noticed as being impermanent, subject to suffering, and without a self.

In respect of objects not personally experienced, he concludes: “They too are constituted in to the same way: impermanent, painful and without a self.” This is an inference from his present direct experience. Such a comprehension is not clear enough in to the case of one with less intellectual capacity or limited knowledge who pays no attention to a reflection but simply goes on noticing objects. But such a comprehension occurs often to one who yields to reflection, which, in some cases, may occur at every act of noticing. Such excessive reflecting, however, is an impediment to to the progress of insight. Even if no such reflections occur at this stage, comprehension will nevertheless become increasingly clear at to the higher stages. Hence, no attention should be given to reflections. While giving more attention to to the bare noticing of objects, to the meditator must, however, also notice these reflections if they occur, but he should not dwell on them. 8

After comprehending to the three characteristics, to the meditator no longer reflects but goes on with noticing those bodily and mental objects which present themselves continuously. Then at to the moment when to the five mental faculties, namely, faith, energy, mindfulness, concentration, and knowledge, are properly balanced, to the mental process of noticing accelerates as if it becomes uplifted, and to the bodily and mental processes to be noticed also arise much quicker. In a moment of in-breathing to the rising of to the abdomen presents itself in quick succession, and to the falling also becomes correspondingly quicker. Quick succession is also evident in to the process of bending and stretching. Slight movements are felt spreading all over to the body. In several cases, prickly sensations and itching appear in quick succession momentarily. By and large, these are feelings hard to bear. To the meditator cannot possibly keep pace with to the quick succession of varied experiences if he attempts to notice them by name. Noticing has here to be done in a general manner, but with mindfulness. At this stage one need not try to notice details of to the objects arising in quick succession, but one should notice them generally. If one wishes to name them, a collective designation will be sufficient. If one attempts to follow them in a detailed manner, one will get tired soon. To the important thing is to notice clearly and to comprehend what arises. At this stage, to the usual contemplation focused on a few selected objects should be set aside and mindful noticing should attend to every object that arises at to the six sense doors. Only when one is not keen on this sort of noticing, then one should revert to to the usual contemplation.

Bodily and mental processes are many times swifter than a wink of an eye or a flash of lightning. Yet, if the meditator goes on simply noticing these processes he can fully comprehend them as they happen. Then mindfulness becomes very strong. As a result, mindfulness seems as if plunging into an object that arises. The object too seems as if alighting on mindfulness. One comprehends each object clearly and singly. Therefore the meditator then believes: “Bodily and mental processes are very swift indeed. They are as fast as a machine or an engine. And yet, they all can be noticed and comprehended. Perhaps there is nothing more to know. What is to be known has been known.” He believes so because he knows by direct experience what he has not even dreamt of before.

Again, as a result of insight, a brilliant light will appear to the meditator. There arises also in him rapture, causing “goose flesh,” falling of tears, tremor in the limbs. It produces in him a subtle thrill and exhilaration. He feels as if on a swing. He even wonders whether he is just giddy. Then, there arises tranquility of mind and along with it appears mental agility. When sitting, lying, walking or standing, he feels quite at ease. Both body and mind are agile in functioning swiftly, they are pliant in being able to attend to any object desired; they are wieldy in being able to attend to an object for any length of time desired. One is free from stiffness, heat or pain. Insight penetrates objects with ease. Mind becomes sound and straight, and one wishes to avoid all evil. Through firm faith, mind is very bright. At times, when there is no object to be noticed, the mind remains tranquil for a long time. There arise in him thoughts like these: “Verily, the Buddha is omniscient. Truly, the body-and-mind process is impermanent, painful and without self.” While noticing objects he comprehends lucidly the three characteristics. He wishes to advise others to practice meditation. Free from sloth and torpor, his energy is neither lax nor tense. There also arises in him equanimity associated with insight. His happiness exceeds his former experiences. So he wishes to communicate his feelings and experiences to others. There arises further a subtle attachment of a calm nature that enjoys the insight associated with the brilliant light, mindfulness and rapture. He comes to believe it to be just the bliss of meditation.

The meditator should not reflect on these happenings. As each arises, he should notice them accordingly: “Brilliant light, faith, rapture, tranquility, happiness and so on.”9 When there is brightness, one should notice it as “bright,” until it disappears. Similar acts of noticing should be made in the other cases too. When brilliant light appears, at the beginning one tends to forget noticing and enjoys seeing the light. Even if the meditator applies mindful noticing to the light, it will be mixed with feelings of rapture and happiness, and it is likely to linger on. However, one later gets used to such phenomena and one will continue to notice them clearly until they disappear. Sometimes the light is so brilliant that one finds it difficult to make it vanish by the mere act of noticing it mindfully. Then one should cease to pay attention to it and turn energetically to the noticing of any object that arises in one’s body. The meditator should not ponder as to whether the light is still there. If he does so, he is likely to see it. If such a thought arises, he should disperse it by vigorously directing his attention to that very thought. While concentration is intense, not only a brilliant light but also several other extraordinary objects arise and may continue if one inclines to one or the other of them. If such inclination happens to arise, the meditator must notice it quickly. In some cases, even if there is no such inclination towards any object in particular, faint objects appear one after the other like a train of railway carriages. The meditator should then respond to such visual images simply by “seeing, seeing,” and each object will disappear. When the meditator’s insight becomes weaker, the objects may become more distinct. Then, each of them must be noticed until the whole train of objects disappears finally.

One must recognize the fact that cherishing an inclination towards such phenomena as a brilliant light, and being attached to them, is a wrong attitude. The correct response that is in conformity with the path of insight is to notice these objects mindfully and with detachment until they disappear.10 When the meditator continues to apply mindfulness to body-and-mind, his insight will grow in clarity. He will come to perceive more distinctly the arising and disappearing of the bodily and mental processes. He will come to know that each object arises at one place and on the very place it disappears. He will know that the previous occurrence is one thing and the succeeding occurrence is another. So, at every act of noticing, he comprehends the characteristics of impermanence, painfulness and egolessness. After thus contemplating for a considerable time, he may come to believe:

“This is surely the best that can be attained. It can’t be better.” He becomes so satisfied with his progress that he is likely to pause and relax. He should, however, not relax at this stage, but go ahead with his practice of noticing the bodily and mental processes continuously for a still longer time.”11

With the improvement of practice and when know ledge becomes more mature, the arising of the objects is no longer apparent to the meditator; he notices only their ceasing. They pass away swiftly. So also do the mental processes of noticing them. For instance, while noticing the rising of the abdomen, that movement vanishes in no time. And in the same manner vanishes the mental pro cess of noticing that movement. Thus it will be clearly known to the meditator that both the rising and the noticing vanish immediately, one after another. The same applies in the case of the falling of the abdomen, of sitting, bending or stretching of an arm or leg, stiffness in the limbs, and so on. The noticing of an object and the knowledge of its ceasing occur in quick succession. Some meditators perceive distinctly three phases: noticing an object, its ceasing, and the passing away of the conscious ness that cognizes that ceasing—all in quick succession. However, it is sufficient to know, in pair-wise sequence, the dissolution of an object and the passing away of the consciousness of noticing that dissolution.

When a meditator can clearly notice these pairs uninterruptedly, the particular features such as body, head, hand, leg are no longer apparent to him, and there appears to him the idea that everything is ceasing and vanishing. At this stage he is likely to feel that his contemplation is not up to the mark. But in fact, it is not so. Mind as a rule takes delight in dwelling on the sight of particular features and forms. Because of their absence, mind is wanting in satisfaction. As a matter of fact, it is the manifestation of the progress of insight. At the beginning, it is features that are clearly noticed first, but now their ceasing is noticed first, because of the progress. Only on repeated reflection, features appear again, but if they are not noticed the fact of dissolution reappears to remain. So one comes to know by direct experience the truth of the wise saying: “When a name or designation arises, a reality lies hidden; when a reality reveals itself, a name or designation disappears.

When the meditator notices the objects clearly, he thinks that his noticings are not close enough. In fact, the insight is so swift and clear that he comes to know even the momentary subconsciousness in between the processes of cognition. He intends to do something, for instance, bending or stretching an arm, and he readily notices that intention which thereby tends to fade away, with the result that he cannot bend or stretch for some time. In that event, he should switch his attention to contemplating the occurrences at one of the six sense doors.

If the meditator extends his contemplation over the whole body, as usual, beginning with the noticing of the rising and the falling of the abdomen, he will soon gain momentum, and then he should continue noticing touching and knowing, or seeing and knowing, or hearing and knowing and so on, as one or the other occurs. While so doing, if he feels that he is either restless or tired, then he should revert to noticing the rising and falling of the abdomen. After some time, when he gains momentum, he should notice any object that arises in the whole body.

When he can contemplate well in such a spread out manner, even if he does not notice an object with vigor, he knows what he hears fades away, what he sees dissolves in broken parts, with no continuation between them. This is seeing things as they really are. Some meditators do not see clearly what is happening because the vanishing is so swift that they feel their eyesight is getting poorer or they are giddy. It is not so. They are simply lacking the power of cognition to notice what happens before and after, with the result that they do not see the features or forms. At such a time, they should relax and stop contemplating. But the bodily- and mental processes continue to appear to them, and consciousness, of its own accord, continues to notice them. The meditator may decide to sleep, but he does not fall asleep; and yet he remains fit and alert. He need not worry about the loss of sleep, because on this account he will not feel unwell or fall ill. He should go ahead with noticing energetically and he will feel that his mind is quite capable to perceive the objects fully and clearly.

When engaged in noticing continuously both the dissolution of the objects and the act of knowing it, he reflects: “Even for the wink of an eye or a flash of lightning nothing lasts. One did not realize this before. As it ceased and vanished in the past so will it cease and vanish in the future.” One must notice such a reflection.’12 Besides, in the midst of contemplations, the meditator is likely to have an awareness of fearfulness. He reflects: “One enjoys life, not knowing the truth. Now that one knows the truth of continuous dissolution it is truly fearful. At every moment of dissolution one can die. The beginning of this life itself is fearful. So are the endless repetitions of the arisings. Fearful it is to feel that in the absence of real features and forms the arisings appear to be real. So are the efforts to arrest the changing phenomena for the sake of well-being and happiness. To be reborn is fearful in that it will be a recurrence of objects that are ceasing and vanishing always. Fearful indeed it is to be old, to die, to experience sorrow, lamentation, pain, grief and despair.” Such reflection should be noticed and then dismissed.

Then the meditator sees nothing to depend on and becomes as it were weakened in mind as well as in body. He is seized with dejection. He is no longer bright and spirited. But he should not despair. This condition of his is a sign of the progress of insight. It is nothing more than being unhappy at the awareness of fearfulness. He must notice such a reflection and as he continues to notice objects as they arise, one after another, this unhappy feeling will disappear soon. However, if he fails to contemplate for some time, then grief will assert itself and fear will overpower him: This kind of fear is not associated with insight. Therefore, care must be taken to pre vent the oncoming of such undesirable fear by energetic contemplation.’13

Again in the midst of noticing objects, he is likely to find faults, in this manner: “This body-and-mind process, being impermanent, is unsatisfactory. It was not a good thing to have been born. It is not good either to continue in existence. It is disappointing to see the appearance of. seemingly definite features and forms of objects while in fact they are not realities. It is in vain that one makes efforts to seek well-being and happiness. Birth is not desirable. Dreadful are old age, death, lamentation, pain, grief and despair.” A reflection of this nature must like wise be noticed.’14

Then, one tends to feel that body-and-mind as the object and the consciousness of noticing it are very crude, low or worthless. By noticing their arising and disappearing he gets sick of them. He might see his own body decaying and decomposing. He looks upon it as being very fragile.

At this stage, while the meditator is noticing all that arises in his body and mind he is getting disgusted with it. Although he cognizes clearly their dissolution by a series of good noticings he is no longer alert and bright. His contemplation is associated with disgust. So he becomes lazy to contemplate. But nevertheless he cannot refrain from contemplating. For example, it is like one who feels disgusted at every step when he has to walk on a muddy and dirty path and yet he cannot stop going. He cannot help but go on. At this time, he sees the human abode as being subject to the process of dissolution, and he does not relish the prospect of being reborn as a human being, man or woman, king or multimillionaire. He has the same feelings towards the celestial abodes.’15

When through this knowledge he feels disgusted with regard to every formation noticed, there will arise in him a desire to forsake these formations or be delivered from them.’16 Seeing, hearing, touching, reflecting, standing, sitting, bending, stretching, noticing—he wishes to get rid of them all. He should notice this wishing. He now longs for the liberation from bodily and mental processes. He reflects: “Every time I notice them, I am meeting with repetitions, which are all bad. I had better stop noticing them.” He should take notice of such a reflection.

Some meditators, when so reflecting, actually stop noticing the formations. Although they do so, the formations do not stop taking place, namely, rising, falling, bending, stretching. intending and so on. They go on as ever. Noticing of the distinct formations also continues. So, reflecting thus, he feels pleased: “Although I stop noticing the body-and-mind, formations are taking place all the same. They are arising, and consciousness of them is there, by itself. So liberation from them cannot be achieved by mere stopping to notice them. They cannot be forsaken in this way. Noticing them as usual, the three characteristics of life will be fully comprehended and then no heed being given to them, equanimity will be gained. The end of these formations, nibbana, will be realized. Peace and bliss will come.” So reflecting with delight, he continues to notice the formations. In the case of those meditators who are not capable of reflecting in this way, they continue their meditation once they become satisfied with the explanation of their teachers.

Soon after continuing meditation they gain momentum and at that time usually various painful feelings arise in some cases. This need not cause despair. It is only the manifestation of the characteristic inherent in this mass of suffering, as stated in the Commentary thus: “Seeing the five aggregates as painful, as a disease, a boil, as a dart, a calamity, an affliction, etc.” if such painful feelings are not experienced, one of the forty characteristics of impermanence, suffering or no-self 17 will be apparent at every noticing. Although the meditator is properly noticing he feels that he is not doing well. He thinks that the consciousness of noticing and the object noticed are not close enough. This is because he is too eager to comprehend fully the nature of the three characteristics. Not satisfied with his contemplation he changes his posture often. While sitting, he thinks he will do better walking. While walking he wants to resume sitting. After he has sat down he changes the position of his limbs. He wants to go to another place; he wants to lie down. Although he makes these changes he cannot remain long in one particular position. Again, he becomes restless. But he should not despair. All this happens because he has come to realize the true nature of the formations, and also because he has not yet acquired the “knowledge of equanimity about formations.” He is doing well and yet he feels otherwise. He should try to adhere to one posture, and he will find that he is comfortable in that posture. Continuing to notice the formations energetically, his mind will gradually become composed and bright. In the end his restless feelings will disappear totally.18

When the “knowledge of equanimity about formations” becomes mature, the mind will be very clear and able to notice the formations very lucidly. Noticing runs smoothly as if no effort is required. Subtle formations, too, are noticed without effort. The true characteristics of impermanence, pain and no-self are becoming evident without any reflection. Attention is directed to a particular spot at any part of the body wherever a sensation occurs, but the feeling of touch is as smooth as that of cotton. Sometimes, the objects to be noticed in the whole body are so many that noticing has to be accelerated. Both body and mind appear to be pulling upwards. The objects being noticed become sparse and one can notice them easily and calmly. Sometimes the bodily formations disappear altogether leaving only the mental formations. Then the meditator will experience within himself a feeling of rapture as if enjoying a shower of tiny particles of water. He is also suffused with serenity. He might also see brightness like a clear sky. These marked experiences, however, do not influence him excessively. He is not overjoyed. But he still enjoys them. He must notice this enjoyment. He must also notice rapture, serenity and bright light. If they do not vanish when being noticed, he should pay no heed to them and notice any other object that arises.

At this stage he becomes satisfied with the knowledge that there is no I, mine, he or his, and that only formations arise; formations only, are cognizing formations. He also finds delight in noticing the objects one after another. He is not tired of noticing the objects one after another. He is not tired of noticing them for a long time. He is free from painful feelings. So whatever posture he chooses he can retain it long. Either sitting or lying he can go on contemplating for two or three hours without experiencing any discomfort, spending his time tirelessly. Intending to contemplate for a while, he may go on for two or three hours. Even after that time his posture is as firm as before.

At times formations arise swiftly and he is noticing them well. Then he may become anxious as to what would happen to him. He should notice such an anxiety. He feels he is doing well. He should notice this feeling. He looks forward to the progress of insight. He should notice this anticipation. He should notice steadily whatever arises. He should not put forth a special effort nor relax. In some cases, because of the anxiety, joy, attachment or anticipation, noticing becomes lax and retrogressive. Some who think that the goal is very near contemplate with great energy. While doing so, noticing becomes lax and retrogression sets in. This happens because a restless mind cannot concentrate properly on formations. So when noticing is in good swing the meditator must go on steadily; that means he should neither relax nor put forth special effort. If he does go on steadily, he will rapidly gain insight into the end of all the formations and realize nibbana. In the case of some meditators, they may, at this stage, rise higher and again fall several times. They should not give way to despair but instead hold fast to determination. Heed must be paid also to noticing whatever arises at all the six sense doors. However, when noticing is going on smoothly and calmly, contemplation in such a spread out manner is not possible. So this manner of noticing should begin with the gaining of the momentum in contemplation until it becomes smooth and calm.

If the meditator begins either with the rising and falling of the abdomen or with any other bodily and mental object, he will find that he is gaining momentum. And then the noticing will go on of its own accord smoothly and calmly. It will appear to him that he is watching with ease the ceasing and vanishing of the formations in a clear manner. At this point, his mind is quite free from all the defilements. However pleasant and inviting an object may be, it is no longer so to him. Again, however loathsome an object may be, it is no longer so to him. He simply sees, hears, smells, tastes, feels a touch or cognizes. With six kinds of equanimity described in the Texts he notices all the formations. He is not even aware of the length of time he is engaged in contemplation. Nor does he reflect in any manner. But if he does not develop sufficient progress of insight to gain the “knowledge of the path and its fruition” (magga and phala) within two or three hours, concentration becomes slack and reflection sets in. On the other hand, if he is making good progress he may anticipate further advance. He will become so delighted with the result that he will experience a fall. Then he must dispel such an anticipation or reflection by directing hare noticing to it. A steady contemplation will achieve smooth progress again. But if sufficient strength of insight has not yet been achieved, concentration becomes slack again. In this way, some meditators progress and fall back several times. Those who are acquainted with the stages of the progress of insight by way of study (or by hearing about them) encounter such ups and downs. Hence it is not good for a pupil who meditates under the guidance of a teacher to get acquainted with these stages before meditation begins. But for the benefit of those who have to practice without the guidance of an experienced teacher, these stages have been indicated here.

In spite of such fluctuations in his progress the meditator must not allow himself to be overcome by disappointment or despair. He is now, as it were, at the threshold of magga and phala (the entry and the fruition of the stages of sainthood). As soon as the five faculties (indriya) of faith, energy, mindfulness, concentration and wisdom are developed in an even manner, he will soon reach magga and phala and realize nibbana.

HOW NIBBANA IS REALIZED

The ups and downs of insight knowledge occurring in the aforesaid manner are comparable to a bird let loose from a sea-going ship. In ancient times the captain of a sea-going ship, finding it difficult to know whether the ship was approaching land, released a bird that he had taken with him. The bird flies in all four directions to look for a shore. Whenever it cannot find any land, it comes back to the ship. As long as insight knowledge is not mature enough to grow into path and fruition knowledge and thereby attain to the realization of nibbana, it becomes lax and retarded, just as the bird returns to the ship. When the bird sees land, it flies on in that direction without returning to the ship. Similarly, when insight knowledge is mature, on having become keen, strong and lucid, it will understand one of the formations, at one of the six sense doors, as being impermanent or painful or without self. That act of noticing any one characteristic out of the three which has a higher degree of lucidity and strength in its perfect understanding, becomes faster and manifests itself three or four times in rapid succession. Immediately after the last consciousness in this series of accelerated noticing has ceased, magga and phala (path and fruition) arises, realizing nibbana, the cessation of all formations.

The acts of noticing are now more lucid than the previous ones immediately before the realization. After the last act of noticing, the cessation of the formations and realization of nibbana become manifest. That is why those who have realized nibbana would say:

The objects noticed and the consciousness noticing them cease altogether; or, the objects and the acts of noticing are cut off as a vine is cut by a knife; or, the objects and acts of noticing fall off as if one is relieved of a heavy load; or, the objects and acts of noticing break away as if something one is holding breaks asunder; or, the objects and acts of noticing are suddenly freed as if from a prison; or, the objects and acts of noticing are blown off as if a candle is suddenly extinguished; or, they disappear as if darkness is suddenly replaced by light; or, they are released as if freed from an embroilment; or, they sink as if in water, or abruptly stop as if a person running were stopped by a violent push; or, they cease altogether.

The duration of realizing the cessation of formations is, however, not long. It is so short that it lasts just for an instant of noticing. Then the meditator reviews what has occurred. He knows that the cessation of the material processes noticed and the mental processes noticing them is the realization of magga-phala-nibbana. Those who are well-informed know that the cessation of the formations is nibbana, and the realization of cessation and bliss is magga-phala. They would say inwardly: “I have now realized nibbana and have attained sotapatti maggaphala.” Such a clear knowledge is evident to one who has studied the scriptures or heard sermons on this subject.’19

Some meditators review defilements—those already abandoned and those remaining to be abandoned. After having reviewed in this way, they still continue the practice of noticing bodily and mental processes. While doing so, the bodily and mental processes, however, appear to be coarse. Both the arising and the passing away of the processes are clearly evident to the meditator. And yet the meditator now feels as if his noticing is lax and has regressed. As a matter of fact he has come back to the knowledge of arising and passing away. It is true, his noticing has become lax and regressed. Because he has come back to this stage, he is likely to see bright lights or shapes of objects. In some cases, this reversion results in unbalanced contemplation in that the objects noticed and acts of noticing do not go together. Some meditators experience slight pain for a while. By and large, the meditators notice that their mental processes are clear and bright. At this stage, the meditator feels that his mind is absolutely free from any encumbrance; he feels happily unhindered. In such a frame of mind he cannot notice the mental process, and even if he does so, he cannot notice it distinctly. He cannot think of any other thing either. He simply feels bright and blissful. When this feeling loses its vigor he can again notice the bodily and mental processes and know their arising and passing away clearly. After some time he reaches the stage where he can notice the formations smoothly and calmly. Then, if the insight knowledge is mature, he can again attain to the “knowledge of the cessation of the formations.” If the power of concentration is keen and firm, then such knowledge can repeat itself frequently. In these times, the object of the meditators is to attain to the knowledge of the first maggaphala, and consequently they regain that knowledge repeatedly. Thus far has been described the method of meditation, the progressive stages of insight knowledge and the. realization of sotapatti maggaphala.

One who has attained the knowledge of path and fruition is aware of the distinct change of his temperament and mental attitude and feels that his life has changed. His faith or trustful confidence in the three sacred gems becomes very strong and firm. Due to this strengthened faith he also gains in rapture and serenity. There arises in him a spontaneous upsurge of happiness. Because of these ecstatic experiences he cannot notice the objects in a distinct manner although he endeavors to do so right after the attainment of magga-phala. However, these experiences wane gradually after some hours or days, and he will then be able again to notice the formations distinctly. In some cases, the meditators, having attained magga-phala, feel relieved of a great burden, free and easy, and do not wish to go on contemplating. Their object, the attainment of magga-phala, has been achieved and their hearts’ content is understandable.

Fruition Knowledge (Phala-nana) If one who has attained magga-phala wishes to attain the knowledge of fruition (phala-nana) and nibbana once again, he must direct his mind towards that goal and again attend to noticing mindfully the bodily and mental processes. In the course of insight meditation it is but natural that “analytical knowledge of body and mind” appears first to a worldling (puthujjana) and “knowledge of arising and passing away” appears first to a noble person (ariya). Therefore, a meditator at this stage, conscious of the bodily and mental processes, will forthwith achieve the “knowledge of arising and passing away,” followed soon by the other progressive stages of insight, up to the “knowledge of equanimity about formations.” When this knowledge matures, the cessation of formations, nibbana, is reached with the resultant “knowledge of fruition.” This knowledge lasts just a moment to one who has not previously made a resolve on its duration; but it may sometimes last a little longer. But in the case of those who had made a prior resolve on its duration, the “know ledge of fruition” lasts longer, say the whole day or night, or as long as the time resolved, as stated in the Commentaries. Likewise, in these days, in the case of those immersed in concentration and insight, fruition lasts an hour, two hours, three hours, and so on. Fruition know ledge comes to an end only when the meditator wishes to terminate it. Nevertheless, during a period of fruition knowledge, lasting an hour or two, reflective moments sometimes arise, but they disappear after four or five noticings, and fruition knowledge recurs. In some cases, fruition knowledge lasts for several hours, without any interruption. While fruition knowledge lasts, conscious ness is absolutely set upon the cessation of formations known by the designation of nibbana. Nibbana is a dhamma entirely liberated from the bodily and mental process and all mundane notions. Therefore, during the experiencing of fruition knowledge there arises no awareness of one’s bodily and mental processes and of this world, nor of any other mundane sphere. One is absolutely free from the entire mundane sphere. One is absolutely free from all mundane knowledge and inclinations. There are around him all objects to see, hear, smell or touch, but he is not aware of them at all. His posture is firm. If bliss of fruition knowledge comes while he is sitting, his sitting posture remains firm, as firm as before, without bending or sagging. However, when the process of fruition knowledge comes to an end there arises at once in him the awareness of thoughts relating to the cessation of the formations or the objects of sight, hearing, etc. Then the normal contemplation returns or buoyant feeling or reflection. At the beginning the formations appear to him to be coarse and his noticings are not vigorous enough. But in the case of those who are strong in insight, their contemplation runs as smoothly as ever.

A note of warning may be given here. The meditator should make a prior resolve on the speedy entrance into fruition knowledge and the duration of it. He should not turn his attention to a resolve once he has started to notice the bodily and mental processes. Before the maturity of insight is achieved, while he is doing very well in noticing the formations, he may experience “goose flesh,” yawning, trembling and sobbing, and lose the momentum of contemplation. While the acts of noticing are gaining strength, he may look forward to the goal and thereby loosen the grip on his contemplation. But he should not think of anything else than his contemplation and if he does so unwittingly, he must notice the extraneous thought. Some attain to fruition knowledge only after several losses of the momentum in their acts of noticing. If one’s concentration is weak, then the entry into fruition knowledge is slow, and when it comes it does not last long. This is a description of the process of fruition knowledge.

Reviewing: Some of the meditators pass through the stages of the knowledge of fearfulness, misery, disgust, desire of deliverance and consequently have no clear view of them. So, one wishing to review them should review each of them for a fixed time. For example, for half an hour or one hour one should pay heed only to the arising and passing away of the objects, with a resolve on the knowledge of arising and passing away. During that period the knowledge of arising and passing away remains intact, and there will be no further progress of insight. However, when that period expires, knowledge of dissolution arises by itself. If it does not arise by itself, then heed must be given to dissolution with a resolve that knowledge of dissolution stays on for a certain length of time. During that period what has been resolved will occur. On the expiration of the time fixed, the next higher knowledge will arise by itself. If it does not, he should aspire to the knowledge of fearfulness associated with fearful objects. Then knowledge of fearfulness will come together with fearful objects. Then he should turn his attention to miserable objects and knowledge of misery will arise very soon. When the mind is directed to disgusting objects it will give rise to knowledge of disgust. Getting disgusted with every noticing, knowledge of disgust will set in. The next stage must then be thought of: knowledge of desire for deliverance. Seized with an ardent desire to be delivered from the formations, he should aspire to the relevant knowledge, and soon that knowledge will come, after some effort. When one inclines towards the next higher stage, one will experience pains, wish to change postures and become disturbed by a feeling of dissatisfaction, but will gain knowledge of reobservation. Then, the meditator must turn his mind to the knowledge of equanimity. The momentum of contemplation will go on until there arises smoothly the knowledge of reobservation. In this way, one will find that during the stipulated time, while one is noticing, the particular knowledge one aspires to arises and on its expiration the next higher knowledge arises as if it were a barometric rise. If a review of the above-mentioned knowledges is not yet satisfactory, it should be repeated until one is satisfied. To a very ardent meditator the progress is so very swift that he may reach the stage of knowledge of equanimity about formations in a few moments, as also the stage of fruition knowledge. One who is well matured in the practice can attain to fruition knowledge while walking or having a meal.

How to Attain to the Higher Paths (Maggas)

When the meditator gets full satisfaction from the exercises to attain speedily the fruition knowledge of the first path, as also to abide therein for a long time, he should strive to attain to a higher path. He must then make an ardent wish in this manner, having determined a definite period for striving: “During this period I do not wish to experience the fruition knowledge. May there be no recurrence of that knowledge! May I attain to the higher path, the path I have not yet attained! May I reach that goal!” With this ardent wish, he should, as usual, notice the bodily and mental processes. The advantage of the determination of a definite period is that he can easily attain again the fruition knowledge of the path already acquired, if he so wishes. If no such time limit is made, and one goes on striving to attain to the higher path, then it will no longer be possible for him to attain again the fruition knowledge of the lower path. In that event, if one finds that he cannot as yet attain to the higher path nor go back to the fruition knowledge of the lower path, he will be disturbed by a feeling of dissatisfaction and disappointment. The advantage of abandoning the wish for re-attaining the already attained fruition knowledge is the nonattainment of the knowledge during the particular period, and if there is maturity of insight, one can attain to the higher path. If the wish is not fully abandoned, then the previous fruition knowledge may set in again. Therefore, full abandonment of the wish is called for during the definite period. When one begins the contemplation with a view to attaining the higher path, the progress of insight will begin with knowledge of arising and passing away. Then the progress of insight is not similar to that one makes while striving for the recurrence of fruition knowledge, but the same as the progress one makes in practicing contemplation for the lower path. Brilliant light or shapes may appear as in the case of the earlier stage of knowledge of arising and passing away. One may experience pain. Distinct arising and passing away of the bodily and mental processes occurs. Although it does not take long to regain the “knowledge of equanimity about formations” while one is contemplating for the recurrence of fruition knowledge, now if insight does not mature one will have to remain long at the stages of lower knowledges. However, no difficulty will confront the meditator as in the case of his contemplation for the lower path. It is possible that he may attain to one knowledge after another up to “knowledge of equanimity about formations” in a day’s time. The mental process of knowledge is much more lucid, distinct and broad. Much keener are his experiences of fearfulness, misery, disgust, desire for deliverance from the ills of the mundane spheres. Formerly, although it was possible to attain fruition knowledge four or five times in an hour, now, if insight is not yet mature for the higher path, “knowledge of equanimity about formations” goes on. Possibly it may last from a day to months or years. On the maturity of insight, distinct noticings of the formations having appeared, the realization of the cessation of the formations comes with the attainment of the higher path and fruition. Then will come to him the “knowledge of reviewing.” He will later return to the stage of “knowledge of arising and passing away” with a very clear mental process. This is the description of the progress of insight leading to the attainment of sakadagami magga, the path of the once-returner.

Again, if one ardently wishes to attain to the third path, anagami magga, one must again decide on a definite period during which one abandons fully the desire for returning to the fruition knowledge of the previous path. Then one resolves thus: “May only the progress of insight relating to the higher path come. May I attain the higher path and fruition.” And he must begin contemplating on body and mind as usual. He begins with “knowledge of arising and passing away,” but soon he will attain the higher knowledges one after the other up to “knowledge of equanimity about formations.” If insight is not yet mature, then that knowledge will linger on. When it matures, then it will reach the cessation of formations and with it the knowledge of the third path and fruition. This is the description of the attainment of the third path and fruition, of the anagami or nonreturner.

One who aspires to the fourth and final path and fruition, that of sainthood (arahatta magga and phala), must fix a period and give up all desire to re-attain to the fruition-knowledge of the third path. Then he must begin to contemplate the bodily and mental processes as usual. This is the only way, as stated in the Satipatthana Sutta. Beginning with “knowledge of arising and passing away,” soon “knowledge of equanimity about formations” will be attained. If insight is not yet mature, it will tarry. When it does mature, then the meditator will attain to the cessation of formations with the realization of the final arahatta magga.

In the foregoing paragraphs, the words to the effect that the progress of insight will end up in the realization of the knowledge of the paths and fruitions (magga phala-nana) refer only to those who have gained maturity in the fulfillment of paramitas (perfections). Those who have not yet developed paramitas fully will come to a standstill at the “knowledge of equanimity about formations.” An important point to be noted is that, although the person who has attained the first path is likely to attain the second path soon with comparative ease, he will find it difficult to reach the third path for a long time. The reason is that both of the attainers of the first path and the second path are well practiced in the observance of virtue (sila) or, in other words, they are the paragons of virtue. In the case of the attainer of the third path, he must have also fully developed concentration (samadhi) Therefore, he is not able to attain the third path easily in that he has to strive hard to develop concentration. Be that as it may, without utmost effort to develop one’s powers, nobody can possibly know whether he is able to attain this path or that path. in some cases, the attainment of a path comes only after a long time, and because one has to strive that long it must not be assumed that one has not yet fully developed paramitas. Again, the present effort can lead to the fulfillment of paramitas, getting nearer to maturity. So, one should not waste one’s time by weighing in his mind the matter of one’s having the paramitas or not.

The meditator should bear in mind the following undeniable point and put forth utmost effort to achieve his aspiration.

Even the development of paramitas is not possible with out effort. Granted that one has fully developed paramitas, he cannot possibly attain any path without effort. Such a person can attain a path easily and speedily if he puts forth effort. If he has developed paramitas to an appreciable extent, his effort will lead to its maturity and consequently he can attain the path he aspires to. At the least, he has sown potent seeds for the harvest of a path in the next existence.

Advice

In these times those who are most ardent and keen to work for their own deliverance from the ills of the world and the attainment of magga-phala-nibbana, which is the highest goal of vipassana! (insight) meditation, they will be well advised to practice by the aforesaid way the contemplations of body, feeling, consciousness and mental objects, called otherwise satipatthana meditation. It is, in fact, a “must” for them.

A Special Note

The technique of insight meditation outlined in this treatise is quite sufficient for persons of fair intelligence. Such persons, having read it, should practice these contemplations with firm faith, keen desire and great diligence, in a methodical manner, and they can be sure of progress. It must, however, be pointed out that the details of the experiences and the progressive stages of insight gone through by meditators cannot possibly be described in full in this short treatise. There still remains much that is worthy of description. On the other hand, what has been described here is not experienced in toto by every meditator. There are bound to be differences according to one’s capabilities and paramitas. Again, one’s faith, desire and diligence do not remain constant always. Furthermore, a meditator, having no instructor and being entirely dependent on book knowledge, will be as cautious and hesitant as a traveler who has never been on a particular journey. Therefore, it is obviously not very easy for such a person to attain the paths, fruitions and nibbana (magga-phala-nibbana) if he goes on striving without a teacher to guide and encourage him. This being so, one who is really keen to meditate until he attains his goal, magga-phala-nibbana, must find out a teacher who is fully qualified by his own attainments to guide him all along the way from, the lowest stage of insight to the highest knowledges of path, fruition and reviewing. This advice is quite in accord with what is stated in the Nidana Vagga, Samyutta Nikaya: “A teacher should be sought for knowledge about decay and death as it really is.” Should anybody be obsessed with pride—”I am an extra ordinary man. Why should I learn from anyone?”—he will be well advised to do away with such pride, as Potthila Mahathera did.

In the course of contemplation, bearing in mind the following advice of the Buddha, one should go all out to win the goal.

No slacker nor the man of puny strength

May win nibbana, freedom from all ill.

And this young brother, yea, this peerless man

Bears the last burden, Mara’s conqueror.

(The Book of Kindred Sayings)

Fundamental of Vipassana

By Mahasi Sayadaw

Translated by Maung Tha Noe

A Word from the Translator

“The Fundamentals of Vipassana Meditation” is a series of lectures delivered by the VenerableMahasi Sayadaw during the New Year Holidays of the Burmese Era 1320 (1959). The lectures first appeared in book form in 1961, and have ever since enjoyed such popularity with the readers that they have run into several editions. This is their first English translation.

As the reader will see in the following pages, the lectures were addressed to lay listeners — people to whom the subtle points of Vipassana practice were totally new. As such, the Sayadaw took great pains to make his language plain, easy, direct and to the point. He led his listeners, stage by simple stage, from such basic facets as differentiation between calm and insight meditations to such intricate aspects of the Dhamma as reality and concept, process of consciousness and thought-moments, stages of progress in mind development and realization of Nibbana. The listener — or the reader in our case — begins with the very first lesson: what insight is and how it is developed. He is then instructed how to begin his work, how to progress, how to be on his guard against pitfalls in the course of his training and, most important of all, how to know when he “knows. “ He is thrilled, encouraged, and made to feel as if he were already on the path to bliss. Buddhism is a practical religion, a creed to live by — not just another system of metaphysical philosophy as most outsiders are wont to imagine it to be. It examines the ills of this sentient life, discovers their cause, prescribes the removal of the cause, and points the Way to the release from all suffering. Anyone desirous of liberation can walk along the Way. But he must make the effort to step and walk. No one will pick him up and offer him a free ride to Peace Eternal.

You yourselves must make the effort.

Buddhas only point the way.

Those who have entered the Path and

who meditate will be freed from

the fetters of illusion.

(Dhammapada, 276.)

 

What then is the Way to liberation? The Buddha himself tells us in Satipatthana Sutta that there is but One Way — the Way of establishing mindfulness.It is this establishing of mindfulness that serves as the cornerstone of the whole system of insight meditation expounded and popularized by the Ven. Mahasi Sayadaw for over half a century.

Here one must not forget the fact that preaching Vipassana is quite unlike the preaching of any other aspect of the Buddha’s teaching, say, its moral or metaphysical portions. This most scholars versed in the scriptures can do. But Vipassana is something which only experience can convince. The Buddha himself (or, more correctly, the Bodhisatta) searched for the Way, found it, traversed it himself, and only then did he teach it to beings from his experience.

“Even so have I, monks, seen an ancient way, anancient road followed by the wholly Awakened Ones of olden times… Along that have I gone, and the matters that I have come to know fully as I was going along it I have told to the monks, nuns, men and women lay followers…”

(S.i,1O5.)

The Ven. Mahasi Sayadaw, on his part, took up the Way pointed out to all of us by the Buddha, realized the Dhamma, and then spoke to his disciples from his experience. They, too, have realized the Dhamma. About this the Sayadaw says in his lectures,

“Here in the audience are lots of meditators who have come to this stage of knowledge. I am not speaking from my own experience alone. No, not even from the experience of forty or fifty disciples of mine. There are hundreds of them.”

One attribute of the Buddha’s Dhamma is that “it is a come-and-see thing (ehipassiko).” Millions came and saw it well over 2500 years ago. And today hundreds of thousands have come and seen it, and hundreds of thousands more will follow them, as we can see in the meditation centres the world over. It only remains to the aspirant after liberation to awake and join the multitude in their march. This book sets out the plan of the Way that lies ahead of him. It is, as the noted scholar in the foreword to the Burmese edition remarks, not the kind of book one reads for reading’s sake. It is to be his guide as he ventures from one stage of higher wisdom to another.

In translating this book, I have tried to reproduce in English all that the Sayadaw has to say in his Burmese lectures. But I have not attempted a literal translation. Nor have I turned out an abridged, free version. I have avoided repetitions so characteristic of spoken language, and have left untranslated all the mnemonic verses that accompany the revered Sayadaw’s lectures. Excepting these, I have kept the word of the Sayadaw intact, and every effort has been made to retain his simple, straightforward and lucid style.

For translation of the Pali texts quoted by the Sayadaw in his work, I have relied mostly on such noted scholars as Dr. Rhys. Davids, F. L. Woodward, I. B. Homer, Nyanatiloka, Nyanamoli and Pe Maung Tin, with modifications here and there. I must record my indebtedness to them.

Maung Tha Noe

Rangoon, 3 March 1981.

Introductory

Today insight meditation needs no special introduction. Everybody is saying that it is good. The contrary was the case twenty years ago. People thought insight meditation was meant for monks and recluses and not for them. When we began preaching insight meditation, we had had a hard time doing so. The situation has changed now. Today people keep asking us to lecture on insight. But when we begin telling them the simple facts of insight meditation, they seem unable to appreciate them. Some even rise and go away. One should not blame them. They have had no grounding in meditation to understand anything.

Some think calm is insight. Some talk of insight meditation as nothing different from calm meditation. The insight meditation as preached by some people, though high-sounding in language, proves just impossible in practice. Their listeners are left in confusion. For the benefit of such people, we will talk about the elements of insight meditation.

Calm and Insight

What do we meditate on? How do we develop insight? This is a very important question.

There are two kinds of meditation: meditating to develop calm and meditating to develop insight. Meditating on the ten devices only gives rise to calm, not insight. Meditating on the ten foul things (a swollen corpse, for example), too, only gives rise to calm, not insight. The ten recollections, like remembering the Buddha, the Law and others, too, can develop calm and not insight. Meditating on the thirty-two parts of the body like hair, nails, teeth, skin — these too, are not insight. They develop only concentration.

Mindfulness as to respiration is also concentration-developing. But one can develop insight from it. Visuddhi-Magga, however, includes it in the concentration subjects and so we will call it as such here.

Then there are the four divine states, love, pity, sympathetic joy, and equanimity, and four formless states leading to formless jhanas. Then, there is the meditation on the loathsomeness of food. All these are subjects for concentration meditation.

When you meditate on the four elements inside your body, it is called the analysis of the four elements. Although this is a concentration meditation, it helps develop insight as well.

All these forty subjects of meditation are subjects for developing concentration. Only respiration and analysis of elements have to do with insight. The others will not give rise to insight. If you want insight, you will have to work further.

To come back to our question, how do we develop insight? The answer is: we develop insight by meditating on the five aggregates of grasping. The mental and material qualities inside beings are aggregates of grasping. They may be grasped with delight by craving in which case it is called “grasping of the sense objects” — or they may be grasped wrongly by wrong views — in which case it is called “grasping through wrong views.” You have to meditate on them and see them as they really are. If you don’t, you will grasp them with craving and wrong views. Once you see them as they are, you no longer grasp them. In this way you develop insight. We will discuss the five aggregates of grasping in detail.

Aggregates

The five aggregates of grasping are matter or form, feelings, perception, volitional activities and consciousness. What are they? They are the things you experience all the time. You do not have to go anywhere else to find them. They are in you. When you see, they are there in the seeing. When you hear, they are there in the hearing. When you smell, taste, touch, or think, they are there in the smelling, tasting, touching or thinking. When you bend, stretch or move your limbs, the aggregates are there in the bending, stretching or moving. Only you do not know them to be aggregates. It is because you have not meditated on them and so do not know them as they really are. Not knowing them as they are, you grasp them with craving and wrong view.

What happens when you bend? It begins with the intention to bend. Then come the forms of bending one by one. Now in the intention to bend there are the four mental aggregates. The mind that intends to bend is the cons-ciousness. When you think of bending and then bend, you may feel happy, or unhappy, or neither happy nor unhappy, doing so. If you bend with happiness, there is pleasant feeling. If you bend with unhappiness or anger, there is unpleasant feeling. If you bend with neither happiness nor unhappiness, there is neutral feeling. So, when you think of bending, there is the “feeling” aggregate. Then, there is perception, the aggregate that recognizes the bending. Then there is the mental state that urges you to bend. It seems as though it were saying “Bend! Bend!” It is the volitional activities. Thus, in the intention to bend you have feelings, perception, volitional activities and consciousness — all four mental aggregates. The movement of bending is matter or form. It is the material aggregate. So, the intention to bend and the bending together make up the five aggregates.

Thus, in one bending of the arm, there are the five aggregates. You move once and the five aggregates come up. You move again and there are more of the five aggregates. Every move calls up the five aggregates. If you have not meditated on them rightly and have not known them rightly, what happens we need not tell you. You know for yourselves.

Well, you think “I intend to bend” and “I bend”, don’t you? Everybody does. Ask the children, they will give the same answer. Ask adults who can’t read and write, the same answer. Ask someone who can read, the same answer still if he will say what he has in his mind. But, because he is well-read, he may invent answers to suit the scriptures and say “Mind and matter.” It is not what he knows for himself. Only inventions to suit the scriptures. In his heart of hearts he is thinking: “It is I who intend to bend. It is I who bend. It is I who intend to move. It is I who move.” He also thinks: “This I have been before, am now, and will be in the future. I exist for ever.” This thinking is called the notion of permanence. Nobody thinks, “This intention to bend exists only now.” Ordinary people always think, “This mind existed before. The same that have existed before am now thinking of bending.” They also think, “This thinking I exist now and will go on existing.”

When you bend or move the limbs, you think: “It is the same limbs that have existed that are moving now. It is the same I that have existed that am moving now.” After moving you again think, “These limbs, this I, always exist.” It never occurs to you that they pass away. This, too, is the notion of permanence. It is clinging to what is impermanent as permanent, clinging to what is no personality, no ego, as personality, as ego.

Then, as you have bent or stretched to your desire, you think it is very nice. For example, as you feel stiffness in the arm, you move or rearrange it and the stiffness is gone. You feel comfortable. You think it is very nice. You think it is happiness. Dancers and amateur dancers bend and stretch as they dance and think it is very nice to do so. They delight in it and are pleased with themselves. When you converse among yourselves you often shake your hands and heads and are pleased. You think it is happiness. When something you are doing meets with success, again you think it is good, it is happiness. This is how you delight through craving and cling to things. What is impermanent you take to be permanent and delight in. What is not happiness, not personality, but just aggregates of mind and matter, you take to be happiness, or personality, and delight in. You delight in them and cling to them. You mistake them for self or ego and cling to them, too.

So, when you bend, stretch or move your limbs, the thinking “I will bend” is aggregate of grasping. The bending is the aggregate of grasping. The thinking “I will stretch” is the aggregate of grasping. The stretching is the aggregate of grasping. The thinking “I will move” is the aggregate of grasping. The moving is the aggregate of grasping. When we speak of aggregates of grasping to be meditated on, we mean just these things.

The same thing happens in seeing, hearing, etc. When you see, the seat of seeing, the eye, is manifest. So is the object seen. Both are material things. They cannot cognize. But if one fails to meditate while seeing, one grasps them. One thinks the whole body with the eye is permanent, happy, self, and grasps it. One thinks the whole material world with the object seen is permanent, beautiful, good, happy, and. self, and grasps it. So the form eye and the form visible object are aggregates of grasping.

And when you see, the “seeing” is manifest, too. It is the four mental aggregates. The mere awareness of seeing is the aggregate consciousness. Pleasure or displeasure at seeing is the aggregate feeling. What perceives the object seen is the aggregate perception. What brings the attention to see is the aggregate volitional activities. They constitute the four mental aggregates. If one fails to meditate while seeing, one is inclined to think that seeing “has existed before, and exists now.” Or, as one sees good things, one may think “seeing is good.” So thinking, one goes after good and strange things to enjoy seeing. One goes to watch plays and films at the expense of money, sleep and health because one thinks it is good to do so. If one does not think it is good, one will not go to waste money or impair one’s health. To think that what sees or enjoys is “I”, “I am enjoying”, is to grasp with craving and wrong view. Because they grasp, the mind and matter that manifest themselves in seeing are said to be aggregates of grasping.

You grasp in the same way in hearing, smelling, tasting, touching or thinking. You grasp all the more to the mind that thinks, imagines and reflects as being the “I”, the ego. So, the five aggregates of grasping are none other than the mental-material things that manifest themselves at the six doors whenever one sees, hears, feels or perceives. You must try to see these aggregates as they are. To meditate on them and see them as they are — that is insight knowledge.

Knowledge and Freedom

“Insight meditation is meditating on the five aggregates of grasping.” This is in accordance with the teachings of the Buddha. The teachings of the Buddha are called suttas, which means “thread.” When a carpenter is about to plane down or saw off a piece of timber he draws a straight line using a thread. In the same way when we want to live the holy life we use the “thread” or sutta to draw straight lines in our actions. The Buddha has given us lines or instructions on how to train in morality, develop concentration and make become wisdom. You cannot go out of the line and speak or act as you please. Regarding the meditation of the five aggregates, here are a few excerpts from the suttas:

“Material shape, monks, is impermanent. What is impermanent, that is suffering. What is suffering, that is not the self. What is not self, that is not mine, that am I not, this is not my self. As it really comes to be, one should discern it thus by right wisdom.” — Samyutta Nikaya ii 19

You must meditate so that you will realize this impermanent, suffering, not-self material form is really impermanent, dreadfully suffering, and without a self or ego. You should meditate likewise on feelings, perception, activities, and consciousness.

What is the use of looking upon these aggregates as impermanent, suffering and not-self?

The Buddha tells us:

“So seeing all these things, the instructed disciple of the Aryans disregards material shape, disregards feeling.” — Samyutta Nikaya iii 68

He who realizes the impermanent, suffering, not-self nature of the five aggregates is wearied of material form as he is of feelings, perception, activities and consciousness.

“By disregarding he is passionless.”

That is to say, he has reached the Ariyan Path.

“Through passionlessness, he is freed.”

Once he has reached the Ariyan path of passionlessness, he has arrived at the four fruitions of freedom from the defilements, too.

“In freedom the knowledge comes to be ‘I am freed.’ “

When you are freed, you know for yourself that you are so. In other words, when you have become an arahat in whom the defilements are extinguished, you know you have become one.

All these excerpts are from Yad anicca Sutta and there are numerous suttas of this kind. The whole Khandhavagga Samyutta is a collection of them. Two suttas are especially noteworthy: Silavanta Sutta and Sutavanta Sutta. In both suttas the venerable Maha Kotthika puts some questions to the venerable Sariputta, who gives very brief but vivid answers. Maha Kotthika asks:

“What things, friend Sariputta, should be attended to thoroughly by a monk of moral habit?”

Note the attribute “of moral habit” in this question. If you want to practise insight meditation with a view to attaining the Path and Fruition and Nirvana, the least qualification you need is to be of moral habit. If you don ‘t even have moral habit, you can’t hope for the higher conditions of concentration and wisdom. The Venerable. Sariputta answers:

“The five grasping aggregates, friend Kotthika, are the things which should be thoroughly attended to by a monk of moral habit, as being impermanent, suffering, as a disease, as a boil, as a dart, as pain, as illness, as alien, as decay, as void, as not-self.”

What is the good of meditating like that? In answer the Venerable Sariputta goes on,

“Indeed, friend, it is possible for a monk of moral habit so thoroughly attending to these five aggregates of grasping” to realize the fruits of stream-winning.

So, if you want to be a stream winner and never to be reborn in the four lower states, you have to meditate on the five aggregates to realize their impermanence, suffering, and not-self nature. But that is not all. You can become an Arahat, too. The venerable Kotthika goes on to ask,

“What things, friend Sariputta, should be attended to thoroughly by a monk who is a Stream-winner?”

The Venerable Sariputta answers that it is the same five aggregates of grasping that should be thoroughly attended to by a stream-winner, as impermanent, suffering, not-self. The result? He moves on to Once-returning. What does Once-returner meditate on? Again the same five aggregates of grasping. He then becomes a Non-returner. What does the Non-returner meditate on? The five aggregates again. Now he becomes an Arahat. What does the Arahat meditate on? The five aggregates again. From this it is clear that the five aggregates are the things one has to meditate on even when one has become an Arahat.

What good is it to the Arahat by meditating so? Will he become a silent Buddha? Or, a supreme Buddha? No, neither. He will end his round of rebirths as an Arahat and enter Nirvana. The Arahat has no defilement left unremoved or uncalmed yet. All the defilements have been removed and calmed. So, he has nothing to develop in order to remove the defilements left unremoved or to calm those left uncalmed. Neither has he any moral habit, con-centration or wisdom yet to perfect. All the moral habits, concentration and wisdom that ought to be perfected have been perfected in him. So, he has no need to work for the perfection of what ought to be perfected, nor has he any need to increase those already perfected. The insight practice brings no such benefits to the Arahat.

One of the benefits the Arahat receives by meditating on the five aggregates is the happy condition in this world. Notwithstanding his being an Arahat, if he remains without meditation, disquiet and discomfort keep coming up at the six sense-doors, now here, now there. Here, disquiet does not mean mental distress. As the sense-objects keep coming up despite himself, he finds no peace of mind. That is all. Not to speak of Arahats, our meditators of today feel ill at ease to meet with the sense-objects, eager though they are on insight. As they return home from the meditation centre, they see this thing, hear that thing, get engaged in such and such business talks, and there is no peace at all. So they come back to the centre. To some, however, the disquiet does not last very long. Just four, five or ten days. Very soon the homely spirit gets the better of them and they are happy with their home life and set to household cares again. The arahat never returns to his old habits. If he meets with various sense-objects without meditation, only disquiet results. Only when he is absorbed in insight meditation does he find peace of mind. Thus meditating on the five grasping aggregates brings to the Arahat a happy condition in this world.

Again, as he lives in earnest meditation, mindfulness and comprehension of the impermanence, suffering and not-self keep rising in him. This is another benefit. The Arahat in whom mindfulness and comprehension keep rising is said to be in a chronic state of life. Such a one can enjoy the attainment to fruition at any time and for as long as he desires. For these two benefits — a happy condition in this world and mindfulness-comprehension — the Arahat lives in meditation.

The above are the answers given by the venerable Sariputta in Silavanta Sutta. The same answers are found inSutavanta Sutta too. The only difference is in the terms silavanta, “of moral habit” or “virtuous”, and sutavanta,“instructed” or “well informed.” All the other words are the same. Based on these two suttas and other suttas on the aggregate the dictum has been formulated: Insight knowledge comes from meditating on the five aggregates of grasping.

Now to come back to the grasping that rises through the six sense-doors.

When people see, they think of themselves or others as being permanent, as having existed before, as existing now, as going to exist in future, as existing always. They think of them as being happy, good, or beautiful. They think of them as being living entities. They think likewise when they hear, smell, taste or touch. This “touch” is widespread all over the body — wherever there is flesh and blood.

And wherever touch arises, there arises grasping. The bending, stretching, or moving of the limbs mentioned earlier are all instances of touch. So are the tense movements of rising and falling in the abdomen. We will come to this in detail later.

When one thinks or imagines, one thinks, “The I that have existed before is now thinking. Thinking, I go on existing,” and so one thinks of oneself as being permanent, as an ego. One also thinks the thinking or imagining as being enjoyable, as being very nice. One thinks it is happiness.

If told that the thinking will disappear, he cannot accept it. He is not pleased. This is because he is clinging to it.

In this way one clings to whatever comes through the six sense doors, as being permanent, as being happy, as ego, as self. One delights with craving and clings to it. One mistakes with wrong view and clings to it.

You have to meditate on the five aggregates that can cling or grasp.

The Right Method

When you meditate, you have to meditate with method. Only the right method can bring about insight. If you look upon things as being permanent, how can there be insight? If you look upon them as being happy, beautiful, as soul, as ego, how can there be insight?

Mind and matter are impermanent things. These impermanent things you have to meditate on to see them as they really are, as being impermanent. They rise and pass away and keep on oppressing you, so they are dreadful, they are sufferings. You have to meditate to see them as they are, as sufferings. They are processes lacking in a personality, a soul, a self. You have to meditate to see that there is no personality, no soul, no self. You must try to see them as they really are.

So, every time you see, hear, touch or perceive, you must try to see the mental and material processes that rise through the six sense doors as they really are. When you see, the seeing is real. This you must note seeing, seeing.In the same way when you hear, note hearing. When you smell, note smelling. When you taste, note tasting. When you touch, note touching. Tiredness, hotness, aches, and such unbearable and unpleasant sensations arise from contact too. Observe them: tiredness, hot, pain, and so on. Thoughts, ideas, may also turn up. Note them:thinking, imagining, pleasure, delight, as they arise.

But to the novice it is hard to observe all that come up through the six sense doors. He must begin with just a few.

You meditate like this. When you breathe in and out, the way the abdomen moves rising and falling is especially conspicuous. You begin observing this move-ment. The movement of rising you observe as rising. The movement of falling you observe as falling. This observation of rising and falling is void of the lingo of the scriptures. People who are not used to meditational practice speak of it in contempt: “This rising and falling business has nothing to do with the scriptures. It is nothing.” Well may they think it is nothing because it is not done up in scriptural jargon.

Theoretically, however, it is something. The rising is real, the falling is real, the moving air element is real. We have used the colloquial words rising and falling for convenience’s sake. In scriptural terminology, the rising-falling is the air-element. If you observe the abdomen attentively as it rises and falls, the firmness is there, the motion is there, the bringing out is there. Here, the “firmness” is the characteristic of the air-element, the motion is its property, and the bringing out is its manifestation. To know the air-element as it really is means to know its characteristic, property and manifes-tation. We meditate to know them. Insight begins with the determination of mind and matter. To achieve this the meditator begins with the matter. How?

“(The meditator) should…. seize by way of characteristic, function and so on.” — Visuddhi-magga ii 227

When you begin meditating on matter or mind, you should do so by way of either the characteristic or the property (function). “And so on” refers to the manifesta-tion (mode of appearance). In this connection the Compendium of Philosophy is quite to the point.

“Purity of view is the understanding of mind and matter with respect to their characteristics, function (property), mode of appearance (manifestation) and proximate cause.”

The meaning is this: insight begins with the analytical knowledge of mind and matter. In the seven purities, first you perfect the purity of morals and the purity of mind, and then you begin the purity of views. To achieve the analytical knowledge of mind and matter and the purity of views, you have to meditate on mind and matter and know them by way of their characteristics, property (function), manifestation and proximate cause. Once you know them thus, you gain the analytical knowledge of mind and matter. Once this knowledge grows sharper, you develop the purity of views.

Here, “to know them by way of their characteristics” means to know the intrinsic nature of mind and matter. To know “by way of property” is to know their function. Manifestation is their mode of appearance. It is not yet necessary to know the proximate cause at the initial stage of meditational practice. So we will just go on to explain the characteristics, function and manifestation.

In both the Path of Purity and the Compendium of Philosophy just quoted it is not indicated that mind and matter should be meditated on by name, by number, as material particles or as incessantly coming up processes. It is only shown that they should be meditated on by way of their characteristics, function and manifestation. One should take careful note of this. If not, one can be led to concepts of names, numbers, particles or processes. The commentaries say that you should meditate on mind and matter by way of their characteristic, function and manifestation, and so when you meditate on the air element, you do so by way of its characteristic, function and manifestation. What is the characteristic of the air-element? It is the characteristic of support. This is its intrinsic nature. It is the air element itself. What is the function of the air-element? It is moving. What is its manifestation? It is bringing out. Manifestation is what appears to the meditator’s intellect. As one meditates on the air-element, it appears to the meditator’s intellect as something bringing out, pushing, and pulling. This is the manifestation of the air-element. As you meditate on the rising-falling of the abdomen, all the firmness, moving, bringing out, become clear to you. These are the characteristic, function and manifestation of the air-element. This air element is important. In the postures and comprehension, contemplation of the body, Satipatthana–sutta, the commentator has laid emphasis on the air-element. Here is the Buddha’s teaching:

“Gacchanto va gacchami ti pajanati.“ (When he walks, he is aware “I am walking.”)

The Buddha is instructing us to be mindful of the form walking by noting walking, walking, every time we walk.

How knowledge is developed from meditating thus is explained by the commentator:

“The thought I am walking arises. This produces air. The air produces the intimation. The bringing forward of the whole body as the air-element spreads is said to be walking.”

The meaning is this: The meditator who is used to meditating — walking, walking, every time he walks realizes like this. First the idea “I will walk” arises. This intention gives rise to tense movement all over the body, which in turn causes the material body to move forward move by move. This we say “I walk,” or “He walks.” In reality there is no I or He that walks. Only the intention to walk and the form walking. This the meditator realizes. Here, in this explanation of the Commentary, the emphasis is on the realization of the moving of the air-element. So, if you understand the air-element by way of its characteristics, function and manifestation, you can decide for yourself whether your meditation is right or not.

The air-element has the characteristic of support. In a football it is air that fills and supports so that the ball expands and remains firm. In colloquial speech we say the ball is full and firm. In philosophical terms the air-element is in support. When you stretch your arm you feel some stiffness there. It is the air-element in support. In the same way when you press an air-pillow or mattress with your body or head, your body or head will not come down but stay high above. It is because the air clement in the pillow or mattress is supporting you. Bricks pile up as the ones below support those above. If the bricks below are not supporting, the ones above will tumble down. In the same way the human body is full of the air-element which gives support to it so that it can stand stiff and firm. We say “firm” relatively. If there is something firmer, we will call it “lax”. If there is something more lax, it becomes firm again.

The function of the air-element is moving. It moves from place to place when it is strong. It is the air-element that makes the body bend, stretch, sit, rise, go or come. Those unpractised in insight meditation often say, “If you notebending, stretching, only concepts like arms will appear to you. If you note left, right, only concepts like legs will appear to you. If you note rising, falling, only concepts like the abdomen will appear to you.” This may be true to some of the beginners. But it is not true to think that the concepts will keep coming up. Both concepts and realities appear to the beginner. Some people instruct the beginners to meditate on realities only. This is impossible. To forget concepts is quite impracticable at the beginning. You must combine concepts with realities. The Buddha himself used concepts and told us to be “aware ‘I am walking’ ” when we walk, bend or stretch. He did not use realities and tell us to be “aware ‘It is supporting, moving’,” etc. Although you meditate using the language of concepts like “walking, bending, stretching,” as your mindfulness and concentration grow stronger, all the concepts disappear and only the realities like support and moving appear to you. When you reach the stage of the knowledge of dissolution, although you meditate walking, walking, neither the legs nor the body appear to you. Only the movement itself is there. Although you meditate bending, bending, there will not be any arms or legs. Only the movement. Although you meditate rising, falling, there will be no image of the abdomen or the body. Only the movement out and in. These as well as swaying are functions of the air-element.

What appears to be bringing out or drawing in to the meditator’s mind is the manifestation of the air-element. When you bend or stretch your arm, it appears, something is drawing it in or pushing it out. It is plainer when walking. To the meditator whose concentration is grown sharper, by noting walking, right step, left step, lifting, putting forward, putting down, this moving forward as if being driven from behind becomes quite plain. The legs seem to be pushing forward of their own accord. How they move forward without the meditator making any effort is very plain. It is so good walking noting like this that some spend a lot of time in it.

So, when you meditate on the air element, you should know it by way of its characteristic of supporting, its function of moving, and its manifestation of bringing out. Only then is your knowledge right and as it should be.

You may ask, “Are we to meditate only after learning the characteristic, function and manifestation?” No. You need not learn them. If you meditate on the rising mind-and-matter, you know the characteristic, the function, and the manifestation as well. There is no other way than knowing by way of the characteristic, function, and manifestation when you meditate on the rising mind-and-matter. When you look up to the sky on a rainy day you see a flash of lightning. This bright light is the characteristic of the lightning. As lightning flashes, darkness is dispelled. This dispelling of darkness is the functions of lightning, its work. You also see what it is like — whether it is long, short, a curve, a circle, straight, or vast. You see its characteristic, its function, its manifesta-tion, all at once. Only you may not be able to say the brightness is its characteristic, dispelling of darkness is its function, or its shape or outline is its manifestation. But you see them all the same.

In the same way, when you meditate on the rising mind-and-matter, you know its characteristic, its function, its manifestation, everything. You need not learn them. Some learned persons think that you have to learn them before you meditate. Not so. What you learn are only concepts. Not realities. The meditator who is contemplating the rising mind-and-matter knows them as if he were touching them with his own hand. He needs not learn about them. If there is the elephant before your very eyes, you need not look at the picture of an elephant.

The meditator who is meditating on the rising and falling of the abdomen knows the firmness or laxity thereof — its characteristic. He knows the moving in or out — its function. He also knows its bringing in and pushing out –its manifestation. If he knows these things as they really are, does he need to learn about them? Not if he wants the realization for himself. But if he wants to preach to others, he will need to learn about them. When you meditate right step, left step, you know the tenseness in every step — its characteristic. You know the moving about– its function. And you know its bringing out — its manifestation. This is proper knowledge, the right knowledge.

Now, to know for yourselves how one can discern the characteristic and so on by just meditating on what rises, try doing some meditation. You certainly have some hotness, pain, tiredness, ache, somewhere in your body now. These are unpleasant feelings hard to bear. Concentrate on this unpleasantness with your intellect and note hot, hot, orpain, pain. You will find that you are going through an unpleasant experience and suffering. This is the characteristic of suffering — going through an unplea-sant experience.

When this unpleasant feeling comes about, you become low-spirited. If the unpleasantness is little, there is a little low-spiritedness. If it is great, then low-spiritedness is great too. Even those who are of a strong will have their spirits go low if the unpleasant feelings are intense. Once you are very tired, you can’t even move. This making the spirit go low is the function of unpleasant feeling. We have said “spirit”– the mind. When the mind is low, its concomitants get low too.

The manifestation of unpleasant feeling is physical oppression. It manifests itself as a physical affliction, something unbearable to the meditator’s intellect. As he meditates hot, hot, pain, pain, it comes up to him as something oppressing in the body, something very hard to bear. It shows up so much that you have to groan. If you meditate on the unpleasant feeling in your body as it rises, you know the undergoing of undesirable tangible object its characteristic, the waning of associated states — its function, and the physical affliction — its manifestation. This is the way the meditators gain knowledge.

The Mind

You can meditate on mind, too. Mind cognizes and thinks. So what thinks and imagines is mind. Meditate on this mind as thinking, imagining, pondering, whenever it arises. You will find that it has the intrinsic nature of going to the object, cognizing the object. This is the characteristic of mind, as it is said, “Mind has the characteristic of cognizing.” Every kind of mind cognizes. The conscious-ness of seeing cognizes the object, as do the consciousness of hearing, smelling, tasting, touching, and thinking.

When you work in collective, you have a leader. Consciousness is the leader that cognizes the object that appears at any sense door. When the visible object comes up to the eye, consciousness cognizes it first of all. It is then followed by feeling, perception, desire, delight, dislike, admiration and so on. In the same way, when the audible object comes up to the ear, it is consciousness that cognizes it first. It is more obvious when you think or imagine. If an idea comes up while you are meditating “rising”, “falling” etc, you have to note the idea. If you can note it the moment it appears, it disappears immediately. If you can’t, several of its followers like delight, desire, will come in succession. Then the meditator realizes how consciousness is the leader — its function.

“Mind precedes things.” –Dhammapada

If you note consciousness whenever it rises, you see very clearly how it is acting as leader, now going to this object now going to that object.

Again it is said in the commentary: “Consciousness has the manifestation of continuity.” As you meditate rising, falling, etc., the mind sometimes wanders away. You note it and it disappears. Then another consciousness comes up. You note it and it disappears. Again another consciousness appears. Again you note it and again it disappears. Again another comes up. You have to note lots of such comings up and goings away of consciousness. The meditator comes to realize: “Consciousness is a succession of events that come up and go away one after another. When one disappears, another appears.” Thus you realize the continuous manifestation of consciousness. The meditator who realizes this also realizes death and birth. “Death is nothing strange after all. It is just like the passing away of the consciousness I have been noting. To be born again is like the coming up of the consciousness I am now noting that has risen in continuation of the one preceding it”.

To show that one can understand the characteristic, function and manifestation of things even though one has not learnt about them, we have taken the air-element out of the material qualities and the unpleasant feeling and consciousness out of the mental qualities. You just have to meditate on them as they arise. The same applies to all the other mental and material qualities. If you meditate on them as they arise, you will understand their characteristics, function and manifestation. The beginner in meditation can meditate on and understand the mental-material aggregates of grasping only by way of these characteristics, function and manifestation. At the initial stage with the analytical knowledge of mind and matter and the knowledge by discerning conditionality, which are elemental in insight meditation, understanding that much is enough. When you come to real insight knowledges like the knowledge of investigation, you know the characteristics, impermanence, suffering, and not self as well.

What time?

The question now arises: What do we meditate on the grasping aggregates for? And, as regards time, what time do we meditate on, the past, the future, the present, or indefinite time?

What do we meditate for? Do we meditate on the aggregates of grasping for worldly wealth? For relief from illness? For clairvoyance? For levitation and such supernatural powers? Insight meditation aims at none of these. There have been cases of people who get cured of serious illnesses as a result of meditational practice. In the days of the Buddha persons who got perfected through insight meditation had supernatural powers. People today may have such powers if they get perfected. But fulfilment of these powers is not the basic aim of insight meditation.

Shall we meditate on phenomena past and gone? Shall we meditate on phenomena not yet come? Shall we meditate on the present phenomena? Or, shall we meditate on phenomena which are neither past, future, nor present, but which we can imagine as we have read about them in books?

The answer to these questions is: we meditate to not grasp and we meditate on what is arising.

Yes, people not practised in meditation grasp at the rising mind-and-matter every time they see, hear, touch, or become aware of. They grasp at them with craving – are pleased with them. They grasp at them with wrong views, as permanent, happy, as the I, the ego. We meditate in order not to let these graspings arise, to be free from them. This is the basic aim of insight meditation.

And we meditate on what is arising. We do not meditate on things past, future, or indefinite in time. Here we are speaking of practical insight meditation. In inferential meditation we do meditate on things past, future, and indefinite in time. Let me explain. Insight meditation is of two kinds, practical and inferential. The knowledge you gain by meditating on what actually arises by way of characteristic, function and manifestation is practical insight. From this practical knowledge you infer the impermanence, suffering and not-self of things past and future, things you have not experienced. This is inferential insight.

“The fixing both (unseen and seen) as one by following the object…” — Patisambhida

The Path of Purity explains this statement as follows:

“….by following, going after the object seen, visually determining both (the seen and unseen) as one in intrinsic nature: ‘as this (seen) one, so what goes as complex broke up in the past and will break up in the future also’.” — Visuddhi-magga

“The object seen”– this is practical insight. And “going after the object seen … determining both … in the past … in the future” — this is inferential insight. But here note: the inferential insight is possible only after the practical. No inference can be made without first knowing the present. The same explanation is given in the commentary onKathavatthu.

“Seeing the impermanence of even one formation, one draws the conclusion as regards the others, as ‘impermanent are all the things of life’.”

Why don’t we meditate on things past or future? Because they will not make you understand the real nature and cleanse you of defilements. You do not remember your past existences. Even in this existence, you do not remember most of your childhood. So, meditating on things past, how can you know things as they really are with their characteristics and functions? Things of the more recent past may be recalled. But, as you recall them, you think, “I saw, I heard, I thought. It was I who saw at that time and it is I who am seeing now.” There is the “I” notion for you. There can even be notions of permanence and happiness. So recalling things past to meditate on do not serve our purpose, You have grasped them and this grasping is hard to overcome. Although you look on them as mind and matter with all your learning and thinking, the “I” notion persists, because you have already grasped it. You say “impermanent” on the one hand, you get the notion “permanent” on the other. You note suffering, but the notion “happiness” keeps turning up. You meditate on not-self, but the self notion remains strong and firm. You argue with yourself.

In the end your meditation has to give way to your preconceived ideas.

The future has not yet come, and you can’t be sure what exactly it will be like when it comes. You may have meditated on them in advance but may fail to do so when they turn up. Then will craving, wrong view, and defilements arise all anew. So, to meditate on the future with the help of learning and thinking is no way to know things as they really are. Nor is it the way to calm defilements.

Things of indefinite time have never existed, will not exist, and are not existing, in oneself or in others. They are just imagined by learning and thinking. They are high-sounding and look intellectual, but on reflection are found to be just concepts of names, signs and shapes. Suppose someone is meditating, “Matter is impermanent. Matter rises moment to moment and passes away moment to moment.” Ask him: What matter is it? Is it matter of the past or the present or the future? Matter in oneself or in others? If in oneself, is it matter in the head? The body? The limbs? The eye? The ear? You will find that it is none of these but a mere concept, an imagination. So we do not meditate on indefinite time.

Origination

But the present phenomenon is what comes up at the six doors right now. It has not yet been defiled. It is like an unsoiled piece of cloth or paper. If you are quick enough to meditate on it just as it comes up, it will not be defiled. You fail to note it and it gets defiled. Once defiled, it cannot be undefiled. If you fail to note the mind-and-matter as it rises, grasping intervenes. There is grasping with craving — grasping of sense-desires. There is grasping with wrong view — grasping of wrong views, of mere rite and ritual, of a theory of the self. What if grasping takes place?

“Conditioned by grasping is becoming; conditioned by becoming is birth; conditioned by birth, old age and dying, grief, suffering, sorrow, despair and lamentation come into being. Thus comes to be the origination of this entire mass of ill.” — Majjhima Nikaya i 333; Samyutta Nikaya ii 1-2.

Grasping is no small matter. It is the root-cause of good and bad deeds. One who is grasped works to accomplish what he believes are good things. Everyone of us is doing what he thinks is good.What makes him think it is good? It is grasping. Others may think it is bad, but to the doer it is good. If he thinks it is not good, of course he will not do it. There is a noteworthy passage in King Asoka’s inscriptions: “One thinks well of one’s work. One never thinks evil of one’s work.” A thief steals because it is good to him to steal. A robber robs people because he thinks it is good to rob. A killer kills because he thinks it is good to kill. Ajatasattu killed his own father, King Bimbisara. He thought it was good. Devadatta conspired against the life of the Buddha. Why, to him it was good. One who takes poison to kill himself does so because he thinks it is good. Moths rush to a flame thinking it is a very nice thing. All living things do what they do because they think it is good to do so. To think it is good is grasping. Once you are really grasped you do things. What is the outcome? Well, it is the good deeds and the bad deeds.

It is a good deed to refrain from causing suffering to others. It is a good deed to render help to others. It is a good deed to give. It is a good deed to pay respect to those to whom respect is due. A good deed can bring about peace, a long life, and good health in this very life. It will bring good results in future lives, too. Such grasping is good, right grasping. Those who are thus grasped do good deeds like giving and keeping precepts and cause thereby to bring about good karma. What is the result then? “Conditioned by becoming is birth.” After death they are born anew. Where are they born? In the Good Born, in the worlds of men and gods. As men they are endowed with such good things as a long life, beauty, health, as well as good birth, good following, and wealth. You can call them “happy people.” As gods, too, they will be attended by multitudes of gods and goddesses and be living in magnificent palaces. They have been grasped by notions of happiness and in a worldly sense, they can be said to be happy.

But from the point of view of the Buddha’s teaching, these happy men and gods are not exempt from suffering. “Conditioned by birth are old age and dying.” Although born a happy man, he will have to grow into an old “happy” man. Look at all those “happy” old people in this world. Once over seventy or eighty, not everything is all right with them. Grey hair, broken teeth, poor eye-sight, poor hearing, backs bent double, wrinkles all over, energy all spent up, mere good-for-nothings! With all their wealth and big names, these old men and women, can they be happy? Then there is the disease of old age. They cannot sleep well, they cannot eat well, they have difficulty sitting down or getting up. And finally, they must die. Rich man, king, or man of power, dies one day. He has nothing to rely on then. Friends and relatives there are around him, but just as he is lying there on his death-bed he closes his eyes and dies. Dying he goes away all alone to another existence. He must find it really hard to part with all his wealth. If he is not a man of good deeds he will be worried about his future existence.

The great god, likewise, has to die. Gods too are not spared. A week before they die, five signs appear to them. The flowers they wear which never faded now begin to fade. Their dresses which never got worn-out now appear worn-out. Sweat comes out in their armpits, an unusual thing. Their bodies which always looked young now look old. Having never felt bored in their divine lives, they now feel bored. When these five signs appear, they at once realize their imminent death, and are greatly alarmed. In the days of the Buddha, the Sakka, (King of the gods) himself had these signs appear to him. Greatly alarmed that he was going to die and lose his glory, he came to the Buddha for help. The Buddha preached the dhamma to him and he became a stream-winner. The old Sakka died and a new Sakka was reborn.

It was lucky of him that the Buddha was there to save him. Had it not been for the Buddha, it would have been a disaster to the old great god.

Not only old age and dying “… grief, suffering, sorrow, despair and lamentation come into being.” All these are sufferings. “Thus comes to be the origination of this entire mass of ill.” So, the good life resulting from grasping is dreadful suffering after all. Men or gods, all have to suffer.

If the good life resulting from good deeds is suffering, had we better not do them? No. If we do not do good deeds, bad deeds may come up. These can lead us to hell, to the realm of animals, to the realm of ghosts. The sufferings of these lower planes are far worse. Human and divine life is suffering compared with the happiness of deathless Nirvana but compared with the sufferings of the lower states, human or divine life is happiness indeed.

Right grasping gives rise to good deeds. Likewise wrong grasping gives rise to bad deeds. Thinking that it is good to do so, some kill, steal, rob, do wrong to others. As a result they are reborn in bad bourn — in hell, in the realm of animals, in the realm of ghosts. To be reborn in hell is like jumping into a great fire. Even a great god can do nothing against hell fire. In the days of the Buddha there was a great mara-god by the name of Dusi. He was contemptuous of the Buddha and the members of the holy Order. One day he caused the death of an arahat. As a result of this cruel deed the great god died and was reborn in Avici hell. Once there he was at the mercy of the guardians of purgatory. Those people who are bullying others in this world will meet the same fate as that met by the great god Dusi one day. Then, after suffering for a long time in hell, they will be reborn animals and ghosts.

How grasping arises

So grasping is dreadful. It is very important too. We meditate to let this grasping not be, to put an end to it. We meditate not to grasp with craving or wrong view, not to grasp as permanent or happy, not to grasp as self, ego, the I. Those who fail to meditate grasp whenever they see, hear, feel or perceive. Ask yourselves if you don’t grasp. The answer will be too obvious.

Let’s begin with seeing. Suppose you see something beautiful. What do you think of it? You are delighted with it, pleased with it, aren’t you? You won’t say, “I don’t want to see, I don’t want to look at it.” In fact, you are thinking, “What a beautiful thing! How lovely!” Beaming with smiles you are pleased with it. At the same time you are thinking it is permanent. Whether the object seen is a human being or an inanimate thing, you think it has existed before, exists now, and will go on existing for ever. Although it is not your own, you mentally take possession of it and delight in it. If it is a piece of clothing, you mentally put it on and are pleased. If it is a pair of sandals, you mentally put them on. If it is a human being, you mentally use him or her and are pleased, too.

The same thing happens when you hear, smell, taste or touch. You take pleasure on each occasion. With thoughts the range of your delights is far wider. You fancy and take delight in things not your own, long for them, and imagine them to be yours. If they are your own things, needless to say, you keep thinking of them and are pleased with them all the time. We meditate to check such taking delights in and graspings. We grasp with wrong views, too. You grasp with the personality view. When you see, you think what you see is a person, an ego. Your own consciousness of seeing, too, you take as a person, an ego. Without a thorough insight knowledge we grasp at things the moment we see them. Think of yourselves and you will see for yourselves how you have got such grasping in you. You think of yourself as well as of others as an ego that has lived the whole life long. In reality there is no such thing. Nothing lives the whole life long. Only mind and matter rising one after another in continuation. This mind-and-matter you take as person, ego, and grasp. We meditate to not let these graspings with wrong views be.

But we have to meditate on things as they come up. Only then will we be able to prevent the graspings. Graspings come from seeing, hearing, smelling, tasting, touching and thinking. They come from six places — six doors. Can we cling to things we cannot see? No. Can we cling to those we cannot hear? No. The Buddha himself has asked these questions.

“Now what think you, Malunkya’s son? As to those shapes cognizable by eye, which you have not seen, which you have never seen before, which you do not see now, which you have no desire to see in future, — have you any partiality, any passion, any affection for such shapes?”

“Not so, my lord.” — Samyutta Nikaya iv. 72

What are those shapes you have not seen before? Towns and villages and countries you have never been to, men and women living there, and other scenes. How can anyone fall in love with men and women he or she hasn’t ever seen? How can you cling to them? So, you do not cling to things you have never seen. No defilements arise in respect of them. You do not need to meditate on them. But things you see are another matter. Defilements can arise — that is to say, if you fail to meditate to prevent them.

The same is true of things heard, smelled, tasted, touched, thought on.

Meditate Right Now

If you fail to meditate on the rising phenomena and so do not know their real nature of impermanency, suffering and not-self, you may relive them and thus let defilements be. This is a case of latent defilements. Because they arise from objects, we call them “object-latent.” What do people cling to and why do they cling to? They cling to things or persons they have seen because they have seen. If you fail to meditate on them as they arise, somehow or other grasping arise. Defilements are latent in whatever we see, hear, taste, etc.

If you meditate, you find that what you see passes away, what you hear passes away. They pass away in no time at all. Once you see them as they really are, there is nothing to love, nothing to hate, nothing to cling to. If there is nothing to cling to, there can be no clinging or grasping.

And you meditate right now. The moment you see, you meditate. You can’t put it off. You may buy things on credit, but you cannot meditate on credit. Meditate right now. Only then will the clingings not come up. Scripturally speaking, you meditate as soon as the eye-door process ends and before the subsequent mind-door process begins. When you see a visible object, the process takes place like this: First, you see the object that comes up. This is the seeing process. Then you review the object seen. This is the reviewing process. Then you put the forms seen together and see the shape or material. This is the form process. Last of all, you know the concept of name. This is the name process. With objects you have never seen before, and so you do not know the names of this, naming process will not occur. Of the four, when the first or seeing process takes place, you see the present form, the reality, as it rises. When the second or reviewing process takes place, you review the past form, the form seen — reality again. Both attend on reality — the object seen. No concept yet. The difference is between the present reality and the past reality. With the third process you come to the concept of shape. With the fourth you come to the concept of names. The processes that follow are all various concepts. All these are common to people not practised in insight meditation.

There are 14 thought-moments in the process of seeing. If neither seeing, hearing, nor thinking conscious-ness arises, life-continuum goes on. It is identical with rebirth-consciousness. It is the consciousness that goes on when you are sleeping fast. When a visible object or any such appears, life-continuum is arrested, and seeing consciousness, etc., arises. As soon as life-continuum ceases, a thought-moment arises adverting the conscious-ness to the object that comes into the avenue of the eye. When this ceases, seeing consciousness arises. When this again ceases, the receiving consciousness arises. Then comes the investigating consciousness. Then, the conscious-ness that determines whether the object seen is good or not. Then, in accordance with the determination reached, moral or immoral apperceptions arise violently for seven thought-moment. When these cease, two retentive resultants arise. Whenthese cease, there comes subsidence into life-continuum like falling asleep. From the adverting to retention there are 14 thought-moments. All these manifest as one seeing consciousness. This is how the seeing process takes place. When one is well-practised in insight meditation, after the arising of life-continuum following the seeing process, insight consciousness that reviews “seeing” takes place. You must try to be able to thus meditate immediately. If you are able to do so, it appears in your intellect as though you were meditating on things as they are seen, as they just arise. This kind of meditation is termed in the Suttas as “meditation on the present.”

“He discerns things present as they arise here and now.” — Majjhima Nikaya iii.227

“Understanding in reviewing the perversion of present states is knowledge in arising and passing away.” —Patisambhidamagga

These extracts from the Suttas clearly show that we must meditate on present states. If you fail to meditate on the present, apprehending arises from life-continuum. This consciousness arises to review what has just been seen. The thought-moments included are: apprehending conscious-ness, apperceptions 7, and registering consciousness 2 — a total of 10 thought-moments. Every time you think or ponder, these three types of consciousness and ten thought-moments take place. But to the meditator they will appear as one thought-moment only. This is in conformity with the explanations in connection with the knowledge of dissolution in Patisambhida-magga and Visuddhi-magga. If you can meditate beyond the apprehending, you may not get to concepts and may stay with the reality — the object seen. But this is not very easy for the beginner.

If you fail to meditate even at the apprehending, you get to form process and name process. Then graspings come in. If you meditate after the emergence of graspings, they will not disappear. That is why we instruct you to meditate immediately, before the concepts arise.

The processes for hearing, smelling, tasting, touching, are to be understood along similar lines.

With thinking at the mind-door, if you fail to meditate immediately, subsequent processes come up after the thought. So, you meditate immediately so that they may

not arise. Sometimes, as you are noting “rising, falling, sitting, touching” a thought or idea may come up in between. You notice it the moment it arises. You note it and it ends right there. Sometimes a wandering of the mind is about to arise. You note it and it quiets down. In the words of some meditators, “it is like a naughty child who behaves himself when shouted at ‘Quiet!’ ”

So, if you note the moment you see, hear, touch, or perceive, no subsequent consciousness will arise to bring about graspings.

“…. you will simply have the sight of the thing seen, the sound of the thing heard, the sense of the things sensed, and the idea of the thing cognized.”

As this extract from Malunkya-sutta shows, the mere sight, the mere sound, the mere sense, the mere idea is there. Recall them and only the real nature you have understood will appear. No graspings. The meditator who meditates on whatever arises as it arises sees how everything arises and passes away, and it becomes clear to him how everything is impermanent, suffering, not self. He knows this for himself — not because a teacher has explained it to him. This only is the real knowledge.

Incessant Work

To arrive at this knowledge needs thorough work. There is no guaranteeing that you will gain such knowledge at one sitting. Perhaps one in a million will. In the days of the Buddha there are people who attained to the Path and Fruit after listening to a stanza. But you can’t expect such things today. It was then the Buddha himself who was teaching. He knew the disposition of his listeners very well. The listeners on their part were people of perfections. But today the preacher is just an ordinary person who preaches what little he has learnt. He does not know the disposition of his listeners. It will be difficult to say that the listeners are men and women of perfections. If they had been, they would have gained deliverance in the days of the Buddha. So we cannot guarantee you will gain special knowledge at one sitting. We can only tell you that you can if you work hard enough.

How long do we have to work? Understanding impermanence, suffering and not self begins with the investigating knowledge. But it does not come at once. It is preceded by purity of mind, purity of views, and purity of transcending doubts. To speak from the level of the present-day-meditators, a specially gifted person can achieve this knowledge in two or three days. Most will take five, six, or seven days. But they must work assiduously. Those who get slack at work may not gain it even after fifteen or twenty days have passed. So I will talk about working in earnest in the beginning.

Insight meditation is incessant work — meditate whenever you see, hear, smell, taste, touch or think, without missing any thing. But to beginners, to note everything is quite impossible. Begin with several. It is easy to observe the moving form in the rising and falling of the abdomen. We have already spoken about it. Note without a let-up rising, falling, rising, falling. As your mindfulness and concentration grow stronger, add the sitting and the touching and note rising, falling, sitting, touching.

As you note on, ideas may come up. Note them, too: thinking, planning, knowing. They are hindrances. Unless you are rid of them, you have not got purity of mind and will not have a clear understanding of mind-matter phenomena. So, don’t let them in. Note them and get rid of them.

If unbearable feelings like tiredness, hotness, pain, or itch, appear in the body, concentrate on them and note: tired, tired or hot, hot as they arise. If the desire arises to stretch or bend the limbs, note it too, desire to bend, desire to stretch. When you bend or stretch, every move should be noted: bending, bending, stretching, stretching. In the same way, when you rise, note every move. When you walk, note every step. When you sit down, note it. If you lie down, note it too.

Every bodily movement made, every thought that arises, every feeling that comes up, all must be noted. If there is nothing in particular to note, go on noting rising, falling, sitting, touching. You must note while eating or having a bath. If there are things you see or hear particularly, note them too. Except for the four-five-six hours you sleep, you keep noting things. You must try to be able to note at least one thing in a second.

If you keep on noting thus in earnest, you will, in two or three days, find your mindfulness and concentration quite strong. If not in two or three days, in five or six. Then, very rarely do wanton thoughts come up. If they do, you are able to note them the moment they come. And they pass away the moment you notice them. The object noted like the rising and falling and the mind noting it seem to be well-timed. You note with ease.

These are signs that your mindfulness and concentration have become strong. In other words, you have developed purity of mind.

Things Fall Apart

From now on, every time you note, the object noted and the mind that notes it appear two separate things. You come to know that the material form like the rising and falling is one thing and the mental state that notes it is another. Ordinarily, the material form and the mind that cognizes it do not seem separate. They seem one and the same thing. Your book knowledge tells you they are separate but your personal feeling has them as one. Shake your index finger. Do you see the mind that intends to shake? Can you distinguish between that mind and the shaking? If you are sincere, the answer will be No. But to the meditator whose mindfulness and concentration are well developed the object of attention and the awareness of it are as separate as the wall and the stone that is thrown to it.

The Buddha used the simile of the gem and the thread (D.i.72). Just as when you look at a string of lapis lazuli you know: the gem is threaded on a string; this is the gem, this is the string the gem is threaded on, so does the meditator know: this is the material form, this is the consciousness that is aware of it, which depends on it, and is related to it. The Commentary says that the conscious-ness here is the insight consciousness, insight knowledge, that observesthe material form. The lapis lazuli is the material form and the string is the consciousness that observes. The thread is in the gem as the insight awareness penetrates the material form.

When you note rising, the rising is one thing, the awareness is one thing — only these two exist. When you notefalling the falling is one, the awareness is one — only these two. The knowledge comes clear to you of its own accord. When you lift one foot in walking, one is the lifting, the other is the awareness — only these two exist. When you push it forward, the pushing and the awareness. When you put it down, the putting down and the awareness. Matter and awareness. These two only. Nothing else.

As your concentration improves further, you unders-tand how the material and mental things you have been noting keep passing away each in its own time. When you note rising, the form rising comes up gradually and passes away. When you note falling, the form falling comes up gradually and then passes away. You also find that the rising as well as the awareness passes away, the falling as well as the awareness passes away. With every noting you find only arising and passing away. When noting bending, one bending and the next do not get mixed up. Bends, passes away, bends, passes away — and thus, the intention to bend, the form bending, and the awareness, come and go each in its time and place. And when you note the tiredness, hotness, and pain, these pass away as you are noting them. It becomes clear to you: they appear and then disappear, so they are impermanent.

The meditator understands for himself what the commentaries say, “They are impermanent in the sense of being nothing after becoming.” This knowledge comes to him not from books nor from teachers. He understands by himself. This is real knowledge. To believe what other people say is faith. To remember out of faith is learning. It is not knowledge. You must know from your own experience. This is the important thing. Insight meditation is contemplation in order to know for yourself. You meditate, see for yourself, and know — this alone is insight.

Regarding contemplation on impermanence the commentary says:

“…. the impermanent should be understood.” “…. impermanence should be understood.””…. the discernment of the impermanent should be understood.” — Visuddhi-magga, i 281

This brief statement is followed by the explanation: “Here, ‘impermanent’ are the Five Aggregates.” You must know that the five aggregates are impermanent. Although you may not understand it by your own knowledge, you should know this much. Not only that. You should know that they are all suffering, all without a self. If you know this much, you can take up insight meditation. This understanding made by learning is given in Culatanha-sankhaya-sutta:

“If, 0 lord of devas, a monk has heard, ‘All states are not fit for adherence,’ he understands all the truth.” —Majjhima Nikaya i 318

To “understand” means to meditate on the mind-and-matter and be aware of it. It is the basic insight knowledge of Analytical Knowledge of Mind and Matter and the knowledge by Discerning Conditionality. So, if you have learnt that mind and matter are all impermanent, suffering and not-self, you can begin meditating from the analysis of mind and matter.

Then you can go on to higher knowledges like the Investigating knowledge.

“Understanding all the states, he comprehends all of them”

So, the least qualification required of a beginner in insight meditation is that he must have heard or learnt of the impermanent, suffering, and not-self nature of mind and matter. To Buddhists in Burma this is something they have had since childhood.

We say mind and matter are impermanent because they come to be and then pass away. If a thing never comes to be, we cannot say it is impermanent. What is that thing which never comes to be? It is a concept.

Concepts never come to be, never really exist. Take a personal name. It comes into use from the day a child is named. It appears as though it has come to be. But actually people just say it in calling him. It has never come to be, it never really exists. If you think it exists, find it.

When a child is born, the parents give it a name. Suppose a boy has been named “Master Red.” Before the naming ceremony the name Master Red is unknown at all. But from the day the boy is named people begin calling him Master Red. But we can’t say the name has come into being since then. The name Master Red just does not exist. Let’s find it out.

Is the name Master Red in his body? On his head? On his side? On his face? No, it is not anywhere. The people have agreed to call him Master Red and that is all. If he dies, does the name die with him too? No. As long as the people do not forget it, the name will live on. So it is said, “a name or surname never gets destroyed”. Only when the people forget it will the name Mastcr Red disappear. But it is not destroyed. Should someone restore it, it will come up again.

Think of the Bodhisatta’s names in the Jatakas: Vessantara, Mahosadha, Mahajanaka, Vidhura, Temiya, Nemi… these names were known in the times of the stories but were lost for millions of years until the Buddha restored them. Four asankkeyyas and a hundred thousand kalpas ago the name Dipankara the Buddha and the name Sumedha the recluse were well known. They were lost to posterity afterwards. But our Buddha restored them and the names are known to us again. They will be known as long as the Buddha’s teaching lasts. Once Buddhism is gone from earth these names will be forgotten too. But if a future Buddha were to speak about them again, they would become known again. So, concepts, names, are just conventions. They never exist. They have never been and they will never be. They never arise, so we can’t say they “pass away.” Nor can we say they are impermanent. Every concept is like that — no existence, no becoming, no passing away, so no impermanence. Nibbana, although it is a reality, cannot be said to be impermanent because it never comes to be or passes away. It is to be regarded is permanent because it stands as peace for ever.

Impermanence

Realities other than Nibbana — mind and matter — never were in the beginning. They come into being whenever there arise causes. After coming into being they pass away. So we say these realities of mind and matter are impermanent. Take seeing, for example. In the beginning there was no seeing. But if the eye is good, the object comes up, there is light, your attention is drawn to it — if these four causes concur, then there is seeing. Once it has risen, it passes away. No more of it. So we say seeing is impermanent. It is not very easy for an ordinary person to know that seeing is impermanent. Hearing is easier to understand. There was no hearing in the beginning. But if the ear is good, the sound comes up, there is no barrier, your attention is drawn to it — if these four factors concur, then there is hearing. It arises and then passes away. No more of it. So we say hearing is impermanent.

Now you hear me talking. You hear one sound after another. Once you have heard them, they are gone. Listen,sound, sound, sound. When I say so, you hear it, then it is no more. When I say sound, you hear it, then it is gone. That is how they come and pass away. The same is true of other psycho-physical phenomena. They come and go. Seeing, hearing, smelling, tasting, touching, thinking, bending, stretching, moving — all come and go away. Because they keep passing away, we say they are impermanent.

Of these, the passing away of consciousness is very clear. If your mind wanders while you are noting rising, falling,you note wandering. As you note it, the wandering mind is no more. It is gone. It has not existed before. It comes about just then. Then it is gone in no time at all when noted. So we say it is impermanent. The passing away of unpleasant feelings too, is obvious. As you go on noting rising, falling, tiredness, hotness, or pain, appears somewhere in the body. If you concentrate on it and note tiredness, tiredness, etc., sometimes it disappears completely, and sometimes it disappears at least for the time you are noting. So it is impermanent. The meditator realizes its impermanent characteristic as he notes its arising and passing away.

This realization of the fleeting nature of things is Contemplation of Impermanence. It comes from your own experience. Mere reflection without personally experiencing it is no true knowledge. Without meditating you will not know what things come up and what things pass away. It is just book learning. It may be a meritorious deed, but not real insight knowledge.

Real insight knowledge is what you know for yourself by meditating on things as they come up and pass away. Here in the audience are lots of meditators who have come to this stage of knowledge. I am not speaking from my own experience alone. No, not even from the experience of forty or fifty disciples of mine. There are hundreds of them. Beginners may not have such clear knowledge yet. It is not quite easy. But it is not too difficult to achieve, either. If you work hard enough as we instruct, you can have it. If you don’t, you can’t. Educational degrees, distinctions, honours — all are results of hard work. No pain, no gain. The insight knowledge of the Buddha, too, must be worked for.

As your concentration grows sharper, you will be able to see a great number of thoughts in one single act of bending or stretching of the limbs. You will see large numbers of thoughts coming up one after another as you intend to bend or stretch. The same number when you step. There arise a great number of thoughts in the twinkling of an eye. You have to note all these fleeting thoughts as they arise. If you cannot name them, just note “aware, aware.” You will see that there are four, five, or ten thousands arising in succession every time you note aware. Sometimes when the awareness is so swift, even the word aware is no longer necessary. Just following them with your intellect will do.

Now a thought arises, now the mind is aware of it; now another thought arises, now the observant conscious-ness is aware of it. It is like the saying “a morsel of food, a stroke of the stick.” For every thought that arises there is the observant consciousness to be aware of it. Thus aware, these arisings and passings away are made only too plain to you. The wandering mind that arises as you are noting the rising and falling of the abdomen is caught by the observing consciousness as an animal that falls direct into the snare or an object that is hit by a well-aimed stone. And once, you are aware of it, it is gone. You find it as clearly as if you were holding it in your hand. You find thus whenever consciousness arises.

When tiredness arises, you note tired, and it is gone. It comes up again, you note it again, and it is gone again. This kind of passing away will be made all the more clearer in higher insight. Tired, noted, gone; tired, noted, gone — they pass away one by one. There is no connection between one tiredness and the next. The same with pain. Pained, noted, gone; pained, noted, gone — each pain is gone at each noting. One pain does not mix with the other. Each pain is distinct from the other.

To ordinary people there is no interruption in tiredness or pain. It seems to tire or pain you continuously for a long time. In fact, there is no tiredness or pain for a long while. One tiredness and the next, one pain and the next, just very short pieces, very separate ones. The meditator sees this as he notes.

When you note rising, the rising comes up gradually and passes away by degrees. When you note falling, the falling comes up and passes away by degrees. Common people who are ignorant of this fact think of the rising and falling in terms of the absurd abdominal shape. So from their own experience they think the meditators too, will only be seeing the absurd abdominal shape. Some make accusations to this effect. Don’t speak by guess, please. Try and see for yourselves, let us warn. If you work hard enough, you will find out.

When you note bending, you see clearly how it moves and passes, moves and passes, one moves after another. You understand now the scriptural statement that realities like mind and matter do not move from place to place. Ordinary people think it is the same hand that moves, that has been before the bending, and that will be after the bending. They think the same hand moves inwards and outwards. To them it is ever-unchanging hand. It is because they have failed to see through the continuity of matter, the way matter rises in succession. It is because they lack in the knowledge to see through. Impermanence is hidden by continuity, it is said. It is hidden because one does not meditate on what arises and passes away. Says Visuddhi-magga:

“Because the rise and fall are not attended to, the characteristic of impermanence does not appear, as long as it is hidden by continuity.” — Visuddhi-magga xxi, 781

Since the meditator is watching every rising, all things mental and material appear to him as separate, broken pieces not as things whole and unbroken. From afar ants look like a line, but nearer you see the ants one by one. The meditator sees things in broken pieces so continuity cannot hide the fact from him. The characteristic of impermanence unfolds itself to him. He is no longer illusioned.

“But when the rise and fall are grasped and continuity is broken, the characteristic of impermanence appears in its true peculiar property.” — Visuddhi-magga xxi, 781

This is how you meditate and gain the knowledge of Contemplation on Impermanence. Mere reflection without meditation will not give rise to this knowledge. Once this knowledge is made become, those on suffering and not-self follow.

“To one, Meghiya, who has perceived impermanence the perception of not-self is established.” — Anguttara Nikaya iii, 169

How will you take what you very well know to be capable of rising and passing away to be self, ego, a being? People cling to the self because they think they have been the same person the whole life. Once it is clear to you from your own experience that life is but made up of things that rise and pass away incessantly, you will not cling as self. Some obstinate persons say that this sutta is meant for Meghiya alone. This is something that should not be said. We fear others will come up who will say what the Buddha said were meant for the people of his days, not for us who live today. But the statement is found not in that sutta alone. In Sambodhi sutta the Buddha says:

“To one, monks, who has perceived impermanence the perception of not-self is established.” — Anguttara Nikaya iii, 165

And, if one realizes impermanence, one realizes suffering, too. The meditator who realizes how things are rising and passing away, can see how the two events, rising and passing away, have been oppressing him. The commentary to Sambodhi sutta says:

“When the characteristic of impermanence is seen, the characteristic of not-self is seen, too, since when one of the three characteristics is seen the other two are seen too.”

So, it is very important to understand the one characteristic of impermanence.

Rediscovery

In this connection let me tell you a story from my own experience as a preacher. It is about a meditator from my native village Hseipkhun in Shwebo district. He was none other than a cousin of mine. He was one of the first three persons to take up insight meditation in the village. The three of them agreed among themselves to work for a week first. They worked very hard. They had brought to the hermitage cigars and betel quids to be taken one each day. But when they returned from the hermitage they took home all the seven cigars and betel quids — untouched.

So hard did they work that in three days they attained the knowledge of rising and falling and were overjoyed to experience tranquillity and see brilliance around. “Only at this old age have we discovered the truth,” they spoke with great joy. Because they were the first to take up meditation I thought of letting them go with their joys and just told them to go on noting. I did not tell them not to note the joys. So, although they worked for four more days, they did not get any higher.

After a few days’rest they came again for another week of meditation. That cousin of mine then reached the stage of the knowledge of dissolution. Although he was noting rising, falling, sitting, he did not see the abdominal shape, and his body seemed to have disappeared, so he had to touch it with his hand to see if it was still there, he told me. And, whenever he looked or saw, everything seemed to be dissolving and breaking up. The ground he looked at was dissolving and so were the trees. It was all against what he had thought things to be. He began to wonder.

He had never thought such external, season-produced, gross material things like earth, trees, logs, etc, could be incessantly breaking up. He had thought they perished only after aconsiderable length of time. They lasted for quite a long time, he thought. Now, as insight knowledge gained momentum with meditation the rising and passing away of phenomena appeared to him of their own accord without his specially meditating on them. They were passing away, breaking up, there before him. It was all the reverse of his former beliefs. Perhaps his new vision was wrong. Perhaps his eye-sight was failing.

So he asked me. And I told him. The passing away and breaking up he saw in everything were true. As your insight grew sharper and quicker, things appear rising and passing away to you without your meditating on them. These are all true, I explained to him. Later on he again told me about his own findings as he progressed in insight. Today he is no more. He has long been dead.

When insight knowledge has grown really sharp, it will prevail over wrong beliefs and thoughts. You see things in their true light as impermanent, suffering, not-self. An uncultured mind or reflection without meditation cannot give you real insight into the nature of things. Only insight meditation can do that.

Once you realize impermanence, you see how they oppress you with their rising and passing away, how you can derive no pleasure from them, how they can never be a refuge, how they can perish any moment, so how they are frightening, how they are sufferings, etc.

“… ill (suffering) in the sense of fearful.”

You thought, “This body will not perish so soon. It will last for quite a long time.” So you took it for a great refuge. But now as you meditate you find only incessant risings and passings-away. If no new ones rise up for the mental and material things that have passed away, one dies. And this can happen any moment. To make a self out of these mental and material things that can die any moment and to take refuge in it is as dreadful a thing as sheltering in an old tumble-down house.

And you find that nothing happens as you desire. Things just follow their natural course. You thought you could go if you wished to, sit if you wished to, rise, see, hear, do anything if you wished to. Now as you meditate you find that it is not so. Mind and matter are found to be working in a pair. Only when there is intention to bend is there the form bending. Only when there is intention to stretch is there the form stretching. There is effect only when there is cause. Only when there is something to see do you see. If there is something to see, you can’t help seeing it. You hear, when there is something to hear. You feel happy only when there is reason to be happy. You worry when there is cause to worry. If there is cause, there is effect.

You cannot help it. There is no thing that lives and does what it desires. There is no self, no ego, no I. Only processes of arising and passing away.

To understand clearly is the most important thing in insight meditation. Of course, you will come across joys, tranquillities, bright lights in the course of your training. They are not important things. What is important is to understand impermanence, suffering and not-self. These characteristics are made clear to you as you just keep on meditating as explained.

Peace at Last

You make things clear to you yourself. Not believing what others tell you. If any of you beginners have not had such self-made knowledge yet, know that you have not reached that stage. Work on. If others can, you can. It will not take very long. The knowledge comes to you as you are meditating. Only when you know for sure that all are impermanent, suffering and not-self will you not cling to sense objects, as permanent, happy, beautiful, good. Nor will you cling to them as self, soul, the I. All the graspings are done away with. What then? Well, all the defilements are calmed by Aryan Path and Nibbana is realized.

“One who has no grasping does not long after things. One who does not long after things is calmed in himself.” — Majjhima Nikaya ii, 318

Whenever you meditate, you have no obsession with the object noted. So, no grasping arises. There is no grasping to what you see, hear, smell, eat, touch or be aware of. They appear to rise each in its time and then pass away. They manifest themselves as impermanent. There is nothing to cling to. They oppress us with their rise and fall. They are all sufferings. There is nothing to cling to as happy, good, or beautiful. They rise and fall as is their nature, so there is nothing to cling to as self, soul, or I, that lives and lasts. All these are made very plain to you. At that the graspings are done away with. Then you realize Nibbana through Ariyan Path.

We will explain this in the light of Dependent Origination and Aggregates.

“The stopping of grasping is from the stopping of craving; the stopping of becoming is from the stopping of grasping; the stopping of birth is from the stopping of becoming; from the stopping of birth old age and dying, grief, suffering, sorrow, despair, and lamentation are stopped. Thus comes to be the stopping of this entire mass of ill” — Majjhima Nikaya i, 337; Samyutta Nikaya ii, 1-3

One who meditates on the mental and material objects that appear at the six doors and knows their intrinsic nature of impermanence, suffering and not-self does not delight in them or cling to them. As he does not grasp them, he makes no effort to enjoy them. As he refuses to make an effort, there arises no karma called “becoming.” As no karma arises, there is no new birth. When there is no new birth, there is no occasion for old age, dying, grief, etc. This is how one realizes momentary Nibbana through insight path whenever one meditates. We will explain the realization by Aryan Path later.

In Silavanta sutta earlier quoted, the venerable Sariputta explained how, if a monk of moral habit meditates on the five grasping aggregates as impermanent, suffering, and not-self, he can become a Stream-winner; if a Stream-winner meditates, he can become a Once-returner; if a Once-returner meditates, he can become a Never-returner; if a Never-returner meditates, he can become an Arahant. Here, to realize the four Aryan fruitions of Stream-winning, Once-returning, Never-returning, and Arahatship means to realize Nibbana through the four Aryan Paths.

Progress

To get to the Aryan Path one starts with insight path. And insight path begins with the analytical knowledge of mind and matter. Then one arrives at the knowledge by discerning conditionality. Then, working on, one gains the knowledge of investigation. Here one comes to enjoy reflecting on things, investigating them, and persons of considerable learning often spend a long time doing so. If you do not want to reflect or investigate, you just keep on meditating. Your awareness now becomes light and swift. You see very clearly how the things noted arise and pass away. You have come to the knowledge of rising and passing away.

At this stage noting tends to be easy. Illuminations, joys, tranquillities appear. Going through experiences unthought of before, one is thrilled with joy and happiness. At the initial stage of his work, the meditator has had to take great pains not to let the mind wander this way and that. But it has wandered and for most of the time he has not been able to meditate. Nothing has seemed all right. Some have had to fight back very hard indeed. But with strong faith in one’s teachers, good intentions and determination, one has passed all these difficult stages. One has now come to the knowledge of rising and passing away. Everything is fine at this stage. Noting is easy and effortless. It is good to note, and brilliant lights appear. Rapture seizes him and causes a sort of goose-flesh in him. Both body and mind are at ease and he feels very comfortable. The objects to be noted seem to drop on one’s mindfulness of their own accord. Mindfulness on its part seems to drop on the object of its own accord. Everything is there already noted. One never fails or forgets to note. On every noting the awareness is very clear. If you attend to something and reflect on it, it proves to be a plain and simple matter. If you take up impermanence, suffering and not-self, about which you have heard before, they turn out to be plainly discernible things. So you feel like preaching. You think you would make a very good preacher. But if you have had no education, you will make a poor preacher. But you feel like preaching and you can even become quite talkative. This is what is called “the ideal Nibbana” the meditators experience. It is not the real Nibbana of the Aryans. We may call it “imitation Nibbana.”

“It is the immortality of the knowers.”

Training in meditation is like climbing a mountain. You begin climbing from the base. Soon you get tired. You ask people who are coming down and they answer you with encouraging words like “It’s nearer now.” Tired, you climb on and very soon come to a resting place in the shade of a tree with a cool breeze blowing in. All your tiredness is gone. The beautiful scenery around fascinates you. You get refreshed for a further climb.

The knowledge of the rising and passing away is the resting place for you on your climb to higher insight knowledge.

Those meditators who have not yet reached this stage of knowledge may be losing hope. Days have passed and no taste of insight yet. They often get disheartened. Some leave the meditation centre with thoughts that meditation is nothing after all. They have not discovered the “meditator’s Nibbana.” So we instructors have to encourage newcomers to the centre with the hope that they will attain to this knowledge at least. And we ask them to work to attain to it soon. Most succeed as we advise. Then they needn’t further encouragement. They are now full of faith and determination to work on till the ultimate goal.

This “meditator’s Nibbana” is often spoken of as amanusi rati –– non-human delight or superhuman enjoy-ment. You derive all kinds of delights from various things — from education, wealth, family life. The “meditator’s Nibbana” surpasses all these delights. A meditator once told me that he had indulged in all kinds of worldly pleasures. But none could match the pleasure he derived from meditation. He just could not express how delightful it was.

But is that all? No, you must work on. You go on with your noting. Then, as you progress, forms and features no longer manifest themselves and you find them always disappearing. Whatever appears disappears the moment you notice it. You note seeing, it disappears swiftly. You note hearing, it disappears. Bending, stretching, again it disappears swiftly. Not only the object that comes up, the awareness of it too disappears with it in a pairwise sequence.

This is the knowledge of dissolution.

Every time you note, they dissolve swiftly. Having witnessed this for a long time, you become frightened of them. It is the knowledge of the Fearful. Then you find fault with these things that keep passing away. It is the knowledge of tribulation. Then as you meditate on, you get wearied of them. It is the knowledge of repulsion.

“So seeing all these things, the instructed disciple of the aryans disregards the material shapes, disregards feeling.” — Majjhima Nikaya i, 137; Samyutta Nikaya iii, 68

Your material body has been a delightful thing before. Sitting or rising, going or coming, bending or stretching, speaking or working, everything has seemed very nice. You have thought this material body of yours to be a dependable and delightful thing. Now that you have meditated on it and seen that everything dissolves, you no longer see your body as dependable. It is no longer delightful. It is just a dull, tiresome business.

You have enjoyed both pleasurable feelings of the body and mental pleasure. You have thought, “I am enjoying,” “Ifeel happy.” Now these feelings are no longer pleasurable. They, too, pass away as you notice them. You become wearied of them.

You have thought well of your perception. But now it too, passes away as you notice it. You feel disgusted with it as well.

Volitional activities are responsible for all your bodily, mental and vocal behaviours. To think, “I sit, I rise, I go, I act,” is to cling to volitional activities. You have thought well of them, too. Now that you see them passing away, you feel repulsion for them.

You have enjoyed thinking. When newcomers to the meditation centre are told that they must not engage in thinking about things, but must keep noting, they are not at all pleased. Now you see how thoughts, ideas, come up and pass away, and you are tired of them, too. The same thing happens to your sense organs. Whatever comes up at the six doors is now a thing to disgust, to be wearied of. Some feel extreme disgust, some a considerable amount.

Then arise desires to be rid of them all. Once you are tired of them, of course you want to get rid of them. “They come and pass incessantly. They are no good. It were well if they all ceased.” This is the knowledge of desire for deliverance. Where “they all ceased” is Nibbana. To desire for deliverance from them is to long for Nibbana. What must one do if he wants Nibbana? He works harder and goes on meditating. This is the knowledge of reflection. Working with special effort, the characteristics of impermanence, suffering and not-self become all the more clearer to you. Especially clearer is suffering.

After reflection you come to the knowledge of indifference to formations. Now the meditator is quite at ease. Without much effort on his part the notings run smoothly and are very good. He sits down to meditate and makes the initial effort. Then everything runs its course like a clock once wound up goes on ticking of its own accord. For an hour or so he makes no change in his posture and goes on with his work without interruption. Before this knowledge there may have been disturbances. Your mind may be directed to a sound heard and thus disturbed. Your thoughts may wander off and meditation is disturbed. Painful feelings like tiredness, hotness, aches, itches, coughs, appear and disturb you. Then you have to start it all over again. But now all goes well. There are no more disturbances. Sounds you may hear but you ignore them and go on noting. Whatever comes up you note without being disturbed. There are no more wanderings of the mind. Pleasant objects may turn up but no delight or pleasure arises in you. You meet with unpleasant objects. Again you feel no displeasure or fear. Painful feelings like tiredness, hotness or aches rarely appear. If they do, they are not unbearable. Your noting gets the better of them. Itching pains and coughs disappear once you attain this knowledge. Some even get cured of serious illnesses. Even if the illnesses are not completely cured, you get some relief while noting in earnest. So for an hour or so there will be no interruption to your notings. Some can go on meditating for two or three hours without interruption. And yet you feel no weariness in body. Time passes unheeded. “It’s not long yet,” you think. On such a hot summer day as this it would be very fine to have attained this knowledge. While other people are groaning under the intense heat the meditator who is working in earnest with this knowledge will not be aware of the heat at all. The whole day seems to have fled in no time. It is a very good insight knowledge indeed, yet there can be dangers like excess of worry ambition, or attachment. If these cannot be removed, no progress will be made. Once they are removed, the aryan path knowledge is there to realize. How?

Noble Path

Every time you note rising, falling, sitting, touching, seeing, hearing, bending, stretching, and so on, there is an effort being made. This is the right effort of the Noble Eightfold Path. Then there is your mindfulness. It is right mindfulness. Then there is concentration which penetrates the object noted as well as remains fixed on it. This is right concentration. The three are called Concentration Constituents of the Path. Then there is initial application which, together with concentration, ascends on the object noted. It is the application of the concomitants on the object. Its characteristic is “lifting” of the concomitants to the object (abhiniropanalakkhana), according to the Commentary. This is right thought. Then there is the realization that the object thus attended is movement, non-cognition, seeing, cognition, impermanence and so on. This is right view. Right thought and right view together form the Wisdom Constituent of the Path. The three Morality Constituents, right speech, right action and right livelihood, have been perfected before you take up insight meditation — when you take the precepts. Besides, there can be no wrong speech, no wrong action, or no wrong livelihood in respect of the object noted. So whenever you note, you perfect the Morality Constituents of the Path as well.

The eight constituents of the Noble Path are there in every awareness. They constitute the insight path that comes up once clinging is done away with. You have to prepare this path gradually until you reach the knowledge of indifference to formations. When this knowledge grows mature and strong, you arrive at Aryan Path in due course. It is like this:– When the knowledge of indifference to formations has matured and grown stronger, your notings get sharper and swifter. While thus noting and becoming aware swiftly, all of a sudden you fall into the peace that is Nibbana. It is rather strange. You have no prior knowledge of it. You cannot reflect on it on arrival, either. Only after the arrival can you reflect. You reflect because you find unusual things. This is the knowledge of reflection. Then you know what has happened. This is how you realize Nibbana through the Aryan Path.

So, if you want to realize Nibbana, what is important is to work for freedom from clingings. With ordinary people clingings arise everywhere: in seeing, in hearing, in touching, in being aware. They cling to things as being permanent, as being happy, good, as soul, ego, persons. We must work for a complete freedom from these clingings. To work is to meditate on whatever rises, whatever is seen, heard, touched, thought of. If you keep meditating thus, clingings cease to be, the Aryan Path arises, leading to Nibbana. This is the process.

To Sum Up

* How is insight developed?

— Insight is developed by meditating on the five grasping aggregates.

* Why and when do we meditate on the aggregates?

— We meditate on the aggregates whenever they arise in order that we may not cling to them.– If we fail to meditate on mind and matter, clingings arise.– We cling to them as permanent, good, and as ego.– If we keep meditating on mind and matter, clingings cease to be.– It is plainly seen that all are impermanent, suffering, mere processes.– Once clingings cease, the Path arises, leading to Nibbana.

These then, are the elements of insight meditation.

Progress of Insight

(Visuddhiñana-katha)
by
The Venerable Mahasi Sayadaw
translated from the Pali with Notes by
Nyanaponika Thera

Contents

Translator’s Foreword  

To present to the reading public a treatise on Buddhist meditation needs no word of apology today. In wide circles of the West, Buddhist meditation is no longer regarded as a matter of purely academic or exotic interest. Under the stress and complexity of modern life the need for mental and spiritual regeneration is now widely felt, and in the field of the mind’s methodical development the value of Buddhist meditation has been recognized and tested by many.

It is, in particular, the Buddha’s Way of Mindfulness (satipatthana) that has been found invaluable because it is adaptable to, and beneficial in, widely different conditions of life. The present treatise is based on this method of cultivating mindfulness and awareness, which ultimately aims at the mind’s final liberation from greed, hatred, and delusion.

The author of this treatise, the Venerable Mahasi Sayadaw (U Sobhana Mahathera), is a Buddhist monk of contemporary Burma and an eminent meditation master. A brief sketch of his life is included in this volume. The path of meditation described in these pages was, and still is, taught by him in his meditation center called Thathana Yeiktha, in Rangoon, and is also set forth in his lectures and books in the Burmese language.

The framework of the treatise is provided by the classical “seven stages of purification” (satta-visuddhi), just as in Acariya Buddhaghosa’s famous Visuddhimagga. On gradually reaching these stages, various phases of insight knowledge (ñana) are developed, leading on to the stages of ultimate liberation. The approach followed is that of “bare insight” (sukkha-vipassana) where, by direct observation, one’s own bodily and mental processes are seen with increasing clarity as being impermanent, liable to suffering, and without a self or soul. The meditational practice begins with a few selected subjects of body-contemplation, which are retained up to the very end of the road. With the gradually increasing strength of mindfulness and concentration the range widens and the vision deepens until the insight knowledges unfold themselves in due order, as a natural outcome of the practice. This approach to the ultimate goal of Buddhist meditation is called bare insight because insight into the three characteristics of existence is made use of exclusively here, dispensing with the prior development of full concentrative absorption (jhana). Nevertheless, and it hardly needs mention, here too a high degree of mental concentration is required for perseverance in the practice, for attaining to insight knowledge, and for reaping its fruits.

As stated in the treatise itself (p.5), it is not the author’s purpose to give a detailed introduction to the practice for the use of beginners. The foremost concern in this work is with a stage where, after diligent preliminary practice, the insight knowledges have begun to emerge, leading up to the highest crest of spiritual achievement, arahantship. Of the basic exercises, the treatise gives only a brief indication, at the beginning of Chapter I. Detailed instruction about these may be gathered by the student from the author’s Practical Insight Meditation or the translator’s book The Heart of Buddhist Meditation. Also a knowledge of the Buddha’s original “Discourse on the Foundations of Mindfulness” (Satipatthana Sutta) will be indispensable.

This treatise was first written in the Burmese language and later, in 1950, a Pali version of it was composed by the author. As the treatise deals chiefly with the advanced stages of the practice, it was originally not intended for publication. Handwritten or typed copies of the Burmese or Pali version were given only to those who, with some measure of success, had concluded a strict course of practice at the meditation center. For the use of meditators from foreign countries, only a few cyclostyled sheets in English, briefly describing the phases of insight knowledge, were issued instead of the treatise itself. This was done to enable the meditator to identify his personal experience with one or other of the stages described, so that he might direct his further progress accordingly, without being diverted or misled by any secondary phenomena that may have appeared during his practice.

In 1954 the Venerable Author agreed to a printed edition of the Pali version in Burmese script, and after this first publication he also permitted, at the translator’s request, the issue of an English version. He had the great kindness to go carefully through the draft translation and the Notes, with the linguistic help of an experienced Burmese lay meditator, U Pe Thin, who for many years had ably served as an interpreter for meditators from foreign countries. The translator’s gratitude is due to both his Venerable Meditation Master, the author, and to U Pe Thin.

— Nyanaponika Thera
Forest Hermitage
Kandy, Ceylon,
On the Full-moon Day of June (Poson) 1965.

Introduction  

Homage to the Blessed One, the Worthy One, the Fully Enlightened One.Homage to Him, the Great Omniscient Sage, Who spread the net of rays of His Good Law! These rays of His Good Law — His very message true — Long may they shed their radiance o’er the world!

This treatise explains the progress of insight,[1] together with the corresponding stages of purification.[2] It has been written in brief for the benefit of meditators who have obtained distinctive results in their practice, so that they may more easily understand their experience. It is meant for those who, in their practice of insight, have taken up as their main subject either the tactile bodily process of motion,[3] evident in the rising and falling movement of the abdomen,[4] or the tactile bodily process based on three of the primary elements of matter[5] evident in the sensation of touch (bodily impact). It is meant for those who, by attending to these exercises, have gained progressive insight as well into the whole body-and-mind process arising at the six sense doors,[6] and have finally come to see the Dhamma, to attain to the Dhamma, to understand the Dhamma, to penetrate the Dhamma, who have passed beyond doubt, freed themselves from uncertainty, obtained assurance, and achieved independence of others in the Master’s dispensation.[7]

I. Purification of Conduct  

Purification of conduct means here, in the case of male and female devotees (upasakas and upasikas), the acceptance of the precepts, and the proper guarding and protecting of their observance — whether it be the Five Precepts, the Eight Uposatha Precepts, or the Ten Precepts.[8]

In the case of bhikkhus, purification of conduct is the well-kept purity of the fourfold conduct incumbent upon monks, beginning with restraint according to the disciplinary rules of bhikkhus, called the Patimokkha. Of that fourfold conduct, the restraint according to the Patimokkha rules is of first importance, because only when that restraint is pure will one be able to accomplish the development of meditation.[9]

The Method of Insight in Brief  

There are two kinds of meditation development, tranquillity (samatha) and insight (vipassana). A person who, of these two, has first developed tranquillity, and after having established himself in either access concentration or full concentration,[10] subsequently contemplates the five groups of grasping,[11] is called a samatha-yanika, “one who has tranquillity as his vehicle.”

As to his method of attaining insight, the Papañcasudani, commenting on the Dhammadayada Sutta of the Majjhima Nikaya, says: “Herein, a certain person first produces access concentration or full concentration; this is tranquillity. He then applies insight to that concentration and to the mental states associated with it, seeing them as impermanent, etc.; this is insight.” In the Visuddhimagga, too, it is said: “He whose vehicle is tranquillity should first emerge from any fine-material or immaterial jhana, except the base consisting of neither-perception-nor-non-perception, and he should then discern, according to characteristic, function, etc., the jhana factors consisting of applied thought, etc., and the mental states associated with them” (Path of Purification, XVIII,3).

He, however, who has neither produced access concentration nor full concentration, but from the very start applies insight to the five groups of grasping, is called suddha-vipassana-yanika,[12] “one who has pure insight as his vehicle.” As to his method of attaining insight it is said in the same Commentary to the Dhammadayada Sutta: “There is another person, who even without having produced the aforesaid tranquillity, applies insight to the five groups of grasping, seeing them as impermanent, etc.” In the Visuddhimagga, too, it is said thus: “One who has pure insight as his vehicle contemplates the four elements.”

In the Susima-paribbajaka Sutta of the Nidanavagga Samyutta, too, it is said by the Buddha: “First arises the knowledge comprehending the actual happening of things (dhammatthiti-ñana) and afterwards arises the knowledge realizing Nibbana (nibbane ñana).”

When purification of conduct has been established, the meditator who has chosen pure insight as his vehicle should endeavor to contemplate the body-and-mind (nama-rupa). In doing so, he should contemplate, according to their characteristics,[13] the five groups of grasping, that is, the bodily and mental processes that become evident to him in his own life-continuity (at his own six sense doors).[14]

Insight must, in fact, be developed by noticing,[15] according to their specific and general characteristics,[16] the bodily and mental processes that become evident at the six sense doors. At the beginning, however, it is difficult to follow and to notice clearly all bodily and mental processes that incessantly appear at the six sense doors. Therefore the meditator who is a beginner should first notice the perfectly distinct process of touch, perceived through the door of bodily sensitivity; because the Visuddhimagga says that in insight meditation one should take up what is distinct. When sitting, there occurs the bodily process of touch by way of the sitting posture and through touch sensitivity in the body. These processes of tactile sensitivity should be noticed as “Sitting _ touching _,” and so forth, in due succession. Further, at the seated meditator’s abdomen, the tactile process of bodily motion (that is, the wind, or vibratory, element) which has breathing as its condition, is perceptible continuously as the rise (expansion) and fall (contraction) of the abdomen. That too should be noticed as “rising, falling,” and so forth. While the meditator is thus engaged in noticing the element of motion which impinges continuously on the door of bodily sensitivity in the abdomen, it becomes evident to him in its aspects of stiffening, of vibrating, and of pushing and pulling. Here, the aspect of stiffening shows the motion element’s characteristic nature of supporting; the aspect of vibrating shows its essential function of movement; and the aspect of pushing and pulling shows its manifestation of impelling.[17]

Hence the meditator, noticing the tactile bodily process of rise and fall of the abdomen, accomplishes the observation of the bodily process (rupa), by getting to know the characteristic nature, etc., of the element of motion. Later when he has accomplished the observation of mind (nama) and the observation of both body and mind (nama-rupa), he will also come to know the general characteristics of the processes concerned — their impermanence, liability to suffering, and their being void of a self.

But while he is engaged in just noticing the rising and falling of the abdomen and other tactile processes, there will appear thoughts of desire, etc., feelings of pleasure, etc., or acts such as adjusting various parts of the body. At that time, these activities (of mind and body) must be noticed, too. After noticing them, he should turn again to the continuous noticing of the tactile process of the rising and falling of the abdomen, which is the basic object of mindfulness in this practice.

This is a brief sketch of the methodical practice of insight. It is not the place here to treat it in detail, because this is a brief essay on the progress of insight through the stages of purification; it is not a treatise explaining in detail the methodical practice of insight.

II. The Purification of Mind  

During the early part of the methodical practice, as long as the meditator’s mind is not yet fully purified, wandering thoughts arisen by his thinking of objects of sense desire, etc., will also appear intermittently between thoughts of noticing (the objects of meditation). Sometimes the beginning meditator will perceive occurrence (of these interruptions) and sometimes he will not. But even if he perceives them, it will be only after a short time has elapsed after their appearance. For then the momentary concentration of his mind is still very tender and weak. So these wandering thoughts continue to hinder his mind while it is occupied in developing the practice of noticing. Hence, these wandering thoughts are called “hindering thoughts.”

When, however, the momentary concentration of his mind has become strong, the thought process of noticing becomes well concentrated. Hence, when attending to the objects to be noticed — the abdominal movement, sitting, touching, bending, stretching, seeing, hearing, etc. — his noticing thoughts now appear as if falling upon these objects, as if striking at them, as if confronting them again and again. Then, as a rule, his mind will no longer go elsewhere. Only occasionally, and in a slight degree, will this happen, and even in those cases he will be able to notice any such stray thought at its very arising, as expressed in common speech; or, to be exact, he will notice the stray thought immediately after its actual arising. Then that stray thought will subside as soon as it is noticed and will not arise again. Immediately afterwards he will also be able to resume continuous noticing of any object as it becomes evident to him. That is why his mind at that time is called “unhindered.”

While the meditator is thus practicing the exercise of noticing with unhindered mind, the noticing mind will close in upon and fix on whatever object is being noticed, and the act of noticing will proceed without break. At that time there arises in him in uninterrupted succession “the concentration of mind lasting for a moment,” directed to each object noticed. This is called purification of mind.[18]

Though that concentration has only momentary duration, its power of resistance to being overwhelmed by opposition corresponds to that of access concentration.

In the Commentary to the Visuddhimagga, in the explanation of the chapter relating to mindfulness of breathing, it is said thus: ” ‘Momentary unification of mind’ means the concentration of mind lasting only for a moment. For that (type of concentration), too, when it occurs uninterruptedly with its respective object in a single mode and is not overcome by opposition, fixes the mind immovably, as if in absorption.”

“It occurs uninterruptedly with its respective object” refers to the uninterrupted continuity of the thoughts engaged in noticing; after noticing one object, one attends, in the same manner, to another that follows immediately;[19] again, having noticed that object, one turns to the next one, and so on.

“In a single mode” means: though the objects to be noticed, as they present themselves, are numerous and varied, yet the force of concentration of the mind uninterruptedly engaged in noticing remains virtually on the same level. For what is meant here is: just as the first object was noticed with a certain degree of concentration, so the second, third, and other subsequent objects are noticed in each case with the same degree of concentration.

“Is not overcome by opposition”: this means that the momentary concentration in its uninterrupted flow is not overwhelmed by the mental hindrances.[20]

“As if in absorption”: this means that the strength of the momentary concentration is similar to that of concentration which has reached full mental absorption. However, such similarity of momentary concentration with fully absorbed concentration will become evident (only) when the methodical practice of insight reaches its culmination.[21]

But is it not said in the Commentaries that the term “purification of mind” applies only to access concentration and fully absorbed concentration? That is true; but one has to take this statement in the sense that momentary concentration is included in access concentration. For in the Commentary to the Satipatthana Sutta it is said: “The remaining twelve exercises are subjects of meditation leading only to Access Concentration.”[22] Now, in the case of the subjects dealt with in the sections of the Satipatthana Sutta on postures, clear comprehension and elements, the concentration of one who devotes himself to these exercises will be definitely only momentary concentration. But as the latter is able to suppress the hindrances just as access concentration does,[23] and since it is the neighbourhood of the noble-path attainment concentration,[24] therefore that same momentary concentration is spoken of by the name of “access” (or “neighbourhood”) and also the meditation subjects that produce that momentary concentration are called “meditation subjects leading to access concentration.” Hence it should be understood that momentary concentration, having the capacity to suppress the hindrances, has also the right to the name “access” and “purification of mind.” Otherwise purification of mind could not come about in one who has made bare insight his vehicle by employing only insight, without having produced either access concentration or fully absorbed concentration.

III. Purification of View  

1. Analytical Knowledge of Body and Mind  

Endowed with purification of mind and continuing the practice of noticing, the meditator now comes to know body-and-mind analytically as follows: “The rising (upward movement) of the abdomen is one process; the falling (downward movement) is another; sitting is another; touching is another,” etc. In this way he comes to know how to distinguish each bodily process that he notices. Further he realizes: “The knowing of the rising movement is one process; the knowing of the falling movement is another.” In that way he comes to know each mental act of noticing. Further he realizes: “The rising movement is one process; the knowing of it is another. The falling movement is one process; the knowing of it is another,” and so on. In that way he comes to know how to distinguish each bodily and mental process. All that knowledge comes from simply noticing, not from reasoning; that is to say, it is knowledge by direct experience arrived at by the mere act of noticing, and not knowledge derived from ratiocination.

Thus, when seeing a visual object with the eye, the meditator knows how to distinguish each single factor involved: “The eye is one; the visual object is another; seeing is another, and knowing it is another.” The same manner applies in the case of the other sense functions.

For at the time, in each act of noticing, the meditator comes to know analytically the mental processes of noticing, and those of thinking and reflecting, knowing them for himself through direct knowledge by his experience thus: “They have the nature of going towards an object, inclining towards an object, cognizing an object.” On the other hand, he knows analytically the material processes going on in the whole body — which are here described as “the rising and falling movements of the abdomen,” “sitting,” etc., knowing them thus: “These have not the nature of going or inclining towards an object, or of cognizing an object.” Such knowing is called “knowing matter (or the body) by its manifestation of non-determining.” For it is said in the Mula-Tika, the “Principal Sub-commentary” to the Abhidhamma Vibhanga: “In other words, ‘non-determining’ (as in the passage quoted) should be understood as having no faculty of cognizing an object.”

Such knowledge as this, which analyzes in each act of noticing both the bodily process noticed and the mental process engaged in noticing, according to their true essential nature, is called “analytical knowledge of body and mind.”

When that knowledge has come to maturity, the meditator understands thus: “At the moment of breathing in, there is just the rising movement of the abdomen and the knowing of the movement, but there is no self besides; at the moment of breathing out, there is just the falling movement of the abdomen and the knowing of the movement, but there is no self besides.” Understanding it thus in these and other instances, he knows and sees for himself by noticing thus: “There is here only that pair: a material process as object, and a mental process of knowing it; and it is to that pair alone that the terms of conventional usage ‘being,’ ‘person’ or ‘soul,’ ‘I’ or ‘another,’ ‘man’ or ‘woman’ refer. But apart from that dual process there is no separate person or being, I or another, man or woman.”

This is called purification of view.

IV. Purification by Overcoming Doubt  

2. Knowledge by Discerning Conditionality  

When purification of view has come to maturity, the conditions necessary for the bodily and mental processes observed will also become evident. Firstly, the consciousness that is the condition of the (respective) bodily process will be evident. How? For instance, when bending the arms or legs, the consciousness intending to bend these limbs is evident. So the meditator first notices that consciousness, and next he notices the act of bending, and so on. Then he understands by direct experience: “When there is consciousness intending to bend a limb, the bodily process of bending arises; when there is consciousness intending to stretch a limb, the bodily process of stretching arises.” And in the same way he understands other instances too by direct experience.

Again, he also understands by direct experience the condition for the mental process, in the following manner: “In the case of consciousness desirous of running off the track, there arises first a corresponding consciousness giving initial attention (to the distracting object). If that consciousness is not noticed (with mindfulness), then there arises a consciousness that runs off the track. But if the consciousness of initial attention to the distracting object is noticed and known, no stray thought will arise. It is similar in the case of other (types of consciousness, for instance when taking delight or being angry, greedy, etc.). When both the sense door of the eye and a visual object are present, there arises visual consciousness; otherwise visual consciousness will not arise; and so it is in the case of the other sense doors. If there is a noticeable or recognizable object, then there arises consciousness engaged in noticing or thinking or reasoning or understanding, as the case may be; otherwise no such consciousness arises. Similarly he understands what occurs in every other instance (of mind-door cognition).

At that time, the meditator will generally experience many different painful feelings arising in his body. Now, while one of these feelings is being noticed (but without concern), another feeling will arise elsewhere; and while that is being noticed, again another will appear elsewhere. Thus the meditator follows each feeling as it arises and notices it. But though he is engaged in noticing these feelings as they arise, he will only perceive their initial phase of “arising” and not their final phase of “dissolution.”

Also many mental images of various shapes will then appear. The shape of a dagoba, a monk, a man, a house, a tree, a park, a heavenly mansion, a cloud, and many other such images will appear. Here, too, while the meditator is still engaged in noticing one of these mental images, another will show itself; while still noticing that, yet another will appear. Following thus the mental images as they arise, he goes on noticing them. But though he is engaged in noticing them, he will perceive only their initial phase, not the final phase.

He now understands: “Consciousness arises in accordance with each object that becomes evident. If there is an object, there arises consciousness; if there is no object, no consciousness arises.”

Between sequences of noticing he also, by considering inferentially, comes to know thus: “It is due to the presence of such causes and conditions as ignorance, craving, kamma, etc., that body-and-mind continue.”

Such discernment through direct experience and through inference as described, when noticing body-and-mind with their conditions, is called “knowledge of discerning conditionality.”

When that knowledge has come to maturity, the meditator perceives only body-and-mind processes occurring in strict accordance with their particular and appropriate conditions and he comes to the conclusion: “Here is only a conditioning body-and-mind process and a conditioned body-and-mind process. Apart from these, there is no person who performs the bending of the limbs, etc., or who experiences feelings of pain, etc.”

This is called purification (of insight) by overcoming doubt.

3. Knowledge of Comprehension  

When this “purification (of insight) by overcoming doubt” has reached maturity, the meditator will discern distinctly the initial, middle, and final phases of any object noticed by him. Then, in the case of various objects noticed, he will discern distinctly that only after each earlier process has ceased, does there arise a subsequent process. For instance, only when the rising movement of the abdomen has come to an end, does there arise the falling movement; only when that has ended, is there again a rising movement. So also in the case of walking: only when the lifting of the foot has come to an end, does there arise the carrying forward of the foot; only when that has been completed, does there follow the placing of the foot on the ground.

In the case of painful feelings, only after each single feeling occurring at its particular place has ceased, will another new feeling arise at another place. On noticing the respective painful feeling repeatedly, twice, thrice or more, the meditator will see that it gradually grows less, and at last ceases entirely.

In the case of the variously shaped images that enter the mind’s field, it is only after each single image noticed has vanished, that another new object will come into the mind’s focus. On noticing them attentively twice, thrice or more, he will see well that these mental objects which are being noticed move from one place to another, or they become gradually smaller and less distinct, until at last they disappear entirely. The meditator, however, does not perceive anything that is permanent and lasting, or free from destruction and disappearance.

Seeing how each object, even while being noticed, comes to destruction and disappearance, the meditator comprehends it as impermanent in the sense of undergoing destruction. He further comprehends it as suffering (painful) in the sense of breaking up after each arising. Having seen how various painful feelings arise in continuous succession — how if one painful feeling ceases, another arises, and when that has ceased, again another arises — having seen that, he comprehends the respective objects as just a conglomeration of suffering. Further, he comprehends the object as consisting of mere impersonal phenomena without a master, in the sense of not arising of (or by) themselves, but arising subject to conditions and then breaking up.

This comprehension of an object noticed, as being impermanent, painful, and without a self (impersonal), through knowing its nature of impermanency, etc., by means of simply noticing, without reflecting and reasoning, is called “knowledge by comprehension through direct experience.”

Having thus seen the three characteristics once or several times by direct experience, the meditator, by inference from the direct experience of those objects noticed, comprehends all bodily and mental processes of the past, present, and future, and the whole world, by coming to the conclusion: “They, too, are in the same way impermanent, painful, and without a self.” This is called “knowledge of comprehension by inference.”

Alluding to this very knowledge, it is said in the Patisambhidamagga: “Whatever there is of materiality, past, present or future, internal or external, coarse or fine, inferior or superior, far or near, all materiality he defines as impermanent. That is one kind of comprehension,” and so on.

Also in the Commentary to the Kathavatthu it is said: “Even if the impermanence of only a single formation (conditioned phenomenon) is known, there may be consideration of the rest by induction thus: ‘All formations are impermanent.’ ”

The words “All formations are impermanent” refer to an understanding by induction, and not to an understanding by perceiving a (co-present) object at the same moment. (This passage is the authority for the usage of the term “inductive insight.”)

Also in the Commentary to the Majjhima Nikaya[25] it is said: “Because in the case of the realm of neither-perception-nor-non-perception, the insight into the sequence of mental factors belongs to the Buddhas alone and not to the disciples, he (the Buddha) said thus thereby indicating the insight by groups._” (This passage is the authority for the usage of the term “comprehension by groups.”)[26]

4. Knowledge of Arising and Passing Away: The Ten Corruptions of Insight  [27]

When the meditator, in the exercise of noticing, is able to keep exclusively to the present body-and-mind process, without looking back to past processes or ahead to future ones, then, as a result of insight, (the mental vision of) a brilliant light will appear to him. To one it will appear like the light of a lamp, to others like a flash of lightning, or like the radiance of the moon or the sun, and so on. With one it may last for just one moment, with others it may last longer.

There will also arise in him strong mindfulness pertaining to insight. As a result, all the successive arisings of bodily and mental processes will present themselves to the consciousness engaged in noticing, as if coming to it of themselves; and mindfulness too seems as if alighting on the processes of itself. Therefore the meditator then believes: “There is no body-and-mind process in which mindfulness fails to engage.”

His knowledge consisting in insight, here called “noticing,” will be likewise keen, strong, and lucid. Consequently, he will discern clearly and in separate forms all the bodily and mental processes noticed, as if cutting to pieces a bamboo sprout with a well-sharpened knife. Therefore the meditator then believes: “There is no body-and-mind process that cannot be noticed.” When examining the characteristics of impermanence, etc., or other aspects of reality, he understands everything quite clearly and at once, and he believes it to be the knowledge derived from direct experience.

Further, strong faith pertaining to insight arises in him. Under its influence, the meditator’s mind, when engaged in noticing or thinking, is serene and without any disturbance; and when he is engaged in recollecting the virtues of the Buddha, the Dhamma, and the Sangha, his mind quite easily gives itself over to them. There arise in him the wish to proclaim the Buddha’s Teaching, joyous confidence in the virtues of those engaged in meditation, the desire to advise dear friends and relatives to practice meditation, grateful remembrance of the help received from his meditation master, his spiritual mentor, etc. These and many other similar mental processes will occur.

There arises also rapture in its five grades, beginning with minor rapture.[28] When purification of mind is gained, that rapture begins to appear by causing “goose-flesh,” tremor in the limbs, etc.; and now it produces a sublime feeling of happiness and exhilaration, filling the whole body with an exceedingly sweet and subtle thrill. Under its influence, he feels as if the whole body had risen up and remained in the air without touching the ground, or as if it were seated on an air cushion, or as if it were floating up and down.

There arises tranquillity of mind with the characteristic of quietening the disturbances of consciousness and its mental concomitants; and along with it appear mental agility, etc.[29] When walking, standing, sitting, or reclining there is, under the influence of these mental qualities, no disturbance of consciousness and its mental concomitants, nor heaviness, rigidity, unwieldiness, sickness, or crookedness.[30] Rather, his consciousness and its mental concomitants are tranquil through having reached the supreme relief in non-action.[31] They are agile in always functioning swiftly; they are pliant in being able to attend to any object desired; they are wieldy, in being able to attend to an object for any length of time desired; they are quite lucid through their proficiency, that is, through the ease with which insight penetrates the object; they are also straight through being directed, inclined, and turned only towards wholesome activities.

There also arises a very sublime feeling of happiness suffusing all his body. Under its influence he becomes exceedingly joyous and he believes: “Now I am happy all the time,” or “Now, indeed, I have found happiness never felt before,” and he wants to tell others of his extraordinary experience. With reference to that rapture and happiness, which are aided by the factors of tranquillity, etc., it was said:

Superhuman is the bliss of a monk
Who, with mind at peace,
Having entered a secluded place,
Wins insight into Dhamma.
When he fully comprehends
The five groups’ rise and fall,
He wins to rapture and to joy —
The Deathless this, for those who understand.

— Dhammapada vv. 373-374

There arises in him energy that is neither too lax nor too tense but is vigorous and acts evenly. For formerly his energy was sometimes lax, and so he was overpowered by sloth and torpor; hence he could not notice keenly and continuously the objects as they became evident, and his understanding, too, was not clear. And at other times his energy was too tense, and so he was overpowered by agitation, with the same result of being unable to notice keenly, etc. But now his energy is neither too lax nor too tense, but is vigorous and acts evenly; and so, overcoming these shortcomings of sloth, torpor, and agitation, he is able to notice the objects present keenly and continuously, and his understanding is quite clear, too.

There also arises in him strong equanimity associated with insight, which is neutral towards all formations. Under its influence he regards with neutrality even his examination of the nature of these formations with respect to their being impermanent, etc.; and he is able to notice keenly and continuously the bodily and mental processes arising at the time. Then his activity of noticing is carried on without effort, and proceeds, as it were, of itself. Also in adverting to the objects, there arises in him strong equanimity, by virtue of which his mind enters, as it were, quickly into the objects of advertence.[32]

There arises further a subtle attachment of a calm nature that enjoys the insight graced with the “brilliant light” and the other qualities here described. The meditator, however, is not able to discern it as a corruption but believes it to be just the very bliss of meditation. So meditators speak in praise of it thus: “Only now do I find full delight in meditation!”

Having felt such rapture and happiness accompanied by the “brilliant light” and enjoying the very act of perfect noticing, which is ably functioning with ease and rapidity, the meditator now believes: “Surely I must have attained to the supramundane path and fruition![33] Now I have finished the task of meditation.” This is mistaking what is not the path for the path, and it is a corruption of insight which usually takes place in the manner just described. But even if the meditator does not take the “brilliant light” and the other corruptions as an indication of the path and fruition, still he feels delight in them. This is likewise a corruption of insight. Therefore, the knowledge consisting in noticing, even if quick in its functioning, is called “the early stage of (or ‘weak’) knowledge of arising and passing away,” if it is beset and corrupted by those corruptions. For the same reason the meditator is at that time not in a position to discern quite distinctly the arising and passing away of bodily and mental processes.

V. Purification by Knowledge and Vision of What is Path and Not-path  

While engaged in noticing, the meditator either by himself or through instructions from someone else, comes to this decision: “The brilliant light, and the other things experienced by me, are not the path. Delight in them is merely a corruption of insight. The practice of continuously noticing the object as it becomes evident — that alone is the way of insight. I must go on with just the work of noticing.” This decision is called purification by knowledge and vision of what is path and not-path.

VI. Purification by Knowledge and Vision of the Course of Practice  

After noticing these manifestations of brilliant light and the others, or after leaving them unheeded, he goes on continuously as before with the act of noticing the bodily and mental processes as they become evident at the six sense doors. While thus engaged in noticing, he gets over the corruptions relating to brilliant light, rapture, tranquillity, happiness, attachment, etc., and his knowledge remains concerned exclusively with the arising and passing away of the processes noticed. For then, at each act of noticing, he sees: “The noticed object, having arisen, disappears instantly.” It also becomes clear to him that each object disappears just where it arises; it does not move on to another place.

In that way he understands by direct experience how bodily and mental processes arise and break up from moment to moment. It is such knowledge and understanding resulting from the continuous noticing of bodily and mental processes as they arise and dissolve moment after moment, and the discernment, in separate sections, of the arising and passing away of each of them, while being free from the corruptions, that is called “final knowledge of contemplation of arising and passing away.” This is the beginning of “purification by knowledge and vision of the course of practice,” which starts from this insight and extends to adaptation knowledge (No.13).

5. Knowledge of Dissolution  

Noticing the bodily and mental processes as they arise, he sees them part by part, link by link, piece by piece, fraction by fraction: “Just now it arises, just now it dissolves.” When that knowledge of arising and passing away becomes mature, keen and strong, it will arise easily and proceed uninterruptedly as if borne onward of itself; also the bodily and mental processes will be easily discernible. When keen knowledge thus carries on and formations are easily discernible, then neither the arising of each bodily and mental process, nor its middle phase called “presence,” nor the continuity of bodily and mental processes called “occurrence as unbroken flux” is apparent to him; nor are the shape of the hand, the foot, the face, the body, and so on, apparent to him. But what is apparent to him is only the ceasing of bodily and mental processes, called “vanishing,” or “passing away,” or “dissolution.”

For instance, while noticing the rising movement of the abdomen, neither its initial nor middle phase is apparent, but only the ceasing or vanishing, which is called the final phase, is apparent; and so it is also with the falling movement of the abdomen. Again, in the case of bending an arm or leg, while noticing the act of bending, neither the initial nor the middle phase of bending is apparent, nor is the form of the limb apparent, but only the final phase of ceasing and vanishing is apparent. It is similar in the other cases of stretching a limb, and so on.

For at that time each object that is being noticed seems to him to be entirely absent or to have become non-existent. Consequently, at this stage of knowledge, it seems to him as if he were engaged in noticing something which has already become absent or non-existent by having vanished; and the consciousness engaged in noticing appears to have lost contact with the object that is being noticed. It is for that reason that a meditator may here think: “I have lost the insight”; but he should not think so.

For formerly his consciousness normally took delight in conceptual objects of shapes, etc.;[34] and even up to the knowledge of arising and passing away, the idea of formations with their specific features[35] was always apparent to him. Hence his mind took delight in a plainly distinguishable object consisting of formations, with its particular structure[36] and its particular feature-idea. But now that his knowledge has developed in the way described, no such idea of the formations’ features or structure appears to him, still less any other, cruder concept. At such a stage, the arising of formations, that is, the first phase of the process, is not apparent (as it is in the case of knowledge of arising and passing away), but there is apparent only the dissolution, that is, the final phase, having the nature of vanishing. Therefore the meditator’s mind does not take delight in it at first, but he may be sure that soon, after becoming familiar (with that stage of the practice), his mind will delight in the cessation (of the phenomena) too, which is called their dissolution. With this assurance he should again turn to the practice of continuous noticing.

When thus engaged, he perceives that in each act of noticing there are always present two factors, an objective factor and a subjective one — the object noticed and the mental state of knowing it — which dissolve and vanish by pairs, one pair after the other. For in each single instance of a rising movement of the abdomen, there are, in fact, numerous physical processes constituting the rising movement, which are seen to dissolve serially. It is like seeing the continuous successive vanishing of a summer mirage moment by moment; or it is like the quick and continuous bursting of bubbles produced in a heavy shower by thick rain drops falling on a water surface; or it is like the quick, successive extinction of oil-lamps or candles, blown out by the wind, as these lights are being offered at a shrine by devotees. Similar to that appears the dissolving and vanishing, moment by moment, of the bodily processes noticed. And the dissolution of consciousness noticing those bodily processes is apparent to him along with the dissolution of the bodily processes. Also while he is noticing other bodily and mental processes, their dissolution, too, will be apparent to him in the same manner. Consequently, the knowledge will come to him that whatever part of the whole body is noticed, that object ceases first, and after it the consciousness engaged in noticing that object follows in its wake. From that the meditator will understand very clearly in the case of each successive pair the dissolution of any object whatsoever and the dissolution of the consciousness noticing that very object. (It should be borne in mind that this refers only to understanding arrived at through direct experience by one engaged in noticing only; it is not an opinion derived from mere reasoning.)

It is the perfectly clear understanding of the dissolution of the two things, pair by pair — that is, (1) of the visual or other object appearing at any of the six sense doors, and (2) of the consciousness noticing that very object — that is called “knowledge of dissolution.”

6. Awareness of Fearfulness  

When that knowledge of dissolution is mature, there will gradually arise, just by seeing the dissolution of all object-and-subject-formations, awareness of fearfulness[37] and other (higher) knowledges, together with their respective aspects of fear, and so on.[38]

Having seen how the dissolution of two things — that is, any object noticed and the insight-thought engaged in noticing it — takes place moment by moment, the meditator also understands by inference that in the past, too, every conditioned thing (formation) has broken up in the same way, that just so it will break up also in the future, and that at the present it breaks up, too. And just at the time of noticing any formations that are evident, these formations will appear to him in their aspect of fearfulness. Therefore, during the very act of noticing, the meditator will also come to understand: “These formations are indeed fearful.”

Such understanding of their fearfulness is called “knowledge of the awareness of fearfulness”; it has also the name “knowledge of fear.” At that time, his mind itself is gripped by fear and seems helpless.

7. Knowledge of Misery  

When he has realized the fearfulness (of the formations) through the knowledge of fear, and keeps on noticing continuously, then the “knowledge of misery” will arise in him before long. When it has arisen, all formations everywhere — whether among the objects noticed, or among the states of consciousness engaged in noticing, or in any kind of life or existence that is brought to mind — will appear insipid, without a vitalizing factor,[39] and unsatisfying. So he sees, at that time, only suffering, only unsatisfactoriness, only misery. Therefore this state is called “knowledge of misery.”

8. Knowledge of Disgust  

Seeing thus the misery in conditioned things (formations), his mind finds no delight in those miserable things but is entirely disgusted with them. At times, his mind becomes, as it were, discontented and listless. Even so he does not give up the practice of insight, but spends his time continuously engaging in it. He therefore should know that this state of mind is not dissatisfaction with meditation, but is precisely the “knowledge of disgust” that has the aspect of being disgusted with the formations. Even if he directs his thought to the happiest sort of life and existence, or to the most pleasant and desirable objects, his mind will not take delight in them, will find no satisfaction in them. On the contrary, his mind will incline and lean and tend only towards Nibbana. Therefore the following thought will arise in him between moments of noticing: “The ceasing of all formations that are dissolving from moment to moment — that alone is happiness.”

9. Knowledge of Desire for Deliverance  

When through this knowledge (now acquired) he feels disgust with regard to every formation noticed, there will arise in him a desire to forsake these formations or to become delivered from them. The knowledge relating to that desire is called “knowledge of desire for deliverance.” At that time, usually various painful feelings arise in his body, and also an unwillingness to remain long in one particular bodily posture. Even if these states do not arise, the comfortless nature of the formations will become more evident than ever. And due to that, between moments of noticing, he feels a longing thus: “Oh, may I soon get free from that! Oh, may I reach the state where these formations cease! Oh, may I be able to give up these formations completely!” At this juncture, his consciousness engaged in noticing seems to shrink from the object noticed at each moment of noticing, and wishes to escape from it.

10. Knowledge of Re-observation  

Being thus desirous of escaping from the formations, the meditator makes stronger effort and continues the practice of noticing these very formations with the single purpose of forsaking them and escaping from them. For that reason, the knowledge arising at that time is called “knowledge of re-observation.” The term “re-observation” has the same meaning as “re-noticing” or “re-contemplation.” Then the nature (or characteristics) of the formations — their being impermanent, suffering, and without a self — will be clearly evident to him; and among these three, the aspect of suffering will be particularly distinct.

At this stage, too, there will usually arise in his body various kinds of pains which are severe, sharp, and of growing intensity. Hence his whole bodily and mental system will seem to him like an unbearable mass of sickness or a conglomeration of suffering. And a state of restlessness will usually manifest itself, making him incapable of keeping to one particular posture for any length of time. For then he will not be able to hold any one position long, but will soon want to change it. This state, however, simply manifests the unbearable nature of the formations. Though he wants to change his bodily posture, still he should not give in easily to that wish, but should endeavor to remain motionless for a longer period in the same posture and continue to carry on the practice of noticing. By doing so he will be able to overcome his restlessness.

Now his insight knowledge is quite strong and lucid, and by virtue of it even his painful feelings will at once cease as soon as they are firmly noticed. Even if a painful feeling does not cease completely, he will perceive that it is dissolving, part by part, from moment to moment. That is to say, the ceasing, vanishing, and disappearing of each single moment of feeling will become apparent separately in each corresponding act of noticing. In other words, now it will not be as it was at the time of the knowledge of comprehension, when the constant flow or continuity of feelings of the same kind was apparent as a single unit. But if, without abandoning the practice, that feeling of pain is firmly and continuously noticed, it will entirely cease before long. When it ceases in that way, it does so for good and will not arise again. Though in that way the insight knowledge may have become strong and perfectly lucid, still he is not satisfied with that much. He will even think: “My insight knowledge is not clear.” He should, however, dismiss such thoughts by applying the act of noticing to them, and he should go on with his task of continuously noticing the bodily and mental formations as they occur.

If he perseveres thus, his noticing will become more and more clear as the time passes in minutes, hours, and days. Then he will overcome the painful feelings and the restlessness in being unable to remain long in one particular posture, and also the idea that his insight knowledge is not yet clear enough. His noticing will then function rapidly, and at every moment of noticing he will understand quite clearly any of the three characteristics of impermanence, etc.

This understanding of any of the three characteristics of impermanence, etc., through the act of noticing which functions with promptness in quick succession, is called “strong knowledge of re-observation.”

11. Knowledge of Equanimity about Formations  

When this knowledge of re-observation is mature, there will arise knowledge perceiving evident bodily and mental processes in continuous succession quite naturally, as if borne onward of itself. This is called “knowledge of equanimity about formations.”

Now, in the act of noticing, effort is no longer required to keep formations before the mind or to understand them. After the completion of each single act of noticing, the object to be noticed will then appear of itself, and insight knowledge, too, will of itself notice and understand it. It is as if no further effort need be made by the meditator. Formerly, owing to seeing the dissolution of formations, there arose, in successive order, the aspect of fearfulness, the perception of misery, the aspect of disgust, the desire for deliverance, and dissatisfaction with the knowledge so far acquired. But now these mental states no longer arise even though, in the present state too, the breaking up of formations which are dissolving more rapidly is closely perceived. Even if a painful feeling arises in the body, no mental disturbance (grief) arises, and there is no lack of fortitude in bearing it. Generally, however, at this stage, pains will be entirely absent, that is, they do not arise at all. Even if the meditator thinks about something fearful or sad, no mental disturbance will arise, be it in the form of fear or of sorrow. This, firstly, is “the abandoning of fear” at the stage of “equanimity about formations.”

At the earlier stage, on attaining knowledge of arising and passing away, great joy had arisen on account of the clarity of insight. But now this kind of joy does not arise, even though there is present the exceedingly peaceful and sublime clarity of mind belonging to “equanimity about formations.” Though he actually sees desirable objects conducive to joy, or though he thinks about various enjoyable things, no strong feeling of joy will arise. This is “the abandoning of delight” at the stage of “equanimity about formations.”

He cherishes no desire nor hate with regard to any object, desirable or undesirable, that comes into the range of his sense doors, but taking them as just the same in his act of noticing, he understands them (that is to say, it is a pure act of understanding). This is “equable vision” at the stage of “equanimity about formations.”

Of these three qualities just mentioned, it is said in the Path of Purification: “Having discarded fear and delight, he is impartial and neutral towards all formations” (Visuddhimagga, xxi,62).

If he resumes the practice of noticing with the thought: “Now I will do it vigorously again!” then, before long, the noticing will function efficiently as if borne onward of itself. From now onwards there is no need for the meditator to make further (deliberate) effort. Though he does not make a (deliberate) effort, his noticing will proceed in a continuous and steady flow for a long time; it will go on even for two or three hours without interruption. This is “the state of long-lasting (practice)” of equanimity about formations. Referring to this it is said in the Patisambhidamagga: ” ‘The wisdom lasting long’ is the knowledge present in the mental states of equanimity about formations.” The Great Commentary to the Path of Purification explains as follows: “This is said with reference to knowledge functioning in a continuous flow.”

Now when noticing functions spontaneously as if borne onward of itself, the mind, even if sent out towards a variety of objects, generally refuses to go; and even if it does go, it will not stay long but will soon return to the usual object to be noticed, and will resume continuous noticing. In this connection it was said: “He shrinks, recoils, and retreats; he does not go forth to it.”

12. Insight Leading to Emergence  

So, through knowledge of equanimity about formations, which is endowed with many virtues, blessings, and powers, he notices the formations as they occur. When this knowledge is mature, having become keen, strong, and lucid, on reaching its culmination point, it will understand any of the formations as being impermanent or painful or without self, just by seeing their dissolution. Now that act of noticing any one characteristic out of the three, which is still more lucid in its perfect understanding, manifests itself two or three times or more in rapid succession. This is called “insight leading to emergence.”[40]

Thereupon, immediately after the last consciousness in the series of acts of noticing belonging to this insight leading to emergence, the meditator’s consciousness leaps forth into Nibbana, which is the cessation of all formations, taking it as its object. Then there appears to him the stilling (subsidence) of all formations called cessation.

This mode of realization of Nibbana has been mentioned in many discourses of the Master, for example: “The vision of truth arose: whatsoever has the nature of arising is bound to cease.” Herein the words “bound to cease” indicate the aspect of realizing the stilling and ceasing of all formations which have the nature of arising.

Also in the Questions of King Milinda it is said: “His consciousness, while carrying on the practice of bringing to mind (i.e., noticing), passes beyond the continuous occurrence of phenomena and alights upon non-occurrence. One who, having practiced in the correct manner, has alighted upon non-occurrence, O king, is said to have realized Nibbana.”

The meaning is this: the meditator who wishes to realize Nibbana should repeatedly bring to mind, through the practice of noticing, every bodily and mental process that appears at any of the six sense doors. When he brings them to mind thus, his consciousness engaged in noticing — here called “bringing to mind” — will, until adaptation knowledge is reached, fall at every moment upon the (conditioned) bodily and mental formations called here “continuous occurrence,” because they go on occurring over and over again in an unbroken flow, like a river’s current. But in the last phase, instead of falling upon that continuous occurrence, consciousness passes beyond it and alights upon “non-occurrence,” which is the very opposite of the bodily and mental formations called here “occurrence.” In other words, it arrives at non-occurrence, that is to say, it reaches, as if it “alights upon,” cessation, which is the stilling of the formations (or conditioned phenomena). When the meditator, having already before practiced correctly and without deviation by way of the knowledge of arising and passing away and the other knowledges (or by way of the purification of conduct, of mind, of view, etc.), has in this manner arrived at non-occurrence (by the consciousness alighting upon it), he is said to have “realized Nibbana.” He is called one who has made Nibbana a direct experience and has actually seen it.

13. Knowledge of Adaptation  

Here the knowledge by way of noticing that occurs last in the series constituting insight leading to emergence, is called “knowledge of adaptation.”[41]

This is the end of the purification by knowledge and vision of the course of practice.

14. Maturity Knowledge  

Immediately afterwards, a type of knowledge manifests itself that, as it were, falls for the first time into Nibbana, which is void of formations (conditioned phenomena) since it is the cessation of them. This knowledge is called “maturity knowledge.”[42]

VII. Purification by Knowledge and Vision  

15. Path Knowledge  

It is followed immediately by knowledge that abides in that same Nibbana, which is void of formations since it is the cessation of them. This is called “path knowledge.”[43] It is also called “purification by knowledge and vision.”

16. Fruition Knowledge  

That again is immediately followed by knowledge that belongs to the final stage and continues in the course of its predecessor. It abides in that same Nibbana, which is void of formations since it is the cessation of them. This is called “fruition knowledge.”

17. Knowledge of Reviewing  

The duration of that threefold knowledge of maturity, path, and fruition is, however, not long. It is very short, and lasts for just an instant, like the duration of a single thought of noticing. Subsequently there arises “knowledge of reviewing.” Through that knowledge of reviewing the meditator discerns that the insight leading to emergence came along with the very rapid function of noticing, and that immediately after the last phase of noticing, the path consciousness entered into the cessation (of formations). This is “knowledge reviewing the path.”

He also discerns that the consciousness abided in that same state of cessation during the intervening period between the path and reviewing. This is “knowledge reviewing fruition.”

He further discerns that the object just experienced is void of all formations. This is “knowledge reviewing Nibbana.”

In this connection it is said in the Path of Purification: ” ‘By that path, indeed, I have come’; thus he reviews the path. ‘That blessing was obtained’; thus he reviews the fruition. ‘That state has been penetrated as an object by me’;[44] thus he reviews the Deathless, Nibbana” (Visuddhimagga, xxii, 20).

Some meditators, but not all, have “reviewing of defilements.”[45]

After having reviewed in this way, the meditator still continues the practice of noticing bodily and mental processes as they become evident. But while he is thus engaged in noticing, the bodily and mental processes appear to him quite coarse, not subtle as before at the time of the knowledge of equanimity about formations. Why is this so? This is so because the knowledge present now has the nature of the knowledge of arising and passing away. For when the noble disciples (namely, stream-winners, etc.) resume the practice of insight (by noticing), the knowledge of arising and passing away usually arises at the beginning. This is the usual course of order in this respect.

However, when some meditators emerge from the attainment of path and fruition, great faith, happiness, rapture, and tranquillity, produced by virtue of the attainment, arise flooding the whole body. Owing to that, they are unable to carry out the practice of noticing anything apparent at that time. Even if they make double effort and attempt to proceed with the practice of insight, they fail to discern the phenomena clearly and separately, at the moment of their occurrence. They continue to experience only rapture, tranquillity, and happiness, which occur with great force. This state of mind, which is extraordinarily serene through the strong faith prevailing, lasts for one hour, two hours, or more, without break. Because of this, meditators feel as if they were in some such place as a wide open space suffused with radiance and most delightful. The rapture and happiness, of a serene character, that then arise are praised by meditators thus: “Surely, I have never before felt and experienced such happiness!” After two or three hours have passed, that faith, happiness, rapture, and tranquillity will fade. The meditators can once again proceed with noticing the bodily and mental processes as they occur, distinguishing them separately, and they will be able to discern them clearly. But at that time, too, first the knowledge of arising and passing away will appear.

18. Attainment of Fruition  

While he is thus engaged in noticing, his insight knowledge will gradually grow, and soon will again reach the stage of equanimity about formations. If his power of concentration is still short of perfection, only the equanimity about formations will go on repeating itself. But if his concentration has reached perfection, then, in the case of one who does the insight practice of noticing with a view of attaining only to the first path and fruition, the fruition consciousness of the first path alone reaches cessation of formations by way of the attainment of fruition.[46] This occurs in precisely the same way as the path and fruition consciousness that occurred earlier in the consciousness-sequence belonging to the initial attainment of the first path. The only difference here is the capacity of the fruition attainment to last long.

One should also set one’s mind resolutely upon the further tasks: to be able to repeat the achievement of fruition attainment, to achieve it rapidly, and, at the time of achievement, to abide in it a long time, say for six, ten, fifteen or thirty minutes, or for an hour or more.

In one who applies himself to achieving the attainment of fruition, knowledge of arising and passing away will arise at the beginning. Advancing from there in the due sequence, soon the knowledge of equanimity about formations is reached. But when skill in the practice has been acquired, the knowledge of equanimity about formations will arise quickly even after four or five acts of noticing. If the power of concentration has reached perfection, the fruition consciousness will repeatedly become absorbed in cessation by way of fruition attainment. The mind can thus reach absorption even while one is walking up and down, or while taking a meal, and the fruition attainment can remain for any length of time resolved upon. During the fruition attainment, the mind will abide only in the cessation of formations and will not be aware of anything else.

19. The Higher Paths and Fruitions  

When the meditator has thus become skilled in achieving the fruition attainment, he should resolutely set his mind upon the task of attaining to the higher paths and fruitions. What should now be done by one who has set himself that task? Just as before, he should carry out the practice of noticing (anything occurring) at the six sense doors.

Hence, the meditator should notice any bodily and mental process that becomes evident to him at the six sense doors. While he is thus engaged, he will see, at the stage of knowledge of arising and passing away, that the first objects consisting of formations appear to him rather coarse, and that his mind is not well concentrated. The development of insight belonging to the higher paths is, in fact, not as easy as that of insight belonging to the fruition attainment already achieved by the meditator. It is in fact somewhat difficult, due to the fact that insight has to be developed anew. It is, however, not so very difficult as it was at the first time when beginning the practice. In a single day, or even in a single hour, he can gain the knowledge of equanimity about formations. This statement is made here, basing it on the experience usually gained by persons of the present day who had to be given guidance from the start and who did not possess particularly strong intelligence. Here it is applied, by inference, to similar types of persons in general.

But although equanimity about formations has been attained, if the spiritual faculties[47] have not yet reached full maturity, it just goes on repeating itself. Though he who has won (one of the lower) fruitions may be able to enter into it several times within one hour, yet if his spiritual faculties are immature, he cannot attain the next higher path within as much as one day, two, three, or more days. He abides merely in equanimity about formations. If, however, he then directs his mind to reach the fruition already attained, he will reach it perhaps in two or three minutes.

When, however, the spiritual faculties are mature, one who carries out the practice of insight for attaining to a higher path will find that immediately after equanimity about formations has reached its culmination, the higher path and fruition arise in the same way as before (i.e., as at the time of the first path and fruition), that is to say, it is preceded by the stages of adaptation and maturity. After the fruition, the stages of reviewing, etc., that follow are also the same as before.

Anything else concerning the method of practice for insight and the progress of knowledge right up to arahantship can be understood in precisely the same way as described. Hence there is no need to elaborate it any further.

Conclusion  

Now, the present treatise on the “Progress of Insight through the Stages of Purification” has been written in a concise form, so that meditators can easily comprehend it. Hence complete details have not been given here. And since it was written with a view to making it easily intelligible, in many passages of this treatise relevant canonical references have not been quoted, and there are repetitions and other faults of literary composition. But these shortcomings of presentation and the incompleteness of canonical references may here be overlooked by the reader. Only the meaning and purpose should be heeded well by the wise. It is to this that I would invite the reader’s attention.

Though in the beginning it was mentioned that this treatise has been written for those who have already obtained distinctive results in their practice, others may perhaps read it with advantage, too.

Now these are my concluding good wishes for the latter type of readers: Just as a very delicious, appetizing, tasty and nutritious meal can be appreciated fully only by one who has himself eaten it, and not without partaking of it, in the same way, the whole series of knowledges described here can be understood fully only by one who has himself seen it by direct experience, and not otherwise. So may all good people reach the stage of indubitable understanding of this whole series of knowledges! May they also strive to attain it!

This treatise on the purities and insights,
For meditators who have seen things clear,
Although their store of learning may be small —
The Elder, Mahasi by name, in insight’s method skillful,
Has written it in Burmese tongue and into Pali rendered it.

The Treatise on the Purities and Insights
composed on 22.5.1950
is here concluded.

Notes  

1.
Here, and in the title of this treatise, the Pali term ñana has been rendered by “insight,” as at the outset the word “knowledge,” the normal rendering of ñana, might not be taken by the reader with the full weight and significance which it will receive in the context of the present treatise. In all the following occurrences, however, this Pali term has been translated by “knowledge,” while the word “insight” has been reserved for the Pali term vipassana. When referring to the several types and stages of knowledge, the plural “knowledges” has been used, in conformity with the Pali ñanani.
2.
In the canonical Buddhist scriptures, the seven stages of purification (visuddhi) are mentioned in the Discourse on the Stage Coaches (Majjhima Nikaya No. 24). They are also the framework of the Venerable Buddhaghosa’s Path of Purification (Visuddhimagga), where they are explained in full. (Translation by Ñanamoli Thera, publ. by BPS.)
3.
“Motion” (vayo, lit. wind, air) refers to the last of the four material elements (dhatu), or primary qualities of matter. The other three are: earth (solidity, hardness), water (adhesion), and fire (caloricity). These four elements, in varying proportional strength, are present in all forms of matter. The so-called “inner wind element” which applies in this context is active in the body as motion, vibration, and pressure manifesting itself in the passage of air through the body (e.g., in breathing), in the movement and pressure of limbs and organs, and so on. It becomes perceptible as a tactile process, or object of touch (photthabbarammana), through the pressure caused by it.
4.
The attention directed to the movement of the abdomen was introduced into the methodical practice of insight-meditation by the author of this treatise, the Venerable Mahasi Sayadaw, and forms here the basic object of meditative practice. For details see The Heart of Buddhist Meditation by Nyanaponika Thera (London: Rider & Co., 1962; BPS, 1992), pp. 94f., 106. If preferred, the breath itself may instead be taken as the basic object of meditative attention, according to the traditional method of “mindfulness of breathing” (anapanasati); see Heart of Buddhist Meditation, pp.108ff. Mindfulness of Breathing by Ñanamoli Thera (BPS, 1982).
5.
According to the Buddhist Abhidhamma teachings, only the three elements of earth, fire, and wind constitute the tactile substance in matter. The element of water is not held to be an object of touch even in cases where it predominates, as in liquids. What is tactile in any given liquid is the contribution of the other three elements to its composite nature.
6.
“Door” is a figurative expression for the sense organs (which, including the mind, are sixfold), because they provide, as it were, the access to the world of objects.
7.
The preceding sequence of terms is frequently used in the Discourses (Suttas) of the Buddha to refer to those individuals who have attained to the first supramundane stage on the road to arahantship, i.e., stream-entry (sotapatti), or the following ones. See Note 33. The term Dhamma refers here to Nibbana.
8.
I. The Five Precepts binding on all Buddhist laymen, are: abstention from (1) killing, (2) stealing, (3) unlawful sexual intercourse, (4) lying, (5) intoxicants.

II. The Eight Uposatha Precepts are: abstention from (1) killing, (2) stealing, (3) all sexual intercourse, (4) lying, (5) intoxicants, (6) partaking of solid food and certain liquids after noon, (7) abstention from (a) dance, song, music, shows (attendance and performance), (b) from perfumes, ornaments, etc., (8) luxurious beds. This set of eight precepts is observed by devout Buddhist lay followers on full-moon days and on other occasions.

III. The Ten Precepts: (1)-(6) = II, 1-6; (7) = II, 7 (a); (8) = II, 7 (b); (9) = II, 8; (10) abstention from acceptance of gold and silver, money, etc.

9.
The other three items of the monk’s fourfold pure conduct are control of the senses, purity of livelihood, and pure conduct concerning the monk’s requisites.
10.
Access (or “neighbourhood”) concentration (upacara-samadhi) is that degree of mental concentration that approaches, but not yet attains, the full concentration (appana-samadhi) of the first absorption (jhana). It still belongs to the sensuous plane (kamavacara) of consciousness, while the jhanas belong to the fine-material plane (rupavacara).
11.
Pañcupadanakkhandha. These five groups, which are the objects of grasping, are: (1) corporeality, (2) feeling, (3) perception, (4) mental formations, (5) consciousness.
12.
Also called sukkhavipassana-yanika.
13.
Literally: “according to their true nature and function.”
14.
This method of meditation aims at “knowledge by direct experience” (paccakkha-ñana), resulting from mindfulness directed towards one’s own bodily and mental processes. It is for that reason that here express mention is made of “one’s own life continuity.” Having gathered the decisive direct experience from the contemplation of his own body and mind, the meditator will later extend the contemplation to the life-processes of others, by way of inference (anumana). See, in the Satipatthana Sutta, the recurrent passage: “contemplating the body, etc., externally.”
15.
“Noticing” (sallakkhana) is a key term in this treatise. The corresponding verb in the Pali language is sallakkheti (sam + lakh), which can be translated adequately as well as literally by “to mark clearly.” Though the use of “to mark” in the sense of “to observe” or “to notice” is quite legitimate in English, it is somewhat unusual and unwieldy in its derivations. Hence the rendering by “noticing” was chosen. “Noticing” is identical with “bare attention,” the term used in the translator’s book The Heart of Buddhist Meditation.
16.
The Sub-commentary to the Brahmajala Sutta explains as follows: “Things in their true nature (paramatthadhamma) have two characteristics or marks: specific characteristics and general characteristics. The understanding of the specific characteristics is knowledge by experience (paccakkha-ñana), while the understanding of the general characteristics is knowledge by inference (anumana-ñana).” The specific characteristic, for instance, of the element of motion (vayo-dhatu) is its nature of supporting, its function of moving; its general characteristics are impermanence, etc.
17.
The three terms printed in italics are standard categories of definition used in the Pali Commentaries and the Visuddhimagga. In the case of mental phenomena, a fourth category, “proximate condition” (padatthana) is added. The definition of the element of motion (or of wind) occurs, for instance, in the Visuddhimagga (XI, 93) and is shown in this treatise to be a fact of direct experience.
18.
“Purification of mind” refers to mental concentration of either of two degrees of intensity: full concentration or access concentration (see Note 10). In both types of concentration, the mind is temporarily purified from the five mental hindrances (see Note 20), which defile the mind and obstruct concentration.
19.
The “other” objects may also belong to the same series of events, for instance, the recurrent rise and fall of the abdomen.
20.
The five mental hindrances (nivarana) which obstruct concentration, are: (1) sense-desire, (2) ill-will, (3) sloth and torpor, (4) agitation and remorse, (5) sceptical doubt. For details, see The Five Mental Hindrances and their Conquest, by Nyanaponika Thera (BPS Wheel No. 26).
21.
Insight reaches its culmination on attaining to the perfection of the “purification by knowledge and vision of the course of practice.” See Note 41 and the Visuddhimagga, XXI,1.
22.
This passage is translated in The Way of Mindfulness by Soma Thera (3rd ed., BPS, 1967), p. 104, where, for our term “access concentration,” the rendering “partial absorption” is used.
23.
When occurring during the practice of tranquillity meditation.
24.
This is the fully absorbed concentration (jhana) achieved at the attainment of the noble paths and fruitions.
25.
In the Commentary to the Majjhima Nikaya No.111, the Anupada Sutta.
26.
The Visuddhimagga says that both terms, “knowledge by inductive insight” and “comprehension by groups,” are names for the same type of insight. According to the Paramattha-manjusa, its Commentary, the former term was used in Ceylon, the latter in India.
27.
The ten corruptions of insight (vipassanupakkilesa) are first mentioned in the Patisambhidamagga (PTS, Vol. II, pp.100f.) and are explained in the Visuddhimagga (XX,105ff.). The names and the sequence of the terms as given in this treatise differ slightly from those found in the above two sources.
28.
The five grades of rapture (piti), dealt with in the Visuddhimagga (IV,94) are: (1) minor, (2) momentarily recurring, (3) flooding, (4) elevating, (5) suffusing.
29.
This passage refers to the six pairs of qualitative factors of mental activity, which, according to the Abhidhamma, are present in all moral consciousness though in different degrees of development. The first pair is tranquillity (a) of consciousness, and (b) of its concomitant mental factors. The other pairs are agility, pliancy, wieldiness, proficiency, and uprightness, all of which have the same twofold division as stated before. These six pairs represent the formal, or structural, side of moral consciousness. For details see Abhidhamma Studies, by Nyanaponika Thera (2nd ed. BPS, 1985), pp.81f.
30.
These six obstructions of mind are countered by the six pairs of mental factors mentioned in Note 29 and in the following sentence of the text.
31.
Non-action, non-activity or non-busyness, refers to the receptive, but keenly watchful, attitude of noticing (or bare attention).
32.
Advertence is the first stage of the perceptual process, as analyzed in the Abhidhamma. It is the first “turning-towards” the object of perception; in other words, initial attention.
33.
The supramundane paths and fruitions are: stream-entry, once-returning, non-returning, and arahantship. By attaining to the first path and fruition, that of stream-entry, final deliverance is assured at the latest after seven more rebirths.
34.
“Conceptual objects of shapes” (santhana-paññatti). The other two types of concepts intended here are: the concepts of individual identity derived from the continuity of serial phenomena (santati-paññatti), and collective concepts derived from the agglomeration of phenomena (samuha-paññatti).
35.
“The idea of formations with their specific features”: this phrase elaborates the meaning applicable here of the Pali term nimitta, which literally means “mark,” “sign,” “feature,” i.e., the idea or image conceived of an object perceived.
36.
“With its particular structure” (sa-viggaha): the distinctive (vi) graspable (gaha) form of an object.
37.
Bhay’upatthana. The word bhaya has the subjective aspect of fear and the objective aspect of fearfulness, danger. Both are included in the significance of the term in this context.
38.
This refers to the knowledges described in the following (Nos. 7-11).
39.
Niroja. Lit. “without nutritive essence.”
40.
According to the Visuddhimagga, the “insight leading to emergence” is the culmination of insight, and is identical with the following three knowledges: equanimity about formations, desire for deliverance, and knowledge of re-observation. It is called “leading to emergence” because it emerges from the contemplation of formations (conditioned phenomena) to the supramundane path that has Nibbana as its object.
41.
The Visuddhimagga says (XXI,130): “The knowledge of adaptation derives its name from the fact that it adapts itself to the earlier and the later states of mind. It adapts itself to the preceding eight insight knowledges with their individual functions, and to the thirty-seven states partaking of enlightenment that follow.”
42.
Gotrabhu-ñana (maturity knowledge) is, literally, the “knowledge of one who has become one of the lineage (gotra).” By attaining to that knowledge, one has left behind the designation and stage of an unliberated worldling and is entering the lineage and rank of the noble ones, i.e., the stream-enterer, etc. Insight has now come to full maturity, maturing into the knowledge of the supramundane paths and fruitions. Maturity knowledge occurs only as a single moment of consciousness; it does not recur, since it is immediately followed by the path consciousness of stream-entry or once-returning, etc.
43.
“Path knowledge” is the knowledge connected with the four supramundane paths of stream-entry, etc. Here, in this passage, only the path of stream-entry is meant. Path knowledge, like maturity knowledge, lasts only for one moment of consciousness, being followed by the fruition knowledge resulting from it, which may repeat itself many times and may also be deliberately entered into by way of the “attainment of fruition” (see No. 17).
44.
That means that Nibbana has now become an object of direct experience, and is no longer a mental construct of conceptual thinking.
45.
The knowledge of reviewing defilements still remaining, does not obtain at the stage of arahantship where all defilements have been eliminated. It may occur, but not necessarily so, at the lower three stages of stream-entry, etc.
46.
See Note 43.
47.
The five spiritual faculties (indriya) are: faith, energy, mindfulness, concentration, and wisdom. For details see The Way of Wisdom by Edward Conze (BPS Wheel No.65/66).

The Venerable Mahasi Sayadaw  

Mahasi Sayadaw, the Venerable U Sobhana Mahathera, was the son of U Kan Htaw and Daw Shwe Ok of Seikkhun village, which is about seven miles to the west of Shwebo Town, a one-time capital of the founder of the last Burmese dynasty. He was born on the third waning of the month of second Waso in the year 1266 of the Burmese Era (29 July 1904). At the age of six, he began his studies at a monastic school in the same village, and at the age of twelve he was ordained a samanera (novice). On reaching the age of twenty, he was ordained a bhikkhu on the fifth waning of the month of Tazaungmon in the year 1285 of the Burmese Era (23 November 1923). He then passed the Government Pali examinations in all the three classes of Pathamange, Pathamalat and Pathamagyi in the following three successive years.

In the fourth year after his bhikkhu ordination, he proceeded to Mandalay — a former capital of Burma — where he continued his further studies in the Khinmagan Kyaung Taik under various monks of high scholastic fame. In the fifth year he went to Moulmein where he took up the work of teaching the Buddhist scriptures at a monastery known as Taung Waing Galay Taik Kyaung.

In the eighth year after his ordination, he and another monk left Moulmein equipped with the bare necessities of a bhikkhu (i.e., almsbowl, a set of three robes, etc.) and went in search of a clear and effective method in the practice of meditation. At Thaton he met the well-known meditation instructor, the Venerable U Narada, who is also known as “Mingun Jetawun Sayadaw the First.” He then placed himself under the guidance of the Sayadaw and at once proceeded with an intensive course of meditation.

After this practical course of meditation he returned to Moulmein and continued with his original work of teaching Buddhist scriptures. He sat for the Pali Lecturership Examination held by the Government of Burma in June 1941 and succeeded in passing completely at the first attempt. He was awarded the title of Sasanadhaja Siri Pavara Dhammacariya.

In the year 1303 of the Burmese Era (1941) and in the eighteenth year of his bhikkhu ordination he returned to his native village (Seikkhun) and resided at a monastery known as “Maha-Si Kyaung” because a drum (Burmese: si) of unusually big (maha) size is housed there. He then introduced the systematic practical course of Satipatthana meditation. Many people, bhikkhus as well as laymen, gathered round him and took up the strict practical course, and were greatly benefited by his careful instructions. They were happy because they began to understand the salient features of Satipatthana and had also learned the proper method of continuing the practice by themselves.

In the year 1311 B.E. (1949) the then Prime Minister of Burma, U Nu, and Sir U Thwin, executive members of the Buddha Sasananuggha Association, requested the Venerable Mahasi Sayadaw to come to Rangoon and give training in meditative practice. In his twenty-sixth year of bhikkhu ordination, he therefore went to Rangoon and resided at the Thathana Yeiktha, the headquarters of the Association, where since then intensive training courses have been held up to the present day.

Over 15,000 persons have since been trained in that center alone and altogether over 200,000 persons have been trained throughout Burma, where there are more than 100 branches for the training in the same method. This method has also spread widely in Thailand and in Sri Lanka.

Mahasi Sayadaw was awarded the title of Agga-Maha-Pandita in the year 1952.

He carried out the duties of the Questioner (pucchaka) at the Sixth Buddhist Council (Chattha Sangayana) held at Rangoon for two years, culminating in the year 2500 of the Buddhist Era (1956). To appreciate fully the importance of this role it may be mentioned that the Venerable Maha-Kassapa, as Questioner, put questions at the First Council held three months after the passing away of the Buddha. Then the Venerable Upali and the Venerable Ananda answered the questions. At the Sixth Council, it was Tipitakadhara Dhammabhandagarika Ashin Vicittasarabhivamsa who answered the questions put by the Venerable Mahasi Sayadaw. The Venerable Mahasi Sayadaw was also a member of the committee that was responsible, as the final authority, for the codification of all the texts passed at the Sixth Council.

He has written several books on meditation and the following notable works may be mentioned.

(1) Guide to the Practice of Vipassana Meditation (in Burmese) — 2 volumes.

(2) Burmese translation of the Maha-satipatthana Sutta, with notes.

(3) Visuddhiñana-katha (in Burmese and Pali).

(4) Burmese translation of the Visuddhimagga, with notes.

(5) Burmese translation of the Visuddhimagga Maha-Tika, with notes — 4 volumes.

(6) Paticca-Samuppada (Dependent Origination) — 2 volumes.

A large number of his discourses, based on the Pali Suttas, have been translated into English and published by the Buddha Sasananuggha Association (16 Hermitage Road, Kokkine, Rangoon, Myanmar (Burma)).

Mahasi Sayadaw passed away on 14 August 1982 following a brief illness.

Practical Vipassana Meditational Exercises


By Ven. Mahasi Sayadaw

Practice of Vipassana or Insight Meditation is the effort made by the meditation to understand correctly the nature of the psycho-physical phenomena taking place in his own body. Physical phenomena are the things or objects which one clearly perceives around one. The whole of one’s body that one clearly perceives constitutes a group of material qualities [rupa]. Psychical or mental phenomena are acts of consciousness or awareness [nama]. These [nama-rupas] are clearly perceived to be happening whenever they are seen, heard smelt, tasted, touched, or thought of. We must make ourselves aware of them by observing, hearing, hearing, “smelling, smelling, tasting, tasting” touching, touching, ‘or thinking, thinking’.

Every time one sees, hears, smells, tastes, touches, or thinks, one should make a note of the fact. But in the beginning of one’s practice one cannot make a note of every one of these happenings. One should, therefore, begin with noting those happening which are conspicuous and easily perceivable.

With every act of breathing, the abdomen rise and fall, which is always evident. This is the material quality known as vayodhatu [the element of motion]. One should begin by noting this movements, which may be done by intently observing the abdomen in mind. You will find the abdomen rising when you breathe in, and falling when you breathe out. The rising should be noted mentally as rising, and the falling as falling. If the movement is not evident by just nothing it mentally, touch the abdomen with the palm of your hand. Do not alter the manner of your breathing, Neither slow it down, nor make it faster. Do not breathing too vigorously, either. You will tire if you change the manner of your breathing, Breathe steadily as usual and note the rising and falling of the abdomen as they occur, Note it mentally, not verbally.

In Vipassana meditation, what’s your name or say doesn’t matter. What really matters is to know or perceive. While noting the rising of the abdomen, do so from the beginning to the end of the movement just as if you are seeing it with your eyes. Do the same with the falling movement. Note the rising movement in such a way that your awareness of it is concurrent with the movement itself. The movement and the mental awareness of it should coincide in the same way as a stone thrown hitting the same goes for the target. The falling movement.

Your mind may wander else where while you are noting the abdominal movements. This must also be noted by mentally saying wandering, wandering. When this has been noted once or twice, the mind stops wandering, in which case you go back to noting the rising and falling of

the abdomen, if the mind reaches somewhere, note it as ‘reaching, reaching’. Then go back to the rising and falling of the abdomen. If you imagine meeting somebody, note it as meeting, meeting’. Then back to the sing and falling. If you imagine meeting and talking to somebody, note it as ‘talking, talking’.

In short, whatever thought or reflection occurs should be noted. If you imagine, note it as ‘imagine. If you think, ‘thinking’. if you plan, ‘planning’. If you perceive, ‘perceiving’. If you reflect, ‘reflecting’. If you feel happy, ‘happy’. If you feel bored, bored’. If you feel glad, ‘glad’. If you feel disheartened, ‘disheartened’. Noting all these acts off consciousness is called Cittanupassana. Because we fail to note these acts of consciousness, we tend to identify whit a person or individual. We tend to think that it is “”I” who is imagining, thinking, planning, knowing (or perceiving). We think that there is a person who from childhood onwards has been living and thinking. Actually, no such person exists. There are instead only these continuing and successive acts of consciousness. That is why we have to note these acts of consciousness and know them for what they are. That is why we have to note each and every act of consciousness as it arises. When so noted, they tends to disappear. We then go back to noting the rising and falling of the abdomen.

When you have sat meditating for long, sensations of stiffness and heat will arise in your body. These are to be noted carefully too. Similarly with sensations of pain and tiredness. All of these sensations are dukkhavedana (feeling of unsatisfactoriness) and noting them is vedananupassana. Failure or omission to note these sensations makes you think, “I am stiff, I am feeling hot, I am in pain. I was all right a moment ago. Now I am uneasy with these unpleasant sensations.” The identification of these sensations with the ego is mistaken. There is really no “I” involved, only a succession of one new unpleasant Sensation after another. It is just like a continuous succession of new electrical impulses that light up electric lamps. Every time unpleasant contacts are encountered in the body, unpleasant sensations arise one after another. These sensations should be carefully and intently noted, whether they are sensations, of heat or of pain. In the beginning of the yogis meditational practice, these sensation may tend to increase and lead to a desire to change his posture. This desire should be noted, after which the yogi should go back to noting the sensations of stiffness, heat, etc. patience leads to Nibbana,’ as the saying goes. This saying is most relevant in meditation effort. One must be patient in meditation. If one shifts or changes one’s posture too often because one cannot be patient with the sensation of stiffness or heat that arises, samadhi [good concentration] cannot develop. if samadhi cannot develop, Insight cannot result and there can be no attainment of

magga [the path that leads to Nibbana], phala [the fruit of that part] and Nibbana. That is why patience is needed in meditation. It is mostly patience with unpleasant sensations in the body like stiffness, sensations of heat and pain, and other sensations that are hard to bear. One should not immediately give up one’s meditation on the appearance of such sensations and change one’s meditational posture. One should go on patiently, just noting them as stiffness, stiffness’ or ‘hot, hot’. Moderate sensations of these kinds will disappear if one goes on nothing them patiently. When concentration is good and strong, even intense sensations tend to disappear. One then reverts to noting the rising and falling of the abdomen.

One will of course have to change one’s posture if the sensations do not disappear even
After one has noted them for a long time, and if on the other have they become unbearable. One should then begin noting them as ‘wishing to change, wishing to change’. If the arm rises, note it as ‘rising, rising’. If it moves, note it as ‘moving, moving.’ This change should be made gently and noted as ‘rising, rising,’ ‘moving, moving’ and ‘touching’. If the body sways, ‘swaying, swaying’. If the foot rises, ‘rising, rising’. If it moves, ‘moving, moving’ If it drops, ‘dropping, dropping’. If there is no change, but only static rest, go back to noting the rising and falling of the abdomen. There must be no intermission in between, only continuity between a preceding act of noting and a succeeding one, between a preceding samasdhi [state of concentration] and a succeeding one, between a preceding act of intelligence and a succeeding one. Only then will there be successive and ascending stages of maturity in the yogi’s state of intelligence. Megga and mala nana [knowledge of the path and its fruition] are attained only when there is this kind of gathering momentum. The meditative process is like that of producing fire by energetically and unremittingly rubbing two sticks of wood together so as to attain the necessary intensity of heat [and the flame arises].

In the same way, the noting in Vipassana meditation should be continual and unremitting, without any resting interval between acts of noting whatever phenomena may arise, for instance, if a sensation of itchiness intervenes and the yogi desires to scratch because it is hard to bear, both the sensation and the desire to get rid of it should be noted, without immediately getting rid of the sensation by scratching.

If one goes on perservingly noting thus, the itchiness generally disappears, in which case one reverts to noting the rising and falling of the abdomen. If the itchiness does not in fact disappear, one has to ofcourse eliminate it by scratching. But first, the desire to do so should be noted. All the movements involved in the process of eliminating this sensation should be noted, especially the touching, pulling and pushing,and scratching movements, with and eventual reversion to noting the rising and falling of the abdomen.

Every time you make a change of posture, you begin with noting your intention or desire to make the change, and go onto noting every movement closely, such as rising from the sitting posture, raising the arm moving and stretching it, you should make the change at the same time as noting the movements involved. As your body sways forward, note it. As you rise, the body become light and rises, concentrating your mind on this you should gently note it as ‘rising, rising’. The yogi should behave as if he were a weak invalid. People of normal health rise easily and quickly or abruptly, not so with feeble invalids, who do so slowly and gently. The same is the case with people suffering from ‘back-ache’ who rise gently so their back hurts less ( lest the back hurt and cause pain.)

So also with meditating yogis. They have to make their changes of posture gradually and gently; only then will mindfulness, concentration and insight be good. Begin therefore with gentle and gradual movements. When rising, the yoga must do so gently like an invalid, at the same time noting it as rising, rising. Not only this; though the eye sees, the yogi must act as if he does not see. Similarly when the ear hears. While meditating, the yogi’s concern is only to note. What he sees and hears are or his concern. So whatever strange or striking things he may see or hear. He must behave as if he does not see or hear them, merely noting carefully.

When making bodily movements, the yoga should do so gradually as if he were a weak invalid, gently moving his arms and legs, bending or stretching them, bending down the head and bringing it up. All these movements should be made gently. When rising from the sitting posture, he should do so gradually, noting it as “rising, rising” When straightening up and standing, noting it as “standing, standing”. When looking here and there, noting as “looking, seeing”. When walking noting the steps, whether they are taken with the right or the left foot. You must be aware of all the successive movements involved, from the raising of the foot to the dropping of it. Note each step taken, whether with the right foot or the left foot. This is the manner of noting when one walks fast.

If will be enough if you note thus when walking fast and walking some distance. When walk slowly or doing the cankama walk [waling up and down], three movements should be noted in each step; when the foot is raised, when it is pushed forward, and when it is dropped. Begin with noting the raising and dropping movements. One must be properly aware of the raising of the foot, similarly, when the foot is dropped, one should be properly aware of the ‘heavy’ falling of the foot.

One must walk, noting it as raising, dropping’ with each step. This noting will become easier after above, as ‘raising, pushing forward, dropping,. In the beginning, it will suffice to note one or two movements only, thus’right step, left step’ when walking fast and ‘raising, dropping’when walking slowly. If when walking thus, you want to sit down, note as wanting to sit down, wanting to sit down’. When actually sitting down, concentratedly note the heavy’ falling of your body. When you are seated, note the movements involved in arranging your legs and arms. When there are no such movements, but just a stillness (staticrest) of the body, note the rising and falling of the abdomen. While noting thus and if stiffness of your limbs and sensations of heat in any part of your body arise, go on to note them. Then back to “rising, falling”. While noting thus and if a desire to lie down arises, note it and the movements of your legs and arms as you lie down. The raising of the arm., the moving of it, the resting of the elbow on the floor, the swaying of the body, the stretching of legs, the listing of the body as one slowly prepares to lie down, all these movements should be noted.

the path and its fruition). When samadhi (concentration) and nana (insight) are strong, the distinctive knowledge can come at any moment. It can come in a single “bend” of the arm or in a single “stretch of the arm. Thus it was that the Venerable Ananda became an arahat.
The Ven.Ananda was trying strenuously to attain Arahatship over night on the eve
Of the first Buddhist council.He was practising the whole night a form of Vipassana meditation
Known as kayagatasati, noting his steps,right and left,raising,pyshing forward and dropping of the feet;noting,happening by happening by happening,the mental desire to walk and the physical movement involved in walking. Although this went on till it was nearly dawn,he had mot yet succeeded in attaining Arahatship. Realizing that he has practiced the walking meditation to excess and that, in order to balance samadhi(concentration)and viriya (effort), He should practice meditation in the lying posture for a while, he entered his chamber. He sat on the couch and then lay himself down. While doing so and noting ‘lying, lying’ he attained Arahatship in an instant.

The Ven.Ananda was only a sotapanna (that is ,a stream winner or one who has attained the first stage on the path to Nibbana)before he thus lay homself down. From sotapannahood, he continued to meditate and reached sakadagamihood(that is, the condition of the once-retuner or one who has attained the third stage on the path)and arahatship (that is the condition of the noble one who has attained the last stage on the path.) Reaching these three successive stages of the higher path took only a little while. just think of this example of the Ven.ananda’s attainment of arahatship. Such attainment can come at any moment and need not take long. That is why the yogi should note with diligenceall the time. He should not relax in his noting, thinking “this little lapse should not matter much.” All movements involved in lying down and arranging the arms and legs should be carefully and unremittingly noted. If there is no movement, but only stillness(of the body),go back to noting the rising and falling of the abdomen. Even when it is getting late and time to sleep, the yoga should not go to sleep yet, dropping his noting. A really serious and energetic yogi should practise mindfulness as if he were forgoing his sleep altogether. He should go on meditating till he falls asleep. If the meditation is good and has the upper hand, drowsiness has the upper hand he will not fall asleep. If, on the other hand, he will fall asleep. When he feels sleepy, he should note it as ‘sleepy, sleepy’. If his eyelids drop, ‘dropping’ if they become heavy or leaden ‘heavy’, if the eyes become smarting, ‘smarting’ Nothing thus, the drowsiness may pass and the eyes become clear again.

The yoga should then note that as “clear, clear” and go on to note the rising and falling of the abdomen. However perseveringly the yogi may go on meditating, if real drowsiness intervenes, he does fall asleep. It is not difficult to fall asleep; in fact. It is easy if you meditate in the lying posture, you gradually become drowsy and eventually fall asleep. That is why the beginner in meditation should not meditate too much in the lying posture. He should meditate much in the lying posture. He should meditate much more in the sitting posture and walking But as it grows late and becomes time to sleep, he should meditate in the lying position, noting the rising and falling movements of the abdomen He will then a naturally (automatically) fall asleep.

The time he is asleep is the resting time for the yogi. But for the really serious yogi, he should limit his sleeping time to about four hours. This is the midnight time permitted by the Buddha. Four hours sleep is quite enough. If the beginner in meditation thinks that four hours’sleep is not though for his health, he may extend it to five or six hours. Six hours’sleep is clearly enough for one’s health. When the yogi awakens, he should at once resume noting. The yoga who is really bent on attaining magga and phala nana, should rest from meditational effort only when he is asleep. At other times, in his waking moments, he should be noting contnuously and without rest, That is why, as soon as he awakens, he should note the awakining state of his mind as’awakening, awakening’. If he cannot yer make himself aware of this, he should begin noting the rising and galling of the abdomen. If he intends to get up from bed, he should note it as ‘intending to get up, intending to get up’. He should then go on to note the changing movements he makes as he arrages his arms and legs. When he raises his head and rises, noting it as ‘rising, rising’. When he is seated,noting as,sitting,sitting.

If he makes any changing movement as he arranges his arms and legs, all of these movements should also be noted.If there are no such changes, but only a sitting quietly, he should revert to noting the rising and falling movements of the abdomen.

One should also note when one washes one’s face and when one takes a bath. As the movements involved in these acts are rather quick, as many of them should be noted as possible. There are then acts of dressing, of tidying up the bed, of opening and closing the door; all these should also be noted as closely as possible. When the yoga has his meal and looks at the meal-table, he should note it as “looking, seeing.” When he extends his arm towards the food, touches it, collects and arranges it, handles it and brings it to his mouth, bends his head and puts the morsel of food into his mouth, drops his arm and raises his head again, all these movements should be duly noted. (This way of noting is in accordance with the Burmese way of taking a meal. Those who use fork and spoon or chopsticks should note the movements in an appropriate manner.)

When he chews the food. He should note it as ‘chewing, chewing.’ When he comes to know the taste of the food. He should note it as ‘knowing knowing.’ As he relishes the food and swallows it, as the food goes down his throat, he should note all these happenings. This is how the yogi should note as he takes one morsel after another of his food. As he takes his soup, all the movements involved such as extending of the arm, handling of the spoon and scooping with it and so on, all these should be noted. To note thus at meal-time is rather difficult as there are so many things to observe and note. The beginning yoga is likely to miss several things which he should note, but he should resolve to note all. He cannot of course help it if he overlooks and misses some, but as his samadhi (concentration) becomes strong, he will be able to not closely all these happenings. Well, I have mentioned so many things for the yogi to note. But to summarize, there are only a few things to note. When walking fast, note as ‘right step,’ left step.’ And as raising, dropping’ When walking slowly. When sitting quietly, just note the rising and falling of the abdomen. Note the same When you are lying , if there is nothing particular to note. While noting thus and if the mind wanders, note the acts of consciousness that arise. Then back to the rising and falling of the abdomen note also the sensations of stiffness pain and ache, and itchiness as they arise. Then back to the rising and falling of the abdomen. Note also, as they arise, the bending and stretching and moving of the limbs, bending and raising of the head, swaying and straightening of the body. Then back to the rising and falling of the abdomen. Beginner in meditation encounters the same difficulty, but as he becomes more practiced, he becomes aware of every act of mind-wandering till eventually the mind does not wander any more. The mind is then riveted on the ofject of its attention, the act of mindfulness becoming almost simulaneous with the object of its attention such as the rising and falling of the abdomen. (In other words the rising of the abdomen becomes concurrent with the act of nothing it, and similarly with the falling of the abdomen. (In other words the rising of the abdomen becomes concurrent with the act of noting it, and similarly with the falling of the abdomen.)

The physical object of attention and the mental act of noting are occurring as a pair. There is in this occurrence no person or individual involved, only this physical object of attention and the mental act of noting occurring as a pair. The yogi will in time actually and personally experience these and falling of the abdomen he will come to distinguish the rising of the abdomen as physical phenomenon and the mental act of noting it as psychological phenomenon; sumultaneous occurrence in pairs of these psycho-physical phenomena.

Thus, with every act of noting, the yogi will come to know for himself clearly that there are only the material quality which is the object of awareness or attention and the mental quality that makes a note of it. This discriminating knowledge is called namarupa-paricheda-nana. It is important to gain this knowledge corredtly. This will be succeeded, as the yogi goes on by the knowledge that distinguishes between the cause and its effect, which knowledge is called paccayapariggaha-nana. As the yogi goes on noting, he will see for himself that wat arises passes away after a short while. Ordinary people assume that both material and mental phenomena go on lasting throughtut life, that is, from youth to adulthood. In fact, that is not so. There is no phenomenon that lasts forever. All phenomena arise and pass away so rapidly that they do not even last the twinkling of an eye. The yogi will come to know this for himself as he goes on nothing. He will then become convinced of the impermanence of all such phenomena. Such conviction is called anicca nupassan-nana.

This knowledge will be succeed by dukkhanupassana-nana which realizes that all this impermanence is suffering. The yogi is also likely to encounter all kinds of hardship in his body, which is just an aggregate of sufferings. This is also dukkhanupassana-nana. Next, the yogi will be come convinced that all these psycho-physical phenomena are occurring on their own accord, following nobody’s will and nobody’s will and subject to nobody’s control. They constitute no individual or ego-entity. This realization is anatta nupassanna nana.

When, as he goes on meditating, the yogi comes to realize firmly that all these phenomena are anicca, dukkha and anatta, he will attain Nibbana. All the former Buddhas, Arahats and Aryas realized Nibbana follwing this very path. All meditating yogis should recognize thatthey themselves are now on this satipatthana path, in fulfilment of their wish for attainment of magga-nana (knowledge of the path), phala-nana (knowledge of the fruition of the path) and Nibbana-dhamma, and following the ripening of their parami perfection of virtue. The should feel glad at this and at the prospect of experiencing the noble kind of samadhi (tranquillity of mind brought abourt by concentration) and nana (supramundane knowledge or wisdom) experienced by the buddhas, Arahats and Aryas and which they themselves have never experience before.

It will bot be long before they will experience for themselves the magga-nana, Phata-nana and Nibbana dhamma experienced by the Buddhas, arahats and Aryas. As a matter of fact, these may be experienced in the space of a month or of twenty or fifteen days of their meditational practice Those whose parami is exceptional may experience these dhammas even within seven days. The yogi should therefore rest content in the faith that he will attain these dhammas in the time specified above, that he will be freed of askka ya-ditthi (ego-belief) and vicikiccha (doubt or uncertainty) and saved from the danger of rebirth in the nether worlds. He should go on with his meditational practice in this faith.

May you all be able to practice meditation well and quickly attain that nibbana wich the Buddhas, Arathats and arayas have experienced.

相应部·35六处相应

目录

4.六 处 篇

S.35.第一 六处相应

第一 根本五十[经]品

S.35.1.无常(一)内

《杂阿含195-196经》

一 如是我闻。尔时，世尊住舍卫城祇陀林给孤独长者之游园。

二 于此处，世尊言诸比丘曰：「诸比丘！」。诸比丘奉答世尊曰：「大德！」

三 世尊作是言：「诸比丘！眼为无常，凡无常者，其为苦，凡苦者，是无我，凡无我者，是：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

四 耳是无常，凡无常者……

五 鼻是无常，凡无常者……

六 舌是无常，凡无常者……

七 身是无常，凡无常者……对此应如是以正智慧如实观。

八 意是无常，凡无常者，是苦。凡苦者，是无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

IV,2. 九 诸比丘！如是观者，有闻之圣弟子厌嫌于眼、厌嫌于耳、厌嫌于鼻、厌嫌于舌、厌嫌于身、厌嫌于意，由厌嫌而离欲，由离欲而得解脱，由于解脱「我解脱」之智生。证知：生已尽、梵行已成、应作已作、更不来如是之生。」

S.35.2.苦(一)内

《杂阿含195-196经》

※三 「诸比丘！眼是苦，凡苦者，是无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

四~七 耳是苦……鼻是苦……舌是苦……身是苦……

八 意是苦，凡苦者，是为无我，凡无我者，是为：「此非我所、此非我、此非我之我。」对此应如是以正智慧如实观。

九 诸比丘！如是观者，多闻之圣弟子证知……更不来如是之生。」

S.35.3.无我(一)内

《杂阿含195-196经》

※三 「诸比丘！眼是无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

四~七 耳是无我……鼻是无我……舌是无我……身是无我……

八 意是无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

九 诸比丘！如是观者，多闻之圣弟子证知……更不来如是之生。」

S.35.4.无常(二)外

《杂阿含195-196经》

IV,3.※三 「诸比丘！色是无常，凡无常者，是为苦，凡苦者，是为无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

四~七 声……香……味……触[1]……

八 法是无常，凡无常者，是为苦，凡苦者，是为无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

九 诸比丘！如是观者，多闻之圣弟子厌嫌于色、厌嫌于声、厌嫌于香、厌嫌于味、厌嫌于触、厌嫌于法，由厌嫌而离欲，由离欲而得解脱，谓于解脱「我解脱」之智生。证知：生已尽、梵行已成、应作已作、更不来如是之生。」

注1 photthabba译为「所触者」较正确，但倣旧来之译例，唯译为触。

S.35.5.苦(二)外

※三 「诸比丘！色是苦，凡苦者，是为无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

四~七 声是……香是……味是……触是……

八 法是苦，凡苦者，是为无我，凡无我者是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

九 诸比丘！如是观者，多闻之圣弟子证知……更不来如是之生。」

S.35.6.无我(二)外

《杂阿含195-196经》

※三 「诸比丘！色是无我，凡无我者，是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如窦观。

四~七 声是……香是……味是……触是……

八 法是无我，凡无我者是为：「此非我所，此非我，此非我之我。」对此应如是以正智慧如实观。

九 诸比丘！如是观者，多闻之圣弟子证知……更不来如是之生。」

IV,4.

S.35.7.无常(三)内

《杂阿含195、333经》

※三 「诸比丘！过去、未来之眼是无常，何况现在之眼耶？诸比丘，如是观者，多闻之圣弟子，对过去之眼无所期望，于未来之眼亦无悦乐，于现在之眼为厌嫌、为离欲、为灭尽而履行[道]。

四~五 过去、未来之耳是无常……过去、未来之鼻是无常……

六 过去、未来之舌是无常，何况于现在之舌耶？诸比丘！如是观者，多闻之圣弟子对过去之舌无所期望，对未来之舌亦不悦乐，于现在之舌为厌嫌、为离欲、为灭尽而履行[道]。

七 过去、未来之身是无常……

八 过去、未来之意是无常，何况于现在之意耶？诸比丘！如是观者，多闻之圣弟子，对过去之意无所期望，对未来之意不生悦乐，于现在之意为厌离、为离欲、为灭尽而履行[道]。」

S.35.8.苦(三)内

《杂阿含195、333经》

※三~七 「诸比丘！过去、未来之眼是苦，何况现在之眼耶？诸比丘！如是观者，多闻之圣弟子，对过去之眼无所期望，于末来之眼不生悦乐，于现在之眼为厌嫌、为离欲、为灭尽而履行[道]。过去、未来之耳是……过去未来之鼻是……过去未来之舌是……过去末来之身是……

八 过去、未来之意是苦，何况于现在之意耶？诸比丘！如是观者，多闻之圣弟子，对过去之意无所期望，于未来之意不生悦乐，于现在之意为厌嫌、用离欲、为灭尽而履行[道]。」

S.35.9.无我(三)内

《杂阿含195、333经》

IV,5.※三 「诸比丘！过去、未来之眼是无我，何况现在之眼耶？诸比丘！如是观者，多闻之圣弟子，对过去之眼无所期望，于未来之眼不生悦乐，于现在之眼为厌嫌、为离欲、为灭尽而履行[道]。

四~七 过去、未来之耳是……过去、未来之鼻是……过去、未来之舌是……过去、未来之身是……

八 过去、未来之意是无我，何况于现在之意即？诸比丘！如是观者，多闻之圣弟子，对过去之意无所期望，于未来之意不悦乐，于现在之意为厌嫌、为离欲、为灭尽而履行[道]。」

S.35.10.无常(四)外

《杂阿含195、208、333经》

※三 「诸比丘！过去、未来之色是无常，何况现在之色耶？诸比丘！如是观者，多闻之圣弟子，对过去之色无所期望，于未来之色不生悦乐，于现在之色为厌嫌、为离欲、为灭尽而履行[道]。

四~七 过去、未来之声是……过去、未来之香是……过去、未来之味是……过去、未来之触是……

八 过去、未来之法是无常，何况现在之法耶？诸比丘！如是观者，多闻之圣弟子，对过去之法无所期望，于末来之法不生悦乐，于现在之法为厌嫌、为离欲、为灭尽而履行[道]。」

S.35.11.苦(四)外

《杂阿含195、208、333经》

※三 「诸比丘！过去、未来之色是苦，何况于现在之色耶？诸比丘！如是观者，多闻之圣弟子，对过去之色无所期望，于未来之色不生悦乐，于现在之色为厌嫌、为离欲、为灭尽而履行[道]。

IV,6. 四~七 过去、未来之声是……过去、未来之香是……过去、未来之味是……过去、未来之触是……

八 过去、未来之法是苦，何况于现在之法耶？诸比丘！如是观者，多闻之圣弟子，对过去之法无所期望，于未来之法不生悦乐，于现在之法为厌嫌、为离欲、为灭尽而履行[道]。」

S.35.12.无我(四)外

《杂阿含195、208、333经》

※三 「诸比丘！过去、未来之色是无我，何况于现在之色耶？诸比丘！如是观者，多闻之圣弟子，对过去之色无所期望，于未来之色不生悦乐，于现在之色为厌嫌、为离欲、为灭尽而履行[道]。

四~七 过去、未来之声是……过去、未来之香是……过丢、未来之味是……过去、未来之触是……

八 过去、未来之法是无我，何况于现在之法耶？诸比丘！如是观者，多闻之圣弟子，对过去之法无所期望，于未来之法不生悦乐，于现在之法为厌嫌、为离欲、为灭尽而履行[道]。」

无常品第一 [终]

其摄颂：

无常苦无我，

依无常说三，

各各有内外。

第二 双双品

S.35.13.由于正觉(一)

一 舍卫城。

IV,7. 二 「诸比丘！余正觉以前，为未成正觉之菩萨[时]，生如是念：「以何为眼之甘味？以何为患难？以何为出离？何为耳之……何为鼻之……何为舌之……何为身之……何为意之甘味？何为患难？何为出离？」

三~七 诸比丘！余生如是念：「凡缘眼所起之安乐喜悦，是眼之甘味。凡眼之无常、苦、变坏法，此为眼之患难。凡对眼制止欲贪、舍去欲贪，此为眼之出离。凡耳……凡鼻……凡舌……凡身……

八 凡缘意所起之安乐喜悦，此为意之甘味。凡意之无常、苦、变坏之法，此为意之患难。凡对意制止欲贪，舍去欲贪，此为意之出离。」

九 诸比丘！余不如实知如是此等内六处之甘味为甘味，患难为患难，出离为出离时，诸比丘！其间，余于含括天、魔、梵世界，于含括沙门、婆罗门、天人，不曾宣示无上正等觉。

一○ 诸比丘！余因如实知如是此等内六处之甘味为甘味，患难为患难，出离为出离，诸比丘！依此，余于含括天、魔、梵世界，于含括沙门、婆罗门、天人，则宣示无上正等觉。

IV,8. 一一 而于余起智与见：「确实余心解脱，此为余最后之生，而无再生也。」」

S.35.14.由于正觉(二)

※二 「诸比丘！余正觉以前，为未成正觉之菩萨[时]，以生如是念：「以何为色之甘味？以何为患难？以何为出离？以何为声之……以何为香之……以何为味之……以何为触之……以何为法之甘味？以何为患难？以何为出离？」

三 诸比丘，余如是念：「凡缘色所起之安乐喜悦，此为色之甘味。凡色之无常、苦、变坏之法，此为色之患难。凡对色制止欲贪、舍去欲贪、此为色之出离。

四~七 凡以声……凡以香……凡以味……凡以触……

八 凡缘法所起之安乐喜悦，此为法之甘味，凡法之无常、苦、变坏之法，此为法之患难。凡对法制止欲贪、舍去欲贪、此为法之出离。

九~一○ 诸比丘！余未如实知如是此等外六处之甘味为甘味，患难为患难，出离为出离时，其间，余于含括天、魔、梵世界，于含括沙门、婆罗门、天人，不曾宣示无上正觉……则宣示……

一一 而于余起智与见：「确实余心解脱，此为余最后之生，而无再生也。」」

S.35.15.由于甘味(一)

《杂阿含243-244经》

IV,9.※二 诸比丘！余寻觅巡行眼之甘味，终于发见眼之甘味，此余以智慧善观眼之甘味故。诸比丘！余寻觅巡行眼之患难，诸比丘！余终于发见眼之患难，此余以智慧善观眼之患难故。诸比丘！余寻找巡行眼之出离，终于发见眼之出离，此余以智慧善观眼之出离故。

三~六 诸比丘！余耳之……诸比丘！余鼻之……诸比丘！余舌之……诸比丘！余身之……

七 诸比丘！余寻觅巡行意之甘味，终于发见意之甘味，此余以智慧善观意之甘味故。诸比丘！余寻觅巡行意之患难，终于发见意之患难，此余以智慧善观意之患难故。诸比丘！余寻觅巡行意之出离，终于发见意之出离，此余以智慧善观意之出离故。

八~九 诸比丘！余不能如实知此等内六处之甘味为甘味，患难为患难，出离为出离时，诸比丘！其间，余于含括天、魔、梵世界，于含括沙门、婆罗门、天人，不曾宣示无上正觉。……则宣示……

一○ 而于余起智与见：「确实余心解脱，此为余最后之生，而无再生。」」

S.35.16.由于甘味(二)

《杂阿含243经》

IV,10.※二 「诸比丘！余寻觅巡行色之甘味终发见色之甘味，此余以智慧善观色之甘味故。诸比丘！余寻觅巡行色之患难，终于发见色之患难，此余以智慧善观色之患难故。诸比丘！余寻觅巡行色之出离，终于发见色之出离，此余以智慧善观色之出离故。

三~六 诸比丘！余声之……香之……味之……触之……

七 诸比丘！余寻觅巡行法之甘味，终于发见法之甘味，此余以智慧善观法之甘味故。诸比丘！余寻觅巡行法之患难，终于发见法之患难，此余以智慧善观法之患难故。诸比丘！余寻觅巡行法之出离，终于发见法之出离，此余以智慧善观法之出离故。

八~九 诸比丘！余未如实知此等外六处之甘味为甘味，患难为患难，出离为出离时，诸比丘！其间，余于含括天、魔、梵之世界，于含括沙门、婆罗门、天人，不曾宣示无上正觉……则宣示……

一○ 而于余起智与见：「确实余心解脱，此为余最后之生，而无再生。」」

S.35.17.若无者(一)

《杂阿含243经》

※二 「诸比丘！若于此眼无甘味者，此等有情则于眼无爱着。然诸比丘！于眼有甘味故，有情于眼有爱着。

三 诸比丘！若于此眼无患难者，此等有情则于眼无厌嫌。然诸比丘！于眼有患难故，有情于眼有厌嫌。

四 诸比丘！若于此眼无出离者，此等有情则于眼无出离。然诸比丘！于眼有出离故，有情出离于眼。

五~七 诸比丘！若于此耳无甘味者，则……患难……无出离者……

IV,11.八~一○ 诸比丘！若于此鼻无甘味者，则……患难……无出离者……

一一~一三 诸比丘！若于此舌无甘味者，则……患难……无出离者……

一四~一六 诸比丘！若于此身无甘味者，则……患难……无出离者……

一七 诸比丘！若于此意无甘味者，此等有情则于意无爱着。然诸比丘！于意有甘味故，有情则于意有爱着。

一八 诸比丘！若于此意无患难者，此等有情则于意无厌嫌。然诸比丘！于意有患难故，有情则厌嫌于意。

一九 诸比丘！若于此意无出离者，此等有情则于意无出离。然诸比丘！于意有出离故，有情则出离于意。

二○ 诸比丘！诸有情未如实知此等内六处之甘味为甘味，患难为患难，出离为出离时，诸比丘！有情则含括天、魔、梵之世界，于含括沙门、婆罗门、天人，不得由集而令出离，离系、解放、以无取着之心过活。

IV,12.二一 然诸比丘！诸有情因如实知此等内六处之甘味为甘味，患难为患难，出离为出离。诸比丘！有情等则得含括天、魔、梵之世界，于含括沙门、婆罗门、天人，由集而令出离、离系、解放、以无取着之心过日。」

S.35.18.若无者(二)

《杂阿含243经》

※ 二 「诸比丘！若于此色无甘味者，此等有情则于眼无爱着。然诸比丘！因色有甘味故，有情爱着于色。

三 诸比丘！若于此色无患难者，此等有情则于色无厌嫌。然诸比丘！于色有患难故，有情则厌嫌于色。

四 诸比丘！若于此色无出离者，此等有情则于色无出离。然诸比丘！于色有出离故，有情则出离于色。

五~七 诸比丘！若于此声无甘味者……患难……无出离者……

八~一○ 诸比丘！若于此香无甘味者……患难……无出离者……

一一~一三 诸比丘！若于此味无甘味者……患难……无出离者……

一四~一六 诸比丘！若于此触无甘味者……患难……无出离者……

一七 诸比丘！若于此法无甘味者，此等有情则于法无爱着。然诸比丘！于法有甘味故，有情则于法有爱着。

一八 诸比丘！若于此法无患难者，此等有情则于法无厌嫌。然诸比丘！于法有患难故，有情则于法有厌嫌。

一九 诸比丘！若于此法无出离者，此等有情则于法无出离。然诸比丘！于法有出离故，有情则由法有出离。

IV,13.二○ 诸比丘！诸有情不如实知此等外六处之甘味为甘味，患难为患难，出离为出离时，诸比丘！诸有情则含括天、魔、梵之世界，于含括沙门、婆罗门、天人，不得由集而令出离、离系、解放、以无取着之心过日。

二一 然而，诸比丘！诸有情因如实知此外六处之甘味为甘味，患难为患难，出离为出离，则得含括天、魔、梵之世界，于含括沙门、婆罗门、天人，由集而令出离，离系、解放、以无取着之心过日。」

S.35.19.因欢悦(一)

《杂阿含194经》

※ 二 「诸比丘！欢悦于人之眼者，则为欢悦彼苦。欢悦于人之苦者，则不能离脱彼苦……人之耳……人之鼻……人之舌……人之身……欢悦于人之意者，则欢悦彼之苦。欢悦于人之苦者，则不得离脱彼之苦。

三 诸比丘！不欢悦于人之眼者，则不欢悦彼之苦。不欢悦人之苦者，此已由彼之苦离脱……人之耳……人之鼻……人之舌……人之身……不欢悦人之意者，则不欢悦于彼之苦。不欢悦人之苦者，此已由彼之苦离脱。」

S.35.20.因欢悦(二)

《杂阿含194经》

※ 二 「诸比丘！欢悦于人之色者，则欢悦于彼之苦。欢悦人之苦者，则未能离脱彼之苦。我谓：人之声……人之香……人之味……人之触……欢悦人之法者，则欢悦彼之苦。欢悦人之苦者，则不能离脱彼之苦。

14 三 诸比丘！不欢悦人之色者，则不欢悦彼之苦，不欢悦于人之苦者，此已由彼之苦离脱，我谓不欢悦于人之声……人之香……人之味……人之触……不欢悦人之法者，则不欢悦于彼之苦。予谓不欢悦人之苦者，此已由彼之苦解脱。」

S.35.21.因生起(一)

《杂阿含192-193经》

※ 二 「诸比丘！眼之生起、住立、出生、显现者，此即苦之生起、诸病之住立、老死之显现。

三~四 耳之生起……鼻之生起……

五~六 舌之生起……身之生起……

七 意之生起、住立、出生、显现者，此即苦之生起、诸病之住立、老死之显现。

八 诸比丘！眼之灭尽、息止、消失者，此即苦之灭尽、诸病之止息、老死之消失。

九~一三 耳之……鼻之……舌之……身之……意之灭尽、息止、消失者，此即苦之灭尽、诸病之息止、老死之消失。」

S.35.22.因生起(二)

《杂阿含192-193经》

※ 二 「诸比丘！色之生起、住立、出生、显现者，此即苦之生起、诸病之住立、老死之显现。

三~四 声之生起……香之生起……

五~六 味之生起……触之生起……

七 法之生起、住立、出生、显现者，此即苦之生起、诸病之住立、老死之显现。

八 诸比丘！色之灭尽、息止、消失者，此即苦之灭尽、诸病之息止、老死之消失。

IV,16.九~一三 声之……香之……味之……触之……法之灭尽、息止、消失者，此即苦之灭尽、诸病之息止、老死之消失。」

双双品第二 [终]

其摄颂：

正觉以云二，

甘味更有二，

若无者于二，

欢悦又更二，

生起亦云二，

此品因此，名为双双品。

第三 一切品

S.35.23.一切

《杂阿含319经》，cf. Mv.1.6.13.

一 舍卫城……于其处……曰：

二 「诸比丘！我用汝等说一切，且谛听。

三 诸比丘！何者为一切耶？眼与色、耳与声、鼻与香、舌与味、身与触、意与法是。诸比丘！此名之为一切。

四 诸比丘！若人有如是言：「余弃此之一切，令知他之一切[2]」者，则彼仅为言说，逢他人之问，则无能作答，则更陷于苦难。何以故？诸比丘！此犹如[对]相违之境[故]。」

注1 除此世尊所说之「一切」，而说示其他之「一切」

S.35.24.舍弃(一)

《杂阿含5、224-225、246经》

※ 二 「诸比丘！我为汝等说一切舍弃之法，且谛听。

三 诸比丘！以何为一切舍弃之法耶？

IV,16.四~八 诸比丘！眼应舍弃，色应舍弃，眼识应舍弃，眼触应舍弃，凡缘此眼触所生之受或乐、或苦、或非苦非乐，此亦应舍弃……耳应舍弃……鼻……舌……身……

九 意应舍弃，法应舍弃，意识应舍弃，意触应舍弃，凡缘此意触所生之受或乐、或苦、或非苦非乐，此亦应舍弃。

一○ 诸比丘！此为一切舍弃之法。」

S.35.25.舍弃(二)

《杂阿含224-225经》

※ 二 「诸比丘！我为汝等说，由知解、晓了一切而应舍弃之法，且谛听。

三 诸比丘！何者为由知解、晓了一切而应舍弃之法耶？

四~八 诸比丘！由知解、晓了于眼而应舍弃，由知解、晓了于眼识而应舍弃，由知解、晓了于眼触而应舍弃，凡缘此眼触所生之受，或乐、或苦、或非苦非乐者，于此亦应舍弃……耳是……鼻是……舌是……身是此……

九 由知解、晓了于意而应舍弃，由知解、晓了于意识而应舍弃，由知解、晓了于17 意触而应舍弃，凡缘此意触所生之受，或乐、或苦、或非苦非乐者，于此应舍弃。

一○ 诸比丘！此为由知解、晓了一切而应舍弃之法。」

S.35.26.晓了(一)

《杂阿含190-191、222-223经》

※ 二 「诸比丘！于一切不知解、不晓了、不离欲、不舍弃者，则不能尽苦。

三 诸比丘！对任何之一切，不知解、不晓了、不离欲、不舍弃者，则不得尽苦。

四~八 诸比丘！于眼不知解、不晓了、不离欲、不舍弃者，则不得尽苦，于色……于眼识……于眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦不知解、不晓了、不离欲、不舍弃者，则不得尽苦……于耳……于声……于鼻……于香……于舌……于味……于身……于触……

九 于意不知解、不晓了、不离欲、不舍弃者，则不得尽苦，于法……于意识……于意触……凡缘此意触所生之受，或乐、或苦、或非苦非乐，亦不知解、不晓了、不离欲、不舍弃此等者，则不得尽苦。

一○ 诸比丘！于此一切不知解、不晓了、不离欲、不舍弃者，谓不得尽苦。

一一 诸比丘！于此一切知解、晓了、离欲、舍弃者，则善能尽苦。

18 一二 诸比丘！云何于此一切知解、晓了、离欲、舍弃者，而善能尽苦耶？

一三~一七 诸比丘！于眼知解、晓了、离欲、舍弃，则善能尽苦。于色……于眼识……于眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦知解、晓了、离欲、舍弃者，则善能尽苦。……于耳……于声……于鼻……于香……于舌……于味……于身……于触……

一八 于意知解、晓了、离欲、舍弃者，则善能尽苦。于法……于意识……于意触……凡缘此意触所生之受，或乐、或苦、或非苦非乐，亦知解、晓了、离欲、舍弃者，则善能尽苦。

一九 诸比丘！于此一切知解、晓了、离欲、舍弃者，则谓善能尽苦。」

S.35.27.晓了(二)

《杂阿含3-4、6、190-191、222经》，S.22.24

※ 二 「诸比丘！于一切不知解、不晓了、不离欲、不舍弃者，则不能善尽苦。

三 诸比丘！云何于一切，不知解、不晓了、不离欲、不舍弃者，则不能善尽苦耶？

IV,19.四~八 凡眼、凡色、凡眼识、凡依眼识所识知之法，凡耳、凡声……凡鼻……凡香……凡舌……凡味……凡身……凡触……

九 凡意、凡法、凡意识、凡依意识所识知之法。

一○ 诸比丘！于此一切不知解、不晓了、不离欲、不舍弃者，谓之不能善尽苦。

一一 诸比丘！于此一切知解、晓了、离欲、舍弃者，则为善能尽苦。诸比丘！云何于一切，为知解、晓了、离欲、舍弃者，堪善能尽苦耶？

一二~一六 诸比丘！凡于眼、凡于色、凡于眼识，凡依眼识所识知之法，凡耳、凡声……凡鼻、凡香……凡舌、凡味……凡身、凡触……

一七 凡意、凡法、凡意识、凡依意识所识知之法。

一八 诸比丘！于此一切知解、晓了、离欲、舍弃者，谓之善能尽苦。」

注1 PTS本应是一○而误为一一以下各节即有龃龉。

S.35.28.燃烧

《杂阿含197经》，Vin. Mv. p.35

一 尔时，世尊住伽耶象头山，与一千比丘等俱。

二 于此处，世尊对诸比丘曰：「诸比丘！一切为烧。诸比丘！云何一切为烧耶？

三~七 诸比丘！眼为烧、色为烧、眼识为烧、眼触为烧，凡缘此眼触所生之受，或苦、或乐、或非苦非乐，此亦为烧。缘何为烧耶？我说因贪欲之火、因瞋恚之火、因愚痴之火高烧，因生、老、死，因忧、悲、苦、恼、绝望而烧。其是……鼻是……

IV,20. …舌是……身是……

八 意是烧、法是烧、意识是烧、意触是烧，凡缘此意触所生之受，或乐、或苦、或非苦非乐，亦为所烧。缘何而烧耶？我说因贪欲之火、因瞋恚之火、因愚痴之火高烧，因生、老、死，因忧、悲、苦、恼、绝望而烧。

九 诸比丘！如是观者，多闻之圣弟子于眼亦生厌嫌、于色亦生厌嫌、于眼识亦生厌嫌、于眼触亦生厌嫌，凡缘此眼触所生之受，或乐、或苦、或非苦非乐，此亦生厌嫌。于耳亦……于鼻亦……于舌亦……于身亦……于意亦……凡缘此意所生之受，或苦、或乐、或非苦非乐，亦生厌嫌，因厌嫌而离欲，因离欲而得解脱，于解脱则「我解脱」之智生。证知：生已尽、梵行已成、应作已作、更不为如是来此生。」

一○ 世尊言此，彼等比丘心生欢喜，欢受世尊之所说。

一一 然而宣说此教法已，使彼等比丘无所取着，其心已由诸漏解脱。

S.35.29.盲闇

一 如是我闻。尔时，世尊住王舍城竹林，迦兰陀园。

IV,21. 二 于此处，世尊告诸比丘曰：「诸比丘！一切是盲闇。诸比丘！何者是盲闇耶？

三~五 诸比丘！眼是盲闇，色是盲闇，眼识是盲闇，眼触是盲闇，凡缘眼触所生之受，或乐、或苦、或非苦、非乐，此亦是盲闇。因何而致盲闇耶？我谓：因生、老、死，因忧、悲、苦、恼、绝望而致盲闇。耳是……鼻是……

六 舌是盲闇，味是盲闇，舌识是盲闇，舌触是盲闇，凡缘此舌触所生之受，或乐、或苦、或非苦非乐，此亦是盲闇。因何而致盲闇耶？我谓：因生、老、死、因忧、悲、苦恼、绝望而致盲闇。

七 身是盲闇……

八 意是盲闇，法是盲闇，意识是盲闇，意触是盲闇，缘此意触所生之受，或乐、或苦、或非苦，非乐，此亦是盲闇。因何而致盲闇耶？我谓：因生、老、死、因忧、悲、苦、恼、绝望而致盲闇。

九 诸比丘！如是观者，多闻之圣弟子厌嫌于眼、厌嫌于色、厌嫌于眼识、厌嫌于眼触，凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦厌嫌于此…乃至…缘意触所生之受，或苦、或乐、或非苦非乐，亦厌嫌于此。因厌嫌而离欲，因离欲而得解脱，因解脱而「我解脱」之智生。证知：生已尽、梵行已成、应作已作、更不为如是来此生。」

IV,22.

S.35.30.适宜

※ 二 「诸比丘！我为汝等，说灭除一切思量适宜之道，且谛听，善思惟，我当说。

三 诸比丘！以何为灭除一切思量适宜之道耶？

四～六 诸比丘！此处有比丘，不思量眼，不思量有眼，不因眼而思量，不思量眼为我有。不思量色，不思量有色，不因色而思量，不思量色为我有。不思量眼识，不思量有眼识，不因眼识而思量，不思量眼识为我有。不思量眼触，不思量有眼触，不因眼触而思量，不思量眼触为我有。凡缘此眼触所生之受，或乐、或苦、或非苦非乐，对此亦不思量，亦不思量有此，亦不因此而思量，亦不思量此为我有。对其……对鼻……

七~八 不思量舌，不思量有舌，不因舌而思量，不思量舌为我有。不思量味，不思量有味，不因味而思量，不思量味为我有。不思量舌识，不思量有舌识，不因舌识而思量，不思量舌识为我有。不思量舌触，不思量有舌触，不因舌触而思量，不思量舌触为我有。凡缘舌触所生之受，或乐、或苦、或非苦非乐，对此亦不思量，亦不思量有此，不因此而思量，亦不思量此为我有。于身……

IV,23.九 不思量意，不思量有意，不因意而思量，不思量意为我有。不思量法，不思量有法，不因法而思量，不思量法为我有。不思量意识，不思量有意识，不因意识而思量，不思量意识为我有。不思量意触，不思量有意触，不因意触而思量，不思量意触为我有。凡缘意触所生之受，或乐、或苦、或非苦非乐，对此亦不思量，不思量有此，不因此而思量，不思量此为我有。

一○ 不思量一切，不思量有一切，不因一切而思量，不思量一切为我有。

一一 彼无如是之思量，而对世不予执着一物，无执着则无爱慕，无爱慕而独自入于涅槃。证知：生已尽、梵行已成、应作已作、不为如是再生。

一二 诸比丘！此为灭除一切思量适宜之道。」

S.35.31.有验(一)

※ 二 「诸比丘！我为汝等说灭除一切思量有验之道，且谛听。

三 诸比丘！何者为灭除一切思量有验之道耶？

IV,24.四~八 诸比丘！此处有比丘，不思量眼，不思量有眼，不因眼而思量，不思量眼为我有。不思量色……不思量眼识……不思量眼触……凡缘眼触所生之受，或乐、或苦、或非苦非乐，对此亦不思量，有此亦不思量，因此亦不思量，亦不思量此为我有。诸比丘！凡或思量物，或思量有物，或因物而思量，或思量物为我有，由此而有不安、变异，由此不安、变异者而有着，世人唯有欢喜此执着。于耳……于鼻……于舌……于身……

九 不思量意，不思量有意，不因意而思量，不思量意为我有。不思量法，不思量有法，不因法而思量，不思量法为我有。不思量意识，不思量有意识，不因意识而思量，不思量意识为我有。不思量意触，不思量有意触，不因意触而思量，不思量意触为我有。凡缘意触所生之受，或乐、或苦、或非苦非乐，亦不思量此，亦不思量有此，亦不因此而思量，亦不思量此为我有。诸比丘！凡或思量物，或思量有物，或因物而思量，或思量物为我有。由此而有不安、变异，由此不安、变异而有着，世人唯有欢喜此执着。

一○ 诸比丘！于蕴、界、处，彼亦不思量此，亦不思量有此，亦不因此而思量，亦不思量此为我有。彼无如是思量，不执着世之一物，无执着则无爱慕，无爱慕则独自入于涅槃。证知：生已尽、梵行已成、应作已作、不为如是再生。

一一 诸比丘！此为灭除一切思量有验之道。」

S.35.32.有验(二)

※ 二 「诸比丘！我为汝等说灭除一切思量有验之道，对此且谛听。

三 诸比丘！何者为灭除一切思量有验之道耶？

IV,25.四~八 诸比丘！汝等于此作如何思量，眼是常住耶？抑是无常耶？「大德！是无常。」「凡物之无常者，是苦耶？抑是乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所、此是我、此是我之我。」如是认识耶？」「不也，大德！此非是。」「色……眼识……眼触是常住耶？抑是无常耶？」「大德！此是无常。」「凡缘此眼触所生之受，或乐、或苦、或非苦非乐，其为常住耶？抑是无常耶？」「大德！此是无常。」「凡物之无常，此是苦耶？抑为乐耶？」「大德！此是苦。」

「凡物是无常、苦而变坏之法，以「此是我所、此是我、此是我之我。」如是认识耶？」「不也，大德！此非是。」耳是……鼻是……舌是……身是……

九 「意……法……意识……意触是常耶？抑是无常耶？」「大德！此是无常。」「凡缘此意触所生之受，或乐、或苦、或非苦非乐，此是常耶？抑无常耶？」「大德！此是无常。」「凡物之无常，是为苦耶？抑是乐耶？」「大德！此是苦。」「凡物之苦而变坏之法，以「此是我所、此是我、此是我之我。」如是认识耶？」「不也，大德！此非是。」

IV,26. 一○ 「诸比丘！如是观者，多闻之圣弟子厌嫌于眼、厌嫌于色、厌嫌于眼识、厌嫌于眼触，凡缘此眼触所生之受，或乐、或苦、或非苦非乐，厌嫌于彼。于耳……于鼻……于舌……于身……厌嫌于意、厌嫌于法、厌嫌于意识、厌嫌于意触，凡缘此意触所生之受，或苦、或乐、或非苦非乐，亦厌嫌于彼。因厌嫌而离欲，因离欲得解脱，于解脱则「我解脱」之智生，证知：生已尽、梵行已成、应作已作、不为如是再生。

一一 诸比丘！此为灭除一切思量有验之道。」

一切品第三 [终]

其摄颂曰：

一切二舍弃，他二之晓了，

燃烧与盲闇，适宜二有验，

是称一切品。

第四 生法品

S.35.33.生

《杂阿含196经》

一 舍卫城。于此处彼等……

二 「诸比丘！一切是生之法。诸比丘！何等之一切是生之法耶？

IV,27.三~七 诸比丘！眼是生之法，色是生之法，眼识是生之法，眼触是生之法，凡缘眼触所生之受，或乐、或苦、或非乐非苦，此亦生之法。耳是……声是……鼻是……香是……舌是……味是……身是……触是……

八 意是生之法，法是生之法，意识是生之法，意触是生之法，凡缘意触所生之受，或乐、或苦、或非苦非乐，此亦生之法。

九 诸比丘！如是观者，多闻之圣弟子厌嫌于眼、厌嫌于色、证知……不为如是再生。」

S.35.34.老

《杂阿含196经》

「诸比丘！一切是老之法。」

S.35.35.病

《杂阿含196经》

「诸比丘！一切是病之法。」

S.35.36.死

《杂阿含196经》

「诸比丘！一切是死之法。」

S.35.37.忧

《杂阿含196经》

「诸比丘！一切是忧之法。」

S.35.38.污秽

《杂阿含196经》

「诸比丘！一切是污秽之法。」

IV,28.

S.35.39.破坏

《杂阿含196经》

「诸比丘！一切是破坏之法。」

S.35.40.消亡

《杂阿含196经》

「诸比丘！一切是消亡之法。」

S.35.41.生起

《杂阿含196经》

「诸比丘！一切是生起之法。」

S.35.42.灭尽

《杂阿含196经》

「诸比丘！一切是灭尽之法。」

生法品第四 [终]

此摄颂曰：

生老与病死，

以及忧污秽，

坏消亡生起，

灭尽合为十。

第五 无常品

舍卫城。于此处彼等……

S.35.43.无常

《杂阿含196经》

「诸比丘！一切是无常。」

S.35.44.苦

《杂阿含196经》

「诸比丘！一切是苦。」

S.35.45.无我

《杂阿含196经》

「诸比丘！一切是无我。」

IV,29.

S.35.46.应所了解

《杂阿含196经》

「诸比丘！一切是应所了解。」

S.35.47.应所知悉

《杂阿含196经》

「诸比丘！一切是应所知悉。」

S.35.48.应所舍弃

《杂阿含196经》

「诸比丘！一切是应所舍弃。」

S.35.49.应所实证

《杂阿含196经》

「诸比丘！一切是应所实证。」

S.35.50.应所知解而晓了

《杂阿含196经》

「诸比丘！一切是应所知解而晓了。」

S.35.51.所累

《杂阿含196经》

「诸比丘！一切是所累。」

S.35.52.所压

《杂阿含196经》

※ 二 「诸比丘！一切为所压。诸比丘！何者为所压耶？

三~六 诸比丘！眼为所压，色为所压，眼识为所压，眼触为所压，缘此眼触所生之受，或乐、或苦、或非苦非乐，此亦为所压。其……声……鼻……香……舌……味……身……触……

IV,30.七 意为所压，法为所压，意识为所压，意触为所压，缘此意触所生之受，或乐、或苦、或非苦非乐，此亦为所压。

八 诸比丘！如是观者，多闻之圣弟子厌嫌于眼、厌嫌于色，证知……不为如是再生。」

无常品第五 [终]

其摄颂曰：

无常苦无我，

应知解晓了，

应舍弃实证，

所知解晓了，

所累及所压。

其摄颂曰：

所闻品与若无者，

一切品及生类品，

无常品为五十经，

如是称为第五品。

第二 五十[经]品

第一 无明品

舍卫城

S.35.53.无明

※ 二 尔时，有一比丘来诣世尊处。诣已，礼拜世尊，坐于一面。

IV,31. 三 坐于一面之彼比丘白世尊曰：「大德！如何知、如何见者，得消灭无明而生起明耶？」

四 「比丘！知、见眼是无常者，则消灭其无明而生起明。知、见色是无当者，则消灭其无明而生起明。眼识……眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦知、见是无常者，则消灭其无明而生起明。

五~八 耳……声……鼻……香……舌……味……身……触……

九 知、见意见无常者，则消灭其无明而生起明。知、见法是无常者，则消灭其无明而生起明。意识……眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，知、见彼亦是无常者，则消灭无明而生起明。

一○ 诸比丘！如是知、如是见者，则消灭其无明而生起明。」

S.35.54.系缚(一)

《杂阿含201经》

※ 三 「大德！如何知、如何见者，则消灭其系缚耶？」

四~九 「比丘！知、见眼是无常者，则消灭其系缚。色……眼识……眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，知、见彼亦无常者，则消灭其系缚。耳……鼻……舌……身……意……

一○ 诸比丘！如是知、如是见者，则消灭其系缚。」

S.35.55.系缚(二)

《杂阿含201经》

※ 三 「大德！如何知、如何见者，能达至除却其系缚耶？」

IV,32. 四~九 「比丘！知、见眼是无我者，则达至除却其系缚。色……眼识……眼触……凡缘眼触所生之受，或乐、或苦、或非苦非乐，亦知、见彼是无我者，则达至除却彼系缚。

一○ 比丘！如是知、如是见者，则达至除却彼系缚。」

S.35.56、57.第四、第五 诸漏(一~二)

《杂阿含201经》

三~一○ 「大德！如何知、如何见者，则消灭其诸漏耶？」「……达至除却其诸漏。」

S.35.58、59.第六、第七 随眠(一~二)

《杂阿含201经》

※ 三 「大德！如何知、如何见者，则消灭其随眠……达至除却……。」

四~八 「诸比丘！知见眼是无我者，则得除却其随眠。色……耳……声……鼻……香……舌……味……身……触……

九 意……法……意识……意触……凡缘此意触所生之受，或乐、或苦、或非苦非乐，亦知见此是无我者，则得除却其随眠。

一○ 诸比丘！如是知、如是见者，则得除却随眠。」

S.35.60.晓了

※ 二 「诸比丘！我为汝等说一切取晓了之法，且谛听。

三 诸比丘！何者为一切取晓了之法耶？

IV,33.四 缘眼与色生起眼识，三者会合为眼触，缘眼触生受。诸比丘！如是知见，有闻圣弟子，于眼亦厌嫌、于色亦厌嫌、于眼识亦厌嫌、于眼触亦厌嫌、于受亦厌嫌。厌嫌则离欲，因离欲得解脱，由解脱证知「我晓了于取。」

五~八 缘耳与声，生起耳识……缘鼻与香，生起鼻识……缘舌与味，生起舌识……缘身与触，生起身识……

九 缘意与法，生起意识，三者会合为意触，缘意触生受。诸比丘！如是知见，有闻圣弟子，于意亦厌嫌、于法亦厌嫌、于意识亦厌嫌、于意触亦厌嫌、于受亦厌嫌。由厌嫌则离欲，由离欲得解脱，由解脱证知「我晓了于取。」

一○ 诸比丘！此为一切取晓了之法。」

S.35.61.了悟(一)

※ 二 「诸比丘！我为汝等说一切取了悟之法，且谛听。

三 诸比丘！何者为一切取了悟之法耶？

四~八 缘眼与色生起眼识，三者会合为眼触，缘眼触而有受。诸比丘！如是知见，有闻圣弟子，于眼亦厌嫌、于色亦厌嫌、于眼识亦厌嫌、于受亦厌嫌。由厌嫌而离欲，由离欲得解脱，由解脱而证知「我了悟取。」缘耳与声生起耳识……缘鼻与香生起鼻识……缘舌与味生起舌识……缘身与触生起身识……

九 缘意与法生起意识，三者会合为意触，缘意触而有受。诸比丘！如是知见，有 34 闻圣弟子于意亦厌嫌、于法亦厌嫌、于意识亦厌嫌、于意触亦厌嫌、于受亦厌嫌。由厌嫌而离欲，由离欲得解脱，由解脱而证知「我了悟取。」

一○ 诸比丘，此为一切取了悟之法。」

S.35.62.了悟(二)

※ 二 「诸比丘！我为汝等说一切取了悟之法，且谛听。

三 诸比丘！何者为一切取了悟之法耶？

四 诸比丘！汝等于此作如何思耶？眼是常住耶？抑是无常耶？「大德！彼是无常。」「凡物之无常，彼是苦耶？抑是乐耶？」「大德！彼是苦。」「凡物之无常、苦而为变坏之法，以「此是我所、此是我、此是我之我。」如是认识耶？」「不也，大德！此非是。」「色……眼识……眼触……缘眼触……是常耶？抑是无常耶？」「大德！此是无常。」

五~八 耳是……声是……鼻是……香是……舌是……味是……身是……触是……

九 意是……法是……意识是……意触是……凡缘此意触所生之受、或乐、或苦、或非苦非乐，此是常住耶？抑是无常耶？」「大德！此是无常。」「凡物之无常，此是苦耶？抑是乐耶？」「大德！此是苦。」「凡物之无常、苦而变坏之法，以「此是我所、此是我、此是我之我。」如是认识耶？」「不也，大德！此非是。」

IV,35. 一○ 「诸比丘！如是观之有闻圣弟子，厌嫌于眼、亦厌嫌于色、亦厌嫌于眼识、亦厌嫌于眼触。……缘此眼触所生之受，或乐、或苦、或非苦非乐，亦厌嫌于此。由厌嫌而离欲，由离欲得解脱，于解脱乃有「我解脱」之智。证知：生已尽、梵行已成、应作已作、不为如是再生」。

一一 诸比丘！此为一切取了悟之法。」

无明品第一 [终]

此摄颂曰：

无明二系结，

诸漏亦为二，

他二为随眠，

二悉知了悟，

以此为品名。

第二 鹿网品

S.35.63.鹿网(一)

《杂阿含309-310经》

一 舍卫城因缘。

二 尔时，尊者弥迦奢罗来诣世尊居处：

IV,36. 三 坐于一面之尊者弥迦奢罗白世尊言：「大德！所称单独住者、单独住者。大德！如何为单独住者？又如何为随伴住者耶？」

四 「弥迦奢罗！有眼所识之色，快意、可爱、乐、喜爱、诱生欲念[3]。有比丘若喜悦于此、赞美于此，对此存念恋着，以喜悦、赞美于此，恋着于此而住者，彼则心生喜悦，有喜悦之心者，则有爱染心，有爱染心者，则有系缚。弥迦奢罗！如是被缚于悦喜、系缚之比丘者，称为随伴住者。

五~八 弥迦奢罗！耳所识之声……鼻所识之香……舌所识之味……身所识之触……

九 弥迦奢罗！有意所识之法，快意、可爱、乐、常喜爱、诱生欲念。有比丘若喜悦、赞美于此、恋着此者，则喜悦、赞美于此、恋着于此而住，于彼心生喜悦，有喜悦心者，则有爱染心，有爱染心者，则有系缚。弥迦奢罗！此为悦喜系缚之比丘，称为随伴住者。

一○ 弥迦奢罗！如是住之比丘，即使于林间、深林边土、声音稀少、大气寂静、远离世人之处而卧，虽适于独坐冥想，乐于居住，但彼仍称为随伴住者。

【巴】evaṃvihārī ca Migajāla bhikkhu kiñcāpi araññe vanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhaseyyakāni paṭisallāṇasāruppāni. atha kho “sadutiyavihārī”ti vuccati. (S IV 36)

【意】鹿网！(内心)处在这种状态*的比丘，即使亲近游止于林间、深林、边地等音声稀少、渺无人迹远离人群、适宜禅思的居止处，可是依旧称为随伴住者。(*指贪爱。)

一一 何以故？渴爱为彼之第二友伴者，彼于此尚未除灭故，彼仍称随伴住者。

IV,37.一二~一七 弥迦奢罗！有眼所识之色，快意、可爱、乐、常喜爱、诱生欲念。比丘若不喜悦此不赞美此、不存念恋着于此者，则于彼喜悦心灭，若无喜悦心者，则无爱染心，若无爱染心者，则无系缚。弥迦奢罗！于此悦喜系缚解脱之比丘，称为单独住者。

一八 弥迦奢罗！如是住之比丘，虽住于比丘、比丘尼、优婆塞、优婆夷、国王、王大臣、外道、外道弟子群之村内，但彼亦称为单独住者。

一九 何以故？渴爱为彼之第二友伴者，彼已除灭此故，彼称为单独住者。」

注1 Migajala《杂阿含经》卷十三之六、七经为鹿网。

2 参照汉译南传大藏经中部经典一、一一○页后三行之五种欲分。

S.35.64.鹿网(二)

《杂阿含310经》

※ 二 尔时，尊者弥迦奢罗，来诣世尊居处……

三 坐于一面之尊者弥迦奢罗白世尊言：「大德！愿世尊为我略说法，我听此法将远离其他，唯独热诚专心精勤而住。」

四~八 「弥迦奢罗！有眼所识之色，快意、可爱、乐、常喜爱，诱生欲念。比丘若喜悦、赞美于此，存念恋着于此者，则喜悦、赞美于此，存念恋着于此，于彼心生喜悦。弥迦奢罗！我谓：因起喜悦心而生起苦。弥迦奢罗！有耳所识之声……鼻所识之香……舌所识之味……身所识之触……

IV,38.九 弥迦奢罗！有意所识之法，快意、可爱、乐、常喜爱，诱生欲念。有比丘若喜悦、赞美于此，而存念恋着此者，则于彼心生喜悦。弥迦奢罗！我谓因起喜悦心而生起苦。

一○~一四 弥迦奢罗！有眼所识之色，快意、可爱、乐、常喜爱，诱生欲念。有比丘若不喜悦、赞美于此，不存念恋着此者，于彼则灭喜悦心。弥迦奢罗！我谓，因喜悦心灭则苦灭。弥迦奢罗！有耳所识之声……鼻所识之香……舌所识之味……身所识之触……

一五 弥迦奢罗！有意所识之法，快意、可爱、乐、常喜爱，诱生欲念。有比丘若不喜悦、不赞美此，不存念恋着此者，于彼则喜悦心灭。弥迦奢罗！我谓因喜悦心灭则苦灭。」

一六 时，尊者弥迦奢罗！欢悦、随喜于世尊之所说，从座而起，礼拜世尊，行右绕礼而离去。

一七 依此，尊者弥迦奢罗远离其他，唯独热诚专心不放逸而住，以善家之男子由在家而出家，得度为无家之身，对无上梵行之究竟为目的，则不久之后于现生自证知实现、逮得而住。证知：生已尽、梵行已成、应作已作、不为如是再生。

一八 尊者弥迦奢罗则成为阿罗汉之一。

S.35.65.三弥离提(一)

《杂阿含231经》

一 尔时，世尊住王舍城竹林迦兰陀园。

二~三 时，尊者三弥离提来诣世尊之处……白世尊言：「大德！魔罗、所称魔罗，如何为魔罗、或魔罗之名义耶？」

IV,39. 四~八 「三弥离提！凡有眼、有色、有眼识，以眼识所识知之法，则有魔罗、或为魔罗之名义。有耳……有鼻……有舌……有身……

九 有意，有法，有意识，有以意识所识知之法，则有魔罗，或为魔罗之名义。

一○~一四 三弥离提！凡无眼，无色，无眼识所识知之法，则无魔罗，或魔罗之名义。无耳……无鼻……无舌……无身……

一五 无意，无法，无意识，无意识所识知之法，则无魔罗，或无魔罗之名义。」

S.35.66.三弥离提(二)

《杂阿含231经》

※ 三~一五 「大德！有情、所称有情者。大德！如何为有情、或有情之名义耶？」……

S.35.67.三弥离提(三)

《杂阿含231经》

※ 三~一五 「大德！苦、所称苦者，大德！如何为苦、或苦之名义耶？」……

S.35.68.三弥离提(四)

《杂阿含231经》

※ 三 「大德！世间、所称世间者，如何为世间、或世间之名义耶？」

IV,40.四~九 「三弥离提！凡有眼，有色，以眼识所识知之法，则为世间或世间之名义。有耳……鼻……有舌……有身……有意，有法，有意识所识知之法，则为世间或世间之名义。

一○~一五 三弥离提！凡无眼，无色，无眼识，无眼识所识知之法，则无世间或世间之名义。耳……无鼻……无舌……无身……无意，无法，无意识，无以意识所识知之法，则无世间或世间之名义。」

S.35.69.优波先那(比丘)

《杂阿含252经》，《中阿含123经》沙门二十亿经》，梵 Upasena (Stein，Hoernle)经》，

《律藏》〈小品〉Cv.5.6. /II,109-110. J.203. 大正No.505.佛说随勇尊者经

一 尔时，尊者舍利弗与尊者优波先那，住王舍城之寒林蛇头巖窟中。

二 然则其时，毒蛇落于尊者优波先那之身。

三 时，尊者优波先那，告诸比丘言：「来，汝等将余此身置于卧台运出室外，此身于此处，恰如一握之糠，立即散失。」

四 如是言时，尊者舍利弗告尊者优波先那曰：「然而我等亦不认为尊者优波先那身之异态，诸根之变坏。」

五 然而，其时，尊者优波先那如是作言：「来，汝等将余此身置于卧台，运出室外，此身于此处，恰如一握糠，立即散失。」

IV,41.六 「友，舍利弗！若有人言：「余是眼也，」或「此为余之眼」……「余为耳……鼻……舌……身……意，」或「此为余之意，」有如是之心者。友舍利弗！则彼或有身之异态，或有诸根之变坏。友舍利弗！余无如是言：「余是眼，」或「此为余之眼」……「余是其……鼻……舌……身……意，」或「此为余之意。」友舍利弗！云何余有身之异态，或诸根变坏耶？」

七 如是尊者优波先那，久已根绝我见、我所见、憍慢、随眠，故尊者优波先那于「余是眼，」或「此为余之眼」……「余是耳……鼻……舌……身……意，」或「此为余之意」无如是之心。

八~九 时，彼诸比丘将尊者优波先那之身置于卧台运出室外，尊者优波先那之身，于其处，恰如一握之糠散失。

S.35.70.优波婆那

《杂阿含252经》，《中阿含123经》沙门二十亿经》，梵 Upasena (Stein，Hoernle)经》，

《律藏》〈小品〉Cv.5.6. /II,109-110. J.203. 大正No.505.佛说随勇尊者经

※ 二 时，尊者优波婆那来诣世尊住处：

三 坐于一面之尊者优波婆那，白世尊言：「大德！现生之法，所称现生之法，大德！如何称此现生之法，为实时者，来见[可示导于涅槃，]智者一一可自知法耶？」

四 「优波婆那！此处有比丘以眼见色，感知色，且对色感知之染心，对色有染心，而觉知「我对色有染心。」优波婆那！若比丘以眼见色，感知色，且对色感知有染心，彼对色有染心，而觉知「我对色有染心。」如是，优波婆那！现生之法为实时者，来见[可示导于涅槃，]智者应一一自知者。

IV,42. 五~九 优波婆那！复次又有比丘，以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法。彼感知法且对法感知有染心，对法有染心，而觉知「我对法有染心。」优波婆那！若比丘以意识法，感知法，且对法感知有染心，彼对法有染心，而觉知「我对法有染心。」如是，优波婆那！现生之法为实时者，来见[可示导于涅槃，]智者应一一自知者。

一○ 优波婆那！然此处有比丘，以眼见色，感知彼色，然对色不感知有染心，对色无染心，彼觉知「我对色无染心。」优波婆那！若比丘以眼见色，虽感知色，若对色不感知染心者，则彼对于色无染心，觉知「我对于色无染心。」如是，优波婆那！现生之法为实时者，来见[可示导于涅槃，]智者应一一自知者。

IV,43.一一~一五 优波婆那！复次又有比丘，以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，虽感知彼法，然对于法感知不染心，对于法无染心，彼觉知「我对于法无染心。」优波婆那！若比丘以意识法，虽对于法感知，而对于法感知不染心，彼对于法无染心，则觉知「我对于法无染心。」如是，优波婆那！现生之法为实时者，来见[可示导于涅槃者，]智者应一一自知者。」

S.35.71.六触处(一)

《杂阿含209经》

※ 二 「诸比丘！任何之比丘不如实知六种触处之生起、灭没、甘味、患难、出离者，则彼尚未果其梵行，离此法、律犹远。」

三 如是言时，有一比丘白世尊曰：「大德！此处某者心不能平。大德！此某者不如实知六种触处之生起、灭没、甘味、患难、出离者。」

四~九 「比丘！汝对此作如何思惟耶？汝视眼，「此为我所，此是我，此是我之我，」如是观照耶？」「不也，大德！此不然。」「善哉，比丘！于此，汝视眼，「此非我所，此非我，此非我之我，」如是以正智慧对此作如实观者，则此为苦之终。汝视耳……视鼻……视舌……视身……视意「此是我所，此是我，此是我之我，」如是观照耶？」「不也，大德！此不然。」「善哉！比丘！于此，汝视眼，「此非我所，此非我，此非我之我，」如是以正智慧，对此如实观，此即苦之终尽。」

IV,44.

S.35.72.触处(二)

《杂阿含209经》

※ 二 「诸比丘！于任何比丘，不如实知六种触处之生起、灭没、甘味、患难、出离者，为尚未果其梵行，离此法犹远矣！」

三 如是言时，有一比丘白世尊曰：「大德！此处某者心不平。大德！此某者不如实知六种触处之生起、灭没、甘味、患难、出离者。」

四~九 「比丘！汝对此作如何思惟耶？汝视眼，「此非我所，此非我，此非我之我，」如是观照耶？」「大德！诚然！」「善哉！比丘！于此，比丘！汝视眼，「此非我所，此非我，此非我之我。」如是以正智慧如实观此，如是，汝之灭除此第一触处，将来不再令生起。汝视耳……视鼻……视舌……视身……视意，「此非我所，此非我，此非我之我，」如是观照耶？」「大德！诚然。」「善哉，比丘！于此，比丘，汝视意，「此非我所，此非我，此非我之我。」如是以正智慧，如实观者，如是汝则灭除此第六触处，将来不再生起。」

S.35.73.第十一六 触处(三)

《杂阿含209经》

IV,45.※ 二 「诸比丘！任何之比丘不如实知六种触处之生起、灭没、甘味、患难、出离者，为尚未果其梵行，离此法犹远矣！」

三 如是言时，有一比丘白世尊曰：「大德！此处某者心不平。大德！此某者不如实知六种触处之生起、灭没、甘味、患难、出离者。」

四 「比丘！汝对此作如何思惟耶？「眼是常住耶？抑是无常耶？」「大德！此是无常。」「凡物之无常，彼是苦耶？抑为乐耶？」「大德！彼是苦。」

「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识耶？」「不也，大德！非然。」

五~九 「耳是……鼻是……舌是……身是……意是常住耶？抑是无常耶？」「大德！是无常。」

「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识耶？」「不也。大德！非然。」

一○ 「比丘！如是观之，有闻圣弟子厌嫌于眼……厌嫌于意，因厌嫌而离欲，因离欲而得解脱，于解脱有解脱之智。证知：生已尽、梵行已成、应作已作、不为如是再生。」

鹿网品第二 [终]

此摄颂：

说鹿网二经，

于三弥离提，

以说为四经，

优婆先那者，

及优波婆那，

六触处有三，

IV,46.

第三 病品

S.35.74.病(一)

《杂阿含1025经》

一 舍卫城因缘。

二 其时，有一比丘来诣世尊住处……

三 坐于一面之彼比丘，白世尊曰：「大德！如是之精舍有一比丘，因是新参所知甚少，陷于病、苦、恼之状态。大德！愿世尊垂慈愍，赴彼比丘之住处。」

四 时，世尊闻新参者之语，与罹病之语，知「比丘所知甚少，」乃往彼比丘住处。

五 彼比丘见世尊由远处来，见已，由床台移动身体[4]。

六 时，世尊告此比丘曰：「止之，比丘！汝勿于卧床移动身体，此有设座，余可坐此处。」世尊就坐于所设之座。

七 坐已，世尊告此比丘曰：「比丘！汝之病有少愈否？食养物充分否？苦痛之感觉减退而无增加，感减退而不感其增进耶？」「大德！余之病未少愈，食养物不充足，余增加强烈之苦感而无减退，唯感其增加而不感其减退。」

八 「比丘！汝有无何等之恶作耶？有无何等之后悔耶？」「大德！诚然，我有大恶作、有大后悔。」

IV,47. 九 「但，汝有无以戒故，而自为难耶？」「大德！不然。」

一○ 「比丘！汝若言不以戒故而自为难者，然则比丘！汝恶作于何事？以何为汝之后悔耶？」「大德！余尚不知世尊为持戒清净所说之法。」

一一 「比丘，汝言尚不知余为持戒清净所说之法，然则如今，比丘！汝知余为何说法耶？」「大德！我知世尊为舍离染欲而说法。」

一二 「比丘！善哉，善哉！比丘汝知余为舍离染欲而说法则可。比丘！余之所说者此法为舍离染欲。

一三 比丘！汝对此作如何思量耶？眼是常住耶？抑无常耶？」「大德！是无常。」「耳是……鼻是……舌是……身是……意是常住耶？抑无常耶？」「大德！是无常。」「凡无常者，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识耶？」「大德！不然。」

一四 「比丘！如是观之，有闻圣弟子厌嫌于眼、于耳……于鼻……于舌……于身……厌嫌于意，由厌嫌而离欲，因离欲而得解脱，于解脱而有解脱之智。证知：生已尽、梵行已成、应作已作、不为如是再生。」

一五 世尊说此已。彼比丘欢喜、欢喜信受世尊之所说。而此所宣之教法，彼比丘生远尘离垢而生法眼，乃曰：「凡生起之法，此皆灭尽之法。」

注1 PTS本是mancake samancopi暹罗本写mancake samatesi于前之脚注举samad-

hosi,samidhosi两语。

S.35.75.病(二)

《杂阿含1026经》

一~一○ [全文同于前经]

IV,48. 一一 「比丘！汝言尚不知余为持戒清净所说之法，然则如今，汝知余为何说法耶？」「大德！我知。世尊为无取着般涅槃而说法。」

一二 「比丘！善哉，善哉！比丘！汝知余为无取着般涅槃而说法则可。比丘！余之所说者此法为无取着、般涅槃。」

一三~一四 [全文同与前经]

一五 世尊宣说已。彼比丘欢喜、欢受于世尊之所说。而此宣说之教法，彼比丘之心无所取着，而解脱诸漏。

S.35.76.罗陀(一)

cf. 《杂阿含128经》

※ 二 时，尊者罗陀……

三 坐于一面之尊者罗陀，白世尊曰：「大德！愿世尊为我略说法要，我听此法以远离其他，单独热诚，专心于精勤而住。」

四 「罗陀！凡无常者，对此汝应舍欲贪。

五~九 罗陀！何者是无常？罗陀！眼是无常者，对此汝应舍欲贪。色是……眼识是……眼触是……凡以眼触为缘所生之受，或乐、或苦、或非苦非乐，此亦是无常，对此汝应舍欲贪。耳是……声是……鼻是……香是……舌是……味是……身是……触是……

一○ 意是无常者，对此汝应舍欲贪。法是……意识是……意触是……凡以此意触为缘所生之受，或乐、或苦、或非苦非乐，此亦是无常者，对此故应舍欲贪。

IV,49. 一一 罗陀！凡无常者，对此汝应舍欲贪。」

S.35.77.罗陀(二)

※ 四 「罗陀！凡无常者，对此汝应舍欲贪。

五~一○ 罗陀！何者是苦？罗陀！眼是苦者，对此汝应舍欲贪。色是……眼识是……眼触是…乃至…凡以此意触为缘所生之受，或乐、或苦、或非苦非乐，此亦见苦者，对此汝应舍欲贪。

一一 罗陀！凡苦者，对此汝应舍欲贪。」

S.35.78.罗陀(三)

※ 四 「罗陀！凡无我者，对此汝应舍欲贪。

五~九 罗陀！何者是无我？罗陀！眼是无我者，对此汝应舍欲贪。色是……眼识是……眼触是……凡此眼触为缘所生之受，或乐、或苦、或非苦非乐，此亦是无我者，对此汝应舍欲贪。耳是……声是……鼻是……香是……舌是……味是……身是……触是……

一○ 意是无我者，对此汝应舍欲贪。法是……意是……意识是……意触是……凡此意触为缘所生之受，或乐、或苦、或非苦非乐，此亦无我者，对此汝应舍欲贪。

一一 罗陀！凡无我者，对此故应舍欲贪。」

S.35.79.无明(一)

※ 二 时，有某比丘来诣世尊住处：

三 坐于一面之彼比丘，白世尊曰：「大德！若舍此者，比丘之无明则消失而生明，有如是之一法耶？」「比丘！有一法，若舍此者，比丘之无明则消失而生明。」

IV,50. 四 「然则，大德！若舍何者，比丘之无明则消失而生明之一法耶？」「比丘！无明是一法，舍此一者，比丘之无明则消失而生明。」

五 「然而，大德！如何知，如何见之比丘，其无明消失而生明耶？」

六 「比丘！知、见于眼是无常之比丘，则无明消失而生明。色……缘眼触所生之受，或乐、或苦、或非苦非乐，此亦知、见是无常之比丘，则无明消失而生明也。

七~一一 耳……声……鼻……香……舌……味……身……触……意……法……

一二 比丘！如是知，如是见之比丘，则无明消失而生明。」

S.35.80.无明(二)

一~五 [全文同于前经]

六 「比丘！此处有比丘，有如是之所闻：「法不适于徧执。」比丘！若比丘之所闻：「法不适于徧执，」如是者，彼则知解一切法。以知解一切法，则晓了一切法。晓了一切法，则见一切微象与他相异。见眼与他相异……色……眼识……眼触……乃至……凡以此意触为缘所生之受，或乐、或苦、或非苦非乐，此亦见与他相异。

七 比丘！如是知，如是见之比丘，则无明消失而生明。」

S.35.81.比丘

cf. 《杂阿含128经》

※ 二 时，众多之比丘等来诣世尊住处……

IV,51.三 坐于一面之此等比丘，白世尊曰：「大德！于此处有外道普行沙门等如是问我等：「诸友！于沙门瞿昙之处，修梵行有何之效耶？」大德！受如是问……为苦之晓了……。」

四 「诸比丘！实则汝等受如是问，而作如是答者，此乃复说余之所说，非以非实诬谤我，乃以法随法作释。又，此与法相同之大小言说，皆不蒙受任何非难。诸比丘！汝等为晓了苦而在余处修梵行故。

五 诸比丘！外道普行沙门等，若如斯问汝等：「汝等言为苦之晓了于瞿昙沙门处修梵行，其如何为苦耶？」诸比丘！汝等对彼外道普行沙门应作如是答：

六~一一 「诸友等！眼是苦，为晓了于此，我等于世尊处修梵行。色是苦……凡以眼触为缘所生之受，或乐、或苦、或非苦非乐者，为晓了此等亦是苦，我等于世尊处修梵行。耳是……鼻是……舌是……身是……意是苦……凡以意触为缘所生之受，或乐、或苦、或非苦非乐，其亦是苦，为晓了于此，我等于世尊处修梵行。友等！此即是苦，为晓了于此，我等于世尊处修梵行。」

IV,52. 一二 受如是问，诸比丘！汝等对彼外道普行沙门，应作如是答。」

S.35.82.世间

《杂阿含231经》，cf. S.35.84.

※ 二 尔时，有一比丘来诣世尊住处……

三 坐于一面之彼比丘，白世尊言：「大德！所称：『世间、世间者，』大德！于何意义称之为世间耶？」「比丘！破坏[5]，是故称之为世间。是何物之破坏？

四~九 诸比丘！眼是破坏，色是破坏，眼识是破坏，眼触是破坏，耳是……鼻是……舌是……身是……以意触为缘所生之受，或乐、或苦、或非苦非乐，此亦是破坏。

一○ 比丘！破坏，其故称之为世间。」

注1 lujjati,to be broken up,to break,to be destroyed破坏之意，汉译「杂阿含」于卷九第三经，以此，有「危脆败坏」之字，普通「世」释为「流转」之义。

S.35.83.颇勒具那

※ 二 尔时，尊者颇勒具那……

三 坐于一面之尊者颇勒具那，白世尊言：

四～八 「大德！有如是之眼耶？以教示过去[6]入灭诸佛之教示以断渴爱[7]之障碍、断渴爱之行路，以了断轮回，超越一切苦恼……以耳……以鼻……以舌……以身……

九 大德！有如是之意耶？以教示过去入灭诸佛之教示，断渴爱之障碍、断渴爱之行路，了断轮回，超越一切苦恼。」

一○~一四 「颇勒具那！非如是之眼，以教示过去入灭诸佛之教示，以断渴爱之障碍，断渴爱之行路，以了断轮回，超越一切苦恼。……无耳……无鼻……无舌……无身……

IV,53. 一五 颇勒具那！无如是之意，以教示过去入灭诸佛之教示，断渴爱之障碍，断渴爱之行路，了断轮回，超越一切苦恼。」

病品第三 [终]

此摄颂曰：

于病说二经，罗陀说他三，

无明又说二，比丘与世间，

颇勒具那者，亦说为三经。

注1 依注释于两处加上「渴爱」之文字。

2 对诸佛以教示人之意。

第四 阐陀品

S.35.84.败坏

cf. 《杂阿含231经》

※ 二 尔时，尊者阿难来诣世尊住处……

三 坐于一面之阿难白世尊言：「大德！所称「世间、世间者。」大德！于何之意义，以称之为世间耶？」

四 「阿难！凡败坏之法，于圣者之律，则称之为世间。阿难！何者为败坏之法耶？

五~九 阿难！眼是败坏之法，色是败坏之法，眼识是败坏之法，眼触是败坏之法也。凡以此眼触为缘所生之受，或乐、或苦、或非苦非乐，此亦败坏之法……耳是……鼻是……舌是……身是……

一○ 意是败坏之法，法是败坏之法，意识是败坏之法，凡以意触为缘所生之受，或乐、或苦、或非苦非乐，此亦败坏之法。

一一 阿难！凡败坏之法，于圣者之律，此称之为世间。」

注1 paloka=bhijjana,breaking up,breaking in two,dissolution,decay败坏，崩坏，崩解，如八二经，参照一一六经一一节。

IV,54.

S.35.85.空

《杂阿含232经》

※ 二~三 尔时，尊者阿难……白世尊言：「大德！所称「空世间、空世间者。」大德！于何之意义，以称之为空世间耶？」

四 「阿难！于我、或于我所是空，是故称之为空世间。阿难！何者于我、或于我所是空耶？

五~一○ 阿难！眼于我、或于我所是空。色于我、或于我所是空。眼识于我、或于我所是空。眼触于我、或于我所是空。……耳……鼻……舌……身……意……凡以意触为缘所生之受，或乐、或苦、或非苦非乐，此于我、或于我所亦是空。

一一 阿难！于我、或于我所是空故，是故，称之为空世间。」

S.35.86.简约

※ 三 坐于一面之尊者阿难……白世尊言：「大德！愿世尊为我说示简约之法，我闻世尊此法，一人远离其他，不放逸，热诚专心而住。」

IV,55.四~九 「阿难！汝以此如何思量：眼是常住耶？抑为无常耶？」「大德！是无常。」「凡物之无常是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我，」如是认识耶？」「大德！不然。」「色是常住耶？抑无常耶？」「大德！是无常。」「眼识是常住耶？抑无常耶？」「大德！是无常。」「凡以眼触为缘所生之受，或乐、或苦、或非苦非乐，此亦是常住耶？抑无常耶？」「大德！是无常。」「凡物之无常是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我，」如是认识耶？」「大德！不然。」「耳是……声是……鼻是……香是……舌是……味是……身是……触是……意是……法是……」「凡缘意触所生之受，或乐、或苦、或非苦非乐，此亦是常住耶？抑无常耶？」「大德！是无常。」「凡物之无常是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我，」如是认识耶？」「大德！不然。」

一○ 「阿难！如是观者，有闻圣弟子，厌嫌于眼……厌嫌于眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦厌嫌于此。由厌嫌而离欲，由离欲以得解脱，谓有「解脱」之智。证知：生已尽、梵行已成、应作已作，不为如是再生。」

S.35.87.阐陀

《杂阿含1266经》，cf. M.144. Channovādasuttaṃ 教阐陀经

一 尔时，世尊住王舍城竹林迦兰陀园。

二 尔时，尊者舍利弗与尊者大准陀及尊者阐陀住灵鹫山。

三 尔时，尊者阐陀罹病，陷于严重之苦恼状态。

IV,56.四 时，尊者舍利弗夕时从静座(果定﹐Paṭisallānāti phalasamāpattito. (Spk.CS:pg. 3.18)))而起，至尊者大准陀处，如次谓彼曰：「友，准陀！同赴尊者阐陀之处探病！」「友！唯然，」尊者大准陀答尊者舍利弗。

五 于是，尊者大准陀与尊者舍利弗，共赴尊者阐陀之处。至已，就坐于所设之座。

六 着座已，尊者舍利弗语尊者阐陀言：「友阐陀！汝病有少愈耶？食养物充足耶？苦痛之感觉减退而无加增，感觉其减退，不感觉其增进耶？」

七 「友舍利弗！余之病未见有少愈，食养物不充足。余强烈之苦感，加增而无减退，唯感其增进，不感其减退。

八 友！譬如强力之勇士，以锐刃截头。如是友！过度之体风，以害余之头。友！余之病不见有少愈，食养物不充足……不感觉其减退。

九 友！譬如有力之勇士，以布片强力缠缚头上。友！如是过度之体风，使余感苦痛。友！余之病不见有少愈，食养物不充足……不感其减退。

一○ 友！譬如熟巧屠牛者、或屠牛者弟子，以锐利之牛刀，戳贯腹部。友！如是过度之体风贯戳余腹。友！余之病不见有少愈，食养物不充足……不感其减退。

IV,57.一一 支！譬如二强力之勇士，捕捉弱者之腕，各执其一以炙烤于炭火上。友！如是，余身体有过度之热。友！余之病不见有少愈，食养物不充足……不感其减退。

一二 「友舍利弗！持刀刃[8]来与余，余不欲存活。」

一三 「尊者阐陀！勿持刀刃来[9]，尊者阐陀当续存活，我等愿尊者阐陀续存活。若尊者阐陀无适宜之食物者，我为尊者阐陀寻来适宜之食物。若尊者阐陀无适宜之药物者，我用尊者阐陀寻来适宜之药物。若尊者阐陀无适宜之看护者，我为尊者阐陀看护。尊者阐陀勿谓持刀物来，尊者阐陀当绩存活！我等愿尊者阐陀续存活！」

一四 「友舍利弗！余非无适宜之食物，余有适宜之食物。余非无适宜之药物，余有适宜之药物。余非无适宜之看护者，余有适宜之看护者。然而友！余长时无有不可意，以可意而奉侍大师。友！此实于佛弟子之最适宜。奉侍大师以可意而无有不可意事，此应无再有矣[10]。阐陀比丘谓持刀刃来，友舍利弗！请如是了解。」

IV,58.一五 「尊者阐陀！若愿释答我等质问之义，我等则以二、三点问于尊者阐陀。」「友舍利弗！请问，由闻我等将知此义矣。」

一六 「友阐陀！汝以眼、以眼识、以眼识所识之法：「此是我所，此是我，此是我之我，」如是认识耶？以耳……以鼻……以舌……以身……友阐陀！汝以意、以意识、以意识所识之法：「此是我所，此是我，此是我之我，」如是认识耶？」

一七 「友舍利弗！余以眼、以眼识、以眼识所识之法：「此非我所，此非我，此非我之我，」如是以认识。以耳……以鼻……以舌……以身……友舍利弗！余以意、以意识、以意识所识之法：「此非我所，此非我，此非我之我，」如是以认识。」

一八 「友阐陀！汝于眼、于眼识、于眼识所识之法，以何见、何知耶？以眼、以眼识、以眼识所识之法：「此非我所，此非我，此非我之我，」如是以认识耶？于耳……于鼻……于舌……于身……友阐陀！汝于意、于意识、于意识所识之法，以何见、何知耶？以意、以意识、以意识所识之法：「此非我所，此非我，此非我之我，」如是以认识耶？」

IV,59.一九 「友舍利弗！余于眼、于眼识、于眼识所识之法，见灭，知灭。以眼、以眼识、以眼识所识之法：「此非我所，此非我，此非我之我，」如是以认识。于耳……于鼻……于舌……于身……友舍利弗！余于意、于意识、于意识所识之法，见灭，知灭，以意、以意识、以意识所识之法：「此非我所，此非我，此非我之我，」如是以认识。」

二○ 如是说已，尊者大准陀语尊者阐陀言：「友阐陀！然者，以彼世尊之此教，应常时善予思量。于依止[11]者有动转，无依止者则无动转。无动转则有轻安，有轻安者则无喜悦[12]，无喜悦者则无来往[13]，无来往者则无生死，无生死者则无此世、无来世、无两界之中间，此始为苦恼之灭尽。」

二一 时，尊者舍利弗与尊者大准陀以此教诫，教诫尊者阐陀之后，起座离去。

二二 时，尊者阐陀于尊者等离去未久，即持刀刃自刎。

二三 于是，尊者舍利弗来至世尊住处，礼拜世尊，坐于一面。

二四 坐于一面之尊者舍利弗，白世尊言：「大德！尊者阐陀持刀自刎，彼之所趣，彼之来世为何耶？」「舍利弗！阐陀比丘于前与汝，非说无应受之身耶[14]？」

二五 「大德！有名为弗婆伊奢那之跋耆族村，于该处有尊者阐陀之友家，亲善之家、有往来之家[15]。」

IV,60.二六 「舍利弗！此等确为尊者阐陀比丘之友家、亲善之家、往来之家。然而舍利弗，余不说此为「有应受之身。」舍利弗！凡人弃其身，受他身，余称此为「有应受之身，」然而阐陀比丘则非此。故阐陀比丘不再[16]有矣，舍利弗应当如是见。」

注1 为自杀。

2 暹罗本此一句，作尊者阐陀令持来刀刃。舍利弗之语如次「尊者阐陀续存活……」为以下。

3 an-upavajja-appavattika,appatisandhika「又不得有」之意，彼今罹重病，恢复无望故斯言。

4 由渴爱、憍慢、邪见而依止、依赖之意(注)。

5 PTS本作nati(徧向)，暹罗本及注释作nandi。

6 PTS本作agatigati(恶趣处)暹罗本及注释作agatigati(往来)，为来和往。

7 一四节，阐陀自言：「此应无再有矣」。

8 anupajja之诏以解阐陀「此应无再有矣」之意(一四)，世尊：「更不受此身」之意 (阐陀同意)解之(二四)，舍利弗之upavajja「令亲往来」(upasamkamitabba)之意解之。

9 自尽同时入涅槃(samasisi)之意。

S.35.88.富楼那

《杂阿含215、311经》，S.35.70，M.145. Puṇṇovādasuttaṃ 教富楼那经，大正No.108《佛说满愿子经》

※ 二 时，尊者富楼那来诣世尊住处。诣已……

三 坐于一面之尊者富楼那，白世尊言：「大德！愿世尊为我说示简略之法，我闻世尊之法，则一人以远离其他，不放逸，热诚专心而住。」

四 「富楼那！以眼识知有色，快意、乐、喜爱，诱心染于欲念。比丘若存念喜、赞、恋着于此者，则存念喜、赞、恋着，于彼则起喜悦心，由生起喜悦心，则有苦之生起，富楼那！余作是言。富楼那！以耳识知有声……以鼻识知有香……以舌识知有味……以身识知有触……富楼那！以意识知有法，快意、可爱、乐、喜爱，诱生欲念。比丘若喜、赞、恋着于此者，则存念喜、赞、恋着，于彼生起喜悦心，因生起喜悦心，则有苦之生起，富楼那！余作是言。

IV,61.五 富楼那！以眼识知有色，快意、可爱、乐、喜爱，诱生欲念。比丘若不喜、不赞、不恋着此者，以不喜、不赞、不恋着此，于彼喜悦心则灭，因喜悦心之灭，则有苦之灭。富楼那！余作是言…乃至…富楼那！以意识知有法，快意、可爱、乐、喜爱，诱心染于欲念。比丘若不喜、不赞、不恋着此者，则不喜、不赞、不恋着此，于彼喜悦心则灭，因喜悦心之灭，则有苦之灭。富楼那！余作是言[17]

六 富楼那！余以此简约之教诫，而予教诫。汝将住于何处耶？」「大德！有名为须那巴兰陀地方，余将住彼处。」

七 「富楼那！须那巴兰陀人凶恶。富楼那！须那巴兰陀人粗暴。富楼那！若须那巴兰陀人嘲骂汝，富楼那！于汝应如何耶？」「大德！须那巴兰陀人若嘲骂我，于我应作如是：「实则此须那巴兰陀人，当为善，实则此须那巴兰陀人，当为极善，彼等不至以掌打我。」世尊！于此应如是，善逝！于此应如是。」

八 「然则，富楼那！须那巴兰陀人，若以掌打汝，富楼那！汝应如何耶？」「大德！须那巴兰陀人若以掌打我，于此我应如是：「实则此须那巴兰陀人，当为善，实则此须那巴兰陀人，当为极善。彼等不至用土块打我。」世尊！于此应作如是，善逝！于此应作如是。」

IV,62.九 「然则，富楼那！须那巴兰陀人，若以上块打汝，富楼那！于此汝应如何耶？」「大德！须那巴兰陀人，若以上块打我，于此我应作如是：「实则此须那巴兰陀人，当为善，实则此须那巴兰陀人，当为极善。彼等不至以杖打我。」世尊！于此应作如是，善逝！于此应作如是。」

一○ 「然则，富楼那！须那巴兰陀人，若以杖打汝，富楼那！于此汝应作如何耶？」「大德！须那巴兰陀人，若以杖打我，于此我应作如是：「实则此须那巴兰陀人当为善，实则此须那巴兰陀人，当为极善。彼等不至以刀剑击我。」世尊！于此应作如是，善逝！于此应作如是。」

一一 「然则，富楼那！须那巴兰陀人，若以刀剑击汝，于此汝应如何耶？」「大德！须那巴兰陀人，若以刀剑击我，于此我应作如是：「实则此须那巴兰陀人，当为善，实则此须那巴兰陀人，当为极善。彼等不至以刀剑夺我之生命。」世尊！于此应作如是，善逝！于此应作如是。」

一二 「然则，富楼那！须那巴兰陀人，若以刀剑夺汝之生命，于此汝应如何耶？」「大德！须那巴兰陀人民，若以利刃夺我之生命，于此我应作如是：「彼世尊之诸弟子，以身[18]以命为恼、为郁、为厌、以求持利刃者，对彼等之持此利刃者，我乃不求[19]而得。」世尊！于此应作如是，善逝！于此应作如是。」

一三 「善哉，善哉！富楼那！汝具有此自调与安息，汝能住须那巴兰陀地方。富楼那！此是其时。」

IV,63.一四 其时，尊者富楼那欢受、随喜于世尊之语，从座而起，礼拜世尊，行右绕礼收座卧具携衣，向须那巴兰陀地方游方而去。次第游方，到达须那巴兰陀地方，尊者富楼那于须那巴兰陀地方住下。

一五 时，尊者富楼那遂于次期之雨季令五百信士归佛，于同雨季证得三明。于其同雨季入涅槃。

一六 因此，众多之比丘等，来诣世尊之住处……

一七 坐于一面此等之比丘，白世尊曰：「大德！名为富楼那彼乃良家之子，为世尊以简约之教诫所教诫，彼已殁矣！彼之所趣为何？彼之来世耶？」「诸比丘！良家之子富楼那是贤明。随法行法，以法之故，不令余苦。诸比丘！良家之子富楼那入般涅槃矣。」

注1 暹罗本(新版)于此之次，富楼那！由此，汝，如是说彼远离此法、律，「有一比丘白世尊言」云云，由七一经之二节之文脉推之，更从最后三节四节更加上长文。但对此在PTS本没言什么而推之，可见完全是衍文。

2 持此之余，持此生命之余而求死，「持刀者」谓持刀来杀自己的人。

3 暹罗本我是求其执刀者。

S.35.89.婆酰迦

《杂阿含625经》，S.47.15

※ 二 时，尊者婆酰迦来诣世尊之住处……

三 坐于一面之尊者婆酰迦，白世尊曰：「大德！愿世尊为我简约说法，我闻世尊之法，独自一人将远离其他，不放逸，精进专心而住。」

IV,64.四~八 「婆酰迦！汝对此如何思惟：眼是常住耶？抑无常耶？」「大德！是无常。」「而凡物之无常者，是苦耶？抑乐耶？」「大德！是苦。」「而凡无常、苦而变坏之法以：「此是我所，此是我，此是我之我，」如是认识否？」「大德！不然。」「色是常住耶？抑无常耶？」「大德！是无常。」「眼识是……眼触是……耳是……鼻是……舌是……身是……

九 凡缘此意触所生之受，或乐、或苦、或非苦非乐，亦为常住耶？抑无常耶？」「大德！是无常。」「而凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「而凡物之无常、苦而变坏之法以：「此是我所，此是我，此是我之我，」如是认识否？」「大德！不然。」

一○ 「婆酰迦！如是观之，有闻圣弟子于眼、于色、于眼识……于眼触……凡缘此意触所生之受，或乐、或苦、或非苦非乐，于此亦厌嫌，由厌嫌而离欲，由离欲得解脱，于解脱而解脱智生。证知：生已尽、梵行已成、应作已作、不再为如是再生。」

一一 因此，尊者婆酰迦欢受、随喜于世尊之所说，即从座起，礼拜世尊，行右绕之礼离去。

一二 时，尊者婆酰迦独自一人，远离其他，不放逸，精进专心而住。不久，良家之子等，为此乃从在家而出家得度，对无上梵行之终末(罗汉果)于现法自证知、实现、逮达而住。证知：生已尽、梵行已成、应作已作，不再为如是再生。

一三 而尊者婆酰迦，即成为阿罗汉之一。

S.35.90.动着(一)

《杂阿含226-227经》

※ 二 「诸比丘！动着[20]是疾病，动着是肿物，动着是刺箭。然则诸比丘！如来于此，以无动着，离刺箭而住。

IV,65.三 然而诸比丘！比丘于此应期望我为无动着，离刺箭而住。

四 应不思量眼[21]，不思量有眼，不依眼而思量，不思量眼是我有。不思量色，于色有不令思量，不依色而思量，不思量色是我有。不思量眼识，不思量有眼识，不依眼识而思量，不思量眼识是我有。不思量眼触，不思量有眼触，不依眼触而思量，不思量眼触为我有。凡此眼触为缘所生之受，或乐、或苦、或非苦非乐，对此亦不思量，亦不思量此，亦不思量有此，亦不依此而思量，亦不思量此是我有。

五~八 以耳……以鼻……以舌……以身……

九 不思量意，不思量有意，不依意而思量，不思量意为我有。不思量法，不思量有法，不从法而思量，不思量法是我有。不思量意识，不思量有意识，不依意识而思量，不思量意识是我有。不思量意触，不思量有意触，不依意识而思量，不思量意触是我有。凡以此意触为缘所生之受，或乐、或苦、或非苦非乐，亦不思量此，亦不思量有，亦不依此而思量，亦不思量此是我有。

一○ 不思量一切，不思量有一切，不依一切而思量，不思量一切是我有。

66一一 彼无如是之思量，对世之[任何]一物亦不生执着，无执着则不生爱慕，无爱慕则独自入涅槃。证知：生已尽、梵行已成、应作已作、不再为如是再生。」

S.35.91.动着(二)

《杂阿含226-227经》

※ 二 「诸比丘！动着是疾病，动着是肿物，动着是刺箭。然则诸比丘！如来于此无动着、离刺箭而住。

三 诸比丘！比丘于此，应期望我无动着，离刺箭而住。

四～八 不思量眼，不思量有眼，不依眼而思量，不思量眼是我有。不思量色[22]，不思量眼识，不思量眼触，凡以眼触为缘所生之受，或乐、或苦、或非苦非乐，亦不思量此，亦不思量有此，亦不依此而思量，亦不思量此是我有。诸比丘！凡或思量于物，或思量有物，或依物而思量，或思量物是我有，此与彼是异，因异而着于有之世间，则以有而喜于此，以耳……以鼻……以舌……以身……

IV,67.九 不思量意，不思量有意，不依意而思量，不思量意为我有。不思量法、不思量意识，不思量意触，凡以此意触为缘所生之受，或乐、或苦、或非苦非乐，此亦不思量，亦不思量此有，亦不依此而思量，亦不思量此是我有。诸比丘！凡或思量于物，或思量有物，或依物思量，或思量物是我有，此与彼物是异，因异而着于有之此世间，则以有而喜于此。

一○ 诸比丘！于蕴、界、处，彼亦不思量此，亦不思量有此，亦不依此而思量，亦不思量此是我有。彼无如是之思量，则对世之[任何]一物亦不生执着，无所执着则不生爱慕，无所爱慕则独自入涅槃。证知：生已尽、梵行已成、应作已作、不为如是再生。」

S.35.92.二法(一)

《杂阿含213、273经》

※ 二 「诸比丘！为汝等说二法，对此当谛听。诸比丘！以何为二法耶？

三 眼与色，耳与声，鼻与香，舌与味，身与触，意与法是。诸比丘！此称为二法。

四 诸比丘！或有如是言：「余置此之二法，以示说他之二法。」此唯是彼之语量。虽遇他之问，而亦难圆其所答，更陷于困迷。

五 何以故？诸比丘！此犹如处于非境[23]。」

S.35.93.法(二)

《杂阿含214、273经》

※ 二 「诸比丘！缘二法而生识。诸比丘！如何缘二法而生识耶？

IV,68.三 以眼与色为缘而生眼识。眼是无常、变坏、异变之质；色亦是无常、变坏、异变之质。如是此等二法为动转、消散、无常、变坏、异变之质。则眼识是无常、变坏、异变之质。凡于眼识之生起为因为缘，其因与缘亦无常、变坏、异变之质。诸比丘！依无常之缘所起之眼识如何成为常住耶？诸比丘！凡此等三法之合会、集结、和合，诸比丘！称此为眼触。眼触亦是无常、变坏、异变之质。凡于眼触之生起为因为缘，此因与缘亦是无常、变坏、异变之质。而诸比丘！依无常之缘所起之眼触如何为常住耶？诸比丘！触而感受、触而思考、触而识知，如是此等之法亦为动转、消散、无常、变坏异变之质。

四 以耳与声为缘而生耳识……

五 以鼻与香为缘而生鼻识……

六 以舌与味为缘而生舌识……

IV, 69.七 以身与触为缘而生身识……

八 以意与法为缘而生意识。意是无常、变坏、异变之质。色亦是无常、变坏、异变之质。如是此等二法是动变、消散、无常、变坏、异变之质。意识亦为无常、变坏、异变之质。凡于意识之生起为因为缘，其因与缘亦为无常、变坏、异变之质。诸比丘！依无常之缘所起之意识如何是常住耶？诸比丘！凡此等三法之合会、集结、和合，诸比丘！称此为意触。意触亦是无常、变坏、异变之质。凡于意触之生起为因为缘，其因与缘亦为无常、变坏、异变之质。而诸比丘！依无常之缘所起之意触如何为常住耶？诸比丘！触而感受，触而思考，触而识知，如是此等之法亦动转、消散、无常、变坏、异变之质。

九 诸比丘！如是缘二法而生识。」

阐陀品第四 [终]

其摄颂曰：

败坏空简约，

阐那富楼那，

以及婆酰迦，

再说二动着，

依二说他二。

IV,70.

第五 弃舍品1

S.35.94.所摄取(一)

《杂阿含279经》

※ 二 「诸比丘！于此等六触处，不制、不护、不防、不摄时，则为招致苦恼者。以何者为六耶？

三~七 诸比丘！于眼之触处，不制、不护、不防、不摄时，则为招致苦恼。于耳之触处……鼻之触处……舌之触处……身之触处：

八 诸比丘！于意之触处，不制、不护、不防、不摄时，则为招致苦恼。

九 诸比丘！于此等之六触处，不制、不护、不防、不摄时，则为招致苦恼。

一○ 诸比丘！于此等之六触处，善制、善护、善防、善摄时，则为招致安乐。以何者为六耶？

一一~一五 诸比丘！于眼之触处，善制、善护、善防、善摄时，则为招致安乐。于耳之触处……鼻之触处……舌之触处……身之触处……

一六 诸比丘！于意之触处，善制、善护、善防、善摄时，则为招致安乐。

一七 诸比丘！于此等之六触处，善制、善护、善防、善摄时，则为招致安乐。」

一八 世尊宣说于此……师更作此语曰：

(一)「诸比丘！于触处有六种，无摄护于此者，则逢苦；得其摄护者，则以信， 为友[24]，无漏而住。

(二)见可意之色，又见不可意之色，对可意之色应防染心之路；对不可意，以此非我所受，不得污于意。

IV,71. (三)于第二，闻可爱、不可爱之声，则不惑于可爱之声，更应慎于不怀瞋于不爱之声，此非我所受，不污于意。

(四)可意之香，更又嗅不净、不快之香，则对不快者以防怒，对快者勿引欲念。

(五)味甘美之味，其次，又味一时不味之味，于甘美之味莫恋着，对不味亦勿停迹于愤恚。

(六)触于快触，亦不醉于快乐，触于苦者，亦不摇动。二种之触，对乐与苦，心处中性，无任何喜与怒。

(七)迷想之人，有迷执、有想，往赴卑陋之轮回。依意所成五欲之家者，依舍却而出离。

(八)如是，意若有修练六处者，则虽触此亦心不摇。诸比丘！克此等之贪瞋，始为到达生死彼岸之人。」

注1 PTS本用salavagga之语，暹罗本及注，用chalavagga.

2 此译依PTS本Saddhadutiya viharantanavassuta汉译《杂阿含经》卷十一篇七经之偈中，谓「正信心不二诸漏不漏心」相当此。暹罗注释本有Saddhadutlya vihar-antenapasuta。「信心为副而专住」之意。

IV,72.

S.35.95.所摄取(二)

《杂阿含312经》

※ 二 时，尊者摩罗迦子，来诣世尊住处……

三 坐于一面之摩罗迦子，白世尊曰：「大德！愿世尊为我简约说法，我闻世尊所说之法，当独自远离其他，不放逸，精进专心而住。」

四 「于此摩罗迦子！汝年老朽，已达寿高年迈之老龄，年少比丘若请「垂教简约之教诫，」则我对彼等，当以何相告耶？」

五 「大德！我虽年老朽，已达寿高年迈之老龄，大德！仍请世尊简约说法，善逝！简约说示法。想当了知我世尊所说之意义，想当为我世尊所说之法嗣者。」

六 「摩罗迦！汝于此作如何思惟？对此等未见、未曾见之眼所识之色，汝今亦未曾见、以后对此等亦未曾见，于此，汝有起欲念、染心、爱情否？」「大德！不然。」

七~一○ 「对此等未闻、未曾闻之耳所识之声……鼻所识之香……舌所识之味……身所识之触……

IV,73. 一一 此等未识、未曾识之意所识之法，汝今亦未曾识、以后亦未曾识此等，于此，汝有起欲念、染心、爱情否？」「大德！不然。」

一二 「摩罗迦子！又此，汝于法见闻感识，所见为如所见，所闻为如所闻，所感为如所感，所识为如所识。

一三 摩罗迦子！汝于法见闻感识，见者即如所见，闻者即如所闻，感者即如所感，识者即如所识。是故，摩罗迦子！汝不为贪瞋痴所累，摩罗迦子！汝以不为贪瞋痴所累，汝不恋着于此见闻觉识。因此，摩罗迦子！汝不在此世、不在来世、不在两界之中间，此为苦恼之灭尽。」[25]

一四 「大德！我世尊简约所说之意义，已精细识知。

(一)怀爱相于胸者，见色则失正念，感而执着于心，又对此存念恋慕。由色生其种种痛苦、贪欲，害心增加，彼心受恼苦。如是积苦，称为远离涅槃。[26]

(二)怀爱相于胸者，闻声则失正念，感而执着于心，又对此存念恋慕。由声生其种种痛苦、贪欲，害心增加，彼心受恼苦。如是积苦，称为远离涅槃。

IV,74. (三)怀爱相于胸者，嗅香则失正念……

(四)怀爱相于胸者，味味则失正念……

(五)怀爱相于胸者，触触则失正念……

(六)怀爱相于胸者，知法则失正念……

(七)彼于色不为所染，见色而护念，感色而无执心，又对此不存念恋着。恰如见色，如行出世间之受者，彼之苦消灭而无积。彼如是以正念游行，如是于苦无积，称为近于涅槃。[27]

(八)彼于声不为所染，闻声而护念……

IV,75. (九)彼于香不为所染，嗅香而护念……

(一○ )彼于味不为所染，味味而护念之……

(一一)彼于触不为所染，触触而护念之……

(一二)彼于法不为所染，识法而护念之……大德！我世尊所简约说示之意义，于是已精细了知。」

一五 「善哉，善哉！摩罗迦子！汝摩罗迦子对余简约所说之意，已精细了知是为甚善。

(一)怀爱相于胸者，见色而失正念，执着心而感色，又对此存念恋慕。由色生种种痛苦、贪欲、害心增加、彼心受恼苦，如是积苦、称为远离涅槃。…乃至…

IV,76. (※二)彼于法不染，识法则护念，无执心以感法，又对此不存恋着。恰如识法，行出世间之受，彼之苦消灭无积。如是彼以正念而游行，如是无积苦，称为近于涅槃。摩罗迦子！对余此简约所说之意义，应如是精细而见。」

一六 时，尊者摩罗迦子欢受、随喜世尊之所说，即从座起，礼拜世尊，行右绕礼离去。

一七 时，尊者摩罗迦子独自一人，远离其他者，不放逸，精进专心而住。不久，良家之子等，为此能由在家而出家得度，对无上梵行之终末(罗汉果)，于现法实现、自证知，于此逮得而住。证知：生已尽、梵行已成、应作已作、不为如是再生。

一八 尊者摩罗迦子，成为阿罗汉之一。

S.35.96.退

《杂阿含278经》

※ 二 「诸比丘！我为汝等说退法与不退法与六胜处。

三 诸比丘！如何为退法耶？

四 诸比丘！此处有比丘，以眼见色，邪恶不善，而有忆念志望，彼起系缚可缘之法。比丘若认是于此，不舍、不排、不坏、不使归无，诸比丘！此比丘当自退堕于我善法。此为世尊对此所说示之退[法]应如是知。

IV,77.五~九 复次，诸比丘！比丘以耳闻声……以鼻嗅香……以舌味味，以身触触……以意识法，邪恶不善而有忆念志望，彼起系缚可缘之诸法。比丘若认是于此，不舍、不排、不坏、不使归于无，诸比丘！此比丘当自退堕于我善法。此乃世尊所说示之退[法]，应如是知。

一○ 诸比丘！退法者，当即如是。

一一 诸比丘！如何为不退法耶？

一二 诸比丘！此处有比丘，以眼见色，邪恶不善，而有忆念志望，彼起系缚可缘之诸法。比丘若不认是于此，则舍此、排、坏、使归于无，诸比丘！此比丘当自不由我善法退堕。此为世尊对此所说之不退[法]。应如是知。

一三~一七 复次，诸比丘！比丘以耳闻声……以鼻嗅香……以舌味味，以身触触……以意识法，邪恶不善，而有忆念志望，彼起系缚可缘之诸法。比丘若不认是于此，则舍此、排、坏、使归于无，诸比丘！此比丘当自不由我善法退堕，此乃世尊所说示之不退[法]。应如是知。

一八 诸比丘！不退法者，当即如是。

一九 诸比丘！如何是六胜处耶？

二○ 诸比丘！此处有比丘，以眼见色，邪恶不善而有忆念志望，彼若不起系缚可缘之法，此比丘当知：「此是最胜，此即是处，此乃世尊所说之胜与处。」应如是知。

二一~二五 复次，诸比丘！以耳闻声……以鼻嗅香……以舌味味，以身触触……以意识法，邪恶不善有忆念志望，彼若不起系缚可缘之法，则此比丘当知：「于此是处、是胜，此乃世尊所说之胜处[法]。」应如是知之。

二六 比丘等，此等称之为六胜处。」

IV,78.

S.35.97.不放逸住者

《杂阿含277经》，大正No.107《佛说不自守意经》

一 舍卫城因缘……

二 「诸比丘！我为汝等，说放逸住者与不放逸住者。且谛听。

三 诸比丘！如何为放逸住者耶？

四 诸比丘！不摄护眼而所住者，其心为眼所识之色境所污，彼心为所污无喜乐，若无喜乐则无欢悦，若无欢悦则无轻安，若无轻安则所住皆苦，有苦者之心不得定，心若不得定，则诸法不现，诸法若不现者，则称为放逸住者。[28]

五~九 诸比丘！不摄护耳根……不摄护鼻根……不摄护舌根……不摄护身根……不摄护意根而住者，其心为意所识之法[境]所染污，心为染污者，彼无喜乐，无喜乐者即无欢悦，若无欢悦者即无轻安，若无轻安之住即苦，有苦者心不得定，心不得定则诸法不现前，诸法不现前者，则称为住放逸者。

一○ 诸比丘！放逸者为如是。

一一 诸比丘！如何为不放逸者耶？

IV,79.一二 诸比丘！摄护眼根而住者其心，不为眼所识之色境所污，彼心不污生喜乐，于有喜乐者，生欢悦，于心欢悦者，则身有轻安，于身有轻安者，则住安乐，安乐者之心得定，心得定者，则诸法现前，诸法现前则称为不放逸住者。

一三～一七 诸比丘！摄护耳根……摄护鼻根……摄护舌根……摄护身根……摄护意根而住者，其心不为意所识之法境所污，彼心不污生喜乐，于有喜乐者，生欢悦，于心有欢悦者，则身有轻安，于身有轻安者，则住安乐，有安乐者之心，则得定，心得定者，则诸法现，诸法现前者，则称为不放逸住者。

一八 诸比丘！如是为不放逸住者。」

S.35.98.摄护

《杂阿含277经》，大正No.107《佛说不自守意经》

二 「诸比丘！我为汝等说摄护与不摄护，且谛听。

三 诸比丘！如何为不摄护耶？

四 诸比丘！眼所识之色，快意、可爱、乐、喜爱，诱心染于欲念。比丘若悦赞于此，恋着于此而住者，诸比丘！此比丘则应自知：「我由善法退堕，此乃世尊所说示之退[法]。」应如是知。

五~九 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法，快意、可爱、乐、喜爱，诱生欲念。比丘若悦赞于此，恋着于此而住者，诸比丘！此比丘当自知：「我由善法退堕，此乃世尊所说示之退[法]。」应如是知。

一○ 诸比丘！如是为不摄护。

一一 诸比丘！如何为摄护耶？

IV,80.一二 诸比丘！眼所识之色，快意、可爱、乐、喜爱，诱生欲念。比丘若不悦不赞于此，不恋着于此而住者，诸比丘！此比丘当自知：「我不由善法退堕，此世尊所说示之不退[法]。」应如是知。

一三~一七 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法快意、可爱、乐、喜爱，诱生欲念。若比丘不悦不赞于此，不恋着于此而住者，诸比丘！此比丘当自知：「我不由善法退堕，此世尊所说示之不退[法]。」应如是知。

一八 诸比丘！如是为摄护。」

S.35.99.三昧

《杂阿含277经》，大正No.107《佛说不自守意经》

※ 二 「诸比丘！当增修于定(三昧)。诸比丘！心具定之比丘，可如实知事物。

三 如何如实知事物耶？

四 如实知「眼是无常，」如实知「色为无常，」如实知「眼识是无常，」如实知「眼触是无常，」如实知「凡缘此眼触所生之受，或乐、或苦、或非苦非乐，此亦无常。」

五~九 如实知「耳是……鼻是……舌是……身是……意是无常，」如实知「法是无常，」如实知「意识是无常，」如实知「意触是无常，」如实知「凡缘此意触所生之受，或乐、或苦、或非苦非乐，此亦无常。」

一○ 诸比丘！当增修于定，心具定之比丘，可如实知事物。」

S.35.100.独想

《杂阿含206经》，S.35.160.

※ 二 「诸比丘！当致力于独想。诸比丘！独想之比丘，如实知事物。

三 如何而得如实知事物耶？

IV,81.四~九 如实知「眼是无常，」如实知「色是无常，」如实知「眼识是无常。」如实知「眼触是无常，」如实知「凡缘此眼触所生之受，或乐、或苦、或非苦非乐，此亦无常，」如实知「耳是……鼻是……舌是……身是……意是……。」

一○ 诸比丘！当致力于独想。诸比丘！独想之比丘，如实知事物。」

S.35.101.非汝等有(一)

《杂阿含269、274经》，S.22.33-34. S.35.137-138.

※ 二 「诸比丘！凡非汝等之所有者，此应摒弃，摒弃于此乃为汝等之利益安乐。

三 如何是非汝等之所有者？

四 诸比丘！眼非汝等之所有者，应摒弃此，弃此乃为汝等之利益安乐。色非汝等之所有者，应摒弃此等，摒弃此乃为汝等之利益安乐。眼识非汝等之所有，当弃此，弃此乃为汝等之利益安乐。眼触非汝等之所有，当弃此，弃此乃为汝等之利益安乐。凡缘此眼触所生之受，或乐、或苦、或非苦非乐，此亦非汝等之所有者，当弃此，弃此乃为汝等之利益安乐。

IV,82.五~九 耳非汝等之所有……鼻非汝等之所有……舌非汝等之所有……身非汝等之所有……意非汝等之所有……当弃此，弃此乃为汝等之利益安乐。法非汝等之所有，当弃此，弃此乃为汝等之利益安乐。意识非汝等之所有，当弃此，弃此乃为汝等之利益安乐。意触非汝等之所有，当弃此，弃此乃为汝等之利益安乐。凡缘意触所生之受，或乐、或苦、或非苦非乐，此亦非汝等之所有，当弃此，弃此乃为汝等之利益安乐。

一○ 诸比丘！凡于此逝多林所存之草薪枝叶，人人得将运去、燃烧，或随各自所好而处置，于汝等亦有：「众人将我等运去、燃烧，或随各自所好，将我等处[置]，有如是之心耶？」」「大德！不然。」「此何故耶？」「大德！此我等之我，亦非我所有。」

一一~一六 「诸比丘！正是如此，眼非汝等之所有，当弃此，弃此乃为汝等之利益安乐。色非汝等之所有……眼识……眼触……凡缘意触所生之受，或乐、或苦、或非苦非乐，此亦非汝等之所有，当弃此，弃此乃为汝等之利益安乐。」

S.35.102.非汝等有(二)

《杂阿含269、274经》，S.22.33-34. S.35.137-138.

※ 二~九 [与前经之二～九全同，惟缺一○~一六。

IV,83.

S.35.103.优陀罗

《中阿含114经》优陀罗经》

※ 二 「诸比丘！罗摩子郁陀迦作如是之语：

余实明智者[29]，

实一切胜者，

不为所掘取，

余掘取苦根。

然而，诸比丘！此罗摩子郁陀迦为不明智者，却云：「余为明智者；」不为一切胜者，却云：「余为一切胜者：」不掘取苦根，却云：「余掘取苦根。」

三 于此诸比丘！应作如是言曰：

余实明智者，

余一切胜者，

不为所掘取，

余掘取苦根。

四 诸比丘！如何比丘是明智者耶？诸比丘！比丘如实知六处之生起、灭没、甘味、患难、出离故。诸比丘！如是比丘是明智者。

五 诸比丘！如何之比丘是一切胜者耶？诸比丘！比丘如实知六处之生起、灭没、甘味、患难、出离故。诸比丘！如是比丘是一切胜者。

IV,84.六 诸比丘！如何之比丘是不掘取，而掘取苦根耶？诸比丘！苦为此四大所属，父母所生，饭粥所积，无常、蚀坏、磨消、破损、溃灭之法，为此身之别名，诸比丘！苦根为此渴爱之别名。诸比丘！比丘之抛弃渴爱，断苦根，如无头之多罗树，为非生成者，为未来不生之法故，诸比丘！如是比丘不为所掘取，而掘取苦根。

七 诸比丘！罗摩子郁陀迦作如是语：

余实明智者，

实一切胜者，

不为所掘取，

余掘取苦根。

然而诸比丘！此罗摩子郁陀迦为不明智者，却云：「余是明智者；」不为一切胜者，却云：「余为一切胜者；」为未掘取苦根，却云：「余掘取苦根。」

八 于此诸比丘等，当如是说：

余实明智者，

实一切胜者，

不为所掘取，

余掘取苦根。

弃舍品第五[终]

其摄颂：

二所摄取退，

放逸者摄护，

三昧与独想，

非汝优陀罗。

6处相应]第二 五十品

此品之摄颂：

无明与鹿网，

病第四阐陀，

弃舍五十经，

此二五十品。

第一百经[终]

注1 原语idam是「此」之意，注释谓此是虚字，若为「余」即易解。注释亦如是注之，参照下

文。

IV,85.

第三 五十[经]品

第一 安稳者品

S.35.104.安稳者

※ 二 「诸比丘！我为汝等说安稳者[30]之教、法教[31]，且谛听。

三 诸比丘！何为安稳者之教耶？

四 诸比丘！眼所识之色，快意、可爱、乐、喜爱、诱生欲念。此等为如来所舍弃、断根，如无头之多罗树，为非生成者，为未来不生之法；又因此等之舍弃，如来说示适宜之教，故如来称为安稳者。

五~九 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法，快意、可爱、乐、喜爱，诱心染于欲念。此等为如来所舍弃，断根，如无头之多罗树，为非生成者，为未来不生之法；又因此等之舍弃，如来说示适宜之教，故如来称为安稳者。

一○ 诸比丘！此为安稳者之教、法教。」

注1 「[由欲、有、见、无明之]四轭之[脱离]为安稳因，」(注)。

2 「法教者乃法因。」

S.35.105.执取

《杂阿含146经》，S.22.149.

※ 二 「诸比丘！何者之存在，何者之执取，生起内部之乐苦耶？

三 「大德！我等之法，乃以世尊为根据。」

四 「诸比丘！眼之存在，执取于眼而汝等生起内部之乐苦。耳、鼻、舌、身、意之存在，执取于意，汝等生起内部之苦乐。

五 诸比丘！汝等于此作如何思惟之：眼是常耶？抑无常耶？」「大德！是无常。」「然而凡物之无常，此是苦耶？抑乐耶？」「大德！是苦。」「然则！凡物之无常、苦而变坏之法，不予执取，而生起内部之乐苦否？」「大德！不然。」

IV,86. 六~一○ 「耳是……鼻是……舌是……身是……意是常耶？抑无常耶？」「大德！是无常。」「然则凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「然则凡物之无常、苦而变坏之法，不予执取，而生起内部之苦乐否？」「大德！不然。」

一一 「诸比丘！如是见之，有闻圣弟子厌嫌于眼，厌嫌于耳、鼻、舌、身、意，因厌嫌而离欲，因离欲而得解脱，于解脱乃生：「我解脱」之智。证知：生已尽、梵行已成、应作已作、不为如是再生。」

S.35.106.苦

《杂阿含218经》

※ 二 「诸比丘！我说苦之生起与灭没，且谛听。

三 诸比丘！何为苦之生起耶？

四~九 以眼与色为缘生眼识，三者之和合为触，缘触生受，缘受生爱，此苦之生起。以耳与声……以鼻与香……以舌与味……以身与触……以意与法为缘生意识，三者之和合为触，缘触生受，缘受生爱。诸比丘！此乃苦之生起。

一○ 诸比丘！何为苦之灭没耶？

一一 以眼与色为缘生眼识，三者和合为触，依触之缘生受，依受之缘生爱，依其爱之无余离却灭尽，则取之灭尽，由取之灭尽，则有之灭尽，依有之灭尽，则生之灭尽，依生之灭尽，则老死、忧悲苦恼绝望灭尽。如是而此一切苦蕴灭尽，此乃苦之灭没。

一二~一五 以耳与声为缘生耳识……以鼻与香为缘生鼻识……以舌与味为缘生舌识……以身与触为缘生身识：

IV,87. 一六 以意与法为缘生意识，三者和合为触，依触之缘生受，依受之缘生爱，依其爱之无余离却灭尽，则取之灭尽，依取之灭尽，则有之灭尽，依有之灭尽，则生之灭尽，依生之灭尽，则老死、忧悲苦恼绝望灭尽。如是而此一切苦蕴灭尽。诸比丘！此乃苦之灭没。」

S.35.107.世间

《杂阿含233经》

※ 二 「诸比丘！说世间之生起与灭没。且谛听。

三 诸比丘！以何为世间之生起耶？

四 以眼与色为缘，而生眼识，三者和合为触，依触之缘生受，依受之缘生爱，依爱之缘而取，依取之缘而有，依有之缘而生，依生之缘而有老死、忧悲苦恼绝望，此即世间之生起。

五~八 以耳与声为缘……以鼻与香为缘……以舌与味为缘……以身与触为缘……

九 以意与法为缘生意识，三者和合为触，依触之缘生受，依受之缘而爱，依爱之缘而取，依取之缘而有，依有之缘而生，依生之缘而有老死、忧悲苦恼绝望。此即世间之生起。

一○ 以何为世间之灭没耶？

一一~一六 以眼与色为缘生眼识，三者和合为触。依触之缘生受，依受之缘而爱，依其爱之无余离却灭尽，则取之灭尽……如是灭尽此一切苦蕴。

一七 比丘等！此即世间之灭没。」

IV,88.

S.35.108.胜

《杂阿含149-151经》

※ 二 「诸比丘！何者之存在，以执取于何者，恋着于何者，有人或以「余为胜者、」或「余为同等、」或「余为劣者」耶？」

三 「大德！我等之法，乃以世尊为根据。」

四 「诸比丘！眼之存在，以执取于眼，恋着于眼，有人或以「余为胜者、」或「余为同等、」或「余为劣者。」

五~九 耳之存在……鼻之存在……舌之存在……身之存在……意之存在，以执取于意，恋着于意，有人或以「余为胜者、」或「余为同等、」或「余为劣者。」

一○ 诸比丘！汝等于此作如何思惟：眼是常住耶？抑无常耶？」「大德！是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常，苦而变坏之法，而不予执取，有人或以「余为胜者、」或「余为同等、」或「余为劣者」耶？」「大德！不然。」

一一 「耳是常住耶？抑无常耶？」……

一二 「鼻是常住耶？抑无常耶？」……

一三 「舌是常住耶？抑无常耶？」……

一四 「身是常住耶？抑无常耶？」……

一五 「意是常住耶？抑无常耶？」……「大德！是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，而不予执取，有人或以「余为胜者、」或「余为同等者、」或「余为劣者」耶？」「大德！不然。」

一六 「诸比丘！如是观之，有闻之圣弟子厌嫌于眼，厌嫌于耳……于鼻……于舌……于身……厌嫌于意，由厌嫌而离欲，由离欲得解脱，于解脱而「我解脱」之智生，证知：生已尽、梵行已成、应作已作、不为如是再生。」

IV,89.

S.35.109.系缚

《杂阿含239经》

※ 二 「诸比丘！为说可系缚之法与系缚，且谛听。

三 比丘等，何者为可系缚之法耶？何者为系缚耶？

四 诸比丘！眼为可系缚之法，凡对此生欲染，于此即是系缚。

五~九 耳是……鼻是……舌是……身是……意为可系缚之法也，凡对此生欲染，于此即是系缚。

一○ 诸比丘！此等称为可系缚之法，以此称为系缚。」

S.35.110.执取

《杂阿含240经》

※ 二 「诸比丘！为说可执取之法与执取，且谛听。

三 诸比丘！何者为可执取之法耶？何者为执取耶？

四 诸比丘！眼为可执取之法，凡对此生欲染，于此是执取。

五~九 耳是……鼻是……舌是……身是……意为可执取之法，凡对此生欲染，于此即是执取。

一○ 诸比丘！此等称为可执取之法，于此称为执取。」

S.35.111.了知(一)

《杂阿含242经》

※ 二~七 「诸比丘！于眼不知解、不晓了、不离欲、不舍弃，则不足以破除苦恼。于耳……于鼻……于舌……于身……于意不知解、不晓了、不离欲、不舍弃，则不足以破除苦恼。

八～一三 诸比丘！于眼知解、晓了、离欲、舍弃，则足以破除苦恼，于耳……于鼻……于舌……于身……于意知解、晓了、离欲、舍弃，则足以破除苦恼。」

IV,90.

S.35.112.了知( 二)

《杂阿含242经》

※ 二~七 「诸比丘！于色不知解、不晓了、不离欲、不舍弃，则不足以破除苦恼。于声……于香……于味……于触……于法不知解、不晓了、不离欲、不舍弃，则不足以破除苦恼。

八~一三 诸比丘！于色知解、晓了、离欲、舍弃，则足以破除苦恼。于声……于香……于味……于触……于法知解、晓了、离欲、舍弃，则足以破除苦恼。」

注1 暹罗本一一一和一一二合为一经。

S.35.113.侍闻

一 一时，世尊住那提卡砖堂。

二 时，独坐冥想之世尊，宣说此教法曰：

三 「缘眼与色而生眼识，三者和合为触，依触之缘生受，依受之缘，依爱之缘……[参照一○七、4.……如是则生起一切苦蕴。

四~八 缘耳与声……缘鼻与香……缘舌与味……缘身与触……缘意与法生意识，三者和合为触，缘触生受，缘受生爱，缘爱生取……[参照一○七、9.……如是则生起此一切苦蕴。

九 缘眼与色而生眼识，三者和合为触，依触之缘生受，依受之缘而爱，依此爱无余离却灭尽，则有取之灭尽……[参照一○六、一1.……如是此一切苦蕴灭尽。

一○~一四 缘耳与声……缘鼻与香……缘舌与味……缘身与触……缘意与法而生意识，三者和合为触，依触之缘生受，依受之缘而生爱，依此爱之无余离却灭尽，则有取之灭尽……[参照一○六、一6.……如是则此一切苦蕴之灭尽。

IV,91. 一五~一七 其时1有一比丘侍闻世尊而立。世尊见此比丘侍闻而立，见已，乃对此比丘曰：「比丘！汝闻此教法否？」「大德！唯然，我闻此。」「比丘，汝当习此教法。比丘！汝须通达此教法。比丘！汝须受持此教法，比丘！此教法为梵行之根本者。」

其摄颂：

安稳者执取，

苦世间与胜，

结缚与执取，

二了知侍闻。

注1 暹罗本以下独立一经。若从「侍闻」之经题看，此亦有一理，似是断绝，唯以下即无任何意义之经。

第二 世间欲类品

S.35.114.魔索(一)

《杂阿含244经》

IV,92.※ 二~七 「诸比丘！以眼所识之色快意、可爱、乐、喜爱，诱生欲念。比丘若喜悦、赞美于此，恋着于此者，诸比丘！此比丘可称为入魔之住屋，屈服于魔之权力。彼之颈，被魔索所缠络，彼即被魔缚所缚，而顺波旬之意欲……诸比丘！意所识之法快意、可爱、乐、喜爱，诱生欲念，比丘若喜悦、赞美于此，恋着此者，诸比丘！此比丘则称为入魔之住屋，屈服于魔之权力。彼之颈被魔索所缠络，彼被魔缚所缚，而顺于波旬之意欲。

八~一三 诸比丘！以眼所识之色快意、可爱、乐、喜爱，诱生欲念，比丘若不喜悦、不赞美于此，不恋着于此而住者，诸比丘！此比丘可称为不入魔之住屋，不屈服于魔之权力。彼之颈脱于魔索，彼解魔系缚，不顺于波旬之意欲。……意所识之法快意、可爱、乐、喜爱，诱生欲念，比丘若不喜悦、不赞美于此，不恋着于此者，诸比丘！此比丘可称为不入魔之住屋，不屈服于魔之权力。彼之颈脱于魔索，被解离魔缚，不顺于波旬之意欲。」

S.35.115.魔索(二)

《杂阿含244经》

※ 二~七 「诸比丘！以眼所识之色快意、可爱、乐、喜爱，诱生欲念。比丘若喜悦、赞美于此，恋着于此而住者，此比丘则被缚于眼所识之色，可称为入魔之住屋，屈服于魔之权力，以顺于波旬之意欲。意所识之法快意、可爱、乐、喜爱，诱生欲念，比丘若喜悦、赞美于此，恋着于此而住者，诸比丘！此比丘则被缚于意所识之法，称为入魔之住屋，屈服于魔之权力，以顺于波旬之意欲。

IV,93.八~一三 诸比丘！以眼所识之色快意、可爱、乐、喜爱，诱生欲念。比丘若不喜悦、不赞美于此，不恋着于此而住者，诸比丘！此比丘则不被缚于眼所识之色，称为不入魔之住屋，不屈服于魔之权力，不顺于波旬之意欲……诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法快意、可爱、乐、喜爱，诱生欲念。比丘若不喜悦、不赞美于此，不恋着于此而住者，诸比丘！此比丘则称为不被缚于意所识之法，不入魔之住屋，不屈服于魔之权力，不顺于波旬之意欲。」

S.35.116.世间欲类(一)

《杂阿含244经》

※ 二 「诸比丘！余不言，依行往世间之终而可知可见世间之终[32]，然则诸比丘！余亦不言不达世间之终，而可到达苦之终。」宣说此后，世尊则从座起，而入精舍。

三 时，世尊离去不久，此等之比丘心生思念：「诸友！世尊为我等说：「诸比丘！余不言依行往世间之终而可知可见世间之终，然则诸比丘！余亦不言不达世间之终，而可得达苦之终。」如是略说此教，而未精细解说其意义，即从座起，而入精舍。对世尊所略说，有谁能详细解说此教之意义耶？」

四 时，此等比丘心生思念：「此尊者阿难，乃大师所称扬，为有智之同梵行者所尊敬。尊者阿难于世尊所略说未精细解说之意义，能精细解说此教之意义。吾等当诣尊者阿难处。诣已，向尊者阿难，可问此之意义。」

五 于是，此等比丘来诣阿难处。诣已，与尊者阿难共相问讯，交谈亲爱、恳热之语已，坐于一面。

IV,94. 六 坐于一面之此等比丘，向尊者阿难曰：「友阿难！世尊为我等说：「诸比丘！余不言依行往世间之终而可知可见世间之终，然则，诸比丘！余亦不言不达世间之终，而可得达苦之终。」如是略说此教，而未精细解说此教之意义，即从座起，而入精舍。友！世尊去后不久，吾等比丘心生思念：「诸友！世尊为我等说：「诸比丘！余不言依行往世间之终而可知可见世间之终，然则，诸比丘！余亦不言不达世间之终，可得达苦之终。」如是略说此教，而未精细解说此教之意义，即从座起，而入精舍。对世尊之略说，而未详细解说者，谁能详细解说此教之意义耶？」友！于此，吾等心生思念：「诸友，此尊者阿难为大师所称扬，为有智之同梵行者所尊敬。尊者阿难或对世尊之略说，而未详细解说者，能详细解说此教之意义。吾等来诣尊者阿难处，诣已，可向尊者阿难以问此义。」请尊者阿难，以为解说。」

IV,95.七 「诸友！譬如有人欲得树心，为求树心、探寻树心而巡行，于有树心之挺拔直立树前，舍其根，舍其干，思向枝叶以探寻树心。当大师现前，于世尊之外，向吾问此意义，汝等尊者之所思，此义亦犹如是。诸友！此世尊，知而示知，见而示见，是眼、是智、是法、是梵、是语者、说者，为赍持利益，是施与甘露味之法主如来。而今正是向世尊奉问此意义之时，世尊为汝等赐予释答，汝等对此应护持。」

八 「实则友阿难！世尊知而示知，见而示见，是眼、是智、是法、是梵、是语者、说者，为赍持利益，是施甘露味之法主如来，而今正是向世尊奉问此义之时。世尊为我等释答，我等当护持于此。然而尊者阿难，为大师所赞扬，有智之同梵行者所尊敬。尊者阿难对世尊之略说，能以详解此教之意义，而未予详加解说。尊者阿难！当不为难，请为解说。」

九 「然则，诸友！且谛听，善思惟，我当为说。」「唯然，友！」此诸比丘应答尊者阿难。

一○ 尊者阿难答说，如次曰：「诸友！世尊为汝等说：「诸比丘！余不言由行往世间之终而可知可见世间之终，然而诸比丘！余亦不言不达世间之终，而可得达苦之终。」如是，诸友！世尊略说示教，而未精细解说其意义，即从座起，而入精舍，对此教之意义，余如是详知：

一一 诸友！凡夫依彼以为世[33]想，若有以为世想者，于圣者之语义彼称之为世。诸友！依何以为世想？以为世思者？诸友！若依眼以为世想，以作为世思者，诸法友！若依耳……依鼻……依舌……依身……诸友！依意，以为世想、以为世思者，于圣者之语义，彼称为世。诸友！若因彼以为世想，以为世思者，于圣者之律，彼称为世。

IV,96. 一二 世尊为汝等说：「诸比丘！余不言依行往世间之终而可知可见世间之终，然而诸比丘！余亦不言不达世间之终，而可得达苦之终。」如是略说示教，而未解说其详细意义，即从座起，而入精舍。诸友！世尊之略说示教，而未精细解说其意义，此教之意义，余如是知。然而汝等尊者若有意愿，当诣世尊住处，以奉问此义，世尊将予释答，则应护持。」「唯然，友！」此比丘等应答尊者阿难，即从座起，往诣世尊住处，礼拜世尊，坐于一面。

一三 坐于一面之诸比丘，白世尊曰：「大德！世尊为我等[说]：「诸比丘！余不言依行往世间之终而可知可见世间之终，然而诸比丘！余亦不言不达世间之终，而可达得苦之终。」如是略说示教而未解说其详细意义，即从座起，而入精舍。大德！世尊离去未久，吾等心如是思念：「诸友！世尊为吾等说：「诸比丘！余不言依行往世间之终而可知可见世间之终，然而诸比丘！余亦不言未达世间之终而可达得苦之终。」如是略说示教，而未解说详细之意义，即从座起，而入精舍。对世尊之略说示教，而未作详细解说其意义，有谁能详细解说此教之意义耶？」

IV,97.一四 大德！吾等心生思念：「此尊者阿难为大师所称扬，为有智之同梵行者所尊敬。尊者阿难或对世尊之略说示教，而未作详细解说，当能详细解说此教之意义。吾等往诣尊者阿难之处，向尊者阿难当可问此意义。」因此，大德！吾等往诣阿难住处，向阿难请问此意义。

一五 大德！尊者阿难为吾等，以此法、以此句、以此文解说其意义。」「诸比丘！阿难是贤者，诸比丘！阿难是大智者。诸比丘！汝等若向余问此之意义，余亦与阿难之对此所释答作完全相同之释答。此即其意义，当如是对此护持。」

注1 依注之「世间之终」(lokassa anto)，谓轮回世界之终，即言终结轮回之转生。

2 对loka-sanni,loka-mani注有lok0 ti sanjanati c’eva mannati ca，乃「以为世想者，以为世思者」。

S.35.117.世间欲类(二)

《杂阿含211经》

※ 二 「诸比丘！余正觉以前，为未证正觉之菩萨[时]，起如是之心：「余心曾触世间之欲念，于今，已成过去、灭尽、变坏。于此，余心或对现在之欲念有多动，或对未来之欲念有少动。诸比丘！当时余起如是心，对余心曾有触之世间欲念，于今已成过去、灭尽、变坏者，于此，余为自己应不放逸，常防护正念。」

IV,98.三 然而诸比丘！汝等心亦曾有触世间欲念，于今已成过去、灭尽、变坏。于此，汝等之心或有对现在之欲念多动，或有对未来之欲念少动，然则诸比丘！汝等之心亦曾有触五种之欲念，于今已为过去、灭尽者。于此，汝等为自己应不放逸，常防护正念。

四 然而，诸比丘！此为须知[34]之境，眼之灭，离色想[35]之欲，此为须知之境。耳之……鼻之……舌之……身之……意之灭，离法想之欲，此为须知之境。」

五 说此之后，世尊即从座起，而入精舍。

六 时，世尊离去未久，此等比丘心生思念：「诸友！世尊为吾等说：「诸比丘！[36]然则，此为须知之境。眼之灭，以离色想之欲，此为须知之境。耳之……鼻之……舌之……身之……意之灭，以离法想之欲，此为须知之境。」如是简略说示此教而未详细解说其意义，即从座起而入精舍。对世尊略说示教而未详细解说，有谁能详细解说此教之意义？」

七 时，此等比丘心生思念：「此尊者阿难乃大师所称扬，为有智之同梵行者所尊敬，尊者阿难或对世尊之略说，能详细解说此教之意义。吾等当诣尊者阿难住处。诣已，向尊者阿难请问此之意义。」

IV,99.八 因此，此等比丘往诣阿难住处。诣已，与尊者阿难共相问讯，交换亲爱、恳熟之语后，坐于一面。

九 坐于一面之此等比丘，言尊者阿难曰：「友阿难！世尊为吾等说：「诸比丘！然则，此为须知之境。眼之灭，以离色想之欲[37]，此为须知之境。耳之……鼻之……舌之……身之……意之灭，以离法想之欲，此为须知之境。」如是略说示此教而未详细解说此意义，即从座起而入精舍。友！世尊离去未久，吾等心生思念：「世尊为吾等说：「诸比丘！然则，此为须知之境。眼之灭，以离色想之欲，此为须知之境。耳之……鼻之……舌之……身之……意之灭，以离法想之欲，此为须知之境。」如是略说示此教而未详细解说此意义，即从座起而入精舍。对世尊所略说而未详细解说者，有谁能详细解说此教之意义耶？」友！吾等心生思念：「诸友！尊者阿难为大师所称扬，为有智之同梵行者所尊敬。尊者阿难或对世尊之所略说而未作详解说者，当能详细解说此教之意义。吾等则诣尊者阿难住处，向尊者阿难问此意义。」尊者阿难，且请解说。」

一○~一一 「诸友！譬如有人欲得树心，寻求树心，探索树心而出往巡行，应于有树心之树前[38]……

IV,100.一二 「然则诸友！且谛听，当善思惟，我将说此。」「唯然，友！」此等比丘应答尊者阿难。

一三 尊者阿难作如次言曰：「诸友！世尊为汝等说：「诸比丘！然则，此为须知之境。眼之灭，以离色想之欲，此为须知之境。耳之……鼻之……舌之……身之……意之灭，以离法想之欲，此为须知之境。」如是诸友！世尊之略说示教，而未详细解说其意义，余如是知此教之意义。「诸比丘！然则，此为须知之境。眼之灭，以离色想之欲，此为须知之境。」诸友！于此，世尊乃说示六处[39]之灭尽也。

一四 诸友！对世尊略说示教而未详细解说其意义者，余如是知此教之意义。然则，汝等尊者若有意愿者，当往诣世尊住处请问此义，即如世尊所释答，则应护持。」「唯然，友！」此诸比丘应诺尊者阿难后，即从座起，往诣世尊住处，礼拜世尊，坐于一面。

IV,101.一五 坐于一面之此等比丘，白世尊曰：「大德！世尊为吾等说：「诸比丘！然则，此为须知之境，眼之灭，以离色想之欲，此为须知之境。耳之……鼻之……舌之……身之……意之灭，以离法想之欲，此为须知之境。」如是略说示教而未详细解说此意义，即从座起而入精舍。大德！世尊离去未久，吾等心生如是思念：「诸友！世尊为吾等：「诸比丘！然则，此为须知之境，眼之灭，以离色想之欲，此为须知之境。耳之……鼻之……舌之……身之……意之灭，以离法想之欲，此为须知之境。」如是略说示教而未详细解说此意义，即从座起而入精舍。对世尊略说示教而未详细解说此意义者，有谁能详细解说此教之意义耶？」

一六 大德！吾等心生思念：「此尊者阿难乃大师所称扬，乃有智之同梵行者所尊敬。尊者阿难对世尊之略说而未详细解说此意义者，或能详细解说此教之意义。吾等当诣尊者阿难住处，可向尊者阿难请问此意义。」

一七 大德！因此，我等往诣阿难住处，向尊者阿难请问此意义。大德！尊者阿难，为吾等，以此法、以此句、以此文解说此意义。」「诸比丘！阿难为贤者，诸比丘！阿难为大智者，诸比丘！汝等若向余问此意义，亦与问于阿难之此释答，完全相同之释答。此乃其意义，如是对此应护持。」

注1 为心之防护，应不放逸，应常正念，谓非于过去之已知境(ayatana-vidita)是于未来当知境(ayatana-veditabba)之意。

2 「对色之想」乃色之概念。对香、味、触、法亦然。

3 以下本经(一一七)和一一六经之异，唯此「中」之文句而已。

4 于原典：「离欲」换用nirujjhati「灭」。余倣六节以下之文而用「离欲」暹罗字作virajjati。

5 参照一一六经七。

6 六处(处于上面译为境，同一原语)之灭尽谓涅槃。

S.35.118.帝释

一 尔时，世尊住王舍城外之灵鹫山。

二 时，诸天之主帝释，来诣世尊住处。礼拜世尊，立于一面。

IV,102.三 立于一面之诸天主帝释，如次白世尊言：「大德！于此大德！或有情于现生不得入涅槃，乃以何为因？以何缘耶？大德！又此处，或有情于现生入于涅槃，乃以何为因？以何为缘耶？」

四 「诸天之主！眼所识之色快意、可乐、可爱、喜爱，诱生欲念，比丘若喜悦、赞美于此，恋着于此而住者，则喜悦、赞美于此，而恋着于此而住者之识，则依止于此，取执于此。诸天之主！有执取之比丘，不得入涅槃。

五~九 诸天之主！耳所识之声……鼻所识之香、舌所识之味……身所识之触……意所识之法快意、可爱、可乐、喜爱，诱生欲念。比丘若喜悦、赞美于此，恋着于此而住者。则喜悦、赞美于此；而恋着于此而住者之识，则依止于此，取执于此。诸天之主！有取执之比丘，不得入涅槃。

一○ 诸天之主！于此，或有情现生之不得入涅槃，乃此因、此缘。

一一~一六 诸天之主！眼所识之色快意、可爱、乐、喜爱，诱生欲念，比丘若不喜悦、不赞美于此，不恋着于此而住者，则不喜悦，不赞美于此；不恋着于此而住者之识，则不依止于此，不取执于此。诸天之主！无取执之比丘入于涅槃。诸天之主！耳所识之声……鼻所识之香……舌所识之味……身所识之识……意所识之法快意、可爱、乐、喜爱，诱生欲念，比丘若不喜悦、不赞美于此，不恋着于此而住者，则不喜悦、不赞美于此；不恋着于此而住者之识，即不依止于此，不取执于此。诸天之主！无取执之比丘入于涅槃。

一七 诸天之主！于此，或有情之现生入于涅槃，乃以此因、乃以此缘。」

IV,103.

S.35.119.五结干闼婆子

一 尔时，世尊住王舍[城外]之灵鹫山。

二 时干闼婆之子五结，来诣世尊住处，礼拜世尊、立于一面1。

注1 以下同一一八经，唯五结天子换「诸天主帝释」而已。

S.35.120.舍利弗

一 尔时，尊者舍利弗住舍卫[城外]之祇陀林给孤独长者之园。

二 时，有一比丘来诣尊者舍利弗住处，与尊者舍利弗共相问讯，交谈亲爱恳热之语后，坐于一面。

三 坐于一面之彼比丘，言尊者舍利弗曰：「友舍利弗！同住之比丘舍弃戒而转向俗身。」

IV,104.四 「友！不守诸根之门，不辨食物之量，不专心于觉醒者，当即如是。友！实则彼之比丘者，不守诸根之门，不辨食物之量，不专心于觉醒者，则彼对完见极净之梵行，欲终生续行，未有如是之理。

五 友！实则彼比丘若守诸根门，辨食物量，专心于觉醒者，彼能终生续行完具之极净梵行，则有如是之理。

六 友！如何为守诸根之门耶？友！于此有比丘，以眼见色，不执总相，不执别相，彼若不摄护眼根而住者，则以此为因，有贪、忧、恶、不善之法来袭于彼。然而彼为实行摄护其眼根，达到守眼根，眼根之摄护。以耳……以鼻……以舌……以身……以意识法，不执总相，不执别相，彼若不摄护意根而住者，则以此为因，有贪、忧、恶、不善之法来袭于彼。然而被为实行摄护其意根，达到守意根，意根之摄护。友！如是为守诸根门。

七 友！如何于辨食物之量耶？友！于此有比丘，深思省虑以摄取食物，不为戏奢，不为庄严庄饰，只要此身之存住，对此继续，以防危害，乃为梵行之利益。思：「如是，弃除旧之苦感，不生新之苦感。余有生活之质，无有过误，应得安乐住。」友！如是于食物辨量。

IV,105.八 友！如何专心于觉醒耶？友！于此有比丘，于日中因经行安坐，以除心诸障碍之法[40]。于夜[41]之初分，因经行安坐，以除心诸障碍之法，于夜之中分，右胁作狮子卧，以一足叠于另一足，正念正智，胸置起床之想，而于夜之后分起出，因经行安坐，除心诸障碍之法，友！如是为专心觉醒。

九 然而友！应如是修习：「守我等诸根之门，于食物辨量，专心于觉醒。」友！汝等必如是修习。」

注1 avarana=nivarana，谓指贪欲、瞋恚、惛沈、掉悔，疑等五种。

2 夜间之十二小时三分而称为初分、中分、后分。

S.35.121.罗睺罗

《杂阿含200经》，M.147. Cūḷarāhulovādasuttaṃ 教罗睺罗小经

一 尔时，世尊住舍卫[城外]祇陀林，给孤独[长者]之园。

二 时，世尊独坐冥想，心起如是之思念：「罗睺罗正完熟解脱之法，我更指教罗睺罗以灭尽诸漏。」

三 于是，世尊于晨早着内衣、持钵衣，为托钵赴舍卫城中，食后从托钵归来，以呼尊者罗猴罗曰：「罗睺罗！当取座具，我等为日中之休息，往安达林。」「唯然，大德！」尊者罗睺罗应诺世尊，持坐其随世尊之后而行。

四 其时，有数千之天神等，亦随世尊而行：「今日世尊更为指教尊者罗睺罗，于灭尽诸漏。」

IV,106.五 时，世尊已入安达林，于一树下坐于所设之座，尊者罗睺罗亦礼拜世尊，坐于一面。世尊言于坐在一面之尊者罗睺罗曰：

六 「罗睺罗！汝于此作如何思惟耶？眼是常住耶？抑无常耶？」「大德！是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识否？」「不也！大德！非是。」「色是常住耶？抑无常耶？」「大德！是无常。」 ……「眼识是常住耶？抑无常耶？」「大德！是无常。」「眼触是常住耶？抑无常耶？」「大德！是无常。」「凡以此眼触为缘所生之受、想、行、识所摄者，此亦是常住耶？抑无常耶？」「大德！是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识否？」「不也！大德！非是。」

七~一○ 「耳是……鼻是……舌是……身是……

IV,107.一一 「意是常住耶？抑无常耶？」「大德！是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」是如认识否？」「不也！大德！非是。」「法是常住耶？抑无常耶？」「大德！是无常。」……「意识是常住耶？抑无常耶？」「大德！是无常。」「意触是常住耶？抑无常耶？」「大德！是无常。」「凡以此意触为缘所生之受、想、行、识所摄者，彼亦常住耶？抑无常耶？」「大德！是无常。」「凡物之无常，彼是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识否？」「不也！大德！非是。」

一二 「罗睺罗！如是观之，有闻圣弟子厌嫌于眼，厌嫌于色，厌嫌于眼识，厌嫌于眼触，凡以眼触为缘所生之受、想、行、识所摄者，亦厌嫌于此……于耳……于鼻……于舌……于身……厌嫌于意，厌嫌于法，厌嫌于意识，厌嫌于意触，凡以意触为缘所生之受、想、行、识所摄者，亦厌嫌于此。因厌嫌而离欲，因离欲而得解脱，于得脱而「我解脱」之智生，证知：生已尽、梵行已成、应作已作、更不为如是再生。」

一三 世尊宣说已！尊者罗睺罗心欢喜，欢受世尊之所说。而于此宣说之释答，尊者罗睺罗无所取着，其心由诸漏解脱。数千之天神等亦起离尘远垢之法眼，「凡集法者、皆灭法也。」

S.35.122.系缚

《杂阿含239经》

一 「诸比丘[42]！为说可系缚之法与系缚，且谛听。

108 二 诸比丘！何者是可系缚之法？何者是系缚耶？

三 诸比丘！以眼所识之色快意、可爱、乐、喜爱，诱生欲念，诸比丘！此等称为可系缚之法。凡对此之欲染，此即是系缚于此。

四~八 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法快意、可爱、乐、喜爱，诱生欲念，诸比丘！此等称为可系缚之法，凡对此之欲染，即是系缚于此。」

注1 参照一○九经。

S.35.123.取执

《杂阿含240经》

一 「诸比丘[43]！为说可取执之法与取执，且谛听。

二 诸比丘！何者为可取执之法？何者为取执耶？

三 诸比丘！眼所识之色[44]……诸比丘！此等称为可取执之法。凡对此之欲染，即是取执于此。」

世间欲类品第二 [终]

其摄颂曰：

魔索说二经，

以世间欲类，

又以说二经，

帝释与五结，

尊者舍利弗，

与及罗睺罗，

系缚与取执，

以此名此品，

注1 参照一一○经。

2 以下一二二经之三同以下。

IV,109.

第三 居士品

S.35.124.毘舍离

《杂阿含237经》

一 尔时，世尊住于毘舍离[城外]之大林重阁讲堂。

二 时，名为郁瞿娄毘舍离之居士，来诣世尊住处……

三 坐于一面之毘舍离人郁瞿娄居士，白世尊曰：「大德！于此1或有情于现生不得入于涅槃，以何为因？以何为缘耶？大德！于此而又，或者有情于现生入于涅槃，以何为因？以何为缘耶？」

四 「居士！眼所识之色快意、可爱、乐、喜爱，诱生欲念，比丘若喜悦、赞美于此，恋着于此而住者，则喜悦、赞美于此，恋着于此而住之诸识，则依止于此，取着于此。居士！有取执之比丘，则不入于涅槃。

五~九 居士！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法……居士！有取执之比丘，则不入于涅槃。

一○ 居士！于此，或有情于现生不入于涅槃，即以此为因，以此为缘。

一一~一六 居士！眼所识之色快意、可爱、乐、喜爱，诱生欲念，比丘若不喜悦、不赞美于此，不恋着于此而住者，则不喜悦、不赞美于此，不恋着于此而住者之识，即不依止于此，不取执于此。居士！无取执之比丘，则入于涅槃。居士！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法……居士！无取执之比丘，则入于涅槃。

IV,110. 一七 居士！于此，或有情于现生入于涅槃者，以此为因，以此为缘。」

注1 参照一一八经之三。

S.35.125.发提(郁伽居士)

一 尔时，世尊住发提族中之发提村。

二 时，名郁瞿娄发提村人之居士，来诣世尊住处……

三 坐于一面之发提村人居士郁瞿娄白世尊曰：「大德！于此，或者有情于现生不入于涅槃，以何为因？以何为缘耶？」

四~一六 [应如前经之详说]

一七 居士！于此，或者有情于现生入于涅槃，以此为因，以此为缘。」

S.35.126.那烂陀(优波离居士)

一 尔时，世尊住那烂陀之婆瓦利加菴罗林。

二 时，居士优波离，来诣世尊住处……

三 坐于一面之居士优波离，白世尊曰：「大德！于此，或有情于现生不入于涅槃者，以何为因？以何为缘耶？于此而又，或者有情于现生入于涅槃者，以何为因？以何为缘耶？」

四~一六 [可照前经之详说]

一七 于此，居士！或有情于现生入于涅槃，乃以此为因，以此为缘。」

S.35.127.宾头罗婆罗陀闍

《杂阿含1165经》

一 尔时，尊者宾头罗婆罗陀闍，住憍赏弥国之瞿史罗园。

二 其时，优填那王来诣尊者宾头罗婆罗陀闍住处，与尊者宾头罗婆罗陀闍共相问讯，交换亲爱恳懃之语后，坐于一面。

三 坐于一面之优填那王言尊者宾头罗婆罗陀闍曰：「婆罗陀闍！此年轻之比丘等，少年黑发丛生而多显活力，以青春盛年之身，无娱于诸欲，一生行完具极净之梵行，以至终生者，以何为因？以何为缘耶？」

IV,111.四 「大王！此乃彼之知者、见者、世尊、应供者、正等觉者之所宣说，而曰：「来！诸比丘！汝等对于与母相等年龄之女，当起母心想，对与姊妹相等年龄之女，当起姊妹心想，对于与女儿年龄相等之女，当起女儿心想。」大王！对此亦然，此乃年轻比丘等，少年黑发丛生而多显活力，以青春盛年之身，无娱于诸欲，一生行极净之梵行，以至终生之因、之缘是。」

五 「婆罗陀闍！心乃虚浮者，或将对于与母相等年龄之女亦起欲念，或对与姊妹相等年龄之女亦起欲念，或对于与女儿相等年龄之女亦起欲念。婆罗陀闍！此年轻比丘，少年黑发……以至终生，或有他因、他缘耶？」

六 「大王！此彼之知者、见者、世尊、应供者、正等觉者之所说。而曰：「来！诸比丘！观察此身由脚掌以上，由发梢之下，以至皮肤，乃充满种种不净之物。此身有发、毛、爪、齿、皮肤、肉、筋、骨、骨髓、肾、心、肝、膜、腓、肺、大肠、小肠、胃、粪、胆汁、痰、脓、血、汗、脂、泪、膏、唾、鼻涕、关节液、尿、脑浆等是。[45]」大王！对此亦然，此年轻比丘等，少年黑发……以至终生之因、之缘。」

IV,112.七 「婆罗陀闍！有彼等身之修养、有戒之修养、有心之修养、有智之修养者，此乃为之易者。然而婆罗陀闍！无彼等身之修养、无戒之修养、无心之修养、无智之修养者，此乃为之不易。婆罗陀闍！或有人念：「当思惟我之不净，」彼思惟为净。此年轻比丘等，少年黑发……以至终生，有他之因、他之缘耶？」

八 「大王！此乃彼知者、见者、世尊、应供者、正等觉者之所宣说，而曰：「来！诸比丘！汝等为护诸根而住，以眼见色，则不执总相，不执别相。人若不摄护眼根而住者，以此为因，贪、忧、恶、不善之法，则来袭于彼。为实行摄护眼根，守护眼根，以达到摄护眼根。以耳……以鼻……以舌……以身……以意识法，不执总相，不执别相。人若不摄护意根而住者，以此为因，贪、忧、恶、不善法，则来袭于彼。为实行其摄护意根，守护意根，以达到摄护意根。」大王！对此亦然，年轻诸比丘少年黑发……以至终生之因、之缘。」

九 「尊婆罗陀闍！是不思议，尊婆罗陀闍！是稀有者。尊婆罗陀闍！依彼知者、见者、世尊、应供者、正等觉者之所说，此诸年轻比丘，少年黑发丛生而多显活力，以青春盛年之身，无娱于诸欲，终生以行完具极净梵行之因之缘者。

IV,113.一○ 尊婆罗陀闍！余亦曾不守身、不守语、不守心、不树立正念、不摄护诸根而入后宫，当时过大欲念恼迫余。然而尊婆罗陀闍！余守身、守语、守心、树立正念、摄护诸根入后宫，当时余未为欲念所恼倒。

一一 奇哉！尊婆罗陀闍！奇哉！尊婆罗陀闍！尊婆罗陀闍恰如倒者起，覆者披露，对迷路者语示以道，于黑闇举起油灯，言：「有眼者得见，」如是乃明了尊婆罗陀闍之说法。尊婆罗陀闍！余归依彼世尊，亦归依法与比丘僧，尊婆罗陀闍！愿受纳余自今日起，终生归依为信士。」

S.35.128.须那(居士子)

一 尔时，世尊住王舍[城外]之竹林，迦兰陀饲养园。

二 其时，居士之子须那来诣世尊住处……

三 坐于一面之居士子须那，白世尊曰：「大德1！于此，或有情于现生不得入于涅槃，以何为其因？以何为其缘耶？而又于此，或者有情于现生入于涅槃者，以何为因？以何为缘耶？」

[如一二七经之详说]

「须那！于此，或有情之……以此为因、为缘。」

注1 参照一一八、一一九、一二四~一二六经。

S.35.129.瞿史罗(居士)

《杂阿含460经》

一 尔时，尊者阿难住憍赏弥城之瞿史罗园。

二 时，瞿史罗居士来尊者阿难住处：

IV,114.三 坐于一面之瞿史罗居士，白尊者阿难曰：「大德阿难！所称：「种种界，种种界者，」大德！世尊所说几何之种种界耶？」

四 「居士！有眼界与可意之色，缘眼识与乐感之触，所生之乐受1。居士！有眼界与不可意之色，缘眼识与苦感之触，所生之苦受。居士！有眼界与可舍之色，缘眼识与非苦非乐所感之触，所生非苦非乐。

五~九 居士！耳界与……鼻界与……舌界与……身界与……意界与可意之法，缘意识与乐感之触，所生之乐受。居士！有意界与不可意之法，缘意识与苦感之触，所生之苦受。居士！缘意界与舍感之触，所生之非苦非乐。

一○ 居士！以上乃世尊所说之种种界。」

注1 眼界异色界异喜处、二因缘生识、三事和合生触，又喜触因缘生乐受(杂含卷十七、五)

IV,115.

S.35.130.诃梨提迦尼(长者)

《杂阿含553经》

一 尔时，尊者大迦旃延住阿槃提国之拘罗罗迦罗山中。

二 时，居士诃梨提迦尼，来诣尊者大迦旃延住处……

三 坐于一面之居士诃梨提迦尼，自尊者大迦旃延曰：「大德！「缘种种界，生种种触，缘种种触，生受种种受。」此乃世尊之所说示。大德！如何缘种种界，生种种触，缘种种触，生种种受耶？」

四 「居士！于此有比丘，以眼见可意之色，知：「此为如是[46]，」缘眼识与乐感之触，生乐受。又以眼见不可意之色，知：「此为如是，」缘眼识与苦感之触，生苦受。又以眼见可舍之色，知：「此为如是，」缘眼识与非苦非乐感之触，生非苦非乐。

IV,116.五~九 复次，居士！以耳闻可意之声……以鼻嗅可意之香……以舌味可意之味……以身触可意之触……以意识可意之法，知：「此为如是，」缘意识与乐感之触，生乐受。又以意识不可意之法，知：「此为如是，」缘意识与苦感之触，生苦受。又以意识可舍之法，知：「此为如是，」缘意识与非苦非乐感之触，生非苦非乐。

一○ 如是，居士！缘种种界，生种种触，缘种种触，生种种受。」

注1 「此为如是」于此谓色之可意。PTS本及暹罗本「眼识」之次有「当感乐」之语。依注释示之意，照另一异本之所示，此语应可省略。

S.35.131.那拘罗父(居士)

一 尔时，世尊住跋伽国失悦摩罗山恐怖林之鹿苑中。

二 时，那拘罗父居士，来诣世尊住处……

三 坐于一面之那拘罗父居士，白世尊曰：「大德！于此或有情于现生不得入于涅槃，以何为因？以何为缘耶？大德！于此，或者有情于现生入于涅槃者，以何为因？以何为缘耶？」

四~九 「居士！有眼所识之色[47]……

一○ 居士！于此，或者有情于现生，不得入于涅槃，以此为因、以此为缘。

一一~一六 居士！有眼所识之色[48]……

一七 居士！于此，或者有情于现生，入于涅槃者，以此为因、以此为缘。」

注1 以下同一一八经四~九。

2以下同一一八经一一~一六

S.35.132.鲁酰遮(婆罗门)

《杂阿含255经》

一 尔时，尊者大迦旃延住阿槃提国之摩揭罗迦多[49]城外森林中之草庵。

IV,117.二 时，鲁酰遮婆罗门之众多弟子，采薪之青年等，来诣尊者大迦旃延之草鹿，于其周围徘徊巡行，以高声、大声，行种种之挑戏[50]言：「此等圆头之似非沙门，乃由梵天足部所生之邪黑丑奴，此等唯为担荷夫所恭敬、尊重、供养、礼赞者。」

三 于是，尊者大迦旃延出精舍来，告此等青年曰：「汝青年等！勿作响，我为汝等说法。」作如是言时，彼青年等默然而止。

四 时尊者大迦旃延，以偈语告此青年等曰：

(一)此等犹忆古法之古婆罗门，以戒为第一，而以压其忿，其守诸根门，是为善护持。

(二)此等犹忆古法之古婆罗门，喜欢法与禅，但今婆罗门，则言：「吾等摒弃此，而不予问闻[51]。」夸醉于本族，则以行非事。

(三)违背于怯弱好勇之徒者，为忿之所压，执种种刀杖，不守诸根门，而勤空劳者，犹人梦得财。

IV,118. (四)断食露地卧，晨早之水浴，读诵三吠陀，着粗兽皮衣，结发及涂泥，持咒[取]戒禁，[实履]苦行者。

(五)诈术及曲杖，以水拭颜面，以此等明为，婆罗门要具，为生小利者。

(六)能获于禅定，清澄而无浊，对一切生类，无邪障之心，而此始可达，至于梵天道。」

五 因此，此青年等怒而思不快意，来至鲁酰遮婆罗门之处，以告彼曰：「尊者！愿有所知，沙门大迦旃延只管嘲骂婆罗门之神咒。」如是言时，鲁酰遮婆罗门怒而思不快意。

六 鲁酰遮婆罗门心更思念：「我仅闻此青年等之言，则谤骂沙门大迦旃延，此于我为不适宜。我当赴彼住处而问。」

IV,119.七 因此，鲁酰遮婆罗门与此等青年，共赴尊者大迦旃延住处，与尊者问讯、交谈亲爱恳熟之语后，坐于一面。

八 坐于一面之鲁酰遮婆罗门，语尊者大迦旃延语曰：「迦旃延！余之众多弟子，采薪之青年等，来此处否？」「婆罗门，汝之众多弟子，采薪之青年等曾来此处。」「尊者迦旃延与此等青年之间，有何等之谈话否？」「婆罗门！余与此等青年之间曾有谈话。」「尊者迦旃延与此等青年之间，有如何之谈话耶？」「婆罗门！余与此等青年之间有如是之谈话：

(一)「此等犹忆古法之古婆罗门，以戒为第一，而以压其忿，其守诸根之门，是为善护持。……

(二)能获于禅定，澄清而无浊，对一切生类，无邪障之心，而此始可达，至于梵天道」。「婆罗门！余与此等青年之间，作如是谈话。」

九 「尊者迦旃延！所言「不守护诸根门」者，迦旃延！几何为不守护诸根门耶？」

IV,120.一○ 「婆罗门！于此，有人以眼见色，则心倾于可爱之色，则背拂于不可爱之色，不能使正念现前，缺乏思虑而住；又不如实知彼心解脱、慧解脱，则彼所起之恶、不善之诸法，不能消灭无余。

一一~一五 以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，心倾可爱之法，背拂于不可爱之法，不能使正念现前，缺乏思虑而住；又不如实知心解脱、慧解脱，则彼所起之恶、不善之诸法，不能消灭无余。

一六 婆罗门！如是为不守护诸根门者。」

一七 「尊者迦旃延！是不思议。尊者迦旃延！是稀有。尊者迦旃延！以不守护诸根门者，说不守护诸根门。尊者迦旃延！所言「守护诸根门，」尊者迦旃延！几何为守护诸根门耶？」

一八 「婆罗门！于此，有比丘以眼见色，则心不倾于可爱之色，不背拂于不可爱之色，使正念现前，无量思虑而住：又如实知彼心解脱、慧解脱，彼所起之恶、不善法，则消灭无余。

一九~二三 以耳闻声……以鼻嗅香……以舌味味……以身触于所触……以意识法，心不倾于可爱之法，不背拂于不可爱之法，使正念现前，无量思虑而住；又如实知彼心解脱、慧解脱。彼所起之恶、不善法，则消灭无余。

二四 婆罗门！如是则为守护诸根门。」

IV,121.二五 「尊者迦旃延！是不思议！尊者迦旃延！是稀有！尊者迦旃延乃以守护诸根门者，说示守护诸根门。奇哉！尊者迦旃延！奇哉！尊者迦旃延！尊者迦旃延恰如使倒者起，覆者显露，迷道者得示以道，如黑闇中举起油灯，使「有眼者得见，」如是，尊者迦旃延以种种方法，说法使明了。尊者迦旃延！余即归依彼世尊，亦归依法及比丘僧。尊者迦旃延！容纳余从今日起，终生归依为信士；尊者迦旃延若入摩揭罗多信士之家时，即请应入鲁酰遮之家，于此，或青年男子或青年女子，当礼敬、迎拜尊者迦旃延，又有供奉座席与水者，此乃为彼等长时利益安乐。」

注1 《杂阿含经》卷九，于三十一经为「猕猴室」。

2 PTS本为selissaka暹罗本为seleyyaka在暹罗本的注释为selokassaka互相捕背而跳起，注为彼此于行苦热的(？tapana)「游戏」。如蛙跳。

3 PTS本虽为jappamase照暹罗本之注解为jahamhase，以jahama,sajjhama之语注之，以采用此。

S.35.133.毘纽迦旃延(婆罗门尼)

《杂阿含253经》

一 尔时，尊者优陀夷住拘槃荼[城]兜泥耶婆罗门之菴罗林中。

二 时，一青年为伊罗越奢利族出身之婆罗门女之弟子，来至尊者优陀夷住处……

三 尊者优陀夷对坐于一面之青年说法教示，感动勉励，使令善悦。

IV,122.四 时，彼青年依尊者优陀夷之说法教示，为所感动勉励、喜悦而从座起。来诣伊罗越奢利族所出之婆罗门女处，对彼女语曰：「惟愿大姊当知，沙门优陀夷能说初善、中善、终善，具足意义言句之法，说明一切具脩满净之梵行。」

五 「然者，汝青年！且以吾之名，招请沙门优陀夷，明日受供食。」「唯唯，大姊！」青年应诺彼伊罗越奢利族出身之婆罗门女，即诣尊者优陀夷住处，而白尊者语曰：「尊者优陀夷！吾等之师伊罗越奢利族所出之婆罗门女，请尊者承诺明日受供食。」尊者优陀夷默然许诺。

六 于是，尊者优陀夷其夜过后，晨朝着内衣，持钵、衣，入伊罗越奢利族所出婆罗门女住处。坐于所设之座。

七 其时，伊罗越奢利族所出之婆罗门女，以胜味之硬软食物，亲手饱满供养尊者优陀夷。

八 时，伊罗越奢利族出身之婆罗门女，知尊者优陀夷取食终了，手已离钵。穿履覆头坐于高座，白尊者优陀夷曰：「沙门！请说法要。」「姊妹！时机将来。」言罢即从座起而离去。

九 彼青年又诣尊者优陀夷住处，与尊者相问讯、交谈亲爱恳懃之话后，坐于一面。尊者优陀夷对坐于一面彼青年说法，教导勉励使令欣悦。

IV,123.一○ 彼青年又以尊者优陀夷所说法之教导勉励、喜悦，而从座起，来诣伊罗越奢利族出身之婆罗门女处，言于彼女曰：「惟愿大姊当知，沙门优陀夷说初善、中善、终善，具足意义文句之法，说明一切具脩满净之梵行。」

一一 「青年！汝如是赞叹沙门优陀夷。然余亦请于沙门优陀夷：「沙门！请说法要。」彼言：「姊妹！时机将来。」即从座起而去。」

一二 「虽然如是，然而大姊！汝穿履覆头坐高座作如是言：「沙门！请说法要。」彼尊者则尊法、重法者。」

一三 「然者，青年！汝以吾之名，招请沙门优陀夷明日来受供食。」「唯然，大姊！」青年应诺伊罗越奢利族出身之婆罗门女，来诣尊者优陀夷住处，语尊者曰：「尊优陀夷！吾等之师伊罗越奢利族出身之婆罗门女，请明日应诺供食。」尊者优陀夷默然许诺。

一四 于是，尊者优陀夷其夜过后，晨早着内衣，持钵、衣，入伊罗越奢利族出身之婆罗门女处，坐于所设之座。

一五 时，伊罗越奢利族出身之婆罗门女，以胜味之硬软食物，亲手供养尊者优陀夷至饱满。

一六 伊罗越奢利族出身之婆罗门女，知尊者优陀夷取食终了，手已离钵，则脱履露头坐低座，而白尊者优陀夷曰：「大德！何物之所存，阿罗汉说苦乐耶？何物之不存，阿罗汉不说苦乐耶？」

IV,124.一七 「姊妹！眼之所存，阿罗汉说苦乐，眼之不存，阿罗汉不说苦乐。其之所存……鼻之所存……舌之所存……身之所存……意之所存，阿罗汉说苦乐，意之不存，阿罗汉不说苦乐。」

一八 如是言已。伊罗越奢利婆罗门女自尊者优陀夷曰：「奇哉！大德！奇哉！大德！尊者优陀夷恰如使倒者起，覆者显露，迷路者语示以道，黑闇中举油灯，使「有眼者得见，」如是尊优陀夷以种种方法，说法使明晓。尊者优陀夷！于此吾当归依彼世尊，归依法及比丘僧，惟愿尊者优陀夷容纳吾自今日起，终生归依为信女。」

居士品第三[终]

其摄颂曰：

毘舍离伐地，

以及那兰陀，

与婆罗陀闍，

须那瞿师罗，

及诃梨陀迦，

那拘罗之父，

乃至鲁酰遮，

毘纽迦旃延，

与婆罗门尼。

第四 提婆陀诃品

S.35.134.提婆陀诃

《杂阿含253经》

一 尔时，世尊住释迦国名为提婆陀诃之释迦族村。

IV,125.二 于此，世尊呼诸比丘曰：「诸比丘！余未言，所有之比丘于六触处要作不放逸，且诸比丘！余亦未言所有之比丘于六触处不须作不放逸。

三 诸比丘！彼等比丘乃漏尽之阿罗汉，梵行已立、所作已办、重担已舍、自利已达，尽于生有之缠结，完全已证解脱者。诸比丘！此等之比丘，余不须言于六触处作不放逸。何以故？

四 彼等之已成不放逸，彼等已能不再放逸。

五 诸比丘！彼等有学之比丘，未达所愿，以求无上安稳(涅槃)而住者，诸比丘！此等之比丘于六触处，余言要作不放逸。何以故？

六 诸比丘！眼所识之色，有快意，有不快意，此等快、不快之色，以触彼心，触而不存着于此。因心无执着，则起精进无动，不失正念现前，身体轻安而无狂躁，心住于定，集中于一顶点。诸比丘！余实言观此不放逸之果，此等比丘于六触处要作不放逸。

七~一一 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法，有快意亦有不快意，此等快与不快之法，以触彼等之心，触而不存着于此。因无执着于心，则起精进无动，不失正念现前，身体经安无狂躁，心住于定，集中于一点。诸比丘！余实言观此不放逸之果，此等比丘于六触处要作不放逸」。

IV,126.

S.35.135.执着

《杂阿含210经》

※ 二 「诸比丘！此是汝等之利得，汝等之善利。诸比丘！汝等为得住梵行之好机。

三 诸比丘！余见名为六触处所属之地狱。于此凡以眼见色，仅见不乐之色，不见乐色；仅见不可爱之色，不见可爱之色；仅见不喜之色，不见可喜之色。凡以耳闻声……凡以鼻嗅香……凡以舌味味……凡以身触触……凡以意识法，唯识不乐之法，不识乐法；唯识不可爱之法，不识可爱之法；唯识不可喜之法，不识可喜之法。诸比丘！此乃汝等之利得，汝等之善利。诸比丘！汝等为得住梵行之好机。

四 诸比丘！余见名为六触处所属之天。于此，凡以眼见色，唯见乐色，不见不乐色；唯见可爱之色，不见不可爱之色；唯见可喜之色，不见不可喜之色。凡以耳闻声……凡以鼻嗅香……凡以舌味味……凡以身触触……凡以意识法，唯识乐法，不识不乐法；唯识可爱之法，不识不可爱之法；唯识可喜之法，不识不可喜之法。诸比丘！此乃汝等之利得，汝等之善利。诸比丘！汝等为得住梵行之好机。」

S.35.136.不执着

《杂阿含210、308经》

IV,127.二 「诸比丘！诸天及世人乃以色为游园，为色所刺激，因色之变坏、离背、灭尽，诸比丘！诸天及世人乃住于苦。以声为游园……以香为游园……以味为游园……以触为游园……以法为游园，为法所刺激，因法之变坏、离背、灭尽，诸比丘！诸天世人乃住于苦。

三 诸比丘！如来、应供者、正等觉者，如实知色之生起与灭没，甘味、患难与出离，不以色为游园，不为色所刺激，因色之变坏、离背、灭尽，诸比丘！如来住于安住。」

四 世尊如是宣说，善逝如是说已，师更言于此曰：

(一)「色、声、香、味、触与一切之法，谓可乐可爱又可意，乃有限者。

(二)此等于人天世界以为安乐，此等之所灭，此乃彼等之思苦。

(三)己身灭尽，于圣者虽见为乐，但一切世间之所见，则反于此。

(四)为他(愚者)言乐，而圣者于此则言苦；在他言苦，圣者则知此为乐。

(五)触之法难知，无智者乃惑此，为烦恼所覆者则黑闇，不见者则有盲冥。

IV,128. (六)善人开涅槃之道，知见之人，于此有光明，熟于大法[52]之人，则知近于此。

(七)为生有之欲所服者，随行于生有之流者，入于魔王之领域者，则不知此法。

(八)除圣者，谁正知涅槃之道，善知此道而漏尽之人，乃入于般涅槃。

五 诸比丘！诸天及世人以色为游园，为色所刺激，因色之变坏、离背、灭尽，诸比丘！诸天世人乃住于苦。以声……以香……以味……以触……以法……[53]

六 诸比丘！如来、应供者、正等觉者为……[54]」

注1 此八偈和Sn.759-765几乎同样，唯此一句二三言不同，故变成相反之意义，即于此成

为santikena vijananti mahadhamma-kovida于Sn.为santikena vijananti maga

dhammass’akovida可以取为「不熟」[如]兽之徒，不知近涅槃。

2 以下同上之三节。

3 以下同上之三节。

S.35.137.恶意者(1)

《杂阿含274经》，S.22.33. S.35.101-102

※ 二 「诸比丘！凡非汝等之有者，皆当放舍，能放舍者，乃为汝等之利得安乐。诸比丘！何物为非汝等之所有？

IV,129.三~八 诸比丘！眼非汝等之所有，当放舍，能放舍者，乃为汝等得利益安乐。耳……鼻……舌……身……意非汝等之所有，当放舍，能放舍者，乃为汝等得利益安乐。

九 诸比丘！譬如于此祇陀林，人人对于草薪枝叶，或运走，或燃烧，或各随所好而处理。」人人将「吾等」或运去，或燃烧，或各随所好而予处理。「汝等有如是之思否？」「大德！不也。」「何以故？」「大德！此非我，此非我之所属。」

一○ 「如是，诸比丘！汝等之眼，此非汝等之所有，当放舍，汝等由于舍此者，乃为利益安乐。耳是……鼻是……舌是……身是……意是非汝等之所有，当放舍，汝等由于舍此者，乃为利益安乐。声是……香是……味是……触是……法是……。」

S.35.138.恶意者(2)

《杂阿含274经》，S.22.33. S.35.101-102.

※ 二 「诸比丘！凡非汝等之所有者，当予放舍，因汝等之弃舍，此为汝等之利益安乐。诸比丘！何者为非汝等之所有？

三~八 诸比丘！色非汝等之所有，当放舍，因汝等之放舍，乃为利益安乐。声是……香是……味是……触是……法是非汝等之所有，当放舍，因汝等之放舍，此为利益安乐。

九 诸比丘！譬如于此祇陀林……[55]

一○ 如是诸比丘！色非汝等之所有，当放舍，因汝等之放舍，乃为利益安乐。声是……香是……味是……触是……法是……。」

注1 参照一三七经之第九节。

S.35.139.内因(一)

《杂阿含11-12、248经》

※ 三 「诸比丘！眼是无常。眼生起之因、缘者，此亦是无常。诸比丘！依无常所生之眼，如何有常住？

IV,130.四~八 诸比丘！耳是……鼻是……舌是……身是……意是无常，意生起之因、缘者，亦是无常。诸比丘！依无常所生之意，如何有常住？

九 诸比丘！如是见之，有闻圣弟子厌嫌[56]于眼……更如是证知：不再生来。」

注1 同一经之第九节。

S.35.140.内因(二)

※ 三 「诸比丘！眼是苦。眼生起之因、缘者，亦是苦。诸比丘！依苦所生之眼，如何有乐？

四~八 诸比丘！耳是……鼻是……舌是……身是……意是苦，意生起之因、缘者，亦是苦。诸比丘！依苦所生之法，如何有乐？

九 诸比丘！如是见之，有闻圣弟子厌嫌[57]于色……更如是证知：不再生来。」

注1 同一经之第九节。

S.35.141.内因(三)

※ 三 「诸比丘！眼是无我。眼生起之因、缘者，亦是无我。诸比丘！依无我所生之眼，如何有我？

IV,131.四~八 诸比丘！耳是……鼻是……舌是……身是……意是无我。意生起之因、缘者，亦是无我。诸比丘！依无我所生之意，如何有我？

九 诸比丘！如是见之，有闻圣弟子厌嫌[58]于眼……更如是证知：不再生来。」

注1 见一经之九节。

S.35.142.外因(一)

※ 三 「诸比丘！色是无常，色生起之因、缘者，亦是无常。诸比丘！依无常所生之色，如何有常？

四~八 诸比丘！声是……香是……味是……触是……法是无常。法生起之因、缘者，亦是无常。诸比丘！依无常所生之法，如何有常？

九 诸比丘！如是见之，有闻圣弟子厌嫌[59]1于色……更如是证知：不再生来。」

注1 见一经之九节。

S.35.143.外因(二)

※ 三 「诸比丘！色是苦，色生起之因缘者，亦是苦。诸比丘！依苦所生之色，如何有乐？

四～八 诸比丘！声是……香是……味是……触是……法是苦，法生起之因、缘者，亦是苦。诸比丘！依苦所生之法，如何有乐？

九 诸比丘！如是见之，有闻圣弟子厌嫌1于色……更如是证知：不再生来。」

注1 见一经之九节。

S.35.144.外因(三)

※ 三 「诸比丘！色是无我。色生起之因、缘者，亦是无我。诸比丘！依无我所生之色，如何有我？

四～八 诸比丘！声是……香是……味是……触是……法是无我。法生起之因、缘者，亦是无我。诸比丘！依无我所生之法，如何有我？

IV,132.九 诸比丘！如是见之，有闻圣弟子厌嫌[60]于色……更如是证知：不再生来。」

提婆陀诃品第四[终]

此摄颂：

以提婆陀诃，

执着不执着，

恶意者有二，

依因而有三，

乃至内外二。

注1 见一经之九节。

第五 新旧品

S.35.145.业

※ 二 「诸比丘！余说新旧之业，业之灭尽，以达业灭尽之道。且谛听，当善思惟，余将宣说。

三 诸比丘！以何者为旧业？眼是所作为、所思念、所感觉之旧业之所成。耳……鼻……舌……身……意是所作为、所思念、所感觉之旧业之所成。诸比丘！此称之旧业。

四 诸比丘！以何为新业？诸比丘！于如何之业，如今于身、于语、于意所作者，诸比丘！此称为新业。

IV,133.五 诸比丘！何者是业之灭尽？诸比丘！凡任何由身业、语业、意业之灭尽而触解脱者，诸比丘！此即称为业之灭尽。

六 诸比丘！以何者为达业灭尽之道！此乃八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定是。诸比丘！此者称为达业灭尽之道。

七 如是，诸比丘！我为汝等说旧业、说新业、说业之灭尽、说达业灭尽之道。

八 诸比丘！凡求利益，具有慈悲之师，而为弟子垂慈悲者，我为汝等已作毕。

九 诸比丘！当于此等之树下，或于此等之空屋行禅思，诸比丘！不为放逸，后日即无所悔。此乃我为汝等之教诫。」

S.35.146.有验(一)

《杂阿含219-220经》

※ 二 「诸比丘！我为汝等说涅槃(成就)有验之道，且谛听，当善思惟，我即说之。诸比丘！何者为涅槃(成就)有验之道？

三 诸比丘！于此，有比丘见眼是无常，见色是无常，见眼识是无常，见眼触是无常，见凡缘眼触所生之受，或乐、或苦、或非苦非乐，亦皆是无常。

IV,134.四~八 耳是……鼻是……舌是……身是……意是无常。见法是无常，见意识是无常，见意触是无常，见凡缘意触所生之受，或乐、或苦、或非苦非乐，亦皆无常。

九 诸比丘！此即彼达涅槃(成就)之道。」

S.35.147.有验(二)

《杂阿含219-220经》

※ 二 「诸比丘！我为汝等说涅槃(成就)有验之道，且谛听……诸比丘！以何者为达涅槃(成就)有验之道耶？

三 诸比丘！于此，有比丘见眼是苦，见色是苦，见眼识是苦。见眼触是苦，凡见缘眼触所生之受，或乐、或苦、或非苦非乐，此亦皆苦。

四~八 见耳是……鼻是……舌是……身是……见意是无常，见法是无常，见意是无常，见意触是无常。凡缘意触所生之受，或乐、或苦、或非苦非乐，见此亦皆是无常。

九 诸比丘！此即彼达涅槃(成就)有验之道。」

S.35.148.有验(三)

《杂阿含219-220经》

※ 二 「诸比丘！我为汝等说涅槃(成就)有验之道，且谛听……诸比丘！以何者为涅槃(成就)有验之道耶？

三 诸比丘！于此，有比丘见眼是无我，见色是无我，见眼识是无我，见眼触是无

IV,135. 我，凡见缘眼触所生之受，或乐、或苦、或非苦非乐，亦是无我。

四~八 耳……鼻……舌……身……意……

九 诸比丘！此即彼涅槃(成就)有验之道。」

S.35.149.有验(四)

《杂阿含219-220经》

※ 二 「诸比丘！我为汝等说涅槃(成就)有验之道，且谛听……诸比丘！以何为涅槃(成就)有验之道？

三 诸比丘[61]！汝等如何思惟于此：眼是常住耶？抑无常耶？」「大德！此是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识否？」「大德！非是。」「色是常住耶？抑无常耶？」「大德！是无常。」「眼识是……眼触是……凡缘眼触所生之受，或乐、或苦、或非苦非乐，亦是常住耶？抑无当耶？」「大德！是无常。」「凡物之无常，是苦耶？抑乐耶？」「大德！是苦。」「凡物之无常、是苦而变坏之法，以「此是我所，此是我，此是我之我。」如是认识否？」「大德！非是。」

四~八 耳是……鼻是……舌是……身是……意是……

IV,136.九 「诸比丘！如是见之，有闻圣弟子厌嫌于眼，厌嫌于色，厌嫌于眼识，亦厌嫌于眼触……凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦厌嫌此。因厌嫌而离欲……证知：不为如是再生。

一○ 诸比丘！此即彼达涅槃(成就)之道。」

注1 以下参照三二经

S.35.150.内住

《杂阿含235经》

※ 三 「诸比丘！当修此无内住、无师范之梵行。

四 诸比丘！住于有内住、有师范[62]之比丘，是苦而不安稳，住于无内住、无师范之比丘，是安稳于安乐。

五 诸比丘！住于有内住、有师范之比丘，如何为苦而不安稳耶？

六 诸比丘！于此有比丘，以眼见色、有忆念、有志望，为结缚之缘，于彼起诸恶不善法，此等住彼之内心：「于彼之内心，住于诸恶不善之法，」因此称为内住。此等亦轨示于彼：「诸恶不善之法、轨示于彼，」因此称为有师范。

IV,137.七~一一 诸比丘！复次有比丘，以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法而有忆念、有志望，为结缚之缘，彼起诸恶不善法，此等住彼之内心：「彼之内心、住诸恶不善法，」因此称为内住。此等亦轨示于彼；「诸恶不善法、轨示于彼，」因此称为有师范。

一二 诸比丘！如是，住于有内住、有师范之比丘，是苦不安稳。

一三 诸比丘！如何是住于无内住、无师范之比丘，是安稳于安乐耶？

一四 诸比丘！于此有比丘，以眼见色，有忆念、有志望，结缚为缘之诸恶不善法，于彼不起，此等不住于彼之内心：「彼之内心，不住诸恶不善法，」因此彼称为无内住。此等亦不轨示于彼：「诸恶不善之法，不轨示于彼，」因此彼称为无师范。

一五~一九 诸比丘！复次，有比丘以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，有忆念、有希望，结缚为缘之诸恶不善法于彼不起，此等不住于彼之内心：「彼之内心，不住诸恶不善之法，」因此称为无内住。此等亦不轨示于彼：「诸恶不善之法，不轨示于彼，」因此称为无师范。

二○ 诸比丘！如是，住于无内住、无师范之比丘，安稳于安乐。诸比丘！修[63]此无内住、无师范之梵行。

IV,138. 二一 诸比丘！住于有内住、有师范之比丘，是苦而不安稳者。住于无内住、无师范之比丘，安稳于安乐。」

注1 有内住、有师范，于注解，注为有内住之烦恼，有规范行之烦恼。于《杂阿含经》卷八之四○、四一两经，译为「有近住弟子、有师」，无内住、无师范之意，应随此而解。意义于六节以下即明白。内住弟子及师范之有无，以通诸恶不善法有无之意。

2 本经三节vussati有(修)，此二○节有(称)vuccati。虽认为那一个都可以，后者较佳，即「此称为无内住、无师范之梵行。」

S.35.151.何功德

※ 三 「诸比丘！若外道徧行者等，如是问于汝等：「诸朋友！于沙门瞿昙之处修梵行，有何功德耶？」诸比丘！彼如是问汝等，应如是释答此外道徧行者。

四 「朋友等！为苦之了知，于世尊之处修梵行。」

五 然而诸比丘！若外道徧行者之徒，如是以问汝等：「为苦之了知，于沙门瞿昙处修梵行。其苦者为何耶？」彼若如是问者，诸比丘！对如是之问汝等，应如是释答此外道徧行者等。

六~一一 「朋友等！眼是苦，为知此苦，于世尊之处修梵行。色是苦，为知此苦，于世尊之处修梵行。眼触1[64]是苦，为知此苦，于世尊之处修梵行。……缘意触所生之受，或乐、或苦、或非苦非乐，亦是苦也。为了知此苦，而于世尊之处修梵行。

一二 朋友等！为了知此苦，而于世尊之处修梵行。其苦即此。」

一三 诸比丘！彼如是问汝等，应如是释答此外道徧行者等。」

注1 于此落失眼识一条。

S.35.152.有因由耶？

IV,139.※ 三 「诸比丘！有依因由[65]之比丘，不依信，不依爱好，不依传闻，不依因由之论辩，不依乐着于推理玄想，证知：「生已尽、梵行已修、所作已办、不为如是再生。」如是因由对他释答耶？」

四 「大德！我等之法，当以世尊为根本……」

五 「诸比丘！有因由、依因由之比丘，不依信，不依爱好，不依传闻，不依理由之论辩，不依乐着于推理玄想，以「生已尽……不来生。」对他作如是释答。

六 诸比丘！有依因由之比丘，不依信用，不依爱好，不依传闻，不依理由之论辩，不依乐着于推理玄想，而以「生已尽……不再来生。」如是向他作释答，其因由者何耶？

七 诸比丘！于此有比丘，以眼见色，或内有贪、瞋、痴，知：「我内有贪、瞋、痴；」或内无贪、瞋、痴，知：「我内无贪、瞋、痴。」诸比丘！比丘以眼见色，或内有贪、瞋、痴，知：「我内有贪、瞋、痴；」或内无贪、瞋、痴，知：「我内无贪、瞋、痴。」诸比丘！此等之诸法，或依信而知耶？或依爱好而知耶？或依传闻而知耶？或依因由之论辩而知耶？或依乐着于推理玄想而知耶？」「大德！不然，依此等之任何亦不得知。」「诸比丘！此等之诸法，非依智慧可知见耶？」「大德！诚然。」「诸比丘！此乃其因由，依此因由之比丘，不依信用，不依爱好，不依传闻、不依理由之论辩，不依乐着于推理玄想，以「生已尽……不再来生。」如是释答于他。

IV,140.八~一二 诸比丘！复次有比丘，以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，或于内有贪、瞋、痴，知：「我内有贪、瞋、痴；」或内无贪、瞋、痴，知：「我内无贪、瞋、痴。」诸比丘！比丘以意识法，或于内有贪、瞋、痴，知：「我内有贪、瞋、痴；」或内无贪、瞋、痴，知；「我内无贪、瞋、痴。」诸比丘！此等之诸法，或依信而知耶？或依爱好而知耶？或依传闻而知耶？或依理由之论辩而知耶？或依乐着于推理玄想而知耶？」「大德！不然，依此等之任何亦不得知。」「诸比丘！此等诸法非依智慧可知见耶？」「大德！诚然。」

一三 「诸比丘！此为其因由，依此因由之比丘，不依信用，不依爱好，不依传闻，不依理由之论辩，不依乐着于推理玄想，以「生已尽……不再生来。」如是释答于他。」

注1 pariyaya一般译为「方便」，此英译为method，余依注释karana译为因由。

S.35.153.诸根

※ 二 尔时，有一比丘来诣世尊住处……

三 坐于一面之彼比丘，白世尊曰：「大德！所称：「诸根具足，诸根具足者。」大德！几何为诸根之具足耶？」

四 「比丘于眼根若见生起、坏灭而住，则厌嫌于眼根，于耳根……于鼻根……于舌根……于身根……于意根若见生起、坏灭而住者，则厌嫌于意根，因厌嫌而离欲……于得脱，有得脱之智慧，证知：生已尽、梵行已住、所作已办、不为如是再生。

五 比丘！以上为诸根具足也。」

IV,141.

S.35.154.说法者

《杂阿含28、288、363经》，cf. S.22.116

※ 二 尔时，有一比丘来诣世尊住处……

三 坐于一面之彼比丘，白世尊曰：「大德！所称：「说法者，说法者。」大德！如何为说法者耶？」

四 「比丘若为眼之厌嫌、为离欲、为灭尽而说法者，此足以称为说法比丘。比丘若为眼之厌嫌、为离欲、为灭尽而履行者，此足以称为法随法行之比丘。比丘若依眼之厌嫌、依离欲、依灭尽，无取着得解脱者，此足以称达现法涅槃之比丘。

五~九 比丘若为耳之厌嫌……鼻之……舌之……身之……意之离欲、为灭尽而说法者，此足以称为说法比丘。比丘若为意之厌嫌、为离欲、为灭尽而行者，此足以称为法随法行之比丘。比丘若依意之厌嫌、依离欲、依灭尽，无取着而得解脱者，此足以称为达现法涅槃之比丘。」

新旧品第五[终]

此摄颂：

业四之有验，

无住何功德，

有因由诸根，

以依说法者，

此等称为十。

此品之摄颂：

安稳者世间，

居士提婆诃，

此依于新旧，

谓第三五十。

IV,142.

第四 五十[经]品

第一 喜悦消尽品

S.35.155.喜悦消尽品(一)

《杂阿含188-189经》

※ 三 「诸比丘！比丘以无常之眼，见是无常，此始为正见。由正照观而厌嫌，由悦喜之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽则称为心之善解脱。

四~八 诸比丘！比丘以见耳为无常……以见鼻……以见舌……以见身……以见意为无常，此为正见。由正照观而厌嫌，由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽，则称为心善解脱。」

S.35.156.喜悦消患(二)

《杂阿含188经》，cf. S.35.179-181.、185.

※ 三 「诸比丘！比丘以无常之色，见为无常，此为正见。由正照观而厌嫌，由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽则称为心善解脱。

四~八 诸比丘！比丘以无常之声……香……味……触……法，见为无常，此为正见。由正照观而厌嫌，由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽，则称为心善解脱。」

S.35.157.喜悦消尽(三)

《杂阿含190经》

※ 三 「诸比丘！于眼当正思惟，亦须如实认识眼之无常。诸比丘！于眼当正思惟，如实认识眼是无常之比丘，厌嫌于眼，由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦消尽，由喜悦染欲之消尽，当则称为心善解脱。

IV,143. 四~八 诸比丘！于耳当正思惟……于鼻……于舌……于身……于意当正思惟，亦须如实认识意之无常。诸比丘！于意当正思惟，如实认识意无常之比丘，厌嫌于意。由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽，则称为心善解脱。」

S.35.158.喜悦消尽(四)

《杂阿含190经》

※ 三 「诸比丘！于色当正思惟，亦须如实认识色之无常。于色当正思惟，如实认识色无常之比丘，厌嫌于色。由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽，则称为心善解脱。

四~八 诸比丘！于声当正思惟……于香……于味……于触……于法当正思惟，如实认识法无常之比丘，厌嫌于法。由喜悦之消尽则有染欲之消尽，由染欲之消尽则有喜悦之消尽，由喜悦染欲之消尽，则称为心善解脱。」

S.35.159.耆婆菴罗林(一)

《杂阿含207经》，S.35.99

一 尔时，世尊住王舍城外之耆婆菴罗林。

二 于此，世尊言诸比丘曰：「诸比丘！」…….

IV,144.三 「诸比丘！须修定。诸比丘！获得定之比丘，显现于如实。何者为显现于如实耶？

四 「眼是无常」是如实显现，「色是无常」是如实显现，「眼识是无常」是如实显现，「眼触是无常」是如实显现，「凡缘此眼触所生之受，或乐、或苦、或非苦非乐，亦是无常」是如实显现。

五~九 「耳是无常」是如实显现……鼻是……舌是……身是……意是无常」是如实显现，「法是无常」是如实显现，「意识是无常」是如实显现，「意触是无常」是如实显现，「凡依缘意触所生之受，或乐、或苦、或非苦非乐，亦是无常」是如实显现。

一○ 诸比丘！须修定！得定之比丘是如实显现。」

S.35.160.耆婆菴罗林(二)

《杂阿含206经》

一 尔时，世尊住王舍城[外之]耆婆菴罗林。

二 于此，世尊言诸比丘曰：「诸比丘！」……

三 「诸比丘！应将心专致于寂想。诸比丘！入于寂想之比丘如实显现。

S.35.160./ IV,144. “Samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave bhikkhuno yathābhūtaṃ okkhāyati. (诸比丘！应修习三摩地。诸比丘！已安定(Samāhita＜samādahati‘完全放置’的过去分词)之比丘如实显现。) 显现(okkhāyati)即明显化、成为衆所周知(paññāyati pākaṭaṃ hoti.( S.A. CSCD pg. 3.0048)何者为如实显现耶？

IV,145四~九 「眼是无常」是如实显现，「耳是无常」是如实显现……「鼻是……舌是……身是…「意是无常」是如实显现……「凡缘此意触所生之受，或乐、或苦、或非.苦非乐，亦无常」是如实显现。

一○ 诸比丘！应将心专致于寂想，入于寂想之比丘是如实显现。」

S.35.161.拘瑟他迦(一)

※ 二 其时，尊者摩诃拘瑟他迦来诣世尊住处：

三 坐于一面之尊者摩诃拘瑟他迦，白世尊曰：「大德！愿世尊为我略说示法要，我闻世尊之此法，则独自远离其他，以不放逸，专心精进而住。」「拘瑟他迦！凡是无常者，汝[66]对此应舍欲。拘瑟他迦！何者为无常耶？

四 拘瑟他迦！眼是无常，汝对此应舍欲。色是无常，汝对此应舍欲。眼识是无常，汝对此应舍欲。眼触是无常，汝对此应舍欲。缘此眼触所生之受，或乐、或苦、或非苦非乐，亦是无常，汝对此应舍欲。

五~九 拘瑟他迦！耳是无常……鼻是……舌是……身是……意是无常，汝对此应舍欲。法是无常，汝对此应舍欲。意识是无常，汝对此应舍欲。意触是无常，汝对此应舍欲。凡依缘此意触所生之受，或乐、或苦、或非苦非乐，亦是无常，汝对此应舍欲。

一○ 拘瑟他迦！凡是无常者，汝对此应舍欲。」

注1 于此可译为应舍汝之欲。

IV,146.

S.35.162.拘瑟他迦(二)

※ 二~三 尔时，尊者拘瑟他迦……专心精进而住。」「拘瑟他迦！凡苦者，汝对此应舍欲。拘瑟他迦！何者是苦耶？

四 拘瑟他迦！眼是苦，汝对此应舍欲。色是苦，汝对此应舍欲。眼识是苦，汝对此应舍欲。眼触是苦，汝对此应舍欲。凡依缘此眼触所生之受，或乐、或苦、或非苦非乐，此亦是苦。

五~九 拘瑟他迦！耳是苦……鼻是……舌是……身是……意是……意触是……凡缘此意触所生之受，或乐、或苦、或非苦非乐，亦是苦。汝对此应舍欲。」

一○ 拘瑟他迦！凡是苦者，汝对此应舍欲。」

S.35.163.拘瑟他迦(三)

※ 二~三 尔时，尊者拘瑟他迦……专心精进而住。」「拘瑟他迦！凡无我者，汝对此应舍欲。拘瑟他迦！何者是无我耶？

四 拘瑟他迦！眼是无我，汝对此应舍欲。色是无我，汝对此应舍欲。眼识是无我，汝对此应舍欲。眼触是无我，汝对此应舍欲。凡依缘此眼触所生之受，或乐、或苦、或非苦非乐，亦是无我，汝对此应舍欲。

IV,147.五~九 拘瑟他迦！耳是无我……鼻是……舌是……身是……意是……意触是……凡依缘此意触所生之受，或乐、或苦、或非苦非乐，亦是无我。汝对此应舍欲。

一○ 拘瑟他迦！凡是无我者，汝对此应舍欲。」

S.35.164.邪见

※ 二 时，有一比丘来诣世尊住处……

三 坐于一面之彼比丘，白世尊曰：「大德！如何知、如何见者，得舍弃邪见耶？」

四~九 「比丘！知、见眼是无常者，得舍弃邪见。知、见色是无常者，得舍弃邪见。知、见眼识是无常者，得舍弃邪见。知、见眼触是无常者，得舍弃邪见……耳……鼻……舌……身……意……凡依缘此意触所生之受，或乐、或苦、或非苦非乐，亦知、见是无常者，得舍弃邪见。

一○ 比丘！如是知、如是见者，得舍弃邪见。」

S.35.165.己身见

《杂阿含202经》

※ 二~三 ……白曰：「大德！如何知、如何见者，得舍弃己身见耶？」

四~九 「比丘！以知、见眼是苦者，得舍弃己身见。知、见色是苦者，得舍弃己身见。知、见眼识是苦者，得舍弃己身见。以知、见眼触是苦者，得舍弃己身见。凡依缘此眼触所生之受，或乐、或苦、或非苦非乐，亦知、见是苦者，得舍弃己身见。以耳……以鼻……以舌……以身……以意……凡依缘意触所生之受，或乐、或苦、或非苦非乐，亦知、见是苦者，得舍弃己身见。

一○ 比丘！如是知、如是见者，得舍弃己身见。」

IV,148.

S.35.166.我

《杂阿含202经》

※ 二~三 ……白言：「大德！如何知、如何见者，得舍弃我随见耶？」

四~九 「比丘！以知、见眼是无我者，得舍弃我随见，以知、见色是无我者，得舍弃我随见，以知、见眼识是无我者，得舍弃我随见，以知、见眼触是无我者，得舍弃我随见，凡以眼触为缘所生之受，或乐、或苦、或非苦非乐，亦知、见是无我者，得舍弃我随见。以耳……以鼻……以舌……以身……以意……凡依缘意识所生之受，或乐、或苦、或非苦非乐，亦知、见是无我者，得舍弃我随见。

一○ 比丘！如是知、如是见者，得舍弃我随见。」

消尽喜悦品第一[终]

此摄颂：

悦喜消尽有四经，

耆婆菴罗林二经，

拘瑟他迦有三经，

次邪己身我随见。

第二 六十乃至广说[品]1

S.35.167.欲念(一八经)(一)

※ 三 「诸比丘！凡无常者，汝等对此应舍欲念。诸比丘！何者为无常耶？

IV,149. 四~九 诸比丘！眼是无常，汝等对此应舍欲贪，耳是……鼻是……舌是……身是……意是无常，汝等对此应舍欲念。

一○ 诸比丘！凡无常者，汝等对此应舍欲念。」

注1 Peyyala依「翻释名义大集」译为乃至广说。

S.35.第二 欲念(二)

※ 三 「诸比丘！凡无常者，汝等对此应舍染心。诸比丘！何者为无常耶？

四~九 诸比丘！眼是无常，汝等对此应舍染心。耳是……鼻是……舌是……身是……意是无常。汝等对此应舍染心。

一○ 诸比丘！凡无常者，汝等对此应舍染心。」

S.35.第三欲念(三)

※ 三 「诸比丘！凡无常者，汝等对此应欲染。诸比丘！何者为无常耶？

四~九 诸比丘！眼是无常，汝等对此应欲染。耳是……鼻是……舌是……身是……意是无常，汝等对此应舍欲染。

一○ 比丘等！凡无常者，汝等对此应舍欲染。」

S.35.168.第四、五、六 欲念(四、五、六)

※ 三 「诸比丘！凡苦者，汝等对此应舍欲，应舍贪，应舍欲贪。诸比丘！何者为苦耶？

四~九 诸比丘！眼是苦，汝等对此应舍欲，应舍欲贪，应舍贪。耳是……鼻是……舌是……身是……意是苦，汝等对此应舍欲，应舍贪，应舍欲贪。

150 一○ 诸比丘！凡苦者，汝等对此应舍欲，应舍贪，应舍欲贪。」

S.35.169.第七、八、九 欲念(七、八、九)

※ 三 「诸比丘！凡无我者，汝等对此应舍欲，应舍贪，应舍欲贪。诸比丘！何者是无我耶？

四~九 诸比丘！眼是无我，汝等对此应舍欲，应舍贪，应舍欲贪。耳是……鼻是……舌是……身是……意是无我，汝等对此应舍欲，应舍贪，应舍欲贪。

一○ 诸比丘！凡无我者，汝等对此应舍欲，应舍贪，应舍欲贪。」

S.35.170.第十、十一、十二 欲念(一○、一一、一二)

※ 三 「诸比丘！凡无常者，汝等对此应舍欲，应舍贪，应舍欲贪。诸比丘！何者是无常耶？

四~九 「诸比丘！色是无常，汝等此应舍欲，应舍贪，应舍欲贪。声是……香是……味是……触是……法是无常，汝等对此应舍欲，应舍贪，应舍欲贪。

一○ 诸比丘！凡无常者，汝等对此应舍欲，应舍贪，应舍欲贪。」

S.35.171.第十三、十四、十五 欲念(一三、一四、一五)

※ 三 「诸比丘！凡苦者，汝等对此应舍欲，应舍贪，应舍欲贪。诸比丘！何者是苦耶？

四~九 诸比丘！色是苦，汝等对此应舍欲，应舍贪，应舍欲贪。声是……香是……味是……触是……法是苦，汝等对此应舍欲，应舍贪，应舍欲贪。

一○ 诸比丘！凡苦者，汝等对此应舍欲，应舍贪，应舍欲贪。」

IV,151.

S.35.172.第十六、十七、十八 欲念(一六、一七、一八)

※ 三 「诸比丘！凡无我者，汝等对此应舍欲，应舍贪，应舍欲贪。诸比丘！何者是无我耶？

四~九 诸比丘！色是无我，汝等对此应舍欲，应舍贪，应舍欲贪。声是……香是……味是……触是……法是无我，汝等对此应舍欲，应舍贪，应舍欲贪。

一○ 诸比丘！凡无我者，汝等对此应舍欲，应舍贪，应舍欲贪。」

S.35.173.过去(九经)(一)

《杂阿含8经》

※ 三~九 「诸比丘！过去之眼是无常，过去之耳、鼻、舌、身、意是无常。

一○ 诸比丘！如是观之，有闻圣弟子厌嫌于耳、厌嫌于鼻、厌嫌于舌、厌嫌于身、厌嫌于意，由厌嫌而离欲，由离欲而得解脱，于解脱「我得解脱」智生。证知：生已尽、梵行已立、应作已作、不为如是再生。」

第廿 过去(二)

《杂阿含8经》

※ 三~八 「诸比丘！未来之眼是无常，未来之耳、鼻、舌、身、意是无常。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

第廿一 过去(三)

《杂阿含8经》

※ 三~八 「诸比丘！现在之眼是无常，现在之耳、鼻、舌、身、意是无常。

九 诸比丘！如是观之，有闻圣弟子……证知……不为如是再生。」

IV,152.

S.35.174.第廿三~廿四 过去(四~六)

《杂阿含8经》，cf. 《杂阿含79经》

※ 三~八 「诸比丘！过去、未来、现在之眼是苦，过去、未来、现在之耳、鼻、舌、身、意是苦。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

S.35.175.第廿五~廿七 过去(七~九)

《杂阿含8经》，cf. 《杂阿含79经》

※ 三~八 「诸比丘！过去、未来、现在之眼是无我。过去、未来、现在之耳、鼻、舌、身、意是无我。

九 诸比丘！如是观之，有闻弟子……证知……更不为如是再生。」

S.35.176.第廿八~卅0 过去(一○~一二)

※ 三~八 「诸比丘！过去、未来、现在之色是无常，过去、未来、现在之声、香、味、触、法为无常。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

S.35.177.第卅一~卅二 过去(一三~一五)

※ 三~八 「诸比丘！过去、未来、现在之色是苦，过去、未来、现在之声、香、味、触、法是苦。

九 诸比丘！如是观之，有闻圣弟子……证知……不为如是再生。」

S.35.178.第卅四~卅六 过去(一六~一八)

※ 三~八 「诸比丘！过去、未来、现在之色是无我，过去、未来、现在之声、香、味、触、法是无我。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

S.35.179.第卅七 凡无常者(一八经)(一)

《杂阿含188-189经》

IV,153.※ 三~八 「诸比丘！过去之眼是无常。凡无常者，是苦。凡苦者，是无我。凡无我

者是「此非我所，非我，非我之我。」如是应以正智慧如实而见。过去之耳、鼻、舌、身、意是无常。凡无常者，是苦。凡苦者，是无我。凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

第卅八 凡无常者(二)

《杂阿含188-189经》

※ 三~八 「诸比丘！未来之眼是无常。凡无常者，是苦。凡苦者，是无我。凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。未来之耳、鼻、舌、身、意是无常。凡无常者，是苦。凡苦者，是无我。凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

第卅九 凡无常者(三)

《杂阿含188-189经》

※ 三~八 「诸比丘！现在之眼是无常。凡无常者，是苦。凡苦者，是无我。凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。现在之耳、鼻、舌、身、意是无常。凡是无常者，是苦。凡是苦者，是无我。凡是无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

IV,154.

S.35.180.第四十~四十二 凡无常者(四~六)

※ 三~八 「诸比丘！过去、未来、现在之眼是苦。凡苦者，是无我。凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。过去、未来、现在之耳、鼻、舌、身、意是苦。凡苦者，是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

S.35.181.第四十三~四十五 凡无常者(七~九)

※ 三~八 「诸比丘！过去、未来、现在之眼是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。过去、未来、现在之耳、鼻、舌、身、意是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子……证知……更不为如是再生。」

S.35.182.第四十六~四十八 凡无常者(一○~一二)

《杂阿含9、79经》

※ 三~八 「诸比丘！过去、未来、现在之色是无常；凡无常者，是苦，凡苦者，是无我；凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。过去、未来、现在之声、香、味、触、法是无常；凡无常者，是苦；凡苦者，是无我；凡无我者，是「此非我所，非我，非我之我。」应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子，证知……更不为如是再生。」

IV,155.

S.35.183.第四十九~五十一 凡无我者(一三~一五)

※ 三～八 「诸比丘！过去、未来、现在之色是苦，凡苦者，是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。过去、未来、现在之声、香、味、触、法是苦，凡苦者，是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子，证知……更不为如是再生。」

S.35.184.第五十二~五十四 凡无我者(一六~一八)

※ 三~八 「诸比丘！过去、未来、现在之色是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。过去、未来、现在之声、香、味、触、法是无我，凡无我者，是「此非我所，非我，非我之我。」如是应以正智慧如实而见。

九 诸比丘！如是观之，有闻圣弟子、证知……更不为如是再生。」

S.35.185.第五十五 内(三经)(一)

《杂阿含188-189经》

※ 三~八 「诸比丘！眼是无常，耳、鼻、舌、身、意是无常。

九 如是观之有闻圣弟子，证知……。」

第五十六 内(二)

《杂阿含188-189经》

※ 三~八 「诸比丘！眼是苦：耳、鼻、舌、身、意是苦。

九 如是观之有闻圣弟子，证知……。」

IV,156.

第五十七 内(三)

《杂阿含188-189经》

※ 三~八 「诸比丘！眼是无我，耳、鼻、舌、身、意是无我。

九 如是观之有闻圣弟子，证知……。」

S.35.186.第五十八 外(三经)(一)

《杂阿含9经》

※ 三~八 「诸比丘！色是无常，声、香、味、触、法是无常。

九 如是观之有闻圣弟子，证知……。」

第五十九 外(二)

《杂阿含9经》

※ 三~八 「诸比丘！色是苦，声、香、味、触、法是苦。

九 如是观之有闻圣弟子，证知……。」

第六十 外(三)

《杂阿含9经》

※ 三~八 「诸比丘！色是无我，声、香、味、触、法是无我。

九 如是观之有闻圣弟子，证知……。」

六十乃至广说品[终]

其摄颂：

欲念十八经，

过去九经二，

无常说十八，

内外各为三，

六十至广说，

日亲佛陀说，

此等六十经。

IV,157.

第三 海品

S.35.187.海(一)

《杂阿含217经》，cf. 《杂阿含469经》

※ 二 「诸比丘！无闻之凡夫，所言：「海、海」者，诸比丘！于圣者之教，此非海。诸比丘！此乃大水之积集，大水流。

三 诸比丘！以眼[67]为人之海，其急流乃色所成。凡人之能堪[受]此色所成之急流者，诸比丘！此婆罗门能使有涛、有漩涡，鬼罗剎所栖之眼海。超越于此者，称为到彼岸立于陆上。

四~八 诸比丘！耳是……鼻是……舌是……身是……意是人之海，其急流为法所成。凡人能堪[受]此法所成之急流者，诸比丘！此婆罗门能度有涛、有漩涡，鬼罗剎所栖之意海。超越于此者，称为到彼岸立于陆上。」

九 师于此宣曰：

度波涛难海，

水鬼罗剎栖，

得彼最高智，

梵行已住立，

称达世之极，

到达于彼岸。

注1 《杂阿含经》卷八、三八经：「眼是人大海，彼色为涛波，若能堪色涛波者，得度眼大海竟。」

(参照大正藏二、五四c)

S.35.188.海(二)

《杂阿含216经》

IV,158.※ 二 「诸比丘！无闻之凡夫，所言：「海、海」者，诸比丘！于圣者之教，此非海。诸比丘！此乃大水之积集，大水流。

三 诸比丘！眼所识之色快意、可爱、乐、喜，诱生欲念，诸比丘！此于圣者之教称为海。于此，含括于天、魔、梵之世界，含括于沙门、婆罗门、天、人间，多为沈没，如縺丝，如覆肿物，似文邪草、婆罗婆草[68]，不得超越离去处、恶趣、极堕处、轮回。

四~八 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法快意、可爱、乐、喜者，诱生欲念，此于圣者之教，称为海。于此含括于天、魔、梵之世界，含括于沙门、婆罗门、天、人间，多为沈没，如縺之丝，如覆肿物，似文邪草、婆罗婆草，不得超越离去处、恶趣、极堕处、轮回。」

S.35.189.渔夫

《杂阿含245、250经》

※ 二 「凡人若离染欲、瞋恚、无明者，彼则能度此水鬼罗剎所栖而有波涛难渡之海。

超者以舍死，

以竭尽有质，

彼为不再生，

入舍苦灭没，

于生者之量，

余离却死王。

IV,159.三 诸比丘！恰如渔夫，将附饵之钓钩投于深湖水，有一贪饵具眼之鱼，将此咽下。诸比丘！如是吞咽渔夫之饵钩之此鱼，陷于不运，陷于破灭，变成渔夫之所欲。同此，诸比丘！如此等六种饵之于此世，乃为有情类之不运，为有情类之毁损。何者为其六种耶？

四 诸比丘！眼所识之色快意、可爱、乐、喜者，诱生欲念，比丘若悦喜、赞美于此，对此恋着而住者，诸比丘！此比丘即是咽下魔之钓饵，陷于不运，陷于破灭，成为波旬之所欲。

五~九 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识之法快意、可爱、乐、喜者，诱生欲念，比丘若悦喜、赞美于此，恋着于此而住者，诸比丘！此比丘即是咽下魔之钓饵，陷于不运，陷于破坏，成为波旬之所欲。

一○ 诸比丘！眼所识之色快意、可爱、乐、喜者，诱生欲念，比丘若不悦喜、不赞美于此，不恋着于此而住者，诸比丘！此比丘则不吞咽魔之钓饵，并折钩摧钓，则不陷于不运，不陷于破坏，不成为波旬之所欲。

一一~一五 诸比丘！耳所识之声……鼻所识之香……舌所识之味……身所识之触……意所识法之快意、可爱、乐、喜者，诱生欲念，比丘若不悦喜、不赞美于此，不恋着于此而住者，诸比丘！此比丘则不吞咽魔之钓饵，并折钩摧钓，不陷于不运，不陷于破坏，不成为波旬之所欲。」

S.35.190.乳树

IV,160.※ 二~六 「诸比丘！即使任何之比丘或比丘尼，彼于眼所识之色有染欲者、有瞋恚者、有愚痴者，于未舍其染欲，未舍瞋恚，未舍愚痴，若以少分眼所识之色，出而来至彼之视路者，则其压服彼之心，况且于多分耶？此何故耶？诸比丘！有此染欲，有此瞋恚，有此愚痴，尚未舍其染欲，尚未舍其瞋恚，尚未舍愚痴之故……

七 诸比丘！即使任何之比丘或比丘尼，彼对意所识之法，有此染欲者，有此瞋恚者，有此愚痴者，而尚未舍其染欲，尚未舍瞋恙，尚未舍愚痴，若以少分意所识之法，若有出来而至彼之视路者，则其压服彼之心，况且于多分耶？何以故？诸比丘！有此染欲，有此瞋恚，有此愚痴，尚未舍其染欲，尚未舍瞋恚，尚未舍愚痴之故。

八 诸比丘！恰似乳树[69]，或似阿说他、或尼拘律、或毕路叉、或乌毕婆罗之幼小少者。有人为「出其乳」以锐利之斧，处处得伤之耶？」「诚然，大德！有此事。」「何以故？」「大德！有乳者，以致此。」

IV,161.九 「诸比丘！同此，即使任何之比丘或比丘尼，彼于眼所识之色，有此染欲者，有此瞋恚者，有此愚痴者，尚未舍其染欲，尚未舍其瞋恚，尚未舍其愚痴，若以少分眼所识之色，出而来至彼之视路，则其压服彼之心，况且于多分耶？何以故？诸比丘！有此染欲，有此瞋恚，有此愚痴，尚未舍其染欲，尚未舍瞋恚，尚未舍愚痴之故……。

一○~一五[70] 诸比丘！即使任何之比丘或比丘尼，于眼所识之色，无此染欲者，无此瞋恚者，无此愚痴者，已舍其染欲，已舍其瞋恚，已舍其愚痴者，则假令多分之眼识之色，出而来至彼之视路，此等亦不能压服彼之心，况且于少分耶？何以故？诸比丘！无此欲染，无此瞋恚，无此愚痴故。……

IV,162.一六 诸比丘！恰似乳树，或似阿说他、或尼拘律、或毕路叉、或乌毕婆罗之年老已枯萎无汁之老树，有人为「出其乳」以锐利之斧处处伤之耶？」「不也，大德！无此事。」「何以故？」「大德！乃无乳故。」「诸比丘！同此，即使任何之比丘或比丘尼，彼于眼所识之色，无此染欲者，无此瞋意者，无此愚痴者，而已舍其染欲，已舍瞋恚，已舍愚痴，则假令多分之眼所识之色，虽出而至于彼之视路，此等亦不能压服彼心，况且于少分耶？何以故？诸比丘！无染欲，无瞋恚，无愚痴之故……。」

注1 原语Khira-rukkha余直译之，如护谟树之一种，以下列举树，皆如分泌之护谟树。

2 此数字似缺正确，以从协会本之原典。

S.35.191.(具寿)拘絺罗

《杂阿含250经》

一 尔时，尊者舍利弗与尊者大拘絺罗，住于婆罗奈[城外]之仙人堕处鹿林中。

二 时，尊者大拘絺罗，一日由夕暮之时，从独思而起，至尊者舍利弗住处，与尊者舍利弗共相问讯，交谈亲密、恳热之话后，坐于一面。

IV,163.三 坐于一面之尊者大拘絺罗，告尊者舍利弗曰：「友舍利弗！眼[71]是诸色之系缚耶？诸色是眼之系缚耶？如何？耳……鼻……舌……身……意是诸法之系缚耶？诸法是意之系缚耶？如何？」

四 「友拘絺罗！眼非诸色之系缚，诸色非眼之系缚，于此两者，为缘所生之欲染，此始为系缚。耳……鼻……舌……身……意非诸法之系缚，诸法非意之系缚，于此，凡此两者为缘所生之欲染，此始为系缚。

五 友！恰如：有黑色之牛与白色之牛，以一锁或索将之结合，若言黑牛系缚白牛，或白牛系缚黑牛者，彼作如是言者，彼语为正语否？」「友！不然。」「友！黑牛非系缚白牛，白牛亦非系缚黑牛，两者若以一锁或索将之结合，此始为系缚。同此，友！眼非诸色之系缚，诸色非眼之系缚，于此，凡以此两者为缘所生之欲染，此始为系缚。耳……鼻……舌……身……意非诸法之系缚，诸法非意之系缚，于此，凡以此两者为缘，所生之欲染，此始为系缚。

IV,164.六 友！若眼为诸法之系缚，若诸色为眼之系缚者，此梵行即不能善灭尽苦。友！眼非诸色之系缚，诸色非眼之系缚，于此两者为缘而生欲染，此始为系缚，是故梵行能善灭尽苦。耳……鼻……舌……身……意非诸法之系缚，诸法非意之系缚，于此两者为缘而生欲染，此始为系缚，是故梵行乃能灭尽苦。

七 友！依此之理，亦当知于此。眼非诸法之系缚，诸法非眼之系缚，于此，凡以此两者为缘所生之欲染，此始为系缚。耳……鼻……舌……身……意非诸法之系缚，诸法非意之系缚，于此，凡以两者为缘所生之欲染，此始为系缚。

IV,165.八 友！世尊有此眼，世尊以眼见色，世尊无欲染，世尊善得心解脱。耳……鼻……舌……身……世尊有此意，世尊以意识法，世尊无欲染，世尊善得心解脱。

九 友！依此理，亦当知于此。眼非诸法之系缚，诸法非眼之系缚，于此，凡以此两者为缘所生之欲染，此始为系缚。耳……鼻……舌……身……意非诸法之系缚，诸法非意之系缚，于此，凡以此两者为缘所生之欲染，此始为系缚。」

注1 《杂阿含经》卷九，二六经：「眼系色耶？色系色耶？」

S.35.192.(具寿)迦摩浮

《杂阿含559经》

一 尔时，尊者阿难与尊者迦摩浮住于憍赏国之瞿史罗园。

二 时，尊者迦摩浮，一日由夕暮之时，从独思而起，来至尊者阿难住处，与尊者阿难共相问讯，交谈亲密、恳懃之话已，坐于一面。

三 坐于一面之尊者迦摩浮，告尊者阿难曰：「友阿难！眼是诸色之系缚耶？诸色是眼之系缚耶？如何？耳诸声之……鼻诸香之……舌诸味之……身诸触之……意是诸法之系缚耶？诸法是意之系缚耶？如何？」

四 「友迦摩浮！眼非诸色之系缚[72]……

IV,166. 五 友！恰如有黑色之牛与白色之牛，以一锁或索将之结合[73]……于此，凡以此两者为缘所生之欲染，此始为系缚。」

注1 以下同一九一经之四

2 以下同一九一经之五

S.35.193.(具寿)优陀夷

《杂阿含247经》

一 尔时，尊者阿难与尊者优陀夷，住于憍赏弥国之瞿史罗园。

二 其时，尊者优陀夷，一日夕暮之时，从独想而起，行至尊者阿难之处。……坐于一面。

三 坐于一面之尊者优陀夷，告尊者阿难曰：「友阿难！世尊用种种之方便，以说明此身，此身无我。如是之说示，亦同此言识以说告、显示、分别、明了而谓识是无我，得如是言否？」「友优陀夷！世尊用种种之方便，说明此身，此身无我。如是之说，亦同此言识以说告、显示、分别、明了而谓识是无我，得作如是言。」

IV,167.四~九 「友！以眼与诸色为缘，生眼识否？」「友！唯然。」「凡眼识生起之因缘者，其因其缘，一切之一切全无所余灭尽者，眼识犹可存在耶？」「不然，友！其不存在。」「友！世尊以此方便，说明此身，此身无我。如是说示，亦同此言识说告、显示、分别、明了而谓识是无我，得作如是言。友！耳与诸声为缘……鼻与香为缘……舌与味为缘……身与诸触为缘……意与诸法为缘生意识否？」「友！唯然。」「凡意识生起之因、之缘者，其因、其缘一切之一切全无所余灭尽者，则意识应存在否？」「不然，友！不存在。」「友！世尊用此方便，说明此身，此身无我。如是说示，亦同此言识说告、显示、分别、明了而谓识是无我，得作如是言。」

IV,168.一○ 「友！恰如有人必要树心，而徘徊求树心，采树心，携持锐利斧入于森林，彼于此处见壮直之大芭蕉树，生长极高，于是截其根、截根、截顶，截顶取除绿叶，彼于此处尚不得树肤，何况其树心耶？

一一 与此同理。友！比丘于六触处，不执观我、我所，彼如是不执观，则对世[74]之任何物不生执着，不执着则无爱慕，无爱慕则得独自入于涅槃。证知：生已尽、梵行已立、应作已作，不为如是再生。」

注1 以下同三○经二节之末文。

S.35.194.燃烧

《杂阿含241经》；《增壹阿含51.6经》；《中阿含5经》；A.7.68.Aggikkhandhopama火堆喻

一 「诸比丘！我为汝等说示称为燃烧法之教法。且谛听。诸比丘！何者称为燃烧法之教法耶？

二 诸比丘！宁以散烧热之火花，扬其焰，以铁筹触于眼根，则对眼所识之色(境)，不善仔细执其形相。诸比丘！识之住，或系于形相之甘味，或系住于随相之甘味，而其人于瞬时死去者，则此人堕于地狱或畜生二趣中之一趣，乃有是理。

三 诸比丘！余见此患难，作如是言：诸比丘！莫如以散热火花，扬其焰，以锐利之铁杭触于耳，则对耳所识之声，不善仔细执其形相。诸比丘！于识之住……。

IV,169. 四 诸比丘！余见此之患难，作如是言：诸比丘！莫如以散热火花，扬其焰，以锐利爪刀触其鼻根，对鼻所识之香，不善仔细执其形相。诸比丘！于识之住……。

五 诸比丘！余见此之患难，作如是言：诸比丘！莫如以散热火花，扬其焰，以锐利之刀触其舌根，则对舌所识之味(境)，不善仔细执其形相。诸比丘！于识之住……

六 诸比丘！余见此之患难，作如是言：诸比丘！莫如以散热火花，扬其焰，以锐利之刃物触其身根，则对身所识之触(境)，不善仔细执其形相。诸比丘！于识之住……

IV,170.七 诸比丘！余见此之患难，作如是言：诸比丘！余言睡眠是生命之不生产、睡眠是生命之不结实、睡眠是生命之愚迷，莫如善其睡眠，则人不为思想之虏者，则不破和合僧。诸比丘！余见此过[75]误患难，作如是言。

八 诸比丘！此处有闻之圣弟子，如是熟思之「以散烧热火花，扬其焰，以铁筹触眼根。今我对此思惟：如是眼是无常、诸色是无常、眼识无常、眼触是无常。凡以此眼触为缘所生之受，或乐、或苦、或非苦非乐，亦是无常。

九 散其炽热火花，扬其焰，以锐利之铁杭触于耳根。今我对此思惟：如是其是无常、诸声是无常、耳识是无常、耳触是无常。凡以耳触为缘所生之受，或乐、或苦、或非苦非乐，亦是无常。

一○ 散其炽热火花，扬其焰，以锐利之爪刀触于鼻根。今我对此思惟……

一一 散其炽热火花，扬其焰，以锐利之剃刀触于舌根。今我对此思惟……

一二 散其炽热火花，扬其焰，以锐利之刃物触于身根。我今对此思惟……

171 一三 睡眠，如是。我今对此思惟：如是意是无常、诸法是无常、意识是无常、意触是无常，凡以此意触为缘所生之受，或乐、或苦、或非苦非乐，其亦是无常。

一四 如是观之有闻圣弟子，厌嫌于眼，厌嫌于色，厌嫌于眼识，厌嫌于眼触，以眼触为缘所生之受，或乐、或苦、或非苦非乐，亦厌嫌之[76]……因厌嫌而离欲，因离欲而得解脱，因得脱而「我得解脱」之智生。证知，生已尽、梵行已立、应作已作、不再为如是生。

一五 诸比丘！此称为燃烧法之教法。」

S.35.195.手足喻(一)

《杂阿含1166经》

一 「诸比丘！有手知把抛，有足知进退，有臂知屈伸，有腹知飢渴。

二 同此，诸比丘！有眼，缘眼触生内部之乐苦。有耳……有鼻……有舌……有身……有意，缘意触生内部之乐苦。

三 诸比丘！无手则不知把抛，无足则不知进退，无臂则不知屈伸，无腹则不知飢渴。

IV,172. 四 同此，诸比丘！若无眼者，则缘眼触不生内部之乐苦，无耳则……无鼻则……无舌则……无身则……无意则缘意触不生内部之乐苦。」

S.35.196.第一○ 手足喻(二)

《杂阿含1166经》

一~四 「诸比丘！有手则有把抛，有足则有进退，有臂则有屈仲，有腹则有飢渴……无意即依意触之缘，而不生内部之乐苦。」

海品第三[终]

此摄颂：

海经二渔夫，

乳树拘絺罗，

迦摩优陀夷，

燃烧于第八，

手足喻二经，

此称第三品。

第四 毒蛇品

S.35.197.毒蛇

《杂阿含1172经》，《增壹阿含31.6经》

一~二 如是我闻。一时，世尊于舍卫城……告诸比丘曰：

IV,173.三 「诸比丘！恰有威光炽燃而毒气猛烈之四毒蛇。有一好生恶死、欲乐厌苦之人来，告众人曰：「友！对此威光炽燃而毒气猛烈之四毒蛇，汝应时时使之觉醒，时时予以沐浴，时时予以饮食，时时使之入穴。友！对此等威光炽燃而毒气猛烈之四毒蛇，若彼[蛇]对汝生怒者，汝因此，则逢死或逢等于死之苦。汝当作汝所应作。」

四 其时，诸比丘！此人恐惧此威光炽燃而毒气猛烈之四毒蛇，或逃往他处，告众人曰：「友！于此有五名杀人之怨敌，由背后追汝。见汝随即夺汝命。友！当作汝所应作。」

五 其时，诸比丘！此人恐惧威光炽燃而毒气猛烈之四毒蛇，恐惧于五名杀人之怨敌，而逃往他处，告众人曰：「友！第六拔利刃闯入之杀人者，则由背后追汝。见汝随地落汝之首。友！当作汝所应作。」

六 其时，诸比丘！此人恐惧威光炽燃而毒气猛烈之四毒蛇，恐惧于五名杀人之怨敌，恐惧第六拔利刃之闯入杀人者，而逃往他处。彼见一村落，房屋皆空虚而无人住，入而手取任何空虚器物告众人曰：「友！今群盗来破坏此空虚废弃之村落，友！当作汝所应作。」

IV,174. 七 其时，诸比丘！此人恐惧威光炽燃而毒气猛烈之四毒蛇，恐惧五名杀人之怨敌，恐惧拔第六利刃之闯入杀人者，恐惧破坏村落之群盗，而逃往他处，彼恐怖于大水流之此岸，但彼岸则安稳无怖恐，却无船可渡，又不见往返之渡憍。

八 其时，诸比丘！此人生起如是之念：「此水流甚大，此岸有恐怖，彼岸则安稳无恐怖，而无船可渡，又无往返之渡桥，我采集草木枝叶，以编为筏，依其筏以手足操作，则安全到达彼岸。」

九 诸比丘！此人采集草木枝叶，以编为筏，依此筏以手足操作，安全到达彼岸。婆罗门渡河流，到彼岸立于陆地。

一○ 诸比丘！为使知其意义，余作此譬喻，而其意义即在此。

一一 诸比丘！威光炽燃而毒气猛烈之毒蛇，此即地界、水界、火界、风界四大之喻语。

一二 诸比丘！五名杀人之怨敌，此即色取蕴，受取蕴，想取蕴，行取蕴，识取蕴之五取蕴喻语。

一三 诸比丘！第六拔利刃之闯入杀人者，此乃喜悦、爱染之喻语。

IV,175.一四 诸比丘！空虚之村落，此乃六内(处)之喻语。贤明有经验之智者，若以眼而检点于此者，则唯见于无，唯见于虚，唯见于空。贤明而有经验者，若以耳……以鼻……以舌……以身……以意检点此者，则唯见于无，唯见于虚，唯见于空。

一五 村落破坏之群盗者，诸比丘！此乃六外处之喻语。诸比丘！眼坏于可意不可意之色(境)，耳坏于……鼻坏于……舌坏于……身坏于……意坏于可意不可意之法(境)。

一六 诸比丘！大水流者，此乃欲瀑流、有瀑流、见瀑流、明瀑流，此四种瀑流之喻语。

一七 诸比丘！恐怖之此岸，此身见之喻语。

一八 诸比丘！安稳无恐之彼岸者，此涅槃之喻语。

一九 诸比丘！筏者，此即正见、正思惟、正语、正业、正命、正精进、正念、正定，此八支道之喻语。

二○ 诸比丘！以手足之操作者，此精进努力之喻语。

二一 婆罗门以渡流到彼岸立于陆上者，诸比丘！此阿罗汉之喻语。」

S.35.198.喜乐

※ 三 「诸比丘！具有三法之比丘，于现世多住于喜、乐。诸漏[77]灭尽之原由彼亦具有。如何而为三法？乃护于诸根门、知节度于饮食、专心于觉醒。

IV,176. 四 诸比丘！比丘如何护于诸根门耶？诸比丘！此处有比丘，以眼[78]见色，不执总相，不执别相，彼若不摄护于眼根住者，因此则有贪、忧、恶不善之法来袭于彼，然彼为履行摄护其眼根，守眼根达成摄护眼根。以耳……以鼻……以舌……以身……以意识法，不执总相，不执别相。彼若不摄护意根而住者，以此为因，则贪、忧、恶不善法来袭于彼，然彼为履行摄护意根，守意根，达成摄护意根。

五 诸比丘！恰如于平坦土地之四大路，调适栓系良马大车所备之刺针*，巧妙之马术师[79]调驭跨乘其上，左手执手纲，右手握刺针，随己所欲，往返于所适之方位。诸比丘！同此，比丘为守护修习此六根，为修习制止，为修习调御，为修习安息。

【巴】seyyathāpi bhikkhave subhūmiyaṃccātumahāpathe ājaññaratho yutto assa odhastapatodo,** tam enaṃ dakkho yoggācariyo assadammasārathi abhirūhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodam gahetvā, yenicchakaṃ yadicchakaṃ sāreyya pi pacchāsāreyya pi. (S IV 176)

【意】比丘们！好比在地面平坦的十字路口，有匹良马套好了车，安上马鞭。一位技术高明、善于调马的马术师，跃上马车，左手执缰绳，右手握马鞭，随心所欲地往返于任何想去的地方。(*「刺针」(patoda (有刺的)马鞭)**“odhastapatodo”原作 “odhasatapatodo”，今依CSCD版改。)

诸比丘！如是之比丘为护诸根门。

六 诸比丘！比丘如何知节度饮食耶？诸比丘！此处有比丘[80]深为省虑摄取饮食物，不为戏奢，不为庄饰庄严，只为住此身，以维持于此，防范危害，为利益梵行。「如是，除旧苦，不生新苦。余有生活之资，无过误，当有安乐住。」

IV,177. 七 诸比丘！恰如人有伤涂药，只为其愈，车轴注油，只为其运转。同此，诸比丘！有比丘深为省虑摄取饮食，不为戏奢……安乐而住。」诸比丘！如是之比丘为知于饮食量。

八 诸比丘！如何比丘为专心于觉醒耶？诸比丘！比处有比丘，于日中经行安坐，心除诸障碍法。于夜初分经行安坐，心除诸障碍法。于夜中分以右胁作狮子卧，一足叠于一足，以正念正智而起床之想置于胸，前于夜之后分因起而出往经行、安坐，心除诸障碍法。诸比丘！如是之比丘为专心于觉醒。

九 诸比丘！具此等三法之比丘，于现法多喜乐而住，彼亦具诸漏灭尽。」

注1 原文yoni cassa araddha hoti asavanam khayaya「诸漏灭尽，始为彼之起源。」「原由」云云，是依注释之karanan c’assa paripunnam．

2 以下同一二○经六节。

3 调御可能马之驭者。

4 同一二○经之七节。

S.35.199.龟

※ 三 「诸比丘！往昔有龟[81]，夕时沿河岸猎饵。诸比丘！野干亦于夕时沿河岸猎饵。

IV,178. 四 诸比丘！龟见野干由远而来猎饵，龟将首[82]作第五己肢分，藏于壳中不动，默然而止。

五 诸比丘！野干亦由远处见龟，见而来至龟处，来则站立龟处[作念]：「此龟首为第五，其肢分中，俟其任何肢分转出时，立即捕彼拉裂而食。」

六 诸比丘！龟首为第五，其肢分中，任何肢分皆不转出，时野干则不得机会，厌龟而远去。

七 同于此，诸比丘！魔王波旬亦常时不断立于汝等之傍：「愿我于此等，或依眼得机会、或依耳……或依鼻……或依舌……或依身……或依意得机会。」

八 然则，诸比丘！须护于诸根门而住！以眼见色[83]，不执总相，不执别相，彼若不摄护眼根而住者，因此则贪、忧、恶不善法来裂于彼。然彼为履行摄护其眼根，守眼根，达成摄护眼根，以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，不执总相，不执别相，彼若不摄护意根而住者，因此则贪、忧、恶不善法来袭于彼，然彼为履行摄护其意根，守意根，达成摄护意根。诸比丘！于汝等护守诸根门故，魔王波旬亦厌汝等而远去，如野干之不得机会而去。」

IV,179. 如龟肢分藏壳中，

思虑比丘无依着，

他无伤入于圆寂，

任何者皆不得诽。

注1 于原典示为「龟」以kumma,kacchapa二语，于注释解此为同义语，故单一语译出。kacchapa者kaccha即从腋，Pa是饮义。即信为从前肢腋之附着点而饮水。于名义灯，此二语外还有nakka一语。

2 《杂阿含经》卷四三、四经有「龟虫见来即藏六」之句。言龟为藏六即由此句而云。六是头尾加四肢。然原典用sondipancamani ahgani之语，「首为第五支分」之意，这想是尾之一除外。

3 参照一二○经之六节，一九八经之九节。

S.35.200.(漂流)木(一)

《杂阿含1174经》，《增壹阿含43.3经》

一 尔时，世尊住于憍赏弥城之恒河畔。

二 世尊，见大木块于恒河顺流而下。见已告诸比丘曰：「诸比丘！有见大木块于恒河顺流而下否？」「唯然，大德！有见于此。」

IV,180.三 「诸比丘！此木块若1不着此岸，2不着于彼岸，3不沈于流中[84]，4不被系上陆地，5不被人取，6不被非人取，7不被涡流所取，8内部不腐败，诸比丘！如是，其木块则向海、趣海、而入海。何以故？诸比丘！恒河之流为向海、趣海、而流入于海故。与此同理，诸比丘！汝等若1不着此岸，2不着于彼岸，3不沈于流中，4不被系上陆地，5不为人取，6不被非人取，7不被涡流所取，8内部不腐败[85]，诸比丘！如是汝等则向于涅槃、趣于涅槃、而入于涅槃。何以故？诸比丘！正见即为向于涅槃、趣于涅槃、入于涅槃故。」

四 如是说已。一比丘白世尊曰：「大德！何者为此岸？何者为彼岸？何者为沈于流中？何者为系上陆地？何者为人取？何者为非人取？何者为涡流所收？何者为内部腐败耶？」

五 「诸比丘！此岸，乃此内六处之喻语。

六 诸比丘！彼岸，乃此外六处之喻语。

“‘orimaṃ tīran’ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Pārimaṃ tīran’ti kho bhikkhu, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ.

七 诸比丘！沈于流中，乃此喜悦染心之喻语。

八 诸比丘！被系上陆地，乃此我慢之喻语。

九 诸比丘！何者，是被人取者？此处有比丘与在家混住，共喜悦，共忧苦，于有安乐之众中则有安乐，于有苦恼之众中则有苦恼，而起于应作当作之事，自专其心，比丘！此者，称之为被人所取。

IV,181.一○ 比丘！何者为被非人取？此处有比丘，或[86]愿修梵行入某天子群，「依此戒行，或依梵行，或依苦行、梵行，我成天子或天子群之一，」比丘！此称之为被非人所取。

一一 比丘！涡流所收者，此为五种欲之喻语。

一二 比丘！何者为内部腐败者耶？此有比丘，或为邪戒者、恶法者、不净者、可疑之行为者、覆隐己业者，非沙门而公称为沙门，非梵行者而公称为梵行者，内心腐败，漏泄尘埃之性者。比丘！此称之为内部腐败者。」

一三 其时，偶一枚牛者难陀，立于世尊之傍。

一四 时，牧牛者难陀，白世尊曰：「大德！余不着此岸[87]，不着彼岸，不沈流中，不被系上陆地，不为人取，不为非人取，不为涡流取，内部不腐败。大德！我于世尊之处可得出家、可得受戒欤？」

一五 「唯然，难陀！须将牛遣返于主人！」「大德！抚爱其犊牛等，亦当归去。」「难陀！将牛遣还于主人。」

一六 于是，牧牛者难陀，将牛遣还于主人，来诣世尊之住处，白世尊曰：「大德！牛已遣返主人矣。大德！可得于世尊之处出家、受戒耶？」

一七 牧牛者难陀！得于世尊之处出家受戒。牧牛者难陀于受戒后不久，唯独一人远离其他，精进专心不放逸而住[88]……

一八 尊者难陀，成为阿罗汉之一。

注1 《杂阿含1174经》卷四三，一一经「不阂洲渚。」

2 PTS本二语ekacco ekacco重叠，是衍字。

3 原文「着此岸」是衍字。

4 参照六七经之一七节。

S.35.201.木块(二)

一 如是我闻。尔时，世尊住于钦毘罗城之恒河畔。

IV,182.二 世尊，见大木块于恒河顺流而下，见已，告诸比丘曰：「诸比丘！汝等有见大木块于恒河顺流而下否？」「唯然，大德！见矣。」

三 [以下同于二○0经三节]

四 如是说已。尊者钦毘罗白世尊曰：「大德！何者为此岸？何者为彼岸[89]？……

五~一一 [以下同于二○0经四~一一节]。

一二 「钦毘罗！何者为内部腐败者。钦毘罗！此处有比丘！或知由有污由罪科[90]脱出之道，对此履行。钦毘罗！此称之为内部腐败者。」

注1 以下同二○0经之四~一一节。

2 PTS本单有vutthana，依此，以「想不犯而止者，即有脱出之道」义译之，但暹罗本此加na，因此意为「不关知若犯罪者，将无脱出之道」。

S.35.202.漏泄

《杂阿含1176经》

一 尔时，世尊住于释迦族国，迦毘罗卫之尼拘律园。

二 其时，住迦毘罗卫之释迦族所新建未久之集会堂，尚未有沙门婆罗门或其他人等住于此。

三 时，住迦毘罗卫之释迦族等，来诣世尊住处，礼拜世尊，坐于一面。

IV,183.四 坐于一面之迦毘罗卫之释迦族等，向世尊曰：「大德！迦毘罗卫之释迦族等所新建未久之集会堂，尚无沙门婆罗门或其他人等进住者。大德！世尊请先住用。世尊先用之后，住迦毘罗卫之释迦族等始当住用。住此迦毘罗卫之释迦族，乃为长时之利益安乐。」世尊默然承诺。

五 时，住迦毘罗卫之释迦族等，知世尊已承诺，乃从座起，礼拜世尊，行右绕礼，赴新集会堂。于集会堂之一面展敷铺具，设座席，备水瓮，挑油灯，然后来诣世尊住处，如是白言：「大德！集合堂之一面已展敷铺具，设座席，备水瓮，挑油灯，今正是时，请受住用。」

六 于是，世尊着内衣，持衣、钵，与比丘众同赴新集会堂。洗两足已，入集会堂，皆依中央立柱，面东而坐。比丘众亦洗两足，入集会堂，背依西壁，唯以世尊在前，面东而坐。住迦毘罗卫之释迦族等亦洗两足，入集舍堂，依东壁，唯以世尊在前，面西而坐。

IV,184.七 其时，世尊当夜以大部分时间，对住迦毘罗卫之释迦族等以法语鼓励、激励之，使之悦喜归去。曰：「瞿昙等！夜将更晓，汝等当思今正其时。」「唯然，大德！」住迦毘罗卫之释迦族等应诺世尊，然后起座，礼拜世尊行右绕礼而去。

八 时，世尊于住毘罗卫之释迦族等离去不久，言尊者大目犍连曰：「目犍连！比丘众离却惛沈睡，目犍连！当由汝为比丘众说法，余因背部感痛，余欲伸舒背部。」「唯然，大德！」尊者大目犍连应诺世尊。

九 于是，世尊将僧伽梨衣折为四层，右胁在下，作狮子卧，左足置于右足上，正念正智，胸怀起床之想。

一○ 于此，尊者大目犍连言比丘众曰：「友，诸比丘！」彼比丘众应诺尊者大目犍连。尊者大目犍连说示如下曰：「诸友！我为汝等说漏泄之教法与不漏泄之教法，于此且谛听，当善思惟，我此当说。」彼比丘等应诺尊者大目犍连曰：「唯然，友！」尊者大目犍连如次宣说曰：

IV,185.一一 「诸友！如何为漏泄耶？诸友！此处有比丘[91]，以眼见色，于可爱之色倾心，于不爱之色心相背离。不使正念现前，缺乏思虑而住，又不如实知彼心解脱、慧解脱，彼不能对所起之恶不善法无余灭尽。以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法、对可爱之法，心予倾向，对不爱之法，心相背离，不得正念现前，缺乏思虑而住，又不如实知彼心解脱、慧解脱，彼不能对所起之恶不善诸法无余灭尽。

一二 诸友！此比丘于眼所识之色，于耳所识之声，于鼻所识之香，于舌所识之味，于身所识之触，于意所识之法，称之为漏泄。诸友！如是而住之此比丘，魔波旬若为眼[92]而接近者，则魔波旬得机会，得对境。魔波旬若为耳……为鼻……为舌……为身……为意而接近，则魔波旬得机会，得对境。

一三 诸友！恰如芦葺之家，或草葺之家，干燥无湿气，经年古旧，执点火草炬之人，若从东方来者，则得烧其家之机会，得对境。由西方……由北方……由南方……由上方……由下方……无论由任何之方位，执火草炬之人，若来，则得火烧其家之机会，得对境。同于此理，诸友！如是而住之比丘，魔波旬若为眼……为耳……为鼻……为舌……为身……为意而接近，则魔波旬得机会、得对境。

IV,186.一四 诸友！如是而住之比丘，诸色为胜，而比丘不胜于诸色。诸声胜于比丘，比丘不胜于诸声。诸香胜于比丘，比丘不胜于诸香。诸味胜于比丘，比丘不胜于诸味。诸触胜于比丘，比丘不胜于诸触。诸法胜于比丘，比丘不胜于诸法。诸友！此比丘为色所胜、为声所胜、为香所胜、为味所胜、为触所胜、为法所胜，谓不胜彼等。于染污之性而来再生，则随有怖畏之苦果，当必至于未来生老死，恶不善之诸法胜于彼。诸友！漏泄即如是。

一五 诸友！如何为不漏泄耶？诸友！于此有比丘，以眼[93]见色，于可爱之色心不倾，于不爱之色心不背离，正念现前，思虑无量而住，亦如实知彼心解脱、慧解脱，于彼如所起恶不善法无余灭尽。以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，于可爱之法心不倾，于不爱之法心不背离，正念现前，思虑无色而住，又如实知彼心解脱、慧解脱，于彼如所起恶不善之法，无余灭尽。诸友！比丘于眼所识之色不漏泄，于耳所识之声……于鼻所识之香……于舌所识之味……于身所识触……于意所识之法，谓不漏泄。诸友！如是住之此比丘，魔波旬若以眼接近者，则魔波旬不得机会、不得对境。魔波旬若以耳……以鼻……以舌……以身……以意而接近者，魔波旬则不得机会，不得对境。

IV,187.一六 诸友！或以坚硬之粘土造尖顶阁，或尖顶阁堂，以湿土涂抹。虽有执点火草炬人，由东方来，人亦不能烧其阁之机会与得对境……由西方来……由北方……由南方……由上方……由下方……由任何方位虽有执火草炬人来，火则不能烧其阁之机会与得对境。同于此理，诸友！如是住之比丘，魔波旬虽以眼……以耳……以鼻……以舌……以身……以意而接近，魔亦不得机会，不得对境。

一七 诸友！如是而住之比丘胜于诸色，诸色不胜于比丘。比丘胜于诸声，诸声不胜于比丘。比丘胜于诸香，诸香不胜于比丘。比丘胜于诸味，诸味不胜于比丘。比丘胜于诸触，诸触不胜于比丘。比丘胜于诸法，诸法不胜于比丘。诸友！此比丘胜于色、胜于声、胜于香、胜于味、胜于触、胜于法，而非谓不胜。彼胜再来生染污之性，胜随伴有怖畏之苦果，胜当必至于未来生老死、恶不善法者。诸友！不漏泄即如是。」

一八 是时，世尊起而行出，言尊者大目犍连曰：「善哉！善哉！目犍连！汝为诸比丘说漏泄之教法与不漏泄之教法。」

IV,188.一九 尊者大目犍连此说已，世尊对此予以认证，欢悦之诸比丘，欣受尊者大目犍连之所说。

注1 同一三二经之一○节。

2 cakkhuto于注释cakkhubhavena「依眼」，为「眼」。

3 同一三二经之一八节下。

S.35.203.苦法

《杂阿含1173经》

※ 三 「诸比丘！比丘因如实知一切苦法之生起与灭尽，彼见诸欲，彼见诸欲者，则凡于诸欲彼不止住[94]欲贪、欲爱、欲迷、欲恼，彼悟知行与住，如行者、住者，不止住于贪欲、忧恼、邪恶、不善之法。

四 诸比丘！如何比丘以如实知一切法之起与灭尽耶？「色乃如是，色之生起乃如是，色之灭尽乃如是。受乃如是……想乃如是……行乃如是……识乃如是，识之生起乃如是，识之灭尽乃如是。」诸比丘！如是之比丘，如实知一切苦法之生起与灭尽。

IV,189.五 诸比丘！如何而比丘见诸欲？彼若见诸欲，则不止住于诸欲之欲贪、欲爱、欲迷、欲恼。诸比丘！譬如人于甚深之炭火坑，无焰、无烟而充满炭火，于此有愿生不愿死，愿乐而厌苦之人来，此人被二人之强有力者，拉其手拖至炭火坑，彼将身届之，此何故耶？诸比丘！此人知：「我堕此炭火坑者，则以此为因或至死，或逢等于死之苦。」诸比丘！以炭火坑为譬喻，比丘见诸欲，见彼诸欲者，则于一切诸欲彼则不存止于欲贪、欲爱、欲迷、欲恼。

六 诸比丘！如何悟知行与住，如行者、住者不存止于贪欲、忧恼、邪恶不善法？诸比丘！譬如有人入棘多之园，彼之前有棘，后亦有棘，北亦棘，南亦棘，下亦棘，上亦棘。彼以：「棘勿刺我！」该由何处进或退耶？同于此理，诸比丘！凡世间有可爱之相貌，快意之相貌，此于圣者之教，即为棘。「同理，诸比丘！凡世间有可爱的相貌，可意的相貌，于圣者之律，这称为棘(kaṇṭako)。」

七 如是知者，当知摄护不摄护。

八 诸比丘！如何为不摄护耶？诸比丘！于此有比丘[95]以眼见色，心倾向于可爱之色，心背离于不爱之色，正念不现前，缺乏思虑而住，又不如实知彼心解脱，不如实知慧解脱，彼所起之恶不善法不能无余灭尽。以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法……

IV,190.九 诸比丘！如何为摄护耶？诸比丘！此有比丘[96]，以眼见色，心不倾向于可爱之色，心不背离于不爱之色，正念现前，思虑无量而住，又如实知彼心解脱，如实知慧解脱，彼所起之恶不善法无余灭尽。以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法。心不倾向于可爱之法，心不背离于不爱之法，正念现前，思虑无量而住，又如实知彼心解脱、慧解脱，如彼所起恶不善之法，以此无余灭尽。诸比丘！摄护者，当即如是。

一○ 诸比丘！如是行、如是住之比丘，少时丧失正念，起邪恶[97]不善而有志望之怀念，为结缚之法。诸比丘！正念薄弱，而彼则速舍此，排之、坏之、令归灭无。诸比丘！譬如于日中炽热之铁器上，滴落二、三滴水，其滴若迟落，即消耗迨尽。如是，诸比丘！如是行、如是住之比丘，少时丧失正念，起邪恶不善而有志望之忆念，为结缚之法。诸比丘！正念之薄弱者，而彼速将舍此、排之、毁之、归于灭无，令归于无。

一一 诸比丘！如是，比丘悟知行与住，如是行者、住者，不止住贪欲、忧恼、邪恶不善。诸比丘！此比丘之如是行、如是住，或国王、或王之大臣、朋友、血缘、亲族等，即作是言：「汝来！如何为此袈裟衣而恼？如何汝秃头持、而往来耶？汝来！还汝卑俗之身，受用财宝，须行善业。」并持来财宝供奉。诸比丘！彼如是行、如是住，舍戒、还卑俗人之身，无有如是之道埋。

IV,191. 一二 诸比丘！譬如恒河向东、趣东、流东、而大群众携锹与笼，来令「此恒河向西、趣西。」诸比丘！当如何思惟于此？彼大群众可得将此恒河向西、趣西、流西否？」「大德！不然。」「此何故耶？」「大德！恒河乃向东、趣东、流东者，令此向西、趣西、流西为不易。复次，此大群众必终至疲困。」

一三 「同于此理，诸比丘！如是行、如是住之此比丘，或国王、或王之大臣、朋友、血缘、亲族等，作是言：「汝来！如何为此袈裟衣而令汝恼？如何汝秃头持,来往？汝来！还汝卑俗人之身，以受用财宝，须行善业。」诸比丘！如是行、如是住之此比丘，舍戒、还卑俗人之身者，无有如是之道理。何以故？诸比丘！无论如何之心，长时向远离、趣远离、专注远离者，其转向于卑，无有如是之道理。」

注1 anuseti,anusayati随眠、止住，如是存在之意。取原典三节终anusavati,anusayati之意。

2 参照一三二经之一○~一七节。

3 参照一三二经之一八~二四节。

4 参照九六经之四节。

S.35.204.紧叔迦[98]

《杂阿含1175经》

IV,192.※ 二 时，一比丘至另一比丘住处。此比丘问曰：「友！如何者，比丘之见为清净耶？」「友！比丘如实知六触处之生起与灭尽。友！比丘之见因之为清净。」

三 时，彼比丘对比丘之释答[99]，因不得满足，而赴一比丘住处，问此比丘曰：「友！如何者，比丘之见为清净耶？」「友！比丘如实知五取蕴之生起与灭尽故，友！比丘之见为清净。」

四 时，彼比丘不满足此比丘释答，而赴一比丘处，问此比丘言：「友！比丘！为如实知四大有生起之灭尽故，友！如何者，比丘之见为清净耶？」

五 「友！比丘凡如实知生起之法，皆是灭法故，友！此比丘之见为清净。」

IV,193.六 时，彼比丘不满足此比丘之释答，而来至世尊住处。礼拜世尊，坐于一面。坐于一面之彼比丘向世尊曰：大德！于此，余在一比丘处，问彼比丘曰：「友！如何者，比丘之见为清净耶？」大德！彼比丘对余答曰：「友！比丘如实知六触处之生起与灭尽故，友！比丘之见因之为清净。」时，余不满足于彼比丘之释答而至另一比丘处，问彼比丘曰：「友！如何者，比丘之见为清净耶？」大德！彼比丘对余答曰：「友！如实知五取蕴之……四大有之……凡生起之法，皆为灭之法。友！比丘之见因之为清净。」时，大德！余不满足彼比丘之释答，乃来至世尊处。大德！如何者，比丘之见为清净耶？」

IV,194.七 「比丘！譬如有人从未曾见紧叔迦者，彼或到曾见紧叔迦之男处，问曰：「仁者！紧叔迦为如何耶？」彼答曰：「仁者！紧叔迦乃为黑者，宛如烧杭。」比丘！其时紧叔迦一如斯男之所见。于是，比丘不满足其男之释答，或到另一曾见紧叔迦之男处，问其男曰：「仁者！紧叔迦为如何耶？」彼答曰：「仁者！紧叔迦为赤者，宛然如肉片。诸比丘！其时，紧叔迦即如彼男之所见然。于是……「紧叔迦以皮剥、荚破、宛然如尸利沙……如是言：「仁者！紧叔迦乃枝叶密茂，荫浓如尼拘律树。」比丘！其时，紧叔迦即如彼男所见然。比丘！依彼等之信凭，此等善人照纯清之所见，此等善人为释答者。

八 比丘！譬如国王之边土都城基础坚牢，城壁有六座坚牢之门，于其处有贤明有能、有智之门卫，以遮上不知者，令知者通过。时由东方急来二使者，对其门卫如是问曰：「仁者！此都城之主于何处耶？」彼门卫答曰：「德者！彼坐于中央之四衢街路。」于是彼二急来使者，向城主如实将使命传达，即顺来路归去。由西方……由北方急来二使者，向其门卫如是问曰：「仁者！此都城之城主于何处耶？」彼门卫对彼答曰：「德者！彼坐于中央之四衢街路。」于是彼二急来之使者，如实向城主以使命传达之，即顺来路归去。

IV,195.九 比丘！余作此譬喻，为令知其意义，其意义则如是。比丘！都城者，即由此四大所成，父母所生，粥饭所积，无常、蚀坏、磨消、破损、溃、灭之法，即此身之喻语。比丘！六门者，此六内处之喻语。比丘！门卫者，此正念之喻语。比丘！急来之二使者，此止观之喻语。

比丘！中央之四衢街路者，即此地界、水界、火界与风界，此四大有之喻语。比丘！城主者，即此识喻语。比丘！如实之使命者，即此涅槃之喻语。比丘！顺来路者，即此八支贤圣道之喻语，亦即正见……正定等是。」

注1 kimsuka甄(坚)叔迦、紧祝迦、紧兽(《杂阿含经》卷四三之一二经。)「为何」之意，花树名。

2 panhavyakarana「质问释答」之意，以应质问之反答。在《杂阿含经》卷四三之一二经为「记说」。

S.35.205.琵琶

《杂阿含1169经》

※ 三 「诸比丘！任何比丘或比丘尼，其心于眼所识之色[100]，或起贪欲、染欲、忿恚、愚痴、瞋恚者，应制伏此心。谓：「此路乃有怖、有恐、有棘、有丛，险难之非路、邪路是。此路乃不善人之所依，此路乃善人所不依。汝不适于此，然则，汝于眼所识之色，应制伏心。」诸比丘！任何之比丘或比丘尼，其心于耳所闻之声……鼻所识之香……舌所识之味……身所识之触……意所识之法，或起贪欲、染欲、忿恚、愚痴、瞋恚者，由此应制伏心，谓：「此路乃有怖、有恐、有棘、有丛、险难之非路、邪路是。此路乃不善人之所依，此路乃善人所不依。汝不适此，然则，汝由此意所识之法应制伏心。」

IV,196.四 诸比丘！譬如稻熟[101]，因稻田之守者放逸，食稻之牛闯入稻田而纵食至心满足。与此同理，诸比丘！无闻之凡夫，对六触处不行摄护，纵享五种欲至心满足。

五 诸比丘！譬如稻熟，因稻田之守者不放逸，食稻之牛虽闯入此稻田，守者牢捉此牛之鼻，由牢捉鼻，坚括于额之上部，坚括于额之上，以搋猛鞭，以搋猛鞭后，将其纵放。诸比丘！二度食稻之牛……诸比丘！三度食稻之牛虽闯入此稻田，守者牢捉此牛之鼻，由牢捉鼻，以坚括于额上，坚括于额上[102]，则以搋猛鞭，以搋猛鞭后，而纵放。如是，食稻之牛或入村落或入森林，多休止所，多休卧所，而思起被搋鞭策之事，因此不再入稻田。与此同理，诸比丘！于六触，比丘之心为直、正直，唯住立于内，静止单一而得安定。

IV,197.六 诸比丘！譬如国王[103]或王大臣，有未曾闻琵琶之音者，彼闻琵琶之音，而作如是曰：「友！此何音耶？如是斯之爱、美，足以令人心狂而惑。」「贵人！如是之爱、美，足以令人心狂、惑之音，此是琵琶。」彼言：「且去！将琵琶携来予余。」彼等以此奉于王曰：「贵人！此音如是可爱、美好，令人心狂而惑之琵琶。」王曰：「此琵琶于余为无用，唯将音带来与余。」彼等言于王曰：「贵人！此所谓琵琶者，有种种之成素，有大成素，由种种之成素而发音。」曰：「缘于胴、缘于皮、缘于掉、缘于首、缘于弦、缘于弓，又须人之适宜努力。贵人！如是琵琶有种种之成素，有大之成素，由种种成素而发音。」彼王遂以此琵琶，碎为十分或百分，以此十分或百分碎为一片片，一片片则以火燃烧，以火烧成灰，成灰或被大风吹去，或被河川之急流漂去。如是彼言：「凡称琵琶者，大众为此长时放逸流溺、此琵琶为虚伪也。」

IV,198.七 与此同理，诸比丘！比丘须于色之所趣，则以检色，受之……想之……行之……须于识之所趣，则以检识。彼检色……受……想……行……识，原于彼或为「我，」或「我有」、或「我之我」者，今则无此。」

注1 《杂阿含1169经》：「眼识色因缘生，若欲若贪，若昵若念，若决定着处，于彼诸心善自防护。」

2 kittha有稻或稻田之意。

3 upari ghataya(m)suniggahitam nigganheyya此段之意稍稍不明了，照此译待后日之研究。

4 《杂阿含经》四三卷六经，过去世时，有王闻未曾有好弹琴声。琴及琵琶皆相当于vina。唯依我们之通常观念，说琴，无宁较接近琵琶vina.

S.35.206.六生物

《杂阿含1170、1171经》，《增壹阿含38.8经》

※ 三 「诸比丘！譬如疮痒身，腐烂身之人，入于棘[104]之森林，萱与棘刺彼之足，引而搔及疮烂之肢体。诸比丘！如是此人，因而渐感至苦痛不快。与此同理，诸比丘！此处有比丘，入于村落或森林，遇所触者作如是言：「此尊者如是作，如是行者，为村落不净之棘。」得知此为棘，当知摄护与不摄护。

四 诸比丘！如何为不摄护？诸比丘[105]！于此有比丘，以眼见色，心倾于可爱之色，心背离于不可爱之色，正念不现前，缺乏思虑而住；又不如实知心解脱、慧解脱，如彼起恶不善之诸法，不能无余灭尽。以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法……心倾于可爱之法，心背离于不可爱之法，不使正念现前，缺乏思虑而住；又彼不如实知心解脱、慧解脱，如彼起恶不善之诸法，不能无余灭尽。

IV,199.五 诸比丘！譬如有人，捕得不同境界[106]、不同饵处之六种生物，以强绳绑缚。捕蛇以强绳绑缚。捕鳄鱼……鸟……犬……野干……猿，以强绳绑缚。于中央作结，同时纵放。诸比丘！其时，不同境界、不同饵处之此等六种生物，各各向己饵之世界奔去。蛇入蚁塔……鳄鱼入水……鸟翔于空……犬入村落……野干「入野墓」……猿「入森林」而去。诸比丘！此等六种生物倦疲时，此等生物则随其中之一多力者，随彼之后，乃至服从于彼。比丘亦与此同理，任何人若不向身增修其正念，或不复修者，则彼眼为可意之色所引去，彼背于不可意之色。彼耳为可意之声……鼻为可意之香……舌为可意之味……身为可意之触……意为可意之法所引去，彼背离于不可意之法。诸比丘！如是为不摄护。

IV,200.六 诸比丘！如何为摄护耶？诸比丘！于此有比丘[107]，以眼见色，心不倾于可爱之色，心不背于不可爱之色，令正念现前，思虑无量而住；又彼如实知心解脱、慧解脱。如彼所起之恶不善法，无余灭尽。以耳闻声……以鼻嗅香……以舌味味……以身触触……以意识法，心不倾于可爱之法，心不背离于不可爱之法，令正念现前，思虑无量而住。又彼如实知心解脱、慧解脱，如彼所起之护不善法，无余灭尽。

七 诸比丘！譬如有人，捕得不同境界、不同饵处之六种生物，以强绳绑缚。捕蛇以强绳绑缚，鳄鱼……鸟……犬……野干……猿……以强绳绑缚。以强绳绑缚而击于强杭或柱。诸比丘！其时，不同境界、不同饵处之此等六种生物，各各向己饵处之世界奔去。蛇入蚁塔、鳄鱼入水……鸟翔于空、犬入村落、野干入野墓、猿入森林而去。诸比丘！此等六种生物倦疲时，于同杭或近柱而立、或近坐、或近卧。比丘与此同理，无论任何人，其身增修、复修正念，彼眼亦不为可意之色所引去，不背离于不可意之色。彼耳……鼻……舌……身……意，不为可意之法所引去，不背于不可意之法。诸比丘！摄护即如是。

八 强杭或柱者，诸比丘！此乃向于身正念之喻语。然则！诸比丘！汝等于此：「吾等之身增修、复修正念，如坐骑、如贵器物之所实行、积集，于此应努力。」如是修习。诸比丘！汝等应如是修习。」

注1 于英译，译为a swampy jangle(湿地之森)注释书，注为kantavana(棘之森)。此较自然。

2 参照一三二经之一○~一五经。

3 visaya目的物，对象体，对境，境界。gocara有种种之意，于此是置动物饵之处，即饵处，饵之意。

4 参照一三二之一八~二三节。

IV,201.

S.35.207.麦把

《杂阿含1168经》

※ 三 「诸比丘！譬如诸比丘将麦把置于四衢街路，当时有六名手执连枷之男子，以连枷打其麦把。如是，诸比丘！以六连枷打麦把，善打。复次，又有手持连枷之第七男子来，以连枷打其麦把。如是，诸比丘！以连枷打麦把之第七男子，更为善打。

四 与此同理，诸比丘！无闻之凡夫，于眼为可意不可意之色所恼，于耳……于鼻……于舌……于身……于意为可意不可意之法所恼。诸比丘！此无闻之凡夫，若为未来再生而思念者，如是愚人，恰如为因第七连枷所打之麦把，乃更为善打。

IV,202.五 诸比丘！往昔，天与阿修罗战斗时，诸比丘！阿修罗毘摩质多罗呼阿修罗曰：「汝等！天与阿修罗战斗时，若阿修罗军胜，天军败者，则以第五绳[108]缚诸天主帝释天之首，共来余之阿修罗都。」诸比丘！诸天之主帝释天呼三十三天等曰：「汝等！天与阿修罗之战斗时，若天军胜，阿修罗军败者，以第五绳缚彼阿修罗主毘摩质多罗之首，共来余之正法殿。」

六 然而于此战役，则诸天胜而阿修罗败。时，诸比丘！三十三天以第五绳缚阿修罗主毘摩质多罗之首，共来诸天主帝释天之正法殿。

七 于此，诸比丘！阿修罗主毘摩质多罗之首被第五绳所缚。诸比丘！阿修罗主毘摩质多罗作如斯思惟：「诸天为正法，阿修罗为非法，因此，我今赴诸天之都耶？」彼见己首解去第五绳，且饱尝五种天上之欲，以尽娱乐。然而诸比丘！阿修罗王毘摩质多罗作如斯思惟：「阿修罗为正法，诸天为非法。因此，我今赴阿修罗之都耶？」彼见己首被第五绳所缚，且愿排除天上之五种欲。

八 诸比丘！毘摩质多罗之缚乃如是微妙，较此更微妙者为魔罗之缚。诸比丘！想思者乃被魔罗波旬所缚，无想思者，则获解于此。诸比丘！「我有」者，此为想思。「此是我」者，此为想思。我者，此为想思，「我为无者，」此为想思。「我是有色」者，此为想思。「我是无色」者，此为想思。「我是有想」者，此为想思。「我是无想」者，此为想思。「我是非想非非想」者，此为想思。诸比丘！想思为病[109]，想思为疮，想思为箭。然则诸比丘！「我等以心住无想思，」汝等当如是学习。

IV,203.九 诸比丘！「我有」者，此为转动。「此是我」者，此为转动。「我」者，此为转动。「我是无，」此为转动。「我是有色」者，此为转动。「我是无色」者，此为转动。「我是有想」者，此为转动。「我是无想」者，此为转动。「我是非想非非想」者，此为转动。诸比丘！转动为病，转动为疮，转动为箭。然则诸比丘！「我等以不转动心而住，」汝等当如是学习。

一○ 诸比丘！「我有」者，此为震动。「此是我」者，此为震动。「我」者，此为震动……诸比丘！震动为病，震动为疮，震动为箭。然则诸比丘！「我等以不震动心而住，」汝等当如是学习。

一一 诸比丘！「我有」者，此为戏论。「此是我」者，此为戏论。「我」者，此为戏论。……诸比丘！戏论为病，戏论为疮，戏论为箭。然则诸比丘！「我等以不戏论心而住，」汝等当如是学习。

一二 诸比丘！「我有」者，此为慢心。「此是我」者，此为慢心。「我」者，此为慢心。……诸比丘！慢心为病，慢心为疮，慢心为箭。然则诸比丘！「我等以不慢之心而住，」汝等当如是学习。」

毒蛇品第四[终]

IV,204. 其摄颂曰：

毒蛇喜乐龟，

木块二漏泄，

苦法紧叔迦，

琵琶六生类，

并且与麦把。

第四之五十品摄颂：

悦喜消尽品，

广说为六十，

依于海毒蛇，

第四五十品，

明说经集中。

注1 缚两手两足，更繁首故，首为第五绳所缚。

2 原典raga虽有染欲，《杂阿含经》四二卷六经有为「病」。注亦有roga，看raga是roga之误，故译为病。于汉译大约为「病、痈刺。」

  1. photthabba译为「所触者」较正确，但倣旧来之译例，唯译为触。 ↑
  2. 除此世尊所说之「一切」，而说示其他之「一切」 ↑
  3. 参照汉译南传大藏经中部经典一、一一0页后三行之五种欲分。 ↑
  4. PTS本是mancake samancopi暹罗本写mancake samatesi于前之脚注举samadhosi,samidhosi两语。 ↑
  5. 1 lujjati,to be broken up,to break,to be destroyed破坏之意，汉译「杂阿含」于卷九第三 经，以此，有「危脆败坏」之字，普通「世」释为「流转」之义 ↑
  6. 对诸佛以教示人之意。 ↑
  7. 依注释于两处加上「渴爱」之文字。 ↑
  8. 为自杀。 ↑
  9. 暹罗本此一句，作尊者阐陀令持来刀刃。舍利弗之语如次「尊者阐陀续存活……」为以下。 ↑
  10. an-upavajja-appavattika,appatisandhika「又不得有」之意，彼今罹重病，恢复无望故斯言。 ↑
  11. 由渴爱、憍慢、邪见而依止、依赖之意(注)。 ↑
  12. PTS本作nati(徧向)，暹罗本及注释作nandi。 ↑
  13. PTS本作agatigati(恶趣处)暹罗本及注释作agatigati(往来)，为来和往。 ↑
  14. 一四节，阐陀自言：「此应无再有矣」。 ↑
  15. anupajja之诏以解阐陀「此应无再有矣」之意(一四)，世尊：「更不受此身」之意，(阐陀 同意)解之(二四)，舍利弗之upavajja「令亲往来」(upasamkamitabba)之意解之。 ↑
  16. 自尽同时入涅槃(samasisi)之意。 ↑
  17. 暹罗本(新版)于此之次，富楼那！由此，汝，如是说彼远离此法、律，「有一比丘白世尊言」云云，由七一经之二节之文脉推之，更从最后三节四节更加上长文。但对此在PTS本没言什么而推之，可见完全是衍文。 ↑
  18. 持此之余，持此生命之余而求死，「持刀者」谓持刀来杀自己的人。 ↑
  19. 暹罗本我是求其执刀者。 ↑
  20. 动着是言渴爱。 ↑
  21. 参照三0经。 ↑
  22. 暹罗本此亦说四种思量。 ↑
  23. 于眼之色，于耳之声等，谓对境随有二法，不然者谓非境(a-visaya) ↑
  24. 译依PTS本Saddhadutiya viharantanavassuta汉译《杂阿含经》卷十一篇七经之偈此中，谓「正信心不二诸漏不漏心」相当此。暹罗注释本有Saddhadutlya vihar- antenapasuta。「信心为副而专住」之意。 ↑
  25. S.35.95.︰Yato tvaṃ, Mālukyaputta, na tena; tato tvaṃ, Mālukyaputta na tattha. Yato tvaṃ, Mālukyaputta, na tattha; tato tvaṃ, Mālukyaputta, nevidha, na huraṃ, na ubhayamantarena. Esevanto dukkhassā”ti.「摩罗迦子！你从那里(色等)，没有欲、染、爱(chando vā rāgo vā pemaṃ vā)，摩罗迦子！你从这里(见闻觉识)，没有欲。摩罗迦舅！你从那里(色等)，没有欲，因此，摩罗迦子！你从这里(见闻觉识)，不在此世，不在来世，不在两界之中间，这是苦的灭尽。」 ↑
  26. S.35.95.︰“Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa tiṭṭhati. “Tassa vaḍḍhanti vedanā, anekā rūpasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati. Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.(见色(相)之后失念，作意可爱相，体验心有执着，也黏住于此。他的感受增长，许多色(相)的交会，(产生)贪婪和恼乱，心的被伤害，如是正累积苦，远离涅槃解脱。) ↑
  27. S.35.95./IV,76.︰“Na so rajjati rūpesu, rūpaṃ disvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. “Yathāssa passato rūpaṃ, sevato cāpi vedanaṃ; Khīyati nopacīyati, evaṃ so caratī sato. Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.「他在诸色(相)不染，见色而回到正念，体验心无执着，也不黏住于此。他如此见色(相)，和正被交会的感受，被灭尽，没有被累积，如是他具正念而行，如是正散失苦，靠近涅槃解脱。」 ↑
  28. S.35.97./IV,78-9.：「诸比丘！不遮掩眼而住者(Cakkhundriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati)，则心被污；其心为眼所识之色境所污，则无悦；无悦则无喜；无喜则无轻安；无轻安则有苦；有苦者之心则不得定；心不得定则诸法不显现，诸法不显现，则称为放逸住者(Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhyaṃ gacchati)。」「诸比丘！遮掩眼根而住者，其心不为眼所识之色境所污，则有悦；有悦则有喜；有喜则轻安；有轻安则无苦；无苦者之心则得定；心得定者，则诸法显现，诸法显现则称为不放逸住者。」(耳、鼻、舌、身、意根亦同) (亦见：S.42.13./IV,351.；S.55.40./V,398.(《杂阿含855经》T2.217 .3)；《长部》D.33./III,242.) ↑
  29. 原语idam是「此」之意，注释谓此是虚字，若为「余」即易解。注释亦如是注之，参照下 文。 ↑
  30. 「[由欲、有、见、无明之]四轭之[脱离]为安稳因，」(注)。 ↑
  31. 「法教者乃法因。」 ↑
  32. 依注之「世间之终」(lokassa anto)，谓轮回世界之终，即言终结轮回之转生。 ↑
  33. 对loka-sanni,loka-mani注有lok0 ti sanjanati c’eva mannati ca，乃「以为世想▼.IV.130. 者，以为世思者」。 ↑
  34. 1 为心之防护，应不放逸，应常正念，谓非于过去之已知境(ayatana-vidita)是于未来当 知境(ayatana-veditabba)之意。 ↑
  35. 「对色之想」乃色之概念。对香、味、触、法亦然。 ↑
  36. 以下本经(一一七)和一一六经之异，唯此「中」之文句而已。 ↑
  37. 于原典：「离欲」换用nirujjhati「灭」。余倣六节以下之文而用「离欲」暹罗字作virajjati。 ↑
  38. 参照一一六经七。 ↑
  39. 六处(处于上面译为境，同一原语)之灭尽谓涅槃。 ↑
  40. avarana=nivarana，谓指贪欲、瞋恚、惛沈、掉悔，疑等五种。 ↑
  41. 夜间之十二小时三分而称为初分、中分、后分。 ↑
  42. 参照一0九经。 ↑
  43. 参照一一0经。 ↑
  44. 以下一二二经之三同以下。▼.IV.146.IV,109. ↑
  45. Khuddakapāṭha (Kh.)《小诵》(3.Dvattiṃsākāro三十二身分)︰Atthi imasmiṃ kāye– 1kesā 2lomā 3nakhā 4dantā 5taco, 6maṃsaṃ 7nhāru 8aṭṭhi 9aṭṭhimiñjaṃ 10vakkaṃ, 11hadayaṃ 12yakanaṃ 13kilomakaṃ 14pihakaṃ 15papphāsaṃ 16antaṃ 17antaguṇaṃ 18udariyaṃ 19karīsaṃ 20 matthaluṅgaṃ, 21pittaṃ 22semhaṃ 23pubbo 24lohitaṃ 25sedo 26medo, 27assu 28vasā 29kheḷo 30siṅghāṇikā 31lasikā 32muttan’ti.(在此身有：1.诸发（m. kesā﹐台语：头鬃thau5 cang）。2.诸毛（体毛n. lomā）。3.诸指甲（m. nakhā﹐台语：指甲cainn2 ka）。4.诸齿（m. dantā﹐喙齿chiu3 khi2）。5.皮（m. taco）。6.肉（n. maṃsaṃ, 台语：bah）。7.筋（m. nahāru）。8.骨（n. aṭṭhi）。9.髓（f. aṭṭhi-miñjā）。10.肾（n. vakkaṃ﹐台语：sin7﹐腰子io ci2）11.心（n. hadayaṃ）。12.肝（n. yakanaṃ）。13.肋膜（n. kilomakaṃ；英 pleura）。14.脾（n. pihakaṃ）。15.肺（n. papphāsaṃ）。16.肠（n. antaṃ）。17.肠膜（n. antaguṇaṃ）。18.胃中物（n. udariyaṃ）。19.屎（n. karīsaṃ）。20.脑(n. matthaluṅgaṃ)。21.胆汁(n. pittaṃ)。22.痰(n. semhaṃ) 23.脓(m. pubbo)。24.血(n. lohitaṃ)。25.汗(m. sedo)。26.脂肪(m. medo, 台语chi hong)。27.泪(n. assu﹐台语：目屎bak8 sai2)。28.油膏(f. vasā；英 tallow)。29.唾(m. kheḷo﹐口水﹐台语：喙澜chiu3 nua7)。30.涕(f. siṅghāṇika鼻水)。31.关节液(f. lasikā；英 synovic fluid)。32.尿(n. muttaṃ)。 ↑
  46. 「此为如是」于此谓色之可意。PTS本及暹罗本「眼识」之次有「当感乐」之语。依注释所示之意，照另一异本之所示，此语应可省略。 ↑
  47. 以下同一一八经四~九。 ↑
  48. 以下同一一八经一一~一六 ↑
  49. 《杂阿含255经》卷九，于三十一经为「猕猴室」。 ↑
  50. PTS本为selissaka暹罗本为seleyyaka在暹罗本的注释为selokassaka互相捕背而跳起，注为彼此于行苦热的(？tapana)「游戏」。如蛙跳。 ↑
  51. PTS本虽为jappamase照暹罗本之注解为jahamhase，以jahama,sajjhama之语注 之，以采用此。 ↑
  52. 此八偈和Sn.759-765几乎同样，唯此一句二三言不同，故变成相反之意义，即于此成为santikena vijananti mahadhamma-kovida于Sn.为santikena vijananti maga dhammass’akovida可以取为「不熟」[如]兽之徒，不知近涅槃。 ↑
  53. 以下同上之三节。 ↑
  54. 以下同上之三节。 ↑
  55. 参照一三七经之第九节。 ↑
  56. 同一经之第九节。 ↑
  57. 同一经之第九节。 ↑
  58. 同一经之第九节。 ↑
  59. 见一经之九节。 ↑
  60. 见一经之九节。 ↑
  61. 以下参照三二经 ↑
  62. 有内住、有师范，于注解，注为有内住之烦恼，有规范行之烦恼。于《杂阿含经》卷八之四0、四一两经，译为「有近住弟子、有师」，无内住、无师范之意，应随此而解。意义于六节以 下即明白。内住弟子及师范之有无，以通诸恶不善法有无之意。 ↑
  63. 本经三节vussati有(修)，此二0节有(称)vuccati。虽认为那一个都可以，后者较 佳，即「此称为无内住、无师范之梵行。」 ↑
  64. 于此落失眼识一条。 ↑
  65. pariyaya一般译为「方便」，此英译为method，余依注释karana译为因由。 ↑
  66. 于此可译为应舍汝之欲。 ↑
  67. 《杂阿含经》卷八、三八经：「眼是人大海，彼色为涛波，若能堪色涛波者，得度眼大海竟。」 (参照大正藏二、五四c) ↑
  68. 《杂阿含216经》：「悉于其中贪乐沈没，如狗肚藏，如乱草蕴，此世彼世，绞结缠销亦总如是。」S.35.188.作：yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā(大部份的人(阿罗汉之外)，像紊乱又浸湿的线球一样，像吊球形的鸟窠又覆以纤毛甘蔗、芦苇一样。samunnā：已潮湿。kulagaṇṭhikajātā 读作guḷā-guṇṭhika-jāta(如吊球形的鸟窠)。 ↑
  69. 原语Khira-rukkha余直译之，如护谟树之一种，以下列举树，皆如分泌之护谟树。 ↑
  70. 此数字似缺正确，以从协会本之原典。 ↑
  71. 《杂阿含经》卷九，二六经：「眼系色耶？色系色耶？」 ↑
  72. 以下同一九一经之四 ↑
  73. 以下同一九一经之五 ↑
  74. 以下同三0经二节之末文。 ↑
  75. PTS本作vanjha(不生产)余采用暹罗本vajja(过误之意) ↑
  76. 同二八经之九节 ↑
  77. 原文yoni cassa araddha hoti asavanam khayaya「诸漏灭尽，始为彼之起源。」「原 由」云云，是依注释之karanan c’assa paripunnam． ↑
  78. 以下同一二0经六节。 ↑
  79. 调御可能马之驭者。 ↑
  80. 同一二0经之七节。 ↑
  81. 于原典示为「龟」以kumma,kacchapa二语，于注释解此为同义语，故单一语译出。kacchapa者kaccha即从腋，Pa是饮义。即信为从前肢腋之附着点而饮水。于名义灯， 此二语外还有nakka一语。 ↑
  82. 《杂阿含经》卷四三、四经有「龟虫见来即藏六」之句。言龟为藏六即由此句而云。六是头尾加四肢。然原典用sondipancamani ahgani之语，「首为第五支分」之意，这想是尾之一除 外。 ↑
  83. 参照一二0经之六节，一九八经之九节。 ↑
  84. 《杂阿含1174经》卷四三，一一经「不阂洲渚。」 ↑
  85. 《杂阿含1174经》：「1不着此岸，2不着彼岸，3不沈水底，4不阂洲渚，5不入洄澓，6人亦不取，7非人不取，8又不腐败。」(大正2.314.3)《增壹阿含43.3经》：「1.此岸者身也。2.彼岸者身灭耶。3.中没者欲爱耶。4.在岸上者五欲也。5.为人所捉者。如有族姓子发此誓愿，持此功德福祐，作大国王，若作大臣。6.非人所捉者，如有比丘有此誓愿，生四天王中而行梵行，今持功德生诸天之中，是谓名为非人所捉。7.为水所回转者，此是邪疑也。8.腐败者。邪见、邪治、邪语、邪业、邪命、邪方便、邪念、邪定，此是腐败也。」(大正2.759.1)。 ↑
  86. PTS本二语ekacco ekacco重叠，是衍字。 ↑
  87. 原文「着此岸」是衍字。 ↑
  88. 参照67经之一七节。 ↑
  89. 以下同二00经之四~一一节。 ↑
  90. PTS本单有vutthana，依此，以「想不犯而止者，即有脱出之道」义译之，但暹罗本此加na，因此意为「不关知若犯罪者，将无脱出之道」。 ↑
  91. 同一三二经之一0节。 ↑
  92. cakkhuto于注释cakkhubhavena「依眼」，为「眼」。 ↑
  93. 同一三二经之一八节下。 ↑
  94. anuseti,anusayati随眠、止住，如是存在之意。取原典三节终anusavati,anusayati之 意。 ↑
  95. 参照一三二经之一0~一七节。 ↑
  96. 参照一三二经之一八~二四节。 ↑
  97. 参照九六经之四节。 ↑
  98. kimsuka甄(坚)叔迦、紧祝迦、紧兽(《杂阿含经》卷四三之一二经。)「为何」之意，花 树名。 ↑
  99. panhavyakarana「质问释答」之意，以应质问之反答。在《杂阿含经》卷四三之一二经为「记 说」。 ↑
  100. 《杂阿含经》四三卷六经：「眼识色因缘生，若欲若贪，若昵若念，若决定着处，于彼诸心善 自防护。」 ↑
  101. kittha有稻或稻田之意。 ↑
  102. upari ghataya(m)suniggahitam nigganheyya此段之意稍稍不明了，照此译待后日之 研究。 ↑
  103. 《杂阿含1169经》，过去世时，有王闻未曾有好弹琴声。琴及琵琶皆相当于vīṇā。唯依我们之通常观念，说琴，无宁较接近琵琶vīṇā ↑
  104. 于英译，译为a swampy jangle(湿地之森)注释书，注为kantavana(棘之森)。此较自然。 ↑
  105. 参照一三二经之一0~一五经。 ↑
  106. visaya目的物，对象体，对境，境界。gocara有种种之意，于此是置动物饵之处，即 饵处，饵之意。 ↑
  107. 参照一三二之一八~二三节。 ↑
  108. 缚两手两足，更繁首故，首为第五绳所缚。 ↑
  109. 原典raga虽有染欲，《杂阿含经》四二卷六经有为「病」。注亦有roga，看raga是roga之 误，故译为病。于汉译大约为「病、痈刺。」 ↑

相应部·12因缘相应

目录

2.因 缘 篇(元亨版）

S.12.第一 因缘相应

第一 佛陀品

S.12.1.(缘起)法说

《杂阿含298经》，《增壹阿含49.5经》，No.124《缘起经》

一 如是我闻。尔时，世尊住舍卫城祇树给孤独园。

二 尔时，世尊言诸比丘：「诸比丘！」彼等诸比丘应答世尊曰：「大德！」世尊乃如是曰：「诸比丘！[我]为汝等说缘起。汝等谛听，当善思念。我当宣说。」彼等诸比丘奉答世尊曰：「大德！唯然。」

三 世尊如是宣说：「诸比丘！缘起者何耶？诸比丘！缘无明有行，缘行有识，缘识有名色，缘名色有六处，缘六处有触，缘触有受，缘受有爱，缘爱有取，缘取有有，缘有有生，缘生有老死、愁、悲、苦、忧、恼。如是，此乃全苦蕴之集。诸比丘！此谓生起。

II,2.四 由无明之无余、离贪灭，有行灭。由行灭，有识灭。由识灭，有名色灭。由名色灭，有六处灭。由六处灭，有触灭。由触灭，有受灭。由受灭，有爱灭。由爱灭，有取灭。由取灭，有有灭。由有灭，有生灭。由生灭，有老死、愁、悲、苦、忧、恼等灭。如是全苦蕴之灭。」

五 世尊说此已，彼诸比丘而欢喜、随喜，世尊之所说。

S.12.2.分别(说缘起)

《杂阿含298经》，《增壹阿含49.5经》，No.124《缘起经》

一 [尔时，世尊]住舍卫城……

二 [尔时，世尊宣说曰：]「诸比丘！我为汝等分别说缘起，汝等谛听，当善思念。我则宣说。」彼等诸比丘答曰：大德！唯然。」

三 世尊以此宣说曰：「诸比丘！何为缘起？诸比丘！缘无明有行，缘行有识，缘识有名色，缘名色有六处，缘六处有触，缘触有受，缘受有爱，缘爱有取，缘取有有，缘有有生，缘生有老死、愁、悲、苦、忧、恼。如是全苦蕴之集。

II,3.四 诸比丘！何为老死？于各种众生之类，各种众生之老衰、衰耄、朽败、白发、皱皮、寿命之颓败、诸根之耄熟，以此谓之老。于各种众生之部类，各种众生之殁、灭、破坏、死、破灭、诸蕴之破坏，遗骸之放弃，此谓之死。如是此老与死，诸比丘！以此谓之老死。

五 诸比丘！何为生？于各种众生之类，各种众生之出生、出产、降生、诞生、诸蕴之显现，诸处之获得，诸比丘！以此谓之生。

六 诸比丘！何为有？诸比丘！此等有三有：欲有、色有、无色有是。诸比丘！以此谓之有。

七 诸比丘！何为取？诸比丘！此等有四取：欲取、见取、戒禁取、我语取。诸比丘！以此谓之取。

八 诸比丘！何为爱？诸比丘！此等有六爱身：色爱、声爱、香爱、味爱、触爱、法爱，诸比丘！以此谓之爱。

九 诸比丘！何为受？诸比丘！此等有六受身：眼触所生之受，耳触所生之受，鼻触所生之受，舌触所生之受，身触所生之受，意触所生之受是，诸比丘！以此谓之受。

一○ 诸比丘！何为触？诸比丘！有六触身：眼触、耳触、鼻触、舌触、身触、意触是，诸比丘！以此谓之触。

一一 诸比丘！何为六处？[诸比丘！此等有六处：]眼处、耳处、鼻处、舌处、身处、意处，诸比丘！以此谓之六处。

II,4.一二 诸比丘！何为名色？[诸比丘！]受、想、思、触、作意、以此谓之名；四大种及四大种所造之色，以此谓之色。如是此名与此色，谓之名色。

一三 诸比丘！何为识？诸比丘！此等有六识身：眼识、耳识、鼻识、舌识、身识、意识是。诸比丘！以此谓之识。

一四 诸比丘！何为行？诸比丘！此等有三行：身行、口行、心行是。诸比丘！以此谓之行。

一五 诸比丘！何为无明？诸比丘！无知于苦，无知于苦集，无知于苦灭，无知于趣苦灭之道，诸比丘！以此谓之无明。

一六 诸比丘！如是缘无明而有行，缘行而有识……如是全苦蕴之集。因无明之无余、离贪灭，故行灭。因行灭，故识灭……。如是全苦蕴之灭。」

S.12.3.(邪道迹与正)道迹

一 [尔时，世尊]住舍卫城……

二 [尔时，世尊以此宣说：]「诸比丘！[我]为汝等，说[1]邪道迹与正道迹。[汝等]谛听，当善思念。我则宣说。」彼等诸比丘答世尊曰：「大德！唯然。」世尊以此宣说：

三 「诸比丘！所谓邪道迹者何耶？诸比丘！缘无明而有行，缘行而有识……如斯是全苦蕴之集。诸比丘！以此谓邪道迹。

II,5. 四 诸比丘！所谓正道迹者何耶？因无明之无余、离贪灭，故行灭，因行灭故识灭……如斯是全苦蕴之灭。诸比丘！以此谓正道迹。」

S.12.4.毘婆尸(菩萨,正念思维)

《杂阿含366经》

一 [尔时。世尊]住舍卫城。

二 [尔时。世尊以此宣说：]「诸比丘！毘婆尸世尊、应供、正等觉者正觉之前，尚未成正觉，为菩萨时，于正念而思念：「此世间实陷于苦；生、老、衰、殁、再生，然又不知出离此苦，不知老死之[出离]。何时能知此苦之[出离]，老死之出离耶？」

三 诸比丘！尔时，毘婆尸菩萨生是思念：「何故有老死？缘何有老死耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有生故有老死，缘生故有老死。」

四 诸比丘！尔时，毘婆尸菩萨生是思念：「何故有生？缘何有生耶？」诸比丘！尔时毘婆尸菩萨以正思惟与慧生知解：「有有故有生，缘有而有生。」

五 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故而有有？缘何而有有耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有取故而有有，缘取而有有。」

II,6. 六 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有取？缘何而有取耶？」诸比丘！尔时，毘婆尸菩萨以正思维与慧生知解：「有爱故而有取，缘爱而有取。」

七 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有爱？缘何而有爱耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有受故而有爱，缘受而有爱。」

八 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有受？缘何而有受耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有触故而有受，缘触而有受。」

九 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有触？缘何而有触耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有六处故有触，缘六处而有触。」

一○ 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有六处？缘何而有六处耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有名色故有六处，缘名色而有六处。」

一一 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有名色？缘何而有名色耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有识故有名色，缘识而有名色。」

一二 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有识？缘何而有识耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有行故有识，缘行而有识。」

II,7. 一三 诸比丘！尔时，毘婆尸菩萨生是思念：「有何故有行？缘何而有行耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「有无明故有行、缘无明而有行。」

一四 如是，缘无明有行、缘行而有识……如是此是全苦蕴之集。

一五 诸比丘！「是集、是集，」于是毘婆尸菩萨闻前所未闻之法，眼生、智生、慧生、明生、光生。

一六 诸比丘！尔时，毘婆尸菩萨生是思念：「无何故无老死？何灭而老死灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无生故无老死，生灭乃老死灭。」

一七 诸比丘！尔时，毘婆尸菩萨生是思念：「无何故无生？何灭乃生灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无有故无生、有灭乃生灭。」

一八 诸比丘！尔时，毘婆尸菩萨生是思念：「无何故无有？何灭乃有灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无取故无有，取灭乃有灭。」

一九 诸比丘！尔时，毘婆尸菩萨生是思念：「无何故无取？何灭乃取灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无爱故无取，受灭乃取灭。」

II,8. 二○ 诸比丘！尔时毘婆尸菩萨生是思念：「无何故无爱？何灭乃爱灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无受故无爱，受灭乃爱灭。」

二一 诸比丘！尔时毘婆尸菩萨生是思念：「无何故无受？何灭乃受灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无触故无受，触灭乃受灭。」

二二 诸比丘！尔时毘婆尸菩萨生是思念：「无何故无触？何灭乃触灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无六处故无触，六处灭乃触灭。」

二三 诸比丘！尔时毘婆尸菩萨生是思念：「无何故无六处？何灭乃六处灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无名色故无六处，名色灭乃六处灭。」

二四 诸比丘！尔时，毘婆尸菩萨生是思念：「无何故无名色？何灭乃名色灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无识故无名色，识灭乃名色灭。」

二五 诸比丘！尔时，毘婆尸菩萨生是思念：「无何故无识？何灭乃识灭耶？」诸比丘！尔时，毘婆尸菩萨以正思惟与慧生知解：「无行故无识，行灭乃识灭。」

II,9. 二六 诸比丘！尔时毘婆尸菩萨生是思念：「无何故无行？何灭乃行灭耶？」诸比丘！尔时毘婆尸菩萨以正思惟与慧生知解：「无无明故无行，无明灭乃行灭。」

二七 如是，此无明灭乃行灭，行灭乃识灭……如是此全苦蕴灭。

二八 诸比丘！「是灭也、是灭也，」于是毘婆尸菩萨闻前所未闻之法，眼生、智生、慧生、明生、光生。」

七佛之昭说，亦复如是。

S.12.5.尸弃(菩萨,正念思维)

《杂阿含366经》

诸比丘！尸弃世尊、应供、正等觉者[正觉前，未成正觉，为菩萨时]，……

S.12.6.第六毘舍浮(菩萨,正念思维)

《杂阿含366经》

诸比丘！毘舍浮世尊、应供、正等觉者[正觉前，未成正觉，为菩萨时]，……

S.12.7.第七拘留孙(菩萨,正念思维)

《杂阿含366经》

诸比丘！拘留孙世尊、应供、正等觉者[正觉前，未成正觉，为菩萨时]，……

S.12.8.第八拘那舍(菩萨,正念思维)

《杂阿含366经》

诸比丘！拘那舍世尊、应供、正等觉者[正觉前，未成正觉，为菩萨时]，……

S.12.9.第九迦叶(菩萨,正念思维)

《杂阿含366经》

诸比丘！迦叶世尊、应共、正等觉者[正觉前，未成正觉，为菩萨时]，……

S.12.10.第十大释迦牟尼瞿昙(菩萨,正念思维)

《杂阿含285经》，S.12.53-54.

II,10.一

二 诸比丘！我于正觉前，末成正觉，为菩萨时，正念以生是思念：「此世间实陷于苦：生、老、衰、殁、再生，然又不知此苦之出离，不知老死之[出离]。何时能知此苦之出离、老死之出离耶？」

三 诸比丘！尔时，我生是思念：「何有故有老死？缘何而有老死耶？」。诸比丘！尔时，我以正思惟与慧生知解：「有生故有老死，缘生而有老死。」

四~一三 诸比丘！尔时，我生是念：「何有故有生？有有、取、爱、受、触、六处、名色、识、行，缘何而有行耶？」诸比丘！尔时，我以正思惟与慧生知解：「有无明故有行，缘无明乃有行。」

一四 如是，缘此无明而有行，缘行而有识……如是此是全苦蕴之集。

一五 诸比丘！「是集、是集」，我闻前所未闻之法，眼生、智生、慧生、明生、光生。

一六 诸比丘！尔时，我生是思念：「无何故无老死，何灭乃老死灭耶？」诸比丘！尔时，我以正思惟与慧生知解：「无生故无老死，生灭乃老死灭。」

II,11.一七~二六诸比丘！尔时，我作如是思念：「无何故无生，无有、取、爱、受、触、六处、名色、识、行，何灭乃行灭耶？」诸比丘！尔时，我以正思惟与慧生知解：「无无明故无行，无明灭乃行灭。」

二七 如是，此无明灭乃行灭，行灭乃识灭……如是此是全苦蕴灭。

二八 诸比丘！「是灭也、是灭，」于是毘婆尸菩萨未闻前所未闻之法，眼生、智生、慧生、明生、光生。」

于此颂曰：

法说及分别，道迹毘婆尸，

尸弃毘舍浮，拘留孙那含，

迦叶大释迦，牟尼尊瞿昙。

第二 食品

S.12.11.食(搏食,触食,意思食,识食)

《杂阿含371经》，《增壹阿含29.4经》

一 如是我闻。尔时，世尊住舍卫城祇树给孤独园。

二 [尔时，世尊曰：]「诸比丘！有此等四食，使有情或众生存住，摄受为生。四食者何？或麤、或细之搏食，二是触食，三是意思食，四是识食。诸比丘！

II,12.三 诸比丘！此等四食，以何为因、以何为集、以何为生、以何为起耶？此等四食乃以爱为因、以爱为集、以爱为生、以爱为起。

四 诸比丘！此爱以何为因、以何为集、以何为生、以何为起耶？爱乃以受为因、以受为集、以受为生、以受为起。

五 诸比丘！此受以何为因、以何为集、以何为生、以何为起耶？受乃以触为因、以触为集、以触为生、以触为起。

六 诸比丘！此触以何为因、以何为集、以何为生、以何为起耶？触乃以六处为因、以六处为集、以六处为生、以六处为起。

七 诸比丘！此六处以何为因、以何为集、以何为生、以何为起耶？六处乃以名色为因、以名色为集、以名色为生、以名色为起。

八 诸比丘！此名色以何为因、以何为集、以何为生、以何为起耶？名色乃以识为因、以识为集、以识为生、以识为起。

九 诸比丘！此识以何为因、以何为集、以何为生、以何为起耶？识乃以行为因、以行为集、以行为生、以行为起。

一○ 诸比丘！此行以何为因、以何为集、以何为生、以何为起耶？行乃以无明为因、以无明为集、以无明为生、以无明为起。

一一 诸比丘！如是，缘无明而有行，缘行而有识……如是，此是全苦蕴之集。

一二 无明之无余，离贪灭、乃行灭，行灭乃识灭……如是，此是全苦蕴灭。」

S.12.12.(具寿)破群那(何故有识食)

《杂阿含372经》

一 尔时，世尊住舍卫城。[尔时世尊曰：]

II,13. 二 「诸比丘！有此等四食，使友情或众生存住，摄受为生。四食者何耶？若麤若细之搏食，二是触食，三是意思食，四是识食。诸比丘！此等四食，使有情或众生存住，摄受为生。」

三 如是说时，尊者牟犁破群那，以此白世尊曰：「大德！谁食识食耶？」世尊曰：「[如是]之问乃不正。我[未言众生或人]「食」。我若言「食」者，则「大德！谁食耶？」之问为正。然我不如是言，是故，对不如是言之我唯应问：「大德！何故有识食耶？」此为正问。然者其正答：「识食为未来之再有、再生之缘，因有识故有六处、缘六处而有触。」

四 「大德！谁者是触耶？」世尊曰：「如是之问乃非正。我未言「触」，我若言「触」者，则「大德！谁触耶？」之问为正。然我不如是言；是故，对未如是言之我，唯应问：「大德！缘何有触耶？」

此乃正问。然其正答：「缘六处有触，缘触有受」。」

五 「大德！谁者感之耶？」世尊曰：「如是之问乃非正。我未言「感」，我若言「感」者，则：「大德！谁者感之耶？」之问为正。然我不如是言，是故，对不如是言之我，唯应问：「大德！缘

何有受耶？」此乃正问。然其正答：「缘触而有受，缘受而有爱」。」

II,14.六 「大德！谁者渴之耶？」世尊曰：「如是之问乃非正。我未言「渴」，我若言「渴」者，则：「大德！谁者是渴之耶？」之问乃正。然我不如是言，是故，对不如是言之我，唯应问：「大德！缘何有爱耶？」此乃正问。然其正答：「缘受有爱，缘爱有取」。」

七 「大德！谁者取着耶？」世尊曰：「如是之问乃非正。我未言「取着」，我若言「取着」者，则：「大德！谁者是取着耶？」之问乃正。然我不如是言，是故，对不如是言之我，唯应问：「大德！缘何有取耶？」此乃正问。然其正答：「缘爱而有取，缘取而有有」。……如是此是全苦蕴之集。

八 破群那！六触处之无余，离贪灭者乃触灭，触灭乃受灭，受灭乃爱灭，受灭乃取灭，取灭乃有灭，有灭乃生灭，生灭乃老死、愁、悲、苦忧、恼之灭。如是，此是全苦蕴之灭。」

S.12.13.沙门婆罗门(1)

《杂阿含372经》

一 [尔时，世尊]住舍卫城。

II,15.二 [世尊曰：]「诸比丘！任何沙门、婆罗门，彼等不知老死、不知老死之集、不知老死之灭、不知老死灭之道迹、不知生……不知有、不知取、爱、受、触、六处、名色、识、行、不知行之集、不知行之灭、不知行灭之道迹。诸比丘！彼等沙门、婆罗门者，即于沙门而非正沙门，于婆罗门而非正婆罗门。又彼尊者等，对沙门之义、或对婆罗门之义，于现在为非自知者，为非住入实证者。

三 诸比丘！任何沙门、婆罗门，彼等知老死、知老死之集、知老死之灭、知老死灭之道迹、知生、有、取、爱、受、触、六处、名色、识、行、知行之集、知行之灭、知行灭之道迹。诸比丘！彼等沙门、婆罗门，于沙门为正沙门、于婆罗门为正婆罗门。彼尊者等，对沙门之义，与婆罗门之义，于现在为自知者，为住入实证者。」

S.12.14.(不知老死等法,非正)沙门婆罗门(2)

《杂阿含352、353经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！任何沙门、婆罗门，彼等不知此等法、不知此等法之集、不知此等法之灭、不知趣此等法之道迹。[彼等沙门、婆罗门，于沙门非正沙门，于婆罗门非正婆罗门……。]

三 不知如何法？不知如何法之集？不知如何法之灭？不知如何法灭之道迹？

II,16.四 不知老死、不知老死之集、不知老死之灭、不知老死灭之道迹、不知生……有、取、爱、受、触、六处、名色、识、行。不知此等之诸法、不知此等诸法之集、不知此等诸法之灭、不知此等诸法灭之道迹。

五 诸比丘！彼等沙门、婆罗门，于沙门为非正沙门、于婆罗门为非正婆罗门。彼尊者等，亦对沙门之义，或婆罗门之义，于现法不能自知、不能住入实证。

六 诸比丘！虽是何之沙门、婆罗门，如此等之法、知此等法之集、知此等法之灭、知此等法灭之道迹。彼等沙门、婆罗门，[于沙门为正沙门、于婆罗门为正婆罗门……。]

七 知如何法？知如何法之集？知如何法之灭？知如何趣法灭之道迹？

八 知老死、知老死之集、知老死之灭、知趣老死灭之道迹……生、有、取、爱、受、触、六处、名色、识、行、知行之集、知行之灭、知趣行灭之道迹、知此等之诸法、如此等诸法之柴、知此等诸法之灭、知趣此等诸法灭之道迹。

九 诸比丘！唯彼等沙门、婆罗门，于沙门为正沙门，于婆罗门为正婆罗门；彼尊者等亦对沙门之义、婆罗门之义，于现在自知，住入实证。」

S.12.15.(具寿)迦旃延(此世间非断非常)

《杂阿含301经》

一 [尔时，世尊]住舍卫城。

II,17.二 尔时，尊者迦旃延来诣世尊处。诣已，礼拜世尊，坐于一面。

三 坐于一面之尊者迦旃延，白世尊曰：「大德！所谓正见、正见，大德！正见者何耶？」

四 「迦旃延！此世间多依止于有与无之两[极端]。」

五 迦旃延！依正慧以如实观世间之集者、则此世间为非无者。迦旃延！依正慧以如实观世间之灭者，则此世间为非有者。

【巴】lokasamudayaṃ kho Kaccāyana yathābhūtaṃ sammappaññāya passato yā loke natthitā sā na hoti. lokanirodhaṃ kho Kaccāyana yathābhūtaṃ sammappaññāya passato yā loke atthitā sā na hoti. (S II 17) *

【意】迦旃延！当一个人以正确的智慧如实见到世间的集起时，他对世间就不会抱持「无见」；当一个人以正确的智慧如实见到世间的息灭时，他对世间就不会抱持「有见」。

(*巴利本第十二相应以下只标册号、页号，至于相应号、经号、段号，因与汉译本同，故从略。详参文末「引文出处格式说明」第五项。)

六 迦旃延！此世间多为方便[2]所囚、计、取着。圣弟子计使、取着于此心之依处，不囚于「予是我，」[3]无着、无住，苦生则见生，苦灭则见灭，不惑不疑，无缘他事，是彼智生。迦旃延！如是乃正见。

【巴】upayupādānābhinivesavinibandho* khvāyaṃ Kaccāyana loko yebhuyyena. tañcāyaṃ upayupādānam cetaso adhiṭṭhānam abhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti “attā me”** ti. “dukkham eva uppajjamānam uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī”ti na kaṅkhati na vicikicchati aparapaccayā ñāṇam evassa ettha hoti. ettāvatā kho Kaccāna sammādiṭṭhi hoti. (S II 17)

【意】迦旃延！世人大多被执着、执取、计执所束缚，若他的内心没有执着、执取、住着、以及计执的随眠－－也就是不执着于「(这是)我的自我」，则他对于「生起时，只是苦生起；息灭时，只是苦息灭」这内容便能无疑、无惑，不靠他人的因缘，而有这样的智慧。迦旃延！这样就是正见。(*“upay-”原作 “upāy-”，今依CSCD版改。下同。

**“attā me” 原作 “attā na me”，今依CSCD版改。)

七 迦旃延！说「一切为有，」此乃一极端。说「一切为无，」此乃第二极端。迦旃延！如来离此等之两端，而依中道说法。

八 缘无明而有行、缘行而有识……如是为全苦蕴之集。因无明之无余，离贪灭乃行灭，行灭乃识灭……如是则是全苦蕴之灭。

II,18.

S.12.16.说法者(为厌离老死.离贪.灭)

《杂阿含363-365经》，《杂阿含26-27经》

一 [尔时，世尊]住舍卫城。

二 尔时，一比丘来诣世尊处。诣已，礼拜世尊，坐于一面。

三 坐于一面之彼比丘白世尊言：「大德！所谓说法者、说法者。说法者是何耶？」

四 [世尊曰：]「若比丘，为厌离老死、为离贪、为灭而说法者，彼得谓是说法比丘。

五 若比丘，为厌离老死、为离贪、为灭而行，彼得谓是行法[4]随顺法之比丘。

六 若比丘[5]，有厌离老死、离贪、灭、无取着解脱者，彼得谓是达现法涅槃之比丘。

七 若比丘，为生[厌离、离贪、灭]；若比丘，为有……，若比丘，为取……，若比丘为爱……受、触、六处、名色、识、行、无明之厌离、为离贪、为灭而说法者，彼得谓是说法比丘。」

八 若比丘为厌离无明、为离贪、为灭而行，彼得谓是行法随顺法之比丘。

九 若比丘，有厌离无明、离贪、灭、无取着，解脱者，得谓是现法涅槃之比丘。」

S.12.17.阿支罗(迦叶,苦是自作他作?)

《杂阿含302经》，No.499《佛为阿支罗迦叶自化作苦经》

一 如是我闻。尔时世尊住王舍城竹林栗鼠养饵所。

二 一时，世尊清晨，着衣持钵，入王舍城行乞。

三 阿支罗迦叶，见世尊从远处来，见已而走近世尊，近而与世尊俱相致问及交谈、可记忆之语，而立于一面。

四 立于一面之阿支罗迦叶，白世尊言：「我等向尊者瞿昙以问琐事，若蒙尊者瞿昙允诺，请答所问。」「迦叶！今乃非问之时，我等即将行入聚落。」

五 阿支罗迦叶，再白世尊言：「我等向尊者瞿昙以问琐事，若尊者瞿昙允诺、请答所问。」「迦叶，今乃非问之时，我等将行入聚落。」

六 阿支罗迦叶三度如是曰：……非问之时，我等将行入聚落。如是说时，阿支罗迦叶向世尊如是言：「非多，我等唯欲向尊者瞿昙稍问而已。」「迦叶！汝欲问者、即问之。」

七 「瞿昙！苦是自作耶？如何？」世尊曰：「迦叶！并不然！」

八 「瞿昙！苦是他作耶？如何？」世尊曰：「迦叶！并不然！」

九 「瞿昙！苦是自作而他作耶？」世尊曰：「迦叶！并不然！」

II,20.一○ 「瞿昙！苦非自作、非他作、是无因生耶？如何？」世尊曰：「迦叶！并不然！」

一一 「瞿昙！苦是无耶？如何？」世尊曰：「迦叶！苦非无，迦叶！苦是有。」

一二 「然则，尊者瞿昙，不知苦，不见苦耶？」「迦叶！我非不知苦，非不见苦：迦叶！我知苦；迦叶！我见苦。」

一三 「「瞿昙！苦是自作耶？如何？」之问，沙门答云：「迦叶，不然。」「瞿昙！苦是他作耶？」如何？之问，沙门答云：「迦叶！并不然。」「瞿昙！苦是自作而他作耶？如何？」之间，沙门答云：「迦叶！并不然。」「瞿昙！苦是非自作、非他作、无因生耶？如何？」之问，沙门答云：「迦叶！并不然。」「瞿昙！苦是无，如何？」之问，沙门答云：「迦叶！苦非无、苦是有。」「然则，尊者瞿昙乃不知苦、不见苦耶？」之问，沙门答云：「迦叶！我非不知苦；迦叶！我非不见苦；迦叶！我知苦；

迦叶！我见苦。」大德！世尊请以苦示我。大德！世尊请以苦说示于我。」

一四 「迦叶！如作者与受者是同一，汝先以苦是自作者，如是之所说者，是堕于常见者。

迦叶！如作者与受者是相异，于受重压者苦是他作者，如是之所说者，是堕于断见者。

II,21.一五 迦叶！如来说：离此等两极端之法。缘无明而有行，缘行而有识……如是则为全苦蕴之集。由无明之无余、离贪灭，乃行灭，由行灭乃识灭……如是则是全苦蕴之灭。」

一六 如是说时，阿支罗迦叶白世尊言：「大德！最殊胜；大德！最殊胜；大德！譬如能使倒者复起……如暗中持来灯火，有眼之士可以见物，世尊为说种种法。大德！我归依世尊！归依法与僧伽。大德！唯我欲于世尊之处出家，得具足戒。」

一七 「迦叶！曾为异学者，愿于此法与律出家，欲受具足戒者，得经四月之别住试练后，欲作比丘，方可出家，使受具足戒成为比丘。虽然，我亦知人之有差别。」

一八 「大德！若曾为异学者，若愿于此法与律出家，而欲受具足戒者，须四月别住，经四月别住之试练后，欲作比丘者，可使出家，使受具足戒成为比丘，则我愿别住四年，经四年别住之试练后，出家为比丘，使受具足戒成为比丘。」

一九 如是，阿支罗迦叶于世尊之处得出家，受具足戒。

II,22.二○ 尊者迦叶，受具足戒不久、独退居、不放逸、精勤、住于专注，不久以正良家之子，出家而为无家，对无上之究竟梵行，于现法自知，入住实证，如生已尽，梵行已成，应作已作，更不来此再生。

二一 如是，尊者迦叶，成为一阿罗汉。

S.12.18.(游方者)玷牟留(苦是自作他作?)

《杂阿含303经》

一 [尔时世尊]住舍卫城。

二 尔时，游方者玷牟留来诣世尊处。诣已，与世尊俱相致问及交谈可记忆之语，而坐于一面。

三 坐于一面之游方者玷牟留，白世尊言：「瞿昙！苦乐是自作耶？如何？」世尊曰：「玷牟留！并不然。」

四 「瞿昙！苦乐是他作耶？如何？」世尊曰：「玷牟留！并不然。」

五 「瞿昙！苦乐是自作而他作耶？如何？」世尊曰：「玷牟留！并不然。」

六 「瞿昙！苦乐乃非自作、非他作、是无因生耶？如何？」世尊曰：「玷牟留！并不然。」

七 「瞿昙！苦乐是无耶？如何？」

八 「玷牟留！苦乐是非无；玷牟留！苦乐是有。」「然则，尊者瞿昙不知、不见苦乐耶？」

九 「玷牟留！我非不知、不见苦乐；玷牟留！我知苦乐；玷牟留！我见苦乐。」

II,23. 一○ 「「瞿昙！苦乐是自作耶？如何？」之问，沙门云：「玷牟留！并不然。」「瞿昙！苦乐是自作、他作耶？如何？」之问，沙门云：「玷牟留！并不然。」「瞿昙！苦乐是非自作、非他作、是无因生耶？如何？」之问，沙门云：「玷牟留！并不然。」「瞿昙！苦乐是无耶？如何？」之问，沙门云：「玷牟留！苦乐是非无；玷牟留！苦乐是有。」「然则大德！瞿昙是不知苦乐、不见苦乐耶？」之问，沙门云：「玷牟留！我非不知苦乐、不见苦乐。玷牟留！我知、见苦乐。」「尊者瞿昙！请为我说示苦乐；尊者瞿昙！请为我说示苦乐。」

一一 如「受与感者是同一。」玷牟留！如汝先所云：「苦乐是自作，」我不如是言。

一二 如「受与感者是相异。」玷牟留！如受重压者：「苦乐是他作。」我不如是言。

一三 玷牟留！离此等之两极端，如来依中道说法。缘无明而有行，缘行而有识……如是则为全苦蕴之集。由无明无余、离贪灭，乃行灭，由行灭乃识灭……如是此是全苦蕴灭。」

一四 如是言时，游方者玷牟留白世尊言：「瞿昙！是最殊胜……我归依世尊，归依法与比丘僧。大德！请摄受我，今日以后，终身归依为优婆塞。」

S.12.19.愚与贤(之差别)

《杂阿含294经》

一 [尔时，世尊]住舍卫城。

II,24.二 世尊曰：「诸比丘！被无明所覆、渴爱所系之愚夫，生如是之身，依此身[6]与外之名色，如是依此二者，有触、六触处。愚夫于此等之﹝六﹞，若依其一，经验所触之苦乐。

三 诸比丘！有被无明所覆、渴爱所系之贤者，生如是之身，依此身与外之名色，依如是此二者，有触、六触处。贤者对此等之﹝六﹞、若依其一，经验所触之苦乐。

四 诸比丘！然而，贤者与愚者有如何之差别？其差别、差异如何耶？」

五 「大德！对我等，法乃以世尊为根，以世尊为导者，以世尊为所依。善哉！大德！请述此等语之意义，诸比丘闻世尊之语已，当受持奉行。」

六 「诸比丘！再当谛听，当善思念，我则为说。」彼诸比丘答世尊曰：「大德！唯然。」

七 世尊曰：诸比丘！唯愚夫被无明所覆、渴爱所系以生此身。在愚夫不断无明、不尽渴爱。所以者何？诸比丘！愚夫不行梵行，实乃不行苦之灭。然而，愚夫身坏命终后，还再生身；彼生身故，则不得解脱生、老、死、愁、悲、苦、忧、恼，所以找说由苦不能解脱。

II,25.八 诸比丘！唯贤者，被无明所覆、渴爱所系以生此身。然而，有贤者断彼无明、尽其渴爱。所以者何？诸比丘！贤者行梵行，实乃行苦之灭。然而，贤者身坏[命终后]，不再生身。彼不生身故，则解脱生、老死、愁、悲、苦、忧，恼。所以我说由苦而解脱也。

九 诸比丘！贤者与愚者有此之别、有此差异、有此差别。此即梵行住者。」

S.12.20.缘(起及缘生法)

▲《杂阿含296经》

一 [尔时，世尊]住舍卫城。

二 世尊曰：「诸比丘！我为汝等说缘起及缘生之法，汝等谛听，当善思念，我则为说」。彼诸比丘奉答世尊曰：「大德！唯然。」世尊曰：

三 「诸比丘！何为缘起耶？诸比丘！缘生而有老死。如来出世，或如来不出世，此事之决定、法定性、法已确立，即是相依性。如来证于此，知于此。证于此、知于此，而予以教示宣布，详说、开显，分别以明示，然而即谓：「汝等，且看！」

II,26.四 诸比丘！缘生而有老死。诸比丘！缘有而有生。诸比丘！缘取而有有。诸比丘！缘爱而有取。诸比丘！缘受而有爱。诸比丘！缘触而有受。诸比丘！缘六处而有触。诸比丘！缘名色而有六处。诸比丘！缘识而有名色。诸比丘！缘行而有识。诸比丘！缘无明而有行。如来出世、或不出世，此事之决定、法定性、法已确立，即相依性。如来证知。此已证知而予以教示宣布，详说、开显、分别以明示，然而即谓「汝等，且看！」

五 诸比丘！缘无明而有行。诸比丘！于此有如不虚妄性、不异如性、相依性者，诸比丘！此谓之缘起。

六 诸比丘！何为缘生之法耶？诸比丘！老死是无常、有为、缘生、灭尽之法，败坏之法，离贪之法，灭法。

七 诸比丘！生是无常、有为、缘生、灭尽之法、败坏之法、离贪之法、灭法。

八 诸比丘！有是无常、有为、缘生、灭尽之法、败坏之法、离贪之法、灭法。

九~一六 诸比丘！取为……诸比丘！爱为……诸比丘！受为……诸比丘！触是……诸比丘！六处是……诸比丘！名色是……诸比丘！识是……诸比丘！行是……

一七 诸比丘！无明是无常、有为、缘生、灭尽之法、离贪之法、灭法。诸比丘！此等谓之缘生法。

一八 诸比丘！圣弟子对此缘起及缘生之法，以正慧如实善见故，彼忆起宿世，即：「我于过去世有耶？我于过去世无耶？何故于过去世有耶？于过去如何有耶？于过去世如何有耶？如何而有耶？」

II,27.一九 [彼圣弟子，]驰思未来：即：「我于未来世有耶？于未来世无耶？何故于未来世有耶？如何于未来世有耶？我于未来世何有？如何而有之耶？」

二○ [又圣弟子]，于今之现世就已有惑。即：「有我耶？无我耶？何故有我耶？如何有我耶？此众生来自何处耶？彼将赴何处耶？」不知其理。

二一 所以者何？诸比丘！圣弟子如实对此缘起及此等缘生之法，以正慧善见故。」

此颂曰：

食与破群那，沙门婆罗门，

迦旃延法说，支罗玷牟留，

对愚之贤者，第十则为缘。

第三 十力品

S.12.21.(如来)十力(1)

▲《增壹阿含46.3经》

一 [尔时，世尊]住舍卫城。

II,28.二 世尊宣曰：「诸比丘！如来具足十力，具足四无所畏，示知牛王之事，于众中作狮子吼，转梵轮，济度众生。 [所谓]：色如是如是，色之集如是如是，色之灭如是如是；受如是如是，受之集如是如是，受之灭如是如是；想如是如是，想之集如是如是，想之灭如是如是；行如是如是，行之集如是如是，行之灭如是如是；识如是如是，识之集如是如是，识之灭如是如是。此有时即彼有，此生时即彼生。此无时即彼无，此灭时即彼灭。

三 即缘无明有行，缘行有识……如是此是全苦蕴之集。

四 依无明之无余，依离贪灭乃行灭，依行灭乃识灭……如是此为全苦蕴之灭。」

S.12.22.(如来)十力(2)

《杂阿含348经》

一 [尔时，世尊]住舍卫城。

二~四 [尔时，世尊曰：]「诸比丘！如来具足十力……如是此是全苦蕴之灭。

五 诸比丘！如是，由我善说于法，明确开显说示断纽。

六 诸比丘！如是，由我善说，明确开显说示断纽之法，使良家之子，依信而出家具足修行精进，又于身体皮肤与腱与骨，残余，血肉枯竭，依人之勇猛、人之精进、人之精勤，应达未达者，则不舍离精进。

II,29. 七 诸比丘！所以者何？懈怠者住于苦，被恶不善法所覆，使大利衰微。诸比丘！精勤者住于乐，远离恶不善法，使大利满足。

八 诸比丘！依劣则无能达于第一者。诸比丘！依第一则能达第一。诸比丘！师现前即以此梵行为第一者。诸比丘！为使未达者能达，未得者能得，未实证者能实证，实当应精勤。

九 如是，此我等之出家不为空，有果，有果报。依此我等受用衣服、饮食、卧具、病药资具。此等虽为卑下之物，然于我等为大果、大利。

一○ 诸比丘！汝等即当如是学。诸比丘！唯依观于自利、行不放逸具足。诸比丘！唯依观于他利，行不放逸具足。诸比丘！唯依观于俱利、行不放逸具足。」

S.12.23.缘(灭智之缘等)

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！我依知、见说漏之灭尽，非不知、不见而说。

三 诸比丘！如何知、如何见为漏之灭尽耶？色如是如是，色之集如是如是，色之灭如是如是；受如是如是……想如是如是；行如是如是；识如是如是，识之集如是如是，识之灭如是如是。诸比丘！如是知、如是见，为漏之灭尽。

II,30. 四 诸比丘！灭尽之时，我说于灭之智为有缘而非无缘。

五 诸比丘！何为灭智之缘耶？当谓「是解脱。」诸比丘！我说解脱是有缘而非无缘。

六 诸比丘！何为解脱之缘耶？当谓「是离贪。」诸比丘！我说离贪是有缘而非无缘。

七 诸比丘！何为离贪之缘耶？当谓「是厌离。」诸比丘！我说厌离是有缘而非无缘。

八 诸比丘！何为厌离之缘耶？当谓「是如实知见。」诸比丘！我说如实知见是有缘而非无缘。

九 诸比丘！何为如实知见之缘耶？当谓「是三摩地。」诸比丘！我说三摩地是有缘而非无缘。

一○ 诸比丘！何为三摩地之缘耶？当谓「是乐。」诸比丘！我说乐是有缘而非无后。

一一 诸比丘！何为乐之缘耶？当谓「是轻安。」诸比丘！我说经安是有缘而非无缘。

一二 诸比丘！何为经安之缘耶？当谓「是喜。」诸比丘！我说喜是有缘而非无缘。

一三 诸比丘！何为喜之缘耶？当谓「是悦。」诸比丘！我说悦是有缘而非无缘。

一四 诸比丘！何为悦之缘耶？当谓「是信。」诸比丘！我说信是有缘而非无缘。

II,31. 一五 诸比丘！何为信之缘耶？当谓「是苦。」诸比丘！我说苦是有缘而非无缘。

一六 诸比丘！何为苦之缘耶？当谓「是生。」诸比丘！我说生是有缘而非无缘。

一七 诸比丘！何为生之缘耶？当谓「是有。」诸比丘！我说有是有缘而非无缘。

一八 诸比丘！何为有之缘耶？当谓「是取。」诸比丘！我说取是有缘而非无缘。

一九 诸比丘！何为取之缘耶？当谓「是爱。」诸比丘！我说爱是有缘而非无缘。

二○~二五 诸比丘！何为爱之缘耶？当谓「是受。」……当谓「是触」……当谓「是六处。」……当谓「是名。」……当谓「是识。」……当谓「是行。」诸比丘！我说行是有缘而非无缘。

II,32.二六 诸比丘！何为行之缘耶？当谓：「是无明。」诸比丘！如是缘无明而有行，缘行而有识，缘识而有名色，缘名色而有六处，缘六处而有触，缘触而有受，缘受而有爱，缘爱而有取，缘取而有有，缘有而有生，缘生而有苦，缘苦而有信，缘信而有悦，缘悦而有喜，缘喜而有轻安，缘轻安而有乐，缘乐而有三摩地，缘三摩地而有如实知见，缘如实知见而有厌离，缘厌离而有离贪，缘离贪而有解脱，缘解脱于灭有智。

二七 诸比丘！譬如天降雨于山顶，落大粒时，其水转向低处、充满山侧之洞穴、罅、隙、壑，充满山侧之洞穴、罅、隙、壑，更充满小池，充满小池更充满大池，充满大池更充满小河，充满小河更充满大河，充满大河，继而充之于海，大海。

二八 诸比丘！同于此者，缘无明而有行，缘行而有识，缘识而有名色，缘名色而有六处，缘六处而有触，缘触而有受，缘受而有爱，缘爱而有取，缘取而有有，缘有而有生，缘生而有苦，缘苦而有信，缘信而有悦，缘悦而有喜，缘喜而有轻安，缘轻安而有乐，缘乐而有三摩地，缘三摩地而有如实知见，缘如实知见而有厌离，缘厌离而有离贪，缘离贪而有解脱，缘解脱而有灭智。」

S.12.24.异学(苦是自作他作)

《杂阿含343经》

一 [尔时，世尊]住王舍城竹林。

二 尔时，尊者舍利弗清晨着衣、持钵，入王舍城乞食。

三 时，尊者舍利弗生此思念：「至王舍城乞食，为时尚早，我宁往诣异学游方者之园。」

II,33. 四 尔时，尊者舍利弗则行近异学游方者之园。近彼等异学游方者，与之相互致问，交谈可记忆之语后，坐于一面。向坐于一面之尊者舍利弗，彼等异学游方者作如是言曰：

五 「友，舍利弗！有业论者沙门、婆罗门说示：「苦是自作。」友，舍利弗！又有业论者沙门、婆罗门说示：「苦是他作。」友，舍利弗！又有业论者沙门、婆罗门说示：「苦是自作、亦他作。」友，舍利弗！又有业论者沙门、婆罗门说示：「苦非自作、亦非他作、乃无因生也。」

六 「友，舍利弗！于此沙门瞿昙是如何说？作如何语耶？若我等答沙门瞿昙之所说，应如何说示耶？我等不可依无实而对沙门瞿昙有所毁谤。我等将说示法随顺法，任何[7]说随顺说之同学将不住于难诘处。」

七 「友！世尊云：苦乃由缘生。依何而成耶？依触而成。唯世尊作如是之所说，对世尊，无以无实而予谤毁，我等说示法随顺法，任何人之同学说随顺说者，不住于难诘处。」

II,34.八 「友！然而，业论者说示：「苦是自作。」沙门、婆罗门亦云：「缘触而有苦。」业论者说示：「苦是他作。」沙门、婆罗门亦云：「缘触而有苦。」又业论者说示：「苦是自作、他作。」沙门、婆罗门亦云：「缘触而有苦。」又业论者说示：「苦非自作非他作、是无因生。」沙门、婆罗门亦云：「缘触而有苦也。」」

九 「友！业论者说示：「苦为自作。」沙门、婆罗门，实者「不依24触而得经验，」彼不知此理。又业论者说示：「苦是他作。」沙门、婆罗门，实者「不依触而得经验，」彼不知此。又业论者说示：「苦是自作亦他作，」沙门、婆罗门，实者「不依触而得经验，」彼不知此。又业论者说示：「苦非自作亦非他作，乃无因生，」沙门婆罗门，实者「不依触而得经验，」彼不知此理。」

一○ 尊者阿难闻尊者舍利弗与彼等异学游方者之论议。

一一 尔时，尊者阿难至王舍城乞食，由乞食还，食后来诣世尊处。诣已，礼敬世尊，坐于一面。

坐于一面之尊者阿难，悉将尊者舍利弗与彼等异学游方者之论议，以告世尊。

一二 「善哉！善哉！阿难！如舍利弗之正当说示，予说示。阿难！「苦是缘生，」此乃我之所告。缘何如是耶？是依触。如是乃我所说者。无以无实谤我，任何人之同学说随顺说者、不住于难诘处。

II,35.一三 然则阿难！业论者沙门、婆罗门说示：「苦是自作」亦云：「缘触而有苦」．业论者沙门、婆罗说示：「苦是非自作、非他作、为无因生。」亦云：「缘触而有苦」。

一四 然则阿难！业论者之沙门、婆罗门说示：「苦是自作，」实者「不依于触而无苦之经验，」彼不知于此处。……业论者之沙门婆罗门说示：「苦非自作、非他作、乃无因生，」实者「不依于触而不得经验，」彼实不知于此处。

一五 阿难！尔时，我住王舍城竹林栗鼠养饵所。

一六 阿难！尔时，我清晨着衣、持钵，入王舍城乞食。

一七 阿难！当时我生是思念：「行至王舍城乞食，为时尚早，我何不先诣异学游方者之园。」

一八 阿难！尔时，我来异学游方者之园。至已，与彼等异学游方者俱相致问、交谈问候，可记忆之语后，坐于一面。阿难！彼等异学游方者，对坐于一面之我作如是言曰：

一九 「友，瞿昙！业论者之沙门、婆罗门有说示：「苦为自作。」友，瞿昙！业论者之沙门、婆罗门有说示：「苦为他作。」友，瞿昙！又业论者之沙门、婆罗门有说示：「苦是自作、他作。」友，瞿昙！又业论者之沙门、婆罗门有说示：「苦非自作、亦非他作、乃无因生。」

II,36.二○ 于此尊者瞿昙作如何说？作如何语耶？若我等答尊者瞿昙之所说，应如何说示耶？不可或有无实、毁谤尊者瞿昙。我等说示法随顺法。任何人之同学说随顺说者，不住于难诘处。

二一 阿难！如是云耶？我对彼等异学游方者作如是言：「友！我说：「苦是由缘生。缘何而成耶？是缘触。如是唯我之所说，无以无实谤我，说示法随顺法，任何人之同学说随顺说者，则不住于难诘处。」」

二二 然则友！业论者之沙门、婆罗门说示：「苦为自作」亦云：「缘触[8]而有苦」……业论者之沙门婆罗门说示：「苦为非自作、非他作、无因生。」亦云：「缘触而有苦。」

二三 友！业论者之沙门婆罗门说示：「苦是为自作、」「不依于触、不得经验，」彼实不知于此处。……业论者之沙门、婆罗门说示：「苦是非自作、非他作、无因生，」「不依于触，即不得经验，」彼实不知于此处。

二四 「大德！是稀有！大德！是未曾有！实于一句之中不能道尽一切之义。大德！若对此义予详说，将更见甚深、深远者。」

二五 「然者，阿难！于此，汝为显示之！」

二六 「大德！若向我如是问：「友，阿难！老死之因是如何？集是如何？生是如何？起是如何？」我对如是问，则如是说示：「友！老死乃以生为因、以生为集、以生为生、以生为起也。」大德！我对如是为问，则作如是说。」

II,37. 二七 「大德！若对我作如是问：「友！阿难！生之因是如何？集是如何？生是如何？起是如何？」大德！我对如是问，则如是说示：「友！生乃以有为因、以有为集、以有为生、以有为起也。」大德！我对如是问则为如是说。」

二八 「大德！若对我作如是问：「友！阿难！有之因是如何？集是如何？生是如何？起是如何？」大德！我对如是问，则如是说示：「友！有乃以取为因、以取为集、以取为生、以取为起。」大德！我对如是问，则作如是说。」

二九~三一 「大德！若对我作如是问：「友！取之因是如何？……友！爱之因是如何？……友！受之因是如何？……」大德！若对我如是问：「友！阿难！触之因是如何？集是如何？生是如何？起是如何？」大德！我对如是问，则作如是说示：「友！触以六处为因、以六处为集、以六处为生、以六处为起。」「友！由六触处之无余，依离贪灭，乃触灭，触灭乃受灭，受灭乃爱灭，受灭乃取灭，取灭乃有灭，有灭乃生灭，生灭乃老死、愁、悲、苦、忧、恼灭。如是乃全苦蕴之灭。」大德！我对如是问，则作如是说。」

S.12.25.(具寿)浮弥(苦是自作他作)

《杂阿含343经》

一 [尔时，世尊]住舍卫城。

一

II,38.二 尔时，尊者浮弥于日暮自宴坐起，来诣尊者舍利弗之处。诣已，与尊者舍利弗俱相致问，交谈问候及可记忆之语后，坐于一面。坐于一面之尊者浮弥，向尊者舍利弗作如是言：

三 「友！舍利弗！业论者之沙门、婆罗门有说示：「苦乐是自作。」友！舍利弗！又业论者之沙门、婆罗门有说示：「苦乐是他作。」友！舍利弗！又业论者之沙门、婆罗门有说示：「苦乐是自作而他作。」友！舍利弗！又业论者之沙门、婆罗门有说示：「苦乐是非自作，非他作，乃无因生。」

四 友！舍利弗！于此世尊作如何说？作如何语耶？若我等应答世尊之所说，则应如何说示耶？不应以无实诽谤世尊。我等说示法随顺法。任何人之同学说随顺说者，不往于难诘处。」

五 「友！世尊说：「苦乐是缘生。」依何而生耶？依触乃有苦乐，如是世尊之所说，因无以无实，不可谤世尊，说示法随顺法，任何人之同学说随顺说者，则不住于难诘处。

六 然则，友！彼等业论者之沙门、婆罗门说示：「苦乐是自作」；亦云：「缘触乃有苦乐。」……彼等业论者之沙门、婆罗门说示：「苦乐为非自作、非他作、为无因生，」亦云：「缘触乃有苦乐。」

II,39. 七 友！彼业论者之沙门、婆罗门说示：「苦乐为自作」，「不依触无有经验」彼实不知此处……彼等业论者之沙门、婆罗门说示：「苦乐为非自作、非他作、无因生，」「不依触无经验，」彼实不知此处。

二

八 时，尊者阿难，闻尊者舍利弗与尊者浮弥之此论议。

九 尔时，尊者阿难来诣世尊处。诣已，礼敬世尊，坐于一面。坐于一方之阿难，将尊者舍利弗与尊者浮弥之论议，悉奉白世尊。

一○ 「苦哉，善哉！阿难！说示如舍利弗者是正说示。阿难！是即：「苦乐是缘生，」是我所说。「缘何如是？是缘触也。」如是乃我所说者，无有无实谤我，任何人之同学说随顺说者，不住于难诘处。

一一 然则阿难！彼等业论者之沙门、婆罗门说示：「苦乐是自作，」亦云：「缘触有苦乐，」……业论者之沙门婆罗门说示：「苦乐是非自作、非他作、无因生了」亦云：「缘触而有苦乐。」

一二 若然，阿难！彼等业论者之沙门、婆罗门说示：「苦乐是自作，」「不依触、无苦乐经验，」彼实不知此处。……彼等业论者之沙门婆罗门说示：「苦乐是非自作、亦非他作、是无因生」；「不依触、无苦乐经验」彼实不知此处。

II,40. 一三 阿难！于身以身思为因，生内之苦乐。阿难！于语以语思为因，生内之苦乐。阿难！于意以意思为因，生内之苦乐。

一四 阿难！缘无明，以自身行，缘此生内之苦乐。阿难！缘无明，以为他身行，缘此生内之苦乐。阿难！正心为身行，缘此生内之苦乐。阿难！非正心为身行，缘此生内之苦乐。

一五 阿难！为自语行，缘此而生内之苦乐。阿难！为他语行，缘此而生内之苦乐。

一六 阿难！正心……阿难、非正心为语行，缘此而生内之苦乐。

一七 阿难！为自意行，缘此而生内苦乐。阿难！为他意行，缘此而生内之苦乐。

一八 阿难！正心……阿难！非正心，为意行，缘此而生苦乐。

II,41.一九 阿难！于此等诸法，不生无明。阿难！由无明之无余、离贪、灭，无有其身缘此而生内之苦乐。无有其语缘此而生内之苦乐。无有其意缘此而生内之苦乐。缘此而生内之苦乐，无其田(无生起之余地)、无其事、无其理、无其论事。

S.12.26.(具寿)优波摩那(苦是自作他作)

一 [尔时，世尊]住舍卫城。

二 尔时，尊者优波摩那来诣世尊之处。诣已，敬礼世尊，坐于一面。坐于一面之尊者优波摩那，向世尊作是言曰：

三 「大德！有沙门、婆罗门说示：苦是自作。大德！又有沙门、婆罗门说示苦是他作。大德！又有沙门、婆罗门说示苦是自作亦他作。大德！又有沙门、婆罗门说示苦是非自作、非他作、无因生。

四 大德！于此，世尊是作如何说？如何语耶？若我等答世尊之所说，应如何说示耶？不可无实谤世尊。我等说示法随顺法。任何人之同学说随顺说者，将不住于难诘处。

五 「优波摩那！我说：「苦是缘生。」「依何而成耶？依触而有苦。」如是是我所说，无有因无实谤我，说示法随顺法，任何人之同学说随顺说者，则不住于难诘处。

六 然则优波摩那！彼等沙门、婆罗门说示：「苦是自作，」亦云：「缘触有苦」……彼等沙门婆罗门说示：苦是非自作、非他作、是无因生，」亦云：「缘触而有苦」。

II,42. 七 然则优波摩那！沙门、婆罗门说示：「苦是自作，」「不依触、无得经验，」彼实不知此处。……沙门婆罗门说示：「苦是非自作、非他作、无因生，」「不依触无得经验，」彼实不知此处。

S.12.27.缘(知缘起缘灭,入法流)

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]：「诸比丘！缘无明而有行，缘行而有识，……如是，此为全苦蕴之集。」

三 诸比丘！何为老死耶？于各种众生之类，各种众生之老衰、衰耄、朽败、白发、皱皮、寿命之颓败、诸根之耄熟，此谓之老。于各种众生之部类，各种众生之殁、灭、破坏、死、破灭、诸蕴之破坏、遗骸之放弃，此谓之死。如是此之老与此之死，诸比丘！此谓之老死。

四 由生之集，而有老死之生起。由生灭，而有老死灭，唯此八支圣道，是趣老死灭之道迹。即正见、正思、正语、正业、正命、正精进、正念、正定。

五 诸比丘！生者何耶？[9]……

六 诸比丘！有者何耶？……

七 诸比丘！取者何耶？……

II,43. 八 诸比丘！爱者何耶？……

九 诸比丘！受者何耶？……

一○ 诸比丘！触者何耶？……

一一 诸比丘！六处者何耶？……

一二 诸比丘！名色者何耶？……

一三 诸比丘！识者何耶？……

一四 诸比丘！行者何耶？诸比丘！有此等三行：[即]身行、语行、心行。诸比丘！此等谓之行。

由无明之集，而有行之生起；由无明之灭，而有行之灭。唯此八支圣道，乃趣行灭之道迹。即正见……正定。

一五 诸比丘！圣弟子知如是之缘，知如是之缘起，知如是之缘灭，知趣如是缘灭之道迹。诸比丘！此等圣弟子谓达见[10]，亦云达见，谓达此正法，谓见此正法，谓具足学智，谓具足学明，谓入于法流，谓圣明达慧，亦谓建立不死之扉。

S.12.28.比丘(知老死.集.灭.灭之道迹,入法流)

《杂阿含355经》

一 [尔时，世尊]住舍卫城。

二 尔时，世尊曰：

三 「诸比丘！此处有比丘，如老死、知老死之集、知老死之灭、知趣老死灭之道迹。

四 知生，……

五 知有，……

六 知取，……

II,44.七 知爱，……

八 知受，……

九 知触，……

一○ 知六处，……

一一 知名色，……

一二 知识，……

一三 知行，知行之集、知行之灭、知趣行灭之道迹。

一四 诸比丘！老死者何耶？于各种众生之类，各种众生之老衰、衰耄、朽败、白发、皱皮、寿命之颓败、诸根之耄熟，此谓之老。于各种众生之部类，各种众生之殁、灭、破坏、死、破灭、诸蕴之破坏、遗骸之放弃，此谓之死。如是此之老与此之死，诸比丘！此谓之老死。

一五 由生之集，而有老死之生起，由生之灭，而有老死之灭。唯此八支圣道，乃趣老死灭之道迹。即：正见……正定。

一六~二四 诸比丘！生者何耶？……诸比丘！有者何耶？……诸比丘！取者何耶？……诸比丘！爱者何耶？受、触、六处、名色、识者何耶？……

二五 诸比丘！行者何耶？诸比丘！有此等之三行。即：身行、语行、心行是。诸比丘！此等谓之行。由无明之集，而有行之生起，由无明之灭、而有行之灭。唯此八支圣道，乃趣行灭之道迹。即：正见……正定是。

二六 诸比丘！有比丘，知如是之老死、知如是老死之集、知如是老死之灭、知如是趣老死灭之道迹。

II,45.二七~三六 知如是生……有、取、爱、受、触、六处、名色、识、行，知行之集、知行之灭、知如是趣行灭之道迹。

三七 诸比丘！对此，比丘谓之达见，亦云达见、达此正法、见此正法、具足学明、入于法流、圣明达慧，建立不死之扉。

S.12.29.沙门婆罗门(知老死.集.灭.灭之道迹) (1)

《杂阿含353、354经》，S.12.71-81.

一 [尔时，世尊]住舍卫城。

二~一二 [尔时，世尊曰：]「诸比丘！如何沙门或婆罗门，不知老死、不知老死之集、不知老死之灭、不知趣老死灭之道迹。……不知是生……有、取、爱、受、触、六处、名色、识、不知行，不知行之集、不知行之灭、不知趣行灭之道迹。

一三 诸比丘！不知此等之彼等沙门或婆罗门，于沙门非正沙门、于婆罗门非正婆罗门。又彼尊者等对沙门之义，或婆罗门之义，于现法自知，非入实证而住者。

II,46.一四～二四 诸比丘！如何沙门、或婆罗门，知老死、知老死之集、知老死之灭、知趣老死灭之道迹、知生……有、取、爱、受、触、六处、名色、识、行，知行之集、知行之灭、知趣行灭之道迹。

二五 诸比丘！知此等之彼等沙门或婆罗门，于沙门是正沙门，于婆罗门是正婆罗门。彼尊者等对沙门之义、与婆罗门之义、于现法得自知入实证而住者。

S.12.30.沙门婆罗门(知老死.集.灭.灭之道迹) (2)

《杂阿含353、354经》，S.12.71-81

一 [尔时，世尊]住舍卫城。

二~三 尔时，[世尊宣曰：]「诸比丘！如何沙门或婆罗门，不知老死、不知老死之集、不知老死之灭、不知趣老死灭之道迹，彼等实不知住于超脱老死之处。

四~一二 不知生……有、取、爱、受、触、六处、名色、识……

一三 不知行、不知行之集、不知行之灭、不知趣行灭之道迹，彼等实不知住于超越老死之处。

一四 诸比丘！如何沙门或婆罗门，[11]知老死、知老死之集、知老死之灭、知趣老死灭之道迹者，则知住于超越老死之处。

一五~二三 知生……有、取、爱、受、触、六处、名色、识……

二四 知行、知行之集、知行之灭、知趣行灭之道迹处。」

II,47. 此颂曰：

二之十力缘，异学与浮弥，

及优波摩那，缘与比丘二，

沙门婆罗门。

第四 伽拉罗剎利品

S.12.31.生者(释波罗延那(经)阿逸多之所问)

▲《杂阿含345经》，《经集》Sn. v.1038.

一 尔时，世尊住舍卫城。

二 尔时，世尊告尊者舍利弗曰：此乃[12]波罗延那(经)阿逸多之所问中言：

对法追究者，有学及凡夫[13]，

问此等威仪，请友以说示[14]，

舍利弗！以此略说之事，应依广说解明其义。如是说时，尊者舍利弗默然。

三 世尊再向尊者舍利弗说……尊者舍利弗，再默然。

四 世尊三度向尊者舍利弗曰：「舍利弗、波罗延那(经)阿逸多之所问中言：

对法追究者，有学及凡夫，

问此等威仪，请友以说示。

II,48. 友！舍利弗！以此所略说之事，应依广说，解明其义。」尊者舍利弗三度默然。

五 「舍利弗！[15]视此为不[16]生者耶？[17]舍利弗！视此为生者耶？」

六 「大德！以正慧如实见之「此乃生者，」以正慧如实见之「此乃生者，」生者以行厌离、离贪、灭。」「以正慧如实见之，彼乃食生耶？以正慧见之。」「彼乃食生。则行食生之厌离、离贪、灭。」「因彼食灭，生者乃灭法，如实依正慧见之耶？因彼之食灭，生者乃灭法，如实依正慧见，则行灭法之厌离、离贪、灭。大德！是如是学。」

II,49.七 「大德！究法者为何耶？大德！此生者以如实正慧见。此乃生者依如实正慧见生者有厌离、离贪、灭、无取着、解脱。依如实智慧见，彼食乃生。依如实智慧见之，彼食乃生者，则有食生之厌离、离贪、灭、无取着、解脱。彼依如实正慧见之食之灭，生者是灭法，依如实正慧见彼食之灭，生者乃灭法者。则有灭法之厌离、离贪、灭、无取着、解脱。大德！如是为法之追究者。

八 大德！如是波罗延那(经)阿逸多之所问中曰：

对法追究者，有学及凡夫，

问此等威仪，请友以说示。

大德！我以此所略说，依如是广说，以知是义。」

九 「舍利弗！善哉，善哉！舍利弗！依如实正慧见之此为生者、依如实正慧见，此为生者，生者则行厌离、离贪、灭。依如实正慧见，彼食生。依如实正慧见，彼食生者，则行食生厌离、离贪、灭。依如实正慧见，由食之灭，生者是灭法。依如实正慧见，依彼食灭、生者乃灭法者。则行灭法厌离、离贪、灭。舍利弗！是如是学。

II,50.一○ 舍利弗！究法者何耶？舍利弗！依如实智慧见之，此乃生者。依如实正慧见，此乃生者，生者则有厌离、离贪、灭、无取着、解脱。依如实正慧见之，彼为食生。依如实正慧见之，彼为食生者，则有食生之厌离、离贪、灭、无取着、解脱。如实依正慧见之，依彼食之灭，生者乃灭法。依如实正慧见之，依彼之食灭，生者乃灭法者，则有灭法之厌离、离贪、灭、无取着、解脱。舍利弗！如是乃究法者。

一一 舍利弗！如是为波罗延那(经)阿逸多之所问中言：

法之追究者，

有学及凡夫，

问此等威仪，

请友以说示。

舍利弗！以此略说，依如是广说，是义即可明。」

S.12.32.伽拉罗(比丘,具寿舍利弗:可与世尊乃至七日问答)

▲《杂阿含345经》，《中阿含23经》智经，《经集》Sn. v.1038.；梵 Tripāṭhī

一 [尔时，世尊]住舍卫城。

二 尔时，伽拉罗剎利比丘，走近尊者舍利弗。近已，与尊者舍利弗俱相致问、交谈问候可记忆之语后，坐于一面。

三 坐于一面之伽拉罗剎利比丘，向尊者舍利弗作如是言：「友！舍利弗！牟犁破群那比丘已舍戒还俗矣。」「我想，彼尊者乃于此法与律中，是不得安慰。」

四 「然，尊者舍利弗于此法与律中得安慰否？」「友！我于此法与律中，是无惑。」

五 「友！于当来之事，又云何耶？」「友、我于当来之事，是无疑者。」

六 尔时，伽拉罗剎利比丘则从座起，来诣世尊座之处。诣已，礼敬世尊，坐于一面。

II,51. 七 坐于一面之伽拉罗剎利比丘，向世尊作如是言：「大德！尊者舍利弗自说：「得智，知生已尽，梵行已立，应作已办，不再有生。」」

八 尔时，世尊告一比丘曰：「来，比丘！汝以我语告舍利弗：「友！舍利弗！师唤汝。」」

九 「大德！唯然！」彼比丘奉答世尊，诣尊者舍利弗之处。诣已，向舍利弗曰：「友！舍利弗！师唤汝。」

一○ 「友！唯然！」尊者舍利弗答彼比丘，来诣世尊之处。诣已，礼敬世尊，坐于一面。

一一 世尊对坐于一面之尊者舍利弗曰：「舍利弗！汝自说：「得智，如生已尽，梵行已立，应作已办，不再有生。」此事真实耶？」「大德！勿以此等之句，以此等之文谓非义。」

一二 「舍利弗！良家之子应依如何法门以记智耶？时而可如是记说耶？」

一三 「大德！我亦不如是说。大德！此等之句，不依此等之文说义。」

一四 「舍利弗！若对汝作如是问：「友！舍利弗！云何知，云何见，而称说：「我，自得智，知生已尽，梵行已立，应作已办，不再有生耶？」舍利弗！汝如是被问，如何作答耶？」

II,52.一五 「大德！若如是问我：「友！舍利弗如何知、如何见、自得智、称说知生已尽、梵行已立、所作已办、不再有生。」大德！如是问我，应如是答：

一六 「友！生乃有因，依其因灭，于其因尽，则知生已尽。于[18]因之尽，知生已尽，而「知：生已尽，梵行已立，应作已办，更不有生。」大德！如是之问，我则如是作答」。

一七 「舍利弗！若再以如是问汝：「友！舍利弗！生又由何因、何集，依何而生，以何为本耶？」舍利弗！如是问汝，如何作答耶？」

一八 「大德！若如是问我：「友！舍利弗！生又以何为因……以何为本耶？」大德！如是问我，应如是作答：「友！生为有因、为有集、依有而生、以有为本。」大德！对如是问，我如是作答。」

一九 「舍利弗！若又如是问汝：「友！舍利弗！有又以何为因、以何为集、依何而生、以何为本耶？」舍利弗！如是问汝，如何作答耶？」

二○ 「大德！若如是问我：「友！舍利弗！有又以何为因……以何为本耶？」大德！如是问，我如是作答：「友！有以取为因、以取为集、依取而生、以取为本。」大德！如是问，我如是作答。」

二一 「舍利弗！若又如是问汝：「友！取以何为因……？」

二二~二三 「舍利弗！若如是问汝：「友！爱又以何为因、以何为集、依何而生，以何为本耶？」舍利弗！如是问，汝如何作答耶？」

II,53. 二四 「大德！若如是问我：「友！舍利弗！又爱以何为因、以何为集、依何而生，以何为本耶？」大德！如是问，我如作是答：「友！爱以受为因、以受为集、依受而生、以受为本也。」大德！如是问，我如是作答。」

二五 「舍利弗！若又如是问汝：「友！舍利弗！如何知、如何见时，汝无乐着于受耶？」舍利弗！如是问，汝如何作答耶？」

二六 「大德！若如是问我：「友！如何知，如何见时，汝无乐着于受耶？」大德！如是问，我如是作答。」

二七 「友！此等有三受。三受者何耶？乐受、苦受、不苦不乐受是。友！此等之三受是无常。如是无常苦时，而不乐着于受。」大德！如是问，我如是作答。

二八 「善哉，善哉！舍利弗！舍利弗！此法门亦略得作答，即：如何所受皆是苦。」

二九 「舍利弗！若又如是问汝：「友！舍利弗！如何自称得解脱智，知生已尽，梵行已立，应作已作，更不再有生耶？」舍利弗！对如是问，汝如何作答耶？」

三○ 「大德！若如是问我：「友！舍利弗！如何自称得解脱智，知生己尽，梵行已立，应作已作，更不来此生耶？」大德！对如是问，我如是作答：

II,54. 三一 「友！我于内解脱，依一切取灭，住于正念。住正念故，诸漏不随增，我不认我。」大德！对如是问，我如是作答。」

三二 「舍利弗！善哉！善哉！舍利弗！此为略说此义之法门。依沙门所云之诸漏，于彼等诸漏，我无惑，我已尽无疑。」

二三 世尊说已，即从座起，入室。

三四 尊者舍利弗，于世尊离去未久、向诸比丘曰：

三五 「友！我先前尚未经验时，世尊起初问我，时我是愚昧。友！世尊初问于我予随喜耶？友！我作是念：

三六 「世尊！若一日，以异文、异方便之义问我，我亦一日，以异文、异方便之义，奉答世尊。

三七 世尊！若一夜以异文、异方便之义问我，我亦一夜以异文、异方便之义，奉答世尊。

三八 世尊若一日一夜，以异文、异方便之义问我，我亦一日一夜，以异文、异方便之义，奉答世尊。

II,55. 三九 世尊若二日二夜，以此义问我，我亦二日二夜，以此义奉答世尊。.

四○ 世尊若三日三夜，以此义问我，我亦三日三夜，以此义奉答世尊。

四一 世尊若四日四夜，以此义问我，我亦四日四夜，以此义奉答世尊。

四二 世尊若五日五夜，以此义问我，我亦五日五夜，以此义奉答世尊。

四三 世尊若六日六夜，以此义问我，我亦六日六夜，以此义奉答世尊。

四四 世尊若七日七夜，以此义问我，我亦七日七夜，以此义奉答世尊。」」

四五 尔时，伽拉罗剎利比丘，即从座起，走近世尊。近已，礼敬世尊，坐于一面。

II,56.四六 坐于一面之伽拉罗剎利比丘，向世尊作如是言：「大德！尊者舍利弗，作如是之狮子吼：「友！我先尚未经验时，世尊初问于我，时我愚昧。友！世尊初问于我，予随喜耶？友！我作如是念：世尊若一日，以异文、异方便之义问我，我亦一日，以异文、异方便之义，奉答世尊。世尊若一夜……一日一夜……世尊若二日二夜……三、四、五、六、七日七夜，以异文、异方便之义问我，我亦七日七夜，以异文、异方便之义，奉答世尊。」」

四七 「比丘！是故，舍利弗是善达法界。彼善达法界故，我若一日以异文、异方便之义，以此义问舍利弗，舍利弗亦一日以异文、异方便之义答我。我又一夜，以异文、异方便义问舍利弗，舍利弗亦一夜，亦此义答我。我若一日一夜，将此义问舍利弗，舍利弗亦一日一夜，以此义答我。我若二日二夜，以此义问舍利弗，舍利弗亦二日二夜，以此义答我。若我三日三夜，以此义问舍利弗，舍利弗亦三日三夜，以此义答我。我若四日四夜，以此义问舍利弗，舍利弗亦四日四夜，以此义答我。我若五日五夜，以此义问舍利弗，舍利弗亦五日五夜，以此义答我。我若六日六夜，以此义问舍利弗，舍利弗亦六日六夜，以此义答我。我若七日七夜，以异文、异方便之义问舍利弗，舍利亦七日七夜，以异文、异方便之义答我。」

S.12.33.(四十四)智事(老死智.集智.灭智.趣灭之道迹智)(1)

《杂阿含356经》

一 [尔时，世尊]住舍卫城。

二 尔时，世尊曰：「诸比丘！我说四十四智事，汝等谛听，善思念，我当宣说。」「大德！唯然。」彼等诸比丘奉答世尊。

三 世尊曰：「诸比丘！四十四智事为何耶？

II,57. 四 老死智、老死集智、老死灭智、趣老死灭之道迹智。

五 生智、生集智、生灭智、趣生灭之道迹智。

六 有智、有集智、有灭智、趣有灭之道迹智。

七 取智、取集智、取灭智、趣取灭之道迹智。

八 爱智、爱集智、爱灭智、越爱灭之道迹智。

九 受智、受集智、受灭智、极受灭之道迹智。

一○ 触智、[触集智]……

一一 六处智……

一二 名色智……

一三 识智……

一四 行智、行集智、行灭智、趣行灭之道迹智。诸比丘！此等是谓四十四智事。

一五 诸比丘！老死者何耶？于各种众生之类、各种众生之老衰、衰耄、朽败、白发、皱皮、寿命之颓败、诸根之耄熟，此谓之老。于各种众生之类、各种众生之殁、灭、破坏、死、破灭、诸蕴之破坏、遗骸之放弃，此谓之死。如是，此之老与此之死，诸比丘！此谓之老死。

一六 生集之故，有老死集，生灭之故，有老死灭。此八支圣道乃趣老死灭之道迹。即：正见……正定。

II,58.一七 诸比丘！圣弟子知如是之老死、知如是老死之集、知如是老死之灭、知如是趣老死灭之道迹。

一八 此乃彼之法智。彼由此等见[19]、知，达于不时、依没入法[20]，导向过去、未来之道。

一九 于过去，如何沙门或婆罗门，知老死、知老死之集、知老死灭、知趣老死灭之道迹耶？一切彼等，如我今者之知如是、如是耶？

二○ 于未来、虽如何沙门或婆罗门，知老死、知老死之集、知老死之灭、知趣老死灭之道迹耶？一切彼等，如我今者之知如是、如是耶？此为彼之类智。

二一 诸比丘！圣弟子、有此等清净、纯净二智，即：法智与类智是。诸比丘！对此，圣弟子亦得谓之：达于现，达于见，亦达于正法，亦见此正法，亦具足学智、亦具足学明、亦入于法流、亦圣明达慧，建立不死之扉。

二二 诸比丘！生为何耶？各种众生之……

二三 诸比丘！有者何耶？……

二四 诸比丘！取者何耶？……

二五 诸比丘！爱者何耶？……

二六 诸比丘！受者何耶？……

二七 诸比丘！触者何耶？……

二八 诸比丘！六处者何耶？……

二九 诸比丘！名色者何耶？……

三○ 诸比丘！识者何耶？……

三一 诸比丘！行者何耶？诸比丘！此等有三行，即：身行、语行、心行是。诸比丘！此等谓诸行。

II,59.三二 无明集故有行集，无明集灭故行灭。唯此八支圣道，乃趣行灭之道迹，即：正见……正定是。

三三 诸比丘！圣弟子知如是行、知如是行集、知如是行灭、知如是趣行灭之道迹，此乃彼之法智。彼由此等之所见、所知、达于不时、依没入于法，导于过去、未来之道。

三四 于过去虽是如何之沙门或婆罗门，知行、知行集、知行灭、知趣行灭之道迹。一切彼等，如我今者之如是、如是知。

三五 于未来虽是如何之沙门或婆罗门，知行、知行之集、知行之灭、知趣行灭之道迹。一切彼等，如我今者之如是、如是知耶？此乃彼之类智。

三六 诸比丘！圣弟子有此等之清净、纯净二智，即：法智与类智是。诸比丘！对此，圣弟子谓之：亦达于现、亦达于见、于达正法、亦见正法、亦学智具足、亦学明具足、亦入于法流、亦圣明达慧、建立不死之扉。」

S.12.34.(七十七)智事(2)

《杂阿含357经》

一 [尔时，世尊]住舍卫城。

II,60.二 [尔时，世尊曰：]「诸比丘！我为汝等说七十七智事，汝等谛听，当善思念，我当宣说：诸比丘！七十七智事者何耶？

三 缘生而有老死之智，无生无老死之智，过去缘生而有老死之智，无生无老死之智，未来缘生而有老死之智，无生无老死之智；有法住智处，亦有尽法、败坏法、离贪法、灭法之智。

四 缘有而有生之智，……

五 缘取而有有之智，……

六 缘爱而有取之智，……

七 缘受而有爱之智，……

八 缘触而有受之智，……

九 缘六处而有触之智，……

一○ 缘名色而有六处之智，……

一一 缘识而有名色之智，……

一二 缘行而有识之智，……

一三 缘无明而有行之智，无无明则无行之智，于过去缘无明而有行之智，无无明则无行之智，于未来缘无明而有行之智，无无明则无行之智，于法住智亦有尽法、败坏法、离贪法、灭法之智。

一四 诸比丘！此等谓之七十七智事。」

S.12.35.无明缘(老死者谁?老死属谁?)(1)

《杂阿含358、359经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！缘无明而有行，缘行而有识……如是乃此全苦蕴之集。」

II,61.三 「大德！老死者何耶？此老死属于何人耶？」世尊曰：「如是之所问乃不相应。比丘！「老死者何耶？又此老死属于何人耶？」此谓「老死与老死之所属者相具」谓此两者虽为一义，而文则相异也。比丘！有「命与身为同」之见，此非梵行住。比丘！有「命与身为异」之见，此非梵行住。比丘！离此等之两边，如来缘中说法，缘生而有老死。」

四 「大德！生者何耶？此生属何人耶？」世尊曰：「如是之所问乃不相应。比丘！「生者何耶？又此生属何人耶？」此谓「生与此生之所属为异。」比丘！谓则此两者虽为一义，而文则相异。比丘！有「命与身为同」之见，此非梵行住。有「命与身为异」之见，此非梵行住。比丘！离此等之两边，如来缘中说法，缘有而有生。」

五 「大德！有者何耶？此有属何人耶？」世尊曰：「如是之所问乃不相应。比丘！「有者何耶？此有属何人耶？」此谓「有与属此有之者为异。」比丘！谓此两者虽为一义，而文则相异。比丘！有「命与身同」之见，此非梵行住。比丘！有「命与身异」之见，此非梵行住。比丘！离此等之两边，如来缘中而说法。」

六 缘取而有有，……

七 缘爱而有取，……

八 缘受而有爱，……

九 缘触而有受，……

一○ 缘六处而有触，……

一一 缘名色而有六处，……

II,62. 一二 缘识而有名色，……

一三 缘行而有识，……

一四 「大德！行者何耶？又此等属何人耶？」世尊曰：「如是之所问，乃不相应。比丘！「行者何耶？又此等诸行属何人耶？」此谓「行与属此等行者为异。」比丘！如作是言，则此两者虽为一义而文则相异也。比丘！有「命与身为同」之见，此非梵行住。比丘！有「命与身异」之见，此非梵

行住。比丘！离此等之两边，如来缘中而说法。缘无明而有行。比丘！由无明之无余，离贪、灭，诸[21]杂乱、异说、歪曲、动转、悉作以舍离。

一五 如老死者何耶？此老死属何人耶？如命与身为同。如命与身为异。一切无取着，为舍离。此等则悉皆断根，如被截髓之多罗树，成为非有，当来即不再生。比丘！因无明之无余，离贪、灭、诸杂乱、异说、歪曲、动转、悉皆舍离。

一六 生者何耶？此生属何人耶？如命与身为同。如命与身为异。一切无取着、舍离。此等则悉皆断根，如截髓之多罗树，成为非有，当来即不再生。比丘！因无明之无余，离贪、灭，诸杂乱、异说、歪曲、动转、悉皆舍离。」

一七 有者何耶？……

一八 取者何耶？……

一九 爱者何耶？……

II,63. 二○ 受者何耶？……

二一 触者何耶？……

二二 六处者何耶？……

二三 名色者何耶？……

二四 识者何耶？……比丘！因无明之无余，离贪、灭，诸杂乱、异说、歪曲、动转、悉皆舍离。

二五 行者何耶？此等之行属何人耶？行与属此之行者，为异。如命与身为同也。如命与身为异也。一切无取着、舍离。此等乃悉皆断根，如被截髓之多罗树，成为非有当来即不再生。」……

S.12.36.无明缘(老死者谁?老死属谁?) (2)

《杂阿含358、359经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！缘无明而有行，缘行而有识……如是乃全苦蕴之集。

三 诸比丘！「老死者何耶？又此老死属何人耶？」作是言者诸比丘！「老死与属此老死之行者相异。]若作如是言，则此两者虽为一义而文则相异。诸比丘！如有：「命与身为同」之见，此非梵行住。诸比丘！如有「命与身为异」之见，此非梵行住。诸比丘！离此等之两边，如来缘中而说法，缘生而有老死。……

四 生者何耶？……

五 有者何耶？……

六 取者何耶？……

七 爱者何耶？……

八 受者何耶？……

九 触者何耶？……

II,64. 一○ 六处者何耶？……

一一 名色者何耶？……

一二 识者何耶？……

一三 诸比丘！「行者何耶？行又属何人耶？」作如是言者，诸比丘！若作如是言：「行与属此行之者为异，」则两者虽为一义，而文则相异。诸比丘！如有：「命与身为同」之见，此非梵行住。诸比丘！如有「命与身为异」之见，此非梵行住。诸比丘！离此等之两边，如来缘中而说法，缘无明而有行。……

一四 诸比丘！因无明之无余，离贪、灭，杂乱、异说、歪曲、动转、悉皆舍离。

一五 生者何耶？……

一六 有者何耶？……

一七 取者何耶？……

一八 爱者何耶？……

一九 受者何耶？……

二○ 触者何耶？……

二一 六处者何耶？……

二二 名色者何耶？……

二三 识者何耶？……

二四 如「行者何耶？又此等行属何人耶？」如「行与属此等之行属者为异」。如「命与身为同」……一切无取着、舍离。此等乃悉皆断根，如被截髓之多罗树，成为非有，即不再生。」

S.12.37.(此身)非汝之物

《杂阿含295经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！此身非汝等之物，亦非属他人之物。」

II,65.三 「诸比丘！应知此乃依先业所造者，依先业所思考者，依先业所感受者。

四 诸比丘！然则圣弟子闻缘起，则善思念。

五 此有故彼有，此生故彼生，此无故彼无，此灭故彼灭。即：缘无明而有行，缘行而有识……如是乃全苦蕴之集。因无明之无余，离贪、灭而有行灭。因行灭有识灭，如是乃全苦蕴之灭。」

S.12.38.思(有识住,识增长,于未来再生,乃此苦蕴之集)(1)

《杂阿含359经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！虽思量、企画、考虑之任何事，此为识定之所缘。有所缘故而有识住。其识之住增长时，于未来而有再生，于未来至有再生时，生未来之老死、愁、悲、苦、忧、恼。如是乃此全苦蕴之集。

三 诸比丘！若无思量，无企画，然有思虑时，此为识定之所缘。有所缘故有识之住，其识之住增长时，于未来有再生，于未来至有再生时，生未来之老死、愁悲、苦、忧、恼。如是乃此全苦蕴之集。

II,66.四 诸比丘！若无思量，无企画，无思虑，则无此识定之所缘，无所缘故无识之住，无识住且不增长时，于未来则无再生；于末来无再生，则灭未来之生、老、死、愁、悲、苦、忧、恼。如是乃此全苦蕴之灭。」

若思量，若妄想生，彼使，攀缘识住：S.12.38./II,65.作：“Yañca, bhikkhave, ceteti yaṅca pakappeti yaṅca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Arammaṇe sati patiṭṭhā viññāṇassa hoti.”(诸比丘！若思量(ceteti=cetayati, 感知to perceive，想to think)、若考虑(pakappeti＜pa + kapp)、若缠住(anuseti＜anu随+si眠﹑卧)(梵anuśayate))任何事，有所缘，识就有住。)

若不思量，不妄想，无使，无攀缘识住：S.12.38./II,65~66.作：“no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā. ārammaṇe asati patiṭṭhā viññāṇassa na hoti.” (无思量，无考虑，也无缠住，无此识住之所缘；无所缘，识就有无住。)

S.12.39.思(有识住,识增长,于未来再生,乃此苦蕴之集) (2)

《杂阿含360经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！虽思量，企画，考虑之任何事，此乃识定之所缘。有所缘故有识之住，其识之住增长时，则有名色之显现。

三 缘名色有六处，缘六处有触，缘触而有受，……爱，……取，……有，……生，……生老死、愁、悲、苦、忧、恼。如是乃此全苦蕴之集。

四 诸比丘！若无思量，无企画，而有思虑，此乃识定之所缘。有所缘故有识之住，其识住增长时，有名色之显现。

五 缘名色有六处……如是乃此全苦蕴之集。

六 诸比丘！若无思量，无企画，无思虑者，则此识定无所缘，无所缘故无识之住，无识住且不增长时，无名色之显现，因名色灭，有六处灭……如是乃此全苦蕴之灭。」

S.12.40.思(有识住,识增长,于未来再生,乃此苦蕴之集) (3)

《杂阿含361经》

一 [尔时，世尊]住舍卫城。

II,67. 二 [尔时，世尊曰：]「诸比丘！思量，企画，思虑之任何事，此乃识定之所缘。有所缘故有识之住。

三 其识之住增长时，有系着[22]，有系着故有往来，有往来故有生死，有生死故于未来有生、老、死、愁、悲、苦、忧、恼。如是乃此全苦蕴之集。

四 诸比丘！若无思量，无企画，而有思虑时，此为识定之所缘。有所缘故有识之住。

五 诸比丘！其识之住增长时有系着，有系着时有往来，有往来故有生死，有生死故有未来生、老、死、愁、悲、苦、忧、恼。如是，乃此全苦蕴之集。

六 诸比丘！若无思量、无企画、无思虑，则此识定无所缘，无所缘则无住。

七 无识之住，且不增长时，则无系着，无系着故无往来，无往来故无生死，无生死故，未来之生、老、死、愁、悲、苦、忧、恼灭。如是，乃此全苦蕴之灭。」

此颂曰：

生者迦拉罗，二智无明缘，

II,68. 非汝所有物，以及三种思。

第五 家主品

S.12.41.五畏罪(杀生等)(1)

一 [尔时，世尊]住舍卫城。

二 尔时，给孤独家主来诣世尊处。诣已，礼敬世尊，坐于一面。世尊言于坐在一面之给孤独家主曰：

三 「家主！圣弟子于五畏罪令静止，具足四预流支，依慧善见、善知圣法[23]时，彼若欲者，则依彼自身，明彼自身。即：「我于地狱灭，趣畜生灭，饿鬼灭，苦处、恶趣、无乐处灭，我入于预流，为不堕恶趣者。决定入达菩提之终极。」

四 令静止于五畏罪者，何耶？

五 家主！杀生者，缘杀生于现法生畏罪。于未来生畏罪，亦经验于心所苦、忧。依如是之断绝杀生，使彼畏罪静止。

六 家主！不与取者，缘不与取，亦于现法生畏罪，于未来生畏罪。亦经验于心所苦、忧。依如是之断绝不与取，能使彼畏罪静止。

II,69. 七 家主！邪欲行者，缘于邪欲行，亦于现法生畏罪，亦于未来生畏罪。亦经验于心所苦、忧。依如是之断绝邪欲行，能使彼畏罪静止。

八 家主！妄语者，缘于妄语，亦于现法生畏罪，亦于未来生畏罪。亦经验于心所苦、忧。依如是之断绝妄语，能使彼畏罪静止。

九 家主！饮酒者50，缘于饮酒，亦于现法生畏罪，亦于未来生畏罪。亦经验于心所苦、忧。依如是因断绝饮酒，能使彼畏罪静止。此等是五畏罪之静止。

一○ 四预流支具足者，何耶？

一一 家主！于是圣弟子，对佛抱不坏之信–「彼世尊为应供、正等觉者，是明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。」

一二 对法抱不坏之信–「法乃由世尊善说者，即：[其法]乃有现果报，有不时报，所谓来见者，为导引之所在者，此乃由各各识者所不可不知之[法]。」

II,70.一三 对僧伽抱不坏之信–「世尊之弟子僧伽，乃善行者。世尊之弟子僧伽，乃正行者。世尊之弟子僧伽，乃以智行者。世尊之弟子僧伽，乃正行者，亦即四双八辈者是。此之世尊弟子僧伽，应予以供养、尊重、布施、合掌，此乃世间之无上福田。」

一四 是圣者所称赞之戒具足，其戒为不坏、不毁、不截、无秽，导于自由、识者所喜、无污，是转向定者。此等是具足四预流支。

一五 依慧善见、善知圣法者，何耶？

一六 家主！于是圣弟子，善思惟缘起。即：彼有故此有，彼无时故此无，彼生故此生，彼灭故此灭。

一七 即：缘无明而有行，缘行而有识……如是乃此全苦蕴之集。因无明无余，离贪、灭，乃行灭，因行灭，乃识灭，……如是乃此全苦蕴之灭。以此慧而善见、善知正法。

一八 家主！圣弟子静止于此等之五畏罪，具足此等之四预流支。以慧而善见、善知此等之圣法时，若彼欲，依彼自身，明彼自身。即：「于我地狱灭、畜生趣灭、饿鬼灭、苦处、恶趣、无乐处灭，我入于预流，不堕恶趣，决定达于菩提之终极。」

S.12.42.五畏罪(杀生等) (2)

一 [尔时，世尊]住舍卫城。

二 尔时，众多比丘来诣世尊之处。诣已……世尊曰：

II,71. 三* 「诸比丘！圣弟子于五畏罪令静止，具足四预流支，以慧善见、善知圣法时，若彼欲者，则依彼自身，明彼自身。即：「于地狱灭……不堕于恶趣，决定达于菩提之终极。」

三* 静止于五畏罪者，何耶？诸比丘！杀生者，……诸比丘！不与取者，……诸比丘！邪欲行者，……诸比丘！妄语者，……诸比丘！饮酒[24]者，……此等之五畏罪令静止。

四 四预流支具足者，何耶？诸比丘！于是圣弟子，对佛……对法……对僧伽……具足圣者所称赞之戒。具足此等四预流支是。

五 以此慧善见、善知圣法者，何耶？诸比丘！于是圣弟子，善思惟缘起。……以此慧善见、善知圣法是。

六 诸比丘！圣弟子令静止于此等之五畏罪，具足此等之四预流支，以慧善见、善

知圣法时，若彼欲者，依彼自身，明彼自身，即：「于地狱灭、趣于畜生灭、于饿

鬼灭、苦处、恶趣、无乐处灭。我入于预流、不堕恶趣，决定达于菩提之终极。」」

S.12.43.苦(依眼与色生眼识.触.受.爱乃苦之集)

一 [尔时，世尊]住舍卫城。

II,72. 二 诸比丘！我为汝等说苦之集与苦之灭。汝等谛听……

三 「诸比丘！苦之集者，何耶？

四 依眼与色而生眼识，三之和合乃有触，缘触而有受，缘受而有爱。诸比丘！此乃苦之集。

五 依耳与声……

六 依鼻与香……

七 依舌与味……

八 依身与触……

九 依于意与法而生意识，三之和合乃有触，缘触而有受，缘受而有爱。诸比丘！此乃苦之集。

一○ 诸比丘！苦之灭者，何耶？

一一 依眼与色生眼识，三之和合乃有触，缘触而有受，缘受而有爱，依其爱之无余，离贪、灭而有取灭，依取灭而有有灭，依有灭而有生灭，依生灭则老死、愁、悲、苦忧、恼灭。如是乃此全苦蕴之灭。诸比丘！此乃苦之灭。

一二 依耳与声生耳识。

一三 依鼻与香生鼻识。

一四 依舌与味……

一五 依身与触……

一六 依于意与法生意识，三之和合乃有触，缘触而有受，缘受而有爱，依其爱之无余，离贪、灭而有取灭。依取灭而有有灭，依有灭而有生灭，依生灭则老死、愁、悲、苦、忧、恼灭。如是乃此全苦蕴之灭。

II,73. 一七 诸比丘！此乃苦之灭。」

S.12.44.世间(依眼与色生眼识.触.受.爱乃世间之集)

一 [尔时，世尊]住舍卫城。

二 [其时，世尊曰：]「诸比丘！我为汝等说世间之集与灭，汝等谛听……

三 「诸比丘！世间之集者，何耶？

四 依于眼与色生眼识，三之和合乃有触，缘触而有受，缘受而有爱，缘爱而有取，缘取而有有，缘有而有生，缘生而生老死、愁、悲、苦、忧、恼。此乃世间之集。

五 依耳与声……

六 依鼻与香……

七 依舌与味……

八 依身与触……

九 依于意与法生意识，三之和合乃有触，缘触而有受……缘生而生老死、愁、悲、苦忧、恼。此乃世间之集。

一○ 诸比丘！世间之灭者，何耶？

一一 依于眼与色生眼识，三之和合乃有触，缘触而有受，缘受而有爱，依彼爱之无余，离贪、灭而有取灭，依取灭而有有灭……。如是乃此全苦蕴之灭。此为世间之灭。

一二 依耳与声……

II,74. 一三 依鼻与香……

一四 依舌与味……

一五 依身与触……

一六 依意与法而生意识，三之和合乃有触，缘触而有受，缘受而有爱，依彼爱之无余，离贪、灭而有取灭，依取灭而有有灭……。如是乃此全苦蕴之灭。

一七 诸比丘！此乃世间全苦蕴之灭。」

S.12.45.那提迦(村) (依眼与色生眼识.触.受.爱乃苦之集)

一 如是我闻。尔时，世尊住那提迦村之砖瓦家。

二 尔时，世尊，独自宴坐，而宜说此法门曰：

三 「依于眼与色生眼识，三之和合乃有触，缘触而有受，缘受而有爱，缘爱而有取 ……。如是乃此全苦蕴之集。

四 依耳与声……

五 依鼻与香……

六 依舌与味……

七 依身与触……

八 依于意与法而生意识，三之和合乃有触，缘触而有受，缘受而有爱，缘爱而有取……。如是乃此全苦蕴之集。

九 依眼与色生意识，三之和合乃有触，缘触而有受，缘受而有爱，依彼爱之无余、离贪、灭而有取灭，依取灭而有有灭……。如是，此乃全苦蕴之灭。……

II,75. 一○ 依耳与声……

一一 依鼻与香……

一二 依舌与味……

一三 依身与触……

一四 依于意与法生意识，三之和合乃有触，缘触而有受，缘受而有爱，依彼爱之无余、离贪、灭而有取灭，依取灭而有有灭……。如是，此乃全苦蕴之灭。」

一五 尔时，一比丘，因漏闻(upasuti近闻)世尊之语而起立。

一六 世尊见此比丘，因漏闻(upasuti近闻)而起立。

一七 见而谓于此比丘曰：「比丘！汝欲闻此法门耶？」唯然，大德！」

一八 「比丘！汝应受持此法门。比丘！汝应善知此法门。比丘！具足此法门之义，是乃梵行之初。」

S.12.46.异(婆罗门,极端:彼作彼经验)

《杂阿含300经》

一 尔时，世尊住舍卫城。

二 尔时，一婆罗门来诣世尊之处。诣已，与世尊俱相问候，交谈致意于可记忆之语后，坐于一面。坐于一面之彼婆罗门，如是白世尊曰：

三 「瞿昙！如何是彼作而彼经验耶？」「婆罗门！彼作而彼经验者，此乃一极端。」

II,76. 四 「瞿昙！又如何他作而他经验耶？」「婆罗门！他作而他经验者，此乃第二之极端。婆罗门！离此等之两极端，如来依于中而说法。

五 缘无明而有行，缘行而有识，……如是，乃此全苦蕴之集。依无明之无余，离贪、灭而有行之灭，依行之灭……。如是，此乃全苦蕴之灭」。

六 如是说已。彼婆罗门如是白世尊曰：「瞿昙！稀有哉！……尊瞿昙！请受我从今日以后，终生归依为优婆塞。」

S.12.47.生闻[25](婆罗门:一切为有或无?)

一 [尔时，世尊]住舍卫城。

二 尔时，生闻婆罗门来诣世尊之处。诣已，与世尊俱相致问候：坐于一面之生闻婆罗门，如是白世尊曰：

三 「瞿昙！「一切为有」是如何耶？」「婆罗门！「一切为有」者，此乃一极端。」

四 「瞿昙！「一切为无」是如何耶？」「婆罗门！「一切为无」者，此乃第二极端。婆罗门！离此等之两极端，如来依于中而说法。

五 缘无明而有行，缘行而有识，……如是，此乃全苦蕴之集。依无明之无余，离贪、灭而有行之灭，依行之灭……。如是，此乃全苦蕴之灭。」

II,77. 六 如是说已，彼生闻婆罗门，如是白世尊曰：「瞿昙！稀有哉！……愿终生归依。」

S.12.48.顺世派(婆罗门:一切为有或无?)

一 [尔时，世尊]住舍卫城。

二 尔时，顺世派[26]之婆罗门来诣世尊之处，……坐于一面之顺世派婆罗门，如是白世尊曰：

三 「瞿昙！「一切为有」是如何耶？」「婆罗门！「一切为有」者，此乃第一[27]世间之领域。」

四 「瞿昙！又「一切为无」是如何耶？」「婆罗门！「一切为无」者，此乃第二世间之领域。」

五 「瞿昙！「一切为一」是如何耶？」「婆罗门！「一切为一」者，此乃第三世间之领域。」

六 「瞿昙！又「一切为异，」是如何耶？」「婆罗门！「一切为异」者，此乃第四世间之领域。」「婆罗门！离此等之两极端，如来依中而说法。

七 缘无明而有行，缘行而有识，……如是，此乃全苦蕴之集。依无明之无余，离贪、灭而有行灭，依行灭而有识灭……如是，此乃全苦蕴之灭。」

八 如是说已。顺世派之婆罗门，如是白世尊曰：「尊者瞿昙！稀有哉！……从今愿终生归依……」

S.12.49.圣弟子(不作念:如何无何故无?)(1)

《杂阿含350经》

一 [尔时，世尊]住舍卫城。

II,78. 二 [尔时，世尊曰：]「诸比丘！多闻之圣弟子，不作如是之念：「如何有何故有何耶？生何时何生耶？有何故有名色耶？有何故有六处耶？有何故有触耶？有何故有受耶？有何故有爱耶？有何故有取耶？有何故有有耶？有何故有生？有何故有老死耶？」

三 诸比丘！时，多闻之圣弟子，无他缘前于此有智。「有无明故有行，有行故有识，有识故有名色……有生故有老死。」彼如是知此世间之生起。

四 诸比丘！多闻之圣弟子，不作如是之念：「如何无何故无何耶？因何灭故何灭耶？[无何故无行耶？无何故无识耶？]无何故无名色耶？无何故无六处耶？无何故无触耶？无何故无受耶？无何故无爱耶？无何故无取耶？无何故无有耶？无何故无生耶？无何故无老死耶？」……

五 诸比丘！时，多闻之圣弟子，无他缘而于此有智。彼无故此无，彼灭故此灭，无无明故无行，无行故无识，无识故无名色，无名色故无六处，……无触……无受……无爱……无取……无有……无生……无生故无老死……彼如是知此世间灭。

II,79. 六 诸比丘！圣弟子如是如实知世间之集与灭。诸比丘！如是可谓圣弟子具足见……皆立于不死之扉。」

S.12.50.圣弟子(不作念:如何无何故无?) (2)

《杂阿含350经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！多闻之圣弟子，不作如是之念：「如何有何故有何耶？由何之生起，何生耶？有何故有行耶？有何故有识耶？有何故有名色耶？有何故有六处耶？有何故有触耶？有何故有受耶？有何故有爱耶？有何故有取耶？有何故有有耶？有何故有生耶？有何故有老死耶？……

三 诸比丘！时，多闻之圣弟子，无他缘而于此有智。彼有故此有，彼生故此生。有无明故有行，有行故有识，有识故有名色，有名色故有六处，有六处故有触，有触故有受，有受故有爱，有爱故有取，有取故有有，有有故有生，有生故有老死。」彼如是知此世间生起。

四 诸比丘！多闻之圣弟子，不作如是之念：「如何无何故无何耶？因何灭而何灭耶？无何故无行耶？无何故无识耶？……无何故无老死耶？」

II,80.五 诸比丘！时多闻之圣弟子，无他缘而于此有智。「彼无故此无，此灭故彼灭，无无明故无行，无行故无识，无识故无名色，无名色故无六处……无生故无老死。」彼如是知此世间灭。

六 诸比丘！圣弟子如是如实知此世间之集与灭。诸比丘！对此，圣弟子可谓达见、见此正法、具足学智、具足学明、入于法流、圣明达慧、皆立于不死之扉。」

此颂曰：

谓此五畏罪，苦世那提迦，

以及异声闻，所谓圣弟子，

依此为品名。

第六 树品

S.12.51.(灭苦,应以何)思量

▲《杂阿含292经》

一 如是我闻。一时世尊住舍卫城祇树给孤独园。

二 尔时，世尊言彼等比丘曰：「诸比丘！」彼等诸比丘奉答世尊曰：「大德！唯然！」

II,81.三 世尊曰：「诸比丘！比丘凡为真正灭苦，应以如何之思量而思量之耶？」「大德！于我等，法以世尊为本，以世尊为导者，以世尊为所依。大德！善哉！实欲世尊明所宣说之义，诸比丘愿奉闻受持世尊之教。」

四 「诸比丘！汝等谛听，当善思念，我当宣说。」彼诸比丘向世尊奉答曰：「大德！唯然！」世尊曰：

五 「诸比丘！如是比丘思量而思量：「此种种多样之苦、老死，生于世间。此苦以何为因？以何为集？以何为生？以何为起耶？有何故有老死耶？无何故无老死耶？」

六 彼更思惟而如是知：「此种种多样之苦、老死，生于世间。此苦乃以生为因，以生为集，以生为生，以生为起。有生故有老死，无生故无老死。」

七 彼知老死，知老死之集，知老死之灭，知趣于老死灭之道迹，如是契法行者。

八 诸比丘！于此，比丘所作悉是正苦之灭，即是老死之灭。

九 更思量而思量：「又，此有以何为因？此取以何为因？此爱以何为因？受、触、六处，又以同为因？此名色……此识……此行以何为因？以何为集、以何为生、以何为起耶？有何故有行？无生故无行耶？」

II,82.一○ 彼更思量而如是知：「行以无明为因，以无明为集，以无明为生，以无明为起。有无明故有行，无无明故无行也。」

一一 彼知行，知行之集，知行之灭，知趣行灭之道迹。如是为契法行者。诸比丘！于此，比丘所作：悉是正苦之灭，即是行之灭。

一二 诸比丘！陷于无明之人，若自为福行者，则其识趣于福；若自为非福行者，则其识趣于非福；若自为不动行者，则其识趣于不动。

一三 诸比丘！比丘舍无明而生明，彼离无明生明故，彼无自为福行，无自为非福行，无自为不动行。

一四 依不为、不思惟，无取着世间之任何物。无取着故无畏怖，无畏怖故自证般涅槃，得知「生已尽，梵行已立，应作已作，更无应再生。」

一五 若感受乐受，知其为无常，知不可取着，知非可喜乐。若感受苦受，知其为无常，知不可取着，知非可喜乐。若感受不苦、不乐受，知其为无常，知不可取着，知非可喜乐。

一六 若彼感受乐受，则离脱而感受其受。若彼感受苦受，则离脱而感受其受。若彼感受不苦、不乐受，则离脱而感受其受。

II,83. 一七 彼感受身分齐之受，知「我感受身分齐之受」，彼感受命分齐之受，知「我感受命分齐之受，」身坏时，知「此命已尽，一切感受已，无喜乐，成为冰冷，只遗残骸」。

一八 诸比丘！譬如有人，由陶窑取出新熟之瓦器，置于平地处、降其热，瓦片残于其处。诸比丘！同此，比丘感受身分齐之受，知「我感受身分齐之受、」感受命分齐之受、」「我感受命分齐之受。」身坏时、知「由此处命尽、感受一切已、无喜乐、成为冰冷、仅遗残骸。」

一九 诸比丘！对之作如何思惟耶？漏尽比丘亦为福行耶？或为非福行，或为不动行耶？」「大德！无此事。」

二○ 「又，凡无行时，由行之灭、亦施设识耶？」「大德！无此事。」

二一 「又，凡无识时，由识之灭、亦施设名色耶？」「大德！无此事。」

二二 「又，凡无名色时，由名色之灭、亦施设六处耶？」「大德！无此事。」

二三 「又，凡无六处时，由六处之灭、亦施设触耶？」「大德！照此事。」

II,84. 二四 「又，凡无触时，由触之灭、亦施设受耶？」「大德！照此事。」

二五 「又，凡无受时，亦施设爱耶？」「大德！无此事。」

二六 「又，凡无爱时，由爱之灭、亦施设取耶？」「大德！照此事。」

二七 「又，凡无取时，由取之灭、亦施设有耶？」「大德！无此事。」

二八 「又，凡无有时，由有之灭、亦施设生耶？」「大德！无此事。」

二九 「又，凡无生时，由生之灭、亦施设老死耶？」「大德！无此事。」

三○ 「善哉！善哉！诸比丘！如是，诸比丘！此为非异者。诸比丘！信我，信赖我，可离惑、离疑，此为苦之终。」

S.12.52.取(住味随观,增长爱)

《杂阿含286经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！于所取之法，住味观者，增长于爱。缘爱而有取，缘取而有有，缘有而有生，缘生而有老死、愁、悲、苦、忧、恼，如是，此乃全苦蕴之集。

II,85. 三 诸比丘！譬如大火聚，将然烧十载薪、或二十载薪、三十载薪、四十载薪，其时，有人适时投以干草，投以干牛粪，投以干薪。诸比丘！依如是，则彼大火聚将长时久燃。

四 诸比丘！同此，于所取法，住味观者，增长于爱，缘爱而有取……如是，此乃全苦蕴之集。

五 诸比丘！于所取之法，住患观者，则爱灭。由爱灭，则有取灭，由取灭，则有有灭。由有灭，则有生灭，由生灭，则有老死、愁、悲、苦、忧、恼之灭。如是，此乃全苦蕴之灭。

六 诸比丘！譬如大火聚，将燃烧十载薪、或二十、三十、或四十载之薪。其时，有人适时不投以干草，不投以干牛粪，不投以干薪。诸比丘！依如是，则彼大火火聚前薪烧尽，因未加他者，而应熄灭。

七 诸比丘！同此，于所取之法，住患观者，则爱灭。由爱灭，则有取灭……如是，此乃全苦蕴之灭。」

II,86.

S.12.53.结(住味随观,增长爱) (1)

《杂阿含285经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！于所结之法，住味观者，增长于爱。缘爱而有取，缘取而有有，缘有而有生，缘生而生老死、愁、悲、苦、忧、恼。如是，此乃全苦蕴之集。

三 诸比丘！譬如油灯，乃依油与炷而得燃。彼时，有人适时注油，注意其炷，诸比丘！因如是、油灯则得长久燃烧。

四 诸比丘！同此，于所结之法，住味观者，增长于爱。缘爱而有取……如是，乃此全苦蕴之集。

五 诸比丘！于所结之法，住患观者，则爱灭，由爱灭而有取灭……如是，乃此全苦蕴之灭。

六 诸比丘！譬如油灯，乃依油与炷而得燃，其时，有人不适时注油，不注意其炷，诸比丘！因如是，彼油灯之余燃料烧尽，因未另加他者而消灭。

七 诸比丘！同此，于所结之法，住患观者，则爱灭，由爱灭则有取灭……如是，乃此全苦蕴之灭。」

II,87.

S.12.54.结(住味随观,增长爱) (2)

《杂阿含285经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！譬如油与炷，彼油灯依之得燃烧，其时，有人适时注以油，注意其炷，诸比丘！因如是，油灯得燃烧长久。诸比丘！同此，于所结之法，住味观者，增长于爱，缘爱而有取……如是，此乃全苦蕴之集。

三 诸比丘！譬如油与炷，油灯依之得燃烧。其时，有人未适时注油，未注意其炷，诸比丘！如是，彼油灯之余燃料烧尽，因未另加他者而熄灭。诸比丘！同此，于所结之法，住患观者，则爱灭。由爱灭有取灭……如是，此乃全苦蕴之灭也。」

S.12.55.大树(住味随观,增长爱) (1)

《杂阿含284经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！于所取之法，住味观者，增长于爱。缘爱而有取……如是，此乃全苦蕴之集。

三 诸比丘！譬如有大树，其根向下伸展，使一切之地味、水味上升。诸比丘！如是，彼大树因此得长时久住。诸比丘！同此，于所取之法，住味观者，增长于爱。缘爱而有取，缘取而有有……如是，此乃全苦蕴之集。

II,88. 四 诸比丘！于所取之法，住患观者，爱灭。由爱灭乃有取灭，由取灭，则有有灭……如是，此乃全苦蕴之灭。

五 诸比丘！譬如大树，彼时有人取来锹与笼。彼截其树根，由截根而更于周围掘挖穴，于周围挖穴，乃将小根、须根、亦予根除。彼截其树为圆木更截圆木作木片，木片作成粗朵，粗朵置于日与风下干燥，干燥后以火烧之，火烧成灰，成灰被大风筛吹，或流入河之奔流。诸比丘！如是，彼大树被截根者，如多罗树之截株，不能再生，成为未来不生者。

六 诸比丘！同此，于所取之法，住患观者，则爱灭。由爱灭乃有取灭……如是，此乃全苦蕴之灭。」

S.12.56.大树(住味随观,增长爱) (2)

《杂阿含284经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘，譬如有大树，其根向下伸展，使一切之地味、水味上升。诸比丘！如是，彼大树因此得长时久住。

II,89.三 诸比丘！同此，于所取之法，住味观者，增长于爱。缘爱而有取……如是，此乃全苦蕴之集。

四 诸比丘！譬如有大树，彼时有人取来锹与笼，彼截其树根。由截根更于周围挖穴，将小根、须根、亦予根除，……流于河之奔流。诸比丘！如是，彼大树被截根者，如多罗树之截株，不能再生，成为未来不生者。

五 诸比丘！同此，于所取之法，住患观者，则爱灭。由爱灭乃有取灭……如是，乃此全苦蕴之灭。」

S.12.57.幼树(住味随观,增长爱)

《杂阿含283经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！于所结之法，住味观者，增长于爱。缘爱而有取……如是，此乃全苦蕴之集。

三 诸比丘！譬如有幼树，有人适时松缓其根，适时与粪，适时与水。诸比丘！如是彼幼树因此得增长、茂盛、增展。

四 诸比丘！同此，于所结之法，住味观者，则爱增上。缘爱而有取……如是，此乃全苦蕴之集。

五 诸比丘！于所结之法，住患观者，则爱灭。由爱灭则有取灭……如是，此乃全苦蕴之灭。

II,90. 六 诸比丘！譬如有幼树，彼时有人取来锹与笼，彼截其树根，由截根更于周围挖穴、将小根、须根、亦予根除。彼截其树成圆木，圆木作成木片，木片作成粗朵，粗朵置于日与风下干燥，以火燃烧，以火烧之成灰，灰被风筛吹，或流于河之奔流。诸比丘！如是，彼幼树被截根者如多罗树之截株，不能再生，成为未来不生者。

七 诸比丘！同此，于所结之法，住患观者，则爱灭。由爱灭乃有取灭……如是，此乃全苦蕴之灭。」

S.12.58.名色(住味随观,名色之显现)

cf. 《杂阿含284经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！于所结之法，住味观者，有名色之显现。缘名色有六处……如是，此乃全苦蕴之集。

三 诸比丘！譬如有大树，其根向下伸展，使一切之地味、水味上升。诸比丘！如是，彼大树因此得长时久住。

四 诸比丘！同此，于所结之法，住味观者，有名色之显现……

II,91.五 诸比丘！于所结之法，住患观者，无名色之显现。由名色灭而有六处灭……如是此乃全苦蕴之灭。

六 诸比丘！譬如有大树，彼时有人取来锹与笼……成未来不生者。

七 诸比丘！同此，于所结之法，住患观者，无名色之显现。由名色灭，乃有六处灭……如是，乃此全苦蕴之灭。」

S.12.59.识(住味随观,识之显现)

cf. 《杂阿含284经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！于所结之法，住味观者，有识之显现。缘识而有名色，……如是，此乃全苦蕴之集。

三 诸比丘！譬如有大树，其根向下……

四 诸比丘！同此，于所结之法，住[28]味观者，有识之显现。缘识而有名色……如是，此乃全苦蕴之集。

五 诸比丘！于所结之法，住患观者，无识之显现。由识灭而有名色灭……如是，此乃全苦蕴之灭。

六 诸比丘！譬如大树，彼时有人取来锹与笼……未来不生者。

七 诸比丘！同此，于所结之法，住患观者，无识之显现，由识灭而有名色灭……

八 如是，此乃全苦蕴之灭。」

II,92.

S.12.60.因(缘起甚深)

大正No.52《佛说大生义经》，《长部》D.15. Mahānidānasuttaṃ 大缘经(初分)

一 [尔时，世尊]住拘楼国之都色剑磨瑟昙。

二 尔时，尊者阿难，诣世尊座前，诣已，礼敬世尊，坐于一面。

三 至于一面之阿难，白世尊言：「大德！是稀有，大德！是未曾有。大德！此缘起所见甚深而且深远，然我观见，如明明白白者。」

四 「阿难！勿作是言。阿难！勿作是言。阿难！此缘起所见甚深而且深远。阿难！因未证此法，由于不知，如是，此如縺索之众生，被肿物所覆之众生，如文若草、灯心草之有情，不脱苦处、恶趣、无乐处之轮回。

五 阿难！于所取之法、住于味观者，增长于爱。缘爱而有取、缘取而有有、缘有而有生、缘生而有老死、愁、悲、苦、忧、恼。如是，此乃全苦蕴之集。

六 阿难！譬如大树，其根向下伸展，使一切之地味、水味上升。阿难！如是，彼大树因此得长时久住。

II,93.七 阿难！同此，于所取之法，住味观者，增长于爱。缘爱而有取，缘取而有有……如是，此乃全苦蕴之集。

八 阿难！于所取之法，住患观者，受灭。由爱灭而有取灭，由取灭而有有灭……如是，此乃全苦蕴之灭。

九 阿难！譬如有大树，彼时有人取来锹与笼，彼截其树根，更于截根之周围挖穴，挖穴将小根、须根、亦予根除。彼将其树截成圆木，圆木作成木片、木片再作成粗朵，粗朵以风日使干燥，风日干燥后，以火燃烧，以火烧成灰，在彼大风筛吹，或流入河之奔流。阿难！如是，彼大树为被截根者。如多罗树之被截株者，无再生，成为未来不生者。

一○ 阿难！同此，于所取之法，住患观者，是爱灭。由爱灭而有取灭，由取灭而有有灭，由有灭而有生灭，由生灭而有老死、愁、悲、苦、忧、恼之灭。如是，此乃全苦蕴之灭。」

此颂曰：

思量取二结，所谓二大树，

幼树于第七，名色以及识，

因及此等十。

II,94.

第七 大品

S.12.61.无闻(凡夫于此四大身,应厌.离欲.解脱)(1)

▲《杂阿含289、290经》，《增壹阿含9.3经》

一 如是我闻。尔时，世尊住舍卫城祇树给孤独园。

二 [尔时，世尊曰：]「诸比丘！无闻之凡夫，于此四大所造身 (应)生厌意 (应)厌离而(应)欲解脱。

三 所以者何？诸比丘！此四大所造身，可见为增、灭、取、舍者。然则无闻之凡夫 (应)生厌意、(应)厌离而(应)欲解脱。

四 诸比丘！称此是心、是意或是识者，无闻之凡夫，不能生厌意，不能厌离，不能解脱。

五 所以者何？诸比丘！无闻之凡夫，长夜着于有我所，取着于「此是我所，此是我，此乃我之自我。」然则无闻之凡夫，不能生厌意，不能厌离，不能解脱。

六 诸比丘！无闻之凡夫，以此四大所造之身为「我」，较以心为我，是尚可。

II,95.七 所以者何？诸比丘！此四大所造之身，可现住于一年、住于二年、住于三年、住于四年、住于五年、住于十年、住于二十年、住于三十年、住于四十年、住于五十年、住于百年、或住于更长年。诸比丘！然称此为心、意、识者，则日夜转变异生、异灭。

八 诸比丘！譬如弥猴徘徊森林中纵放一枝，又另捉一枝。诸比丘！同此，称此是心、意、识者，亦日夜转变，异生、异灭。

九 诸比丘！是以多闻之圣弟子，对缘起当善思惟：彼有故此有，彼生故此生，彼无故此无，彼灭故此灭。即缘无明而有行，缘行而有识……如是，此乃全苦蕴之集。

一○ 由无明之无余，离贪、灭而有行灭，由行灭而有识灭……如是，此乃全苦蕴之灭。

一一 诸比丘！多闻之圣弟子，于色生厌意，于受亦生厌意，于想亦生厌意，于行亦生厌意，于识亦生厌意。生厌意故厌离，离贪故解脱。于解脱得生解脱之智，知生已尽，梵行已立，应作已作，更不再生。」

S.12.62.无闻(2)

《杂阿含290经》，《增壹阿含9.4经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！无闻之凡夫，于此四大所造之身 (应)生厌意 (应)厌离而(应)欲解脱。

II,96.三 所以者何？诸比丘！此四大所造之身，可见为增、灭、取、舍。然则无闻之凡夫生厌意、厌离而欲解脱。

四 诸比丘！称此是心、意、识者、无闻之凡夫不能生厌意，不能厌离，不能解脱。

五 所以者何？诸比丘！无闻之凡夫，于长夜着于：「此是我所，」取着于「此是我所，此是我，此是我之自我。」然则无闻之凡夫，不能生厌意，不能厌离，不能解脱。

六 诸比丘！无闻之凡夫，以此四大所造之身为我，较以心为我尚可。

七 所以者何？诸比丘！此四大所造之身，现住于一年、住于二年、住于三年：四年……五年……十年……二十年……三十年……四十年……五十年……住于百年、或住于更长年。诸比丘！然称此是心、意、识者，则日夜转变异生、异灭。

八 诸比丘！是以多闻之圣弟子，对缘起当善思惟：彼有故此有，彼生故此生，彼无故此无，彼灭故此灭。

九 诸比丘！缘乐所受之触生乐受，由其乐所受之触灭，由其所生之感，缘乐所受之触所生之乐受灭，而止息。

II,97.一○ 诸比丘！缘苦所受之触生苦受，由其苦所受之触灭，由其所生之感，缘苦所受之触所生之苦受灭，而止息。

一一 诸比丘！缘不苦不乐所受之触，生不苦不乐受。由其不苦不乐所受之触灭，由其所生之感，缘不苦不乐所受之触所生不苦不乐灭，而止息。

一二 诸比丘！譬如二木相磨，和合生烟、生火。其二木离散者，则由其所生之烟灭，而止息。

一三 诸比丘！同此，缘乐受之触生乐受，由其乐所受之触灭，由其所生之感，缘乐所受之触所生乐受灭，而止息。

一四 缘苦所受之触……

一五 缘不苦不乐所受之触，生不苦不乐受。由其不苦不乐所受之触灭，由其所生之感，缘不苦不乐所受之触所生不苦不乐受灭，而止息。

一六 诸比丘！如是多闻之圣弟子，于触生厌意，于受生厌意，于想、于识生厌意。生厌意故厌离，离贪故解脱，于解脱生解脱之智。知生已尽，梵行已立，应作已作，更不再生。」

S.12.63.子肉(四食譬喻)

《杂阿含373经》

一 [尔时，世尊]住舍卫城。

II,98. 二 [尔时，世尊曰：]「诸比丘！有情或众生之住、求再生、为资益、有此等之四食。

三 四食者何耶？麤或细之搏食、二触食、三意思食，四识食是。诸比丘！此等之四食为有情众生之住、求再生、为资益。

四 诸比丘！应知如何是搏食耶？

五 诸比丘！譬如有夫妇二人，持少量之粮食，行于旷野之道。彼等夫妇爱念者唯有一子。

六 诸比丘！彼时夫妇二人来旷野时，少量之粮食乏尽、旷野尚余未竟之旅。

七 诸比丘！尔时，彼夫妇二人作如是思念：「我等少量之粮食尽，而此旷野之旅尚余未竟，我等宁杀此爱念之子，作成[29]干肉片与多汁肉片，食子之肉，以完成此旷野之残旅。勿令三人皆死。」

八 诸比丘！彼时彼夫妇二人，杀其爱念之子，作成干肉片与多汁肉片，食子之肉完成此旷野之残旅，彼等食子之肉，搥胸曰：「吾子于何处耶？吾一子于何处耶？」

II,99.九 诸比丘！汝等对其如何思惟耶？彼等为嬉戏而食欤？或为爱乐而食欤？或为嗜美而食欤？或为肥满而食欤？」「大德！皆非然。」

一○ 「诸比丘！彼等为行旷野而欲食子肉耶？」「大德！唯然。」

一一 「诸比丘！同此，我谓搏食不可不知。诸比丘！知搏食时，于五妙欲知贪。于五妙欲知贪时，成其结，为结所缚之圣弟子，再还来此界。

一二 诸比丘！如何可知触食耶？

一三 诸比丘！譬如一无皮之牛，欲依住于道路之端，依道路之端之彼等生物，噉其牛。欲依住于树下，依树下之彼等生物噉其牛。欲依住于水中，依水中之生物，噉其牛。依住于虚空，依虚空之生物，噉其牛。诸比丘！彼无皮之牛，依住之处，则为依止其处之生物所噉。诸比丘！同此，我谓触食不可不知。

一四 诸比丘！知触食时，知三受，知三受时，我谓圣弟子更不可为。

一五 诸比丘！如何应知意思食耶？

一六 诸比丘！譬如一炭火坑，深超人身，炭火充满，无烟而炽燃。尔时一人，欲生不希死，欲乐厌苦。时有二力士各以手将彼捉住，将投入炭火坑中。诸比丘！尔时，彼人之心远矣，将思愿远矣，大望应远。

II,100. 一七 所以者何？诸比丘！彼人作是念：「我堕此炭火坑中，因其入死，至死为苦。」诸比丘！同此，我谓意思食不可不知。

一八 诸比丘！知意思食时，知三爱；知三爱时，我谓圣弟子更不为。

一九 诸比丘！如何应知识食耶？

二○ 诸比丘！捕犯罪之盗贼，送至王前示曰：「大王！犯罪之盗贼带到。」王宜科彼以所欲之刑罚。王如是谓于彼等曰：「且去！汝等将此人以百矛相击。」清晨则再加其百矛。

二一 时至日中，王如是云：「喂！彼人如何耶？」「大王！彼尚生存。」王如是言彼等云曰：「且去！于日中对彼再以百矛相击。」于是日中以百矛击彼。

二二 届时，王于暮时如是云：「喂！彼人如何耶？」「大王！彼尚生存。」王如是言彼曰：「且去！汝等将彼人于暮时再以百矛相击。」于是暮时对彼以百矛相击。

二三 诸比丘！对其作如何思惟耶？彼人，因一日被三百矛击打，已经验苦、忧耶？」「大德！以一矛相击，即已经验苦、忧矣，何云经三百矛击打耶？」

二四 「诸比丘！同此，我谓不可不知识食。

二五 诸比丘！知识食时，知名色，知名色时，我谓圣弟子更不可为。」

II,101.

S.12.64.有贪(于识住.增长,有未来之生.老死)

《杂阿含374-379经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！有情或众生之住，求再生，为资益有四食。

三 四食者何耶？麤或细之搏食、二触食、三意思食、四识食是。诸比丘！此等之四食，为有情或众生之住，求再生，为资益。

四 诸比丘！若于搏食，有贪、有喜、有爱、则对其有识之住、有增长。由识之住及增长，而有名色之显现。由有名色之显现，而有诸行之增上。由有诸行之增上，而有未来后有之再生。由有未来后有之再生，而有未来之生、老死。诸比丘！我谓由未来之生、老死，而有愁、有苦、有恼。

五 诸比丘！若于触食，……

六 诸比丘！若于意思食，……

七 诸比丘！若于识食，有贪、有喜、有爱，于其有识之住、有增长。有识住增长，有名色之显现，由有名色之显现，有诸行之增上。有诸行之增上，有未来之后有再生。有未来之后有再生，有未来之生老死，我谓有未来之生老死，而有愁、有苦、有恼。

II,102.八 诸比丘！譬如染工或画师、以染料或漆、或郁金、或青、或以茜，善磨于板上，或壁面、或衣服之小片，作妇女之形像男子之形像。

九 诸比丘！同此，若于搏食、有贪、有喜、有爱者，则有识之住与增长。由有识之住与增长，有名色之显现，由有名色之显现，有诸行之增上，由有诸行之增上，有未来后有之再生，由有未来后有之再生，有未来之生老死。由有未来之生老死，诸比丘！我谓有愁、有苦、有恼。

一○ 诸比丘！若于触食，……

一一 诸比丘！若于意思食，……

一二 诸比丘！若于识食，有贪、有喜、有爱者，则有识之住与增长。由有识之住与增长，而有名色之显现。由有名色之显现，而有诸行之增上。由有诸行之增上，而有未来后有之再生。由有未来后有之再生，则而有未来之生、老死。由有未来之生、老死，诸比丘！我谓有愁、有苦、有恼。

一三 诸比丘！若于搏食，无贪、无喜、无爱者，则无其识之住与增长。因无识之住与增长，则无名色之显现。因无名色之显现，则无诸行之增上。因无诸行之增上，则无未来后有之再生。因无未来后有之再生，则无未来之生、老死。因无未来之生、老死，诸比丘！我谓无愁、无苦、无恼。

II,103. 一四 诸比丘！若于触食，……

一五 诸比丘！若于意思食，……

一六 诸比丘！若于识食，无贪、无喜、无爱者，则无其识之住无增长。因无识之住与增长，则无名色之显现。因无名色之显现，则无诸行之增上。因无诸行之增上，则无未来后有之再生。因无未来后有之再生，则无未来之生、老死。因无未来之生老死，诸比丘！我谓无愁、无苦、无恼。

一七 诸比丘！譬如宫殿或楼阁，北、南、西边有窗。太阳上升时，光由高入，照何处耶？」「大德！照西壁。」

一八 「诸比丘！若无西壁，照何处耶？」「大德！照大地。」

一九 「诸比丘！若无大地，照何处耶？」「大德！照水。」

二○ 「诸比丘！若无水，照何处耶？」「大德！则不照任何处。」

二一 「诸比丘！同此，诸比丘！若于搏食，无贪、无喜、无爱者，则……

二二 诸比丘！若于触食，……

二三 诸比丘！若于意思食，……

II,104.二四 诸比丘！若于识食，无贪、无喜、无爱者，则无识住、无增长。因无识住、无增长，则无名色之显现。因无名色之显现，则无诸行之增上。因无诸行之增上，则无未来之生、老死。无未来之生老死，诸比丘！我谓无愁、无苦、无恼。

S.12.65.(古道通往古)城邑

《杂阿含287经》，《增壹阿含38.4经》，No.713《贝多树下思惟十二因缘经》、No.714《缘起圣道经》、No.715《佛说旧城喻经》

一 [尔时，世尊]住舍卫城。

二 [尔时，世尊曰：]「诸比丘！昔我尚未得正觉，为菩萨时，曾作此念：「此世间实陷于苦恼，生而奔向衰、老、死而又将再生。然却不知此老死苦之出离。实则如何得知此老死苦之出离耶？」

三 诸比丘！然则我作是念：「有何故有老死耶？缘何有老死耶？」

四 诸比丘！尔时，我依正思惟(yoniso manasikārā从根源作意)，依慧悟得生：「有生故有老死缘生而有老死。」

五 诸比丘！时我作是念：「有何故有生？……有有……有取……有爱……有受……有触……有六处？……有名色耶？缘何而有名色耶？」

六 诸比丘！依正思惟，于我而生慧悟得：「有识故有名色，缘识而有名色。」

七 诸比丘！时我作是念：「有何故有识？缘何有识耶？」

八 诸比丘！我生正思惟，依慧悟得：「有名色故有识，缘名色而有识。」

II,105.九 诸比丘！时我作是念：「此识由此以还，无超进名色，于此限度，生而亦老，衰而至死将再生。即缘此名色有识，缘识而有名色。缘名色而有六处，缘六处而有触……如是，此乃全苦蕴之集。

一○ 诸比丘！「是集、是集」。我于尚未闻之法、即生眼、生智、生慧、生明、生光。

一一 诸比丘！时我作是念：「无何故无老死，因何之灭而有老死之灭耶？」

一二 诸比丘！尔时，我生正思惟，依慧悟得：「无生故无老死，因生之灭而有老死之灭。」

一三 诸比丘！时我作是念：「无何故无生……无有……无取……无爱……无受……无触……无六处……无名色，因何之灭而有名色之灭耶？」

一四 诸比丘！尔时，于我生正思惟，依慧悟得：「无识故无名色，因识之灭、而有名色之灭。」

一五 诸比丘！时我作是念：「无何故无识，因何之灭，而有识之灭耶？」

一六 诸比丘！尔时，于我生正思惟，依慧悟得：「无名色故无识，因名色之灭，而有识之灭。」

一七 诸比丘！时我作是念：「我依此道乃达菩提。即：由名色之灭，而有识灭。由识之灭，而有名色灭。由名色之灭，而有六处灭。由六处之灭，而有触灭。……」如是，此乃全苦蕴之灭。

一八 诸比丘！「是灭、是灭」，我于尚未闻之法，即生眼、生智、生慧、生明、生光。

II,106.一九 诸比丘！譬如有人、徘徊阿兰若林，发现古人通行之古道、古径，彼则追随其道，随其道而行。发见古人止住之古城、古都，其园林亦具足。具足美丽有堤之莲池。

二○ 诸比丘！尔时，彼人向王或王之大臣报曰：「尊者，当知我徘徊阿兰若林，发见古人通行之古道、古径，追随其道，随其道而行。发见古人止住之古城、古都，园林亦具足，具足美丽有堤之莲池。尊者！宜于其城予修筑。」

二一 诸比丘！尔时，王或王之大臣，修筑其城邑，其城邑后来繁荣，众人炽盛，增上发展。诸比丘！同此，我发见过去正觉者通行之古道、古径。

二二 诸比丘！过去诸佛所通行之古道，古径者何耶？即此八支圣道。即：正见……正定。诸比丘！此乃过去正等觉者通行之古道、古径。追随其道，随其道而行，则知老死，知[30]老死之集，知老死之灭，知趣灭老死之道迹。

二三~三一 追随其道，随其道以行，知生……知有……知取……知爱……知受……知触……知六处……知名色……知识……

三二 追随其道，随其道以行，知行，知行之集、知行之灭、知趣行灭之道迹。

II,107. 三三 知此，我以示比丘、比丘尼、优婆塞、优婆夷。诸比丘！如是梵行繁荣、增广，示知众多人等，予增大，依人天而善说示。」

S.12.66.触(此苦以亿波提为因.集.生.转)

《杂阿含291经》

一 如是我闻。尔时，世尊住拘楼园之都邑剑磨瑟昙。

二 尔时，世尊言诸比丘：「诸比丘！」彼诸比丘奉答世尊曰：「大德！唯然。」

三 世尊曰：「诸比丘！汝等[31]取内触耶？」

四 如是说已。一比丘以此白世尊言：「大德！我取内触。」

五 「汝比丘！如何取内触耶？」

六 尔时彼比丘自记说之，然彼比丘，不能满足世尊之心。

七 如是说已，尊者阿难白世尊言：「世尊！今正其时。善逝！今正其时。愿世尊！以说内触。诸比丘闻世尊之所说、应受持奉行。」

八 「若然，阿难！汝等谛听，当善思念。我说内触。彼诸比丘奉答世尊曰：「唯然，大德！」

II,108.九 世尊曰：「诸比丘！于此有比丘，执取内触：「世间之种种诸苦生、老死，此苦以何为因，以何为集，以何为生，以何为起耶？有何故有老死，无何故无老死。」彼对取内触，如是知：「此世间生老死种种之苦、此苦乃以亿[32]波提为因、以亿波提为集、以亿波提为生、以亿波提为起。有亿波提故有老死，无亿波提时无老死。彼知老死，知老死之集，知老死之灭，知趣老死灭之道迹。如是为契法行者。」诸比丘！如是比丘，谓是真正行苦之灭，老死之灭者。

一○ 更执取取内触：「又，此亿波提乃以何为因、以何为集、以何为生、以何为起耶？有何故有亿波提，无何时无亿波提耶？」彼知如是执取：「亿波提乃以爱为因，以爱为集，以爱为生，以爱为起。有爱故有亿波提，无爱故无亿波提。」彼知亿波提，知亿波提之集，知亿波提之灭，知趣亿波提灭之道迹。如是为契法行者。诸比丘！如是比丘谓是真正行苦之灭，亿波提之灭者。

一一 更执取取内触：「又，此爱于何处而生？于何处而住之耶？」彼知如是执取：「于此世间，为如何爱，快思之色，于此生爱而生，于此住爱而住。于此世间、可爱，快思之色者何耶？眼为于此世间、可爱、快思之色。于此生爱而生，于此住爱而住。

一二 耳乃于世间可爱、快思之色……

II,109. 一三 鼻乃于世间可爱、快思之色……

一四 舌乃于世间可爱、快思之色……

一五 身乃于世间可爱、快思之色……

一六 意乃于世间可爱、快思之色。于此生爱而生，于此住爱而住。

一七 诸比丘！任何过去之沙门、婆罗门，对此世间可爱、快思之色，视为常，视为乐，视为我[33]，视为无病，视为安稳者，受增长矣。

一八 爱增长者，则亿波提增长。亿波提增长者，则苦增长。我谓：「使苦增长者，则生、老死、愁、悲、苦、忧、恼，无由解脱。」

一九 诸比丘！任何未来之沙门、婆罗门，对此世间可爱、快思之色，视为常，视为乐，视为我，视为无病，视为安稳。彼等乃增长爱者。

二○ 爱增长者，则亿波提增长，亿波提增长者，则苦增长。我谓：「彼等生、老死、愁、悲、苦、忧、恼，不得解脱，则苦不得解脱。」

二一 诸比丘！现在任何之沙门、婆罗门，对此世间可爱、可喜之物，视为常、视为乐、视为我、视为无病、视为安隐者，则增长爱。

二二 增长爱者，则增长亿波提，增长亿波提者，则增长苦。增长其苦，我谓：「增长苦者，则生、老死、愁、悲、苦、忧、恼不得解脱，则苦不解脱。」

II,110. 二三 诸比丘！譬如有饮水器皿，色具足，香具足，味具足，而以毒混入。尔时有人为炎热所烧，为炎热所苦，疲劳困惫，为渴而来。对其人如是言曰：「可爱者！此饮水器皿，色具足、香具足、味具足、毒亦具足、汝若欲饮自可饮、饮之虽爱好具色、香、味，但为此而至死，或受至死之苦。」彼不顾且不思虑，饮彼饮水器皿之水而不舍，彼为此至死，或受至死之苦。

二四 诸比丘！同此，任何过去之沙门、婆罗门，对此世间可爱、快思之色……

二五 ……于未来……

二六 ……现在之沙门、婆罗门，对此世间可爱、快思之色，视为常，视为乐，视为我，视为无病，视为安稳者，其爱增长。

二七 我谓：「爱增长者则苦增长，由生、老死、愁、悲、苦、忧、恼，不得解脱，则不得解脱于苦。」

二八 诸比丘！任何过去之沙门、婆罗门，对此世间可爱、快思之色，视为无常，视为苦，视为无我，视为病，视为怖畏者，乃使爱舍离者。爱舍离者，亿波提舍离。亿波提舍离者，则苦舍离。我谓：「苦舍离者，由生、老死、愁、悲、苦、忧、恼得解脱，则解脱于苦。」

II,111.二九 诸比丘！任何未来之沙门、婆罗门，于此世间可爱、快思之色，视为无常，视为苦，视为无我，视为病，视为怖畏者、则将舍离于爱。

三○ 爱舍离者……我谓：「解脱于苦。」

三一 诸比丘！任何现在之沙门、婆罗门，对可爱、快思之色，视为无常，视为苦，视为无我，视为病，视为怖畏者，则舍离于爱。

三二 爱舍离者，则亿波提舍离。亿波提舍离者，则苦舍离。我谓：「苦舍离者，则生、老死、愁、悲、苦、忧、恼得解脱，则解脱于苦。」

三三 诸比丘！譬如有饮水器，色具足，香具足，味具足，亦以毒混入。尔时有人，为炎热所烧，为炎热所苦，疲劳困惫，为渴而来。对此时有人曰：「可爱者！此饮水器皿，色具足，香具足，味具足，但混有其毒，若汝欲者自可饮，饮之虽爱好其色、香、味，然因此至死或受至死之苦。」

II,112.三四 诸比丘！尔时，彼人作是念：「我此刻极渴，得依饮料而克服，或依生苏予克服，或依含盐分之乳精予克服，或以酸粥予克服。然而我于此长夜不为我之利益，因此而决不饮此苦物。」彼思虑之再，而不饮其饮水器皿物，予舍弃、彼即因此而不至死，不至近死之苦。

三五 诸比丘！同此，任何过去之沙门、婆罗门，于此世间可爱、快思之色，视为无常，视为苦，视为无我，视为病，视为怖长者，则舍离于爱。

三六 舍离于爱者，则亿波提舍离。亿波提舍离者，则苦舍离。我谓：「苦舍离者，则生、老死、愁、悲、苦、忧、恼得舍离，解脱于苦。」

三七~三八 诸比丘！任何未来之沙门、婆罗门……

三九 现在之沙门、婆罗门，于此世间可爱、快思之色，视为无常、视为苦、视为无我、视为病、视为怖畏者，舍离于爱。

四○ 舍离于爱者，则亿波提舍离。亿波提舍离者，则舍离于苦。我谓：「舍离于苦者，即由生、老死、愁、悲、苦、忧、恼解脱，解脱于苦。」」

S.12.67.芦束(互依则立)

《杂阿含288经》

一 一时，尊者舍利弗、尊者摩诃拘絺罗，住波罗奈之仙人堕处鹿野苑。

二 尔时，尊者摩诃拘絺罗，暮时自宴坐起，诣尊者舍利弗之处。诣已，与尊者舍利弗俱相致问，交谈致候可记忆之语后，坐于一面。

II,113.三 坐于一面之尊者摩诃拘絺罗，向尊者舍利弗作斯言曰：「友，舍利弗！老死为自作耶？老死为他作耶？老死为自作、他作耶？或老死为非自作、非他作、无因生耶？如何？」

四 「友，拘絺罗！老死非自作，老死非他作，老死亦非自作、他作，老死非自作、非他作、非无因生，是缘生而有老死。」

五 「友，舍利弗！生为自作耶？生为他作耶？生为自作、他作耶？或生为非自作、非他作、无因生耶？如何？」

六 「友，拘絺罗！生非自作，生非他作，生非自作、他作，生亦非自作、非他作，非无因生，是缘有而有生。」

七~一八 「友，舍利弗！有为自作耶？……取为自作耶？……爱为自作耶？……受为自耶？……触为自作耶？……六处为自作耶？……如何？

一九 「名色为自作耶？名色为他作耶？名色为自作、他作耶？或名色为非自作、非他作，无因生耶？」

二○ 「友，拘絺罗！名色非自作，名色非他作，名色非自作、他作，亦非自作、他作，亦非无因生，是缘识而有名色。」

二一 「友，舍利弗！识为自作耶？识为他作耶？识为自作、他作耶？识为非自作、非他作，亦非无因生耶？如何？」

二二 「友，拘絺罗！识非自作，识非他作，识非自作、他作，识非自作、非他作，亦非无因生，是缘名色而有识。」

II,114. 二三 如今我等如是知尊者舍利弗之所说：「友，拘絺罗！名色非自作，名色非他作，名色亦非自作、他作，名色非自作、非他作。名色非自作、非他作，亦非无因生，是缘识而有名色。」」

二四 如今我等又如是知尊者舍利弗之所说：「友，拘絺罗！识非自作，识非他作，识非自作、他作，又，识非自作、非他作、亦非无因生，是缘名色而有识。」

二五 「友，舍利弗！应如何知此所说之义耶？」

二六 「友！譬如两芦束，相互依持则能直立。友！同此，缘名色而有识，缘识而有名色。缘名色而有六处，缘六处而有触、……如是，此乃全苦蕴之集。友！若此等之芦束中，取其一；而另一则仆倒；取他，而另他则仆倒。友！同此，缘名色之灭，而有识灭。缘识之灭，而有名色灭。缘名色之灭而有六处灭。缘六处之灭，而有触灭……如是，此乃全苦蕴之灭。」

二七 「友，舍利弗！是希有。友，舍利弗！是未曾有。此为尊者舍利弗之善说。我等对尊者舍利弗之所说，应以此等三十六事当予随喜。」

II,115.二八 友，若比丘，依老死之厌离、离贪、灭而说法，则适称为：「法师比丘。」友！若比丘，行老死、厌离、离贪、灭，则适称为：「行法、随顺法比丘。」友！若比丘，对老死、厌离、离贪、灭，不取着、予解脱，则适称为：「达现法涅槃比丘。」

二九~三八 友！若比丘，生之厌离……若有之……若取之……若爱之……若受之……若触之……若六处之……若名色之……若识之……若行之……

三九 友！若比丘，依无明之厌离、离贪、灭、说法、适称之谓：「法师比丘。」友，若比丘，行无明之厌离、离贪、灭，则适称之谓：「行法、随顺法比丘。」友，若比丘，依无明之厌离、离贪、灭、不取着、予解脱、则适称之谓：「达现法涅槃比丘。」

S.12.68.憍赏弥(有灭即涅槃)

《杂阿含351经》

一 一时，尊者茂师罗、尊者殊胜、尊者那罗陀、尊者阿难，住憍赏弥之瞿师罗园。

二 尔时，尊者殊胜向尊者茂师罗作如是言曰：「友，茂师罗！除信、除欲、除传说、除行相觉、除见害谛思，尊者茂师罗！别有「缘生而有老死」之智否？」

三 「友，殊胜！除信、除欲、除传说、除行相觉、除见审谛思，我知于此，我见于此，即：「缘生有老死也。」」

II,116. 四 「友，茂师罗！除信、除欲、除传说、除行相觉、除见审谛思，尊者茂师罗！别有「缘有而有生」之智耶？」

五 ……缘取而有有……

六 ……缘爱而有取……

七 ……缘受而有爱……

八 ……缘触而有受……

九 ……缘六处而有触……

一○ ……缘名色而而有六处……

一一 ……缘识而有名色……

一二 ……缘行而有识……

一三 ……缘无明而有行……

一四 「友，殊胜！除信、除欲、除传说、除行相觉、除见审谛思，我知于此，我见于此，即：「缘无明而有行。」」

一五 「友，茂师罗！除信……除见审谛思，尊者茂师罗！别有「缘生之灭，而有老死之灭」之智耶？」

一六 「友，殊胜！除信、除欲、除传说、除行相觉、除见审谛思，我知于此，我见于此，即：「缘生之灭而有老死之灭。」」

一七 「友，茂师罗！除信、除欲、除传说、除行相觉、除见审谛思，尊者茂师罗！别有「缘有之灭，而有生之灭」之智耶？」

II,117.一八~二四 「缘取之灭，而有有之灭」……「缘爱之灭，而有取之灭」……「缘受之灭，而有爱之灭」……「缘触之灭，而有受之灭」……「缘六处之灭，而有触之灭」……「缘名色之灭，而有六处之灭」……「缘识之灭，而有名色之灭」……「缘行之灭，而有识之灭」……「缘无明之灭，而有行之灭。」

二五 友，殊胜！除信、除欲、除传说、除行相觉、除见审谛思，我知于此，我见于此，即：「缘无明之灭，而有行之灭。」

二六 「友，茂师罗！除信、除欲、除传说、除行相觉、除见审谛思，尊者茂师罗！别有「有灭即涅槃」之智耶？」

二七 「友，殊胜！除信、除欲、除传说、除行相觉、除见审谛思，我知于此，我见于此，「有灭即涅槃。」」

二八 然则，尊者茂师罗是阿罗汉，是漏尽者。

二九 如是言时，尊者茂师罗默然。

三○ 尔时，尊者那罗陀对尊者殊胜言曰：「友，殊胜！善哉！我欲得此问，可向我问，我则答汝此问。」

三一 「尊者那罗陀！汝得此问。我向尊者那罗陀，作此问，尊者那罗陀，请答我问。」

三二~五七 「友，那罗陀！除信……我知于此，我见于此，「此有灭即涅槃。」」

五八 「然则，尊者那罗陀是阿罗汉，是漏尽者。」

II,118. 五九 「友！「有灭即涅槃」，我依正慧，如实善见。然则我尚非阿罗汉、漏尽者。」

六○ 友！譬如于旷野之路上有井，然无绳、无罐，时有人为炎热所烧，为炎热所苦，疲劳困惫，干渴此来。彼眺望其井，虽如为水，但身不能触而住。

六一 友！同此，「有之灭即涅槃也，」如实以正慧善见，然我尚非阿罗汉、漏尽者。

六二 如是言已，尊者阿难：向尊者殊胜作是言曰：「友！殊胜！汝如是之说，汝向尊者那罗陀作如何言之耶？」

六三 「友，阿难！我如是说：我外于尊者那罗陀之德，以外于善，故无所说。」

S.12.69.(无明膨胀,使诸行)膨胀

一 如是我闻。尔时，世尊住舍卫城祇树给孤独园。

二 尔时……

三 「诸比丘！大海膨胀时，使诸大河膨胀，诸大河膨胀时，使诸小河膨胀。小河膨胀时，使大湖膨胀。大湖膨胀时，亦使小湖膨胀。

II,119.四 诸比丘！同此，无明膨胀，使诸行膨胀。诸行膨胀，使识膨胀。识膨胀时，使名色膨胀。名色膨胀时，使六处膨胀。六处膨胀时，使触膨胀。触膨胀时，使受膨胀。受膨胀时，使爱膨胀。爱膨胀时，使取膨胀。取膨胀时，使有膨胀。有膨胀时，使生膨胀。生膨胀时，使老死膨胀。

五 诸比丘！大海退潮时，使大河退水。大河退水时，使小河退水。小河退水时，使大湖退水。大湖退水时，使小湖退水。

六 诸比丘！同此，无明衰时，使诸行衰。诸行衰时，使识衰。识衰时，使名色衰。名色衰时，使六处衰。六处衰时，使触衰。触衰时，使受衰。受衰时，使爱衰。爱衰时，使取衰。取衰时，使有衰。有衰时，使生衰。生衰时，使老死衰。」

S.12.70.须尸摩((须深)慧解脱)

《杂阿含347经》

一 如是我闻。尔时，世尊住王舍城竹林栗鼠养饵所。

二 尔时，世尊深受恭敬、尊重、敬仰、供养，得衣服、钵食、床座、医病之必要药物、资具等。

三 比丘僧伽亦颇受敬重、恭敬，供养、尊重，得衣服、钵食、床座、医病必要之药物、资具等。

四 异学之游方者等，未受敬重、恭敬，供养、尊重，未得衣服、钵食、床座、医病之必要药物、资具等。

五 尔时，游方者须尸摩，与众多游方者之徒，俱住王舍城。

II,120. 六 尔时，游方者须尸摩之徒，向游方者须尸摩作如是言曰：「来，友！须尸摩！汝宜往沙门瞿昙之处修梵行。汝完全学法后，再告知我等，我等完全学得其法后，为在家者说示，如是我等亦受敬重、恭敬、供养、尊重，获得衣服、钵食、床座、医病之必要药物、资具等。」

七 游方者须尸摩对己徒答：「如是，友！」则诣尊者阿难之处。诣已，与尊者阿难俱相致问，交谈致问可记忆之语后，坐于一面。

八 坐于一面之游方者须尸摩，同尊者阿难作如是言曰：「友，阿难！我欲于此作法、律之修习梵行。」

九 尔时，尊者阿难，陪伴游方者须尸摩，来诣世尊之处。诣已，礼敬世尊，坐于一面。

一○ 坐于一面之尊者阿难向世尊言曰：「大德！此游方者须尸摩如是云：「友，阿难！我欲于此作法、律之修习梵行。」」

一一 「阿难！然则，故应使须尸摩出家。」

一二 于是，游方者须尸摩得在世尊之处出家，得具足戒。

一三 尔时，又有众多比丘，来至世尊之处，白世尊言：「我等知「生已尽，梵行已立，应作已作，更不再生」，已达于完全智[34]。」

四

II,121.一四 尊者须尸摩，闻众多比丘于世尊之前告白已达完全智：「生已尽，梵行已立，应作已作，更不再生矣。」

一五 尔时尊者须尸摩，走近彼等诸比丘，近已，与彼等诸比丘俱相致问，交谈问候记忆之语，坐于一面。

一六 坐于一面之须尸摩，向彼等诸比丘作如是言曰：「诸尊者来诣世尊处曾白云：「我等已知生已尽，梵行已立，应作已作，更不再生，」已达于完全智，此为真实耶？」「友！唯然。」

一七 「然则又，汝等尊者如是知、如是见，享受种种之神通耶？–一为多、多为一、显现变为隐没，越墙、越垒、穿山、无障碍，恰如行空出入地下，于水中不分水而行如走于地上。趺坐于虚空，恰如有翼之鸟。有大神力，大威力，于日月以手触捉，以此身行77于梵界耶？」

一八 「然则汝等尊者，如是知、如是见，以清净超胜人间之天耳界，对人天之两音、远音、近音、皆闻之耶？」「友！并无此事。」

II,122.一九 「又，汝等尊者，如是知，如是见，以心，对他众生之心，他人之心，得予把握知之耶？–有贪心知为有贪心，离贪心知为离贪心，有瞋心知为有瞋心，离瞋心知为离瞋心，有痴心知为有痴心，离痴心知为离痴心，集注心知为集注心，散乱心知为散乱心，大心知为大心，不大心知为不大心、有上心知为有上心，无上心知为无上心，寂静心知为寂静心，非寂静心知为非寂静心，解脱心知为解脱心，非解脱心知为非解脱心耶？」「友！并无此事。」

二○ 「又，汝等尊者，如是知、如是见，忆念种种宿住耶？譬如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生，种种成劫、种种坏劫、种种成、坏劫……「于彼处，名如是如是，姓如是如是，如是之容色，如是之食，经验如是如是之苦乐，得如是之寿。彼殁于其处，而生于此处。于彼处，名如是如是，姓如是如是，如是之容色，如是之食，经验如是之苦乐，得如是之寿。彼殁于其处，生于此处。」如是详细种种宿住、悉忆念耶？」「友！并无此事。」

II,123.二一 「又，汝等尊者，如是知、如是见，以清净超胜人间之天眼，见众生之殁，见生时之劣、胜、美、丑、好、恶，如众生之如业行耶？实汝等尊者，对「此等众生，身恶行具足，语恶行具足，意恶行具足，骂圣者、邪见、执持邪见业，故彼等身坏命终，生于苦处恶趣、无乐处、地狱。」又实汝等尊者对「此等众生，身善行具足、语善行具足、意善行具足、不骂圣者、有正见、执持正见业，故彼等身坏命终，生于善趣、天界，」如是，以清净超人之天眼，得见众生之殁，生时之劣、胜、美丑、好、恶，得知众生如业之行耶？」「友！并无此事」。

二二 「又，汝等尊者为如是知、如是见，对超色、无色之寂静解脱、得于身触而住耶？」「友！并无此事。」

二三 「于今，尊者未到达此记说与此等之法者耶？」

二四 「友！并无此事。」

二五 「何以故？」

「友，须尸摩！我等为慧解脱者。」

二六 「我对尊者等此略说之义不能详知。如尊者等之所说，我对尊者等所略说之义，欲详知为宜。」

II,124. 二七 「友，须尸摩！汝无论对其知，或不知，我等为慧解脱者。」

五

二八 尔时尊者须尸摩由座起来诣世尊处。诣已，礼敬世尊，坐于一面。

二九 坐于一面之尊者须尸摩，将与彼等诸比丘之论议悉告世尊。

三○ 「须尸摩！法住智为前、涅槃智为后。」

三一 「大德！我对世尊略说之义、不得详知，大德！如世尊之所说，我对世尊略说之义，欲详知为宜。」

三二 「须尸摩！汝无论知或不知，法住智为前，涅槃智为后。须尸摩！汝云何思惟？色为常耶？或为无常耶？」「大德！是无常。」

三三 「又，无常者是苦耶？或是乐耶？」「大德！是苦。」「又，无常苦、变易之法得认：「此是我所，此是我，此是我之我」耶？」「大德！并无此事。」

三四 「受是常耶？或无常耶？」「大德！是无常。」

三五 「想是常耶？或无常耶？」「大德！是无常。」

三六 「行是常耶？或无常耶？」「大德！是无常。」

II,125.三七 「识是常耶？或无常耶？」「大德！是无常。」「又，无常者是苦耶？或是乐耶？」「大德！是苦。」「又无常苦、变易之法、得认：「此是我所，此是我，此是我之我」耶？」「大德！并无此事。」

三八 「须尸摩！然任何过去、未来、现在，内、外、麤、细、劣、胜、远、近之色，对一切之色，不得以认：「此是我所、此是我、此是我之我。」如是，必须以如实正慧、对此作视。

三九 任何过去、未来、现在……对受……

四○ 对任何之想…

四一 任何过去、未来、现在，内、外、麤细、劣、胜、远、近之行、一切诸行，不得以认：「此是我所、此是我、此是我之我。」

四二 任何过去、未来、现在，内、外、麤、细、劣、胜、远、近之识、对一切之识、不得以认：「此是我所，此是我，此是我之我。」如是，必须以如实正慧、对此作视。

四三 须尸摩！多闻之圣弟子，于色如是见而厌离、于受、于想、于诸行、于识亦厌离，生厌离、离贪、予解脱，于解脱生解脱之智：「知生已尽、梵行已立，应作已作，更不再生。」须尸摩！汝见：「缘生而有老死」耶？」「大德！诚然。」

四四 「须尸摩！汝见：「缘有而有生」耶？」「大德！诚然。」

四五 「须尸摩！汝见：「缘取而有有」耶？」「大德！诚然。」

II,126. 四六 「须尸摩！汝见：「缘爱而有取」耶？」「大德！诚然。」

四七 「须尸摩！汝见：「缘受而有爱，缘触而有受，缘六处而有触，缘名色而有六处，缘识而有名色，缘行而有识，缘无明而有行」耶？」「大德！诚然。」

四八 「须尸摩！汝见：「缘生灭而有老死灭」耶？」「大德！诚然。」

四九 「须尸摩！汝见：「缘有灭而有生灭」耶？」「大德！诚然。」

五○ 「须尸摩！汝见：「缘取之灭，而有有灭，缘爱之灭，而有取灭，缘受之灭，而有爱灭，缘触之灭，而有受灭，缘六处之灭，而有触灭，缘名色之灭，而有六处灭。缘识之灭，而有名色灭，缘行之灭，而有识灭，缘无明之灭，而有行灭」耶？」「大德！诚然」。

五一 「须尸摩！汝亦如是知、如是见，享受种种之神通耶？–一为多、多为一、显现变隐没、超墙、超垒、穿山、无障碍，恰如行虚空。出入地中恰如水中，不分水而行，恰如行于地上，趺坐于虚空，恰如有翼之鸟、有大神力、大威力，以手触捉日月，以此身行梵界耶？」「大德！并无此事。」

II,127.五二 「须尸摩！汝亦如是知、如是见，以清净超胜人间之天耳界、闻人天之两音、远音、近音耶？」「大德！并无此事。」

五三 「须尸摩！汝亦如是知、如是见，如以心把握他之众生，他人等之心耶？–对非解脱心知是非解脱心，对解脱心知是解脱心耶？」「大德！并无此事。」

五四 「须尸摩！汝亦如是知、如是见，忆念种种之宿住耶？譬如一生……如是详细忆念种种之宿住耶？」「大德！并无此事。」

五五 「须尸摩！汝亦如是知、如是见，以清净超胜人间之天眼，如众生之殁……众生之如业行耶？」「大德！并无此事也。」

五六 「须尸摩！汝亦如是知、如是见，对超色、无色之寂静解脱、以身触而住耶？」「大德！并无此事也。」

五七 「须尸摩！今此未能到达此记说，与此等之法者，须尸摩！我等实行于此。」

六

五八 尔时，尊者须尸摩，稽首世尊之足，白世尊曰：「大德！罪克服于我。我如是，对善说之法、律，如是法之盗人而出家，愚而无知、为不善者。大德！我世尊，我对其罪知是罪，[35]愿予与领受，而于未来无再犯。」

五九 「须尸摩！汝为罪所克服，汝于如是善说之法、律，如为法之盗人而出家为愚而无智，是不善者。

II,128. 六○ 须尸摩！譬如、捕犯罪之盗贼，遂于王之前而示曰：「大王！犯罪之盗贼带来矣。对彼应课以王所欲之刑罚。」王对彼者如是曰：「汝等将此者，去以强绳坚缚后手，剃为秃头，鸣击小鼓，由街至街，由巷至巷，巡回曳领，由南门出，于城邑之南，而刎其首。」如是臣等，将彼人以强绳坚缚后手，剃为秃头、鸣击小鼓，由街至街，由巷至巷，巡回曳领，由南门出，于城邑之南，而刎其首。

六一 须尸摩！汝对其如何思惟耶？彼人为此经验苦、忧耶？」「大德！诚然。」

六二 「须尸摩！彼人为此虽受苦、忧，但于如是善说之法、律，为法之盗人出家者，对此将受过苦之报与剧报，乃至堕地狱。」

六三 「须尸摩！汝见罪为罪，如法悔过。我等将摄受领纳。须尸摩！于圣律，对见罪为罪如法悔过者，增长功德，于未来入于律仪。」

此颂曰：

所谓二无闻，及子肉有贪，

城邑触芦束，憍赏弥膨胀。

第十须尸摩。

注: 77 「行耶？」原文“vasam vattethati，应为va samvattethati

II,129.

第八 沙门婆罗门品

S.12.71.沙门婆罗门义

《杂阿含354经》，S.12.29-30

一 如是我闻。尔时，世尊住舍卫城祇树给孤独园。

二 尔时，世尊曰：

三 「诸比丘！虽任何之沙门、婆罗门，不知老死，不知老死集，不知老死灭，不知趣老死灭之道迹者，诸比丘！彼等沙门、婆罗门，于沙门非是沙门，于婆罗门非是婆罗门。又彼尊者等、对沙门之义、婆罗门之义，于现法不能自知、实证入而住。

四 诸比丘！虽任何之沙门、婆罗门，知老死……知道迹者，诸比丘！彼等沙门、婆罗门，于沙门为沙门，于婆罗门为婆罗门。又彼尊者等，对沙门之义，与婆罗门之义，于现法自知、实证入而住。

S.12.7二~八○.第二~第十 不知(1)

《杂阿含354经》，S.12.29-30.

……舍卫城……

……不知生……

……不知有……

……不知取……

……不知爱……

……不知受……

……不知触……

……不知六处……

……不知名色……

……不知识……

II,130.

S.12.81.不知(2)

《杂阿含354经》,S.12.29-30.

不知行，不知行之集、不知行之灭、不知趣行灭之道迹……自知，实证入而住。

此颂曰：

所谓由十一，四谛之分别，

沙门婆罗门，第八乃为因。

本篇之颂曰：

佛陀食十力，乃至迦拉罗，

第五于家主，树品与大品，

最后之第八，沙门婆罗门。

第九 中略品

[尔时，世尊]住舍卫城。

S.12.82.(不如实知老死,则不能不求)师

一 世尊曰：「诸比丘！不能如实知老死，是不见者，为于老死如实之智，则不能不求师。又不能如实知老死之集，是不见者，为于老死如实之智，则不能不求师。不能如实知老死之灭，是不见者，为于老死灭如实之智，不能不求师。不能如实知趣老死灭之道迹，是不见者，为于趣老死灭道迹如实智，不能不求师。」一切凡如是者中略之。

II,131. 二 「诸比丘！不能如实知生，是不见者……

三 诸比丘！不能如实知有，是不见者……

四 诸比丘！不能如实知取，是不见者……

五 诸比丘！不能如实知爱，是不见者……

六 诸比丘！不能如实知受，是不见者……

七 诸比丘！不能如实知触，是不见者……

八 诸比丘！不能如实知六处，是不见者……

九 诸比丘！不能如实知名色，是不见者……

一○ 诸比丘！不能如实知识，是不见者……

一一 诸比丘！不能如实知行，是不见者，为于行如实之智，不能不求师。不能如实知行之集，是不见者，为于行集如实之智，不能不求师。不能如实知行之灭，是不见者，为于行之灭如实之智，不能不求师。不能如实知趣行灭之道迹，是不见者，为于趣行灭之道迹如实之智，不能不求师。」

凡对四谛亦应如是。

S.12.83.(不如实知老死,则不能不求)学

《杂阿含367经》

一~一一 「诸比丘！不能如实知老死，是不见者，为于老死如实之智，不能不学。对四谛亦复如是，而中略之。

S.12.84.(不如实知老死,则不能不求)瑜伽

《杂阿含368经》

一~一一 ……不能不为瑜伽行。

II,132.

S.12.85.欲

一~一一 ……不能不为欲。

S.12.86.努力

一~一一 ……不能不为努力。

S.12.87.不退转。

一~一一 ……不能不为不退转。

S.12.88.热诚

一~一一 ……不能不为热诚。

S.12.89.精进

一~一一 ……不能不为精进。

S.12.90.不拔

一~一一 ……不能不为不拔。

S.12.91.正念

一~一一 ……不能不为正念。

S.12.92.正心

一~一一 ……不能不为正心。

S.12.93.不放逸

一~一一 ……不能不为不放逸。

此颂曰：

师学及瑜伽，欲努不退转，

II,133. 热诚与精进，不拔与正念，

正心不放逸，十二中略经，

另有十二经，分百三十二，

称之为中略，就四谛而言，

于此中略之要目终。

此颂曰：

师学及瑜伽，欲第五努力，

不退转热诚，谓精进不拔，

正念与正心，不放逸十二，

如中略经终，其他有十二，

百三十二经，所谓中略者，

则对于四谛，中略纲目终。

S.12.第一 因缘相应 注

1 参照杂阿含一二(大正藏二、八五a)[以下如次略出。]

2 杂阿含一二(大正藏二、八五a)。

3 邪道迹(micchapatipada)不导涅槃之道迹(aniyyanika-patipada)谓缘起法之顺观。(SA.P19)对此之正道迹(sammapatipada)谓缘起法之还观，SA.P19)。

4 杂阿含一五(大正藏一一、一○一a)。

5 五~九杂阿含一五(大正藏二、一○一b)。

6 杂阿含一二(大正藏二、七九。)经最初有「一一尔时世尊住舍卫城「之一文略而直入本文开始」「二 诸比丘！云云」。

7 杂阿含一五(大正藏二、一○一c)。

8 杂阿含一五(大正藏二、一○二a)。

9 十三、十四杂阿含一四(大正藏二、九九a)。

10 杂阿含一二(大正藏二、八五c)。

11 方便(upaya)于方便有爱见之二。爱与见则由我，我所等之相，以囚于三界之法。谓之方便。(SA.II,P.33)。

12 「我之我云云」于原文“attamam eti“应读为“atta na me ti“．

13 杂阿含一四(大正藏二、一○○c)。

14 法随顺法(dammanudamma)者，谓含括大小之法。

15 若云云杂阿含一五(大正藏二、一○一a)。

16 杂阿含一二(大正藏二、八六a)及佛为阿支罗迦叶自化作苦经(大正一四，七六八)。

17 杂阿含一二(大正藏二、八六b)。

18 杂阿含一二(大正藏二、八三c)。

19 身者「自己之有识身」外之名，色者「他外之有识身。」。

20 杂阿含一二(大正藏二、八四b)。

21 杂阿含四六(大正藏二、七七六a)。

22 杂阿含一四(大正藏二、九八a)。

23 说随顺说(vadanunvada)原文虽有vadanupata此段之意是vadanuvada？「然无难结者耶？」

24 触云云，即谓「缘触为经验」是无如此道理之意。

25 杂阿含一四(大正藏二，九三b)。

26 佛陀品第一，再出第二经「分别」者。

27 见(ditthi)见道之意 (SA II,P.59)次之见(dassana)亦然。

28 杂阿含一四(大正藏二、九九c)。

29 二九、三○杂阿含一四(大正藏二、九九a-b)。

30 原文「以知老死」重复。

31 杂阿含一四(大正藏二、九五b)。

32 波罗延那[经]于原文有parayana为parayana。parayanavagga是含于经集(sutta-nipata)。

33 「于此」者「于此教」之意(SA.P.60)。

34 威仪(iriya)者，谓「达善行住」之意(SA.II,P.60)。

35 此原文之idanti读为idami ti.

36 不生者(bhuta)谓五蕴 (SA.II,p.61)。

37 舍利弗云云此重复可不要。

38 中阿含卷第五智经(大正藏一、四五一a)。

39 于[因]尽云云，重复可略。

40 杂阿含一四(大正藏二、九九c)。

41 「见」者，以智眼见，「知」者，以慧知之。「没入」者，依慧而入(SA.II,P.67)。

42 法者，谓四谛法，或道智法(magga-hana-dhamma)，四谛法或导智法不能导过未之道。更要观察智(pacca-vekkhana-hana)(SA.II,P.67)。

43 杂阿含一四(大正藏二、九九c)。

44 三五、三六 杂阿含一四(大正藏二、一○○a)。

45 杂乱等皆与邪见同义语(SA.II,P.69)

46 杂阿含一二(大正藏二、八四a)。

47 三八、三九、四○ 杂阿含一四(大正藏二、一○○a-b)。

48 系着(nati)为渴爱。(SA.II,P.72)。

49 圣法(artya naya)naya谓八正道及缘起法。

50 饮酒(Sura-maraya-majja-pamadatthayi)sura(窣罗)「酿酒以饮」(俱舍论一四)meraya(迷丽耶)谓醱酵酒。

51 杂阿含一二(大正藏二、八五c)。

52 顺世派(Lokayatika)谓巧诡辩法之Lokayata。诡辩法之师(Vltandasatta)(SA.II,P.76)。

53 世间之领域(lokayata)是loka+ayata(关于世间者)愚凡世间之领域，认为大也深也所行有见。 (SA.II,P.76)。

54 四九、五○ 杂阿含一四(大正藏二、九八b)。

55 杂阿合一二(大正藏二、八二c)。

56 杂阿含一二(大正藏二、八○b)。

57 杂阿含一二(大正藏二、八○a)。

58 杂阿合一二(大正藏二、七九c)

59 五五、五六杂阿含一二(大正藏二、七九b)。

60 杂阿含一二(大正藏二、七九a)。

61 住味观者，原文虽有adinavanupassin0是assadanupassin0之误。

62 一~四 D,N,XV,1(南传藏长部经典二)之始同。

63 六一，六二杂阿含一二(大正藏二、八一c-八二a)。

64 杂阿含一五(大正藏二、一○二b)。

65 肉片干(vallura)取坚肉部份干之，多液汁之肉片(sondika)取骨或腱之部份为酒肉。(SA.IIP.104)。

66 杂阿含一五(大正藏一○二c)。

67 杂阿含一二(大正藏二、八○b)增一阿含卷三十八(大正二、七一八a)。

68 老死云云 原文重复可不要。

69 杂阿含一二(大正藏二、八二a)。

70 取耶？否？原文(sammasatha no)但注为(sammasatna nu)。

71 亿波提(upadhi)注为五蕴。(SA.II,P.119)。

72 「我」于原文Atthato，但英译“as good“此应为之attato。

73 杂阿含一二(大正藏二、八一a)。

74 杂阿含一四(大正藏二、九八c)。

75 杂阿含一四(大正藏二、九六b)。

76 完全智(añña)是阿罗汉果。(SA.II．P．126)。

77 「行耶？」原文“vasam vattethati，应为va samvattethati.

78 领受(samvarayati)原文误为samparayati。

79 七一、八一、杂阿含一四(大正藏二、九九b)。

80 八三、八四、杂阿含一五(大正藏二、一○一b)。

 

  1. 邪道迹(micchapatipada)不导涅槃之道迹(aniyyanika-patipada)谓缘起法之顺观。(SA.P19) ↑
  2. 方便(upaya)于方便有爱见之二。爱与见则由我，我所等之相，以囚于三界之法。谓之方便 ↑
  3. 「我之我云云」于原文“attamam eti“应读为“atta na me ti“． ↑
  4. 法随顺法(dammanudamma)者，谓含括大小之法。 ↑
  5. 若云云杂阿含一五(大正藏二、一0一a)。 ↑
  6. 身者「自己之有识身」外之名，色者「他外之有识身」。 ↑
  7. 说随顺说(vadanunvada)原文虽有vadanupata此段之意是vadanuvada？「然无难结者耶？」 ↑
  8. 触云云，即谓「缘触为经验」是无如此道理之意。 ↑
  9. 佛陀品第一，再出第二经「分别」者。 ↑
  10. 见(ditthi)见道之意，(SA II,P.59)次之见(dassana)亦然。 ↑
  11. 原文「以知老死」重复。 ↑
  12. 波罗延那[经]于原文有parayana为parayana。parayanavagga是含于经集(sutta-nipata)。 ↑
  13. 「于此」者「于此教」之意(SA.P.60)。 ↑
  14. 威仪(iriya)者，谓「达善行住」之意(SA.II,P.60)。 ↑
  15. 此原文之idanti读为idami ti. ↑
  16. 不生者(bhuta)谓五蕴，(SA.II,p.61)。 ↑
  17. 舍利弗云云此重复可不要。 ↑
  18. 于[因]尽云云，重复可略。 ↑
  19. 「见」者，以智眼见，「知」者，以慧知之。「没入」者，依慧而入(SA.II,P.67)。 ↑
  20. 法者，谓四谛法，或道智法(magga-hana-dhamma)，四谛法或导智法不能导过未之道。更要观 ↑
  21. 杂乱等皆与邪见同义语 ↑
  22. 系着(nati)为渴爱。(SA.II,P.72)。 ↑
  23. 圣法(artya naya)naya谓八正道及缘起法。 ↑
  24. 饮酒(Sura-maraya-majja-pamadatthayi)sura(窣罗)「酿酒以饮」(俱舍论一四)meraya(迷 丽耶)谓醱酵酒。 ↑
  25. SA.12.47./II,75.︰Jāṇussoṇīti ṭhānantaravasena evaṃladdhanāmo asītikoṭivibhavo mahāpurohito.(生闻︰处于胎内(就听教)，如此得名；(他是)有八百万财富的大典尊。) 不过，若以字义来说，也有可能尚在褓襁中，放置在膝时，听闻教法。 Jāṇussoṇi︰梵：Jātisroṇa，D.13.作Jāṇusoṇi。 ↑
  26. 顺世派(Lokayatika)谓巧诡辩法之Lokayata。诡辩法之师(Vltandasatta)(SA.II,P.76)。 ↑
  27. 世间之领域(lokayata)是loka+ayata(关于世间者)愚凡世间之领域，认为大也深也所行有见。 ↑
  28. 住味观者，原文虽有adinavanupassin0是assadanupassin0之误。 ↑
  29. 肉片干(vallura)取坚肉部份干之，多液汁之肉片(sondika)取骨或腱之部份为酒肉。(SA.II ↑
  30. 老死云云 原文重复可不要。 ↑
  31. 取耶？否？原文(sammasatha no)但注为(sammasatna nu)。 ↑
  32. 亿波提(upadhi)注为五蕴。(SA.II,P.119)。 ↑
  33. 我」于原文Atthato，但英译“as good“此应为之attato。 ↑
  34. 完全智(añña)是阿罗汉果。(SA.II,126.)。 ↑
  35. ↑

THE ORDINATION PROCEDURE SOME VINAYA RULES

Chanmyay Sayadaw Ashin Janakabhivamsa

CONTENTS

Foreword

Samanera Ordination
The procedure Three refuges
The ten precepts Asking for a preceptor

Bhikkhu ordination
Indicating the Robes and Bowl Instruction
Making a Request for Bhikkhu Ordination Anusasana
The Four Dependances The Four Most Important Rules

Making a Request to be Free from Duties

Some Vinaya rules for Bhikkhus
Four Parajika rules Thirteen Sanghadisesa rules
Redressing Sanghadisesa Offence Two Aniyata Rules
Some Nissaggiya Pacittiya rules Some Pacittiya rules
Some Patidesaniya rules Sekhiya
APPENDICES

 

FOREWORD

NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA

There were occasions when we found it difficult to ordain foreigners because we did not have any book in Eng1ish that gave relevant information on the procedure of ordination or on the Vinaya. We felt an urgent need to remedy the situation. As a result this booklet was first compiled and printed in 1986, and this second edition has now been prepared after careful revision. It may be helpful for those who are in need of this information.

We write this booklet based on Pali Texts, their Commentaries and two other treatises on the vinaya, namely, Patimokkha by Nyanamoli Thera and The Buddhist Monastic Code by Jeffrey Thanissaro. We have got many technical terms and expressions from the two reatises. We are, therefore, deeply indebted to both authors.

Ashin Janakabhivamsa

Chanmyay Sayadaw

January 1, 1997,

Chanmyay Yeiktha Meditation Centre,

Yangon

SAMANERA ORDINATION

PROCEDURE OF ORDINATION

 

In Burma, the Buddhist custom of ordination begins with the applicant’s request to a bhikkhu to permit him to receive a samanera-ordination. The applicant, having received the permission, requests the sangha to allow him to be shaved. Having been shaved, he goes to a senior bhikkhu and pays respect to him as a teacher by bowing down three times.

Then he makes supplication to the teacher and hands over a set of robes to him reciting a passage prescribed for the purpose. This done, he asks the teacher for the robes, which he puts on with the help of a bhikkhu.

After he has requested the teacher to ordain him a samanera (novice), he formally takes up the Three Refuges and the Ten Precepts. He has now become a samanera. As a samanera he has to request the teacher to be his preceptor. Then, the preceptor gives him a new name in Pali.

THE PROCEDURE

Handing over the Robes to the Preceptor

Applicant: Venerable sir, I would like to request you to take this set of robes in my hands and ordain me a samanera out of compassion in order that I may become free from the cycle of suffering existences.(3 times)

[The applicant hands the robes over the teacher and bows down three times. Then he asks for the robes.]

Asking the Preceptor for the Robes

Applicant: Venerable sir, I would like to request you to give me the set of robes in your hands and ordain me a samanera out of compassion in order that I may become free from the cycle of suffering existences. (3 times)

[The applicant bows down three times and the teacher gives him the robes. Then the applicant puts on the robes with the help of a bhikkhu or samanera. ]

Making a Request for Samanera Ordination

Applicant: Venerable sir, I would like to request you to ordain me a samanera in order that I may become free from the cycle of suffering existences and attain to Nibbana. (3 times)

[Then the applicant takes up the Three Refuges and the Ten Precepts as follows. ]

Homage to the Buddha

Namo tassa bhagavato arahato sammasambuddhassa. (3 times)

I pay homage to the Exalted One, free from all defilements and perfectly enlightened by Himself.(3 times)

THE THREE REFUGES

Buddham saranam gacchami.

Dhamman saranam gacchami.

Sangham saranam gacchami.

I take refuge in the Buddha.

I take refuge in the Dhamma.

I take refuge in the Sangha.

Dutiyampi Buddham saranam gacchami.

Dutiyampi Dhammam saranam gacchami.

Dutiyampi Sangham saranam gacchami.

For the second time I take refuge in the Buddha.

For the second time I take refuge in the Dhamma.

For the second time I take refuge in the Sangha.

Tatiyampi Buddham saranam gacchami.

Tatiyampi Dhammam saranam gacchami.

Tatiyampi Sangham saranam gacchami.

For the third time I take refuge in the Buddha.

For the third time I take refuge in the Dhamma.

For the third time I take rerfuge in the Sangha.

 

THE TEN PRECEPTS FOR A SAMANERA

  1. Panatipata veramani-sikkhapadam samadiyami. I undertake the training precept to abstain from killing.
  2. Adinnadana veramani-sikkhapadam samadiyami. I undertake the training precept to abstain from taking what is not given.
  3. Abrahmacariya veramani-sikkhapadam samadiyami. I undertake the training precept to abstain from all kinds of sexual activity.
  4. Musavada veramani-sikkhapadaa samadiyami. I undertake the training precept to abstain from tell ing lies.
  5. Surameraya-majjapamadatthana veramani sikkhapadam samadiyami. I undertake the training precept to abstain from any kind of intoxicants.
  6. Vikalabhojana veramani-sikkhapadam samadiyami. I undertake the training precept to abstain from taking substantial food after midday. (from noon to dawn)
  7. Nacca-gita-vadita-visuka-dassana veramani sikkhapadam samadiyami. I undertake the training precept to abstain from dancing, singing, music and any kind of entertainment show.
  8. Mala-ganda-vilepana-dharana-mandana-vibhu-sanatthana veramani-sikkhapadam samaidiyami. I undertake the training precept to abstain from the use of flowers, garlands, perfumes, unguents and things that tend to beautify and adorn a person.
  9. Uccaisayana-mahasayana veramani-sikkhapadam samadiyami.I undertake the training precept to abstain from using high and luxurious beds and seats.
  10. Jatarupa-rajatap-patiggahana veramani sikkhat padam samadiyami. I undertake the training precept to abstain from accepting and holding any kind of money, gold or silver.

Asking for a Preceptor

Applicant: Upajjhayo me bhante hohi. (3 times): Venerable sir, would you please be kind enough to be my preceptor. (3 times)

Preceptor: Pasadikena Sampadehi: Behave well.

Applicant: Ama Bhante: Yes, Venerable Sir.

BHIKKHU ORDINATION

A bhikkhu who is selected as the instructor should lead the ceremony of bhikkhu ordination as follows.

Preceptor

Instructor: The Omniscient Buddha laid down a Vinaya rule that only one who had a preceptor was to be ordained a bhikkhu. Accordingly this applicant shall have a preceptor to ordain him and guide him in the course of his bhikkhu life. So, he will have to take a preceptor.

Please repeat after me, applicant.

“Upajjhayo me bhante hohi” (3 Times): Venerable Sir, please be kind enough to be my preceptor.

Preceptor: Pasadikena sampadehi. Behave well.

Applicant: Ama Bhante.Yes ,Venerable Sir.

N.B. Though an applicant has taken his preceptor in his samanera ordination he should repeat the procedure now.

 

Indicating the Robes and Bowl

Instructor: Please listen to me, applicant. An applicant must have a set of three robes and one alms-bowl in his possession. I am, therefore, going to indicate your robes and bowl.

This is your own alms-bowl.

This is your own outer robe.

This is your own upper robe.

This is your own inner robe.

Now you are possessed of a complete set of three robes and one alms-bowl. So as to read the Kammavaca conveniently, I am going to give you and your preceptor new names. Your new name is Naga and your preceptor’s is Venerable Tissa. This Assembly of the samgha will use the name Naga for the applicant and Venerable Tissa for the preceptor. These two names will be used throughout the ceremony of this bhikkhu-ordination.

 

Instruction

Instructor: Please listen to me Naga. Now is the time for me to instruct you on how to answer the questions that will be put to you by the Assembly, regarding disqualifications for bhikkhuhood. However, it is not proper to instruct you in the Assembly, so I will have to instruct you outside the Assembly.

Please stand up Naga and mindfully walk backwards with your palms together in the manner paying respect to the Assembly. Then, you should stop at a place about twenty feet from the Assembly and stand there.

Sunatu me bhante sangho. Nago ayasmato tissassa upasampadapekkho. Yadi sanghassa pattakallam. Aham nagam anusaseyyam.

Let the sangha listen to me. Naga requests ordination from the venerable Tissa. If it is the proper time for sangha, I shall instruct Naga. [ Then the instructor goes to the applicant.]

Instructor: Please listen to me Naga. This is the time for you to tell the truth and the facts. When you are in the Assembly of the sangha you will be asked some questions concerning disqualifications for bhikkhuhood (Full Ordination). You shall answer the truth and the facts. Do not be at a loss; do not be embarrassed. You are just to answer “Yes venerable sir” if it is true, or “No, venerable sir” if it is not. The questions will be as follows:-

I. Do you suffer from leprosy? If you do, you are to answer, “Yes, Venerable sir”. If you do not, you are to answer, “No, Venerable sir”. (No, Venerable Sir.)

2. Have you got boils? (No, Venerable Sir.)

3. Have you got eczema? (No, Venerable Sir.)

4. Have you got tuberculosis? (No, Venerable Sir.)

5. Have you got epilepsy? (No, Venerable Sir.)

6. Are you a human being? (Yes, Venerable Sir.)

7. Are you a man? (Yes, Venerable Sir.)

8. Are you a free man? (Yes, Venerable Sir.)

9. Are you free from debt? (Yes, Venerable Sir.)

10. Are you free from government service? (Yes, Venerable Sir.)

[When you are on leave you can answer “Yes, Venerable sir”.]

11. Have your parents permitted you to be ordained a bhikkhu? (Yes, Venerable Sir.)

12. Have you reached the qualifying age of twenty years? (Yes, Venerable sir.)

13. Have you got a complete set of three robes and one alms-bowl? (Yes, Venerable Sir.)

14. What is your name? (My name is Naga.)

15. What is your preceptor’s name? (My preceptor’s name is Venerable Tissa.)

I have now taught you, Naga, how to answer the questions that will be asked to you when you are in the Assembly. I am now going back to the Assembly alone. You will have to remain here and come to the Assembly only when you are called.

Sunatu me bhante sangho. Nago ayasmato tissassa upasampadapekkho. Anusittho so maya. Yadi sanghassa pattakallam. Nago agaccheyya.

Let the sangha listen to me. Naga requests full ordination from the venerable Tissa. He has been instructed by me. If it is the proper time for the sangha, let Niga come.

 

Making a Request for Bhikkhu Ordination

Instructor: This is the time for you, Naga, to request the sangha to ordain you a bhikkhu. Your request should be both in Pali and in English.

Naga: Sangham Bhante upasampadam yacami. Ullumpatu mam bhante sangho anukampam upadaya.

(Venerable sirs, I would like to request the sangha to ordain me a bhikkhu. I beg the sangha to raise me from the status of samanera.)

Dutiyampi Sangham bhante upasampadam yacami. Ullumpatu mam bhante sahgho anukampam upadaya.

(For the second time, Venerable sirs, I would like to request the sangha to ordain me a bhikkhu. I beg the sangha to raise me from the status of samanera.)

Tatiyampi sangham bhante upasampadaih yacami. Ullumpatu main bhante sahgho anukampam upadaya.

(For the third time, Venerable sirs, I would like to request the sangha to ordain me a bhikkhu. I beg the sangha to raise me from the status of samanera.)

Sunatu me bhante sangho. Ayam nago ayasmato tissassa upasampadapekkho. Yadi sanghassa pattakallam. Aham nagam antarayike dhamme puccheyyam.

Let the sangha listen to me. Naga wishes full ordination from the venerable Tissa. If it is the proper time for the sangha. May I question Naga on impediments to ordination?

Instructor: Please listen to me Naga. This is the time for you to answer the truth and the facts. Do not be at a loss; do not be embarrassed. On behalf of the sangha I am now going to ask you the questions which examine your disqualifications for the bhikkhuhood. You are just to answer “Yes,Venerable sir”, or “No, Venerable sir”.

Do you suffer from leprosy?

(No, Venerable Sir.)

[Note: All the questions are as given above. ]

[ Then members of the Assembly read kammavaca systematically. At the end of kammavaca the applicant has become a bhikkhu ( Full Ordination ).]

 

Anusasana

After the applicant has become a bhikkhu, a senior bhikkhu is to explain the four dependances and the four most important rules of vinaya as follows:

The Four Dependances ( Cattaro Nissaya )

Food: A bhikkhu’s life depends on the food he has collected by going alms-round. So he should consume it and make an effort to practise dhamma. But there are special allowances: They are a community meal, a designated meal, a meal by lot, a meal by invitation, a meal on the days of the waxing and the waning moon, a meal on the observance day and a meal on the day following observance day.

In short he may take any allowable food offered by devotees out of their faith in the Buddha sasana.

Robe: A bhikkhu’s life depends on a dusty robe (pamsukula civara) or a rag-robe which is made of different pieces of cloth thrown away by the people. So he should put it on and make an effort to practise dhamma. But there are special allowances: they are robes made of linen, cotton, silk, wool, hemp or a robe made of different kinds of material.

In short he can put on any allowable robe offered by devotees out of their faith in the Buddha sasana.

Lodging: A bhikkhu’s life depends on the foot of a tree as a lodging. So he should live under the shade of a tree and make an effort to practise dhamma. But there are special allowances: they are a cave, a building with a thatched roof, with the roof on one side, with the roof on both sides, with a pinnacle, without a pinnacle, made of wood, bricks, bamboo etc.

The buildings with the roof of leaves, zinc-sheets, asbestos-sheets, reinforced concrete etc. are also permissible as they are not prohibited.

Medicine: A bhikkhu’s life depends on fermented urine as medicine. So he should take fermented urine as medicine and make an effort to practise dhamma. But there are special allowances: they are ghee, fresh butter, oil, honey and molasses. Having formally accepted them, he is to take them as medicine within seven days at most. On the seventh day he shall give them away. However, he may use them externally after the seventh day.

He can also take any allowable indigenous or Western medicine donated by devotees out of their faith in the Buddha sasana.

 

The Four Most Important Rules

Sexual activity: An ordained bhikkhu shall not engage in any type of sexual activity with any female or male being, even an animal. If he does, he is no longer a bhikkhu, not a son of the Buddha of the Sakyan clan. He must be disrobed and cannot be reordained a bhikkhu in this present existence.

Stealing: An ordained bhikkhu shall not steal or take what is not given, even a piece of grass or split of bamboo. If he does, he is no longer a bhikkhu, not a son of the Buddha of the Sakyan clan. He must be disrobed and cannot be reordained a bhikkhu in this present existence.

Killing: An ordained bhikkhu shall not intentionally kill a living being, even a white, red or black ant. If he kills an animal, even an insect, he has a Pacittiya offence. If he kills a human being, even if he gives any kind of medicine for abortion, he is no longer a bhikkhu, not a son of the Buddha of the Sakyan clan. He must be disrobed and cannot be reordained a bhikkhu in this present existence.

False Claim :An ordained bhikkhu shall not falsely claim to attain superhuman attainments such as Jhana (absorption concentration), Magga (Path knowledge), and Phala (Fruition knowledge); he shall not even say that he takes delight in a quiet place. If he, having evil desire, falsely claim to have any of superhuman attainment such as Jhana, he is no longer a bhikkhu, not a son of the Buddha of the Sakyan clan. He must be disrobed and cannot be reordained a bhikkhu in this present existence.

[Then the fresher bhikkhu requests the sangha to exempt him from monastic duties as follows. ]

 

Making a request to be free from duties

Venerable sir, I would like to request you to exempt me from my monastic duties to you in order that I may meditate very well. I, too, make you free from your monastic duties to me. (3 times)

SOME VINAYA RULES FOR BHIKKHUS

SEVEN TYPES OF OFFENCES FOR VIOLATION OF THE RULES

1. parajika offence

2. Sanghadisesa offence

3. Thullaccaya offence

4. Pacittiya offence

5. Patidesaniya offence

6. Dukkata offence

7. Dubbhasi offence

1. Four Parajika Rules

Parajika is the name of the offence, and it also refers to the first four rules of Vinaya. It means “defeater” because it defeats a bhikkhu who breaks one of the most important four rules in the disciplinary code of the Sangha. When a bhikkhu violates one of the four rules, he is deprived of Buddhist monkhood and no longer a bhikkhu. He must be disrobed and return to lay life. He cannot be reordained a bhikkhu in his lifetime.

1. Should a bhikkhu engage in any type of sexual activity with a female or male being, even an animal, it entails a Parajika offence and he is no longer a bhikkhu.

2. Should a bhikkhu intentionally steal or take what is not given, even if the thing taken is only worth a quarter of the lowest unit of currency officially used in a country, it entails a Parajika offence and he is no longer a bhikkhu.

3. Should a bhikkhu intentionally deprive a human being of his life or provide him with a lethal weapon for the purpose or encourage him to die, it entails a Parajika offence and he is no longer a bhikkhu.

4. Should a bhikkhu who has not attained Jhana (absorption-concentration), Magga (path knowledge) and Phala (fruition knowledge), falsely claim that he has attained one of them, it entails a Parajika offence and he is no longer a bhikkhu.

 

2. Thirteen Sanghadisesa Rules

Sanghadisesa means an offence which requires a formal meeting of the Sangha at the initial, middle and final stages of redressing it. It also refers to the thirteen rules of the disciplinary code of the Sangha.

I. Should a bhikkhu intentionally emit semen, except in a dream, it entails a Sanghadisesa offence.

2. Should a bhikkhu, with lustful intention, touch any part of the body of a woman, even that of a new born female baby, it entails a Sahghadisesa offence.

3. Should a bhikkhu, with lustful intention, talk to a woman with lewd words about the covered parts of her body, it entails a Sanghadisesa offence.

4. Should a bhikkhu, with lustful intention, speak in the presence of a woman in praise of her offering sexual intercourse, it entails a Sanghadisesa offence.

5. Should a bhikkhu act as an intermediary for lovers, it entails a Sanghadisesa offence.

6. Should a bhikkhu, having a hut constructed with no donor, exceed the prescribed measurement, or should he not assemble bhikkhus to appoint a proper site with a surrounding area, it entails a Sanghadisesa offence.

7. Should a bhikkhu, having a large dwelling constructed with a donor, not assemble bhikkhus to appoint a proper site with a surrounding area, it entails a Sanghadisesa offence.

8. Should a bhikkhu, being angry, groundlessly accuse another bhikkhu of Parajika, it entails a Sanghadisesa offence.

9. Should a bhikkhu, being angry, groundlessly accuse another bhikkhu of a case of Parajika, using as a pretext some point of legal process connected with another person’s fault, it entails a Sanghadisesa offence.

10. Should a bhikkhu attempt to cause a schism in the Sangha, or should he persist in undertaking a legal process conducive to a schism in the Sangha, he should be admonished by other bhikkhus. Should he, being admonished, attempt as before, then he should be remonstrated with by the Sangha. If he, on being remonstrated with up to the third time, relinquishes his attempt, that is fine. If he does not, it entails a Sanghadisesa offence.

11. Should one or two or three bhikkhus follow that bhikkhu and take his side, they should be admonished by other bhikkhus. Should they, being admonished, persist in taking his side, they should be remonstrated with by the Sangha. If they, on being remonstrated with up to the third time, relinquish it, that is fine. If they do not, it entails a Sanghadisesa offence.

12. A bhikkhu may be naturally difficult to admonish. When he is lawfully admonished by bhikkhus concerning training-precepts, he makes himself unadmonishable. He should then be admonished by bhikkhus not to make himself unadmonishable. If he, being admonished, endeavours as before, he should be remonstrated with by the Sangha If he, on being remonstrated with up to the third time, relinquishes, it is fine. If he does not, it entails a Sanghadisesa offence.

13. A bhikkhu, who is a corrupter of families by gifts of flowers, fruits, different kinds of beautifying powder, etc., with the hope of gaining something from them, should be admonished by other bhikkhus. Should he, being admonished, persist as before, he should be remonstrated with by the Sangha. If he, on being remonstrated with up to the third time, relinquishes, it is fine. If he does not, it entails a Sanghadisesa offence.

 

Redressing Sanghadisesa Offence

The four Parajika offences and the thirteen Sanghadisesa offences are known as Weighty Offences (Garukapatti) and the remaining offences are relatively Light Offences (Lahukapatti).

If a bhikkhu has committed a Parajika offence, there is no means to redress it, and he is no longer a bhikkhu. He must be disrobed.

If a bhikkhu has committed a Sanghadisesa offence and concealed it without confessing to any of his fellow bhikkhus, he shall observe Parivasa (a type of penance) for as many days as he has concealed it. After Parivasa has been observed, he shall observe Manatta (an extra penance to satisfy fellow bhikkhus) for six days. Only then, will he be rehabilitated in the Sangha by means of Abbhana-kamma (act of rehabilitation) at a formal meeting of the Sangha. Then he is purified of his offence.

 

3. Two Aniyata Rules

The two Aniyata (Indefinite) rules are omitted here because they merely mention how to solve the problem of a legal case regarding violation of some rules.

 

4. Some Nissaggiya Pacittiya Rules

1. Civara Vagga

Nissaggiya-pacittiya is the name for both the offence and the rule as well. Nissaggiya meansthe thing to be forfeited andPacittiya meansexpiation. So the whole compound word means thatthe thing involved in violation of the rule must be forfeited and the offence also must be expiated by confessing it.

1. A bhikkhu, having obtained an extra robe, may keep it for ten days at most. Should he keep it more than ten days without determining it or assigning it to another bhikkhu, it entails a Nissaggiya Pacittiya offence (4-1-1 ).*

* The first number refers to the chapter, the second the section (Vagga) and the third the rule in Pali texts of Parajika and Pacittiya. For example at the end of the first rule of Nissaggiya Pacittiya, number 4 refers to the chapter of Nissaggiya Pacittiya; number I refers to the section of Civara Vagga; number 1 refers to the first rule of the section.

Exception: When the robe is not yet finished or Kathina privileges are not rescinded, there is no offence.

N.B. An extra robe here means ‘the robe other than the ones determined (Adhitthita) or assigned (Vikappita).’ If an extra robe is determined or assigned to a bhikkhu within ten days there is no offence. [See Appendices]

2. Should a bhikkhu stay away more than a hatthapasa from one of triple robes at dawn, it entails a Nissaggiya Pacittiya offence (4-1-2).

Exception: When the robe is not yet finished or Kathina privileges are not rescinded, there is no offence.

N.B.: A hatthapasa is three feet and nine inches. Triple robes are the robes which are determined in each of their names, namely, outer robe, upper robe and inner robe.

3. Should a bhikkhu keep out-of-season cloth for more than 30 days, it entails a Nissaggiya Pacittiya offence. (4-1-3).

Exception: If the cloth is not yet enough to make a robe and one has expectation for further cloth to complete a robe, there is no offence.

Out-of-season-cloth: When Kathina privileges are not in effect, one month after the end of vasssa is robe-season; when Kathina privileges are in effect, five months after the end of vassa are robe-season. The months apart from one or five months mentioned above are out-of -robe-season. A robe or a robe-cloth which is offered in these out-of-season months is calledout of-season-robe or out-of-season-cloth.

4. Should a bhikkhu ask for a robe from an unrelated man or woman, it entails a Nissaggiya Pacittiya offence. (4-1-6)

Exception: One whose robe is stolen or destroyed, has no offence.

5. If an unrelated person invites that bhikkhu to receive many robes, he shall accept a robe or robes to complete just a set of two robes. If he accepts excess, it entails a Nissaggiya Pacittiya offence (4-1-7).

N.B.: If he has lost the whole set of three robes he shall accept two robes: if he has lost two out of the three, he shall accept one:

If he has lost one out of the three, he shall accept none.

2. Koseyya Vagga

6. Should a bhikkhu receive or make someone else receive gold, silver or any form of money or take delight at gold etc. placed for him, it entails a Nissaggiya Pacittiya offence (4-2-8).

N.B.: Should a bhikkhu receive something bought by someone with the money which a donor has entrusted to his steward, he has no offence.

7. Should a bhikkhu engage in trade with money, it entails a Nissaggiya Pacittiya offence (4-2-9)

Exception: A bhikkhu may ask price but can neither bargain nor buy.

8. Should a bhikkhu engage in various kinds of buying and selling (bartering), it entails a Nissaggiya Pacittiya offence (4-2-10)

3. Patta Vagga

9. Should a bhikkhu, having obtained an extra alms- bowl, keep it for more than ten days without determining it or assigning it to another bhikkhu, it entails a Nissaggiya Pacittiya offence (4-3-1)

N.H.: An extra alms-bowl should be understood in the same way as an extra robe. [See rule I of Nissaggiya Pacittiya] If the alms- bowl is determined or assigned to another bhikkhu within ten days, there is no offence.

10. Should a bhikkhu ask for a new alms-bowl when one’s current bowl is not beyond repair, it entails a Nissaggiya Pacittiya offence (4-3-2)

11. There are medicines for sick bhikkhus, namely, ghee, fresh butter, oil, honey and molasses. After a bhikkhu has accepted them with his hand, they can be kept in store and used for seven days at most. If they are kept and used for more than seven days, it entails a Nissaggiya Pacittiya offence (4-3-3)

Exception: A bhikkhu may use them externally after the seventh day.

12. Should a bhikkhu give another bhikkhu a robe and, being angry and displeased, snatch it back or have it snatched back, it entails a Nissaggiya Pacittiya offence. (4-3-5)

13. Should a bhikkhu knowingly persuade a donor to give him a gift that is intended for the sangha, it entails a Nissaggiya Pacittiya offence (4-3-10)

[ Though the rules of Nissaggiya Pacittiya are thirty in number, we have selected only thirteen rules that are likely to be violated nowadays. I

 

5. Some Pacittiya rules

1. Musavada Vagga

1. Should a bhikkhu consciously tell a lie, it entails a Pacittiya offence. (5-1-1)

2. Should a bhikkhu say abusive words to another bhikkhu, it entails a Pacittiya offence. (5-1-2)

3. Should a bhikkhu slander a fellow bhikkhu, it entails a Pacittiya offence. (5-1-3)

4. Should a bhikkhu sleep along with a layman or samanera (novice) in a building more than three nights, it entails a Pacittiya offence. (5-1-5 )

5. Should a bhikkhu sleep in the same building that a woman lives at night, it entails a Pacittiya offence. (5-1-6)

6. Should a bhikkhu tell a man or samanera about his actual attainment of a superhuman state (Jhana, Magga or Phala), it entails a Pacittiya offence. (5-1-8)

N.H.: If the attainment is true the offence is Pacittiya, and if it is not, Parajika (defeater).

7. Should a bhikkhu tell a layman or samanera about a weighty offence (Parajika or Sanghadisesa )of another bhikkhu it entails a Pacittiya offence. (5-1-9)

8. Should a bhikkhu dig the earth or have the earth dug in any way, it entails a Pacittiya offence. (5-1-10)

N.H.: A bhikkhu intentionally shall not even scratch the earth with a stick or finger.

2. Bhutagama Vagga

9. Should a bhikkhu damage a tree, plant or grass in any way, it entails a Pacittiya offence. (5-2-1)

Exception: If a bhikkhu wishes to cut a branch, plant or grass he can tell an un-ordained person to do so indirectly using Kappiya-vohara (allowable words) such as “Know this “, ” This branch is in the way “, “This grass is too long “.

N.B.: There is germination in some seeds, roots, buds, stems or joints of some plants or vegetable. If a bhikkhu damages any of them it entails Dukkata offence. If a bhikkhu eats some food containing any of them uncooked, it amounts to damaging it.

If a bhikkhu wishes to eat such food as this, he has to tell a layman or samanera ‘to make it allowable’ (Kappiya-karana). The bhikkhu is to say “Kappiyam karohi” meaning “Make it allowable to eat “. Then, a layman or samanera is to cut it with a nail or knife or pierce it with a pointed object, or burn it a bit on the fire saying “Kappiyam bhante” meaning “It is allowed to eat sir”. It is only then that the bhikkhu can eat it without a “Dukkata”offence.

10. Should a bhikkhu reply evasively or give trouble by keeping silent when he is questioned for an offence, it entails a Pacittiya offence. (5-2-2)

11. Should a bhikkhu disparage or decry a bhikkhu, it entails a Pacittiya offence. (5-2-3)

12. Should a bhikkhu, having used a bed, bench, chair or mattress belonging to the sangha, not keep it well or nor have it kept well, or should he go without taking leave, it entails a Pacittiya offence. (5-2-4)

13. Should a bhikkhu depart from a monastery, leaving bedding spread out in a dwelling belonging to the sangha or without arranging to have it kept well or without taking leave, it entails a Pacittiya offence. (5-2-5)

14. Should a bhikkhu, being angry and displeased, drive a bhikkhu out of a dwelling belonging to the sangha or having him driven out, it entails a Pacittiya offence. (5-2-7)

15. Should a bhikkhu knowingly pour water containing living beings into grass or earth, or should he have it so poured, it entails a Pacittiya offence. (5-2-10)

3. Bhikkhunovada Vagga

[Since there is not even one bhikkhuni nowadays, this Vagga is omitted. I

4. Bhojana Vagga

16. Should a bhikkhu eat a meal before eating another meal which is already offered earlier, it entails a Pacittiya offence. (5-4-3)

17. Should a bhikkhu, having refused any food further offered, eat any food that is not left over, it entails a Pacittiya offence. (5-4-5)

18. Should a bhikkhu, eat any kind of substantial food in the improper time [i.e. between noon and the following dawn], it entails a Pacittiya offence. (5-4-7)

Exception: Any bhikkhu can drink such fruit juice as lime, lemon, orange, grapefruit, banana, pineapple, mango juice after midday (i.e. improper time).

19. Should a bhikkhu eat any stored-up food which was formally accepted with a bhikkhu’s hand on previous days, it entails a Pacittiya offence. (5-4-8)

20. There are fine foods, namely, ghee, fresh butter, oil, honey, molasses, fish, meat, milk and curd. Should a bhikkhu, who is not sick, ask for and eat any of them, it entails a Pacittiya offence. (5-4-9).

21. Should a bhikkhu eat any food that has not yet been given formally into his or any other bhikkhu’s hand except for water and tooth – stick, it entails a Pacittiya offence. (5-4-10)

N.B.: The Commentary to the Vinaya text mentions five factors of the act of formal giving as follows: –

1. The food to be given, together with the thing in which it is placed, is such that a man of average strength can lift.

2. The giver is within a hatthapasa ( 3 feet and 9 inches ) of the bhikkhu.

3. He makes a gesture of offering the food to the bhikkhu.

4. The food is given with any limb of the body or with something in contact with the body or by letting it fall into the bhikkhu’s hand.

5. The bhikkhu accepts it with any limb of the body or with something in contact with the body

5. Acelaka Vagga

22. Should a bhikkhu give any food with his own hand to a naked ascetic or a wanderer, it entails Pacittiya offence. (5-5-1)

23. Should a bhikkhu sit intruding on a couple in their bedroom, it entails Pacittiya offence. (5-5-3)

24. Should a bhikkhu sit together with a woman at a place where they cannot be seen, it entails a Pacittiya offence. (5-5-4)

25. Should a bhikkhu sit together with a woman at a place where the conversation between them cannot be heard, it entails a Pacittiya offence. (5-5-5)

26. Should a bhikkhu visit lay families without informing an available bhikkhu in the aramaafter or before meal to which he is invited, it entails Pacittiya offence. (5-5-6)

Exception: There is no offence in the robe-season or at the time of making a robe.

27. Should a bhikkhu watch an army in battle array, unless there is a suitable reason, it entails a Pacittiya offence. (5-5-8)

28. Should a bhikkhu stay with an army more than three consecutive nights, even for a suitable reason, it entails a Pacittiya offence. (5-5-9)

29. Should a bhikkhu go to a battlefield, a roll call of the troops, a battle array or to see a regimental review while staying with an army, it entails a Pacittiya offence.( 5-5-10)

6. Surapana Vagga

30. Should a bhikkhu drink an any intoxicant, it entails a Pacittiya offence. (5-6-1)

31. Should a bhikkhu tickle another bhikkhu, it entails a Pacittiya offence. (5-6-2)

32. Should a bhikkhu make a fun in the water, it entails a Pacittiya offence. (5-6-3 )

33. Should a bhikkhu speak or behave in disrespect to a bhikkhu or Vinaya when being admonished by the latter in accordance with Vinaya, it entails a Pacittiya offence. (5-6-4)

N.B.: Should a bhikkhu, when being admonished according to the dhamma, not Vinaya, speak or act disrespectfully, he incurs Dukkata offence. If the admonishing person is not a bhikkhu, the offence is Dukkata.

34. Should a bhikkhu frighten a bhikkhu, it entails a Pacittiya offence. (5-6-5)

35. Should a bhikkhu put on a robe without applying one of the three kinds of discolouring, namely, green or brown or black, it entails a Pacittiya offence. (5-6-8)

36. Should a bhikkhu, having assigned his own robe to a bhikkhu or bhikkhuni or probationer or samanera or samaneri, use it without being relinquished, it entails a Pacittiya offence. (5-6-9)

37. Should a bhikkhu hide or have hidden another bhikkhu’s bowl, robe, sitting-cloth, needle-case or waistband even for a joke, it entails a Pacittiya offence.( 5-6-10)

7. Sappanaka Vagga

38. Should a bhikkhu knowingly kill a living being, it entails a Pacittiya offence. (5-7-1)

39. Should a bhikkhu knowingly use water containing living being, it entails a Pacittiya offence. (5-7-2)

40. Should a bhikkhu agitate to reopen a legal issue, knowing that it was properly dealt with, it entails a Pacittiya offence. (5-7-3)

41. Should a bhikkhu knowingly conceal a bhikkhu’s weighty offence [Parajika or Sanghadisesa], it entails a Pacittiya offence. (5-7-4)

42. Should a bhikkhu knowingly give the Full Ordination to a person under the twenty years of age, that person is not fully ordained; those bhikkhus who participate in the ordination ceremony incur Dukkata offence; the preceptor incurs Pacittiya offence. (5-7-5)

43. Should a bhikkhu knowingly travel together with a group of thief-merchants by appointment, should he even go to one village, it entails a Pacittiya offence. (5-7-6)

44. Should a bhikkhu, by appointment, travel on the same journey with a woman, should he even go to one village, it entails a Pacittiya offence. (5-7-7)

45. Should a bhikkhu, being admonished by bhikkhus according to the rule, say, “I shall not observe this rule until I can ask some other bhikkhu,” it entails a Pacittiya offence. (5-8-1)

8. Sahadhammika Vagga

46. Should a bhikkhu criticise the rule of vinaya when the rules are recited fortnightly, it entails a Pacittiya offence. (5-8-2)

47. Should a bhikkhu pretend not to know the rules in the Patimokkha though he has already heard the Patimokkha two or three times, it entails a Pacittiya offence. (5-8-3)

48. Should a bhikkhu, being angry and displeased, give a blow to a bhikkhu, it entails a Pacittiya offence. (5-8-4)

49. Should a bhikkhu, being angry and displeased, raise his hand against a bhikkhu, it entails a Pacittiya offence. (5-8-5)

50. Should a bhikkhu groundlessly accuse another bhikkhu of an offence of Sanghadisesa, it entails a Pacittiya offence. (5-8-6)

51. Should a bhikkhu cause worry in a bhikkhu with an intention of making him uncomfortable even for a while, it entails a Pacittiya offence. (5-8-7)

52. Should a bhikkhu eavesdrop on bhikkhus involved in a dispute over an issue, it entails a Pacittiya offence. (5-8-8)

53. Should a bhikkhu, after having given his consent to some acts of the sangha which have been properly dealt with, decry the act, it entails a Pacittiya offence. (5-8-9)

54. Should a bhikkhu get up and leave a meeting of the sangha while formal discussion of a legal act is proceeding, without giving his consent, it entails a Pacittiya offence. (5-8-10)

55. Should a bhikkhu, having given a robe to a bhikkhu together with the sangha, later decry that activity, it entails a Pacittiya offence. (5-8-11)

56. Should a bhikkhu knowingly persuade a donor to give a bhikkhu any gift that is intended for the sangha, it entails a Pacittiya offence. (5-8-12)

9. Ratana Vagga

57. Should a bhikkhu enter a king’s bedchamber, uninformed, when both the king and queen are in the chamber, it entails a Pacittiya offence. (5-9-1)

58. Should a bhikkhu pick up a valuable or have it picked up, except when one finds in a monastery or in a dwelling one, it entails a Pacittiya offence. (5-9-2)

59. Should a bhikkhu enter a village, town or city in improper time (i.e. from afternoon to down next morning) without taking leave of an available bhikkhu unless there is an emergency, it entails a Pacittiya offence. (5-9-3)

60. Should a bhikkhu obtain a needle box made of ivory, bone or horn, it entails a Pacittiya offence.( 5-9-4)

61. Should a bhikkhu use a bed or bench with legs longer than eight Sugata’s fingerbreadths for one’s own use, it entails a Pacittiya offence. (5-9-5)

62. Should a bhikkhu use a bed or bench stuffed with cotton, it entails a Pacittiya offence. (5-9-6)

63. Should a bhikkhu use an overly large sitting cloth, it entails a Pacittiya offence. (5-9-7)

64. Should a bhikkhu use an overly large skin-eruption covering cloth, it entails a Pacittiya offence. (5-9-8)

65. Should a bhikkhu have a robe made to the measurements, of the Sugata’s robe or larger, it entails a Pacittiya offence. (5-9-10). Here are the measurements of Sugata’s robe: nine spans in length and six spans in width.

[Though Pacittiya rules are ninety-two in number, we have selected only sixty-five rules that are likely to be violated nowadays.]

 

6. Some Patidesaniya Rules

1. There are some families declared Sekkha (i.e Sotapannas). Should a bhikkhu, who is neither sick nor invited, accept and consume any food from such a families. It should be confessed by him thus, “Friend, I have done a censurable thing, which is unbecoming and should be confessed. That I confess”. (6-3)

2. There are forest abodes, reputed, dubious and dangerous. Should a bhikkhu, who is not sick, living in such an abode, accept and consume uninformed food in his abode, It should be confessed by him thus, “Friend, I have done a censurable thing, which is unbecoming and should be confessed. That I confess “. (6-4)

[Though Patidesaniya rules are four in number, we have selected only two rules that are likely to be violated nowadays.]

 

7. Sekhiya

1. Parimandala Vagga

1. A bhikkhu shall wear the under-robe even all round. (7-1-1)

2. A bhikkhu shall wear the upper-robe even all round. (7-1-2)

3. A bhikkhu shall walk well covered in inhabited areas. (7-1-3)

4. A bhikkhu shall sit well covered in inhabited areas. (7-1-4)

5. A bhikkhu shall walk well restrained in inhabited areas. (7-1-5)

6. A bhikkhu shall sit well restrained in inhabited areas. (7-1-6)

7. A bhikkhu shall walk with the lowered eyes in inhabited areas. (7-1-7)

8. A bhikkhu shall sit with the lowered eyes in inhabited areas. (7-1-8)

9. A bhikkhu shall not walk with robes hitched up in inhabited areas. (7-1-9)

10. A bhikkhu shall not sit with robes hitched up in inhabited areas. (7-1-10)

2. Ujjagghika Vagga

11. A bhikkhu shall not walk laughing loudly in inhabited areas. (7-2-1)

12. A bhikkhu shall not sit and laugh loudly in inhabited areas. (7-2-2)

13. A bhikkhu shall walk quietly in inhabited areas. (7-2-3)

14. A bhikkhu shall sit quietly in inhabited areas. (7-2-4)

15. A bhikkhu shall not fidget, swagger and stagger in inhabited areas. (7-2-5)

16. A bhikkhu shall not sit fidgeting or swaying in inhabited areas. (7-2-6)

17. A bhikkhu shall not walk fidgeting or swinging the arms in inhabited areas. (7-2-7)

18. A bhikkhu shall not sit and fidget (or gesticulate) his arms in inhabited areas. (7-2-8)

19. A bhikkhu shall not walk fidgeting the head in inhabited areas. (7-2-9)

20. A bhikkhu shall not sit fidgeting the head in inhabited areas. (7-2-10)

3. Khambhakata Vagga

21. A bhikkhu shall not walk with arms akimbo in inhabited areas. (7-3-1)

22. A bhikkhu shall not sit with arms akimbo in inhabited areas. (7-3-2)

23. A bhikkhu shall not walk with his head covered in inhabited areas. (7-3-3)

24. A bhikkhu shall not sit with his head covered in inhabited areas. (7-3-4)

25. A bhikkhu shall not walk on the toes or heels in inhabited areas. (7-3-5)

26. A bhikkhu shall not sit while clasping the knees in inhabited areas. (7-3-6)

27. A bhikkhu shall accept alms-food appreciatively. (7-3-7)

28. A bhikkhu shall accept alms-food with attention on the bowl. (7-3-8)

29. A bhikkhu shall accept alms-food with other foods in proportion (that is, in the proportion of one part in four to the rice). (7-3-9)

30. A bhikkhu shall accept alms-food with other foods up to the level of the edge of the bowl. (7-3-10)

4. Sakkacca Vagga

31. A bhikkhu shall eat alms-food appreciatively. (7-4-1)

32. A bhikkhu shall eat alms-food with attention on the bowl. (7-4-2)

33. A bhikkhu shall eat alms-food evenly. (7-4-3)

34. A bhikkhu shall eat alms-food with curries in proportion. (7-4-4)

35. A bhikkhu shall not eat alms-food from the top down. (7-4-5)

36. A bhikkhu shall not hide curries and other foods with rice out of desire to get more. (7-4-6)

37. A bhikkhu shall not, unless sick, ask for curry or rice for his own benefit and eat it. (7-4-7)

38. A bhikkhu shall not look at another bhikkhu’s bowl with an intention of finding fault. (7-4-8)

39. A bhikkhu shall not take an extra-large mouthful. (7-4-9)

5. Kabala Vagga

41. A bhikkhu shall not open the mouth when the mouthful is not brought to it. (7-5-1)

42. A bhikkhu shall not put all the fingers into the mouth while eating. (7-5-2)

43. A bhikkhu shall not speak with his mouthful of food. (7-5-3)

44. A bhikkhu shall not eat tossing a lump of rice. (7-5-4)

45. A bhikkhu shall not eat by biting apart a lump of rice. (7-5-5)

46. A bhikkhu shall not eat stuffing out the cheeks. (7-5-6)

47. A bhikkhu shall not eat shaking the hands. (7-5-7)

48. A bhikkhu shall not eat scattering rice about. (7-5-8)

49. A bhikkhu shall not eat sticking out the tongue. (7-5-9)

50. A bhikkhu shall not eat making champing sounds. (7-5-10)

6. Surusuru Vagga

51. A bhikkhu shall not eat making sucking sounds. (7-6-1)

52. A bhikkhu shall not lick his hand while eating. (7-6-2)

53. A bhikkhu shall not scrap the bowl with his finger while eating. (7-6-3)

54. A bhikkhu shall not smack his lips with the tongue while eating. (7-6-4)

55. A bhikkhu shall not accept a water vessel with a hand soiled by food. (7-6-5)

56. A bhikkhu shall not throw away bowl-washing water which has rice grains in it in inhabited area. (7-6-6)

57. A bhikkhu shall not teach Dhamma to a person who is not sick and has an umbrella in his hand. (7-6-7)

58. A bhikkhu shall not teach Dhamma to a person who is not sick and has a staff in his hand. (7-6-8)

59. A bhikkhu shall not teach Dhamma to a person who is not sick and has a knife in his hand. (7-6-9)

60. A bhikkhu shall not teach Dhamma to a person who is not sick and has a weapon in his hand. (7-6-10)

7. Paduka Vagga

61. A bhikkhu shall not teach Dhamma to a person who is not sick, wearing wooden soled sandal. (7-7-1)

62. A bhikkhu shall not teach Dhamma to a person who is not sick wearing footwear. (7-7-2)

63. A bhikkhu shall not teach Dhamma to a person who is not sick in a vehicle. (7-7-3)

64. A bhikkhu shall not teach Dhamma to a person who is not sick on a couch. (7-7-4)

65. A bhikkhu shall not teach Dhamma to a person who is not sick and sit grasping the knee. (7-7-5)

66. A bhikkhu shall not teach Dhamma to a person who is not sick wearing a headwrapping. (7-7-6)

67. A bhikkhu shall not teach Dhamma to a person who is not sick whose head is covered. (7-7-7)

68. A bhikkhu, while sitting on the ground, shall not teach Dhamma to a person who is not sick sitting on a seat. (7-7-8)

69. A bhikkhu, while sitting on a low seat, shall not teach Dhamma to a person who is not sick sitting on a high seat. (7-7-9)

70. A bhikkhu, while standing shall not teach Dhamma to a person sitting who is not sick. (7-7-10)

71. A bhikkhu shall not teach Dhamma to a person who is not sick ahead of him walking. (7-7-11)

72. A bhikkhu, while walking beside a path, shall not teach Dhamma to a person who is not sick walking on the path. (7-7-12)

73. A bhikkhu who is not sick shall not defecate or urinate while standing up. (7-7-13 )

74. A bhikkhu who is not sick shall not defecate, urinate or spit on green plant. (7-7-14)

75. A bhikkhu who is not sick shall not defecate, urinate or spit into water. (7-7-15 )

All seventy-five Sekhiya rules are finished.

APPENDICES

Confession

Confessor:Aham bhante sabba apattiyo avi karomi.Venerable sir, I would like to confess all my offences.

Acknowledger:Sadhu avuso sadhu sadhu.Well done, Friend, well done, well done.

Confessor:Aham bhante sambahula nanavatthuka sabba atpattiyo apajjim. ‘Tatumha mule patidesemi.Venerable sir, I have committed many offences of different bases. I confess all of them to you.

Acknowledger:Passasi avuso ta apattiyo. Do you see them?

Confessor:Ama bhante passami.Yes I see them, Venerable sir.

Acknowledger:Ayatim avuso samvareyyasi.You should restrain yourself in future.

Confessor:Sadhu sutthu bhante samvarissami.I shall well restrain myself in future, Venerable sir.

Acknowledger: Sadhu avuso, Sadhu, Sadhu.Well done Friend, Well done, Well done.

NB. For convenience, a temporary bhikkhu [or any bhikkhu] may confess as mentioned above to a senior bhikkhu who has confessed his offence. If both bhikkhus haven’t yet confessed they must confess to each other in Pali as follows:

Junior — Aham bhante sabba apattiyo avikaromi.

Senior — Sadhu avuso sadhu saddha.

Junior — Aham bhante sambahula nanavatthuka sabba apattiyo apajjim. Ta tumha mule patidesemi.

Senior — Passasi avuso ta apattiyo.

Junior — Ama bhante passami.

Senior — Ayatim avuso samvareyyasi.

Junior — Sadhu sutthu bhante samvarissami.

Senior — Sadhu avuso sadhu sadhu.

Senior — Aham avuso sabba apattiyo avikaromi.

Junior — Sadhu bhante sadhu sadhu.

Senior — Aham avuso sambahula nanavatthuka sabba apattiyo apajjim. Ta tumha mule patidesemi.

Junior — Passatha bhante ta apattiyo.

Senior — Ama avuso passami.

Junior — Ayatim bhante samvareyyatha.

Senior — Sadhu sutthu avuso sarmvarissami.

Junior — Sadhu bhante sadhu sadhu.

[Now the junior confessor repeats his formula]

Junior — Aham bhante sambahula nana vatthuka sabba apattiyo apajjim. Ta tumha mule patidesemi.

Senior — Passasi avuso ta apattiyo.

Junior — Ama bhante passami.

Senior — Ayatim avuso samvareyyasi.

Junior — Sadhu sutthu bhante samvarissami.

Senior — Sadhu avuso sadhu sadhu.

Junior — Ven. sir, I would like to confess all my offences.

Senior — Well-done Friend, well-done, well-done.

Junior — Ven. sir, I have committed many offences of different bases. I confess all of them to you.

Senior — Do you see them?

Junior — Yes, Ven. sir. I see them.

Senior — You should restrain yourself in future.

Junior — I shall well restrain myself in future, Ven. sir.

Senior — Well-done Friend, well-done, well-done.

 

Determination (Adhitthana)

When a bhikkhu has obtained a ready-made robe or a robe-cloth or an alms-bowl, he shall do either determination (adhitthana) or assignment (vikappana), within ten days.

 

For Triple Robes

Imam sanghatim adhitthami. [Outer robe] I determine this as an outer robe.

Imam uttarasangam adhitthami. [Upper robe] I determine this as an upper robe.

Imam antaravisakam adhitthami.[Inner robe] I determine this as an inner robe.

For General Cloth

Imam parikkhanracolam adhitthami. [a single cloth] I determine this as a general cloth.

Imani parikkharaco1ani adhitthami. [many cloths]I determine these as general cloths.

For Alms Bowl

Imam pattam adhittami. [a single bowl] I determine this as an alms bowl.

Imani pattani adhitthami. [many bowls]I determine these as alms bowls.

[If the requisite is out of a hatthapasa, (=45 inches) the words this and these are to be replaced by that and those respectively.]

Withdrawl of Determination

A determined robe or bowl can be revoked by uttering the following passages:

Imam sanghatim paccuddharami.I revoke the determination of this outer robe.

NB. The words uttarasangam, antaravasakam, pattani etc.. are to be used in accordance with a particular requisite.

The determination of any robe or bowl is nullified,

1. if the requisite is given away;

2. if it is stolen;

3. if it is taken away by a close friend;

4. if the owner returns to lay life;

5. if he discards the training rules;

6. if he is dead;

7. if he has changed sex; or

8. if he withdraws the determination.

Assignment (Vikkappana)

A bhikkhu who wants to assign his robe or bowl to an other bhikkhu, holding the robe or bowl in his hand towards the latter, is to say, ‘Imam civaram tuyham vikappemi” and give the robe to him.

Owner : Imam civaram tuyham vikappemi.I assign this robe to you.

Second hhikkhu: Mayham santakam parihhunja va vasajjehi va yathapaccayam karohi.Please use my property or give it away; do it according to circumstances.

Then, the robe is to be returned to the owner, who can wear it as long as he wishes.

Observance of Vassa

Imasmim vihare imam temasam vassam upemi.

[3 times] [I will live in this monastery for these three months of Rains Retreat]

Pavarana

At the end of Vassa (Rains Retreat) the Sangha shall invite each other at a gathering of the Sangha as follows:

Sangham bhante pavaremi ditthena va sutena va parisankaya va. Vadantu mam ayasmanto anukampam upadaya. Passanto patikarissami.

[Venerable Sirs, I invite you to tell me out of compassion if you see, hear or suspect any offence that I may commit. I shall redress it if it is seen. ]

Dutiyampi bhante Sangham bhante pavaremi ditthena va sutena va parisankaya va. Vadantu mam ayasmanto anukampam upadaya. Passanto patikarissami.

[Venerable Sirs, for the second time I invite you to tell me out of compassion if you see, hear or suspect any offence that I may commit. I shall redress it if it is seen. ]

Tatiyampi bhante Sangham bhante pavaremi ditthena va sutena va parisankaya va. Vadantu mam ayasmanto anukampam upadaya. Passanto patikarissami.

[Venerable Sirs, for the third time I invite you to tell me out of compassion if you see, hear or suspect any offence that I may commit. I shall redress it if it is seen. ]

Observance of Kathina

Kathinatharaka-bhikkhu: Atthatam bhante sanghassa kathinam. Dhammiko kathinattharo anumodatha.[Venerable sirs, the sangha has performed the kathina. The performance of the kathina accords with the Dhamma. Please be glad at it.]

Anumodaka-bhikkhus: Atthatam bhante sanghassa kathinam. Dhammiko kathinattharo anumodami.[Venerable sirs, the sangha has performed the kathina. I am glad as the performance of the kathina accords with the Dhamma. ]

Nissaya (Dependance)

A bhikkhu who hasn’t yet completed five vassa (Rains) shall live with his preceptors in the same monastery. If he lives in another monastery he shall have a senior bhikkhu as his teacher and lives dependant on him. So he ‘takes up dependance’ on the teacher, saying the following passage.

Young Bhikkhu : Acariyo me bhante hohi. Ayasmato nissaya vacchami. (3 times) [Venerable sir, please be kind enough to be my teacher. I shall live dependant on your venerable.]

Teacher: Pasadikena sampadehi. [Behave well.]

Observance of Uposatha

Uposatha means living with purified Sila (morality). It must be performed fortnightly. It is classified as Sangha, Gana, Puggala and Adhitthana uposatha.

Sangha Uposatha is performed by the sangha of not less than four bhikkhus reciting Patimokkha rules after a Natti has been recited.

Gana Uposatha is performed by three bhikkhus individually reciting a passage, “Parisuddho aham bhante. Parisuddhoti mam dharetha” after a Natti has been recited.

Gana-Natti: sunantu me ayasmanto. Ajjuposatho pannaraso (Catuddaso). Yadasmantanam pattakallam Mayam annamannam parisuddhi-uposatham kareyyama.

Puggala uposatha is performed by two bhikkhus individually reciting the same passage as mentioned above without reciting any Natti.

Adhitthana uposatha is performed by one bhikkhu who stays alone, mentally saying, “Ajja me uposatho pannarasoti (or catuddasoti) Adhitthami”

N.B. Before all these uposathas are performed each member of the Sangha shall confess their offences.

 

Bhikkhu Ordination

Nattis for Two or Three Applicants

Anusasana Natti

Sunatu me bhante sangho. Ayam ca Nago ayam ca Datto (ayani ca Mitto) ayasmato tissassa upasampadapekkha. Yadi sanghassa pattakallam. Aham nagam ca dattam ca (mittam ca) anusaseyyam.

Osairana-Natti

Sunatu me bhante sangho. Nago ca Datto ca (Mitto ca) ayasmato tissassa upasampadapekkha. Anusittha te maya. Yadi sanghassa pattakallam. Nago ca Datto ca (Mitto ca) agaccheyyum.

Pucchana-Natti

Sunatu me bhante sangho. Ayam ca Nago ayam ca Datto (ayam ca Mitto) ayasmato tissassa upasampada pekkha. Yadi sanghassa pattakallam. Aham nage ca datte ca (mitte ca) antarayike dhamme puccheyyam.

 

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SHORT BIOGRAPHY

BornJuly 24, 1928, in Pyinma Village, Taungdwingyi township, Myanmar.

Samanera (novice): at the age of 15 at Tawya beikman Monastery.

Named : Shin Janaka

Bhikkhuhood: at the age of 20

Degrees attained:

  • Dhammacariya from Sakya-Siha examination.
  • Dhammacariya from state Sasana University.
  • Abhivamsa from Sakya-Siha examination.
  • G.C.E. (A level) from London. Sanskrit, Hindi and Sinhala Language

Vipassana Meditation : In 1953, under the supervision of the Most venerable Mahasi Sayadaw for four months.

Career :

  • Lecturer at Mahavisuddhayone Buddhist University in Mandalay.
  • Editorial assistance in the Sixth Buddhist Council by way of reviewing the Pali scriptures.
  • Nayaka Sayadaw at Mahasi Sasana Yeiktha.

Abbot of Chanmyay Yeiktha: February 1977.

Author (in Myanmar) : Preface of “Vissuddhimagga Mahatika Nissaya” written by the Most Venerable Mahasi Sayadaw, “Visuddhimagga” in Myanmar 1st Volume, reply to the criticism to the “World Buddhism” magazine in Colombo and so on. “Peace and Happiness” was the famous one.

Mission: 1979-present (1997), Venerable Sayadaw conducted several meditation retreats and delivered Dhamma Talks in twenty-five countries in Asia, Africa, Australia, Europe and the U.S.A.

Forest Monastery:Branch of Chanmyay Yeiktha is Hmawbhi Centre, good location and only 45 minutes from Yangon by car.

This page at Nibbana.com was last modified: 10/24/2014 00:45:39

THE ORDINATION PROCEDURE SOME VINAYA RULES

巴汉词典Y-Ṃ附录

Y

Y, 巴利文字母表的罗马化拼音第二十六个辅音字母。发音好像汉语中的 y。

-y-, 连音时插入的字母，避免空隙(hiatus)。Thus inserted after a before i or e: chay-imā disā D.III,188; ta-y-idaṃ Sn.1077; Pv.I,33; tava-y-idaṃ Sn.352; na-y-idaṃ S.II,278; mama-y-idaṃ Sn.806; na-y-idha Sn.790; mā-y-idha Vin.I,54; yassay-etādisī pajā D.II,267 (v. l. ss for T yassa-s-etādisī); satiyā-y-etaṃ adhivacanaṃ M.II,260; na-y-imassa Pv IV.12. — After i before a: pāvisi-y-assamaṃ J.V,405; khaṇi-y-asmani J.III,433; yā-y-aññaṃ J.I,429 (where C. expls: ya-kāro paṭisandhi-karo). — Cp. yeva for eva. — Note. At J.VI,106 ya-y-ime jane is to be taken as ye ime jane; the spelling ay for e being found elsewhere as well. Cp. the following ta-y-ime jane.

Ya,【关代】1.凡是[…者] ，哪一，什么。 2. (a),我﹑你﹑彼(【单】), (b),我们﹑你们﹑彼等(【复】)。【阳】yo。【阴】yā。【中】yaṃ，yad。【阳】：单.主.yo；复.主ye；单.宾.yaṃ；复.宾.ye；单.具.yena；复.具.yehi﹑yebhi；单.离.yasmā﹑yamhā；复.离.yehi﹑yebhi；单.与.﹑属.yassa；复.与.﹑属.yesaṃ﹑yesānaṃ；单.处.yasmiṃ﹑yamhi；复.处.yesu。【阴】：单.主.yā；复.主.yā﹑yāyo；单.宾.yaṃ；复.宾.yā﹑yāyo；单.具.yāya；复.具.yāhi﹑yābhi；单.离yāya；复.离.yāhi﹑yābhi；单.与.﹑属.yāya﹑yassā；复.与.﹑属.yāsaṃ﹑yāsānaṃ；单.处.yassā﹑yāyaṃ﹑yassaṃ；复.处.yāsu。【中】：单.主.yaṃ﹑yad；复.主.yāni；单.宾.yaṃ﹑yad；复.宾.yāni。yassa yassa﹐无论何人的(whoseever)。yaṃ yaṃ﹐无论何物(whatever)。yathā yathā﹐无论何种方式(however, in whatever way)。yadā yadā﹐无论何时(whenever)。yaṃ yaṃ+地方…(yattha yattha…)﹐无论何处(wherever)。yo…, taṃ…；yā…, taṃ…；yaṃ…, taṃ…。(关系子句…，主要字句…)。ya°…, ya°…, 任何。yo…, yo…﹐若…，若…。yathāha﹐依据。yadetaṃ(=ya+d+etaṃ)﹐什么，这…。yopāyaṃ (=yo+p+ayaṃ)﹐任何，这…。yeme(=ye’me, ya彼+ime此), 这些。

-ya, I.【形】(形容词化), (巴利文法, p.228)。 II.【形】更…(比较级形容词),(巴利文法, p.232)。 III. 1.【中】 (抽象名词), (巴利文法, p.230)。 2.本色(人物+ [-ya本色])。

Yakana,【中】肝脏(liver)。

Yakkha (梵yakṣa),【阳】夜叉，阅叉。yakkhagaṇa,【阳】夜叉群众。yakkhagāha,【阳】夜叉占有(着魔)。yakkhatta,【中】夜叉的情况。yakkhabhūta,【形】出生为夜叉的。yakkhasamāgama,【阳】夜叉的集会。yakkhadhipa,【阳】夜叉王。

Yakkhinī(梵yakṣiṇī), yakkhī,【阴】母夜叉，夜叉女。通常与「罗剎」(梵 rākṣasa)并称。

Yagghe,【形】用来称呼大辈的忠告词。【副】确实。

yaj(梵yaj)﹐【字根I.】做供奉(to make an oblation)，给(to give)。

Yajati (yaj供奉+a), 上供，牺牲，布施，送礼，供养。【过】yaji。【过分】yiṭṭha, yajita。【独】yajitvā。【现分】yajamāna。【单】【叁】【祈】【反照】yajetha。

Yajana,【中】牺牲的行为，捐献的分配。

Yajāpeti (yajati‘供养’的【使】) 使…供养。

Yañña,【阳】牺牲，给捐献的，布施。参考 Yāga。yaññasāmī,【阳】牺牲者，施主。yaññāvāṭa,【阳】牺牲的深坑。yaññupanīta,【形】为牺牲带来的。

Yaṭṭhi,【阳】【阴】棍，棒，手杖，杆，拐杖，七腕尺的长度。yaṭṭhikoṭi,【阴】棒端。yaṭṭhimadhukā,【阴】甘草属植物(liquorice)。

yat(梵yat)﹐【字根I.、VII.】尝试、企图(to attempt)。

Yata (yameti 的【过分】), 已制止，已控制，已抑制。

Yatati (yat+a), 尽力，努力。【过】yati。

Yatana,【中】努力。

Yati(<yat, cp. Vedic yati leader, guide),【阳】出家人(a Buddhist monk)。Vism.79：ābhujitvāna pallaṅkaṃ, paṇidhāya ujuṃ tanuṃ; Nisīdanto vikampeti, mārassa hadayaṃ yati.(结跏趺坐正身的行者，动乱了魔的心。)

Yato(the Abl. case of yayato, used as conjunction, cp. Vedic yataḥ wherefrom, by which, out of which),【无】从哪里，从何处，以后，因为，由于。

Yattaka,【形】无论多少的，无论如何，不管有几多的。

Yattha, yatra,【副】无论那里，哪里。

Yathatta,【中】真实，本性，真面目。

Yathariva (yathā+iva),【无】正如，正当，正像。

Yathā,【副】同样地，可能，关于，涉及，与…相比，依照，在任何方式，正如。yathākammaṃ,【副】依照个人的行动。yathākāmaṃ,【副】依照个人的心愿，随意。yathākāmakārī,【阳】为所欲为的人。yathākārī,【形】正如他所做的。yathākāla,【阳】适当的时间。yathākālaṃ,【副】在适当的时间。yathākkamaṃ,【副】整齐，状况良好，适宜，接着，接连地。yathāṭhita,【形】像现在这样的；正如站着的。yathātatha,【形】真实的，真正的。yathātathaṃ,【副】依照事实。yathādhammaṃ,【副】依照法。yathādhota,【形】好像被洗的。yathānusiṭṭaṃ,【副】符合忠告。yathānubhāvaṃ,【副】依照个人的能力。yathāpasādaṃ,【副】依照个人的满足。yathāpūrita,【形】所能充满的。yathāphāsuka,【形】舒服的。yathābalaṃ,【副】依照个人的力量。yathābhataṃ,【副】像现在这样的被携带。yathābhirantaṃ,【形】喜欢多久就多久的。yathābhucca, yathābhūta,【形】真正的，显然的，依照事实的。yathābhūtaṃ,【副】真实地，实在，实际上，事实上，实质上。yathāyaṃ(=yathā + ayaṃ) , 【阳.主.单】如,这…。yathārahaṃ,【副】适宜时，适当时，根据情况。yathāruciṃ,【副】依照爱好。yathāvato,【副】实质上。yathāvidhiṃ,【副】的确，适当地。yathāvihita,【形】正如安排的。yathāvuḍḍhaṃ,【副】依照辈份。yathāvutta,【形】上述的。yathāvuttaṃ,【副】如上所说，按照之前所规定。yathāsaka,【形】依照个人的所有权的。yathāsakaṃ,【副】每个人自己的。yathāsattiṃ,【副】依照个人的力量。yathāsaddhaṃ,【副】依照个人的热爱。yathāsukhaṃ,【副】安乐地。Idaṃ dukkhaṃ yathābhūtaṃ pajānāti，如实知此是苦、知此苦如真。yathā yathā…tathā tathā﹐如此如此…如是如是。

Yathābhūtadassana,【中】如实知见。

Yathicchitaṃ,【副】随个人的喜欢。

yad, 【关】1.凡是[…者](【中】【单】【主】【业】【关】)。2.我﹑你﹑彼(【中】【单】【主】【业】【关】)。

yadidaṃ, yad idaṃ, yad idam ( yad凡是…者 + idaṃ此(【中】【单】【主】), 【无】就是(直译︰凡是此者，“as that”。=yāvañ c’idaṃ)。

Yadā,【副】每当，当…时。yadā…﹐tadā…=当…, 那时…(when…then)。yadi…, tadā…=若…, 则…(if…then)。yattha…,tattha…该处…, 此处…(where…there)。yathā…,tathā…=正如…,这样(as…in this way)。yasmā…,tasmā…=因为…, 所以…(since…therefore)。tathā…,yathā…=(如此…,)以便…(so…that)。

Yadi,【无】如果，然而，若。yadidaṃ(yadi+idaṃ),【无】这是哪一，是，即。

Yanta,【中】机器。yantanāḷi,【阴】机械的管。yantamutta,【形】经过机器抛出或射击的。yantayutta,【形】以机器连接的。

Yantika,【阳】机械工。

yam﹐【字根I.】检查(to check)。cp. (梵yam / yach)=抵达(reach)。

Yama1(fr. yam), 克制(restraint PvA.98 (+niyama))。

Yama2,【阳】阎摩(死亡王国的统治者)( the ruler of the kingdom of the dead)。yamadūta,【阳】阎摩的使者(死亡的报信者)。yamapurisa,【阳】阎摩的人(地狱的兵卒)。yamarāja,【阳】阎摩王。yamaloka,【阳】亡灵的世界。yamavisaya=yamaloka。yamasādana, 阎摩的王国，阎摩界。

Yama3 (Vedic yama=yama2; fr. yam in meaning “to combine,” cp. Av. y&schwamacr;ma twin, Mir. emuin id.) ,【阳】一双，一对。

Yamaka,【形】两倍的，双胞胎的，一对的，相似的。【中】(一)对，(一)双。yamakasāla,【阳】一对的(或双胞胎的)婆罗双树。《双论》(Yamaka)︰内容系以双对问答之方式阐明诸法相互之摄不摄、起灭等关系，共分十品，即根本、蕴、处、界、谛、行、随眠、心、法、根等十双论。各品又通立施设分、转分、遍知分三分说明，其中，施设分列举各品论述的法数；转分，则深入探讨各问题；遍知分，则界定各法遍知。但十品中，有三品结构特异，即第一、八品均未立转分及遍知分，而第七品则分为随增分、有随眠分、断分、遍知分、已断分、生分、界分等七分。(《中华佛教百科全书(六)》p.3253.1~2)

Yava,【阳】大麦(barely)。yavasūka,【阳】(麦)芒。

Yavasa(fr. yava; Vedic yavasa),【阳】草，干草，草料(grass, hay, fodder)。

yas﹐【字根III.】试图、努力(to endeavour)。cp. (梵yas/ yeṣ)热，激昂(be heated)。

Yaso & Yasa (Vedic yaśaḥ)【阳】【中】(mano-group), 名声，名望，光荣，荣光，成功，(要人的一批)随行人员(glory, fame, repute, success, high position)。yasadāyaka,【形】财富的施主，名望的施主。yasamahatta,【中】大名望，大财富，高地位。yasalābha,【阳】获得名望，获得财富。Nom. & Acc. sg. both forms yaso & yasa(ṃ)。

Yasodhara,【形】出名的。

Yasoladdha,【形】通过名望而获得的。

Yasmā…tasmā﹐

Yahaṃ, yahiṃ,【副】哪里，无论那里，无论什么情况下。

Yaṃ (ya 的【中、单】), 哪个，无论什么事物。【副】因为。yaṃ kiñci﹐无论何物(whatever)。yaṃ kadāci﹐无论何时(whenever)。yattha katthaci﹐无论何处(wherever)。

yā(梵yā)﹐【字根I.】去(to go)。

Yā (ya 的【阴.单】), 她，无论什么女人。

Yāga(fr. yaj, *Sk. yāga, cp. yañña & yaja),【阳】1.牺牲，给捐献的，布施(a (brahmanic) sacrifice, known otherwise as mahāyāga (or pl. °yāgā), and consisting of the 4: assamedha, purisamedha, sammāpāsa, vāja-peyya. Thus mentioned at S.I,76 & Sn.303.)。2.布施(In Buddhistic sense: gift, alms giving, charity; expense or expenditure of giving (almost syn. with cāga)。

Yāgin (<yāga),【形】牺牲，给捐献的，布施(sacrificing, giving, spending S I.19=J IV.66 (sahassayāgī, giving the worth of a thousand pieces)。

Yāgu,【阴】稀粥(rice-gruel, rice-milk (to drink))，台语︰糜(be5/mue5)。(A.5.207./III,250.说：粥有五利，即：khuddaṃ paṭihanati(治饥), pipāsaṃ paṭivineti(除渴), vātaṃ anulometi(顺风), vatthiṃ sodheti(清净膀胱), āmāvasesaṃ pāceti(消化胃之残食)。另参考《律藏》〈大品〉药犍度Vin.I,221.(CS:p.315)；《四分律》卷第五十九：食粥五事好：除饥、解渴、消宿食、大小便通利、除风。是为五。(T22.1005.3))

yāc(梵yāc)﹐【字根I.】请求(to beg)。

Yācaka,【阳】乞丐，讨的人。【阴】yācikā。

Yācati (yāc+a), 乞，讨，恳求。【过】yāci。【过分】yācita。【现分】yācanta, yācamāna。【独】yācitvā。【不】yācituṃ。

Yācana,【中】请求，恳求。yācanaka,【形】请求。

Yācayoga,【形】有求必应，照他人的请求(accessible to begging, one ready to comply with another’s request)。SnA 414.︰Yācayogoti yācituṃ yutto. Yo hi yācake disvāva bhakuṭiṃ katvā pharusavacanādīni bhaṇati, so na yācayogo hoti.(照他人的请求︰照乞求给。若是见到的乞求者，轻薄、言语粗鲁，他就不会有求必应。)

Yācita (yācati 的【过分】), 已要求，已请求。

Yācitaka,【中】借用物(借来的东西)。

Yājaka,【阳】令人牺牲的人。

Yāta (yāti‘进行’的【过分】), 已离去，已进行。

Yāti (yā+a)(Vedic yāti, or yā), 继续，着手进行，乘(车)(to go, go on, to proceed, to go away)。【独】yātvā。pres. 1st yāmi(=gacchāmi); 2nd yāsi; 3rd yāti (tuṇhī yāti mahodadhi); 1st pl. yāma(kiṃ na yāma, kiṃ nu yāma); 2nd yātha=imper.; 3rd yanti(=gacchanti). imper. 2nd sg. yāhi; 3rd sg. yātu; 2nd pl. yātha. ppr. yanto(pacchā yanto walking behind) Gen. yantassa. — inf. yātave. — another formation fr. yā is yāyati, in an intensive meaning of “to drive, to move on quickly or by special means,” e. g. in phrase yānena yāyati to drive in a carriage(Pot. yāyeyya);(ppr.: rathass’āṇī va yāyato) 418 (ger.: yānabhūmiṃ yāyitvā yānā oruyha). Cp. yāna as ending. — pp. yāta. Caus. yapeti & yāpeti。etāyāti(etā那些(【阴】复.主;复.宾)+yāti)﹐那些(这些),继续。yāyeyya, 3s.opt。

Yātrā,【阴】旅行，航行，生活的资助。

Yāthāva,【形】正确的，明确的。yathāvato,【副】完全地。

Yādisa, yādisaka,【形】无论哪一个，无论什么，相似的。

Yāna,【中】马车，交通工具，行走。yānaka,【中】小马车。yānagata,【形】登上马车的。yānabhūmi,【阴】马车可通行的地方。bhaddayāna, (国王的)辇(ㄋㄧㄢˇ)舆(ㄩˊ)。

Yānika & Yāniya, (–°)(<yāna)【形】1.引导至。2.习惯于。

Yānī(<yāna),【阳】赶车人。yānīkata,【形】成习惯的，精通的。

Yāpana,【中】生计，滋养，身体的持续。yāpanīya,【形】足够维持个人的生活。

Yāpeti (yā+āpe), 滋养，持续，维持个人的生活。【过】yāpesi。【过分】yāpita。【现分】yāpenta。【独】yāpetvā。

Yāma,【阳】1.(=ekayāma)夜晚的一个时分(一夜有三个时分，初夜(rattiyā paṭhamaṃ yāmaṃ) 6-10pm，中夜(rattiyā majjhimaṃ yāmaṃ)10am-2am，后夜(rattiyā pacchimaṃ yāmaṃ)2-6am)，一夜的⅓(四个时辰)。2.夜摩天，是极乐之境，其王是善夜摩王(Suyāma)或夜摩王(Yāma)。生夜摩天(欲界天第三天)以上较高的欲界天(kāmavacara-sugatibhavavisesa欲界善趣的胜处)，需临终入近行定。yāmakālika,【形】时分药，非时药(佛教出家人被允许在午后和夜晚食用的药物)。《大品》〈药犍度〉246页记载，佛陀沿用婆罗门的规定，也准许比丘们饮用「非时浆」──即「非时药」，其中包括八种果汁：1.ambapānaṃ：芒果汁。2.jambupānaṃ：莲雾汁。3.cocapānaṃ：椰子汁。4.mocapānaṃ：香蕉汁。5.madhupānaṃ：蜂蜜汁。6.muddikāpānaṃ：葡萄汁。7.sālukapānaṃ：莲藕汁。8.phārusakapānaṃ：三色花(树)汁。

Yāyī,【阳】去的人。(在【合】中), 例：sīghayāyī。

Yāva,【无】一直到，等于，至于，却未，远到，远得很(so long as…(not))。yāvakālika,【形】临时的。yāvakīva,只要。yāvajīva,【形】一生的，终身的，毕生的。yāvajīvaṃ,【副】个人一生寿命的长久。yāvajīvika,【形】活足一生的寿命。yāvataka,【形】差不多，和…一样多，远到。yāvatatiyaṃ,【副】直到第三次。yāvadatthaṃ,【副】就个人的喜欢，至于需要。yāvadeva(yāva这么多+d+eva只是) 仅仅只是。

Yāvataka (fr. yāva, as tāvataka fr. tāva) ,【形】仅仅，只是(as much as, as many as, as far as, whatever; usually in correl. with tāvataka e.g. Vin.I,83 (yāvataka . . . tāvataka)。f. yāvatikā: yāvatikā gati tāvatikaṃ gantvā A.I,112。

Yāvatā,【无】无论多少的，直到，至于(AA.4.34./III,74.︰Yāvatāti yattakā.(无论多少的︰不管有多少的))。yāvatāyukaṃ,【副】一生(寿命持续之长久)。yāvatāvatihaṃ,【副】和…一样多的日子。

Yiṭṭha (yajati 的【过分】), 已授予，已牺牲。SA.24.5.：Yiṭṭhaṃ vuccati mahāyāgo.(上供品︰被称为「大牲醴」)。DhA(v.108)：Yiṭṭhanti yebhuyyena maṅgalakiriyādivasesu dinnadānaṃ.(上供品：一般而言，在庆典等场合，以丰盛的施物祭祀。)

Yuga(fr. yuj; Vedic yuga (to which also yoga)),【中】1.犁、轭(台语：牛担gu5 tann) ( the yoke of a plough (usually) or a carriage)。1.(一)对，(一)双(a pair, couple)。3.时代，世代(generation, an age)。yuganta,【阳】时代的终点，世代的结束。yugaggāha,【阳】专横，敌对，竞争。yugaggāhī,【阳】对手，能胜任的。yugacchidda,【中】轭的洞。yuganaddha, yuganandha,【形】连接轭的(putting a yoke on, yoking together)。yugamatta,【形】轭的距离(only the distance of a plough)。yugamattañca pekkhati, 只看一犁轭长(之地)。守护眼根，通常说看眼前「一寻」(vyāma)，少说看「一轭长」。

Yugala, yugalaka,【中】(一)对，(一)双。

yuj(梵yuj)﹐【字根II.、VII.】连结、把…套上轭(to yoke)。

Yujjhati (yudh对抗+ya), 对抗，发动战争。【过】yujjhi。【过分】yujjhita。【现分】yujjhanta, yujjhamāna。【独】yujjhitvā, yujjhiya。【不】yujjhituṃ。

Yujjhana,【中】对抗。

Yuñjati (yuj连接+ṃ-a), 会合(to yoke)，参加(to join with (Instr.or Loc.))，试图(to exert oneself)。【过】yuñji。【过分】yutta。【现分】yuñjanta, yuñjamāna。【独】yuñjitvā。【义】yuñjitabba。【使】yojeti。2pl.yuñjatha。imper. yuñja。med.imper. yuñjassu。pass. yujjati。caus.I. yojeti & II. yojāpeti。

Yuñjana,【中】从事，参加。

Yutta (Yuñjana的【过分】), 已把…套上轭，已束以马具，已与…关联，已给，已参加，已适当。yuttaka,【形】适当的，适宜的。yuttakāri,【形】适当地举止，端正地行动。

Yutti,【阴】正义，适当。yuttito,【副】符合正义。

Yuddha,【中】打架，战争，打战。yuddhabhūmi,【阴】yuddhamaṇḍala,【中】战场。

yudh(梵yudh)﹐【字根III.】对抗(to fight)。

Yuva(Yuvan)(Vedic yuvan),【阳】年轻人(a youth)。(yuvā 的【主.单】；D.I,80=yobbanena samannāgata DA.I,223; =paṭhama-yobbane ṭhita DhA.III,409; =taruṇa PvA.205). — Cp. yava, yuvin & yobbana.

Yuvin (adj.-n.) [=yuvan with diff –adj. ending] young J.IV.106, 222.

Yuvatī,【阴】年轻女人。

Yūtha,【阳】(禽、畜等的)群，牧群。yūthajeṭṭha, yūthapa,【阳】兽群的领袖。

Yūpa,【阳】牺牲的柱。

Yūsa,【阳】(水果)汁，汤。

Yena,【副】因为，哪里。

Yebhuyya,【形】很多的，大部分的，丰富的。yebhuyyena,【副】大概，一般而言，几乎所有。

Yebhuyasikā, 【阴】依多数(决定)( “according to the majority”)。

Yeva,【无】(强调词)甚至(…也)，正好，也。

Yevāpanaka(ye+vā+pana=yaṃ vā pana)﹐无论怎样(whatever else there is)。

Yo (【主、单】ya), 谁，若，哪个人，任何人。yo koci﹐无论谁，若有人(whoever)。yo yo﹐无论何人(whoever)。

Yoga (<yuj轭),【阳】音译：瑜伽。连接(connection)，束缚(bond)，执着(attachment (to the world and its lusts))，努力(endeavour)，工具(means)。yogakkhema,【阳】瑜伽安稳，从执着中释放(release from the attachments)。yogayutta,【形】被执着束缚的。yogagāvacara,【阳】修瑜伽的人，修行者。yogagātiga,【形】已经征服再生的束缚者。

Yogī,【阳】修瑜伽的人，修行者。参考 Yogāvacara。

Yoginī,【阴】女修行者。

Yogga,【形】适当的，适宜的。【中】交通工具，发明。

Yojaka,【阳】连接的人，套上轭者，著作者。

Yojana,【中】1.轭，应用。2.由旬、踰缮那(长度单位。据佛音论师说，一只公牛oxen走一天的距离，大约七英里，即11.2公里)。在台湾骑赤牛犅ㄍㄤ(公牛，年壮的黄牛)「日可百里」，约有二、三十公里。1 yojana = 4 gāvutas

Yojanā(*Sk. yojanā, fr. yojeti),【阴】〔语法〕造句，意见，提议，注释((grammatical) construction; exegesis, interpretation; meaning)。

Yojanika,【形】有一由旬的范围的。

Yojāpeti, (yojeti 的【使】) 令套上轭，令结合，令准备。

Yojita (Yojeti的【过分】) 已结合，已套上轭，已准备，已混合(yoked, tied, bound)。

Yojeti (yuj连接+e), 套上轭，束以马具，结合，联合，混合，应用，准备，催促。【过】yojesi。【现分】yojenta。【独】yojetvā, yojiya。【未被】yojetabba。

Yotta,【中】縻，线，细绳。

Yodha1(=yodhin)(Vedic yodha;<yudh),【阳】军人(a warrior, soldier, fighter, champion)。yodhājīva,【阳】战士，《杂阿含908经》译：战斗活。yodhahatthin﹐战象(a war elephant)。

Yodha2(=yo’dha=yo那+idha这)。

Yodheti(yudh对抗+e), (caus.of yujjhati)对抗(to attack)，发动战争(to fight against)。【过】yodhesi。【过分】yodhita。【独】yodhetvā。(yodhetha=pahareyya DhA I.317)

Yodhi,=yodhikā.

Yodhikā(有时作yūthikā),【阴】一种特别品种的茉莉花(jasmine)。

Yoni(Vedic yoni),【阴】1.女性的性器官(the womb)，知识，种类。2.起源(origin)，出生地(place of birth)，生存界(realm of existence)。四种生(四生four yonis)：卵生(aṇḍaja；oviparous creation)，胎生(胎盘中出生jalābuja；viviparous)，湿生(saṃsedaja；moisture-sprung)，化生(opapātika；spontaneous)。tiracchānayoni。畜生胎、畜生道。yoniso﹐【副】从起源地。yonisomanasikāra,【阳】从起源作意。(古译作：如理作意。proper consideration)。经中说诸佛觉悟之前都是以观智，从根源作意(yoniso manasikārā ahu paññāya abhisamayo)：「有生故有老死，缘生故有老死。」乃至「有无明故有行，缘无明而有行」；「无生故无老死，生灭乃老死灭」乃至「无无明故无行，无明灭乃行灭。」(《相应部》S.12.4~10./II,5~10､S.12.65./II,104~5；《长部》D.14/II,31.；《杂阿含369经》)经文可作为yoniso manasikāra译作「从根源作意」的最佳引证。《瑜伽师地论》说：「若于谛智增上如理及不如理。不如实知，不能尽漏；与此相违，如实知故。能尽诸漏，当知此中闻不正法，不为寂静，不为调伏，不为涅盘，所起诸智，名不如理。听闻正法，…与上相违。当知如理。」(T30.840)【反】ayonisomanasikāra,【阳】未从起源作意。

Yobbana, yobbañña(cp.late Vedic & Epic Sk.yauvana, fr.yuvan),【中】年轻人(youth)。yobbanamada,【阳】年轻的自豪(pride of youth)。

R

R, 巴利文字母表的罗马化拼音第二十七个辅音字母。发音好像汉语中的 r。

Raṃsi, Rasmi(The form rasmi is a Sanskritism and later),【阴】1.缰绳，缰绳。光，光线(a rein, a ray)。raṃsimantu,【阳】太阳。【形】发光的。

rakkh(梵rakṣ)﹐【字根I.】保护(to protect)。

Rakkhaka,【阳】保卫者，观察者，看守者，守卫。

Rakkhati (rakkh保护+a), 保护，保卫，观察，保持。【过】rakkhi。【过分】rakkhita。【现分】rakkhanta。【独】rakkhitvā。【义】rakkhitabba。Bhavatu sabbamaṅgalaṃ rakkhantu sabbadevatā.(希望你有诸吉祥，希望诸天守护你。)

Rakkhana, rakkhaṇa﹐【中】保护，遵守。rakkhanaka,【形】观察的，保卫的。

Rakkhasa(梵rakṣas, rākṣasa),【阳】罗刹，鬼，魔鬼。

Rakkhā,【阴】保护，安全，庇护所。

Rakkhita, (rakkhati 的【过分】), 已保护，已观察。

Rakkhiya,【形】被保护的。

Raṅga,【阳】1.染料，油漆。2.舞台，剧场，剧本。raṅgakara,【阳】染工，演员。raṅgajāta,【中】各种不同的染料。raṅgaratta,【形】用…染的。raṅgājīva,【阳】画家，染工。

raṅj﹐【字根III.】被附上(to be attached to)。

rac﹐【字根VII.】组成(to compose)。

Racayati (rac组成+aya), 安排，组成，准备。【过】racayi。【过分】racita。【独】racitvā。

Racanā,【阴】安排，论文。

Racchā,【阴】街道。

raj(梵raj, rañj)﹐【字根I.】染(to dye)。

Raja(梵rajas),【阳】【中】(mano-group), 灰尘，尘垢微细之物质)，污垢，花粉，杂质。据《俱舍论》卷十二载，尘又有微尘(梵 aṇu-rajas)、金尘(梵 loha-rajas，又作铜尘、铁尘)、水尘(梵 ab-rajas)、兔毛尘(梵 śaśa-rajas)、羊毛尘(梵avi-rajas)、牛毛尘(梵go-rajas)、隙游尘(vātāyanacchidra-rajas。又作向游尘、日光尘)等分别，七个极微，合为一微尘；七个微尘，合为一金尘；七金尘合为一水尘；顺次类推。rajakkha,【形】(在【合】中) 弄脏的。rajakkhandha,【阳】一大堆灰尘。DhA.v.182./CS:pg.2.150-1.︰“Kiṃsu adhippatī rājā, kiṃsu rājā rajjissaro; Kathaṃsu virajo hoti, kathaṃ bāloti vuccatī”ti.(谁是主宰王？谁是染污王？怎样评论离染？怎样评论愚蠢？) “Chadvārādhippatī rājā, rajjamāno rajjissaro; Arajjaṃ virajo hoti, rajjaṃ bāloti vuccatī”ti.(主宰六门者称王。受染污者为染污王。无染者为离染。染者称为愚蠢。)

Rajassāyatana, 染缸。SnA.v.406./II,381.︰Rajassāyatananti kambojādayo viya assādīnaṃ, rāgādirajassa uppattideso.(染缸︰如处在瓮等之中，诸味、染等杂烩生起的地方。)

Rajaka,【阳】染工。《中阿含经》作：染家。

Rajata,【中】银。rajatapaṭṭa, 银碟子，银片。

Rajati (raj+a), 染。【过】raji。【独】rajitvā。【义】rajitabba。

Rajana,【中】涂颜色，染料，染颜色。rajanakamma。【中】染。

Rajanī,【阴】夜晚。

Rajanīya,【形】令人耽溺的，激情的。

Rajojalla,【中】多泥的污垢。

Rajoharaṇa,【中】去除污垢，掸子。

Rajja,【中】王国，君主身份。rajjasiri,【阴】主权。rajjasīmā,【阴】国界。

Rajjati (raj +ya), 寻乐趣，执着于。【过】rajji。【过分】ratta。【现分】rajjanta。【独】rajjitvā。So bhave na rajjati, sambhave na rajjati﹐彼不染于生存，不染于出生(有乐不染，合会不着)。virattacitto, 心无执着(S.35.95.)。

Rajjana,【中】弄脏，污秽。

Rajju,【阴】粗绳(cord)，绳索(rope)。rajjugāhaka,【阳】土地测量员。

Rañjati (ranj+a), 找快乐。【过】rañji。【过分】rajita, ratta。【现分】rañjanta, rañjamāna。【独】rañjitvā。

Rañjana (<rañjati) 找快乐(finding pleasure)。

Rañjeti (rañj+e), 给乐趣，彩色，染色。【过】rañjesi。【过分】rañjita。【现分】rañjenta。【独】rañjetvā。

Raṭṭha,【中】国家。raṭṭhapiṇḍa,【阳】从民众获得的食物。raṭṭhavāsin, raṭṭhavāsika,【阳】国民(国家的居民)。raṭṭhavantopi khattiyā,领国剎帝利(S.1.28./I,15.)。

Raṭṭhika,【形】国家的，官员。

Raṇa,【中】战争，打战，罪，过失。raṇañjaha,【形】避免激情的扰乱。SA.2.11./I,109.︰Raṇañjahāti kilesañjahā.(过失扰乱︰染污扰乱。)

Rata (ramati 的【过分】), 已高兴，已献身。

Ratana,【中】1.珠宝，宝贵的事物。2.腕尺。ratanattaya,【中】三宝(即： 佛、法、僧)。ratanavara,【中】最好的珠宝。

Ratanika,【形】(在【合】中) 有很多腕尺的长度或宽度。

Rati,【阴】执着，爱情(对特定的人，如恋爱)，爱好。ratikīḷā,【阴】性交。

Ratta1,【形】1.染的，有颜色的。2.红色的。【中】血。【过分】已染色，已彩色，已性冲动。rattakkha,【形】有红眼睛的。rattacandana,【中】紫檀(见 Mañjiṭṭhā)。rattaphalā,【阴】红果藤(有红色椭圆形的果实的藤本植物)。rattapaduma,【中】红睡莲。rattamaṇi,【阳】红宝石。rattatisāra,【阳】赤痢(bloody diarrhoea)。

Ratta2,【中】& (poet.) rattā ,【阴】晚上((rarely) night。

Rattaññū,【形】长期存在的。

Rattandhakāra,【阳】夜里的黑暗。

Rattapā,【阴】水蛭(leech) (台语：蜈蜞ngo5 khi5)。

Rattāvasesa,【阳】残余的夜(2~3个nāḍikā(24分钟)，即天亮 (aruṇuggamana明相)之前48~72分钟。

Ratti,【阴】夜晚，宿(ㄒㄧㄡˇ，夜的俗称)。rattikkhaya,【阳】夜尽(近破晓了)。rattikhitta,【形】夜晚射击。ratticāra,【阳】夜行者。rattibhāga,【阳】夜晚时分。rattibhojana,【中】晚餐。rattindivaṃ﹐日夜。sabbarattiṃ﹐彻夜(夜晚的三时分)。rattiyā paṭhamaṃ yāmaṃ, 初夜(6-10pm)。rattiyā majjhimaṃ yāmaṃ, 中夜(10pm-2am)。rattiyā pacchimaṃ yāmaṃ, 后夜(2-6am)。rattiṭṭhānadivāṭṭhānādīsu(DhA.CS:pg.1.358.), 不分昼夜。

Rattūparata,【形】戒除在晚上吃食物的。

Ratha1,【阳】马车(chariot)，二轮战车(two-wheeled carriage)。rathakāra,【阳】造车者，木匠。rathaṅga,【中】马车的一部份。rathagutti,【阴】车甲(马车的防卫物)。rathacakka,【中】车轮。rathapañjara,【阳】车身。rathayuga,【中】车轭(a chariot yoke)。rathareṇu,【阳】车子的尘埃(36 tajjāri =1 rathareṇu；36 rathareṇu =1虮likkhā﹐Sammohavinodani 343)，恙虫(mite。恙虫病是一种急性热病，感染此病原10~12天就会开始发高烧、剧烈头痛及淋巴腺炎，若不治疗，死亡率在0.6％~40％之间。)。rathācariya,【阳】战车的御者，赶车人。rathaṇīka,【中】一队战车。rathāroha,【阳】二轮战车的战士。

Ratha2 (<ram, cp.Sk.ratha)喜悦(pleasure, joy, delight)。

Rathika,【阳】在二轮战车上战士。

Rathikā,【阴】车道，街道。

Rada,【阳】长牙。例：dvirada = 两只长牙(象)。

Randha,【中】开口处，裂缝，弱点，过失。randhagavesī,【阳】挑剔者，寻弱点的人。randhagavesita﹐挑剔。

Randhaka,【阳】厨子。

Randhana,【中】烹饪，煮。

Randheti (randh+e), 煮沸，烹调。【过】randhesi。【过分】randhita。【独】randhetvā。

rabh﹐【字根I.】开始(to begin)。

ram﹐【字根I.】乐于(to take delight in)。

Ramanī,【阴】女人。

Ramanīya,【形】令人愉快的，迷人的，娇媚的。

Ramati (ram乐于+a), 使高兴，过得快乐(to enjoy oneself, to delight in; to sport, find amusement in)。【过】rami。【过分】rata。【现分】ramanta, ramamāna。【独】ramitvā。【不】ramituṃ。【使】rameti(制造欢乐气氛)。

Ramana,【中】享乐。

Rambhā,【阴】芭蕉(plantain tree﹐见 Moca)。

Ramma,【形】迷人的，可享受的。

Rammaka,【阳】然玛尬月(月份名，见 Citta，2月16至3月15)。

Rava,【阳】噪音，吼，哭声。ravana,【中】吼声，嚎叫。

Ravati (ru+a), 发出噪音，哭。【过】ravi。【现分】ravanta, ravamāna。【独】ravitvā。【过分】ravita, ruta。

Ravi,【阳】太阳。ravihaṃsa,【阳】“太阳鹅”(鸟名)。

Ravivāro﹐【阳】星期日(sunday)。

Rasa,【阳】1.味道，汁，滋味，水银。rasagga,【中】最好的味道。rasajana,【中】洗眼剂。rasataṇhā,【阴】渴望味道。rasavatī,【阴】厨房。rasaharaṇī,【阴】味蕾。rasāyanika﹐化学家(chemist)。

2.作用。DhsA.(CS:p.106)：Kiccaṃ vā sampatti vā raso nāma.(作(用)或达成，称为’作用’。)

Rasaka,【阳】厨子。

Rasanā,【阴】女人的腰带。见 mekhalā。

Rasmi,【阴】绳索，缰绳，光线。

Rassa,【形】短的，像侏儒的，矮小的。rassatta,【中】短。

rah﹐【字根I.】离开、放弃(to quit)。

Rahada,【阳】湖。

Rahassa,【中】秘密。

Rahābhāva,【阳】不是秘密的情形。

Rahita,【形】剥夺的，没有的。

Raho,【无】秘密地，在保密中，偏僻的地方。rahogata,【形】到偏僻的地方去的。

Rāga(vi离+rāga<raj(着色)梵巴同) see rajati),【阳】1.颜色，染料(color, hue; coloring, dye)。2.染，染着，肉欲(excitement, passion)。rañjan’aṭṭhena rāgo(找乐子之义为‘染’) (DhsA 363)。rāgakkhaya,【阳】染尽，贪染的毁灭。rāgaggi,【阳】欲火。rāgacarita,【形】好色的行为。rāgaratta,【形】起好色心的。sarāga,【形】有染的。

Rāgī,【形】好色的。

rāj﹐【字根I.】使…发光(to shine)。

Rāja(rājan)(cp. Vedic rājā),【阳】国王(king)，统治者(a ruling potentate)。单.主.rājā；复.主rājāno；单.呼.rāja﹑rājā；复.呼rājāno；单.宾.rājānaṃ﹑rājaṃ；复.宾.rājano；单.具.rāja﹑rājinā [梵rajña]﹑rājena；复.具.raññābhi﹑rājûhi﹑rājehi；单.离.rāññā﹑rājamhā﹑rājasmā；复.离.raññābhi﹑rājûhi﹑rājehi；单.与.﹑属.rāñño [梵rājñaḥ]﹑raññassa﹑rājino；复.与.﹑属.raññaṃ[梵rājñaṃ]﹑rājūnaṃ﹑rājānaṃ；单.处raññe﹑raññi﹑rājamhi﹑rājasmiṃ；复.处.rājusu﹑rājesu。rājakakudhabhaṇḍa,【中】皇室的徽章，王位的标志(如王冠等)。rājakathā,【阴】王论。rājakammika,【阳】政府官员。rājakumāra, rājaputta﹐【阳】王子(prince)。rājakumārī, rājakaññā, rājadhītā﹐【阴】公主(princess)。rājakula,【中】王室，王宫。Rājageha,【中】王舍(城)。rājabhavana, rājamandira,【中】王宫。rājāṅgaṇa,【中】宫殿的庭院。rājadaṇḍa,【阳】国王谕旨的处罚。rājadāya,【阳】王室礼物。rājadūta,【阳】国王的报信者或外交使节。rājadevī,【阴】王妃(国王的配偶)。rājadhamma,【阳】王法。rājadhāni,【阴】王城。rājadhītu, rājaputtī,【阴】公主。rājanivesana,【中】国王的住所。rājantepura,【中】王室闺房，宫殿场所。rājaparisā,【阴】国王的随行人员，王室集会。rājaputta,【阳】王子。rājapurisa,【阳】国王的人。rājaporisa,【中】公职。rājabali,【阳】国王抽的税。rājabhaṭa,【阳】军人。rājabhaya,【中】对国王的恐惧。rājabhogga,【形】适合被国王用的。rājamahāmatta,【阳】总理，大臣，宰相。rājamahesī, rājinī,【阴】皇后，王后(queen)，cf. mahesī。rājamuddā,【阴】王印。rājaratha,【阳】皇家马车。rājavara,【阳】高贵的国王。rājavallabha,【形】熟悉国王的，国王喜欢的事物。rājasampatti,【阴】国王的光彩壮丽。

Rājagaha(梵Rājagṛha, Rajagriha; 今称Rajgir),【中】王舍(城)，今位于印度比哈尔省(Indian state of Bihar, Located at 25.03° N 85.42° E )，巴特那市(Patna)南侧。平均海拔73公尺( metres =239 feet)，四周有五山围绕。频婆娑罗王时，由上茅宫城(Kuśāgrapura，又称旧王舍城)迁都至此。摩羯陀国(Magadha)之都城，本城出土遗留陶瓷，可以追溯至公元前1000年，但是当时人类活动的实情尚为无知。

Rājadhamma,【阳】王法(国王的职责)。dasa rājadhammā(dasasu rājadhammesu),【阳】十王法；J.v.534.(JA.III,274., III,320., III,412., *V,378.)︰“1Dānaṃ 2sīlaṃ 3pariccāgaṃ, 4ajjavaṃ 5maddavaṃ 6tapaṃ; 7akkodhaṃ 8avihiṃsañca, 9khantiñca 10avirodhanaṃ.(一、布施。二、持戒。三、大舍施。四、诚实。五、文雅(温和)。六、热心。七、无瞋。八、无害。九、忍耐。十、无敌意。) JA.534./.V,378.︰Dānādīsu dasavatthukā cetanā dānaṃ, pañcasīladasasīlāni sīlaṃ, deyyadhammacāgo (V,379.) pariccāgo, ujubhāvo ajjavaṃ, mudubhāvo maddavaṃ, uposathakammaṃ tapo, mettāpubbabhāgo akkodho, karuṇāpubbabhāgo avihiṃsā, adhivāsanā khanti, avirodho avirodhanaṃ.(一、布施︰(施舍)财等十类的心。二、持戒︰受持五戒、十戒。三、大舍施︰作正法之施。四、诚实︰正直。五、温和︰柔软。六、热心︰布萨法(于斋戒日受八戒)。七、无瞋︰慈的前方便。八、无害︰悲的前方便。九、忍耐︰坚忍。十、无敌意︰无敌对。)

Rājañña,【阳】战士阶级的人(印度的世袭阶级)。

Rājati (rāj+a), 照耀。【过】rāji。【过分】rājita。【现分】rajamāna。

Rājatta,【中】君主身份。

Rājaratha,【阳】皇家马车。Dhp.v.151.：Jīranti ve rājarathā sucittā, atho sarīram pi jaraṃ upeti. Sataña dhammo na jaraṃ upeti, santo have sabbhi pavedayanti.(富丽辇舆要当朽，色身老来亦当同。唯善人法(=圣教)永不老，善人在在传真善。) cf. bhaddayāna, 【中】辇舆(ㄋㄧㄢˇㄩˊ)。

Rājahaṃsa,【阳】王室天鹅(其喙和脚皆红色)。

Rājāṇā,【阴】国王的谕令。

Rājānubhāva,【阳】国王的壮丽或最高权威。

Rājāmacca,【阳】王室部长。

Rājāyatana,【阳】阔叶山檨子(Buchanania Latifolia，见 Khīrikā)。

Rāji,【阴】(一)排，线，行列，意见不合。

Rājita,【过分】已灿烂，已照耀。

Rājiddhi,【阴】王室力量。

Rājinī,【阴】皇后。

Rājisi,【阳】王室预言者。

Rājupaṭṭhāna,【中】对国王的伺候。

Rājuyyāna,【中】王室花园。

Rājorodha,【阳】国王的闺房，王妃。

Rāmaṇeyyaka,【形】愉快的，可爱的。

Rāva,【阳】哭声，嚎叫，噪音。

Rāsi,【阳】堆，量，聚集。rāsivaḍḍhaka,【阳】收入的管理员。

Rāhaseyyaka,【形】隐蔽的，秘密的。

Rāhu,【阳】罗睺(阿修罗王的名字)，月蚀，日蚀。rāhumukha,【中】罗睺口刑(一种处罚)。

ric﹐【字根II.】倒空(to empty)。

Riñcati (ric倒空+ṃ-a), 疏忽，放弃，倒空。【过】riñci。【过分】ritta。【独】riñcitvā。【现分】riñcamāna。

Ritta (Riñcati’倒空’的【过分】), 已缺乏，已空，已摆脱。rittamuṭṭhi,【阳】空拳。rittahattha,【形】空手的。

ru﹐【字根I.】制造噪音(to make a noise)。

Rukkha,【阳】树。rukkhagahaṇa,【中】树丛。rukkhadevatā,【阴】树神。rukkhamūla,【中】树脚(树底下)。rukkhamūlika,【形】树下住(居住在树下的人)。rukkhasusira,【中】空心树。

ruc(梵ruc)﹐【字根I.】使发光(to shine)。

ruc﹐【字根VII.】高兴(to please)。

Ruci,【阴】爱好，选择，倾向。rucika,【形】(在【合】中) 有倾向…的。

Rucira,【形】愉快的，美丽的。

Ruccati (ruc高兴+ya), 寻开心，喜欢。【过】rucci。【过分】ruccita。【独】ruccitvā。

Ruccana,【中】爱好，选择。ruccanaka,【形】令人喜爱的，满意的。

ruj﹐【字根I.】使痛苦(to pain)。

Rujati(= rujjati)(ruj使痛苦+a), 觉得疼，痛(to break, crush; lit. to (cause) pain, to afflict, hurt)。【过】ruji。【过分】lugga。【独】rujitvā。【未】rucchiti(cp. Sk. rokṣyate)。

Rujana,【中】rujā,【阴】疼，痛。rujanaka,【形】痛的。

Rujjhati (rudh(梵rudh)阻碍+ya), 被阻隔，被避免。【过】rujjhi。【过分】ruddha。

Ruṭṭha (russati 的【过分】), 已恼怒，已激怒。

Ruṇṇa (rudati‘哭’的【过分】), 已哭泣，已悲叹。

Ruta,【中】(鸟、兽等)叫，啼，嗥，鸣。

Rudati (rud+a), 哭，哀悼。【过】rudi。【过分】rudita, ruta。【现分】rudanta, rudamāna。【独】ruditvā。

Rudammukha,【形】含泪的脸的。

Ruddha, 见 Rujjhati。

rudh﹐【字根II.】阻碍(to hinder)。

rudh﹐【字根III.】需要(加接头词ana) (to desire (with prefix ana))，抑制、防护(to restrain)。

Rudhira,【中】血。

Rundhati (rudh+ṃ-a), 防止，阻隔，围困，监禁。【过】rundhi。【过分】rundhita, ruddha。【独】rundhitvā。

Rundhana,【中】预防，关押。

rup﹐【字根VII.】改变(to change)，毁灭(perish)。cp.(梵rup), 打破(break)。

Ruppati (rup+ya；rup=lup),被恼怒(to be vexed)，被改变(to be changed)。【过】ruppi。【现分】ruppamāna。《大义释注》(Nd1A., CS:p.11)：ruppatīti kuppati ghaṭṭīyati pīḷīyati, bhijjatīti attho.(‘被破坏’︰干扰、敲击、逼迫、破碎之意。)

Ruppana,【中】持续的变化。

Ruru,【阳】一种牡鹿。

rus﹐【字根I.、III.、VII.】生气(to get angry)。

ruh(梵ruh)﹐【字根I.】生长(to grow)。

Ruha,【形】(在【合】中) 成长的，起来的，上升的。

Rūhati1(the specific P. form of the usual Sk. P. rohati (q. v.). The root ruh is given at Dhtp 334 with meaning “janana”), 1.成长(to grow, spread It.67; J.IV.408 (akkhīni rūhiṃsu; also ppr. med. ruyhamāna))。2.治疗，靠近(to heal (of a wound), close up Vin.I,206 (vaṇo na rūhati))。3.有效(to have effect in (Loc.), to be effective Vin.II,203=It.87 (vādo tamhi na rūhati))。pp. rūḷha2. See also rūhita (pp. of Caus. rūheti=roheti).

Rūhati2 (for rundh (rumbh, rudh) or Pass. rujjh°; see also rumbhati & ropeti2), 被打破(to be broken or (fig.) to be suspended Vin.II,55 (dhammattā rūhati the liability is cancelled). — pp. rūḷha1.

Rūhanā (cp. Sk. rohaṇa, fr. ruh: rūhati1),【阴】1.成长(growth)。2.治疗(healing)。

Rūhita (fr. rūhati1), 【中】疮(a boil, a diseased growth (lit. “healed”) Vin.IV,316 (expld as “yaṃ kiñci vaṇo”; v. l. rudhita).

Rekhā (f.) [fr. rikh, for which the Pāli form is likh, cp. Sk. rekhā] line, streak Abhp 539. See lekhā.

Ruhira,【中】血。

Rūpa, (<ruppati< rup(改变﹑毁灭))【中】色(相)，外形，体形，图像，视野(眼睛的对象，即：所看到的东西)，物质元素(即：地、水、火、风所组成的物质体)。世尊说：「诸比丘！你们如何说色(rūpaṃ)？’被破坏’(ruppati<rup(改变﹑毁灭))故，诸比丘！由于它，它被叫做‘色’(rūpaṃ) (梵文rūpyata iti rūpam)。何以被破坏？以寒冷破坏，以炎热破坏，以饥饿破坏，以口渴破坏，以虻(ḍaṃsa=piṅgalamakkhikā牛虻)、蚊(makasa)、风(vātā =kucchivāta-piṭṭhivātādivasa受胃肠风、背部风等的支配)、热(ātapo= sūriyātapo太阳热)、爬虫类(sarīsapa蛇、蝎等)所咬而变坏。‘被破坏’故，诸比丘！由于它，它被叫做’色’。」(《相应部》S.22:79/III,86) rūpaka,【中】小体形，直喻。rūpakalāpa﹐色聚(物质的最小单位，最小含有八种成份：地、水、火、风、色、香、味、食素)。rūpataṇhā,【阴】色爱(色相的渴望)，或洁癖 (suddhe rūpabhavasmiṃyeva taṇhā rūpataṇhā. DhsA.#1065)。rūpadassana,【中】见色(视界的察觉)。rūpanimitta﹐色相。rūpabhava,【阳】色有(梵天世界)。rūparāga,【阳】色染(渴望出生在色相的世界)。rūpavantu,【形】英俊的。rūpasampatti,【阴】美好的东西。rūpasiri,【阴】个人的光彩壮丽。rūpārammaṇa,【中】色所缘(颜色)。rūpavacara,【形】色界的。

Rūpakammaṭṭhāna﹐色业处。色业处的修法：色业处(rūpakammaṭṭhāna)：先修「四界分别观」(catudhātuvavatthāna四界差别观)，反复观察四大种的十二种特相(地界：硬(kakkhalaṃ﹐hardness)、粗(pharusaṃ, roughness)、重(garukaṃ, heaviness)、软(mudukaṃ , softness)、滑(saṇhaṃ , smoothness)、轻(lahukaṃ, light)。水界：流动(paggharaṇa, flowing)、粘(abandhana , cohesion；由外向内的内聚力)。火界：热(uṇha , heat)、冷(sīta, coldness)。风界：刚强(vitthambhana；rigidity﹑maintaining)、推动(samudīraṇa, pushing；由内向外)，若完全熟练之后，全身变成透明状，进一步用功，可以观察到色聚(rūpakalāpa)，当能够看到色聚时，辨明每粒色聚里所有的色法，譬如「地、水、火、风、色、香、味、食素」。身体中有二十八种色法，它以8个乃至13个的的型态结合。观察它们必须由：「处门」(āyatana dvāra)或根门里的所有色法，身体部分的所有色法，所有四十二身分(三十二身分之外，另外加上：1.体内的四种火界2.体内的四种风界)。禅修者须破除三种密集(rūpa ghana，或色厚)：‘相续’、 ‘组合’与‘功用’。 一、「相续密集」(santati ghana)：见到各种色聚，色法到了「住位」时，制造的几代食素八法聚。二、「组合密集」(samūha ghana)：当能够分别究竟色(paramattha rūpa)的自性相(sabhāva rūpa，即硬、软等。)，即已破除了组合密集。三、「功用密集」(kicca ghana)：见到色聚里的每个究竟色的作用(如‘眼净色’的作用是牵引心路过程至色所缘(色)、‘心所依处’的作用是作为意界和意识界的依处等等)。(请参考帕奥禅师：《智慧之光》)

Rūpatā (abstr. fr. rūpa),【阴】形状，相貌((being) shape(d), appearance; accordance, conformity, in phrase bhavya-rūpatāya “by appearance of likelihood” A.II,191 (in hearsay formula, where it is missing in id. passage at Nd2 151).

Rūpatta (abstr. fr. rūpa),【中】(lit. “form-hood,” i. e. shaping (being) shape(d) S.III,87 (rūpaṃ rūpattāya saṅkhātaṃ))。

Rūpavant, -rūpavant (rūpa+vant),【形】1.具有身体(having bodily form (gokaṇṇarūpavant)。2.美丽的(beautiful Mhvs 10, 30 (f. rūpavatī))。

Rūpinī,【阴】美女。

Rūpiya(cp. Sk. rūpya, lit. of splendid appearance, cp. name for gold jātarūpa),【中】银、银币(silver)。Rūpiyamaya(“rajatamaya” PvA.95),【形】银制的。

Rūpī,【形】有物质的。

Rūpūpajīvinī,【阴】妓女。

Rūḷha, (Rūhati的【过分】) 生长，登上，痊愈。

Rūhati (ruh生长+a), 生长，登上，(创伤的)痊愈。【过】rūhi。

Rūhanā (cp. Sk. rohaṇa, fr. ruh: rūhati1) 1.成长(growth J.II.322 (virūhanā C.))。2.治疗(healing (of a wound) Miln.112.)。

Rūhita (nt.) [fr. rūhati1] a boil, a diseased growth (lit. “healed”) Vin.IV,316 (expld as “yaṃ kiñci vaṇo”; v. l. rudhita).

Re (shortened for are, q. v.), indecl. a part. of exclamation, mostly implying contempt, or deprecation, (DA.I,276) “hīḷanavasena āmantanaṃ” i. e. address of disdain: heigh, go on, get away, hallo. — D.I,96, 107; J.III.184 (C.=āmantaṇe nipāto); often combd with similar particles of exhortation, like cara pi re get away with you! M.II,108; Vin.IV,139 (so read for cara pire which the C. takes as “para,” amamaka); or ehi re come on then! J.I.225; ha re look out! here they are! PvA.4; aho vata re wish I would! Pv.II.945 (re ti ālapanaṃ PvA.131); no ca vata re vattabbe but indeed, good sir . . . (Kvu 1).

Rekhā (<likh (梵rikh), cp. Sk. rekhā) ,【阴】线(line, streak Abhp 539. See lekhā)。

Recana (fr. ric),【中】松弛，发射(letting loose, emission Dhtm 610. Cp. virecana)。

Reṇu(cp. Vedic reṇu),【阳】【阴】1.灰尘(dust; pl. reṇū particles of dust)。2.花粉(pollen)。

Revatī,【阴】奎宿(二十七星宿之一)。

Roga,【阳】病，疾病。bandhukarogo(paṇḍu roga)，黄疸病。roganiḍḍa, roganīḷa,【形】疾病的所在地。rogahārī,【阳】医师。rogātura,【形】病人。

Rogī,【阳】病人。

Rocati (ruc+a), 照耀。【过】roci。

Rocana,【中】爱好，选择，光亮。

Roceti (ruc+e), 同意，喜欢。【过】rocesi。【过分】rocita。【独】rocetvā。

Rodati (rud+a), 哭，哀悼。【过】rodi。【过分】rodita。【现分】rodanta, rodamāna。【独】roditvā,【不】rodituṃ。

Rodana,【中】哭，哭泣的行为。

Rodha1(<rudh),【阳】rodhana,【中】妨碍(obstruction)，牢狱(Vism.495)。cp.anurodha, nirodha, virodha。

Rodha2(<rudh)【中】岸(bank)，水坝(dam)。

Ropa, ropaka,【阳】种植者，耕者。

Ropita, (Ropeti的【过分】) 种植，培养。

Ropima (fr. ropeti1),【中】1.已被种植(what has been planted Vin.IV,267)。2.一种箭(a kind of arrow M.I,429 (contrasted with kaccha; Neumann trsls ropima by “aus Binsen”).)。

Ropeti (rup+e), 种植，培养。【过】ropesi。【现分】ropenta, rāpayamāna。【独】ropetvā, ropiya。

Roma,【中】毫毛(体毛)。romaca,【阳】毛骨悚然，鸡皮疙瘩。

Romaka(fr. roma),【形】羽毛(feathered (?) J II.383)。

Romanthati (?), 咀嚼反刍的食物，用力咀嚼。【过】romanthi。【独】romanthayitvā。

Romanthana,【中】反刍，用力咀嚼。

Roruva,【阳】噜罗婆地狱(号叫地狱，八大地狱之一)，叫唤。

Rosa(梵roṣa),【阳】激怒。rosaka(梵roṣaka),【形】使人生气的。

Rosanā(梵roṣaṇa),【阴】激怒。

Roseti(=rosayati, rosati) (rus+e), 使生气，激怒。【过】rosesi。【过分】rosita。【独】rosetvā。rosayaṃ,【现分】ppr.m.Nom.sg.。

Rohati (ruh+a), 生长，登上，痊愈。参考 Rūhati。

Rohana, ruhana,【中】升起，成长。

Rohiṇī 【阴】赤牛，毕宿(星宿)。

Rohita,【形】红色。【阳】一种鹿“红鹿”，一种鱼“红鱼”(红鲤鱼 (Cyprinus rohita))。rohitamaccha,【阳】鲑鱼。

L

L, 巴利文字母表的罗马化拼音第二十八个辅音字母。发音好像汉语中的 l。

Lakāra,【阳】帆(可能由印度尼西亚语layara转化)。

Lakuṇṭaka, Lakuṇḍaka,【阳】矮子，侏儒。

lakkh(梵lakṣ)﹐【字根VII.】做记号(to mark)。

Lakkha,【中】标志，目标，赌注，记帐的标志，十万。

Lakkhaṇa(<lakṣ标记、特征),【中】相，特相，告示，标志，特征，预兆，特质。lakkhaṇapāṭhaka,【阳】占相者(解读征兆的专家)。lakkhaṇasampatti,【阴】相的优点。lakkhaṇasampanna,【形】有吉兆的。śrīvatsalakṣana, 【梵】卍、卐。音译作：室利靺蹉洛剎曩。意译作吉祥海云、吉祥喜旋。DhsA.(CS:p.106)：Lakkhaṇādīsu hi tesaṃ tesaṃ dhammānaṃ sabhāvo vā sāmaññaṃ vā lakkhaṇaṃ nāma.(各种诸法的诸相共通的自相，称为‘特相’(particular characteristic)。)

Lakkhika,【形】幸运的。

Lakkhita, (lakkheti 的【过分】) 作标记，区别，表现…的特色。

Lakkhī,【阴】好运气，繁荣，财神。

Lakkheti, lakkhayati (lakkh+e), 作标记，区别，表现…的特色。【过】lakkhesi。【过分】lakkhita。【独】lakkhetvā。

Laguḷa,【阳】棍棒。

Lagga,【形】卡住的，执着的。alaggatā﹐无执着性。

Laggati (lag+a), 黏住，执着，黏附在，悬挂。【过】laggi,【过分】laggita。

Laggana(<lag),【中】黏附，执着，悬挂。

Laggeti (lag+e), 坚持，不挂断，粘住。【过】laggesi。【过分】laggita。【独】laggetvā。

laṅgh﹐【字根I.】违背、超越(to transgress)，弄干(to dry)。

Laṅgī,【阴】门闩，棒(常用作栅栏，扣栓物)。

Laṅgula,【中】尾。

Laṅghaka,【阳】跳跃者，表演杂技者。

Laṅghati (laṅgh超越+ṃ-a), 跳过，单脚跳。【过】laṅghi。【独】laṅghitvā。

Laṅghana,【中】跳跃，单脚跳。

Laṅghāpeti﹐(laṅghati‘跳过’的【使】)令跳过。

Laṅghī,【阳】跳跃者，门坎。

Laṅgheti (laṅgh超越+e), 跳过，放出，违背。【过】laṅghesi。【过分】laṅghita。【独】laṅghetvā。

lajj(梵lajj)﹐【字根I.】惭愧(to be ashamed)。

Lajjati (lajj惭愧+a), 1.感到惭愧，有羞耻心，蒙羞(to be ashamed or abashed, to be modest or bashful)。【过】lajji。【未】lajjissati。【不】lajjituṃ。【现分】lajjanta﹐lajjamāna。【独】lajjitvā。【未被】lajjitabba﹐lajjitāya。2.认为，考虑(to have regard of (Gen.), to consider, to respect)。【使】 lajjāpeti( to cause to be ashamed, to put to the blush)。【过分】lajjita。

Lajjana(<lajj),【中】很丢脸，羞耻(being ashamed)。alajjana﹐无羞耻。

Lajjā,【阴】耻辱，害羞(歹势phainn2 se3，惊见笑kiann kian3 siau3)。

Lajjāpana,【中】惭愧心。

Lajjāpeti (lajjati’惭愧’的【使】), 使惭愧。【过】lajjāpesi。【过分】lajjāpita。

Lajjitabbaka,【形】应该感到惭愧的。

Lajjī,【形】有惭愧心的，谦逊的，有责任心的。

Lacchati = labhissati,【未】labhati。

Lañca,【阳】贿赂。lañcakhādaka,【形】收受贿赂。lañcadāna,【中】行贿。

lañch﹐【字根I.】记号(to mark)。

Lañcha,【阳】。lañchana,【中】标志，印记，特征。

Lañchaka,【阳】作标记的人，压印者。

Lañchati (lañch记号+a), Lañcheti (lañch记号+e), 作标记，压印，盖章。【过】lañchi, lañchesi。【独】lañchitvā, lañchetvā。

Lañchita (Lañchati’作标记’的【过分】), 已作记号，已盖章。

Laṭukikā,【阴】印度鹌鹑(quail)。

Laṭṭhi, Laṭṭhikā,【阴】杖，小树。

Laṇḍa,【阳】(家畜的)粪。

laṇḍikā,【阴】(家畜的)粪。

Latā,【阴】藤蔓，攀缘植物。latākamma,【中】藤编。

Laddha (labhati‘获得’的【过分】), 已获得，已接收( (having) obtained, taken, received)。laddhaka,【形】迷人的，愉快的。laddhabba,【义】应该被接收。laddhabhāva,【阳】接收的事实，达到的事实。laddhassāda,【形】精力恢复的，病愈的。

Laddhā, laddhāna, (labhati‘获得’的【独】), 有得到，有收到，有达到。

Laddhi,【阴】理论的意见，laddhika,【形】有某种见解的。

Laddhuṃ (= labhituṃ),【不】要获得，要接受。

lap(梵lap)﹐【字根I.】说(to speak)。

Lapati (lap说+a), 谈话，讲话，小孩般说话。【过】lapi。【过分】lapita。【独】lapitvā。

Lapana,【中】嘴，演讲。lapanaja,【阳】牙齿。

Lapanā,【阴】小孩般说话，谄媚。

Labuja,【阳】面包果(一种高的乔木 (Atrocarpus altilis)，广布于热带地区，结面包果，树皮含坚韧的纤维，用作织布、黏性物质。)。

Labbhati (labh获得+ya), 被获得，被接收。【过分】laddha,【现分】labbhamāna。

Labbhā,【无】可能的，可允许的，可能被获得。

labh(梵labh)﹐【字根I.】接受(to receive)，获得(to get)。【字根III.】被得到(to be got)。

Labhati (labh获得+a), 收获，获得，达到。【过】labhi。【过分】laddha,【现分】labhanta。【独】labhitvā, laddhā,【不】labhituṃ, laddhuṃ。catunnañ ca āhārānaṃ kāmalābhī hoti akicchalābhī akasiralābhī(四食随愿欲而得，不劳而得，不苦而得。)

Lamba,【形】悬挂的，下垂的。lambaka,【中】正在悬挂的东西，钟摆。

Lambati (lab+ṃ-a), 悬挂，吊。【过】lambi。【现分】lambanta, lambamāna。【独】lambitvā。

Lambeti (Lambati的【使】), 使悬挂，使吊。【过】lamesi。【过分】lambita。【独】lambetvā。

Lambila,【形】酸的(sour, acrid, astringent (of taste))。

Lambin(<lamb,【形】悬挂，弯下(hanging down, able to hang or bend down(with ref. to the membrum virile男根) Vin III.35 (“tassa bhikkhussa angajātaṃ dīghaṃ hoti lambati, tasmā lambīti vutto” Sam. Pās. I.278).)。

lambh﹐【字根VII.】欺骗(to deceive)。

Laya,【阳】短暂的时间的衡量。

lal(梵lam)﹐【字根VII.】玩、弹(to play)，爱抚(to fondle)。

Lalanā,【阴】女人。

Lalita,【中】优雅，吉祥物。

Lava,【阳】一滴。

Lavaṅga,【中】丁香(cloves，热带地方的常绿乔木 (Eugenia caryophyllata)，叶子长椭圆形，花淡红色，果实长球形。花供药用，有健胃驱风作用。种子可以榨丁香油，用作芳香剂)。

Lavaṇa,【中】盐。

Lavana,【中】割谷，收获。

Lasati (las+a), 照耀，玩。【过】lasi。

Lasikā,【阴】关节骨液(synovic fluid)。

Lasī,【阴】脑髓(brains)。

Lasuṇa(梵 laśuna),【中】蒜(garlic，一种鳞茎草木 (Allium sativum))。大蒜具有抗菌、杀虫、解毒、消炎、健胃等功效，大蒜含有杀菌素，对流行性感冒病毒、葡萄球菌、炼球菌、脑炎双球菌、伤寒杆菌、痢疾、霍乱、白喉等病菌都有杀灭的功用，大蒜中也含有激发人体吞噬细胞吞噬力的有效成份。

Lahu,【形】轻的，快的。【中】短，元音。lahuka,【形】轻的，微不足道的，有浮力的。lahukaṃ,【副】很快地。lahutā,【阴】轻，浮力。lahuparivatta,【形】很快地变化。

Lahuṃ, lahuso,【副】很快地。

lā(梵lā)﹐【字根I.】拿(ādāna；to take)。

Lākhā,【阴】紫胶(lac)，封闭腊(sealing wax)。lākhārasa,【阳】色淀(一大类有机颜料中的任何一种)。

Lāja,【阳】1.炒过的玉黍蜀。2.印度黄檀(一种东印度群岛乔木 (Dalbergia sissoo)，其叶用作饲料)。lājapañcamaka,【形】以炒过的玉黍蜀为第五个的。

Lāpa1(<lap)﹐【阳】交谈(talk)。

Lāpa2(<lap﹐lit.talker),【阳】一种鹌鹑(quail；或类似laṭukika)，鹌鹑(ㄢ ㄔㄨㄣˊ)，形似小鸡，重量150公克左右，短小圆胖，不善飞翔，以小虫、种籽、嫩叶为食，平均寿命3~7年。J.168.说鹌鹑为菩萨(释迦牟尼的本生)。

Lāpana (<lāpeti, caus.of lap)【中】喃喃自语(muttering)，谈话(utterance, speech)。

Lāpeti﹐lapati (lap说+a), 谈话。

Lāpu, lābu,【阴】葫芦(gourd，任何一种蔓生攀援植物，如黄瓜，西瓜或南瓜，果实结在硬皮里)，苦瓢。lāpukaṭāha﹐lābukaṭāha,【阳】葫芦(葫芦瓠把这种果实掏空晒干以后的外壳，经常用作喝水的容器)。

Lābha,【阳】得到，获得。lābhakamyatā,【阴】对增益的渴求。lābhagga,【阳】最高的增益。lābhamacchariya,【中】利得悭(增益的自私)。lābhasakkāra,【阳】增益和光荣。nikāmalābhī hoti akicchalābhī akasiralābhī﹐随愿而得，不劳而得，不苦而得。lābhena lābhaṃ﹐以利求利(=以施求施)(邪命之一种)。A.1.20./I,38.︰“Addhamidaṃ bhikkhave, lābhānaṃ yadidaṃ āraññikattaṃ…pe… piṇḍapātikattaṃ… paṃsukūlikattaṃ… tecīvarikattaṃ… dhammakathikattaṃ… vinayadharattaṃ… bāhusaccaṃ… thāvareyyaṃ… ākappasampadā… parivārasampadā… mahāparivāratā… kolaputti… vaṇṇapokkharatā… kalyāṇavākkaraṇatā… appicchatā… appābādhatā”ti.(诸比丘！此世有多利的，即是：住旷野、行托钵、披粪扫衣、持三衣、能说法、好持律、须多闻、作长老、好行为、服装整齐、随从多、做善男子，容貌美、言语和雅、少欲、无病。)

Lābhā,【无】那是有利润的，那是一个增益。

Lābhālābha(lābha+alābha)﹐【阳】得与不得(失)。

Lābhī,【阳】得到很多的人。

Lāmaka,【形】劣的，低的，有罪的。

Lāyaka,【阳】收割者，割草的人。

Lāyati (la+ya), 收获，割草。【过】lāyi。【过分】lāyita。【独】lāyitvā。

Lālana,【中】调戏，哄骗。

Lālappa(<lap)﹐一再地喃喃自语。(punappunaṃ lapanaṃ)。lālappana，一再喃喃自语的行相。lālappitattaṃ，喃喃自语的性质。

Lālapati (lap+a), 不停地讲话，涕泣。【过】lālapi。【过分】lālapita。

Lāleti (lal+e), 哄骗，镇压，使真实。【过】lālesi。【过分】lālita。【独】lāletvā。

Lāsa,【阳】lāsana,【中】跳舞，运动。

Likuca,【阳】面包果(bread-fruit tree，见 Labuja)。

Likkhā(梵likṣā),【阴】虮子(an egg of a louse虱子的卵)，虮(是长度的一个单位)。

Likh﹐。

Likhati (likh刻+a), 写，铭刻，雕刻，乱写。【过】likhi。【过分】likhita。【现分】likhanta。【独】likhitvā。【不】likhituṃ。

Likhana,【中】写作，刻纹。likhanakāle, 捏造(土块)时。

Likhāpeti (likhati 的【使】), 令人写。【过】likhāpesi。【独】likhāpetvā。

Likhitaka,【阳】已经被规定的人，丧失公权者。

Liṅga,【中】告示，标志，特征，特色，(男性)生殖器官(DhsA.#632：‘liṅgan’ti saṇṭhānaṃ.)，〔语法〕词性。liṅgavipallāsa,【阳】liṅgaparivattana,【中】性或性别的变化。

Liṅgika,【形】性或生殖器官的。

Litta, (limpati的【过分】) 涂油，涂污，涂以灰泥。

lip(梵lip / limp)﹐【字根II.】涂(to smear)。

Lipi(fr. lip; late Sk. lipi),【阴】写作，信函(the alphabet; a letter of the alphabet; writing)。lipikāra,【阳】作家，书记，文书。

Limpati, Lippati (lip涂+ṃ-a), 涂污，沾染，涂油(to smear, plaster, stain)。【过】limpi。【过分】litta。【独】limpitvā。Pass. lippati to be soiled (by), to get stained (in character)。alippamāna ppr.。pp. litta: see ava°, ul°, vi.° — Cp. also ālimpeti, palimpeti, vilimpati. — Caus. I. lepeti to cause to be plastered J.VI,432. — Caus. II. limpāpeti to cause to be plastered or anointed

Limpana,【中】污点。

Limpeti (lip涂+e), 涂油，涂污，涂以灰泥。【过】limpesi。【过分】limpita。【现分】limpenta。【独】limpetvā。【使】limpāpeti。

lis﹐【字根III.】被减少(to be reduced)。

lih﹐【字根I.】舔(to lick)。

Lihati (lih舔+a)(Sk. leḍhi or līḍhe, also lihati), 舔(to lick)。【过】lihi。【独】lihitvā。【现分】lihamāna。

Līna (līyati‘收缩’的【过分】), 已收缩，已害羞，已保留。līnatā,【阴】līnatta,【中】偷懒，退缩。

Līyati (li+ya), 收缩，使畏缩，执着。【过】līyi。【过分】līna,【现分】līyamāna。【独】līyitvā。

Līyana,【中】收缩(台语：勼勼kiu kiu)，缩水，凋萎，萎缩。

Līlā,【阴】优雅，吉祥物。

lu﹐【字根V.】切断(to cut off)。

Lujjati (luj+ya), 瓦解，崩溃。【过】lujji。【过分】lugga。【独】lujjitvā。

Lujjana,【中】碎片(breaking up, crumbling away)，解散(dissolution)。Lokadhammoti lujjanasabhāvadhammo.(世法：解散的自然的原则。)

luñc﹐【字根I.】摘、拔(to pluck)，拉(to pull)。

Luñcati (luñc+a), 拉出，连根拔起。【过】luñci。【过分】luñcita。【独】luñcitvā。

Luta (luniti 的【过分】), 已割草。

Lutta (lopeti 的【过分】), 已切断，已省略，已掠夺。

Ludda,【形】凶猛的，残酷的。【阳】猎人，管猎犬者。luddaka,【阳】猎人。

Luddha (lubbhati 的【过分】), 已贪婪，已贪图。

Luniti (lu+nā), 切断，割草，收获。【过】luni。

lup﹐【字根II.】切断(to cut off)，掠夺(to plunder)。【字根III.】被切断(to be cut off)。cp.(梵lup)打破(break)。

Lubbhati (lubh+ya), 贪婪，妄想。【过】lubbhi。【过分】luddha。

Lubbhana,【中】贪欲。SA.3.2./I,137.︰lubbhanalakkhaṇo lobho.(贪欲相，称为‘贪欲’。)

Lumpati (lup+ṃ-a), 抢夺，吃。【过】lumpi。【过分】lumpita。【独】lumpitvā。

Lumpana,【中】抢劫，吃。

lul﹐【字根I.】激起(to stir)。cp.(梵lul)生气勃勃(be lively)。

Luḷita,【过分】已激起，已扰乱。

Lūkha,【形】粗糙的，粗鄙的，悲惨的。lūkhacīvara,【形】穿粗糙的袈裟的。lūkhatā,【阴】粗糙。lūkhappasanna,【形】对卑鄙的人的奉献。lūkhājīvī,【无】过着悲惨的生活。lūkho lūkhapāvuraṇo, 穿粗鄙的宽大外衣。

Lūṇa, lūna (lunāti 的【过分】), 已收获，已割草。

Lekhaka,【阳】书记，文书，作家。lekhikā,【阴】女文书。

Lekhana,【中】lekhā,【阴】写作，信函，碑铭。

Lekhanī,【阴】钢笔。lekhanīmukha,【中】鹅管笔的尖端，钢笔尖。

Lekhā,【阴】诗句，写作的艺术。

Lekheita(pp. of lekheti),【过分】画(drawn (of lines), pencilled)。

Leḍḍu,【阳】土块。leḍḍupita,【阳】掷石所落之所(长度，即：由一个中等男子，站在一处所掷出的石子所落之处的距离)。

Leṇa,【中】安全，洞穴，石室。

Lepa,【阳】涂层，抹灰泥。

Lepana,【中】涂沬，涂层。

Lepeti (lip+e), 涂以灰泥，涂上，将(黏性或油污物质)涂在…。【过】lepesi。【过分】lepita, litta。【现分】lepenta。【独】lepetvā。

Leyya,【形】适合被舔或啜饮的。【中】黏液的食物。

Lesa,【阳】琐事，借口，诡计。lesamatta, 【过分】已沉浸于琐事。

Lehati﹐舔(to lick)。【过】lehayiṃsu(palahiṃsu)。grd. lehanīya。ger. lehitvā。见Lihati。

lok(梵lok)﹐【字根VII.】见(to see)，看(to look)。

Loka,【阳】世界，世界的居民。S.35.82.：Lujjatī’ti kho, bhikkhu, tasmā lokoti vuccati.(比丘，‘崩溃’是故称为世间。) S.35.68.：natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti (无眼(等)，无色(等)，无眼识(等)，无眼识所识知之法(等)，则无世间或世间之概念。) lokagga,【阳】世界的领袖。lokanāyaka, lokanātha,【阳】世界的统治者。lokanta,【阳】世界的结束。lokantagū,【阳】已经达到世界(以及所有世俗事物)的尾端的人。lokantara,【中】不同的世界，在世界之间的空间。lokantarika,【形】位于世界之间的。lokanirodha,【阳】世界的破坏。lokapāla,【阳】世界的护卫者。lokavajja,【中】世界的罪(共同的罪)。lokavivaraṇa,【中】宇宙的揭开。lokavohāra,【阳】通俗说法。lokādhipacca,【中】世界的支配。lokanukampā,【阴】对人类世界的同情。lokāyatika,【形】持有自然学主义的人，虚无主义者。lokapāladhamma﹐护世之法(指：惭愧：hirottappa)。

Lokadhamma, (八)世法(八风)(aṭṭha lokadhammā︰得lābho(or hita利益)、不得(=失)alābho(or ahita无利益)、名声yaso、恶名声ayaso、诽谤nindā、称誉pasaṃsā、乐sukhaṃ、苦dukkhaṃ。得lābho、不得(失)alābho—当修慈波罗蜜。名声、恶名声、诽谤、称誉—当修忍耐波罗蜜。乐、苦—当修舍波罗蜜。(cf. 《佛种姓经》Bu.pg.2.317-9)

Lokika, lokiya,【形】世间的，平凡的。lokacitta【中】世间心(包括欲界心kāmāvacara citta、色界心rūpāvacara citta、无色界心arūpāvacara citta)。

Lokuttara, (loka+uttara)【形】超凡的，超出人类经验的，出世间(《摄阿毘达摩义论》Ch.3.62.Lokuttaracittāni nibbānārammaṇānīti.诸出世间心以涅盘为所缘)(CSCD)。DA.2./I,232.︰Ettha ca lokuttarassa saraṇagamanassa cattāri sāmaññaphalāni vipākaphalaṃ, sabbadukkhakkhayo ānisaṃsaphalaṃ.(此中，出世间归依以四沙门果为异熟果，灭尽一切苦的利益果。)

「涅盘」非名法非色法，但是能为「出世间心」所取。能取涅盘的「出世间心」，依禅那的层次含摄1心、33~36心所。无余涅盘则没有出世间心(能取)，也没有「涅盘」(对象)。圣果(=果心，果定速行心)是名法。

Vibhv.p.59.：Upādānakkhandhasaṅkhātalokato uttarati anāsavabhāvenāti lokuttaraṃ, maggacittaṃ. Phalacittaṃ pana tato uttiṇṇanti lokuttaraṃ. Ubhayampi vā saha nibbānena lokato uttaraṃ adhikaṃ yathāvuttaguṇavasenevāti lokuttaraṃ.(渡过取蕴的世间，成为无漏的状态，为‘出世间道心’。然而，从此越过，为‘出世间果心’。两者同样是渡过世间之涅盘，如上所说，处于无上的、优胜的功德，为‘出世间’。)

loc﹐【字根VII.】见(to see)。cp.(梵loc)考虑(see consider)。

Locaka,【无】拉出者，连根拔起的人。

Lokesa,【阳】梵天王，造物主。

Locana,【中】眼睛。

Loṇa,【中】盐。【形】咸味浓的。loṇakāra,【阳】采盐者。loṇadhūpana,【中】加盐作调味料。loṇaphala,【中】loṇasakkharā,【阴】盐的结晶。

Loṇasovīraka, 咸酸酱。一种由百味腌制的药(sabbarasābhisaṅkhataṃ ekaṃ bhesajjaṃ)。据说在腌制时，把诃子、山楂、川楝等药材，米谷等各种粮食，芭蕉等各种果实，笋、鱼、肉片等各种食物，加上蜂蜜、糖、岩盐、盐等，装入缸中密封后放置经一年、两年或三年，腌制成呈蒲桃汁颜色的酱。食之可治疗风病、咳嗽、麻风、黄疸、痔瘘等病。比库在饭后也可食用这种酱。有病者可直接吃，无病者可掺水后饮用。(Sp.pārā.192.)

Loṇika,【形】碱性。

Loṇī,【阴】盐田，盐水湖。

Lopa,【阳】元音省略，切断。

Lobha(<lubh执取),【阳】贪欲(greed)，妄羡(covetousness)。SA.3.2./I,137.︰lubbhanalakkhaṇo lobho, dussanalakkhaṇo doso, muyhanalakkhaṇo mohoti.(贪欲相，称为贪欲；忿怒相，称为瞋；胡涂相，称为痴。) lobhanīya,【形】被妄想的，令人想要的。lobhamūlaka,【形】有贪欲为其根的。

Loma,【中】(体)毛。lomakūpa,【阳】毛孔。lomahaṭṭha,【形】毛发竖立的。lomahaṃsa,【阳】lomahaṃsana,【中】毛骨悚然。

Lomasa,【形】多毛的，被毛复盖的。lomasapāṇaka,【阳】毛虫。

Lomin (-°) (<loma),【形】有发的(having hair, in cpds. ekantalomi & uddhalomi)。

Lola,【形】贪婪的，反复无常的。lolatā,【阴】渴望，贪欲。

Lolupa,【形】妄羡的，贪婪的。

Loluppa,【中】贪欲。=loluppāyanā & loluppāyitattaṃ ( Dhs 1059, 1136.)。

Loleti (lul+e), 激起，摇动，搅动。

Loha,【中】金属，铜。lohakaṭāha,【阳】铜容器。lohakāra,【阳】铜匠，铜 器制造人。lohakumbhī,【阴】铜锅。lohaguḷa, lohapiṇḍa,【阳】金属块。lohajāla,【中】铜网。lohathālaka,【阳】铜碟子，铜碗。lohapāsāda,【阳】铜殿 (在阿奴罗富罗 (Anuradhapura) 皇宫佛殿的名字，布满铜瓦)。lohabhaṇḍa,【中】铜器。lohamaya,【形】铜制的。lohamāsaka,【阳】铜币。lohasalakā,【阴】铜线，铜针。

Lohita,【中】血。【形】红色的。lohitaka,【形】红色的。lohitakasiṇa﹐红遍。lohitakkha,【形】有红眼睛的。lohitacandana,【中】紫檀(见 Mañjiṭṭhā)(ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati.一切树香中，赤栴檀香为其最上)。lohitapakkhandikā,【阴】赤痢。lohitabhakkha,【形】吸血的。lohitatuppādaka,【阳】使(佛陀)淤血。

Lohitaṅka,【阳】红宝石(ruby)。

Ḷ

ḷīyati is given at Dhtp 361 as a variant of ḍī to fly (see ḍeti), and expld as “ākāsa-gamana.” Similarly at Dhtm 586 as “vehāsa-gamana.”

V

V, 巴利文字母表的罗马化拼音第二十九个辅音字母。发音好像汉语中的 w。

Va, iva 或 eva 被弄短的词形。

Va1 the syllable “va” KhA 109 (with ref. to ending °vā in Bhagavā, which Bdhgh expls as “va-kāraṃ dīghaṃ katvā,” i. e. a lengthening of va)

Va2 (the enclitic, shortened form of iva after long vowel),【叹】(like, like as, as if; only in poet.

Va3 (for eva, after long vowels)。【叹】(even, just (so), only; for sure, certainly.)。

Va4 , 或(is (metrically) shortened form of vā, as found e. g. Dh 195 (yadi va for yadi vā); or in correlation va-va either-or.)。

Vaka,【阳】狼。

Vakula,【阳】牛油果 (Mimusops elengi)，山榄科，常绿乔木，木材非常致密，纹理细腻，颜色红色或粉红色，果实可食用，景观路树。

Vakka,【中】肾。

Vakkala,【中】树皮衣，树皮。vakkalī,【形】穿树皮衣的。

Vakkhati (vadati‘说’的【未】), 他将会说。vakkhāmi, 我将会说。

Vagga,【阳】群，一伙人，(书的)一章。【形】分裂的，争吵的。vaggabandhana,【中】一个团体的形成，(一)伙，协会。vaggagata﹐外道宗派。vaggasārin追随宗派。chabbaggiyā(cha(ḷ)六+vagga群) bhikkhū, 六群比丘(巴利律藏及《本生》等载︰Assaji（阿说迦）、Punabbasu（满宿、弗那跋）、Paṇḍuka、Lohitaka、Mettiya(慈)、Bhummaja(地)。智度论云︰(一、二)难陀(、跋难陀)，三瞿伽梨，四阐陀，五马师，六满宿。))。sattarasavaggiye bhikkhū, 十七群比丘。Vin.Pāci.IV,114︰Tena kho pana samayena chabbaggiyā bhikkhū sattarasavaggiye bhikkhū bhiṃsāpenti. Te bhiṃsāpiyamānā rodanti. (那时，六群比丘吓唬十七群比丘，他们受到惊吓而哭泣。)

Vaggiya,【形】(在【合】中)一个团体的。

Vaggu,【形】可爱的，愉快的。vagguvada,【形】有悦耳语言的。

Vagguli,【阴】蝙蝠。

Vaṅka,【形】扭曲的，不诚实的。【中】钩，鱼钩。vaṅkaghasta,【形】吞了钩的。vaṅkatā,【阴】弯曲。

Vaṅkaka, 翻觔斗。

Vaṅga,【阳】拔沙(今在孟加拉国国Bangladesh)。

vac(梵vac)﹐【字根I.】说(to say)。cp.(梵vad)说(speak)。avoca,他那时说。avoca(avaca),你那时说。avocaṃ,我那时说。avocuṃ,他们那时说。avocuttha(avacuttha),你们那时说。avocumha(avocumhā),我们那时说。

vac﹐【字根VII.】使阅读(to cause to read)。

Vaca1,【阳】【中】(mano-group), 语，话。

Vaca2,【中】菖蒲。

Vacattha,【中】白菖蒲。

Vacana,【中】说话，语，字，叙述，术语，表达。vacanakara,【形】服从的。vacanakkhama,【形】乐意做他人的吩咐的。vacanattha,【阳】字的意谓。vacananīya,【形】适合被讲的，适合被劝告的。vacanapatha,【阳】叙述的方法。ekavacana﹐单数。dvivacana﹐双数(梵文)。bahuvacana(梵vahuvacana)﹐复数。「五种语。一应时语。二应理语。三应量语。四寂静语。…云何应时语？谓非纷扰，或遽寻思，或不乐闻，或不安住正威仪时，而有所说。又应先序初时所作，然后赞励正起言说，又应待他语论终已方起言说，如是等类一切，当知名应时语。云何应理语？谓依四道理，能引义利称实而语，名应理语。云何应量语？谓文句周圆，齐尔所语决有所须，但说尔所不增不减，非说杂乱无义文辞，如是等类名应量语。云何寂静语？谓言不高疏，亦不喧动，身无奋发，口不咆勃而有所说，名寂静语。云何正直语？谓言无诡诈，不因虚构而有所说，离谄曲故，发言纯质，如是当知名正直语。」(《瑜》T30.855.3)

Vacasa, -vacasa (the adj. form of vaco=vacas) ,【形】讲话的(having speech, speaking)。saddheyyavacasā, 说话值得信赖的(of credible speech, trustworthy)。Pārā.III,189︰Saddheyyavacasā nāma āgataphalā abhisametāvinī viññātasāsanā.(说话值得信赖︰已证果，彻底地了解法，理解教法。)

Vacā,【阴】菖蒲(sweet flag plant﹐多年生草本植物 (Acorus calamus)，生在水边，有淡红色根茎，叶子形状像剑，肉穗花序。根茎可做香料，做健胃剂，外用可治牙痛、齿龈出血)，鸢尾根(orris root﹐见 Golomī)。

Vacī,【阴】讲话，字。vacīkamma,【中】口业(口说的行动)。vacīgutta,【形】控制讲话的。vacīduccarita,【中】话讲的不恰当。vacīparama,【形】只擅长于讲话而不擅长于行动的人(光说不练者)。vacībheda,【阳】说话。vacīviññatti,【阴】语表(见《清净道论》Vism.448)。vacīsaṅkhāra,【阳】语行(见《清净道论》 Vism.531)。vacīsamācāra,【阳】言谈的好行为。vacīsucarita,【中】言谈的善行。

Vacīsaṅkhāra﹐【阳】语行。“vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro.”(先有寻、伺，后发语，故寻、伺为口行。)(M.44./I,301.)

Vacībhedasamuṭṭhāpaka﹐【形】产生说话的。

Vacca,【中】排泄物，粪便，(家畜的)粪。vaccakuṭī,【阴】厕所(privy)，茅房(lavatory)。vaccakūpa,【阳】茅坑(厕所里的粪坑)。vaccamagga,【阳】肛门。vaccasodhaka,【阳】清理厕所工人。

Vaccha,【阳】小牛，小动物。vacchaka,【阳】小公牛，小牛犊。vacchagiddhinī,【阴】渴望有犊子的母牛。vacchatara,【阳】大牛犊，古译：特犊。vacchatari﹐小母牛，牸犊。

Vacchara,【中】年。

Vacchala,【形】亲爱的，挚爱的。

vaj﹐【字根I.】去、走(to go)。cp.(梵vaj)强壮(be strong)。

Vaja(Vedic vraja: see vajati),【阳】牛棚，牛栏(a cattle-fold, cow-pen)。Giribbaja, 放牧之地(a (cattle or sheep) run on the mountain J.III,479; as Npl. at Sn.408.)。

Vajati (vaj+a), 去，着手进行。【过】vaji。【现分】vajamāna。

Vajira,【中】钻石(台语：旋石suan7 cioh8)，雷电。vajirapāṇi, vajirahattha,【阳】手持钻石令牌的，即：帝释 (Sakka)。vajira-pāṇī yakkho﹐密迹力士，又作密迹金刚，秘密主，为夜叉神之总名。彼常手持金刚杵以保护佛陀。

vajj﹐【字根VII.】避免(to avoid)。

Vajja1(grd. of vajjati, cp. Sk. varjya),【中】罪，过失(a fault, sin)。【形】应该被避免的(that which should be avoided)，应该被告诉的。peyya-vajja, 爱言，随顺众生根性，善言慰谕，令受道住真理。vajjadassin, 看见过失(finding fault)。anavajja & sāvajja, the relation of which to vajja is doubtful, see avajja.。Pakativajjato, 自性罪。《分别论》(Vbh.247.)︰“Aṇumattesu vajjesu bhayadassāvī”ti tattha katame aṇumattā vajjā? Yāni tāni vajjāni appamattakāni oramattakāni lahusāni lahusammatāni saṃyamakaraṇīyāni saṃvarakaraṇīyāni cittuppādakaraṇīyāni manasikārapaṭibaddhāni–ime vuccanti “aṇumattā vajjā”. Iti imesu aṇumattesu vajjesu vajjadassāvī ca hoti bhayadassāvī ca ādīnavadassāvī ca nissaraṇadassāvī ca. Tena vuccati “aṇumattesu vajjesu bhayadassāvī”ti. (「于小量罪生怖畏」在此，什么是罪呢？于小量罪生怖畏，是小量、些许、轻、轻量，可作制止、可作防护、可运作心生起、可被作意所伏，这些是说小量之罪。如此于小量之罪，或见罪，或见畏，或见过失，或见离脱，依是说于小量之罪而见畏，于此说「于小量罪生怖畏」。)

Vajja2 (cp. Sk. vādya, grd. of vad) 【中】【形】1.应被说(to be said)。saccavajja(=sacca-vacana)﹐真理的语言。See also mosa-vajja. 2.应被发声(to be sounded, i. e. musical instrument (vajjabheri))。

Vajja, vajjā, vajjuṃ﹐pot. of vad, see vadati(说，讲)。

Vajjana,【中】避免，躲开。

Vajjita﹐[vajjeti避免] 的【过分】已避免。

Vajjati1 (vṛj, Vedic vṛṇakti & varjati to turn)to turn etc.; only as Pass. form vajjati [in form=Ved. vṛjyate] to be avoided, to be excluded from (Abl.) (°itabba, in pop. etym. of Vajjī).Caus. vajjeti (*varjayati) to avoid, to abstain from, renounce.

Vajjati2(Pass of vad), 已说(see vadati)。

Vajjana (nt.) [fr. vajjati] avoidance, shunning.

Vajjanīya(<vajjati1),【形】适合被避免的，适合被避开的。 (to be avoided, to be shunned; improper)。

Vajjī,【阳】跋耆 (Vajji) 氏族的男人。

Vajjeti (vajj避免+e), 避免。【过】vajjesi。【义】vajjetabba。【独】vajjetvā。【不】vajjetuṃ。pāpamittā vajjetabbā﹐避恶友。

Vajjha(grd.of vadhati),【形】被杀的，被处罚的(to be killed, slaughtered or executed; object of execution; meriting death)。vajjhappatta,【形】被宣告有罪的。vajjhaghāta﹐刽子手。vajjhapaṭaha–bheri,【阴】死刑鼓。vajjha,【反】。

vañc﹐【字根VII.】欺骗(to cheat)。cp.(梵vañc)弯曲地移动(move crookedly)。

Vañcaka(<vañcana),【阳】欺骗(deceiving)，骗子(a cheat)。vañcana,【中】vañcanā,【阴】欺骗，诡计。

Vañcanika(<vañcana)﹐【形】欺骗的(deceiving)。【阳】骗子(a cheat)。

Vañceti (vañc欺骗+e), 欺骗，行骗。【过】vañesi。【过分】vañcita。【现分】vañcenta。【独】vañcetvā。

Vañjha,【形】不育的。vañjhā,【阴】不育的女人。

Vaṭa (vaṭarukkha),【阳】印度榕树(见 Nigrodha)。

Vaṭaṃsaka,【阳】花冠。

Vaṭuma,【中】道路，路径。

Vaṭṭa,【形】圆形的，圆的。【中】圆周，轮回，布施的开支，布施的供应品，回转。

Vaṭṭakā, Vaṭṭapotakā,【阴】鹌鹑(quail)。无尾鹌鹑(ian1-thun5)。

Vaṭṭati (vaṭṭ +a), 理应，被纠正，被适合，回转，折合，不在此限。Kiṃ laddhuṃ vaṭṭatīti?(折合赚多少？)

Vaṭṭana,【中】回转。

Vaṭṭi, vaṭṭikā,【阴】灯芯(wick)，卷形物，水等的涌出，边缘，边。

Vaṭṭula,【形】圆形的。

Vaṭṭeti (vaṭṭ +e), 转，挪，制灯芯，卷起来，制成圆形。【过】vaṭṭesi。【过分】vaṭṭita。【独】vaṭṭetvā。

Vaṭṭha,【过分】已被雨淋湿。

Vaṭhara,【形】庞大的，肥的。

Vaḍḍha, vaḍḍhaka,【形】增大的，增加的。vaḍḍhana,【中】生长，增加，扩大。vaḍḍhanaka,【形】增加的，任职的，服役的。

Vaḍḍhakī,【阳】木匠(carpenter)。

Vaḍḍhati (vaḍḍh+a), 生长，兴隆，种植。【过】vaḍḍhi。【过分】vaḍḍhita。【现分】vaḍḍhanta, vaḍḍhamāna。【独】vaḍḍhitvā。

Vaḍḍhi,【阴】增加，生长，利润，福利，利息。

Vaḍḍheti (vaḍḍh +e), 增加，培养，养育，教育，准备好(食物)，任职，开动。【过】vaḍḍhesi。【过分】vaḍḍhita。【现分】vaḍḍhenta。【独】vaḍḍhetvā。

Vaṇa,【中】伤口，痛处。vaṇacolaka,【中】纱布。vaṇapaṭikamma,【中】创伤的治愈。vaṇabandhana,【中】伤口的绷带。vaṇamukha﹐【中】疮口。九个疮口(nava vaṇamukhāni)，两眼、两耳、两鼻孔、口、大小便道。

Vaṇijjā,【阴】贸易，交易，买卖(台语：生意sing1li2)。Satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā– Imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā”ti.(买卖武器，买卖人口(satta已执著者)，买卖肉，贩卖醉品，买卖毒。诸比丘！此等五买卖不应被优婆塞作。)( A.5.177./III,208.) Satthavaṇijjāti āvudhabhaṇḍaṃ kāretvā tassa vikkayo.(买卖武器：他制作武器之后，售卖。) Sattavaṇijjāti manussavikkayo.(买卖人口：(买卖人) Maṃsavaṇijjāti sūkaramigādayo posetvā tesaṃ vikkayo.(买卖肉：据有猪、野兽(等)，饲养之后，他售卖。) Majjavaṇijjāti yaṃkiñci majjaṃ kāretvā tassa vikkayo. (买卖酒：他制作任何酒之后，售卖) Visavaṇijjāti visaṃ kāretvā tassa vikkayo.(买卖毒：他制作毒之后，售卖) Iti sabbampi imaṃ vaṇijjaṃ neva attanā kātuṃ, na pare samādapetvā kāretuṃ vaṭṭati. (如此一切买卖，非自己制作，非教唆他人制作的话，则不在此限。)

Vaṇita,【过分】已受伤。

Vaṇippatha,【阳】正在进行贸易的国家。

Vaṇibbaka,【阳】贫民。

Vaṇeti(Caus. of van (see etym. under vana2), cp. vaṇi (vani). It may be derived directly fr. vṛ, vṛṇāti=P. vuṇāti, as shown by vaṇimhase. A DeNom. fr. vani is vanīyati)希望，请求(to wish, desire, ask, beg J.V.27 (spelt vaṇṇeti; C. expls as vāreti icchati); pres. med. 1st pl. vaṇimhase (=Sk. vṛṇīmahe) J.II.137 (=icchāma C.). As vanayati at KhA 111 (vanayatī ti vanaṃ).

Vaṇṭa, vaṇṭaka(Epic Sk. vṛnta),【中】茎(a stalk)。vaṇṭika,【形】有茎的。vaṇṭachinna, 把茎切除(with its stalk cut)。avaṇṭa, 女人胸部(of thana, the breast of a woman), 不在茎上(not on a stalk (i. e. well-formed, plump) J.V.155. )。

vaṇṇ﹐【字根VII.】称赞(to praise)。

vaṇṇ﹐【字根VII.】描述(to describe)。

Vaṇṇa,【阳】颜色，外表，肤色，种类，印度的世袭阶级，音色，特质。vaṇṇaka,【中】染料(paint, rouge)。vaṇṇakasiṇa,【中】(修禅用的)颜色器具。vaṇṇada, vaṇṇadada,【形】给颜色的，给美丽的。vaṇṇadhātu,【阴】外表的情况，颜色。vaṇṇapokkharatā,【阴】肤色的美丽。Vaṇṇarūpa(varṇarūpa),【中】显色(青、黄、赤、白、影、光、明、暗、云、烟、尘、雾)。vaṇṇavantu,【形】富有色彩的。vaṇṇavādī,【阳】谈论个人的德行。vaṇṇasampanna,【形】赋有美丽的，赋有颜色的。cattāro vaṇṇā, 四种姓(印度社会制度上之四大种姓阶级)。

Vaṇṇadāsī,【阴】妓女。

Vaṇṇā,【阴】解释，注释，称赞。

Vaṇṇīya,【形】适合被注释或称赞的。

Vaṇṇita, (vaṇṇeti 的【过分】)已称赞。vaṇṇitova suvaṇṇito﹐赞美有加(vaṇṇito’va = vaṇṇito eva; vaṇṇito, pp. m.Nom. sg.「被赞美」修饰上句之paṇḍito (为其动词) // su-vaṇṇito, 很赞美。su- 加强语气)。

Vaṇṇī,【形】(在【合】中) 有…的外表。

Vaṇṇu,【阴】沙。vaṇṇupatha,【阳】荒沙地。

Vaṇṇeti (vaṇṇ+e)(denom. fr. vaṇṇa), 1.描述，解说，评论(to describe, explain, comment on)。2.称赞，颂扬(to praise, applaud, extol)。【过】vaṇṇesi。【过分】vaṇṇita。【现分】vaṇṇenta。【义】vaṇṇetabba。【独】vaṇṇetvā。

-vat﹐【结尾】。1.‘具有’ 之意。bhagavat 世尊(有幸福者)。2.过去主动分词，sutavat曾闻(已闻的)。

Vata,【无】的确地，确定地，真正地，真是的，唉。

Vata,【中】宗教义务，禁戒，誓约。vatapada,【中】誓约。vatavantu,【形】守戒的人。vatasamādāna,【中】持戒。S.11.11.：satta vatapadāni((帝释天王的)七道德)：S.11.11.：satta vatapadāni(七誓约)：1Yāvajīvaṃ mātāpettibharo assaṃ, 2yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ, 3yāvajīvaṃ saṇhavāco assaṃ, 4yāvajīvaṃ apisuṇavāco assaṃ, 5yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato, 6yāvajīvaṃ saccavāco assaṃ, 7yāvajīvaṃ akkodhano assaṃ–sacepi me kodho uppajjeyya, khippameva naṃ paṭivineyyan”ti.(1.愿终生孝养父母。2.愿终生礼敬长辈。3.愿终生语柔和。4.愿终生不诽谤。5.愿终生守住离悭垢；(1)开放施，(2)舒手施，(3)乐弃舍，(4)有求必应，(5)乐分配施。(6)愿终生说真实语。(7)愿终生不生气，若生气则速制伏。)

Vati, vatikā,【阴】围墙，栅栏。

Vatika,【形】(在【合】中) 有…的习惯，像…的行为。

vat﹐【字根I.】使转动(turn)。

vatt1﹐【字根I.】适宜(to be fit)，滚(to roll)。

vatt2﹐【字根I.】存在(to exist)，举止向于(to behave towards)。

Vatta,【中】责任，服务，职责，行仪。vattapaṭivatta,【中】各种的责任。vattasampanna,【形】忠实的。na-vattabba, 不可说(not to be classified，即不可分类成过去、现在或未来法。)。vattakkhandhakaṃ(职责篇) (Vin.Cv.II,207~235；Sp.Cv.VI,1280~6)︰1.āgantukavattakathā(客住者的职责) (Sp.Cv.VI,1280.)，2.āvāsikavattakathā(原住者(旧住者)的职责) (Sp.Cv.VI,1282.)，3.gamikavattakathā(远行者的职责) (Sp.Cv.VI,1285.)，4.anumodanavattakathā(随喜的职责) (Sp.Cv.VI,1283.)，5.bhattaggavattakathā(食堂的职责) (Sp.Cv.VI,1283.)，6.piṇḍacārikavattakathā(乞食者的职责) (Sp.Cv.VI,1285.)，7.āraññikavattakathā(林野住者的职责) (Sp.Cv.VI,1285.)，8.senāsanavattakathā(坐卧处的职责) (Sp.Cv.VI,1285.)，9.jantāgharavattādikathā(浴室的职责) (Sp.Cv.VI,1286.)。10.vaccakuṭivatta (厕所的职责)，11.upajjhāyavatta(对戒师的职责)，12. saddhivihārikavatta(对弟子的职责) (Cv.II,227.)，13. ācariyavatta(对老师的职责)，14.antevāsikavatta(对学生的职责) (Cv.II,231.)。

Vattaka, vattetu,【阳】运用，保持。

Vattati, Vaṭṭati,(vat(梵 vṛt)使转动+a；Vedic vartate), 存在，发生，产生，继续。【过】vatti。【独】vattitvā。【现分】vattanta, vattamāna。【不】vattituṃ。【义】vattabba(vatthabba at Vin.II,8), vattitabbaṃ。

Vattana,【中】vattanā,【阴】操行。

Vattanī,【阴】道路，路径。

Vattabba (= vaditabba),【义】适合被说。vattabbataṃ, 适合被说性。

Vattamāna,【形】已存在的。【阳】现在的时期。vattamānā,【阴】〔语法〕 现在时态。vattamānaka,【形】已存在的，继续的。

Vattikā,【阴】皮带，灯芯。

Vattitabba,【义】应该继续，应该实行，应该观察。

Vattī,【形】(在【合】中) 持续者，实行者，使继续者。

Vattu,【阳】说者，讲者，说话的人。

Vattuṃ, (vadati 的【不】)。

Vatteti (vattati 的【使】), 使继续，使进行。【过】vattesi。【过分】vattita。【现分】vattenta。【独】vattetvā,【义】vattetabba。【不】vattetuṃ。

Vattha,【中】布料，衣服。vatthaguyha,【中】被衣藏着的，即：阴部。vatthantara,【中】布料的种类。vatthayuga,【中】一对衣服。

Vatthi (梵vasti),【阳】【阴】膀胱。vatthikamma,【中】灌肠。vatthikosa,(包封男性的器官)包皮(古译：阴藏膜)。peḷassa vatthino, 膀胱(peḷā f. 容器)。

Vatthu(<vas),【中】位置，田地，小块土地，物体，事物，故事，依处(阿毘达摩用语)。vatthuka,【形】(在【合】中) 有其地在，被发现在。vatthukata,【形】以…为基础的，彻底地熟练的。vatthukāma﹐事欲。vatthugāthā,【阴】介绍的偈。vatthudevatā,【阴】地神，地基主(the gods protecting the grounds, field-gods, house-gods)。vatthuvijjā,【阴】(建筑)地点的科学，堪舆学(即：风水学。he science of (building-) sites, the art of determining a suitable (i. e. lucky) site for a house)。vatthuvisadakiriyā,【阴】原则的清洁。Vibhv.p.103.：Vasanti etesu cittacetasikā tannissayattāti vatthūni.(这些心、心所住在那依靠处，为‘依处’。)

Vatvā, (vadati‘说’的【独】), 告诉了，说了。

Vadaññū,【形】不拘泥的，慷慨的，听取恳求道德。vadaññutā,【阴】宽大，磊落。

Vadati (vad说+a), 说，讲。【过】vadi。【过分】vutta。【现分】vadanta, vadamāna。【义】vattabba。【独】vatvā, vaditvā。【不】vattuṃ。vuttanayena﹐依已说过的原理。sammā vadamāno﹐正说。N’eso n’atthīti vadāmi,我不说：它不存在。

Vadana,【中】脸，演讲，说话语。

Vadāpana,【中】使人说。

Vadapeti (vadati 的【使】), 使人说。【过】vadapesi。【过分】vadapita。【独】vadapetvā。

Vadeti (vad +e), 说。

Vaddalika,【阴】雨云朵的堆积。

Vaddha,【形】老的，庄严的。vaddhatara,【形】年长者，资深者。bhikkhū vuḍḍhatarā, 诸较年长的比丘。参考 Vuddha。

Vaddhana, 参考 vaḍḍhana。

Vaddhāpacāyana,【中】向年长者尊敬。

vadh﹐【字根I.】拷问(to torture)。

Vadha,【阳】处罚，杀害，死刑。vadhaka,【阳】刽子手，施行处罚的人。vadhabandha﹐囚禁。

Vadhita, (vadheti 的【过分】)已杀，已欺负，已伤害。

Vadhukā,【阴】少妻，媳妇。

Vadhū,【阴】女人。

Vadhaka(fr. vadh),【阳】杀，谋杀，谋杀者(slaying, killing; murderous; a murderer)。vadhakacitta, 杀心。vadhakacetanā, 杀意(murderous intention)。【阴】vadhikā。

Vadhati (Vedic vadh; the root is given at Dhtp 169 in meaning of “hiṃsā”), 打，处罚，杀(to strike, punish; kill, slaughter, slay; imper. 2nd pl. vadhetha Vism.314; ger. vadhitvā M.I,159; D.I,98; J.I.12; IV.67; SnA 257 (hiṃsitvā+); fut. vadhissati Mhvs 25, 62; aor. vadhi J.I.18 (cp. ud-abbadhi); cond. 1st sg. vadhissaṃ Miln.221. — grd. vajjha: see a°. — Caus. vadheti J.I.168; Miln.109. pp. vadhita.

Vadhita [pp. of vadheti] smitten Th.1, 783=M.II,73 (=vyathita).

Vadhukā (fr. vadhū),【阴】媳妇(a daughter-in-law, a young wife)。

Vadhū (Ved. Vadhū),【阴】媳妇(a daughter-in-law)。

Vadheti (vadh拷问+e), 【使】杀，欺负，伤害。【过】vadhesi。【现分】vadhenta。【独】vadhitvā。

van﹐【字根VI.】请求(to beg)。

Vana,【中】树木，森林。vanakammika,【阳】林业工人。vanagahana,【中】丛林繁茂处。vanagumba,【阳】树丛。vanacara, vanacaraka, vanacārī,【形】林务官，森林人。vanadevatā,【阴】森林神。vanappati, vanaspati,【阳】大无花果树〔直译：林王〕(见 Pāṭalī)。vanapattha,【中】在森林中的偏僻地方。vanavāsin,【形】林居的。vanasaṇḍa,【阳】丛林繁茂处。

Vanati, Vanute, Vanoti (van; 梵vanoti & vanute)渴望，希望。

Vanatha,【阳】渴望，欲望。

Vanabhaṅga﹐【阳】啼泣。

Vanika,【形】(在【合】中)森林的。

Vanta (vamati 的【过分】), 已呕吐，已弃绝。vantakasāva,【形】放下所有过失的人。vantamala,【形】已呕吐秽物的。sabbāvantehi pādatalehi, 于脚掌完全放下。

vand(梵vand)﹐【字根I.】弯腰、鞠躬(to bow down)。

Vandaka,【形】顶礼的人，尊敬的人。

Vandati (vand弯腰+a), 行礼，表示敬意，尊敬，崇拜，顶礼。【过】vandi。【过分】vandita。【现分】vandanta, vandamāna。【义】vanditabba。【独】vanditvā, vandiya。

Vandana(fr. vand, cp. Vedic vandana),【中】Vandanā,【阴】敬礼，敬意，顶礼(salutation, respect, paying homage; veneration, adoration)。音译：伴谈、和南。义林章四本曰：「若云伴谈，或云伴题，此云稽首，亦云礼拜，讹名和南。」西域记二曰：「致敬之式，其仪九等：一发言慰问，二俯首示敬，三举手高揖，四合掌平拱，五屈膝，六长跪，七手膝踞地，八五轮俱屈，九五体投地。」cf. ：Namakkāra (梵Namaskāra那谟悉羯罗)，礼拜。Vin.(Pari.V,206.；CS:p.358)︰Navakatarenupāli, bhikkhunā vuḍḍhatarassa bhikkhuno pāde vandantena ekaṃsaṃ uttarāsaṅgaṃ karitvā, añjaliṃ paggahetvā ubhohi pāṇitalehi pādāni parisambāhantena, pemañca gāravañca upaṭṭhāpetvā pādā vanditabbā.(较年轻的比丘，优婆离！顶礼诸较年长的比丘时，应外衣偏袒一肩，合掌，以两掌完全触摸双足，应释出爱心及恭敬心而顶礼。)

Vandāpana,【中】令人尊崇。

Vandāpeti, (vandati 的【使】)。【过】vandāpesi。【过分】vandāpita。【独】vandāpetvā。

vap(梵vap)﹐【字根I.】播种、掖(to sow)。

Vapati (vap播种+a), 播种，掖种，剃。【过】vapi。【过分】vapita, vutta。【现分】vapanta。【独】vapitvā。

Vapana,【中】播种。

Vapu,【中】身体。

Vappa,【阳】播种，瓦巴月(月名，十月至十一月，农历9月16至10月15)。vappakāla,【阳】播种时节。vappamaṅgala,【中】耕种节日。

vam(梵vam)﹐【字根I.】吐出(to vomit)。

Vamati (vam吐出+a), 吐出，喷出，放出。【过】vami。【过分】vanta, vamita。【独】vamitvā。

Vamathu,【阳】vamana,【中】呕吐，排出的食物，呕吐药。

Vambhana,【中】vambhanā,【阴】藐视，轻视。

Vambhī,【阳】以轻视对待的人。

Vambheti (vambh+e), 轻视，不尊敬。【过】vambhesi。【过分】vambhita。【现分】vambhenta。【独】vambhetvā。

Vamma,【中】甲胄。vammī,【阳】穿用的甲胄。

Vammika,【阳】蚁丘、蚁冢、蚁垤(ㄉㄧㄝˊ)、音译︰拔弥、婆蜜(ant-hill，蚁丘是突出于地表的蚂蚁都市，里面住满了蚂蚁与其幼期个体。蚁丘最常见于气温与湿度皆极端的栖息地，而建造蚁丘的蚂蚁种类，往往也是最擅长进行气候调节的蚂蚁。

Vammita, (Vammeti的【过分】) 穿上甲胄。

Vammeti (vam+e), 穿上甲胄。【过】vammesi。【独】vammetvā。

Vaya(sk.vayas),【阳】【中】(mano-group)衰老，损失，衰退，开支。vayakaraṇa,【中】开支。vayakalyāṇa,【中】年轻的魅力。vayaṭṭha,【形】成熟的。vayappatta,【形】成年的，适合结婚的。

Vayassa,ada【阳】朋友。

Vayovuddha,【形】年老的。

Vayohara,【形】夺取生命的。

Vayha,【中】交通工具，抬轿，垃圾。Vayhā,【阴】(grd. formation fr. vah; cp. Sk. vahya (nt.)] a vehicle, portable bed, litter)。

var﹐【字根I.】遮盖(to cover)。【字根VII.】选择(to choose)。希望(to wish)。

Vara1(<(var)vṛ, 希望；Vedic vara),【形】优良的、优质的、贵族的(excellent, splendid, best, noble)。【阳】恩惠，好意，优者(=佛陀)。varaṅganā,【阴】高贵的淑女。varada,【形】布施优良供品的人(施优者)。varadāna,【中】恩惠或特权的允许。varapañña(=agga-pañña),【形】有优良知识的(supreme wisdom)。varabhatta, 【中】上好食物(excellent food；【反】lāmakavara)。varalakkhaṇa,【中】优良的相(在身体上)。dhammavara, 【阳】优质的法(the best norm)。 nagaravara, 【阳】高贵的城市(the noble city)。Naravara,【阳】人中优者(=佛陀)。ratanavara, 【阳】贵重的宝物(the best of gems)。rājavara, 【阳】著名的国王(famous king)。

Vara2(<vṛ,希望),【阳】【中】希望(wish)，恩惠(boon, favour)。varaṃ dadāti,施恩惠( to grant a wish or a boon)。varaṃ yācati,请求施恩惠( to ask a favour)。

Varaṇa,【阳】一种树 (Crataeva roxburghii)。

Varatta, 【中】。Varattā(cp. Vedic varatrā),【阴】皮带，绳(a strap, thong, strip of leather)。

Varāka,【形】可怜的，悲惨的人。

Varārohā,【阴】贵族的女人。

Varāha,【阳】猪，公猪。varāhī,【阴】母猪。

Valañja,【中】(在【合】中) 1.车辙(track)，线条(line)，痕迹(trace, in padavalañja track, footprint)。2.被隐秘的(that which is spent or secreted)。3.valañjana,【中】凭借，使用，当作，用减轻身体。valañjanaka,【形】适合被用或花费的。valañjaṃ muñcati, 释放自己(to ease oneself)。【反】avalañja, 无用的(useless, superfluous)。

Valañjiyamāna,【形】使用过的。

Valañjeti (valaj +e), 追踪，沿路走，使用，花费，求助。【过】valañjesi。【过分】valañjjita。【现分】valañjenta。【独】valañjetvā。【义】valañjetabba。

Valaya,【中】脚镯(bangle)，手镯(bracelet)，环(loop)。valayākāra,【形】圆形的。

Valāhaka,【阳】雨云(rain cloud)。

Vali,【阴】折层，皱纹。valika,【形】有折层的。

Valita,【过分】已起皱。

Valittaca,【形】皮皱，皮肤皱巴巴的。valittacata, 皮皱状。

Valira,【形】斜眼的。

Valīmukha,【阳】猴子，多皱纹的脸。

Vallakī,【阴】印度琵琶。

Vallabha,【形】喜欢的事物。vallabhatta,【中】中意的情况。

Vallarī,【阴】串，群。

Valli,【阴】蔓草。vallihāraka,【阳】收集蔓草者。

Vallibha,【阳】南瓜(pumpkin﹐见 Tipusa)。

Vallūra,【中】肉干。

Vavakassati(vi+ava下+<kṛṣ(拉)的【使】),【形】远离的、引离的。(vapakāsituṃ：read vavakāsituṃ or vavakassituṃ)。【过分】vavakaṭṭha。

Vavatthapeti (vi+ava下+ṭhā站+āpe), 安顿，定义，固定，指定。【过】vavatthapesi。【过分】vavatthāpita。【独】vavatthapetvā。

Vavatthāpana,【中】定义，决心。

Vavattheti (vi+ava下+ṭhā+e), 分析，定义。【过】vavatthesi。【过分】vavatthita。【独】vavatthetvā。

vas(梵vas)﹐【字根I.】居住(to dwell)。

vas﹐【字根VII.】遮盖(to cover)，穿(to dress)。

Vasa,【阳】【中】影响力，权威，控制。vasaga, vasaṅgata,【形】在他人的权威之下。vasavattaka, vasavattī,【形】使用权威的，支配。vasavattana,【中】控制，权威。vasānuga, vasānuvattī,【形】服从的。vasamanvagū﹐随控制(anvagū：(anugacchati之第三人称、复数、过去式)跟随)。

Vasati1 (vas1住+a), 穿(clothe. pp. vuttha1. Caus. vāseti: see ni°. See also vāsana1 & vāsana1. )。

Vasati2 (vas2住+a), 居住，停留(to live, dwell, stay, abide; to spend time)。【过】vasi。【过分】vuttha, vusita。【现分】vasanta, vasamāna。【独】vasitvā。【义】vasitabba。【叹】vasatha。Pot. Vaseyya & vase. — aor. vasi (vasī vasi). — ger. vasitvā; grd. vasitabba & vatthabba ; inf. vatthuṃ & vasituṃ. Fut. vasissati [=Sk. vasiṣyati]; and (older) vacchati [=Sk. vatsyati; 1st sg. vacchāmi; & vacchaṃ. — Pass. vussati [Sk. uṣyate]. — pp. vasita, vusita [=vi+uṣita], vuttha [perhaps=vi+uṣṭa], q. v. — Caus. I. vāseti to cause to live, stay or dwell; to make live; to preserve (opp. nāseti at S.IV,248) (inf. vāsetuṃ); see also vāseti2. — Caus. II. vasāpeti (cp. adhivāsāpeti) to make live or spend, to cause to dwell, to detain J.I.290; II.27; PvA.20 (vassaṃ). — pp. vāsita

Vasati3 (fr. vas2, cp. Vedic vasati), 【阴】居住，停留(a dwelling, abode, residence J.VI.292 (rāja°=rāja-paricariyā C.); Miln.372 (rājavasatiṃ vase); Dāvs IV.27 (saka°).

Vasana,【中】住处，生活，衣服。vasanaka,【形】居住在…处的。vasanaṭṭhāna,【中】住宅。

Vasanta (Vasantakāla),【阳】春天。

Vasala(Vedic vṛṣala, Dimin. of vṛṣan, lit. “little man”),【阳】被驱逐的人，出生低贱的人(an outcaste; a low person, wretch)。【形】低贱的(vile, foul)。【阴】vasalī女贱民(outcaste, wretched woman)。低贱行为(vasalādhama=vasaladhamma (vile conduct)。vasalavāda, 低贱的语言(foul talk)。vasalasutta贱民经(the suttanta on outcasts)。

Vasalaka [vasala+ka in more disparaging sense] 贱民(=vasala)。

Vasā1 (Vedic vaśā; cp. vāśitā),【阴】成牛(a cow (neither in calf nor giving suck))。

Vasā2,【阴】脂肪，油脂(fat, tallow, grease)。

Vasāpeti (vasati 的【使】), 使活，使居住，扣留。【过】vasāpesi。【过分】vasāpita。【独】vasāpetvā。

Vasitā,【阴】掌握，聪明。五自在：1.入定自在(samāpajjanavasitā)能够迅速地证入各种禅那的能力(一弹指或十弹指的时间，有些禅修中心以五分钟为计)。2.决意自在(adhiṭṭhānavasitā住定自在)能够迅速地住在定中。3.出定自在(vuṭṭhānavasitā)是能够迅速地从禅定中出来的能力。4.省察自在(paccavekkhaṇāvasitā)是能够在出定之后省察(观察心(脏)中的禅支)刚才所证入的禅那的能力。5.转向自在(āvajjana-vasitā)是能够迅速地以意门转向心(manodvārāvajjanena)转向似相，而似相就能够迅速地生起。

-vasena, 住于，处于，处置。

Vasituṃ,【不】居住。

Vasin(<vasa), 【形】有权力的，操纵的，自在的(having power (over), mastering, esp. one’s senses; a master (over) )。(=ciṇṇavasitattā vasī)。Vism 154.(五自在)。vasīkata,【形】受制于…的，在个人权力之下的。vasībhāva,【阳】掌握。vasībhūta,【形】已成为主人的。

Vasippatta,【形】已经掌握得好的人。

Vasu,【中】财富。vasudhā, vasundharā, vasumatī，【阴】大地。

vass﹐【字根I.】下雨(to rain)。

Vassa(梵varṣa<vṛiṣ年､雨),【阳】1.年。2.雨，雨季(五月十六至九月十五)。vassakāla,【阳】雨季。vassagga,【中】最多戒腊。vassāvāsa﹐雨安居，夏安居。deve vassante﹐于天降雨时。antovassaṃ﹐雨安居期间。

Vassati1(vass下雨+a), 下雨(to shower, pour(down))。【过】vassi。【过分】vassita, (在下雨的情况) vuṭṭha。【现分】vassanta。【独】vassitvā。vassam vuṭṭho﹐受夏坐。vassatu, imper.; vassi, aor.);(devo vassanto Nom. sg.). Caus. II. vassāpeti to cause to rain J V.201 (Sakko devaṃ v. let the sky shed rain). — pp. vaṭṭa, vaṭṭha, vuṭṭha. Another pp. of the Caus. *vasseti is vassita.

Vassati2(梵vāś, to bellow吼叫), 叫、吼叫(to utter a cry (of animals), to bellow, bark, to bleat, to crow etc. S II.230; J I.436 (of a cock)); (ppr. vassamāna= vāsamāna C.). pp. vassita2.

Vassana1,【中】下雨(日语：雨垂れ,amadare)，(鸟、兽等)叫，啼，嗥，鸣。

Vassana2 (fr. vassati2),【中】(羊,小牛等)咩咩叫、抱怨(bleating)。【中】avassana (J IV.251.)。

Vassāna,【阳】雨季。

Vassāpanaka,【形】使下雨的。

Vassāpeti (vassati 的【使】), 使下雨。【过】vassāpesi。【过分】vassāpita。【独】vassāpetvā。

Vassika,【形】雨季的。(在【合】中) …岁。vassikasāṭikā,【阴】比丘在雨季用的雨衣。

Vassikā(=vassika【中】=vassikī；梵vārṣikā),【阴】茉莉花(= sumanā；i.e.Jasminum Sambac；great-flowered jasmine﹐见 Mallikā)。vassika(vassikī)【中】茉莉，婆师华，夏生花。ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati.(一切华香中，茉莉花香为其最上。)

Vassita (vassati 的【过分】), 已弄湿。【中】(鸟、兽等的)叫，啼，嗥，鸣。

vah(梵vah)﹐【字根I.】获得(to bear away)，带(carry)。

Vaha, vaha-, -vaha, (fr. vah带) 1.带，带来(bringing, carrying, leading(vāri° river=mahānadī); S I.103; PvA 13 (anattha°). Doubtful in hetu-vahe, better with v. l. °vaco, expld by sakāraṇa-vacana)。Acc. vahaṃ。2.流(a current (Gangā°); V.388 (mahā°)。Cp. vāha.

Vahati (vah带+a), 1.负担，携带(to carry, bear, transport)。2.着手，做自己的工作(to proceed, to do one’s work)。3.工作(to work, to be able, to have power)。【过】vahi。【过分】vahita。【现分】vahanta﹐vuyhamāna, vāhiyamāna(in med. pass. sense)。【独】vahitvā。【义】vahitabba。imper. vaha; inf. vahituṃ; pass. vuyhati (Sk. uhyate) to be carried (along); pass. also vahīyati (=nīyati); ppr. vahīyamāna. pp. ūḷha (see soḍha), vuḷha & vūḷha (būḷha). — Caus. vāheti to cause to go, to carry, to drive away。pp. vahita (for vāh°). Cp. ubbahati2.

Vahana,【中】运载，负担，流动。vahanaka,【形】负担的，引起的。

Vahitu,【阳】持有人。

Vaḷabāmukha,【中】海底火。

Vaḷavā(梵【阳】Vaḍavā、Vaḍabā；梵【阴】Vāḍavā、Vāḍabā), 【阳】马(horse)。sabbasetena vaḷavābhirathena, 一切皆白的马车。

Vaṃsa,【阳】1.种族，世系，家庭。2.印度箣竹(主要分布于东西两半球的热带和亚热带的一种大木本植物 (Bambusa arundinacea)，有中空的茎，直径达五或六英寸，并且坚硬而结实，用来做家具、炊具和建筑结构架；小竹竿也可用〔如做手杖和长笛〕，幼苗可当食物)。3.竹笛。vaṃsakāḷīra,【阳】竹笋。vaṃsaja,【形】出生在某氏族或种族中。vaṃsavaṇṇa,【阳】天青石、青金石(lapis lazuli)，天青石色。vaṃsāgata,【形】从父亲传到儿子的。vaṃsānupālaka,【形】保存世系的。

Vaṃsati,【形】氏族或种族的。

vā(梵vā)﹐【字根I.、III.】吹(to blow)。cp.(梵śvas / śuṣ)吹。

Vā (选择关系连词), 或，只能二选一的(or, either)。vā…vā﹐或…或。vā属「后置语」，「A或B」要说「A vā B vā」或者「A B vā」，但若A(或B)由多个语词构成时，则vā要放在「首语之后」。例如 「A1 vā A2 A3 」。「B1 vā B2」，即B = B1 B2 的情况，如：appiyā vā dāyadā=(不肖的)怨嗣。with negation in second place: whether — or not, or not, e. g. hoti vā no vā is there or is there not D I.61; taṃ patthehi vā mā vā VvA 226. — Combined with other emphatic particles: (na) vā pana not even Pv II.69 (manussena amanussena vā pana); vā pi or even Sn 382 (ye vā pi ca); Pv II.614 (isayo vā pi ye santā etc.); iti vā Nd2 420; atha vā Dh 83 (sukhena atha vā dukhena); uda . . . vā Sn. 232 (kāyena vācā uda cetasā vā). — In verse vā is sometimes shortened to va, e. g. devo va Brahmā vā Sn 1024: see va4.。vā=va, 在偈中(如︰devo va Brahmā vā Sn.1024.)。

-vāk (Vedic vāc, for which the usual P. form is vācā),说，发声，谈(speech, voice, talk; only in cpd. -vākkaraṇa)。kalyāṇavākkaraṇatā, 言语和雅(A.I,38.)。Cp. Vākya(句子)。

Vāka,【中】树皮(用来做衣服)(the bark of a tree)。vākacīra,【中】树皮衣。vākamaya,【形】树皮条制的。vākavāka, 没有树皮。

Vākarā, Vāgurā,【阴】捕捉鹿的网(net, snare)。

Vākkaraṇa,【中】交谈。

Vākya,【中】句子，叙述。

Vāgurika,【阳】用网捕捉动物的猎人。

Vācaka,【阳】背诵者，教者(reciting, speaking, expressing)。

Vācana,【中】朗诵，阅读。

Vācanaka,【中】朗诵的典礼或地方。

Vācanāmagga,【阳】朗诵或传统的方法。

Vācasika,【形】与讲话有关连的。

Vācā,【阴】话，演讲，叙述。vācānurakkhī,【形】小心自己的言谈的。

Vācāla,【形】饶舌的，喜欢说话的。

Vācuggata,【形】记住的。

Vāceti (vac+e), 读，教，背诵。【过】vācesi。【过分】vācita。【现分】vācenta。【义】vācetabba。【独】vācetvā。

Vācetu,【阳】读者，教者。

Vāja,【阳】箭羽，一种生力饮料(肉珊瑚的乳液；见 Pāṭalī)。vājapeyya,【中】苏摩祭(祭祀肉珊瑚的乳液生力饮料)。

Vājī,【阳】马。

Vāṭa, vāṭaka,【阳】围栏。

Vāṇija, vāṇijaka,【阳】商人，贾人。

Vāṇijja,【中】交易。

Vāṇī,【阴】话，演讲。

Vāta (<vā；Vedic vāta; cp. Sk. vāti & vāyati to blow, vāyu wind),【阳】风，空气。vātaghātaka。【阳】鼓捶树(Cassia Fistula﹐见 Uddālaka)。vātajava,【形】像风一样的迅速。vātapāna,【中】窗户。vātamaṇḍalikā,【阴】旋风。vātaroga, vātābādha(vāta+ābādha),【阳】风生病(例：腹部不舒服。 “wind disease,” internal pains (not rheumatism不是风湿症) )。vātavutthi,【阴】风和雨。vātavega,【阳】风力。身体有六个部分是风界最显著的：1.uddhajgamā vātā, 上行风(打呃、呕吐)。2.adhogamā vātā, 下行风(大小便、放屁)。3.kucchisayā vātā, 肠外风。4.koṭṭhāsayā vātā﹐肠内风。5.aṅgamaṅgānusārino vātā, 支体循环风(身体屈伸、血液循环等)。6.assāsa passāsaso, 入息与出息。assāso, 息入风(吸气)，passāso﹐息出风(呼气)。kaṭivātābādhika(kaṭi腰部+vātābādhika风病) , 胃肠病。udaravātābādha(udara胃+vātābādha), 胃肠病。

Vātātapa,【阳】风和热。

Vātābhihata,【形】被风吹动的。

Vātāyana,【中】窗户。

Vātāhaṭa,【形】被风带来的。

Vātehābādhito (vāta风+ehi来+ābādhito已病【过分】)﹐感冒。

Vāti (vā吹+a), 吹，发出气味。

Vātika,【形】与体内风有关的。

Vātiṅgaṇa(cp. *Sk. vātingaṇa),【阳】茄子(the egg plant, brinjal﹐Solanum melongena﹐又名落苏，一种直立、稍带木质、被毛的多年生草本，果可食，紫色、白色、黄色或带条纹，茄子内含维生素 A、B1、B2、C、Ｐ及脂肪、蛋白质；每公斤茄子含维生素Ｐ达7200毫克。维生素Ｐ能增强人体细胞间的粘着力，降低胆固醇，可保持微血管的坚韧性，抑制血管硬化，降低高血压、防止微管破裂、抗癌。美国医学界在「降低胆固醇十二法」中，茄子荣居榜首。)。

Vāterita,【形】被风吹动的。

Vāda(<vad: see vadati; Vedic vāda),【阳】理论，叙述，教条论争。vādakāma,【形】渴望争论的。vādakkhitta,【形】推翻争论的。vādapatha,【阳】争论的话题。

Vādaka,【阳】学说的，宗派主义者，异教的。

Vādana,【中】演奏乐器。

Vādita,【中】演奏。【过分】已演奏。

Vādī,【阳】争论者，传道某些教义者，谈及。vādīvara,【阳】持概念中的最高贵者。sakavādī, 自说(在《论事》中指「上座部」(巴Theravāda，梵Sthavīra-vādin)。paravādī, 他说(在《论事》中指其它派系。

Vādeti (vad+e), 演奏(乐器)。

Vāna,【中】渴望，床的网(印度床)。

Vānara(<vā或+nara人；PED说<vana(forester)),【阳】猴子。vānarī,【阴】母猴。vānarinda,【阳】猴王。

Vāpi(cp. Epic & Classic Sk. vāpī),【阴】池、水库(a pond)。vāpijala,池水。

Vāpeti (caus. fr. vap)﹐使播种(to cause to sow)。刈草(to mow)。【过分】vāpita。

Vāpita1,【过分】1.已播种(sown)。2.已刈草(mown，DhsA.238)。

Vāma,【形】左(left, the left side)( 【反】dakkhiṇa,右)，愉快的。vāmapassa,【中】左边。

Vāmana, vāmanaka,【阳】矮子(dwarf)。【形】像侏儒的(dwarfish)。

Vāya,【阳】【中】(mano-group), 风，空气。参考 Vāyo。

Vāyaṃ﹐= vā+ayaṃ(或这)。

Vāyati (vā+ya), 1.吹，发出气味。2.编织。【过】vāyi。【现分】vāyanta, vāyamāna。【独】vāyitvā。

Vāyana,【中】吹风，散布气味。

Vāyamati (vi+ā向+yam检查(cp.梵yam 抵达)+a), 奋斗，努力，付之行动(to struggle, strive, endeavour; to exert oneself)。【过】vāyami。【现分】vāyamanta。【独】vāyamitvā。1chandaṃ janeti 2vāyamati 3vīriyaṃ ārabhati 4cittaṃ paggaṇhāti padahati(1起欲、2精进、3发奋、4策励心)。

Vāyasa,【阳】乌鸦(crow)。

Vāyasāri,【阳】猫头鹰(owl)。

Vāyāma(<vi+ā+yam抵达(cp.梵yam 抵达)),【阳】努力，精进(striving, effort, exertion, endeavour)。

Vāyita (vāyati 的【过分】), 已编织，已打辫。

Vāyima(<vā: vāyati1),【形】编织的(weaving, woven)【反】avayima。

Vāyeti (vā+e), 使编织。

Vāyu,【中】风，风元素(移动)。

Vāyo, (取自 vāya 词形，在【合】中) vāyokasiṇa,【中】(修禅取相的)风遍。vāyodhātu,【阴】风界(风元素)。Dhs.(PTS:965；CS:970.)︰Katamaṃ taṃ rūpaṃ vāyodhātu? Yaṃ 1vāyo 2vāyogataṃ 3thambhitattaṃ rūpassa ajjhattaṃ vā bahiddhā vā upādiṇṇaṃ vā anupādiṇṇaṃ vā– idaṃ taṃ rūpaṃ vāyodhātu.(什么是「色的风界」(What is the Corporeality which is the Element of motion)？凡是1移动(motion)、2移动性、3刚强(rigidity, 撑)，生起于色的内、外，或已执取、未执取，这是「色的风界」。)

Vāra(<vṛ, in meaning “turn,” cp. vuṇāti),【阳】(一)回，场合，机会(turn, occasion, time, opportunity)。sassavāre ,在(播种)农作物的时机。

Vāraka,【阳】广口瓶。

Vāraṇa,【阳】象，(喙像象鼻的)秃鹫(eagle)。【中】防止，障碍，抵抗。

Vāri,【中】水。vārigocara,【形】活在水中的。vārija,【形】生在水中的。【阳】鱼。【中】睡莲。vārida, vāridhara, vārivāha,【阳】雨云。vārimagga,【阳】排水沟，水管。

Vārita, (vāreti【过分】)避免，阻隔，阻碍。

Vāritta,【中】避免，不应该被做的行为。

Vāriyamāna,【形】被阻碍的，阻隔的，避免的。

Vāruṇī,【阴】含有酒精成份的酒。

Vāreti (var +e), 避免，阻隔，阻碍。【过】vāresi。【现分】vārenta, vā-rayamāna。【义】vāretabba。【独】vāretvā。

Vāreyya (nt.) [grd. of vāreti] marriage, wedding Th 2, 464, 472, 479; SnA 19.

Vāla1﹐Vāḷa﹐【阳】1.尾毛。2.毛筛。3.野兽。【形】凶猛的，怀恶意的。vālakambala,【中】以马毛制的被单。vālagga,【中】发端。vālaṇḍupaka,【阳】【中】以马尾制的刷子。vālabījanī, vālavījanī,【阴】拂尘(牦牛尾作的，驱除蚊蝇的用具)。vālamiga,【阳】捕鹿野兽(即：虎、豹等)。vālavedhī,【阳】能射中一根头发的弓箭手(an archer)。vāḷakathā﹐【阴】凶的话。aṇḍupaka a cert. material, head dress (?) A I,209 (so read for vālanduka); Vism.142; DhsA 115 (reads leḍḍūpaka). vālakambala, 马尾做的毛毯(a blanket, made of horse-tails)。vālakoṭi,发端。vālarajju, 一撮头发(a cord made of hair)。

Vāla2 (cp. Sk. Vyāla),【形】(malicious, troublesome, difficult )。

Vāla3(=vāri, cp. late Sk. Vāla),【中】水(only in cpd. vālaja a fish (cp. vārija))。

Vāladhi,【阳】尾。

Vālikā, vālukā,【阴】沙。vālikantāra,【阳】沙漠。vālikapuñja,【阳】沙堆。vālikapulina,【中】沙滩。

Vāsa,【阳】1.生活，逗留，生活环境。2.衣。3.香水。vāsacuṇṇa,【中】香粉。vāsaṭṭhāna,【中】住宅。

Vāsana,【中】洒香水，制造居所。

Vāsanā,【阴】印象，回忆。

Vāsara,【阳】(一)天。

Vāsava,【阳】天神王。

Vāsi,【阴】扁斧，斧头，锋利的小刀。vāsijaṭa,【中】斧柄。vāsiphala,【中】斧口，刀锋。

Vāsika, vāsin,【阳】(在【合】中) 住在…，居在…。【阴】vāsinī。

Vāsitaka,【中】香粉。

Vāsudeva,【阳】毘瑟挐(印度教主神之一，守护之神)。

Vāseti (vas +e), 建立，使居住，洒香水。【过】vāsesi。【过分】vāsita。【独】vāsetvā。

Vāha,【形】1.运送的，领先的。2.领袖。【阳】，3.手推车，4.一满车(的装货量，即：380 陀那〔见 Doṇa〕)。5.负荷的畜牲。6.急流。satthavāha, 商队领导人(a caravan leader, merchant)。vāhanaka =vāha (VvA.337.)。

Vāhaka,【阳】负担者，拿走的人，通向，涌流。udakavāhaka, 水流(a flood of water)。

Vāhana(fr. vāheti),【形】1.携带，拖(carrying, pulling, drawing)。【中】2.运送，兽驮(conveyance, beast of burden, monture)。balavāhana, 军队与象(army & elephants)。

Vāhasā(an Instr. of vāha),【无】由于，凭借，因为(owing to, by dint of, on account of, through)。

Vāhinī,【阴】军队。

Vāhin(fr. vāha),【形】运送的，传达的，导向的(carrying, conveying)。

Vāheti (vah+e；Caus. of vahati), 传达，导向。

Vi- (<dvi 意思“=”)﹐分、离、别、异、反。Vi-有强化作用。

Vikaca,【形】开花的(blossoming)。

Vikaṭa(vi+kata, of kṛ),【形】改变的，扭曲的，污染的(changed, altered, distorted; disgusting, foul, filthy)。【中】污物，污垢。

Vikati(fr. vi+kṛ),【阴】1.种类，类型，某种形状(“what is made of something,” sort, kind)。2.产品(product, make)。dantavikati, 象牙制品(ivory make)。mālāvikati, 编制花圈(garlandarrangement)。

Vikatika(fr. vikati),【形】(在【合】中) 有许多种类或造形的。

Vikatthati (vi+kath+a), 自夸，炫耀。【过】vikatthi。【过分】vikatthita。【独】vikatthitvā。

Vikatthana,【中】自夸。

Vikatthaka, vikatthī,【阳】吹牛者。

Vikantati (vi+kant+a), 切开。【过】vikanti。【过分】vikantita。【独】vikantitvā。

Vikantana,【中】切断，切刀。

Vikappa,【阳】想，安排，考虑，优柔寡断，替代选择。vikappana,【中】模糊，指派，分配。

Vikappeti (vi+kapp+e), 设计，计划(ke3 ek8)，分配，安排，改变，塑造。【过】vikappesi。【过分】vikappita。【现分】vikappenta。【独】vikappetvā。【义】vikappeyya。

Vikampati (vi+kamp+a), 战栗，不安。【过】vikampi。【过分】vikampita。【独】vikampitvā。【现分】vikampamāna。

Vikampana,【中】发抖。

Vikaroti (vi+kar行+o), 取消，改变，变成。【过】vikari。【过分】vikata。

Vikala,【形】有缺陷的，需要的，缺少的。vikalaka,【形】缺少。

Vikasati (vi+ka+a), 打开，扩张，吹胀。【过】vikasi。【过分】vikasita。【独】vikasitvā。

Vikāra,【阳】改变，变更，复原，扰乱，畸形，特质。

Vikāla,【阳】错误的时间，午后和夜晚。vikālabhojana,【中】非时食(在午后和晚上吃食物)。Pāci.IV,166.︰Vikālo nāma majjhanhike vītivatte yāva aruṇuggamanā.(非时︰已过中午，到(隔日)天亮)。)KhA.36：vikālabhojananti majjhanhikavītikkame bhojanaṃ.(非时食：超过正午吃食。) KhA.35︰vikālabhojanassa cattāri aṅgāni– (1)vikālo, (2)yāvakālikaṃ, (3)ajjhoharaṇaṃ, (4)anummattakatāti.( (非时食有四条件︰1.非时，2.时药(一般食物)，3.吞咽，4.未疯狂)。

Vikāsa,【阳】扩充，打开。

Vikāseti (vi+ka+e), 照明，使伸展，使展开。【过】vikāsesi。【过分】vikāsita。【独】vikāsetvā。

Vikiṇṇa (vikirati 的【过分】), 已遍布，已到处撒满。vikiṇṇakesa,【形】有头发蓬乱的。vikiṇṇavācā﹐

Vikiraṇa,【中】散布，驱散。

Vikirati (vi+kir散+a), 分散，散布，洒。【过】vikiri。【现分】vikiranta, vikiramāna。【独】vikiritvā。

Vikirīyati (vikirati 的【被】), 被打碎。

Vikuṇita,【过分】已扭曲，已变形。

Vikubbati (vi+kar行+o, karo 被改成 kubba), 转换，神变。【过】vikubbi。【过分】vikubbita。

Vikubbana,【中】奇迹的转换。

Vikūjati (vi+kūj+a), 吱喳而呜，鸟鸣，(鸽等)咕咕地叫，唱。【过】vikūji。【过分】vikūjita。

Vikūjana,【中】鸽子的咕咕叫声。

Vikūla,【形】倾斜的。

Vikopana,【中】令人生气，伤害。

Vikopeti (vi+kup+e), 扰乱，伤害，破坏。【过】vikopesi。【过分】vikopita。【独】vikopetvā。【现分】vikopenta。

Vikkanta(pp. of vi+kram),【中】向前走，英勇(heroic)。【梵】(世尊八十种好的项目︰) siṃhavikrāntagāmin(举步如狮)、nāgavikrāntagāmin(举步如象)、haṃsavikrāntagāmin(举步如鹅)、vṛṣabhavikrāntagāmin(举步如牛)、pradakṣiṇāvartagāmin(举步右旋)、cārugāmin(举步优美)、avakragāmin(举步直行)。

Vikkandati (vi+kand+a), 大声地哭，悲伤(to cry out, lament, wail)。

Vikkama(<vi+kram),【阳】1.迈步(walking about, stepping)。2.坚强，英勇(strength, heroism)。【过分】vikkanta。

Vikkamati(vi+kam(梵kram)超越+a),向前走，发挥自己(to have or show strength, to exert oneself)。【过】vikkami。

Vikkamana,【中】努力，前进。

Vikkaya(vi+kaya),【阳】售卖(selling, sale)。

Vikkayika, vikketu(<vikiṇāti),【阳】卖方，售货员(a salesman, vendor)。

Vikkāyika,【形】被卖的。

Vikkāyikabhaṇḍa,【中】交易。

Vikkiṇāti (vi+ki+ṇā), 卖。【过】vikkiṇi。【过分】vikkiṇita, vikkīta。【现分】vikkiṇanta。【独】vikkiṇitvā。【不】vikkiṇituṃ。

Vikkhambha(vi+khambha1),【阳】直径(diameter)。

Vikkhambhana (vi+khambha+na,【中】抽离，丢弃，镇压(withdrawal of support, stopping)。

Vikkhambhanzppahāna, 伏断(烦恼镇伏而不起作用)(elimination (of character-blemishes) by discarding)。

Vikkhambheti (vi+khambh+e), 镇压，丢弃，消灭。【过】vikkhambhesi。【过分】vikkhambhita。【现分】vikkhambhenta。【独】vikkhambhetvā。

Vikkhāleti (vi+khāl+e), 洗掉，漱口。【过】vikkhālesi。【过分】vikkhālita。【独】vikkhāletvā。

Vikkhitta (vikkhipati 的【过分】；sk. vikṣipta), 已扰乱，已困惑(upset, perplexed, mentally upset, confused)。vikkhittacitta,【形】心烦意乱的。avikkhitta, 【反】已不扰乱。

Vikkhittaka,【形】到处散布的(scattered all over, deranged, dismembered)。【中】到处散布的尸体。

Vikkhipati (vi+khip(梵kṣip)抛+a), 扰乱，搞乱。【过】vikkhipi。【现分】vikkhipanta。【独】vikkhipitvā。

Vikkhipana,【中】vikkhepa,【阳】扰乱，混乱，错乱。

Vikkhīṇa (vi+khīṇa), 完全破坏(totally destroyed, finished, gone)。

Vikkhīyati (vi+khīyati), 破坏(to go to ruin, to be destroyed, to be lost, J.V,392 (fut. vikkhīyissati). — pp. vikkhīṇa.

Vikkhepaka,【形】扰乱者。

Vikkhobhana,【中】大骚动。

Vikkhobheti (vi+khubh摇动+e), 彻底地摇动或扰乱。【过】vikkhobhesi。【过分】vikkhobhita。【独】vikkhobhetvā。

Vigacchati (vi+gam去+a), 离开，消失，走开。【过】vigacchi。【现分】vigacchanta, vigacchamāna。

Vigata (Vigacchati的【过分】), 已走开、已停止、已剥夺、已离去(gone away, disappeared, ceased; having lost or foregone (for-gone=vi-gata), deprived of, being without)，已没有(= vīta)。vigatakhila,【形】无硬结的。vigataraja,【形】无污秽的。vigatāsa,【形】无欲望的。vigatāsava,【形】无漏的，圣人。cf. vīta(【过分】已无，已没有)。avigata,【反】未离去，不离去。

Vigama,【阳】vigamana,【中】离开，消失，走开(going away, disappearance, departing, departure)。

Vigayha (vigāhati 的【独】), 进入了，跳进了。

Vigarahati (vi+garah+a), 狠狠地责骂，辱骂。【过】vigarahi。【独】vigarahitvā。

Vigalita (vigalati 的【过分】), 已转移，已降落。

Vigāhati (vi+gāh冲进+a), 进入，跳进。【过】vigāhi。【过分】vigāḷha。【现分】vigāhamāna。【独】vigāhitvā, vigāhetvā。【不】vigāhituṃ。

Vigāhana,【中】跳进，进入，潜水。

Viggayha (viggaṇhāti 的【独】), 争论了，分析了。

Viggaha,【阳】争论，吵架，身体，将词分解为词素。

Viggaṇhati(vi+grah握持)﹐异执，身，身体。

Viggahita(viggaṇhati的【过分】)﹐异执，诱惑。

Viggāhikakathā,【阴】好争论的演讲。

Vighaṭṭana,【中】撞。

Vighāṭana,【中】打开，解开。

Vighāṭeti (vi+ghaṭ +e), 解开，瓦解，打开。【过】vighāṭesi。【过分】vighāṭita。【现分】vighāṭṭenta。【独】vighāṭetvā。

Vighāta(vi+ghata),【阳】1.破坏，屠杀(destruction, killing, slaughter)。2.恼怒，烦恼(distress, annoyance, upset of mind, trouble, vexation)。3.反对(opposition)。vighātapakkhiyaṃ, 烦恼的成分。

Vighāteti (vi+han+e), 杀，破坏。【过】vighātesi。【过分】vighātita。【独】vighātetvā。

Vighāsa,【阳】剩饭，残余的食物。vighāsāda,【阳】吃残食的人。

vic﹐【字根I.】分开(to separate)。【字根III.】被分开(to be separated)。cp.(梵vic), 1.筛，过滤(sift)；2.(=vyac)延长(extend)。

Vicakkhaṇa,【形】有技术的，明智的。【阳】明智的人。

Vicaya (<vi扩大+ci收集) (<vicinati检择),【阳】调查。pavicaya﹐彻底调查。

Vicaraṇa,【中】步行，走动(travelling about)。

Vicarati (vi+car移动+a), 走动，游荡(to go or move about in (Loc.), to walk (a road=Acc.), to wander)。【过】vicari。【过分】vicarita。【现分】vicaranta, vicaramāna。【独】vicaritvā。【不】vicarituṃ。

Vicāra(vi+car漫游),【阳】vicāraṇa,【中】vicāraṇā,【阴】伺，调查，管理，计划。《分别论》〈禅那分别品〉(Vbh.565.)： Tattha katamo vicāro? Yo 1cāro 2vicāro 3anuvicāro 4upavicāro 5cittassa anusandhanatā 6anupekkhanatā– ayaṃ vuccati vicāro. Iti (CS:p.267) iminā ca vitakkena iminā ca vicārena upeto hoti …pe… samannāgato. Tena vuccati “savitakkaṃ savicāran”ti. (什么叫做「伺(察)」？凡是1伺 (cāro侦查)、2伺察(vicāro)、3随伺(anucāro紧跟着伺察)、4近伺(upacāro靠近伺察)、5心的随属(cittassa anu-sandhanatā)、6熟虑(anupekkhanatā)，这称为‘伺’。以此等已赋予寻、伺之意。…成就。这即是说有寻、有伺。)（六个同义词中，最能表达「伺」的性质及作用的是「心的随属」，即专注在所缘上，「伺」紧接着「寻」之后。「伺」不包括在在第三禅以上的禅那。）

Vicāraka,【阳】调查者，处理者，管理人员。

Vicāraṇa,【中】vicāraṇā,【阴】1.调查。2.管理。

Vicāreti (vi+car移动+e), 重新考虑，处理，计划，管理。【过】vicāresi。【过分】vicārita。【现分】vicārenta。【独】vicāretvā。

Vicikicchati (vi+kit +cha, ki 重迭，前 ki 被改成 ci)(vici (vicinanto) =询问+ kicch =受到困扰；vi =毫无+ cikiccha =解决方案。论师提出两个词源学的说明：一、由于思绪纷杂困乱而致的困惑；二、缺少智慧解决问题。), 怀疑，犹豫，心烦意乱。在阿毘达摩中，「疑」只作对因果、三宝、正法的疑，不能解作对一般事务的疑惑、困惑。否则须陀洹道就无法断「疑」。【过】vicikicchi。【过分】vicikicchita。

Vicikicchā,【阴】1怀疑佛法僧等。2.不确定。《法集论》Dhammasaṅgaṇī, (PTS:1264)：Tattha katamaṃ vicikicchānīvaraṇaṃ? 1Satthari kaṅkhati vicikicchati, 2dhamme kaṅkhati vicikicchati, 3saṅghe kaṅkhati vicikicchati, 4sikkhāya kaṅkhati vicikicchati, 5pubbante kaṅkhati vicikicchati, 6aparante kaṅkhati vicikicchati, 7pubbantāparante kaṅkhati vicikicchati, 8idappaccayatā paṭiccasamuppannesu dhammesu kaṅkhati vicikicchati. Yā evarūpā 1kaṅkhā 2kaṅkhāyanā 3kaṅkhāyitattaṃ 4vimati 5vicikicchā 6dveḷhakaṃ 7dvedhāpatho 8saṃsayo 9anekaṃsaggāho 10āsappanā 11parisappanā 12apariyogāhanā 13thambhitattaṃ cittassa manovilekho–idaṃ vuccati vicikicchānīvaraṇaṃ.(什么是疑盖？1对大师怀疑、疑惑，2对法怀疑、疑惑，3对僧怀疑、疑惑，4对戒怀疑、疑惑，5对过去怀疑、疑惑，6对未来(后际)怀疑、疑惑，7对过去未来怀疑、疑惑，8对此缘法、缘起法怀疑、疑惑。像这样1怀疑、2疑难、3疑虑、4困惑、5疑惑、6二分、7犹豫不决(在叉路)、8踌躇、9蓄含种种紧握(疑问重重)、10爬行(站不住脚)、11完全爬行、12不清、13顽固心的困惑，这是所谓的疑盖。)

Viciṇṇa, [vicāreti考虑] 的【过分】，已重新考虑，已处理(thought out; in neg. a° not thought out; reading however doubtful, better to be taken as adhiciṇṇa, i. e. procedure, method). — DA.I,91 reads āciṇṇa (cp. M.I,372).

Vicita, [vicināti考虑] 的【过分】。

Vicitta,【形】1.杂色的，花式字体的，装饰的。2.考虑。DhsA.CS:p.92： …vicittaṭṭhena vā cittā.(…或考虑，为‘心’)

Vicinana,【中】差别，选择。

Vicinati, Vicināti (vi+ci +nā), 1.考虑，区别，选择，收集(to investigate, examine, discriminate, yoniso vicine dhammaṃ,从根源区别法)。【过】vicini。【过分】vicita。【现分】vicinanta。【独】vicinitvā。grd. vicetabba。ger. viceyya。2. 盼望，寻求(to look for, to seek, to linger, to choose)。aor. vicini=gavesi。ger. viceyya=vicinitvā。

Vicintiya (vicinteti‘考虑’的【独】) 关心了。

Vicinteti (vi+cit+e), 重新考虑，考虑。【过】vicintesi。【过分】vicintita。【现分】vicintenta。【独】vicintetvā。

Vicuṇṇa,【形】粉碎的，弄成粉的，打碎的。

Vicuṇṇeti (vi+cuṇṇ+e), 压破，使碎裂成粉，打碎。【过】vicuṇṇesi。【过分】vicuṇṇita。【独】vicuṇṇetvā。

Vicchika,【阳】蝎子(scopion)，台语：蝎 giat4仔。

Vicchiddaka,【形】充满洞的，到处穿孔的。

Vicchindati (vi+chid切断+ṃ-a), 切断，打断，避免。【过】vicchindi。【现分】vicchidanta, vicchidamāna。【独】vicchinditvā。

Vicchinna (Vicchindati的【过分】), 已切断，已打断。

Viccheda,【阳】中断，切断。aviccheda﹐不中断。

Vijaṭana,【中】松开。

Vijaṭeti (vi+jaṭ+e), 拆开，彻底查出，松开。【过】vijaṭesi。【过分】vijaṭita。【独】vijaṭetvā。

Vijana,【形】为人所弃的，人迹罕至的。vijanavāta,【形】渺无人迹的。

Vijambhati (vi+jambh+a), 唤醒自己，显示活跃，打呵欠。【过】vijambhi。【独】vijambhitvā。

Vijambhanā,【阴】唤醒，活跃(台语：活跳uah8 thiau3，鹡趒chio tio5)。

Vijambhikā (梵vijṛmbhikā),【阴】打呵欠(台语：哈肺hah hi3)，睡意。古译作︰欠呿ㄑㄩ(呿：张口)、频申。Bhikkhu Bodhi译作“lazy stretching” (伸懒腰)，见 The Connected Discourses of the Buddha, p.96.。

Vijaya,【阳】胜利，凯旋。

Vijayati (vi+ji+a), 征服，击败。【过】vijayi。

Vijahati (vi+hā+a, hā 重迭，前 hā 被改成 ja), 放弃，离开。【过】vijahi。【现分】vijahanta。【独】vijahitvā, vihāya。【义】vijahitabba。

Vijahana,【中】放弃，(把某事)搁置一边。

Vijahita (Vijahana的【过分】), 已抛弃，已停止。

Vijāta, (vijāyati 的【过分】)。

Vijātā,【阴】生过孩子的女人。

Vijātika,【形】不同的国家的，局外人，外国人。

Vijānana,【中】知识，识别。

Vijānāti (vi+ñā+na, ñā 被改成 jā), 了知，明白，感觉，认可。vijānāti(了别、了知)与pajānāti(慧)同义。(M.43./293.)【过】vijāni。【过分】viññāta。【现分】vijānanta。【义】vijānitabba。【独】vijānitvā, vijāniya。【不】vijānituṃ。

Vijāyati (vi+jan+ya), 产生，生产(生孩子)。【过】vijāyi。【独】vijāyitvā。

Vijāyana,【中】使产生，生产(生孩子)。

Vijāyantī, vijāyamānā,【阴】正在生孩子的女人。

Vijāyinī,【阴】能受孕的，能繁殖的。

Vijita (vijināti 的【过分】), 已战胜，已抑制。【中】王国。vijitasaṅgāma,【形】胜利的，战胜的人。

Vijināti, (vi+ji+nā), 征服，使服从。参考 Jināti。

Vijitāvī,【阳】胜利。

Vijjati (vid+ya), 存在，被发现。【现分】vijjanta, vijjamāna。

Vijjantarikā,【阴】闪电之间隔。

Vijjā (梵Vidyā),【阴】明(较高的知识)，科学。vijjācaraṇa,【中】明行(特别的智慧和德行)。vijjāṭṭhāna,【中】研究的主题，艺术和科学。vijjādhara,【形】懂得咒文的人，巫师。vijjāvimutti,【阴】明解脱(「明」指与第四(圣)道相应、「解脱」指与第四(圣)果相应(Vijjā vā catutthamaggasampayuttā, vimutti phalasampayuttāti.))。Vijjāhīnā (vijjā-hīnā) na sobhanti﹐少了学问知识，便不庄严。SA.6.5./I,213.：Tevijjāti pubbenivāsadibbacakkhu-āsavakkhayasaṅkhātāhi tīhi vijjāhi samannāgatā.(三明：宿住，天眼，有为法漏尽，具足三明。)

Vijju, vijjuta, vijjullatā,【阴】闪电。

Vijjotati (vi+jut+a), 照耀。【过】vijjoti。【过分】vijjotita。【现分】vijjotamana。

Vijjhati (vidh(梵vyadh)+ya), 射击，刺穿，穿透。【过】vijjhi。【过分】viddha。【现分】vijjhanta, vijjhamāna,。【独】vijjhitvā, vijjhiya。

Vijjhana (fr. vijjhati),【中】刺穿，射击(piercing or getting pierced)。

Vijjhāpeti (vi+jhe+āpe), 灭火(to extinguish)。【过分】vijjhāpita。

Vijjhāyati (vi+jhāyati2) , 被熄灭(to be extinguished, to go out (of fire)。【过】vijjhāyi。imper. vijjhāyatu & fut. vijjhāyissati。

Vijñapti,【梵】了，了别，假名，施设，现，识，显现，显示。

Vijñapti-mātra, 【梵】唯识。Vijñapti-mātratā, 【梵】唯识，唯识论。

Viññatta = viññāpita, 告知，教，乞讨。

Viññatti(fr. viññāpeti),【阴】暗示，通知，乞讨(intimation, giving to understand, information; begging or asking by intimation or hinting)。viññattirūpa﹐表色。viññatti﹐(表)是指表明思想、感受、态度等。有身表(kāyaviññatti)及语表(vacīviññatti)。

Viññāṇa(<vi+ ñā(梵jñā)知, cp. Vedic vijñāna cognition),【中】【阳】精神，识(意识)。viññāṇaka,【形】有意识的生命。viññāṇakkhandha,【阳】识蕴(精神的组合)。viññāṇaṭṭhiti,【阴】有意识的生物的阶段或时期。viññāṇadhātu,【阴】识界(识元素)。apeta-viññāṇo,【阳】已离开意识识。 MA.9./I,209.︰Viññāṇanti yaṃkiñci cittaṃ.(识(意识)︰任何的‘心’。) SA.12.11./II,24.︰Viññāṇanti cittaṃ. (识(意识)︰‘心’。)

Viññāta (vijānāti 的【过分】), 已了解，已感觉，已知道(apperceived, (re)cognized, understood, cogitated)。

Viññātabba (vijānāti 的【义】), 应该被了解。

Viññāti, 乞讨，告知。【独】viññatvā。【使】viññāpeti。

Viññātu(Viññātar),【阳】察觉者，知道的人(a perceiver)。

Viññāpaka(fr. viññāpeti),【形】【阳】很会指导(clever in instruction, able to instruct)。

Viññāpana(<viññāpeti),【中】通知，介绍( instructing, informing )。viññāpanī,【阴】。

Viññāpaya(grd. of viññāpeti),【形】易受指令影响的(accessible to instruction)。

Viññāpeti (vi+ñā+āpe), 告知，教，暗示，乞讨(to address, inform, instruct; to appeal to, to beg)。【过】viññāpesi。【过分】viññāpita。【独】viññāpetvā。【现分】viññāpenta。

Viññāpetu(Viññāpetar),【阳】教师，暗示的人。

Viññāya (vijānāti 的【独】), 知道了，学习了。

Viññāyati (vijānāti 的【被】), 被知道。【过】viññāyi。

Viññū(cp. Sk. vijña),【形】明智的(intelligent, learned, wise)，【阳】智者。viññutā,【阴】判断力，青春期。viññuppasattha,【形】智者所赞美的。

Viññeyya(grd. of vijānāti),【形】被识知的(to be recognized or apperceived)。

Viṭaṅka,【阳】【中】鸽房，鸽舍，鸟类饲养场。

Viṭapa,【阳】树枝，树杈，从树枝垂下的根(the fork of a tree, a branch)。

Viṭapī(Viṭapin),【阳】树，有树枝。

vīta-(< vi-ita < pp. of i), 离开了的。vītarāga,【中】离贪的、无贪的。

Vitakka(<vi+takk想),【阳】沉思，思考(reflection, thought, thinking; “initial application”)。vitakkana,【中】沉思。《分别论》〈禅那分别品〉(Vbh.565.)︰Tattha katamo vitakko? Yo 1takko 2vitakko 3saṅkappo 4appanā 5byappanā 6cetaso abhiniropanā 7sammāsaṅkappo– ayaṃ vuccati “vitakko”.什么叫做‘寻(思)’(vitakko﹐vi(含强化之义)+takka＜takk思索﹐寻、思索)？凡是1寻(takka)、2寻思 (vitakka﹐寻思﹑思维﹑思量)、3思惟(saṅkappa)、4安止(appanā﹐把心固定在一个对象)、5极安止(byappanā=vyappanā＜vi+appanā)、6心的安置(cetaso abhiniropanā)、7正思惟(sammāsaṅkappo)，这称为寻。七个同义词中，最能表达「寻」的性质及作用的是「心的安置」(cetaso abhiniropanā)，即把心安置在所缘上。A.I,171.：api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti–‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti.(但入无伺无寻之定，而以心觉察(他人之)心而知：此尊者如此志向，此心无间断地如此伺察。) “Tayo akusalavitakkā–kāmavitakko, byāpādavitakko, vihiṃsāvitakko.(三不善寻：欲寻、恚寻、害寻)“Tayo kusalavitakkā–nekkhammavitakko, abyāpādavitakko, avihiṃsāvitakko.(三善寻：出离寻、无恚寻、无害寻) (D.33./III,215.)

Vitakketi (vi+takk+e), 细想，考虑(to reflect, reason, consider)。【过】vitakkesi。【过分】vitakkita。【现分】vitakkenta。【独】vitakketvā。

Vitacchikā(cp. *Sk. vicarcikā),【阴】疥疮(scabies Nd2 3041 )。疥疮由疥虫引起的，它的只有0.4mm，针头大小，肉眼可以见到的极限。身体发痒的初期不易诊断出来。

Vitaccheti(vi+tacch+e), 1.削…的皮(tear, pluck, pick to pieces)。2.使平坦(to smoothe)。【过】vitacchesi。【过分】vitacchita。suvitacchita, 好好地使平坦。

Vitaṇḍā(cp. Epic Sk. vitaṇḍā),【阴】诡辩(tricky disputation, frivolous or captious discussion)。

Vitaṇḍavāda,【阳】诡辩(sophistry)。vitaṇḍavādī(vitaṇḍavādin),【阳】诡辩学者(sophist, arguer DhsA 3 (so read for vidaḍḍha))。

Vitata (vitanoti 的【过分】) 已伸展，已扩充，已散播(stretched, extended, diffused)。

Vitatha,【形】错误的，不正确的(untrue)。【中】不真实(untruth)。

Vitanoti (vi+tan+o), 伸展，展开(stretch out, spread out)。【过】vitani。poet. ger. vitanitvāna. — Pass. vitaniyyati ibid. — pp. vitata. Cp. vitāna.

Vitaraṇa,【中】分配，克服，通过(overcoming, getting through)。

Vitarati (vi+tar+a), 1.被通过，克服(to go through, come through, overcome)。2.实践(to perform)。【过】vitari。【过分】vitarita, vitiṇṇa。

Vitāna,【中】天篷。

Vitiṇṇa, 见 Vitarati。

Vitudati (vi+tud+a), 用肘轻推，刺。【过】vitudi。【独】vituditvā。

Vitudana,【中】刺。

Vitunna, (vitudati 的【过分】) 已用肘轻推，已刺。

Vitta1(orig. pp. of vindati),【中】财富，财产(property, wealth, possessions, luxuries)。pahūtavittūpakaraṇo,【阳】荣华富贵，具备丰富的财富。

Vitta2(identical with vitta1),【中】喜悦，快乐(gladdened, joyful, happy)。

Vitta3(pp. of vic to sift, cp. Sk. vikta),分离的，疏离的(separated, secluded, aloof, solitary, separate, alone)。cf. Vivitta(vi+vitta3)。

Vitta3,【中】钵(音译：钵陀)。

Vitti(cp. Sk. vitti, fr. vid),【阴】喜悦，快乐，享受，幸福(prosperity, happiness, joy, felicity)。

Vittha,【中】酒碗(a bowl)。surāvittha, 酒碗(for drinking spirits)。

Vitthata1(vittharati (<vi+stṛ)的【过分】), 1.已延长，已张大，已展开(extended, spread out)。2.宽(wide)。vipulavitthatapaññā﹐【阴】广大慧。

Vitthata2, 矛盾，犹豫(perplexed, confused, hesitating)。

Vitthambhana(fr. vi+thambhati),【中】强化，牢固，支持，撑持，刚(making firm, strengthening, supporting)。

Vitthambheti (vi+thambh+e), 扩张，张开，使膨胀(to make firm, strengthen)。【过】vitthamesi。【过分】vitthambhita。【独】vitthambhetvā。

Vitthāyati(vi+styā: see under thīna) 被尴尬或被混乱(to be embarrassed or confused (lit. to become quite stiff))。pp. vitthata2 & vitthāyita.

Vitthāyitatta (abstr. fr. vitthāyita, pp. of vitthāyati) ,【中】困惑，犹豫(perplexity, hesitation)。

Vitthāra(fr. vi+stṛ),【阳】1.扩张，宽度(expansion, breadth. Instr. vitthārena; Abl. vitthārato)。2.延长，详情，广说(extension, detail. opp. saṅkhepa略说)。vitthārakathā,【阴】注释(SnA 163; SnA 464; PvA.19)。vitthārato,【副】详细地。vitthārika,【形】普遍的。

Vitthāratā (fr. vitthāra),【阴】explicitness, detail Nett 2. As vitthāraṇā at Nett 9.

Vitthāreti (vi+thar+e), 1.展开(to spread out)。2.扩张(to expand, detail give in full)。【过】vitthāresi。【过分】vitthārita。【现分】vitthārenta。【独】vitthāretvā。【被】vitthārīyati。

Vitthinna, 已延长，已张大，已展开(“spread out,” wide, large, extensive, roomy)。参考 Vitthata。

vid(梵vid)﹐【字根I.】知(to know)，关心(to regard)。

vid(梵vid)﹐【字根II.】感觉(to feel)，获得(to obtain)。

vid(梵vid)﹐【字根VII.】知道(to know)。

Vidatthi(cp. Vedic vitasti),【阴】(一)张手(a span)，长度量词

(a span (of 12 aṅgulas or finger-breadths))：

表示张开的大拇指和中指两端的距离，大概九英吋。善逝一张手(Sugata-vidatthi)，等于中等身材的人之张手的三倍。Sp.Pārā.III,567︰Sugatavidatthiyāti Sugatavidatthi nāma idāni majjhimassa purisassa tisso vidatthiyo vaḍḍhakīhatthena diyaḍḍho hattho hoti.(善逝掌张距︰善逝掌张距等于中等身材的人之张手的三倍，木匠的手一又二分之一。)《善见律毗婆沙》(T24.764c)：「佛一指距是常人三指距」。

Vidahati (vi+dhā(梵dhā, dadh)放+a), 安排，处理，指定，供应(to arrange, appoint, assign; to provide; to practise)。【过】vidahi。【过分】vihita, vidahita。【独】vidahitvā。vidadhāti J VI.537; vidheti J V.107; Pot. vidahe Sn 927 (=vidaheyya Nd1 382); perf. 3rd pl. vidadhu [Sk. vidadhuḥ] J VI.284.; inf. vidhātuṃ; ger. vidhāya; grd. vidheyya.

Vidāraṇa(fr. vidāreti),【中】撕碎，裂开(splitting, rending)。

Vidāreti (vi+dar+e), 劈开，撕碎(to split, rend)。【过】vidāresi。【过分】vidārita。【现分】vidārenta。【独】vidāretvā。

Vidālana(<vidāleti),【中】裂开，爆裂(breaking open, bursting, splitting)。

Vidālita, (Vidāleti的【过分】), 已扯破，已劈开(split, broken, burst)。

Vidāleti, 劈开，撕碎。参考Vidāreti。

Vidita (词根 vid 的【过分】), 已知道，已发现。viditatta,【中】已知的事实。

Vidisā(vi+disā),【阴】四维、四隅(东北、东南、西北、西南；东南两大方向的中间方向是东南〔巴利文写法的直译：东的中间方向；即指—东南〕，南西两大方向的中间方向是西南〔巴利文写法的直译：南的中间方向；即指—西南〕。《清净道论》叶均译为：隅；东隅—东南，南隅—西南)。

Vidugga,【中】困难的通道，难接近的城堡。nadīvidugga,【中】深渊。

Vidū,【形】明智的，对…熟练的。【阳】智者。

Vidūra,【形】遥远的，远的。

Vidūsita (vidūseti 的【过分】), 已腐烂，已堕落。

Vidūseti (vi+dus+e), 1.破坏，污染。2.诽谤。3.虐待。参考 dūseti。

Videsa,【阳】外国。videsasati, videsasī,【形】外国的，外国人。

Viddasu(another form of vidvā=Sk. vidvān),【阳】【形】智者；有智的(skilled, wise；M I.65.Gen. sg. & Nom. pl. viddasuno)。【反】aviddasu；pl. aviddasū (=bāla C.，=aviññū)

Viddesa,【阳】敌意。

Viddha (vijjhati 的【过分】), 已刺穿，已射击，已打。

Viddhaṃsaka,【形】破坏者，带来破坏的。viddhaṃsana,【中】破坏，毁灭。

Viddhaṃseti (vi+dhaṃs落下﹑毁灭+e), 毁，破坏。【过】viddhaṃsesi。【过分】viddhaṃsita, viddhasta。【独】viddhaṃsetvā。【现分】viddhaṃsenta。

vidh﹐【字根I.、III.、VII.】穿孔(to perforate)，穿透、贯穿(to penetrate)，刺穿(to pierce)。cp.(梵vidh)崇拜(worship)。

Vidha1 (vidha-) (=vidhā)【形】(在【合】中) 属于…类型的，由…组成的， anekavidha, 多种。nānāvidha,各种。bahuvidha, 多种(manifold)。

Vidha2 (=vidha1),【名】形式(form), 种类(kind)。

Vidhā3﹐【阴】慢(=māna)。Tisso vidhā–seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā(三慢：「我胜」慢、「我等」慢、「我劣」慢。)(D.33./III,216.) SA.18.22.：Vidhā samatikkantanti mānakoṭṭhāse suṭṭhu atikkantaṃ.(超越慢：善超越‘慢’的部份)

Vidhamaka,【形】破坏者，破坏的。

Vidhamati (vi+dham+a), 破坏，毁灭，散布。【过】vidhami。【过分】viddhamita。【独】viddhamitvā。

Vidhamana,【中】破坏，毁。

Vidhameti (vi+dham+e), = vidhamati。

Vidhavā,【阴】寡妇。

Vidhā,【阴】自负，自傲，慢。

Vidhātu,【阳】造物主。

Vidhāna,【中】安排，命令，表现，过程。

Vidhāyaka,【形】安排者，处理者，执行者。

Vidhāvati (vi+dhāv追+a), 乱跑，漫游。【过】vidhāvi。【独】vidhāvitvā。

Vidhāvana,【中】乱跑。

Vidhi,【阳】方法，路线，运气，命运，形式。vidhinā,【副】在适当的方法中。

Vidhunāti (vi+dhu+nā), 抖落，摆脱，除去。【过】vidhuni。【过分】vidhūta, vidhunita。【独】vidhunitvā。

Vidhura(vi+dhura)﹐【形】无比的。【阳】有巧之奋斗。Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.Evaṃ kho, bhikkhave, bhikkhu vidhuro hoti.(诸比丘！有比丘，发起精进而住，断不善法，成满善法，具有力，坚固勇猛求善法而不休息。诸比丘！如是比丘为有巧之奋斗。)

Vidhurasañjīva﹐【阳】出现于世。

Vidhūta, (Vidhunāti的【过分】) 抖落，摆脱，除去。

Vidhūpana,【中】扇子(=f. bījanī)，铺开，调味料，忿恨。

Vidhūpeti (vi+dhup+e), 加味于，扇，使发香，散布。【过】vidhūpesi。【过分】vidhūpita。【现分】vidhūpenta。【独】vidhūpetvā。

Vidhūma,【形】无烟的，没热情的。

Vidheyya,【形】服从的。

Vinaṭṭha (vinassati 的【过分】), 已破坏，已毁灭，已失去。

Vinata (vinamati 的【过分】), 已弯曲。

Vinatā,【阴】金翅鸟 (Garuḷa) 族的母亲。

Vinaddha, (Vinandhati的【过分】) 环绕，缠绕，纠缠。

Vinandhati (vi+nandh+a), 环绕，缠绕，纠缠。【过】vinandhi。【独】vinadhitvā。

Vinandhana,【中】缠绕，包裹。

Vinaya (vi离+nī引导, cp.[vineti引导离开]),【阳】1.引导离开(直译)。2.(出家)律条(音译为毘奈耶、毘那耶、鼻奈耶、毘尼、比尼。含有调伏、善治等义，乃制伏灭除诸罪恶之意。律乃佛陀为比丘、比丘尼所制定有关生活的规约)。vinayana,【中】引离，驯服，指令。vinayadhara,【形】律师(戒律专家)。vinayapiṭaka,【中】《律藏》。vinayavādī,【阳】律说者。

Vinaḷīkata,【过分】已破坏，已致使无价值。

Vinassati(vi+nas(梵naś)+ya), 被遗失，毁灭，被破坏。【过】vinassi。【过分】vinaṭṭha。【现分】vinasanta, vinasamāna。【独】vinasitvā。

Vinassana,【中】严重老化变质。

Vinā,【无】没有。

Vinābhāva,【阳】分离(?=bhāvaṃ vinā)。avinābhāva,【阳】不分离。

Vināti (vi(by-form of vā to weave: see vāyati 2.)+nā), 编织。【过】vini。【过分】vīta。Vināma,【阳】。

Vināmana,【中】弯曲身体或手足。

Vināmeti (vi+nam+e), 弯曲。【过】vināmesi。【过分】vināmita。【独】vināmetvā。

Vināyaka(<vi离+nī引离) ,【阳】1.(伟大的)领袖(佛陀)。2.法官。

Vināsa(vi+nāsa, of nas(梵naś) 消失),【阳】消失，破坏，毁灭。

Vināsaka,【形】破坏的，引起毁灭的。只用于︰avināsaka,不破坏。

Vināsana,【中】破坏。avināsana, 不破坏。

Vināseti (vi+ nas(梵naś)+e), 使毁灭，破坏。【过】vināsesi。【过分】vināsita。【现分】vināsenta。【独】vināsetvā。avināsita﹐不破坏。

Viniggata (viniggacchati 的【过分】), 已出来。

Vinicchaya,【阳】决定，判决，审判，辨别。vinicchayakathā,【阴】分析的讨论。vinicchayaṭṭhāna,【中】法庭、裁判所。vinicchayasālā,【阴】审判的厅堂。vinicchayaṃ paṭicca chanda-rāgoti(由于分别而有欲染)。

Vinicchita, (viniccheti 的【过分】), 已确定，已判断，已辨别。

Vinicchinana,【中】审判，决定。

Vinicchināti (vi+ni+chi+nā), 调查，审问，决定。【过】vinicchini。【过分】vinicchita。【独】vinicchinitvā。

Viniccheti (vi+ni+chi +e), 调查，判断。【过】vinicchesi。【过分】vinicchita。【独】vinicchetvā。【现分】vinicchenta。

Vinidhāya, (vinidahati 的【独】), 放错了，错误地断言了。

Vinipāta(vi+nipāteti),【阳】受苦的地方，落难处，险难处( ruin, destruction; a place of suffering, state of punishment, syn. with apāya & duggati)。vinipātika,【形】落难(地狱受苦)的。S.56.47./V,456.︰na tvevāhaṃ, bhikkhave, sakiṃ vinipātagatena bālena manussattaṃ vadāmi”. Taṃ kissa hetu? Na hettha, bhikkhave, atthi dhammacariyā, samacariyā, kusalakiriyā, puññakiriyā. Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā.(诸比丘！我说愚者一度至堕处(vinipātagatena)，不能速得人身(manussattaṃ)。这是什么原因？诸比丘！于该处，了无法行、平等行、作善、作福(dhammacariyā, samacariyā, kusalakiriyā, puññakiriyā)，诸比丘！他们互相食噉，弱肉强食(dubbalakhādikā)。)

Vinipāteti (vi+ni+pat落下+e) 带来毁灭，浪费。

Vinibaddha (vinibandhati 的【过分】), 已绑在…，已与…连接。

Vinibandha,【阳】束缚，执着。

Vinibbhujati, Vinibhuñjati (vi+ni+bhuj使弯曲+a), 分开，区别。【过】vinibbhuji。【独】vinibbjitvā。

Vinibbhujati (or °) [vi+ni+bhujati] 1.使弯曲，翻转(to bhuj, to bend, to turn inside out)。2.分开，切开(to bhuj or bhuñj；to separate, cut off, remove)。3.清洁，分开(to cleanse; fig. to sift out thoroughly, to distinguish, discriminate(avinibbhujaṃ, ppr.))。Vism 438.spelling Vinibbhujjati)。pp.vinibbhutta。

Vinibbhoga1 (vi+nibbhoga),【形】缺乏，剥夺(lacking, deprived of )。

Vinibbhoga2(<vinibbhujati 3) ,【阳】分离，辨别。(sifting out, distinction, discrimination；i.e.:dhātuvinibbhoga界辨别) )。【反】avinibbhoga(J. III.428︰avinibbhogasadda未辨别的信仰)。

Vinibhindati [vi+ni+bhid打破] to break (right) through M I.233.

Vinimaya(<vi+nimināti),【阳】相互性，交换(reciprocity, barter, exchange)。

Vinimoceti (vi+ni(梵nis) +muc释放+e), 释放自己，免除(to free (oneself) from, to get rid)。【过】vinimocesi。【过分】vinimocita。【独】vinimocetvā。

Vinimutta, Vinimmutta(vinimuccati 的【过分】), 1.已释放，已解脱(released, free from)。2.放(箭矢)(discharged (of an arrow))。

Viniyoga (vi+niyoga) 拥有，应用，使用(possession, application, use)。

Vinivaṭṭeti (vi+ni+vat+e), 打翻，反侧，滑倒。【过】vinivaṭṭesi。【过分】vinivaṭṭita。【独】vinivaṭṭetvā。

Vinivijjha, (Vinivijjhati的【独】) 刺穿。

Vinivijjhati (vi+ni+vidh(梵vyadh / vidh)贯穿+ya), 刺穿。【过】vinivijjhi。【过分】vinividdha。【独】vinijjhitvā。

Vinivijjhana,【中】刺穿。

Vinividdha (Vinivijjhana‘刺穿’的【过分】), 松开，摆脱。

Viniveṭheti (vi+ni+veṭh+e), 松开，打开，摆脱。【过】viniveṭhesi。【过分】viniveṭhita。【独】viniveṭhetvā。

Viniveṭhana,【中】松开。

Vinīta (vineti 的【过分】), 已训练，已受过教育。ukkācitavinīta，启蒙训练。Paṭipucchāvinīta，质问训练。Yāvatāvinīta，完整训练。(AA.3.132.)。

Vinīvaraṇa,【形】无(心理)障碍的。

Vineti, I.(vi离+neti引导) 引导离开(他译：调伏)。【3.单.祈】vineyya。【命】vinaya。【独】vineyya, vinetvā, vinayitvā, vinayitvāna。II.(vi扩大+neti引导) 训练。【过】vinesi。【过分】vinīta。【现分】vinenta。【义】vinetabba。【独】vinetvā。

Vinetu,【阳】训练者，教师，去除者。

Vineyajana,【阳】要被佛陀训练的人。

Vineyya (vineti 的【独】), 引导离开了。【形】适合被训练的。

Vinoda,【阳】喜悦，快乐。

Vinodana,【中】移掉，驱散。

Vinodeti (vi+nud+e), 驱散，除去，逐出。【过】vinodesi。【过分】vinodita。【独】vinodetvā(opp. avinodetvā)。

Vinodetu,【阳】驱散者。

Vindaka,【阳】享受的人，遭受者。

Vindati (vid知+ṃ-a), 享受，遭受，知道，得到。【过】vindi。【过分】vindita。【现分】vindanta, vindamāna。【独】vinditvā。【义】vinditabba。

Vindiya,【形】应该被遭遇的。

Vindiyamāna,【现分】正在忍受，正在遭受。

Vipakkha,【形】怀敌意的。vipakkhika, vipakkhasevaka,【形】支援敌人的。

Vipaccati (vi+pac+ya), 使成熟，有结果实。【过】vipacci。【过分】vipakka。【现分】vipaccamāna。

Vipaccanaka (<vipaccati, cp. paccana),【形】(bearing fruit, ripening (fully))。

Vipaccanīka (vi+paccanīka),【形】敌意的(hostile)。

Vipajjati (vi+pad去+ya), 失败，出毛病，毁灭。【过】vipajji。【过分】vipanna。Vibhaṅga-aṭṭhakathā《分别论注释》(CS:p.421)︰Gativipattīti vipannā gati cattāro apāyā,(失败的趣︰失败的趣，指四恶趣。)。

Vipajjana,【中】失败，严厉的要命。

Vipatti,【阴】失败，不幸，苦恼，出毛病。vipattisampadā﹐缺损。DA.2./I,235.︰Kā vipattīti yā tasseva sīlassa ca ājīvassa ca vipatti, ayamassa vipatti. Api ca yāya esa caṇḍālo ceva hoti, malañca patikuṭṭho ca, sāpissa vipattīti veditabbā. Te ca atthato assaddhiyādayo pañca dhammā honti. Yathāha– “pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti, upāsakamalañca, upāsakapatikuṭṭho ca. Katamehi pañcahi? (1)Assaddho hoti, (2)dussīlo hoti, (3)kotūhalamaṅgaliko hoti, (4)maṅgalaṃ pacceti, no kammaṃ, (5)ito ca bahiddhā dakkhiṇeyyaṃ pariyesati, tattha ca pubbakāraṃ karotī”ti (A.5.175./III,206.).(什么是他的失坏？他的戒失坏和活命失坏(买卖︰(1)武器、(2)有情、(3)肉、(4)酒类、(5)毒品)是他的失坏。再者，当知使他成为贱民(旃陀罗Caṇḍala)、垢秽及卑劣的也是他的失坏。从义上，即他们没有信等五法。如说：『诸比丘！具足五法的在家信徒成为贱民的在家信徒、垢秽的在家信徒和卑劣的在家信徒。是哪五种？(1)没有信；(2)恶戒；(3)迷信征兆；(4)相信祥瑞，而不是业；(5)以及从此(佛教)之外寻求应施者，并先为该处服务。』)

Vipatha,【阳】邪道，错误的路径。

Vipanna, (vipajjati 的【过分】) 已破毁。ācāravipanna,【形】破威仪的(犯舍堕、堕、悔过罪、恶作、恶说)。vipannadiṭṭhī, diṭṭhi-vipanna【形】破见的(破正见)。vipannasīla,【形】破戒的(破波罗夷戒pārājika、僧残saṅghādisesa)。

Viparakkamma (indecl.) [ger. of vi+parakkamati] 努力以赴(endeavouring strongly, with all one’s might)。SnA.II,386：Viparakkammāti atīva parakkamitvā,(努力以赴：极度的努力)。

Viparāmosa (Viparāmāsa) [vi+parāmāsa, the form °mosa probably a distortion of °māsa] 拦劫(highway robbery) (expld as twofold at DA I.80, viz. hima° & gumba°, or hidden by the snow & a thicket; the pop. etym. given here is “janaṃ musanti,” i. e. they steal, or beguile people); (v. l. °māsa);.

Viparāvatta [pp. of vi+parā+vṛt] reversed, changed.

Vipariṇata (vi-pariṇata<nam), 已变易，已背叛(changed, perverted)。

Vipariṇāma(vi+pariṇāma),【阳】改变(change (for the worse), reverse, vicissitude (vipariṇāmadukkhatā)。avipariṇāma,没变( absence of change)。vipariṇāmadhamma﹐变易法(subject to change)。变易苦(vipariṇāmadukkha)。

Vipariṇāmeti (vi+pari+nam+e), 变革，改变。【过】vipariṇāmesi。【过分】vipariṇāmita。

Vipariyāya, vipariyesa,【阳】乖张，错误的情形，颠倒。

Viparivattati (vi+pari+vat+a), 旋转，推翻。【过】viparivatti。【过分】viparivattita。

Viparivattana,【中】变化，相反。

Viparīta,【形】颠倒的，改变的，错误的。viparītā,【阴】对比的不同，对照之区别。opp. aviparīta。

Vipallattha,【形】疯狂的，不正当的，心烦意乱的。

Vipallāsa,【阳】扰乱，腐败，颠倒。vipallāsanimitta﹐颠倒相，由于颠倒想而呈现的欺人之相。

Vipassaka,【形】有内省的天分的。

Vipassati (vi+dis指出(梵paś观) +a), 以慧观，有直觉。【过】vipassi。【独】vipassitvā。

Vipassanā (fr. vi+passati; 梵 vipaśyanā),【阴】洞察力，内观，毘婆舍那毘钵舍那。毘钵舍那(inward vision, insight, intuition, introspection)。毘婆舍那(观禅)–即连续不断地观察五蕴、六处、六界等的无常(生灭)、苦、无我的现象，或随观集法及灭法(samudayavayadhammānupassī﹐即因缘生灭法)，它将渐次地引导由粗略到细腻的观察，所谓的「细腻」是观察到「究竟色法」(极微物质中的地、水、火、风等)、「究竟名法」(心法、心所法)，‘究竟’(paramattha)即分解至最终的状态。为了观察、辨别究竟色法、究竟名法的「自相」(sabhāva-lakkhaṇa自性相，各自的特质)，以及十二支「缘起」的因缘流转(一因缘之生是另一因缘生的条件)与还灭(一因缘之灭是另一因缘灭的条件)；也观察、辨别它们的「共相」(sāmañña-lakkhaṇa，指无常、苦、无我)。透过修习毘婆舍那而不被爱染、邪见牵引，最后体证究竟色法、名法灭尽而跃入「涅盘」。

samathavipassanā, 止与观。vipassanāsamādhi, 观三摩地、观三昧。vipassanāṅga, 观的成份。vipassanupekkhā, 观舍(indifference by introspection Vism.162.)。vipassanākammaṭṭhāna, 观业处(exercise for intuition DhA.IV,46.)。

Vipassanāñāṇa,【中】观智、内观智(达到洞察的能力ability or method of attaining insight)。

Vipassanādhura,【中】观的义务(obligation of introspection)。Suddhavipassanāyāniko﹐纯观乘者、纯观行者：未混杂修行奢摩他的观乘行者之意) (Vism. mahāṭīkā CS:p.2.351)

Vipassanupakkilesa (vipassañ-ūpakkhilesa), 观随染(corruption of insight) 。(Vism.pp.633-638)

Vipassin (fr. vipassati),【阳】【形】有内观的天份(gifted with insight, wise. A.IV,244; Sn.349; It.2=7)。

Vipassi (梵Vipaśyi)﹐毘婆尸佛，又作毘尸佛、鞞婆尸佛、维卫佛；意为胜观佛、净观佛、胜见佛，为过去七佛之第一佛。即过去庄严劫中出现之佛。《大史》谓此佛乃以燃灯佛为首的二十四佛中之第十九佛。根据《长部14经》(大本经)所载，此佛出世于过去九十一劫前，其时人寿八万岁，为剎帝利种，此佛于波波罗树(pāṭali)下成道。

Vipāka(<vi异+ pac(梵pac)熟﹑煮),【阳】果报，结果，报应。古译：毘播迦(此云异熟识。‘毘’者异也，‘播迦‘熟义。T.43.298.1)。vipākacitta, 果报心。AA.4.77./III,109.：Kammavipākoti diṭṭhadhammavedanīyādīnaṃ kammānaṃ vipāko.(业的果报：现世(后生)业等的果报。)

Vipiṭṭhikatvā,【独】背弃了，抛弃了，(把某事)搁置了一边。

Vipina,【中】森林。

Vipula,【形】广泛的，很棒的，大的。vipulatā,【阴】vipulatta,【中】充裕，过度，广阔。

Vippa,【阳】婆罗门。vippakula。【中】婆罗门阶级。

Vippakata,【形】未完成的。

Vippakāra,【阳】变化，变更。

Vippakiṇṇa, (Vippakirati的【过分】) 搞混，破坏。

Vippakirati (vi+pa+kir散+a), 到处撒，把…搞混，破坏。【过】vippakiri。【独】vippakiritvā。Valañjeti (valaj +e), SA.42.9./III,107.︰Vikiratīti ayogena vaḷañjento vippakirati.(路遗︰不小心路上丢掉。)

Vippajahati (vi+pa+ha+a), 放弃。【过】vippajahi。

Vippaṭipajjati (vi+paṭi+pad去+ya), 犯错，失败，干坏事。【过】vippaṭipajji。

Vippaṭipatti,【阴】犯错，犯戒。

Vippaṭipanna (vippaṭipajjati 的【过分】), 已犯错，已出毛病。

Vippaṭisāra(vi+paṭisāra),【阳】懊悔，后悔(bad conscience, remorse, regret, repentance)。vippaṭisārī,【形】懊悔的，后悔的。

Vippamutta(vi+pamutta),【过分】已释放，已解脱，已解救(released, set free, saved)。S.1.9./I,4.：sucetaso sabbadhi vippamutto((阿罗汉)善心者在一切处已彻底解脱)。

Vippayutta(vi+payutta),【过分】已分开(separated)。Dhs.(PTS:#1192.；CS:1198)︰Katame dhammā cittavippayuttā? Sabbañca rūpaṃ, asaṅkhatā ca dhātu– ime dhammā cittavippayuttā. Cittaṃ na vattabbaṃ– cittena sampayuttantipi, cittena vippayuttantipi.(什么是「心不相应法」？一切色与无为界，这些法为「心不相应」。(这些法)不适合说为「心」–也(不适合说)「与心相应」，也(不适合说)「与心不相应」。)(PTS:#1515.；CS:1532.)Katame dhammā cittavippayuttā? Rūpañca, nibbānañca– ime dhammā cittavippayuttā. Cittaṃ na vattabbaṃ– cittena sampayuttantipi, cittena vippayuttantipi.(什么是「心不相应法」？色与涅盘，这些法为「心不相应」。)

Vippayoga,【阳】分离(separation)。

Vippalapati(vi+pa+lap唠叨+a), 悲叹，哀悼(to talk confusedly (as in one’s sleep), to chatter, wail, lament)。【过】vippalapi。

Vippalāpa,【阳】混乱的谈话，悲叹(confused talk, wailing)。

Vippalujjati (vi+pa+luj +a), 破碎，被破坏(to be broken up, to be destroyed)。

Vippavasati (vi+pa+vas住+a), 缺席，离家。【过】vippavasi。

Vippavāsa,【阳】缺席，住在国外。

Vippavuttha (vippavasati 的【过分】), 已缺席，已离家。

Vippasanna (Vippasīdati的【过分】), 已非常清楚，已纯粹，已明亮。AA.11.16./V,83.︰Mukhavaṇṇo vippasīdatīti bandhanā pavuttatālapakkaṃ viya cassa vippasannavaṇṇaṃ mukhaṃ hoti.(容颜有光(脸色非常明净)︰如(熟了)脱落的多罗果(tālapakka椰子)，如明亮的容貌。)

Vippasīdati (vi+pa+sad坐+a), 变成清楚，变得明亮，欢喜。【过】vippasīdi。

Vippahīna,【形】抛弃的，移走的。

Vipphandati (vi+phand +a), 努力，翻腾。【过】vipphandi。【过分】vipphandita。【独】vipphanditvā。

Vipphandana,【中】扭动，翻滚，挣扎。

Vipphāra,【阳】散布，扩散。vipphārika,【形】散开的。vipphārita,【过分】已扩大，已散开。

Vipphuraṇa,【中】扩散。

Vipphurati (vi+phur +a), 振动，战栗，散播。【过】vipphuri。【过分】vipphurita。【现分】vipphuranta。

Vipphuliṅga,【中】火花。

Viphala,【形】不结果的，无利益的。

Vibandha,【阳】脚镣，桎梏。

Vibādhaka,【形】避免的，伤害的。

Vibādhati (vi+bādh骚扰+a), 阻碍，压迫，阻隔。

Vibādhana,【中】障碍，预防。

Vibbhanta (vibbhamati 的【过分】), vibbhantaka,【形】背教者，被团体抛弃的人，还俗。

Vibbhamati (vi+bham+a), 走错路，背弃团体。【过】vibbhami。【独】vibbhamitvā。

Vibhaṅga,【阳】分配，区分，分类。《分别论》(Vibhaṅga)，南传巴利论藏七部论之一，略称《毘崩伽》(分别)。系由多方面分别解说一切法之书，内容由十八分别品组成，即蕴、处、界、谛、根、缘相、念处、正勤、神足、觉支、道、定、无量、学处、无碍解、智、小事及法心等分别品。在前十五品之中，每品各分经分别、论分别、问难三部份加以解说。后三品则每品各分本母和广释二部份加以解说。论述要点系依教理行果之顺序，然内容以三学为基础。(《中华佛教百科全书(六)》p.3253.1)。

Vibhajati (vi+bhaj分开+a), 分开，解剖，分类。【过】vibhaji。【过分】vibhatta, vibhajita。【现分】vibhajanta。【独】vibhajitvā。

Vibhavati (vi+bhavati) 停止存在(to cease to exist; Sn.873 (vibhoti); pp. vibhūta.

Vibhāvayati, 显耀。KhA.187.︰Vibhāvayantīti paññā-obhāsena saccappaṭicchādakaṃ kilesandhakāraṃ vidhamitvā attano pakāsāni pākaṭāni karonti.(显耀︰以智慧之光破坏真实的隐藏污染之暗后，自己的光显耀出来。)

Vibhajja (Vibhajati的【独】), 分开了，分析了。vibhajjavāda,【阳】逻辑教条(理由的宗教)。vibhajjavādī,【阳】接受上座部 (Theravāda长老说) 教义的人，南传佛教徒。

Vibhatta, (vibhajati 的【过分】)已分开，已解剖，已分类。

Vibhatti,【阴】区分，分类，屈折语(名词和动词的形式变化)，语法的格。vibhattika,【形】有区分的。

Vibhava,【阳】财富，繁荣。vibhavataṇhā﹐【阴】无有爱。DA.15./II,500︰Vibhavataṇhāti ucchedadiṭṭhisahagato rāgo.(无有爱：染着伴随断灭的见解)。SA.12.2./II,15.︰ucchedadiṭṭhisahagatarāgabhāvena “rūpaṃ ucchijjati vinassati pecca na bhavatī”ti evaṃ assādentī pavattamānā vibhavataṇhāti.(以染着伴随断灭的见解，‘色被消灭、被破坏、死后乌有’如此转起味着，为‘无有爱’。)

Vibhāga(fr. vibhajati, cp. vibhaṅga & vibhajana),【阳】vibhājana,【中】分配，区分，分类(distribution, division; detailing, classification)。

Vibhāta, (Vibhāti的【过分】) 照亮(shining, turned to light, bright)。vibhātāya rattiyā,夜晚变得明亮(when night had become light)。

Vibhāti (vi+bhā +a), 变成明亮，照亮(to shine forth, to be or become light (said of the night turning into day); pres. also vibhāyati Vin.I,78; fut. vibhāyissati D.II,148; aor. vibhāyi J.V.354. — pp. vibhāta.。

Vibhāvana,【中】vibhāvanā,【阴】解释，阐明。

Vibhāvī(Vibhāvin) (fr. vibhāveti),【形】聪明的。【阳】智者(intelligent, wise; Nd2 259 (=medhāvin))。

Vibhāveti (vi+bhū+a), 1.非常明了(1.to understand clearly (lit. “to produce intensively or well”) Sn.318 (ger. a-vibhāvayitvā))。2.阐明、解释(to make clear, to explain)。3.断灭、灭绝(to put out of existence, to annihilate [as Caus. of vibhava2] DhsA.163.)。【过】vibhāvesi。【过分】vibhāvita。【现分】vibhāventa。【独】vibhāvetvā。

Vibhinna(vi+bhinna),【过分】已分开，已变化(scattered; divided, at variance)。

Vibhītaka, Vibhīṭaka,【阳】vibhītakī,【阴】红果榄仁树(the plant Terminalia belerica; beleric myrobolan。见 Akkha)。

Vibhūta(pp. of vibhavati, or vi+bhūta),【过分】1.已破坏、已灭绝、已清除( [cp. bhūta 1, & vibhava 2] destroyed, annihilated, being without)。2.错误( [cp. bhūta 3] false Sn.664.)。3.清楚、清晰([cp. vibhāveti 2] clear, distinct (ati-vibhūta =very clear, avibhūta=unclear, ati-avibhūta =very unclear))。vibhūtaṃ karoti, 解释(to explain Miln.308.)。

Vibhūti(fr. vi+bhavati),【阴】1.破坏(cp. vibhūta2)。2.光彩壮丽，光荣(cp. vibhava)。dānavibhūti, 财产的荣耀。rājavibhūti, 国王的荣耀。

Vibhūsana(vi+bhūsana),【中】vibhūsā,【阴】装饰(adornment)。

Vibhūsita (Vibhūseti的【过分】) 已装饰(adorned, decorated)。

Vibhūseti (vi+bhus +e), 装饰，修饰，美化(to adorn, embellish, beautify)。【过】vibhūsesi。【独】vibhūsetvā。【过分】vibhūsita。

Vimati(vi+mati),【阴】疑惑，困惑(doubt, perplexity, consternation)。vimaticchedaka,【形】除去困惑的。

Vimana(vi+mano) ,【形】1.困惑、使惊恐(perplexed, consternated)。2.胡涂(infatuate)。3.心烦意乱(distracted, distressed)。

Vimala(vi+mala),【形】无脏污的，无沾染的(without stains, spotless, unstained)。

Vimāna,【中】龙宫，天宫。vimānapeta,【阳】半受罪半享乐的阴精。Vimānavatthu,【中】《天宫事经》。

Vimānana,【中】不敬。

Vimāneti (vi +man想+e), 不敬，藐视。【过】vimānesi。【过分】vimānita。【独】vimānetvā。

Vimukha,【形】厌恶的，怠慢的。

Vimuccati (vi+muc释放+ya), 被释放。【过】vimucci。【过分】vimutta。【独】vimuccitvā。

Vimuccana,【中】释放。

Vimuñcati (vi离+muc释放+ṃ-a), 释放，解脱。【过】vimuñci。【过分】vimuñcita。【现分】vimuñcanta。【独】vimuñcitvā。【3.单.祈】vimucceyya。【不】vimuccituṃ。【使】vimoceti。

Vimutta (vimuccati‘被释放开’的【过分】), 已释放，已解放，已解脱。

Vimutti (<vimuccati被释放开),【阴】释放，救出，解脱(release, deliverance, emancipation)。「从离染, 彼被释放开｡于已被释放开者, 已被释放开的智变成这样：彼彻底知『生已被灭尽, 梵行已被滞留, 应被作的已被作, 对在此处轮回的状态以后不存在｡』」(S.12.61./II,95.)。vimuttirasa,【阳】解脱之味。vimuttisukha,【中】解脱之乐。sammāvimutticitta﹐心正解脱，正心解脱，即心完全解脱。pañca vimuttiparipācaniyā saññā, 五熟解脱想，使解脱成熟的五种想(pañca vimutti-paripācaniyā saññā)：无常想、无常苦想、苦无我想、不净想、一切世间不可乐想(anicca-saññā, anicce dukkha-saññā, dukkhe anatta-saññā, asudha-saññā, anabhirata-saññā)。

Vimuttacitta (vimutta被释放开【过分】+citta心),【形】心已被释放开。

Vimokkha=vimokha (vi离+muc释放),【阳】救出，释放，解脱。Tīṇi vimokkhamukhāni(梵triṇi vimokṣamukhāni)，三解脱门–无常解脱门、苦解脱门、无我解脱门；《念住经》一再强调随观集灭(生灭)，可以一路直达涅盘。aṭṭha vimokkhā(梵aṣṭau vimokṣāḥ)﹐八解脱。「八解脱」的第一解脱是「以色观色」，第二解脱是「内观无色想，以见外界之诸色」，此二解脱是不净观。第三解脱是「一心净思」(或净解脱身作证)，是净观。此三解脱是光中见色与净色的禅定。第四至第八解脱是空无边处、识无边处、无所有处、非想非非想处、灭受想。「八胜处」的前四胜处，是不净观；后四胜处──内无色相外观色青，黄，赤，白，是净观。十遍处中的前八遍处──地，水，火，风，青，黄，赤，白遍处，都是净观。光明想与净色的观想，是胜解作意(adhimokṣa-manaskāra别译：假想观)，而不是真实观。

五解脱智成熟想(pañca vimuttiparipācanīyā saññā)—(1)无常想aniccasaññā, (2)于无常苦想anicce dukkhasaññā, (3)于苦无我想dukkhe anattasaññā, (4)断想pahānasaññā, (5)离染想virāgasaññā.(又见D.33/III,243.；《中阿含86经》(T1.563.3)五熟解脱想，(1)无常想、(2)无常苦想、(3)苦无我想、(4)不净恶露想、(5)一切世间不可乐想)；尚有五法–(1)亲近善友、(2)持戒(守护波罗提木叉之律仪)、(3)论法(少欲.知足、远离、不杂、精勤、戒.定.慧.解脱.解脱智见论)、(4)精勤(发勤断诸不善法，具足诸善法而住)、(5)智慧(通达生灭)(又见A.9.3/IV, p.357；Ud.4:1/p.36；《中阿含56经》)；五根(pañcindriyāni)──(1)信根saddhindriyaṃ, (2)精进(勇猛)vīriyindriyaṃ, (3)念根satindriyaṃ, (4)定根samādhindriyaṃ, (5)慧根paññindriyaṃ。若禅修者能观察多生，他对轮回的厌倦将逐渐成熟，这厌智(nibbidāñāṇa)将成为证得道果的强大资助。

Vimocaka,【阳】释放者。

Vimocana,【中】从…释放，放出，解放。

Vimoceti (vimuccati‘被释放开’的【使】), 使释放，使自由。【过】vimocesi。【过分】vimocita。【现分】vimocenta。【独】vimocetvā。【阳.单.主】【现分】vimocayaṃ。

Vimoheti (vi+ muh(梵muh)昏迷+e), 迷惑，使昏乱，诱骗。【过】vimohesi。【过分】vimohita。【独】vimohetvā。

Vimhaya,【阳】惊异，惊奇。

Vimhāpaka,【形】使吃惊的人。vimohāpana。【中】令人惊讶的。

Vimhāpeti (vi+mhi +āpe), 使惊讶，使惊奇。【过】vimhāesi。【过分】vimhāpita。【独】vimhāpetvā。

Vimhita,【过分】已使惊讶。

Viya (比较虚词), 像，如同，当做。

Viyatta(cp. Sk. vyakta, vi+pp. of añj),【形】已决定的、已学的、完成的(determined, of settled opinion, learned, accomplished)。2. separated, split, dissenting).‘viyutta’或许可理解作‘viyatta’。

Viyūhati (vi+ūh+a), 除去，散布。【过】viyūhi。【过分】viyūḷha, viyūhita。【独】viyūhitvā。

Viyūhana,【中】散布，除掉。

Viyūḷha, vyūḷha, (viyūhati 的【过分】) 已集合。

Viyoga,【阳】分离。

Viracita, (Viracayati的【过分】) 组成，集合。

Viracayati (vi+rac+ya), 组成，集合。【过】viraci, viracayi。

Viraja,【形】无瑕疵的，无污秽的。

Virajjati (vi+raj+ya；cp. Sk. rajyati, raj or rañj, Med. of rajati), 脱离，显示缺乏兴趣(to detach oneself, to free oneself of passion, to show lack of interest in)。【过】virajji。【过分】viratta, virājita。【独】virajjitvā。【现分】virajjamāna。caus. virājeti。

chandaṃ v. to give up desire for femininity). — pp. a.

Virajjana(<virajjati; cp. rajjana),【中】丢弃，摒除(peng3 ti5(并池))，自心中摒除享乐(discolouring)。

Virajjhati (vi+rādh+ya；cp. Sk. virādhyati), 失败，错过，失去。【过】virajjhi。【过分】viraddha。【独】virajjhitvā。caus. virādheti。

Virata (viramati 的【过分】), 已避免。

Virati<vi+ram喜悦), (vi-rati=verramaṇī)【阴】离。离心所(virati cetasika)，即正语(sammāvācā)、正业(sammākammanta)、正命(sammā-ājīva)，离邪语、邪业、邪命时，才会产生此心所。

Viratta (virajjati 的【过分】), 已离染。

Viraddha (virajjhati 的【过分】), 已失败，已错过。

Viramaṇa(<viramati),【中】节制，放弃(abstinence, abstaining from)。

Viramati (vi+ram+a), 自制，节制，停止，离(to stop, cease; to desist (Abl.), abstain, refrain)。【过】virami。【现分】viramanta。【独】viramitvā。

Virala,Viraḷa(connected with Vedic ṛtē excluding, without, & nirṛti perishing),【形】稀疏的，稀罕的，瘦的( sparse, rare, thin)。

Viralita,Viraḷita,(pp. of denom. of virala=viraleti, cp. Sk. viralāyate to be rare)薄的，稀少的，稀有的(thin, sparse, rare)。【反】aviralita。

Virava, virāva(vi+rava & rāva; cp. Vedic virava),【阳】(鸟、兽等的)啼叫声，吼，呼喊。mahāvirava, 放声大哭。

Viravati (vi+rav+a), 大声地啼，呼喊，出声叫。【过】viravi。【现分】viravanta。【独】viravitvā。

Viravana,【中】(鸟、兽等的)啼叫声，吼，呼喊。参考 Virava。

Viraha,【阳】分离，空虚。

Virahita,【形】空的，摆脱的，免除的，没有的，空空如也。

Virāga(vi离+rāga<raj着色), 梵巴同),【阳】离染，无欲望。virāgatā,【阴】无贪欲。virāgī,【形】没热情的，释放的。A.5.32./III,35-36：“Yāvatā Cundi, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ– madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ. Ye kho, Cundi virāge dhamme pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.(准提(公主)！于一切有为或无为法中，离欲可说为最上，即是：憍慢粉碎、渴引离、阿赖耶(执着)的连根拔起、轮回断、渴爱尽、离染、灭、涅盘。准提(公主)！凡信离染之法者，为最上信，而最上信者，有最上的果报。)

Virājati (vi+rāj +a), 照耀，照亮。【过】virāji。【过分】virājita。【现分】virājamāna。

Virājeti (vi+rāj+e), 丢弃，除去，破坏。【过】virājesi。【独】virājetvā。【现分】virājenta。

Virādhanā,【阴】失败。

Virādheti (vi+radh+e), 错过，省略，失败。【过】virādhesi。【过分】virādhita。【独】virādhetvā。

Viriccati (vireceti 的【被】), 被净化。

Viriccamāna (Viriccati的【现分】), 正在净化。

Viritta (Viriccamāna的【过分】), 已净化。

Viriya﹐Vīriya (<vīra英雄) ( vīriya(<vīra英雄<aj去+īr移动, vi取代aj)；energy ),【中】精进，努力，勇悍。viriyabala,【中】精进力、勇悍力。viriyavantu,【形】精力充沛的。viriyasamatā,【阴】能源的缓和。viriyārambha,【阳】发奋。viriyindriya,【中】精进根、勇悍根。SA.45.8.：Vīriyaṃ ārabhatīti vīriyaṃ pavatteti.(发勤精进：转起精进)。āraddhavīriya﹐发勤精进。DhsA.CS:p.163︰Vīrassa bhāvo vīriyaṃ, vīrānaṃ vā kammaṃ vīriyaṃ. Vidhinā vā nayena upāyena īrayitabbaṃ pavattayitabbanti vīriyaṃ.(英雄的气慨，为‘精进’， 或诸英雄的作为，为‘精进’。或依适当的方法，或依理，依方便，当激起，当转起精进。)

Virujjhati (vi+rudh成长+ya), 反对，怀敌意。【过】virujjhi。【过分】viruddha。【现分】virujjhanta。【独】virujhitvā。

Viruddha (Virujjhati的【过分】), 已反对，已对立，已怀敌意。viruddhatā,【阴】敌意，反对派。

Virūpa(梵virūpa),【形】不成形的，丑陋的。virūpatā,【阴】丑陋。

Virūpakkha(梵Vaiśravaṇa),【阳】广目天王，四大王天之一，在西方广目天王统治诸龙(nāga)。

Virūḷha (virūhati‘生长’的【过分】), 已生长，已增加。

Virūḷhaka(梵Virūḍhaka)﹐增长天王，毘琉璃，四大王天之一，在南方增长天王统治鸠盘荼(kumbhaṇḍa)，即守护森林、山岳、宝藏的守护神。

Virūḷhi,【阴】生长。

Virūhati (vi+ruh上升+a), 生长，使发芽，增加。【过】virūhi。【现分】virūhanta。【独】virūhitvā。

Virūhana,【中】virūhnā,【阴】成长，生长。【反】avirūhnā(不成长)。

Vireka,【阳】virecana,【中】下痢，泻剂。

Vireceti (vi+rec+e), (使)通便。【过】virecesi。【过分】virecita。【独】virecetvā。

Virocati (vi+ruc发光+a), 照耀，使灿烂。【过】viroci。【现分】virocamāna。【独】virocitvā。

Virocana,【中】光亮。

Viroceti (virocati 的【使】), 照明。【过】virocesi。【过分】virocita。【独】virocetvā。

Virodha(vi+rodha1障碍)【阳】virodhana,【中】障碍(obstruction, hindrance)，反对(opposition)，敌对(enmity)。

Virodheti (vi+rudh成长+e), 使怀敌意，使障碍。【过】viroesi。【过分】virodhita。【独】virodhetvā。

Vilakkhaṇa﹐(vi+lakkhaṇa) 【形】【中】错误的特性。

Vilagga,【过分】已附着，已执着。【阳】腰部。

Vilaṅghati (vi+lagh+ṃ-a), 跳起，翻筋斗。

Vilaṅgheti (vi+lagh+ṃ-e), 跳过，违犯。【过分】vilaṅghita。

Vilapati (vi+lap唠叨+a), 1.讲废话(to talk idly )。2.哀悼，悲叹(to lament, wail)。【过】vilapi。【现分】vilapanta, vilapamāna。【独】vilapitvā。

Vilambati (vi+lamb垂下+a), 闲荡，等候，在附近逗留。【过】vilambi。【过分】vilambita。【独】vilambitvā。

Vilambana,【中】闲荡，羞愧的因素。

Vilambeti (vi+lamb垂下+e), 嘲弄，嘲笑。【过分】vilambita。

Vilaya,【阳】分解。

Vilasati (vi+las+a), 往前照亮，戏耍，游戏。【过】vilasi。

Vilasita (Vilasati的【过分】), 已照亮，已鲜明，已壮丽。

Vilāpa,【阳】悲叹，无价值的话。

Vilāsa,【阳】魅力(charm)，优雅，美，外表，献媚(coquetry)。vilāsitā，【阴】献媚。

Vilāsinī,【阴】女人。

Vilāsī,【形】有吸引力的，优雅的。

Vilikhati (vi+likh抓+a), 擦，刮掉。【过分】vilikhita。

Vilitta (vilimpeti‘涂抹’的【过分】), 已涂以油。

Vilimpati (vi+lip涂+ṃ-a), 涂上，涂抹。

Vilimpeti (vi+limp+e), 涂上，涂抹。【过】vilimpesi。【现分】vilimpenta。【独】vilimpetvā。

Vilīna (vilīyati‘融化’的【过分】), 已溶解。

Vilīyati (vi+lī执着+ya), 融化，被溶解，毁灭。【过】vilīyi。【现分】vilīyamāna。

Vilīyana,【中】熔化，分解。

Vilīva,【中】一片竹，一片簧片。vilīvakāra,【阳】编制篮技工。

Vilugga (vilujjati 的【过分】), 已打破，已弄碎。

Vilumpati(vi+lumpati) ﹐掠夺，抢夺(to plunder, rob, steal, ruin)。

Vilutta (vilumpati 的【过分】), 已掠夺，已抢夺。

Vilūna(vi+lūna),【过分】已切掉，已撕掉(cut off (always with ref. to the hair))。

Vilekha(vi+lekha),【阳】困惑，乱写(perplexity, lit. “scratching” )。Vilekhā,【阴】。manovilekho﹐心的困惑。

Suvilekhita,【过分】已刮擦(well scraped)。

Vilepana(vi+lepana) ,【中】药膏，化妆品，厕所香水(ointment, cosmetic, toilet perfume)。

Vilepita, (Vilepeti的【过分】) 涂以油。

Vilepeti (vi+lip涂+e), 涂以油。【过】vilepesi。【独】vilepetvā。

Vilokana,【中】检查，调查。

Viloketi (vi+lok见+e), 看，检查。【过】vilokesi。【过分】vilokita。【现分】vilokenta。vilokayamāna。【独】viloketvā。

Vilocana,【中】眼睛。

Vilopa,【阳】vilopana,【中】掠夺，抢劫。vilopaka,【阳】掠夺者，破坏者。

Viloma,【形】【中】反对的，不同意的，拂逆的。vilomatā,【阴】意见不同，相差。Dhp.50.︰Na paresaṃ vilomāni, na paresaṃ katākataṃ; attano va avekkheyya, katāni akatāni ca.(不观他人过，不观作不作，但观自身行，已作与未作。)

Vilometi (viloma 的【派】), 不同意，争论。【过】vilomesi。【独】vilometvā。

Viloḷana,【中】搅拌。

Viloḷeti (vi+luḷ激起+e), 搅拌，摇动。

Vivajjana,【中】放弃，戒除，避免。pot. vivajjayi。Sn.(PTS:v.407.；CS:v.409.)︰Pabbajitvāna kāyena, pāpakammaṃ vivajjayi(出家后，他避免身恶业。)

Vivajjeti (vi+vajj+e), 避免，放弃，抛弃。【过】vivajjesi。【过分】vivajjita。【现分】vivajjenta。【独】vivajjetvā, vivajjiya。

Vivaṭa (vivarati 的【过分】), 已打开，已暴露，已揭开。

Vivaṭṭa,【中】轮回。vivaṭṭakappa,【阳】成劫。DhA.v.135./CS:pg.2.38.︰“Visākhe imesaṃ sattānaṃ jāti-ādayo nāma daṇḍahatthakagopālakasadisā, jāti jarāya santikaṃ, jarā byādhino santikaṃ, byādhi maraṇassa santikaṃ pesetvā maraṇaṃ kuṭhāriyā chindantā viya jīvitaṃ chindati, evaṃ santepi vivaṭṭaṃ patthentā nāma natthi, vaṭṭameva pana patthentī”ti.(毘舍佉！有情一旦出生，等于手中有杖者、牧牛者(等，身份)，接近生、老，接近老、病，接近病、死，(最后)死亡的召唤，如斧斩，斩命，虽然这样人们仍然留恋轮回，渴望轮回。)

Vivaṭṭati (vi+vaṭṭ+a), 往后退，(使)旋转，重做。【过】vivaṭṭi。【过分】vivaṭṭita。【独】vivaṭṭitvā。

Vivaṭṭana 【中】往后退，转变方向。

Vivaṭṭeti (vi+vaṭṭ+e), 折回，转移，破坏，转起。【过】vivaṭṭesi。【过分】vivaṭṭita。【独】vivaṭṭetvā。

Vivaṇṇa,【形】有已褪色的，微弱的。

Vivaṇṇeti (vi+vaṇṇ称赞+e), 毁谤，诽谤。【过】vivaṇṇesi。【过分】vivaṇṇita。【独】vivaṇṇetvā。

Vivatta-chadda,【阳】离覆障。锡兰一般作vivatta-，古代缅甸作vivaṭa-，而近代缅甸(1956年的第六结集)则改作vivaṭṭa-。至于高棉一系的传承，有作-ṭṭh-的。关于 -chadda部份，在尼柯耶(Nikāya)中，它的主格单数形非常一致的读作-chaddo，可是「长部注释」《吉祥悦意》(Sv 445,11)，明白证实主格单数应读作 -chaddā ，为「长部解疏」《吉祥悦意古疏》(Sv-pṭ II 46,11)所追认。这个 -ā 的主格单数形也出现在《本生经》：vivatta-cchaddā nu si sabbadassī (Ja III 349,4*)，这个句子同时又在「增支部注释」《满足希求》中被引用到 (Mp I 132,7*)。-chaddā 一读最重要的证据是，Aggavaṃsa (胜种，十二世纪缅甸文法家)在他的语法巨著Saddanīti (《语法论》) 中特别教导说 vivaṭacchaddā 是个「an-语基」的词 (Sadd 164,19-33)，书中还讨论到这个词后来变成「a-语基」的可能成因(Sadd 636,8-12)。an-语基变成a-语基是相当寻常的现象。这个词正确的语形(主格单数)应作vivaṭacchaddā (而非-ddo)，它源自梵语 *vivṛta-chadman (< vṛ覆；chad覆)，是个 -an结尾的词(而非-a结尾)，词义是 “he who has removed the veil (of ignorance)” (除去(无明)覆障者)。Vivatta-chadda对应的梵语是vighuṣṭa-śabda(of great renown声名远播、名称普闻；loudly proclaimed广为传扬) (摘录自：蔡奇林：「大名声」(vighuṣṭa-śabda)与「离覆障」(vivatta-chadda))

Vivadati (vi+vad说+a), 争论，吵架。【过】vivadi。【现分】vivadanta, vivadamāna。【独】vivaditvā。

Vivadana,【中】争论。

Vivara,【中】口子，裂缝，裂纹。

Vivaraṇa,【中】开，揭开…的幕，揭露。

Vivarati (vi+var+a), 打开，揭开，解释，分析。【过】vivari。【过分】vivaṭa。【现分】vivaranta, vivaramāna。【独】vivaritvā。【不】vivarituṃ。

Vivāda,【阳】争论，争辩，吵架，辩论。vivādī, vivādaka,【阳】争论者。vivādāpanna = vivāda-āpanna(āpanna< āpajjati <ā+pad), 陷入争吵(诤袂煞cenn3 be7 suah)，争论不休。

Vivāha(fr. vi+vah),【阳】婚姻(“carrying or sending away,” i. e. marriage, wedding)。vivāhamaṅgala,【中】婚姻典礼。

Vivicca(ger. of viviccati),【独】和…隔离(separating oneself from (Instr.))，和…疏远(aloof from)。viviccaṃ (& avivicca) at J.V.434 in meaning “secretly” (=raho paṭicchannaṃ C.).

Viviccati(vi+vic分开), 分离(to separate oneself, to depart from, to be alone, to separate (intrs.))。ger. viviccitvā & vivicca。pp. vivitta。

Vivicchati, Vevicchā, (desid. of vindati), 欲望(to desire, long for, want)。

Vivitta(pp. of viviccati; vi+vitta3),【形】分离的，孤单的，独居者(separated, secluded, aloof, solitary, separate, alone)。

Vivittatā,【阴】隔离。vivittaṃ senāsanaṃ bhajati, 独住远离(亲近独居处)。

Vividha,【形】种种的，多方面的。

Viveka,【阳】分离，隔离，远离。SA.3.18./I,158.︰Vivekoti vivittatā. Vivittatā cāyaṃ tadaṅgaviveko, vikkhambhana-samuccheda-paṭippassaddhi-nissaraṇavivekoti pañcavidho. Evametasmiṃ pañcavidhe viveke. Vivekanissitanti tadaṅgavivekanissitaṃ samucchedavivekanissitaṃ nissaraṇavivekanissitañca sammādiṭṭhiṃ bhāvetīti ayamattho veditabbo. Tathā hi ayaṃ ariyamaggabhāvanānuyutto yogī vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakāle pana kiccato samucchedavivekanissitaṃ, ārammaṇato nissaraṇavivekanissitaṃ sammādiṭṭhiṃ bhāveti. (‘远离’即隔离。这隔离有五种︰1.暂时远离(tadaṅgaviveko)，2.镇伏远离(vikkhambhanaviveko)，3.正断远离(永远舍断烦恼) (samucchedaviveko)，4.回到轻安远离(paṭippassaddhiviveko)，5.脱离远离(nissaraṇaviveko)。如此于五种远离。依远离：1.暂时依远离。2.正断依远离。3.脱离依远离。这是修习正见(所产生)应被知。如此，瑜伽行者修习圣道得到毘钵舍那的剎那(vipassanākkhaṇe)，为‘暂时依远离’。道智生起之际(maggakāle)，为‘正断依远离’。从所缘产生正见，为‘脱离依远离’。

Vivecana,【中】区别，批评。

Viveceti (vi+vic分开+e), 分开，区别，批评。【过】vivecesi。【过分】vivecita。【独】vivecetvā。

Vivesa, Visesa, 差别(distinction)，殊胜的。avisesa,【反】非殊胜的。

vis(梵viś),【字根I.】进入(enter)。

Visa(梵viṣa),【中】毒药，毒液。visakaṇṭaka,【中】1.毒刺。2.一种糖的名。visapīta,【形】浸毒药的(即：毒箭)。visarukkha,【阳】有毒的树。visavejja,【阳】治疗毒药的医师。visasalla,【中】毒镳。ghoravisa,【中】剧毒。 tri-viṣa(梵)﹐三毒( 3 main blemishes of character。三毒：贪欲、嗔恚、愚痴是也。此毒能生万咎。–《法门名义集》T54.195.3。(北传)涅盘经曰：「毒中之毒无过三毒。」)。visamūla﹐毒根。Visamūlassāti dukkhavipākassa (毒根的：苦根的。)(SA.1.71.)。Dukkhanibbattakakammassa hetubhāvato visamūlā.(从苦产生业的因，称为‘毒根’) (Sṭ.1.1./CS:p.1.50)

Visaṃyutta,【过分】已卸轭，已与…分离。

Visaṃyoga,【阳】切断，与…分离。

Visaṃvāda,【阳】欺骗，谎言。visaṃvādaka,【形】不能信赖的。visaṃvādana,【中】说谎。

Visaṃvādeti (vi+san+vad说+e), 欺骗，说谎，食言，失信。【过】visaṃvādesi。【过分】visaṃvādita。【现分】visaṃvādenta。【独】visaṃvādetvā。

Visaṃsaṭṭha(vi+saṃsaṭṭha结合),【形】分开的，分离的。

Visañña, Visaññī,【形】无意识的。

Visaṭa, visata (visarati 的【过分】) 已散布，已散播。na ca visaṭaṃ,不东张西望。

Visaṭā & visatā (vi+sañj, spelling t for tt：see visatta) 【阴】漫无止境的贪。

Visaṭṭhi (for vissaṭṭhi, fr. vi+sṛj),【阴】1.射出(emission; in sukkavisaṭṭhi emission of semen射精)。2.渴望(probably stands for visatti in meaning “longing,” clinging to, or “love for” (Loc.))。

Visati, -visati,(vis(梵viś)进入+a) 进，入(to enter；只出现在有前缀的upavisati, pavisati, parivisati, saṃvisati, abhisaṃvisati, etc. see also vesma (house).)。参考 Pavisati。

Visatta [pp. of visajjati] hanging on (fig.), sticking or clinging to, entangled in (Loc.) A.II,25; Sn.38, 272; Nd2 597; J.II.146; III.241.

Visatta,【形】强烈地执着的，纠缠的。

Visattikā,【阴】强烈地执着。

Visada,【形】干净的，纯粹的，显然的。visadakiriyā,【阴】解释。visadatā,【阴】visadabhāva,【阳】明朗，纯净。

Visappana,【中】奋斗。

Visabhāga,【形】不同的，相反的，不寻常的，异常的，异分，异类。visabhāga-dhātu﹐他界。

Visama(vi+sama3),【形】1.不平顺的，不相等的，不调和的。2.无法的，错误的。3.奇异的。avisama, 【反】无不平顺的。

Visaya(梵viṣaya, fr. vi+śī),【阳】境界，地方，区域，物体，范围，肉体上的快乐，立足点，尘(真谛等旧译家将之译作‘尘’，新译作‘境’或‘境界’。引起眼、耳、鼻、舌、身、意六根的感觉思惟作用的对象。计有六种，即色、声、香、味、触、法，称之六尘、六境。)

Visayha(ger. of visahati),【形】可忍受的，可能的。avisayha,【反】不可忍受的。

Visarati(vi+sṛ动转)﹐散布。

Visalla,【形】无伤心的，拔掉飞镳的。

Visahati (vi+sah胜过+a), 能，敢，冒险。【过】visahi。【现分】visahamāna。

Visāhāra (visa+āhāra, or vi+saṃ+āhāra),心烦意乱的(distractedness)，扰乱(perturbation)。【反】avisāhāra,平静(balance)。

Visaṅkita,【形】可疑的。

Visaṅkhāra,【阳】所有物质的剥除(divestment of all material things)。

Visaṅkhita (visaṅkharoti 的【过分】), 已破坏。

Visākhā,【阴】氐宿(二十七星宿之一)，毘舍佉(佛陀的在家女信徒，布施第一)。《法句经注》(Dh.A.v.53.；CS:p.1.254~5)毘舍佉结婚前，父亲给的建言：(1)“anto-aggi bahi na nīharitabbo”ti āha, “Sakkā nu kho amhehi ubhato paṭivissakagehānaṃ aggiṃ adatvā vasitun”ti? “Evaṃ kira, ammā”ti. “Tātā, mayhaṃ pitā na etaṃ sandhāya kathesi. Idaṃ pana sandhāya kathesi–‘amma, tava sassusasurasāmikānaṃ aguṇaṃ disvā bahi tasmiṃ tasmiṃ gehe ṭhatvā mā kathesi. Evarūpo hi aggisadiso aggi nāma natthī’”ti. Ayyā, etaṃ tāva evaṃ hotu, imissā pana pitā.(不要将家里的火拿到外面(邻居)：说：‘释迦女!为什么跟我们两人的邻居，不给家里的火？’‘如是，确实，母亲。’‘亲爱的!不要评论我的父亲。’‘女儿!乃至于见到公婆和丈夫的坏事，保持在家里，不要处处外传。像这样类似火，不是(真的)火。’母亲! 这样知道了。这个是父亲的(建言)。) (2)“bāhirato aggi na anto pavesetabbo”ti āha, “kiṃ Sakkā amhehi anto aggimhi nibbute bāhirato aggiṃ anāharitun”ti? “Evaṃ kira, ammā”ti. Tātā, mayhaṃ pitā na etaṃ sandhāya kathesi, idaṃ pana sandhāya kathesi–sace paṭivissakagehesu itthiyo vā purisā vā sassusasurasāmikānaṃ aguṇaṃ kathenti, tehi kathitaṃ āharitvā “asuko nāma tumhākaṃ evañca evañca aguṇaṃ kathetī”ti puna mā katheyyāsi. “Etena hi agginā sadiso aggi nāma natthī”ti. Evaṃ imasmimpi kāraṇe sā niddosāva ahosi.(不要将外面(邻居)的火拿到家里：‘释迦女!为什么不要将外面的火拿到家里?’‘如是，确实，母亲。’‘亲爱的!不要评论我的父亲，这是关于评论。’如果评论邻居–若女、若男、若公婆和丈夫的坏事，带来他们的评论，‘某某，不评论你们的这个那个坏事。’‘像这样类似火，不是(真的)火。如此，在这事情不要趟混水的。)(3)“Ye dadanti, tesaṃyeva dātabban”ti vuttaṃ. Taṃ “yācitakaṃ upakaraṇaṃ gahetvā ye paṭidenti, tesaññeva dātabban”ti sandhāya vuttaṃ.(只给那些会给者：帮忙那些有借有还的人，应该给他们。)(4)“Ye na denti, tesaṃ na dātabban”ti idampi ye yācitakaṃ gahetvā na paṭidenti, tesaṃ na dātabbanti sandhāya vuttaṃ.(不给那些会不给者：不借给那些有借无还的人，不应该给他们。)(5)“Dadantassāpi adadantassāpi dātabban”ti idaṃ pana daliddesu ñātimittesu sampattesu te paṭidātuṃ sakkontu vā mā vā, tesaṃ dātumeva vaṭṭatīti sandhāya vuttaṃ. (给那些既给又不给者：已来到的贫困者、亲戚和朋友，即使有借无还，也应该施与他们。)(6)“Sukhaṃ nisīditabban”ti idampi sassusasurasāmike disvā vuṭṭhātabbaṭṭhāne nisīdituṃ na vaṭṭatīti sandhāya vuttaṃ.(快乐地坐：看见公婆和丈夫应起迎，不应坐着。(不起迎则内心傲慢，不会快乐。))(7)“Sukhaṃ bhuñjitabban”ti idaṃ pana sassusasurasāmikehi puretaraṃ abhuñjitvā te parivisitvā sabbehi laddhāladdhaṃ ñatvā pacchā sayaṃ bhuñjituṃ vaṭṭatīti sandhāya vuttaṃ.(快乐地吃：公婆和丈夫未吃饭前，不吃，在他们用餐时侍立一旁，已知道服侍好之后，自己才吃饭。(不侍候则不会快乐。))(8)“Sukhaṃ nipajjitabban”ti idampi sassusasurasāmikehi puretaraṃ sayanaṃ āruyha na nipajjitabbaṃ, tesaṃ kattabbayuttakaṃ vattapaṭivattaṃ katvā pacchā sayaṃ nipajjituṃ yuttanti sandhāya vuttaṃ.(快乐地睡：公婆和丈夫要先上床，否则不睡，妻子应该在睡前做好自己的各种责任，才去睡觉。(不尽责则不会快乐。))(9)“Aggi paricaritabbo”ti idaṃ pana sassumpi sasurampi sāmikampi aggikkhandhaṃ viya uragarājānaṃ viya ca katvā passituṃ vaṭṭatīti sandhāya vuttaṃ.(应照顾好家火：侍候公婆和丈夫应要当作侍候像侍火、蛇王(uragarājānaṃ)一样。)(10)“Antodevatā namassitabbā”ti idampi sassuñca sasurañca sāmikañca devatā viya katvā daṭṭhuṃ vaṭṭatīti sandhāya vuttaṃ.(应礼敬家神：公婆和丈夫理应要当作神明一样。)

Visāṇa,【中】(牛、羊等的)角。visāṇamaya,【形】兽角制的。

Visāda,【阳】灰心，沮丧，失望情绪。

Visārada,【形】镇静的，自信的，熟练的。

Visāla,【形】大的，宽广的，广大的，庞大的。visālakkhi,【阴】(女人)有大眼睛。visālatā,【阴】visālatta,【中】巨大，无限。

Visāhaṭa﹐散乱(梵vikṣepa)。

Visikhā(cp. *Sk. (lexicogr.) viśikhā),【阴】街道(a street, road)。 visikhākathā﹐街谈巷议(gossip at street corners)。

Visiṭṭha (pp. of visissati),【形】卓著的，显赫的，非常的(distinguished, prominent, superior, eminent)。visiṭṭhatara,【形】更显著的(=anuttara)。visiṭṭhamāna(=vimāna), 天宫。

Visibbeti (vi+siv缝+e), 拆解，拆线，取暖。【过】visibbesi。【独】visibbetvā。

Visīdati (vi+sad坐+a), 下沉，沮丧。【过】visīdi。

Visīdana,【中】沉没，灰心。

Visīvana,【中】取暖。

Visīveti (vi+siv+e), 取暖。【过】visīvesi。【现分】visīventa。【独】visīvetvā。

Visujjhati (vi+sudh(梵śudh / śundh)弄干净+ya), 净化，纯化。【过】visujjhi。【现分】visujjhamāna。【独】visujjhitvā。

Visuddha (Visujjhati‘净化’的【过分】), 已干净，已纯粹，已明亮，已无瑕疵，已使神圣。visuddhatā,【阴】visuddhatta,【中】纯净，清洁。

Visuddhi,【阴】清净(有七清净：1.戒清净sīlavisuddhi、2.心清净cittavisuddhi、3.见清净 diṭṭhivisuddhi、4.度疑清净kaṅkhāvitaraṇa-visuddhi、5.道非道智见清净maggāmaggañāṇadassana-visuddhi、6.行道智见清净paṭipadāñāṇadassanavisuddhi、7.智见清净ñāṇadassana-visuddhi)，光彩壮丽，优点。visuddhideva,【阳】圣人，净天。Visuddhimagga,【阳】《清净道论》，净道。

Visuṃ,【副】分开地，个别地，分别地。visuṃkaraṇa,【中】分离。visuṃkatvā,【独】分开了。

Visūka,【中】蠕动，表演。visūkadassana,【中】观看表演。indriyesu guttadvārassa visūkadassanaj kaṇṭako.(护诸根门者，以看戏为障碍)。D.1./I,6.﹑D.2./I,65.︰“Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanamanuyuttā viharanti, seyyathidaṃ, (1)naccaṃ (2)gītaṃ (3)vāditaṃ (4)pekkhaṃ (5)akkhānaṃ (6)pāṇissaraṃ (7)vetālaṃ (8)kumbhathūṇaṃ (9)sobhanakaṃ (10)caṇḍālaṃ (11)vaṃsaṃ (12)dhovanaṃ (13)hatthiyuddhaṃ (14)assayuddhaṃ (15)mahiṃsayuddhaṃ (16)usabhayuddhaṃ (17)ajayuddhaṃ (18)meṇḍayuddhaṃ (19)kukkuṭayuddhaṃ (20)vaṭṭakayuddhaṃ (21)daṇḍayuddhaṃ (22)muṭṭhiyuddhaṃ (23)nibbuddhaṃ (24)uyyodhikaṃ (25)balaggaṃ (26)senābyūhaṃ (27)anīkadassanaṃ iti vā, iti evarūpā visūkadassanā paṭivirato samaṇo Gotamo”ti.(或如有些尊敬的沙门、婆罗门食用信施的食物，他们住于不适宜的观看表演，这即是：『(1)舞蹈、(2)歌唱、(3)演奏、(4)舞台戏、(5)民谣、(6)鼓掌乐、(7)铙钹乐、(8)鼓乐、(9)小丑戏、(10)铁丸戏、(11)竹戏、(12)洗(骨)祭礼(=aṭṭhidhovanaṃ土葬多年后，捡骨之日的祭礼，cf. A.10.107.)、(13)斗象、(14)斗马、(15)斗水牛、(16)斗牡牛、(17)斗山羊、(18)斗牡羊、(19)斗鸡、(20)斗鹌鹑、(21)棍斗、(22)拳击、(23)摔角、(24)演习(演练攻击的地方)、(25)点兵(象军有多少﹑马军有多少﹑骑兵有多少﹑步兵有多少)、(26)布阵(象军站在此﹑马军站在此﹑骑兵站在此﹑步兵站在此)、(27)阅兵(校阅象军﹑马军﹑骑兵﹑步兵)』沙门乔达摩离如此观看表演。)

Visūcikā,【阴】霍乱。

Visesa,【阳】1.卓越，差异(distinction )。。visesaka,【阳】特征。visesagāmī,【形】造诣非凡的。visesabhāgiya,【形】导致非凡的，导致进步的。visesādhigama,【阳】特殊的造诣。

Visesatā,【阴】卓越。

Visesato,【副】特殊地，全部。

Visesana,【中】非凡，性质，形容词。

Visesiya, visesitabba,【形】有资格的，有定义的。

Visesī,【形】有特点的，合格的人。

Viseseti (vi+sis +e), 取得资格，定义，辨别。【过】visesi。【过分】visesita。【独】visesetvā。

Visoka,【形】无忧的。

Visodhana,【中】清洁，纯净。

Visodheti (vi+sudh+e), 打扫，净化。【过】visodhesi。【过分】visodhita。【现分】visodhenta。【独】visodhetvā, visodhiya。

Visoseti (vi+sus+e), 使干涸，使枯萎。【过】visosesi。【过分】visosita。【现分】visosenta。【独】visosetvā。

Vissagandha,【阳】像生肉的味道。

Vissagga,【阳】捐赠物，配给物。

Vissajjaka,【形】分发的，分布的。【阳】回问者，分配者。

Vissajjana,【中】授予，派遣，流出，答案，开支。vissajjanaka,【形】答复的，授予的，花费的。

Vissajjanīya, vissajjitabba, vissajjiya,【形】要分配的，要回答的。

Vissajjeti (vi+sajj+e), 回答，分配，派遣，花费，拿掉，发出，解放。【过】vissajjesi。【过分】vissajjita。【独】vissajjetvā。【现分】vissajjenta。

Vissaṭṭha (Vissajjeti的【过分】), 已派遣，已回答。

Vissaṭṭhi，【阴】喷射，流出。

Vissattha (vissasati 的【过分】), 已相信，已亲密，已友善。

Vissanda,【阳】vissandana,【中】溢出，渗出。

Vissandati (vi+sand+a), 流出，溢出。【过】vissandi。【过分】vissandita。【现分】vissandamāna。【独】vissanditvā。

Vissamati (vi+sam+a), 休息，静卧，(使)精力恢复。【过】vissami。【现分】vissamanta。【独】vissamitvā(=assasitvāna, opp. avissamitvā)。

Vissanta (Vissamati的【过分】), 已休息，已精神振作。

Vissara,【形】苦恼的哭声。

Vissarati (vi+sar(梵sṛ)动转+a), 忘记。【过】vissari。【过分】vissarita。【独】vissaritvā。

Vissavati (vi+savati, of sru), 流动，渗透(to flow, ooze Th.1, 453= Sn.205 (v. l. SS vissasati)。【现分】vissavanta。

Vissāsaka (&Vissāsika) (vissāsa,【形】可信赖的(intimate, confidential; trustworthy)。

Vissasati﹐Vissāseti (vi+sas(梵śvas)+a), 信任、亲厚想(to confide in, to put one’s trust in)。【过】vissasasi。【过分】vissattha。【现分】vissasanta。【独】vissasitvā。

Vissāsa (vi+sāsa, of śvas),【阳】信心，信赖，亲密，亲厚(trust, confidence, intimacy, mutual agreement )。dubbissāsa, 难以信赖的(difficult to be trusted J.IV,462.)。vissaka, vissasika, vissasāsī,【形】亲密的，机密的，可信赖的。

Vissāsanīya (grd. of vissāseti),【形】可信赖的，机密的(to be trusted, trustworthy)。dubbissāsaniya, 难以信赖的(hard to trust J.IV,462.)。

Vissāsin (fr. vissāsa),【形】信赖的，信心的(intimate, confidential).

Vissuta(vi+suta, of śru),【形】出名的，有名的(widely famed, renowned, famous)。

Vihaga, vihaṅgama,【阳】鸟。

Vihaññati (vi+han+ya), 焦急，悲伤，遭受艰难。【过】vihaññi。【现分】vihaññamāna。

Vihata, (vihanati 的【过分】), 1.已杀，已破坏。2.已刷(毛)，已使起绒毛。

Vihanati (vi+han+a), 杀，结束，除去。【过】vihani。【独】vihantvā, vihanitvā。

Viharati (vi+har运送+a), 生活，遵守，居住，逗留。【过】vihari。【现分】viharanta, viharamāna。【独】viharitvā。SA.1.1./I,13.︰Viharatīti avisesena iriyāpathadibbabrahma-ariyavihāresu aññataravihārasamaṅgīparidīpanametaṃ. Idha pana ṭhānagamananisajjāsayanappabhedesu iriyāpathesu aññatara-iriyāpathasamāyogaparidīpanaṃ tena ṭhitopi gacchantopi nisinnopi sayānopi Bhagavā viharaticceva veditabbo. So hi ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā “viharatī”ti vuccati.(住︰非殊胜的威仪住(姿势住)、天住、梵住、圣住，这是解释具有某一种住。然而在这里是指站、去、坐、卧，世尊站着、走着、坐着或卧着的经历，他做某一姿势，又改变成某一姿势，不改变(姿势)，或继续转变，因此被称为「住」(vihāra)。) 《一切善见律毘婆沙》：「游者，有四，何谓为四？一者行，二者住，三者坐，四者卧，以此四法，是名游。」(T24.759.2) Vibha.512.︰“Viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī”ti (住︰移动、转动、保持、使继续、使持续、行、住，因此被称为「住」。).

Vihāya, (vijahati 的【独】), 离开了，放弃了。

Vihāra,【阳】住所，住宅，生活的模态，度时。cha satatavihārā﹐六常住，六善住处，即六根不着六尘，安住于正念正智之生活状态。vihāra-adhipati, 住持(abbot)。

Vihārika, vihārī,【形】(在【合】中)停留的，逗留的，在某种情况中的。

Vihiṃsati (vi+hiṃs+a), 伤害，刺伤，骚扰。【过】vihiṃsi。【现分】vihiṃsanta。【独】vihiṃsitvā。

Vihiṃsanā, Vihiṃsā,【阴】残酷，受伤，伤害。vihiṃsanāvihiṃsāvitakka,【阳】有害的想法。

Vihita (vidahati 的【过分】), 已安排，已供给，已开始(某种职业)。

Vihīna (vihāyati 的【过分】), 已留下，已失去，已减少。

Viheṭhaka,【形】厌烦的，压抑的，令人感到懊恼的。viheṭhakajātika,【形】恼害，有骚扰的习惯。sattānaṃ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā﹐或用手、用土块、或用棒、或用刀，恼害诸有情。

Viheṭhana,【中】压抑。viheṭhanaka,【形】伤害的。

Viheṭhiyamāna,【现分】正在压迫，正在骚扰。

Viheṭheti (vi+heṭh +e), 恼怒，带入困境。【过】viheṭhesi。【过分】viheṭhita。【现分】viheṭhenta。【独】viheṭhetvā。

Vihesaka(fr. viheseti),【形】恼怒的，令人困扰的(annoying, vexing, troubling)。

Vihesā(for vihiṃsā),【阴】恼乱，恼怒，烦恼，伤害(vexation, annoyance, injury; worry)。

Vihesikā ,【阴】惊吓(fright)。

Vihesiyamāna,【现分】正在压迫，正在骚扰。参考 Viheṭhiyamāna。

Viheseti (vi+his(梵hiṃs)+e), 恼怒，带入困境(to harass, vex, annoy, insult)。vihesaṃ, aor.。vihesayi, aor.。参考 Viheṭheti。

Vīci,【阴】1.波，波浪(a wave, (jalavīci), (vīcipuppha wave-flower, fig.); Vism.63 (samuddavīci)。2.间隔(interval, period of time)。

vīj﹐【字根I.】煽动、驱赶、搧(to fan)。

Vījati, Bījati (vīj搧+a), 搧(扇)(to fan)、挥动。【过】vīji。【过分】vījita。【独】vījetvā。【现分】vījayamāna。Caus. vījeti。Pass. vījiyati, bījīyati。

Vījana(<vīj；Sk. vījana),【中】通(扇)风(a fan, fanning)。vījana-vāta, 扇风，凉风(a fanning wind, a breeze)。

Vījanī, Bījanī (fr. vījana, of vīj搧),【阴】扇子(a fan. There are 3 kinds of fans mentioned at Vin.II,130, viz. vākamayavījanī, usīravījanī, mora-piñchavījanī, or fans made of bark, of a root (?), and of a peacock’s tail.)。cittabījaniṃ(SnA.v.405./II,381.),有彩绘的扇子。

Vījeti (vij +e), 扇。【过】vījesi。【现分】vījenta。【独】vījetvā。

Vīṇā,【阴】琵琶。vīṇādaṇḍaka,【阳】琴颈。vīṇādoṇi,【阴】〔琵琶的〕面板。vīṇāvāyana,【中】琵琶的演奏。

Vīta (= vigata),【过分】已无，已没有，(= vāyita), 已纺织。vītaccika,【形】无火焰的，炽热的。vītagedha, vītataṇha,【形】无贪欲的，无渴望的。vītamala,【形】无瑕疵的。vītamoha(vīta+moha),【形】无痴的(没有无知的)。vītarāga,【形】离染的。【阳】圣徒。Taṃ kiṃ maññasi, Tissa, rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’ti? “No hetaṃ, bhante”.(低舍！于汝意云何？若于色离染、离欲、离爱、离渴、离热烦、离渴爱者，彼色之变易、变异而生愁、悲、苦、忧、恼耶？)「大德！不也。」) (S.22.84./III,107.)

Vīti-, is the contracted prepositional combn vi+ati, representing an emphatic ati.

Vītikiṇṇa, (sprinkled, speckled, gay with)。

Vītikkama,【阳】1.违反，超越，罪(going beyond, transgression, sin)。2.(going on, course (of time) PvA.137 (vītikkamena by and by; v. l. anukkamena).

Vītikkamati (vi+ati超越+kam(梵kram)超越+a), 违背，超越。【过】vītikkami。【过分】vītikkanta。【现分】vītikkamanta。【独】vītikkamitvā。

Vītināmeti (vi+ati超越+nam+e), 度时间，等候(to make pass (time), to spend the time, to live, pass, wait)。【过】vītināmesi。【过分】vītināmtia。【独】vītināmetvā。

Vītipatati, 飞越(to fly past, to flit by, to fly up & down )。

Vītimissa, 混合(mingled, mixed (with))。

Vītivatta (vītivattati 的【过分】), 已经过，已消磨，已克服(having passed or overcome, gone through; passed, spent)。

Vītivatteti (vi+ati超越+vat+e), 克服，度时。【过】vītivattesi。【过分】vītivattita。【独】vītivattetvā。

Vītisāreti (fr. vi+ati+ sṛ; not with Childers fr. smṛ; cp. BSk. vyatisārayati), 交换(to make pass (between), to exchange (greeting), to address, converse (kathaṃ), greet)。sārāṇīyaṃ sammodanīyaṃ kathaṃ vītisāreti,互相问候，寒喧。

Vītiharaṇa,【中】vītihāra,【阳】换步，(一)大步，夹在中间搬运(passing (mutually), carrying in between)。

Vītiharati (vi+ati超越+har拿+a), 走路，迈大步走(to associate with (at a meal))。【过】vītihari。【独】vītiharitvā。

Vītihāra, 【阳】换步(in padavīti “taking over or exchange of steps,” a stride)。

Vīthi(<vi+i去；cp. Epic Sk. vīthi),【阴】1.街，道，轨道(street, way, road, path, track)。2.历程，过程，认知之过程(paramparā)；音译：毗提(course, process (of judgment, senseperception or cognition))。vīthicitta,【中】心识的路线(路心。process of cognition (lit. processed cognition) 除了结生、有分、死三种‘离路心’(vīthimutta)心识剎那之外，其它的心识剎那皆属于‘路心’)(Vism.22.; DhsA 269.)。Anudīpanīpāṭha(CS:pg.132) ︰“Vīthī”ti vīthicittappabandho.(路︰连续不断的路心。)

Vīthika, vīthika-,(<vīthi) 有一路(having (as) a road Miln 322 (satipaṭṭhānavīthika, in the city of Righteousness))。

Vīmaṃsaka(<vīmaṃsā),【形】调查者，测试者(testing, investigating, examining)。

Vīmaṃsana,Vīmaṃsanā,【中】(梵 mīmāṃsā)(<vīmaṃsati),实验，调查，思量，审察，观察，弭曼差(音译)( trying, testing; finding out, experiment)。

Vīmaṃsā (<vīmaṃsati),【阴】思量，观察，实验，调查(consideration, examination, test, investigation)。

Vīmaṃsati (mān+sa, mā 重迭，而前 mā 改为 vī；次 mā 被短化), 调查，测试，考虑。【过】vīmaṃsi。【过分】vīmaṃsita。【现分】vīmaṃsanta。【独】vīmaṃsitvā, vīmaṃsiya。

Vīmaṃsī(=Vīmaṃsin ),【阳】调查员。

Vīra(Vedic vīra),【形】勇敢的，英勇的(manly, mighty, heroic)。【阳】英雄( a hero )。mahāvīra﹐大雄(=阿罗汉)。

Vīriya (<vīra英雄<aj去+īr, vi取代aj),【中】精进，努力，勇悍。

Vīyati (vā+i+ya), 被纺织。

Vīsati,【阴】二十。vīsatima,【形】第二十的。(在【合】中，有时 vīsati 取 vīsaṃ 的词形；例：vīsaṃvassasatikā)。

Vīhi(cp.Vedic vrīhi),【阳】稻谷(rice, paddy)。

vu﹐【字根IV.】串起(to string)。

Vuccati (vac +ya), 【被】被称为，被叫做。【现分】vuccamāna。

Vuṭṭha (vassati 的【过分】), 已淋湿。

Vuṭṭhahati, vuṭṭhāti (u+ṭhā +a), 升，出现，显露，被生产。【过】vuṭṭhahi, vuṭṭhāsi。【过分】vuṭṭhita。【现分】vuṭṭhanta。【独】vuṭṭhahitvā, vuṭṭhāya。

Vuṭṭhāna,【中】升起。vuṭṭhānavasitā﹐出定自在，能够轻易及迅速地从禅定中出来的能力。vuṭṭhānagāmi, 出起(因为「道」乃从所执着的事物–即外在的相–出起，也从内在的烦恼出起，所以「道」被称为「出起」。)。Vism.671.︰gotrabhuñāṇaṃ vuṭṭhānagāminiyā vipassanāya pariyosānaṃ.(种姓智为至出起观的最终)。

Vuṭṭhāpeti (Vuṭṭhāna的【使】), 唤醒，厌恶，受戒(为出家人)。【过】vuṭṭhāpesi。【过分】vuṭṭhāpita 【独】vuṭṭhāpetvā。

Vuṭṭhi,【阴】雨。vuṭṭhika,【形】有雨的。

Vuḍḍha,【形】老的，庄严的。vuḍḍhatara,【形】年长者，资深者。

Vuḍḍhi,【阴】增加，生长，繁荣，昌隆。mahāsālāpi pañcahi vuddhīhi vaḍḍhanti, 五种种植(五种生种子：根种、茎种、节种、枝种、种籽)皆盛产。

Vutta (vadati‘说’的【过分】), 已说，(vapati 的【过分】) 已播种，已剃头。【中】被播种的事物，被说的事物。vuttappakāra,【形】有以上所说的质量。vuttappakārena,【副】在以上述所说的方法。vuttavasa﹐所说。vuttavādī,【阳】人云亦云者。vuttasira,【形】剃光头的。“imāya nāmā”ti vutte, 已说如此这般。

Vutti,【阴】行为，习惯，练习，用法，生计。vuttika, vuttī,【形】有…习惯的，有…练习的。vuttitā,【阴】条件。

Vuttha (vasati‘居住’ 的【过分】), 已居住，已度时。vutthavassa,【形】度过雨季安居的。

Vuddha,【形】年长的，年老的，庄严的。参考 Vuḍḍha。jiṇṇo vuddho mahallako addhagato vayo anuppatto.(已老朽、年长、高龄、年岁已达晚年。)

Vuddhi,【阴】增加，生长，繁荣。参考 Vuḍḍhi。vuddhippatta,【形】成年的，适合成婚的，成年人的。

Vuyhati﹐Vuhīyati (vah+ya)(vahati‘负担’﹑‘携带’的【被】), 被运走，被漂浮。【过】vuyhi。【过分】vūḷha。【现分】vuyhamāna。

Vuyhana,【中】漂浮。

Vusita (vasati‘居住’ 的【过分】), 已居住，已实现，已达到完美。vusitatta,【中】vusitabhāva,【阳】被居住的事实。

Vussati, (vasati 的【被】)。

Vūpakaṭṭha (vūpakāseti 的【过分】，BSk.(vyapakṛṣṭa 的【过分】),【形】隐蔽的、远离的。eko vūpakaṭṭho独一静处。SA.6.3./I,204.：ekoti ṭhānādīsu iriyāpathesu ekako﹐ekavihārīti attho.Vūpakaṭṭhoti kāyena vūpakaṭṭho nissaṭo.(独一：单独一人(行住坐卧)四威仪皆于住所等，一人独居。远离：以身远离出脱。)MA.57./III,107：Vūpakaṭṭhoti vatthukāma-kilesakāmehi kāyena ca cittena ca vūpakaṭṭho.(远离：身远离和心远离『事欲』与『烦恼欲』，称为远离。)事欲：是指田园、财产、事业、衣服、饮食等欲望；烦恼欲：是指耽着于事欲，随逐爱味，产生种种妄想。

Vūpakāseti (vavakassati<kṛṣ‘拉’的【使】),【形】远离的、引离的。

Vūpasanta (vūpasammati 的【过分】), 已镇静，已平静下来。

Vūpasama(fr. vi+upa+ sam(梵śam)使平静、使安静),【阳】vūpasamana,【中】减轻，平静，停止。

Vūpasameti (vi+upa近+sam+e), 安抚，使镇静，减轻。【过】vūpasamesi。【过分】vūpasamita。【现分】vūpasamenta。【独】vūpasametvā。

Vūpasammati (vi+upa近+sam+ya), 被缓和，被安心，被熄灭。

Vūḷha, (vuyhati 的【过分】) 已被运走。

ve (梵viu)﹐【字根I.】编织(to weave)。

Ve,(肯定的虚词)的确，真实地，当然。

Vekalla,【中】vekallatā,【阴】残缺，缺乏。

Vega(cp. Vedic vega, fr. vij to tremble),【阳】力量，速度，速率，推动力(quick motion, impulse, force; speed, velocity )。vātavega, 风速。visavega, 毒力。kammavega, 业力。Instr. vegasā, vegena(adv.)。Cp. saṃvega.。

Vegha at D.II,100 (veghamissakena, trsln Rh. D. “with the help of thongs”)=S.V,153 (T. reads vedha°), & Th.1, 143 (veghamissena, trsln “violence”) may with Kern, Toev. s. v. be taken as veggha=viggha (Sk. vighna), i. e. obstacle, hindrance; cp. uparundhati Th.1, 143. It remains obscure & Kern’s expln problematic. Cp. Dial. II.107.

Vejayanta,【阳】胜利殿(帝释的宫殿)。vejayanta-ratha, 乐声车，又作最胜车。

Vejja,【阳】医师，医生。vejjakamma,【中】医治。

Veṭṭhitasīsa, 【中】绑头巾，缠头巾。

Veṭhaka,【形】包封的，包装的。

Veṭhana,【中】包装材料，缠头巾，饰头巾。

Veṭhiyamāna,【现分】包装着，缠绕着。

Veṭheti (veh+e), 包装，缠绕，包封。【过】veṭhesi。【过分】veṭhita, veṭṭhita。【现分】veṭhenta。【独】veṭhetvā。

Veṇa,【阳】编制篮子的技工。

Veṇika,【阳】演奏琵琶者。

Veṇī,【阴】辫子。veṇīkata,【形】把…打成辫的，绑成束的。veṇīkaraṇa,【中】做成束。

Veṇu,【阳】竹子。veṇugumba,【阳】竹丛。veṇubali,【阳】竹子税。veṇuvana,【中】竹林。

Vetana,【中】薪水，租金，付款，费用。

Vetanika,【阳】专为金钱而工作者，雇员。

Vetaraṇī,【阴】灰河(河名)。

Vetasa,【阳】藤(rattan reed﹐一种白藤属攀援棕榈 (Calamus rotang)，以其很长的茎而著名)。

Vetālika,【阳】宫廷乐师。

Veti (vi+i+a), 变小，消失。

Vetta,【中】藤条，小枝。vettagga,【中】藤芽。vettalatā,【阴】藤蔓。

veth﹐【字根VII.】盘绕(to coil)。

Veda,【阳】宗教性的情操，知识，吠陀经(印度最古的宗教文献和文学作品。四吠陀即指梨俱吠陀、沙摩吠陀、夜柔吠陀、阿闼婆吠陀(Iru-veda, Sāma-veda, Yajur-veda, Athabbana-veda)。vedagū,【阳】已达到最高知识的人。vedajāta,【形】装满欢喜的。vedantagū, vedapāragū,【阳】擅长吠陀经知识的人。vedallakathaṃ﹐知识论(《增支部注》(A.5.79：Vedallakathanti vedapaṭisaṃyuttaṃ ñāṇamissakakathaṃ.)。AA.3.58./II.p.261.︰Tiṇṇaṃ vedānanti irubbedayajubbedasāmabbedānaṃ. (三吠陀︰梨俱吠陀（Irubbeda；梵ṛgveda赞诵明论）、夜柔吠陀（Yajubbeda；梵Yajurveda祭祀明论）、娑摩吠陀（Samabbeda；梵Sāmaveda歌咏明论）。

Vedaka,【阳】受者，感受的人，遭受者。

Vedanaṭṭa,【形】遭受痛苦的，痛恼者。

Vedanā(<vid经验),【阴】受，痛苦，感觉。vedanākkhandha,【阳】受蕴。《杂阿含468经》：「有三受，苦受、乐受、不苦不乐受。观于乐受，为断乐受贪使故，于我所修梵行，断苦受瞋恚使故，于我所修梵行，断不苦不乐受痴使故，于我所修梵行。」M.140./III,242.：Sukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati sukhā vedanā. So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti.(比丘！由于应感受乐之触而生乐受。他正在感受乐受时，了知「我感受乐受」)。vedanādikkhandhattayaṃ﹐受等三蕴(即受、想、行三蕴)。

M.A.59./III,114.︰Ettha ca kāyikacetasikavasena dve veditabbā. Sukhādivasena tisso, indriyavasena sukhindriyādikā pañca, dvāravasena cakkhusamphassajādikā cha, upavicāravasena “cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicaratī”ti-ādikā aṭṭhārasa, cha gehassitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehassitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehassitā upekkhā, cha nekkhammasitāti evaṃ chattiṃsa, tā atīte chattiṃsa, anāgate chattiṃsa, paccuppanne chattiṃsāti evaṃ aṭṭhavedanāsataṃ veditabbaṃ.( 二受︰身与心之感受。三受︰处于乐(、苦、舍)。五受︰处于根，乐(、苦、悦、忧、舍)根。六受︰处于门，眼见色等所生。十八受︰处于近伺(察)，眼见色生悦等，近伺(察)色。三十六受︰六种在家生活有关之悦受，六种出离之悦受；六种在家生活有关之忧受，六种出离之忧受；六种在家生活有关之舍受，六种出离之舍受。百八受︰过去三十六受，未来三十六受，现在三十六受。)

Vedayita,【中】受，感觉，经验。

Vedi, ([vidati = 知道] 的【过】)曾知道。

Vedikā, vedī,【阴】站台，栏杆。

Vedita, (vedeti 的【过分】) 感受，感觉，感知。

Vediyati (vid+i+ya)(pass. caus.), 被感觉，被体验。【现分】vediyamāna, vedayamāna(正在体验、正在感受)。

Vedeti﹐vedayati (vid知 +e；sk. vedayati),【被】感受，感觉，感知。【过】vedesi。【现分】vedenta。【过分】Vedita。【独】vedetvā。veditabba。

Vedeha,【形】韦提诃国 (Videha) 的。Vedehamuni﹐韦提诃牟尼。(S.16.11.、杂阿含1144经以此名称呼阿难尊者。) SA.16.10./II,175.︰Vedehamuninoti paṇḍitamunino. Paṇḍito hi ñāṇasaṅkhātena vedena īhati sabbakiccāni karoti, tasmā “vedeho”ti vuccati. Vedeho ca so muni cāti, vedehamuni.(鞞提诃牟尼︰智者牟尼。智者努力以智能、知识做所应做的事，因此称为‘鞞提诃’。 ‘鞞提诃’ 结合‘牟尼’，为‘鞞提诃牟尼’。)

Vedehīputta,【阳】韦提诃国公主的儿子。

Vedha,【阳】vedhana,【中】刺穿，射击，刺。

Vedhati (vidh+a), 战栗，震动。【过】vedhi。【过分】vedhita。

Vedhī,【阳】射击者，打击者。

Venayika,【阳】1.虚无主义者。2.律师(戒律的专家)。

Veneyya,【形】易于指导的，易于管教的。

Vepulla,【中】vepullatā,【阴】完全发展，丰富。

Vebhaṅgiya,【形】适合被分发的。

Vebhabya(=vebhavya) (<vibhāvin)【中】审察，细究。【阴】vebhabyā(=vebhabyā)。

Vebhassi (=vibhassikatā),【阴】流言(i. e. gossiping Vin.IV,241.)。

Vema(fr. vāyati2, cp. Sk. veman (nt.)),【阳】织布梭，织布机(loom or shuttle)。

Vemajjha(fr. vi+majjha),【中】中央，中心(middle, centre)。

Vematika(fr. vimati),【形】可疑的(in doubt, uncertain, doubtful)。

Vematta (fr. vi+matta1),【中】vemattatā,【阴】差异，区别，古译：胜如(difference, distinction)。vemattatā, 种种性。

Vemātika(vi+°mātika),【形】同父异母的(having a different mother)。

Vemānika,【形】有仙女宫殿的。vemānikapeta,【阳】半受罪半享乐的阴精。参考 Vimānapeta。

Veyyaggha(fr. vyaggha)﹐【形】虎的(belonging to a tiger)。

Veyyagghin(=veyyaggha)﹐【形】虎的(J.IV.347.)。

Veyyattiya, Veyyattika, (fr. veyyatti= viyatti)【中】明朗，成就(distinction, lucidity; accomplishment)。paññāveyyattiya, 智成就。

Veyyākaraṇa(=vyākaraṇa),【中】解释(answer, explanation, exposition)。【阳】懂文法者，懂得讲解文法的人(one who is expert in explanation or answer, a grammarian)。cattāro pañha-vyākaraṇā四记答(four ways of answering questions)︰ekaṃsa-vyākaraṇīyo pañho 决定记论(或应一向记问——有的问题应予明确、决定的回答)(there are questions requiring a direct answer)，vibhajja-vyākaraṇīyo pañho 分别记论(或应分别记问——有的问题应分不同的情况，予以分别不同的解答)(there are questions requiring an explanation)，paṭipucchā-vyākaraṇīyo pañho 诘问记论(或应反诘记问——有的问题应以反问的方式，逐步引导，使其明白)(there are questions to be answered by counter-questions)。

Veyyābādhika(=vyābādhika),【形】引起受伤的，使压抑的(causing injury or oppression, oppressive, annoying (of pains))。

Veyyāyika(fr. vyaya),【中】费用(money to defray expenses, means Vin.II,157.)。

Veyyāvacca,【中】责任，服务，佣金(service, attention, rendering a service; work, labour, commission, duty)。veyyāvaccakara,【阳】veyyāvatika,【阳】执事人(佛教僧团有十七种执事人)，随从，仆人，等候的人。gihiveyyāvacca,【中】为在家人服务。

Vera(cp. Sk. vaira, der. fr. vīra), 【阳】【中】敌意，憎恨，怨(hatred, revenge, hostile action, sin)。akusalaverassa, 不善之怨(指杀、盗、淫、妄、酒等五种怨)。Ahaṃ avero homi.(愿我无怨)

Verajjaka(=nānāverajjaka) (fr. vi+rajja),【形】各种不同国家的(a variety of kingdoms or provinces)。

Veramaṇī(<viramaṇa; cp. the odd form BSk. vīramaṇī) ,【阴】禁止(abstaining from (veramaṇī-), abstinence)。KhA.24.：tāva veraṃ maṇatīti veramaṇī, veraṃ pajahati, vinodeti, byantīkaroti, anabhāvaṃ gametīti attho. Viramati vā etāya karaṇabhūtāya veramhā puggaloti, vi-kārassa ve-kāraṃ katvā veramaṇī. (「离」乃压倒怨敌，是舍弃、除去、消灭怨敌使令不存在之义；或者〈就如〉有人藉由器具离怨敌。由vi-字诵成ve-字而成离。)KhA.24~25.：Atthato pana veramaṇīti kāmāvacarakusalacittasampayuttā virati, sā(=PTS yā) pāṇātipātā viramantassa “yā tasmiṃ samaye pāṇātipātā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velā-anatikkamo setughāto”ti evamādinā (vibha.704) nayena vibhaṅge vuttā.(从义上，(所谓)的『离』乃欲界善心相应的离。在《分别论》所说的：『在那离杀生之时，他远离、离、回避杀生，无所作、不作为、不违犯，破(恶之)桥。』

Veramba & Verambha(cp. BSk. vairambhaka), 【形】高海拔之风(attribute of the wind, a wind blowing in high altitudes)。

Verambhavāta,【阳】(高海拔之)毘岚风，旋猛风。

Verika, verī,【形】有敌意的，深藏仇恨的。【阳】敌人。

Verocana(=virocana, <virocati；cp.梵vairocana太阳，音译：毘卢遮那) ,【阳】太阳(the sun (lit. “shining forth”))。

Velā,【阴】时间，海岸，界限，边界。velātikkama,【阳】超越界限。

Vellita,【形】弯曲的，卷曲的。vellitagga,【形】有卷曲的顶端。

Vevacana,【中】浑名，同义字。

Vevaṇṇiya,【中】毁容，缺陷，畸形，变色，污染。

Vesa,【阳】外表，洋装。

Vesamma,【中】不平等，不调和。

Vesākha(cp.Vedic vaiśākha),【阳】吠舍佉月(月份名，大约四月至五月之间，农历3月16至3月15)。

Vesārajja(<visārada),【中】自信(perfect selfconfidence (which is of 4 kinds, M.I.71.), self-satisfaction, subject of confidence)。cattāri vesārajjāni(梵 catvāri vaiśāradyāni)﹐四自信、四无所畏。

Vesiyā, vesī,【阴】妓女(a woman of low caste, a harlot, prostitute)。vesi-dvāra, 妓院(a pleasure house)。vesiyā-gocara, (asking alms from a prostitute’s house)。

Vesma(Vedic veśman, fr.viś to enter：see visati),【中】住宅。

Vessa(梵Vaisya),【阳】吠舍(印度四大阶级的第三级成员，从事农、牧、工、商等生产事业的一般平民阶级)、毘舍、吠奢、鞞舍、商估(merchant)、工师(technician)。

Vessavaṇa(梵Vaiśravaṇa)﹐多闻天王，毘沙门。四大王天之一，在北方多闻天王统治诸夜叉(yakkha)。

Vehāsa,【阳】天空。vehāsakuṭi,【阴】二楼通风的房间。vehāsagamana,【中】经由空中。vehāsaṭṭha,【形】在空中的。

Veḷu(=Veṇu),【阳】竹子。参考 Veṇu(竹子)。daṇḍaveḷu﹐竹杖。

Veḷuriya(梵vaiḍūrya),【中】天青石、青金石(lapis lazuli)，天青石色(天青石或孔雀颈部的颜色)。

Vo1 (indecl.) a particle of emphasis, perhaps=eva, or =vo2 (as dative of interest).

Vo2 (cp. Vedic vaḥ; tumha 的附属字(enclitic)), 对你们(to you)，你们的(of you)，由你们(by you)。

Vo-(vi+ava- (vi+o-)), in many cases it simply represents ava- (=o-) with v as euphonic, as in vonata (=onata), voloketi, vokkanti, vokiṇṇa, voropeti, vosāpeti, vosāna, vossagga. In a few cases it corresponds to vi+ud-, as in vokkamati, vocchijjati, voyoga.

Vokāra,【阳】1.存在的成份(= vokārabhava)。2.困扰。pañcavokārabhavā﹐五蕴有。catuvokārabhava﹐四蕴有(即无色界天的众生)。ekavokārabhava﹐一蕴有(无想天，只有色蕴)。

Vokiṇṇa,【过分】已覆盖，已充满，已混淆。vokiṇṇasukhadukkho﹐苦乐参半。

Vokkanta﹐【过分】进入，掉入，发生。参考 Okkanta。

Vokkanti,【阴】进入，形成，出现。参考 Okkanti。

Vokkamati (vi+u 出+kam(梵kram)超越+a), 避开，偏离。【过】vokkami。【过分】vokkanta。【独】vokkamma, vokkamitvā。

Vocchijjati (vi+u 出+chid切断+ya), 被切断，停止(to be cut off)。【过】vocchijji。【过分】vocchinna。【独】vocchijjitvā。pp. neg. abbocchinna: see abbhocchinna. (=*avyucchinna).

Voṭṭhabbana, 确定。voṭṭhabbanacitta, 确定心，确定或鉴别五识之一刚识知的目标。

Votthapana,【中】定义。

Vodaka,【形】无水的。

Vodapana,【中】vodapanā,【阴】清洁，洗净。

Vodapeti﹐vodāyati (vi+u出+dā+āpe), 使清洁，使纯净。【过】vodapesi。

Vodāna,【中】纯净、明净，神圣化。【反】saṃkilesa﹐【阳】烦恼，污染。

Vomissaka,【形】各种的，混合的。

Voropana,【中】剥夺。

Voropeti (vi+ava下+rup+e), 剥夺，取走。【过】voropesi。【过分】voropita。【现分】voropenta。【独】voropetvā。

Voloketi (vi+ava下+lok见+e), 调查，仔细检查。

Vosita,【形】完成的，完美的。

Vossagga, vosagga(=ossagga; ava+sṛj),【阳】vossajana,【中】作罢，放弃，移送，捐赠物(relinquishing, relaxation; handing over, donation, gift)。

Vossajati (vi+ava+saj+a), 放弃，移交，撤回。【过】vossaji。【过分】vossaṭṭha。【独】vossajitvā, vossajja。

Voharati﹐Vohāroti (vi+ava下+har拿+a), 使用，表达，呼叫，交易，管理。【过】vohari。【过分】voharita。【现分】voharanta。【独】voharitvā。

Vohariyamāna,【现分】正在叫做。

Vohāra,【阳】呼叫，世俗的表达，使用，贸易，法律学，现在的名称。vohāravacana, 惯用语。

Vohārika,【阳】商人，法官。vohārikāmacca,【阳】首席法官。

Vya-﹐= bya-(元音之前的vi-→vy﹐by﹐viy﹐veyy)=vi-﹐bya-﹐viya﹐veyya-。

Vyaggha(=byaggha),【阳】老虎。vyagghacamma【中】，老虎皮。

Vyañjana(fr. vi+añj, cp. añjati2 & abbhañjati),【中】1.特征，辅音，语词，名称，标记((accompanying) attribute, distinctive mark, sign, characteristic)。2.字母(letter (of a word) as opposed to attha (meaning, sense, spirit), (Cp. savyañjana); or padavyañjana, 文句。purisavyañjana, 男性器官(membrum virile Vin.II,269.)

Vyañjayati (vi+añj+a), 指出，表现…的特色，指示。【过】vyañjayi。【过分】vyañjita。

Vyatta, Byatta,【形】学习的，完成的，显然的，明白的。vyattara,【形】更有学问的，更有技术的。vyattā,【阴】聪明，学问。

Vyathati (vyath+a), 压迫，使服从。【过】vyathi。【过分】vyathita。

Vyantīkaroti, byantīkaroti (vi+anta+ī+kar行+o), 废止，除去，免除。【过】vyantīkari。【过分】vyantīkata。【独】vyantīkaritvā, vyantīkatvā。

Vyantībhavati (vi+anta+ī+bhū+a), 停止，终了，结束。【过】vyantībhavi。【过分】vyantībhūta。

Vyantībhāva,【阳】歼灭，破坏。

Vyapagacchati (vi+apa+gam去+a), 离开。【过】vyapagami。【过分】vyapagata。

Vyappatha,【中】1.duty, occupation, activity (khīṇavyappatha of the Arahant: having no more duties, cp. vyappathi). — 2. way of speaking, speech, utterance Sn 163, 164 (contrasted to citta & kamma; cp. kāya, vācā, mano in same use), by vacīkamma; & in defn of “speech” (see under byappatha); DhsA 324 (expld as vākya-bheda).

Vyappathi (cp. Sk. vyāpṛti) ,【阴】活动、占有、责任(activity, occupation, duty)。

Vyappanā (vi+appanā),【阴】极安止(的心)(注意的)焦点(application (of mind), focussing (of attention)。

Vyamha,【中】天宫。

Vyaya,【阳】【中】衰老，损失，衰退，开支。参考 Vaya。

Vyasana(<vy+as)﹐(=Byasana)﹐【中】不幸，毁灭，破坏(misfortune, misery, ruin, destruction, loss)。

Vyākata(vyākaroti‘解释’的【过分】),已解释，已宣布，已回答。

Vyākaraṇa(byākaraṇa),【中】文法，解释，答案，宣布。ekaṃsabyākaraṇīyaṃ pañhaṃ ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ paṭipucchā byākaroti ṭhapanīyaṃ pañhaṃ ṭhapeti. (该作一向(决定的)解答之问，以一向解答；该分别解答之问，分别解答；该反诘解答之问，反诘解答；该置之问，置之。)(决定的解答：又称为‘一向记’) (AA.5.92.)：aññābyākaraṇānīti arahattabyākaraṇāni.(记说具知︰阿罗汉之记说。)

Vyākariyamāna,【现分】正在解释，正在宣布。

Vyākaroti(=byākaroti)(vi+ā+kar行+o), 解释，宣布，回答。【过】vyākari。【过分】vyākata。【独】vyākaritvā。

Vyākhyāti (vi+ā+khyā见+a), 宣布，解释。【过】vyākhyāsi。【过分】vyākhyāta。

Vyākula,【形】不知所措的，困惑的，混乱的。

Vyādha,【阳】猎人。

Vyādheti (vyādhati<vyath的【未】), 病，恼。【未】vyādhayissti。【过分】vyādhita。【被】vyādhyati。

Vyādhi(=byādhi),【阳】疾病。vyādhita,【形】受疾病影响的。

Vyāpaka,【形】装满，撒布，遍布。

Vyāpajjati (vi+ā+pad去+ya),恼怒，伤害，失败。【过】vyāpajji。

Vyāpajjanā(<vyāpajjati),【阴】激怒，恶意(illwill)。

Vyāpatti (<vyāpajjati),【阴】伤害(injury, harm)，恶意(malevolence)。

Vyāpanna (vyāpajjati 的【过分】), 已出毛病，已有恶意，已恼怒。

Vyāpāda(<vi+ā向+pad去﹑走=byāpāda),【阳】恶意，恶毒，拂逆，逆向行。

Vyāpādeti (vi+ā+pad去+e), 破坏，恼怒。

Vyāpāra,【阳】职业，工作，生意。

Vyāpārita (vyāpāreti 的【过分】), 已鼓动，已催促。

Vyāpita, (Vyāpeti‘遍及’的【过分】) 遍及，使充满，散播。

Vyāpeti (vi+ap+e), 遍及，使充满，散播。【过】vyāpesi。【现分】vyāpenta。【独】vyāpetvā。

Vyābādheti (vi++bādh骚扰+e), 伤害，阻隔。【过】vyābādhesi。【过分】vyābādhita。【独】vyābādhetvā。yohaṃ na kiñci vyābādhemi tasaṃ vā thāvaraṃ vā﹐我不害任何弱者或强者。

Vyābhaṅgī,【阴】扁担(carrying pole)。

Vyāma (=byāma),【阳】寻(古代长度单位，八尺叫一寻)，从头顶到脚底的长度。

Vyāvaṭa,【形】忙碌的，活跃的，参加的，抱定决心要实行的。

Vyāsatta,【形】使依恋的。

Vyāsecana,【中】洒水。

Vyāharati (vi+ā+har拿+a), 做声，谈话，说话。【过】vyāhari。【过分】vyāhaṭa,【独】vyāharitvā。

Vyūha,【阳】排列，军队的配列。

S

S, 巴利文字母表的罗马化拼音第三十个辅音字母。发音好像汉语中的 s。

Sa1(= sva 梵文)﹐【形】自己的。(sehi kammehi = 由自己的业)。

Sa2 (cp. Sk. sa (saḥ), sā) (= so, ta 的【主、单】), 尤其是【阳】经常用这词形，例： Sa ve kāsāvam arahati(他确实值得领受袈裟的)。[sa他(阳.单.主格)] [ve确实] [kāsāvam袈裟(中.单.业格, a.)] [arahati值得领受(单3现)]。base of the Nom. of the demonstr. pron. that, he, she. The form sg. m. sa is rare (e. g. Dh 142; Sn 89).

Sa3(=saha, identical with saṃ°)接头词︰包括、和(“with,” possessed of, having, same as)。在【合】中被弄短的词形，例：sadevaka包括天神的。svājja =so ajja；svāhaṃ=so ahaṃ；svāyaṃ=so ayaṃ；so maṃ =so imaṃ。sadhammika, 含有法(having common faith); sajāti, 同生(having the same origin). 【反】 a- , nir°。sa-Inda, 与因陀罗(同在)(together with Indra); sa-uttara, 有上 (having something beyond, inferior；【反】anuttara无上)。sa-uttaracchada (& sachadana), 有天篷(a carpet with awnings above it)。sa-udaka, 有水(with water, wet)。sa-udariya, 同胞胎(born from the same womb, cp. Sodariya) sa-uddesa, 有解释(with explanation)。sa-upanisa, 同它的因(together with its cause, causally associated)。sa-upavajja, 有助手(having a helper)。sa-upādāna, 有执取(showing attachment)。sa-upādisesa, 有余(having the substratum of life remaining；【反】anupādisesa无余)。sa-ummi, 有波浪(roaring of the billows)。

Sa4 (Vedic sva & svayaṃ (=P. sayaṃ))作反身代名词own (Loc. samhi lohite, Acc. saṃ his own); (saṃ bhātaraṃ); (Acc. san tanuṃ); Instr. sena, on one’s own, by oneself.

Sa5﹐【形】(=sat)真实的。例：sappurisa真人(实人、善人)。

Sa-upādāna,【形】表现执着的。

Sa-upādisesa,【形】有残余生机的。

Sa-upādisesa-nibbānadhātu﹐【阴】有余涅盘界，阿罗汉所体验的涅盘界，虽然一切烦恼已灭尽，但诸蕴还存在。注疏里称为「烦恼之灭尽」(kilesa-parinibbāna)。《如是语经》Itivuttaka：“Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Tassa tiṭṭhanteva pañcindriyāni yesaṃ avighātattā manāpāmanāpaṃ paccanubhoti, sukhadukkhaṃ paṭisaṃvedeti. Tassa yo rāgakkhayo, dosakkhayo, mohakkhayo” ayaṃ vuccati, bhikkhave, sa-upādisesā nibbānadhātu.(于此，诸比丘！阿罗汉比丘已漏尽，住立(梵行)，应作已作，舍重担，达自利(=阿罗汉)，遍尽有结，以正智而解脱。他安住于五根，离伤害事，经验喜与不喜，能感乐与苦，他贪尽、瞋尽、痴尽，诸比丘！这称为有余涅盘界。)《本事经》：「漏尽心解脱，任持最后身，名有余涅盘。」(T4.673a)

Saṃ-﹐【前缀】共，集，合，正，同时。

Saṃnyāsin(梵)﹐遁世者。

Saṃkilesa﹐【阳】烦恼，污染(impurity, defilement, corruption, sinfulness)。【反】：vodāna【中】明净。【反】：visuddhi【阴】清净。

Saṃkiliṭṭha (saṃkilissati的【过分】), 烦恼、污染(stained, tarnished, impure)。

Saṃusanatā﹐【形】失忆性，失念。

Saṃkilissati (saṃ+kilissati, cp. BSk. Saṅkliśyati) 烦恼，污染(to become soiled or impure)。【过分】saṃkiliṭṭha。【使】saṃkileseti。

Saṃyata(& saññata)(pp. of saṃyamati),【形】抑制，自制(克制自己)。saṃyata,【形】抑制心意的。Saṃyatacārī,【形】自制而住的。佛陀对比丘的期许则是︰《法句经》(Dh.v.362)︰「手已完全调御(saṃyato)，脚已完全调御，及言语已完全调御，最高的(心)已完全调御，内在得乐(ajjhattarato)、已定(samāhito)、孤独(eko)、完全满足(santusito)名比丘。」

Saṃyama,【阳】saṃyamana,【中】抑制，克己，节制。saṃyamī,【阳】隐遁者，抑制五官的人。

Saṃyamati(saṃ+yamati), 抑制，练习克己(to practise self-control S I.209 (pāṇesu ca saṃyamāmase, “if we can keep our hands off living things”). pp. saṃyata. Caus. saññāmeti to restrain. Cp. paṭisaṃyamati.

Saṃyameti (saṃ+yam+e), 抑制，练习克己。【过】saṃyamesi。【过分】saṃyamita。【现分】saṃyamenta。【独】saṃyametvā。

Saṃyujjati (saṃ+yuj连接+ya), 被联合，被连接。【过】saṃyujji。

Saṃyuta, Saṃyutta (Saṃyujjati的【过分】),已连接，已联合，已绑在一起。

Saṃyūhati (saṃ+ūh+a), 形成一块，形成一团，形成一堆。【过】saṃyūḷhi。【过分】saṃyūḷha。

Saṃyoga,【阳】束缚，联盟，协会，脚镣，元音复合。

Saṃyojana(fr. saṃyuñjati),【中】结，连接，束缚，桎梏(bond, fetter S.IV,163 etc.; especially the fetters that bind man to the wheel of transmigration)。saṃyojaniya,【形】对桎梏有用的。D.33./III,216.：Tīṇi saṃyojanāni–sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso(三结：有身见(personality-belief)、疑(sceptical doubt)、戒禁取(clinging to mere rules and ritual))。Sn.(1108-9；CS:1114-5)：“Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ. Kissassa vippahānena, nibbānaṃ iti vuccati”(什么是世界的束缚？怎样考察它？抛弃什么，才是人们所说的涅盘？)“Nandisaṃyojano loko, vitakkassa vicāraṇaṃ; Taṇhāya vippahānena, nibbānaṃ iti vuccati”.(欢喜是世界的束缚，通过思想考察它，抛弃贪爱便是人们所说的涅盘。)

Saṃyojeti (saṃ+yuj连接+e), 参加，结合，绑。【过】saṃyojesi。【过分】saṃyojita。【现分】saṃyojenta,【独】saṃyojetvā。

Saṃrakkhati (saṃ+rakkh保护+a), 保卫，防止。【过】saṃrakkhi。【过分】saṃrakkhita。【独】saṃrakkhitvā。

Saṃrakkhanā,【阴】保卫，保护。

Saṃroceti (saṃ+roceti), 欢喜(to find pleasure in, only in aor.(poetical) samarocayi Sn.290, 306, 405; J.IV,471.

Saṃvacana (saṃ+vacana) ,【中】句子(sentence DhsA.52.)。

Saṃvacchara(saṃ+vacchara; cp. Vedic saṃvatsara),【中】年(a year)。Nom. pl. saṃvaccharāni J.II,128.

Saṃvaṭṭakappa,【阳】世界的毁灭。

Saṃvaṭṭati (saṃ+vat(vṛt)使转动+a), 1.导致，引生(to be evolved, to be in a process of evolution)。2.毁灭(to fall to pieces, to come to an end, to pass away, perish, dissolve)。【过】saṃvaṭṭi。A.1.1./I,3.︰Nāhaṃ bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṃvattati. (我不见其它一法，如此(一法)能使未生欲贪生起欲贪，或已生欲贪增长扩大。)

Saṃvaṭṭana,【中】旋转，解散。

Saṃvaḍḍha (Saṃvaḍḍhati的【过分】), 已长大，已培养。

Saṃvaḍḍhati (saṃ+vaḍḍh增长+a), 生长，增加。【过】saṃvaḍḍhi。【现分】saṃvaḍḍhamāna。【独】saṃvaḍḍhitvā。

Saṃvaḍḍhita, (Saṃvaḍḍhati的【过分】), 已增加，已长大，已养育。

Saṃvaḍḍheti (Saṃvaḍḍhati的【使】), 养育，滋养，培养。【过】saṃvaḍḍhesi。【过分】saṃvaḍḍhita。【独】saṃvaḍḍhetvā。

Saṃvaṇṇā,【阴】说明，解释，赞美。

Saṃvaṇṇeti (saṃ一起+vaṇṇ称赞+e), 说明，批评，盛赞(赞美有加)。【过】saṃvaṇṇesi。【过分】saṃvaṇṇita。【义】saṃvaṇṇetabba。【独】saṃvaṇṇetvā。

Saṃvattati (saṃ+vat+a), 存在，导致(to lead (to), to be useful (for))。【过】saṃvatti。【过分】saṃvattita。Pot. saṃvatteyya。nibbidāya, virāgāya…nibbānāya saṃvattati. e. g. D.I,189; II,251; III,130; S.V,80, 255; A III,83, 326.

Saṃvattanika,【形】有益的，涉及的。

Saṃvatteti (saṃvattati 的【使】), 使继续。【过】saṃvattesi。【过分】saṃvattita。【独】saṃvattetvā。

Saṃvaddha,【过分】已长大，已培养。参考 Saṃvaḍḍha。saṃvaddhana,【中】生长，培养，成长。

Saṃvara,【阳】抑制。saṃvaraṇa,【中】限制，障碍，关闭。

Saṃvarati (saṃ+var遮盖+a),覆盖，关闭，抑制。【过】saṃvari。【过分】saṃvuta。【独】saṃvaritvā。guttadvāro susaṃvuto, 守护(根)门，善自关闭。

Saṃvarī,【阴】夜晚。

Saṃvasati (saṃ+vas住+a), 交往，共处，同居。【过】saṃvasi。【过分】saṃvasita。【独】saṃvasitvā。

Saṃvāsa,【阳】1.同房。2.亲密。3.性交。saṃvāsaka,【形】同居的，共处一室的。

Saṃvigga (Saṃvijjati的【过分】), 已激动，已被恐惧所影响。

Saṃvijjati (saṃ+vid知+ya), 被发现，存在，被激动，被移动。【过】saṃvijji。【现分】saṃvijjamāna。Ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā sajvijjanti vā te Tathāgatassa no vā ti.(凡是眼、耳所识之污秽法，于如来是否存在呢？)

Saṃvidahati (saṃ+vi+dhā+a), 安排，准备，下令。【过】saṃvidahi。【过分】saṃvidahita。【独】saṃvidahitvā。【现分】saṃvidahamāna。【义】saṃvidahitabba。

Saṃvidahana,【中】安排，下令。

Saṃvidhāna,【中】安排，下令。

Saṃvidhāya (Saṃvidahati的【独】), 安排了。saṃvidhāyaka,【形】安排的人，处理的人。

Saṃvidhātuṃ (Saṃvidahati 的【不】), 要安排，要下令。

Saṃvibhajati (saṃ+vi+bhaj +a), 分开，分享。【过】saṃvibhaji。【过分】saṃvibhajita。saṃvibhatta。【独】saṃvibhajja, saṃvibhajitvā。

Saṃvibhajana,【中】saṃvibhāga,【阳】分，分享。

Saṃvibhatta,【过分】已分好，已安排。

Saṃvibhāgī,【阳】慷慨，大方，豪爽。

Saṃvihita, (Saṃvidahati 的【过分】) 已安排，已下令，已准备。

Saṃvuta, (saṃvarati 的【过分】) 抑制。saṃvutindriya,【形】已控制了五根的。

Saṃvega,【阳】悚惧，激动，宗教性的情绪。

Saṃvejana,【中】情绪的因素，激动的因素。

Saṃvejaniya,【形】易于引起情绪的，易于引起焦虑的。

Saṃvejeti (saṃ+vij+e), 使激励，使激动。【过】saṃvejesi。【过分】saṃvejita。【独】saṃvejetvā。

Saṃseda (saṃ+seda) (cp.BSk saṃsvedaja)汗，湿。saṃsedaja﹐湿生(有情类生从湿气出生)。

Saṃvohāra(saṃ+vohāra)﹐事业(business)，交通(traffic)。

Saṃvohārati (denom.<saṃvohāra) 贸易(to trade (with))。【现分】Saṃvohāramāna。

saṃs﹐【字根I.】称赞(to praise)。

Saṃsagga,【阳】连络，结交。

Saṃsaṭṭha(pp. of saṃ+sṛj发出),【过分】已和…混合，已参加，已结交。S.22.3./III,11.︰Idha, gahapati, ekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati.(居士！在此，有一类(出家)人与在家混杂居住，同喜，同愁，于乐中乐，于苦中苦，于生起作当作的事，自己陷入其中。)

Saṃsatta,【过分】已附着，已执着。

Saṃsandati (saṃ+sand+a), 适合，同意，一起跑。【过】saṃsandi。【过分】saṃsandita。【独】saṃsanditvā。

Saṃsandeti (saṃsandati的【使】), 使适宜，比较。【过】saṃsandesi。【独】saṃsandetvā。

Saṃsappati (saṃ++sap服务+a), 向前爬，爬行，慢慢地移动。【过】saṃsappi。【独】saṃsapitvā。

Saṃsappana,【中】扭动，挣扎。

Saṃsaya(Vedic saṃśaya) ,【阳】疑惑、忧虑(doubt(=vicikicchā))。aññamaññaṃ mukhāni oloketvā saṃsayapakkhandehi,, 面面相觑后，陷入疑惑。

Saṃsarati (saṃ+sar(梵sṛ)动转+a), 不断地到处移动，轮回。【过】saṃsari。【过分】saṃsarita。【独】saṃsaritvā。

Saṃsaraṇa,【中】到处移动，徘徊。

Saṃsādeti (saṃ+sad坐+e), 置在一边，搁置，延期。

Saṃsāra (saṃ+sar(梵sṛ)动转),【阳】继续旅行，轮回。saṃsāracakka,【中】轮回的轮子。saṃsāradukkha,【中】轮回的苦。saṃsārasāgara,【阳】轮回的大海。

Saṃsijjhati (saṃ+siddh+ya), 被实现，成功,【过】saṃsijjhi。【过分】saṃsiddha。

Saṃsita (saṃsati 的【过分】), 已期望，已盼望。

Saṃsiddhi,【阴】成功。

Saṃsibbita (saṃsibbati 的【过分】), 已缝纫，已交织。

Saṃsīdati (saṃ+sad坐+a), 下沉，灰心，消极，变弱。【过】saṃsīdi。【现分】saṃsīdamāna。【独】saṃsīditvā。

Saṃsīdana,【中】沉没。

Saṃsīna,【过分】已下跌。

Saṃsuddha,【过分】已纯粹。saṃsuddhagahaṇika,【形】纯净的血统。

Saṃsuddhi,【阴】纯净。

Saṃsūcaka 【形】指出的。

Saṃsedaja,【形】湿生的。

Saṃseva,【阳】saṃsevanā,【阴】结交。

Saṃsevati (saṃ+ sev服侍、联合+a), 结交(台语：交陪kau pue5)，参加。【过】saṃsevi。【过分】saṃvita。【现分】saṃsevamāna。【独】saṃsevitvā。

Saṃsevī,【形】结交的人。

Saṃskṛta, 【梵语】梵语(原意︰整理好的)。梵语似乎是人工组成的语言。唐玄奘《大唐西域记》卷二说︰「详其文字﹐梵天所制﹐原始垂则﹐四十七言(47个字母)。」梵语这个名词﹐可能就代表印度语言学者早有的想法。不过﹐梵语一词在中国并不是一开始就有的﹐《梁高僧传》卷一《安清传》说︰「于是宣译众经﹐改胡为汉。」「胡」字在同书的元﹑明本作“梵”﹐用“梵”代替“胡”﹐表示中国学者对梵语有了进一步认识。梵语元音分简单元音﹑二合元音﹑三合元音﹐辅音分喉音﹑腭音﹑顶音﹑齿音﹑唇音﹑半元音﹑咝音和气音等。         名词有性(阳性﹑阴性﹑中性)﹑数(单数﹑双数﹑复数)﹑格(体格﹑业格﹑具格﹑为格﹑从格﹑属格﹑依格﹑呼格)的变化。         动词变位包括单数﹑双数﹑复数﹔人称有第一﹑第二﹑第三人称﹔时间分现在时﹑未完成时﹑完成时﹑不定过去时﹑将来时﹑假定时﹔语态有主动﹑中间﹑被动﹔语气分陈述式﹑虚拟式﹑命令式﹑祈使式(不定过去时的虚拟语气)﹔语尾分原始和派生两种。

义净在《梵语千字文》的序言中说:“并是当途要字﹐但学得此﹐则余语皆通﹐不同旧千字文﹐若兼悉昙章读梵本﹐一两年间即堪翻译矣﹐”但是﹐这是难以做到的﹐其后还有一些书﹐如《翻梵语》﹑《翻译名义集》等﹐也只是单词对译一类的书﹐从《高僧传》中可以看出﹐唐代一些佛教寺庙教授梵语﹐至于用什么课本﹐怎样教﹐我们都不清楚。(录自︰http://db2.library.ntpu.edu.tw/cpedia/Content.asp?ID=50018)

现代印度语为印地语，印地语标准语有元音11个  ，辅音43个。54个音位中，有1个元音和5个辅音是外来音，只使用于外来语中。印地语原有的10个元音都有对应的鼻化形式。辅音中不但清塞音、清塞擦音等有对应的送气音，浊塞音、浊塞擦音、闪音等也都有对应的送气音。送气音和不送气音有区别意义的作用。一般没有重音，也没有声调。语法比梵语大大简化，名词有阴性、阳性和单数、复数的范畴。在少数代词中还保留了格的残余形式。名词格的形式已经消失。句中名词或代词跟其它词之间的关系是在名词或代词后面用后置词来表示。名词或代词等带有后置词时，其形式有一定的变化。动词除有人称、性、数等范畴外，还有体、时、式、态等范畴。句子的基本语序为主语—宾语—谓语。词汇方面，基本词汇大部分是从梵语演变而来的。各专业学科的术语，近来的趋向是直接取自梵语，或用梵语构词法创立新的梵语词。在穆斯林统治时期，印地语吸收了大量波斯语和阿拉伯语词。英国统治时期，它又吸收了大量英语词语，至今还在不断地从英语吸收新的词语。在吸收外来语同时，还吸收了外来语的一些构词手段。(http://baike.baidu.com/view/65810.htm)

Saṃhāni (saṃ-hāni( sk.〃√hā杀 ), 【阴】损减、减退。

Saṃhaṭa, (saṃharati 的【过分】) 已收集，已接合，已折迭起来。

Saṃhata1 (pp. of saṃ+han),【形】结实的，紧密的(firm, compact)。

Saṃhata2 (pp. of saṃ+hṛ), 已移动，已破坏(removed, destroyed, 同visaṃhata)。

Saṃharaṇa,【中】聚集，折迭。

Saṃharati (saṃ+har拿+a), 收集，接合，折迭起来。【过】saṃhari。【过分】saṃhaṭa, saṃharita。【现分】saṃharanta﹐saṃharamāna。【独】saṃharitvā。

Saṃharāpeti, 【使】被剃除。saṃharāpeyya, 3s.opt.。

Saṃhāra,【阳】删节，编辑。saṃhāraka,【形】接合的。

Saṃhārima,【形】活动的。

Saṃhita(pp. of sandahati具有、伴随< saṃ+dhā给),【形】装备的，持有的。saṃhitā,【阴】连接，语调的和谐。anatthasaṃhito, 不具利益。

sak(梵śak)﹐I【字根V.】能干(to be able)。

sakk﹐【字根VI.】能干(to be able)。

Saka,【形】自己的。【阳】亲戚。【中】自己的财产。sakamana,【形】欢喜的。

Sakaṅkha,【形】可疑的。

Sakaṭa,【阳】【中】手推车，四轮马车。sakaṭabhāra, sakaṭavāha,【阳】一满车(的装货量)。sakaṭavyūba,【阳】车形阵(的军阵)。

Sakaṇṭaka,【形】多刺的。

Sakadāgāmī,【阳】斯陀含(一来，二果圣人)。

Sakabala,【形】(saka+bala:) 自己的力量，(sa+kabala:) 口中有食物的。

Sakamma,【中】自己的责任。sakammaka,【形】及物的(动词)。

Sakaraṇīya,【形】仍然有点事要做的人(one who still has something to do)。

Sakala,【形】全部的，整个的。

Sakalikā,【阴】碎片。

Sakāsa,【阳】邻近，出现。

Sakicca,【中】自己的事情。

Sakiñcana,【形】有世间的执着的。

Sakideva﹐一时。(=ekāvajanena)。

Sakiṃ,【副】一次。

Sakīya,【形】自己的。

Sakuṇa,【阳】鸟。sakuṇagghī,【阳】鹰。sakuṇī,【阴】母鸟，母鹰。

Sakunta,【阳】鸟。

Sakka1(<śak, cp. Sk. śakya),【形】能干的(台语：有才调u7 cai5 tiau7)，可能的(able, possible)。sasakkaṃ (=sa3+sakkaṃ)尽可能(as much as possible)。

Sakka2(梵śakya),【阳】释迦，释迦族的人。释迦族有五姓：瞿昙(巴Gotama；梵Gautama)、甘蔗(巴；梵Ikṣvāku)、日种(巴Suriya-vaṃsa；梵Sūriya-vaṃśa)、释迦(巴Sakka；梵śākya)、舍夷(巴；梵Sākī)。

《中部注》：Sīhahanurañño(狮子颚王，古译：狮子颊王)的五子：Suddhodano(净饭王，释迦牟尼佛之父), Sukkodano(白饭王), Sakkodano (释迦饭王), Dhotodano (纯饭王，古译：斛饭王), Amitodano (无量饭王，古译：甘露饭王，‘甘露’的巴利文是Amato). (Mūlapaṇṇāsa-aṭṭhakathā, CS:p.1.366；《律部》Pācityādiyojanā﹐pg.98.；《律部》Sāratthadīpanī-ṭīkā(tatiyo bhāgo) pg.3.78)。《经集注》Suttanipāta-aṭṭhakathā, (CS:p.2.88)的顺序不同：Suddhodano, Amitodano, Dhotodano, Sakkodano, Sukkodano.《中部注》(MA.14./II,61.)说：摩诃男及阿那律是兄弟，世尊的小叔父之子。净饭王、白饭王、释迦饭王、纯饭王、无量饭王五位是亲兄弟，无量公主是他们的姐妹，帝沙上座是她的儿子。如来与难陀(Mahāpajāpatī的儿子，DhpA.v.391.)上座是净饭王之子。摩诃男及阿那律是白饭王之子。阿难陀上座是无量饭王之子，世尊最年轻的堂弟。摩诃男是比较老(资格)的斯陀洹的声闻弟子。(Mahānāmoti Anuruddhattherassa bhātā Bhagavato cuḷapituputto. Suddhodano Sukkodano Sakkodano Dhotodano Amitodanoti ime pañca janā bhātaro. Amitā nāma devī tesaṃ bhaginī. Tissatthero tassā putto. Tathāgato ca Nandatthero ca Suddhodanassa puttā, Mahānāmo ca Anuruddhatthero ca Sukkodanassa. ānandatthero Amitodanassa, so Bhagavato kaniṭṭho. Mahānāmo mahallakataro sakadāgāmī ariyasāvako.《波逸提等解说》说：释迦饭王、纯饭王之子不明(Sakkodanadhotodanānaṃ puttā apākaṭā.)另外提到「无量(公主)及巴莉达滴(公主)两位是姐妹」(Amitā, Pālitāti(Pāmitā) dve bhaginiyo.) (Pācityādiyojanā,pg.98)《说一切有部》传说：提婆达多是无量饭(甘露饭)王之子(毗奈耶破僧事卷二)；《化地部》传说：提婆达多是白饭王之子(五分律卷十五)。

狮子颚王(Sīhahanurañño)
净饭王

Suddhodano

 白饭王

Sukkodano

 释迦饭王

Sakkodano

 纯饭王

Dhotodano

 无量饭王

Amitodano
巴利三藏 1.如来

2.难陀(Mv.82)

 1.摩诃男

2.阿那律

 阿难
说一切有部 1.如来

2.难陀

 1.婆波

2.跋提

 1.摩诃男

2.阿那律

 1.阿难

2.提婆达多
化地部、

大智论

 1.如来

2.难陀

 1.阿难

2.提婆达多

 1.摩诃男

2.阿那律

 1.婆波

2.跋提

Sakka3(梵śakya),【阳】帝释天王。Sakko devānaṃ Indo﹐帝释，又作释提恒因，即忉利天之主。

Sakkacca(ger. of sakkaroti),【独】尊敬了、珍惜了(respectfully)，仔细地(carefully)。sakkaccakārī,【阳】小心行动者。sakkaccaṃ,【副】小心地，彻底地。

Sakkata (sakkaroti 的【过分】), 已尊敬，已按时照顾。

Sakkareyyāna﹐

Sakkatta,【中】天王的地位。

Sakkatvā, [sakkaroti尊敬] 的【独】。

Sakkarīyati (sakkaroti‘尊敬’的【被】), 被尊敬。【现分】sakkariyamāna。

Sakkaroti (saṃ+kar行+o), 尊敬，尊敬地对待，受到周到地招待。【过】sakkari。【过分】sakkata。【现分】sakkaronta。【义】sakkaritabba, sakkātabba。【独】sakkatvā, sakkaritvā。【不】sakkarituṃ, sakkātuṃ。

Sakkā,【无】那是可能的。

Sakkāya(sat+kāya, cp.BSk.satkāya),【阳】已存在的身体(the body in being, the existing body or group; individuality)。sakkāyadiṭṭhi,【阴】有身见，身见。DA.33./III,991.︰Sakkāyoti pañcupādānakkhandhā.( ‘有身’即五取蕴)。DA.33./III,988.︰Sati rūpādibhede kāye diṭṭhi, vijjamānā vā kāye diṭṭhīti sakkāyadiṭṭhi.(于‘色’等分离出来有身见，有身见存在的，为‘有身见’。)

Sakkāra(sat+kar(梵kṛ)作)(梵satkāra ),【阳】款待(hospitality)，尊敬，恭敬(honour, worship)。sakkāraṃ karoti﹐表示尊敬(to pay reverence)，告别(to say goodbye)。

Sakkuṇāti (sak+uṇā), 能。【过】sakkuṇi。【现分】sakkuṇanta。【独】sakkuṇitvā。

Sakkuṇeyyatta,【中】可能性，能力。

Sakkoti (sak(梵śak)+o), 能(possible)。【3.单.过】asakkhi，sakkhi，sakkuṇi；【1.复.过】asakkhimha & asakkhimhā。【现分】sakkonta。【现】sakkoti; sakkati [=class.Sk.śakyate]。【义】sakkuṇeyya; archaic 1st pl.sakkuṇemu；【未】sakkhati; sakkhīti [=Sk.śakṣyati]、【3.复.未】sakkhinti Sn 28、【2.单.未】sagghasi、【3.单.未】sakkhissati。【未被】sakkuṇeyya(【反】不可能asakkuṇeyya (impossible))。

Sakkharā,【阴】1.碎石(gravel, grit)。2.陶瓷破片(potsherd)。3.颗粒、晶体(grain, granule, crystal, in loṇasakkharā)。4.粗糖((granulated) sugar)。

Sakkhali, sakkhalikā,【阴】耳孔，薄片，鱼鳞。

Sakkhi,【无】面对面，眼前。sakkhika, sakkhī,【形】目击者，证人。sakkhidiṭṭha,【形】相见。sakkhipuṭṭha, 被请做证人。

Sakya,【形】释迦族的。Sakyamuni,【阳】释迦牟尼(直译：释迦族的行者)。samaṇiyo sakyadhītaro, 释迦沙门尼。

Sakha, sakhi,【阳】朋友。Sakhā, sakhī,【阴】女朋友。sakhitā,【阴】友谊。 a companion, friend; Nom. sakhā ; Acc. sakhāraṃ; & sakhaṃ; Instr. sakhinā; Abl. sakhārasmā; Gen. sakhino; Voc. sakhā; Nom. pl. sakhā ; & sakhāro; Gen. sakhīnaṃ & sakhānaṃ. In compn with bhū as sakhi° & sakhī°, e. g. sakhibhāva friendship & sakhībhāva

Sakhila,【形】言语慈祥的。

Sakhibhāva, 友谊(friendship)。

Sakhya,【中】友谊。

Sagabbha,【形】怀孕的。

Sagāha,【形】充满凶猛的野兽。

Sagāmeyya,【形】来自相同的村庄的。

Sagārava,【形】表示尊敬的。sagāravavaṃ,【副】表示尊敬地。sagāravavatā,【阴】尊敬。

Sagotta,【形】同一个血统的，同族者。

Sagga,【阳】快乐的地方，天堂。saggakāya,【阳】天上的集会。saggamagga,【阳】登天之路。saggaloka,【阳】天上世界。saggasaṃvattanika,【形】导致登天的。

Sagguṇa,【阳】好特质。

saṅk(梵śañk)﹐【字根I.】怀疑(to doubt)。

Saṅkacchikā(梵saṅkakṣikā)﹐【阴】掩腋衣、僧祇支、僧却崎。《翻梵语》卷第三(T54.1005.1-2)︰「僧祇支，旧译曰偏袒。持律者曰︰助身衣。声论者云。正外国音。应言︰僧割侈。僧割︰翻为肩。侈︰翻为覆肩衣。总说无非助身衣。分别应以覆肩衣为正。」

Saṅkaṭīra,【中】垃圾堆。

Saṅkaḍḍhati (saṃ+kaddh+a), 收集，拖拉。【过】saṅkaḍḍhi。【独】saṅkaḍhitvā。

Saṅkati (saṅk(梵śañk)怀疑+ṃ-a), 怀疑，犹豫，不能确定。【过】saṅki。【过分】saṅkita。【现分】saṅkamāna。【独】saṅkitvā。

Saṅkanta, (saṅkamati 的【过分】) 经过，移动，移居。

Saṅkantati (saṃ+kant+a),四处剪。【过】saṅkanti。【过分】saṅkantita。【独】saṅkantitvā。

Saṅkantika,【形】从一处移到另一处的。saṅkatikaroga,【阳】传染病。

Saṅkappa(saṃ+ kapp (梵kḷp) 使适应),【阳】思惟，意图，目的(thought, intention, purpose, plan。saṅkappa is defd at DhsA 124 as (cetaso) abhiniropanā, 心的固定)。kāmasaṅkappa,欲思。paripuṇṇasaṅkappa, 充满意图。sarasaṅkappa,记忆、希望。vyāpādasaṅkappa, 瞋思惟。vihiṃsasaṅkappa, 害思惟。sammāsaṅkappa,正思惟( right thoughts or intentions)。tayo kusala-saṅkappā三善思(three kinds of wholesome thought)︰nekkhamma-saṅkappo出离思(the thought of renunciation)，avyāpāda-saṅkappo无恚思(the thought of non-ill-will)，avihiṃsā-saṅkappo无害思(the thought of harmlessness)。Saṅkappeti (saṃ+kapp +e), 想，想象。【过】saṅkappesi。【过分】saṅkappita。【独】saṅkappetvā。

Saṅkamati [saṃ+kamati] 1. to go on, to pass over to (Acc.) 。2. to transmigrate Miln 71 sq. (+paṭisandahati). — grd. saṅkamanīya。cīvara° a dress that should be handed over, which does not belong to one Vin IV.282. — pp. saṅkanta。Caus. saṅkāmeti (1) to pass over, to cause to go, to move, to shift Vin III.49, 58, 59. — 2. to come in together (sensations to the heart) DhsA 264. — Cp. upa°.

Saṅkamati (saṃ+kam(梵kram)超越+a), 经过，移动，移居(a passage, bridge)。【过】saṅkami。【过分】saṅkanta。【独】saṅkamitvā, saṅkamma。

Saṅkamana,【中】通道，桥，越过，从一处到另一处的移动。ehi me tvaṃ bhikkhu paṅke saṅkamo hohi(来吧！汝为我(倒卧)污泥之上当作桥吧！)

Saṅkampati (saṅkaṃpati saṃ+kamp+a), 战栗，摇动。【过】saṅkampi。【过分】saṅkampita。【独】saṅkampitvā。

Saṅkara,【形】充满喜悦的。【阳】混合。

Saṅkalana,【中】附加，征收。

Saṅkā, saṅkāyanā(<śaṅk),【阴】疑惑，不确定(doubt, uncertainty, fear)。

Saṅkassara(doubtful, if Vedic saṅkasuka), 【形】可疑的(doubtful; wicked)。

Saṅkāyati (saṅkā 的【派】; Dhtp 4 defines saṅk as “saṅkāyaṃ”), 怀疑，不能确定。【过】saṅkāyi。【过分】saṅkāyita。

Saṅkāpeti(<saṃ+kḷp),准备(to prepare, get ready, undertake)。

Saṅkāra(<saṃ+kṛ),【阳】垃圾(rubbish)。saṅkūṭa,【阳】垃圾堆。saṅkāracoḷa,【中】废布(从垃圾堆拾到的碎布)。saṅkāraṭṭhāna,【中】垃圾桶，垃圾堆。saṅkārayakkha,垃圾堆的夜叉。Pāci.IV,264(CS:p.346)︰Saṅkāraṃ nāma kacavaraṃ vuccati.(︰。)

Saṅkāsa(saṃ+kāsa, of kāś, cp. okāsa),【形】出现，相似的(appearance; (-°) having the appearance of, like, similar)。

Saṅkāsanā,【阴】解释。

Saṅkiṇṇa (saṅkirati 的【过分】), 已充满，已混合，已不纯。

Saṅkita, (saṅkati 的【过分】)。

Saṅkittana,【中】公布，宣言。

Saṅkiliṭṭha, (Saṅkilissati的【过分】) 已被弄脏，已被掺杂。

Saṅkilissati (saṃ+kilis+ya), 被弄脏，被掺杂，被污染。【过】saṅkilissi。【独】saṅkilissitvā。

Saṅkilissana,【中】saṅkilesa,【阳】杂质，污秽。

Saṅkilesika,【形】有害的，腐败的。

Saṅkī,【形】可疑的。

Saṅkīyati (saṅkati 的【被】), 被怀疑。

Saṅku,【阳】柱，长钉，标枪。saṅkupatha,【阳】用柱支撑着行走才能通过的路径。

Saṅkucati (saṃ+kuc(梵kuc / kuñc) 畏怯+a), 使缩短，收缩，紧握。【过】saṅkuci。【过分】saṅkucita。【独】saṅkucitvā。【使】saṅkoceti。

Saṅkucana,【中】收缩。

Saṅkupita (saṅkuppati 的【过分】), 已激怒。

Saṅkuṭika(fr. saṃ+*kuṭ kuc, cp. kuṭila), 对折、迭起(doubled up)。

Saṅkuṭita(=Saṅkuṭika) ,【形】对折的，缩小的，蜷缩的(doubled up, shrivelled, shrunk)。

Saṅkuṭila (saṃ+kuṭila),【形】弯曲、卷(curved, winding)。

Saṅkuṇḍita [pp. of saṃ+kuṇḍ: see kuṇḍa] 扭曲(contorted, distorted )。

Saṅkuddha(saṃ+kuddha), 怒(angry, D.II.262)。

Saṅkula(saṃ+kula),【形】充满的，拥挤的(crowded, full)。

Saṅketa(saṃ+keta),【阳】【中】标志，指定的地方，集合点。saṅketakamma,【中】同意(agreement)。

Saṅkoca(saṃ+koca, of kuc),【阳】收缩(contraction (as a sign of anger or annoyance))，面部的歪扭(grimace (mukhasaṅkoca))，扭曲(台语：歪篙趑趄uai ko chi7 chuah8)。

Saṅkoceti (san+kuc+e)(caus. of saṅkucati), 缩短，扭曲(to contract)。【过】saṅkocesi。【过分】saṅkocita。

Saṅkopa,【阳】扰乱，激动。

Saṅkha1(cp. Vedic śaṅkha),【阳】1.犬齿贝，贝壳，海螺壳(a shell, conch; mother-of-pearl; a chank, commonly used as a trumpet)。saṅkhakuṭṭhī,【阳】身有白癍的人(a kind of leper)。saṅkhathāla,【阳】海螺壳制的容器(mother of pearl)。saṅkhadhama,【阳】吹海螺壳的人(a trumpeter)。saṅkhamuṇḍika,【中】贝秃刑(the shell-tonsure拷问刑法)。

Saṅkha2﹐一种水生植物(a water plant)。

Saṅkha3﹐智慧。Nettippakaraṇa-ṭīkā(导论疏)：Saṅkhāti paññā. Paññāpadhānā ca bhāvanāti āha “paṭisaṅkhāya paṭipakkhabhāvanāyā”ti.(智慧：智慧。精进的智慧和修习的智慧，即所谓的以审察智和以对治的修习。)

Saṅkhata (saṅkharoti 的【过分】；Sk. saṃskṛta), 已以…为条件，已修理，已由…因素产生，有为的。saṅkhatadhātu,【阴】条件的境界。saṅkhatalakkhaṇa﹐有为相。A.3.47./I,152.：Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imāni kho, bhikkhave, tīṇi saṅkhatassa saṅkhatalakkhaṇānī”ti. (知生，知灭，知住之变动。诸比丘！此等三者，是有为之有为相。) asucisaṅkhata(< a-suci-saṅkhata),不净积集。

Saṅkhati (cp. Sk. saṃskṛti,【阴】烹饪术(cookery M.I,448.)。

Saṅkhaya(saṃ+khaya),【阳】破坏、消费、损失(destruction, consumption, loss, end (=vināsa DhA.III,421)。

Saṅkharaṇa,【中】恢复，准备。

Saṅkharoti (saṃ+kar行+o), 回复，准备，集合。【过】saṅkhari。【过分】saṅkhata。【现分】saṅkharonta。【独】saṅkharitvā。【使】saṅkharīyati。

Saṅkhalika,【中】链(a chain)。D.22./II,296.(M.10./I,58.)︰bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ …(犹如比丘应看丢弃在墓地的尸体(sarīraṃ, n.s.Acc.)：(被)筋连结(nhārusambandhaṃ, pp.(n.s.Acc.))的骨链(aṭṭhikasaṅkhalikaṃ, n.s.Acc.)，有肉有血(samaṃsalohitaṃ, n.s.Acc.)；…)

Saṅkhalikā(fr. saṅkhalā；cf. 梵 śṛṅkhalā),【阴】链(a chain)。aṭṭhikasaṅkhalikaṃ(D.22.；M.10.),【中】骨链。devasaṅkhalika, 魔术链。

Saṅkhā, saṅkhyā(saṃ+khyā见),【阴】1.列举，计算，评估(enumeration, calculation, estimating)。2.数目(number)。3.定义(denomination, definition, word, name) (=uddesa gaṇanā paññatti)。saṅkhaṃ gacchati﹐(to be styled, called or defined; to be put into words )。saṅkhaṃ gata(cp. saṅkhāta)﹐称为(is called)。saṅkhaṃ na upeti (nopeti) cannot be called by a name, does not count, cannot be defined。

Saṅkhāta(pp. of saṅkhāyati),【过分】已决定，已估计(agreed on, reckoned)。在【合】中)所谓的，命名((-°) so-called, named))。saṅkhātadhamma,已检视或确认教法。

Saṅkhādati (saṃ+khād嚼+a), 咀嚼。【过】saṅkhādi。【过分】saṅkhādita。【独】saṅkhāditvā。

Saṅkhāna,【中】计算，估计。

Saṅkhāya (saṅkhāti 的【独】), 考虑了，区别了。A.9.2./IV,354.：saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti.(一思量后，即亲近；一思量后，即堪忍；一思量后，即舍离；一思量后，即遣除。)

Saṅkhāra (saṃ+ kar(梵kṛ)行),【阳】行(直译：一起作、共作、共作物)，必要的条件，有条件的事物，生死(《长阿含十报法经》(T1.237.1)、一卷本《杂阿含经》(T2.496.2-3、498.3)、《佛说阿含正行经》(T2.883.2)、《佛说忠心经》(T17.550.3)、《阿含口解十二因缘经》(T25.55.2)…等，直接把行蕴译成「生死」。)。saṅkhārakkhandha,【阳】行蕴。saṅkhāradukkha,【中】行苦。saṅkhāraloka,【阳】行世界，整个的创造(有为法)。M.A.44./II,364.︰Tattha kāyapaṭibaddhattā kāyena saṅkharīyati karīyati nibbattīyatīti kāyasaṅkhāro. Vācaṃ saṅkharoti karoti nibbattetīti vacīsaṅkhāro. Cittapaṭibaddhattā cittena saṅkharīyati karīyati nibbattīyatīti cittasaṅkhāro.

Saṅkhārupekkhāñāṇa,【中】行舍智。

Saṅkhitta, (Saṅkhipati的【过分】) 1.精简，简短(concise, brief)。2.浓缩(concentrated, attentive)。3.缩减(contracted, thin, slender)。DA.22./III,776.；MA.10./I,280.︰Saṃkhittanti thinamiddhānupatitaṃ, etañhi saṃkuṭitacittaṃ nāma.(已昏昧︰即︰昏沈、呆滞降临，这是蜷缩的心。)

Saṅkhipati (saṃ+khip抛+a), 1.堆积( to collect, heap together)。2.抽离(to withdraw, put off)。3.浓缩(to concentrate)。4.删减(to abridge, shorten)。【过】saṅkhipi。【现分】saṅkhipanta, saṅkhipamāna。【义】saṅkhipitabba。【独】saṅkhipitvā。【不】saṅkhipituṃ。

Saṅkhippa(saṃ+khippa),【形】快速(quick)。

Saṅkhubhati(saṃ+khubh摇动+a), 被煽动，搅动(to be shaken, to be agitated, to stir)。【过】saṅkhubhi。【过分】saṅkhubhita。【独】saṅkhubhitvā。

Saṅkhubhana,【中】搅动，煽动。

Saṅkhepa(saṃ+khepa),【形】删节，摘要，精简的估计(abridgment, abstract, condensed account)。atisaṅkhepena desitattā,极精简的说教。opp. vitthāra。

Saṅkheyya1 (grd. of saṅkhāyati) ,【形】可计算的(calculable; only neg. asaṅkheyya incalculable)。saṅkheyyakāra,(acting with a set purpose)。

Saṅkheyya2,【中】隐居处(a hermitage, the residence of Thera āyupāla Miln.19, 22 etc.)。

Saṅkhobha(san+khobha),【阳】骚动，动乱(shaking, commotion, upsetting, disturbance)。

Saṅkhobheti (saṃ+khubh摇动+e), 扰乱，激起，推翻。【过】saṅkhobhesi。【过分】saṅkhobhita。【现分】saṅkhobhenta。【独】saṅkhobhetva。

Saṅkhyā﹐【阴】数目(cardinal numbers)，列举，计算，定义。ekaṃ(梵eka)= 1, di, dve(梵dvi)= 2, ti, te, tayo(梵tri)= 3, chattāro(梵catur)= 4, pañca (梵pañca(n))= 5, cha(ḷ),sa(ḷ) (梵ṣaṣ)= 6, satta(梵saptan)= 7, aṭṭha(梵aṣṭan)= 8, nava(梵navan)= 9, dasa (梵daśan)= 10, ekādasa,ekārasa = 11, dvādasa, bārasa = 12, teḷasa, terasa = 13, cuddasa,catuddasa = 14, pañcadasa; paṇṇarasa = 15, soḷasa, sorasa = 16, sattarasa ; sattadasa = 17, aṭṭharasa; aṭṭhadasa = 18, ekunavīsati = 19,f. vīsati(梵viṃśati)= 20, ekavisati= 21, dvāvīsati; bāvīsati = 22, tevīsati = 23, catuvīsati= 24, pañcavīsati =25, chabbīsati= 26, sattavīsati = 27, aṭṭhavīsati= 28, ekūnatiṃsati = 29, tiṃsati (梵triṃśat)= 30, ekatiṃsa, ekatiṃsati = 31, dvātiṃsati; bāttiṃsati = 32, tettiṃsati = 33, catuttiṃsati = 34, pañcatiṃsati = 35, chattiṃsati = 36, sattatiṃsati = 37, aṭṭhatiṃsati = 38, ekūnacattāḷīsati = 39, cattāḷīsati(梵catvāriṃśat)=40, ekacattāḷīsati=41, dvicattāḷīsati=42, tecattāḷīsati=43, catucattāḷīsati=44, pañcacattāḷīsati=45, chacattāḷīsati=46, sattacattāḷīsati=47, aṭṭhacattāḷīsati=48, ekūnapaṇṇāsā =49, paṇṇāsā(梵pañcāśat)=50, ekapaṇṇāsā=51, dvepaṇṇāsā=52, tepaṇṇāsā=53, catupaṇṇāsā=54, pañcapaṇṇāsā=55, chapaṇṇāsā=56, sattapaṇṇāsā=57, aṭṭapaṇṇāsā=58, ekūnasaṭṭhi=59, saṭṭhi(梵ṣaṣṭi)=60, ekasaṭṭhi=61, dvāsaṭṭhi; dvisaṭṭhi=62, tesaṭṭhi ; tisaṭṭhi= 63, catusaṭṭhi = 64, pañcasaṭṭhi = 65, chasaṭṭhi = 66, sattasaṭṭhi = 67, aṭṭhasaṭṭhi= 68, ekūnasattati= 69, sattati(梵saptati)= 70, ekasattati= 71, dvāsattati; dvisattati = 72, tesattati; tisattati =73, catusattati =74, pañcasattati = 75, chasattati = 76, sattasattati= 77, aṭṭhasattati= 78, ekūnāsīti=79﹐ asīti(梵aśīti)=80﹐ekāsīti=81, dveāsīti; dviyāsīti= 82, teāsīti ; tiyāsīti= 83, caturāsīti =84, pañcāsīti = 85, chāsīti =86, sattāsīti= 87, aṭṭhāsīti= 88, dvāsattati; ekūnanavuti=89﹐ navuti(梵navati)=90﹐eka= 91, dvānavuti ; dvinavuti = 92, tenavuti; tinavuti = 93, catunavuti = 94, pañcanavuti =95, channavuti = 96, sattanavuti = 97, aṭṭhanavuti = 98, ekūnasataṃ =99, sataṃ(梵śata)=100﹐ekādhikasataṃ=101﹐aṭṭhuttarasataṃ=108﹐dasuttarasataṃ=110﹐diyaḍḍhasataṃ=150﹐dvisataṃ=200﹐aḍḍhateyeyasataṃ(tiyaḍḍhasataṃ) =250﹐tisataṃ=300﹐catusataṃ=400﹐pañcasataṃ=500﹐chasataṃ=600﹐sattasataṃ=700﹐aṭṭhasataṃ=800﹐navasataṃ=900﹐sahassaṃ(梵ṣāḥāṣṛā)=1,000﹐pañcasatādhikasahassaṃ(diyaḍḍhasahassaṃ) =1,500﹐ dvisahassaṃ(梵ḍṅê ṣāḥāṣṛê)=2,000﹐dasasahassaṃ(梵ayuta)=10,000﹐caturasītisahassaṃ(梵caturasītisahastraṇi)=84,000, satasahassaṃ(=lakkhaṃ, 梵lakṣa)=100,000﹐dasalakkhaṃ=1,000,000﹐satalakkhaṃ(=koṭi梵巴同﹐f.)=10,000,000，dasakoṭi =100,000,000﹐satakoṭi (koṭisata)=10,000,000,000﹐pādo=¼﹐aḍḍho=½﹐aḍḍhuḍḍho=¾

Saṅga(fr. sañj: see sajjati1),【阳】附着，执着(cleaving, clinging, attachment, bond；the five saṅgas are rāga, dosa, moha, māna, and diṭṭhi, Thag. 633=Dhp. 370; DhA.IV,187; seven saṅgas, It. 94; Nd1 91, 432; Nd2 620.)。saṅgamupaccagā(saṅga+m+upaccagā)﹐【三.单.过完】超越执着。

saṅgātiga, 超越执着(one who has overcome attachment, free from attachment, an Arahant)。

Saṅgaṇa (sa+aṅgaṇa),【形】有罪的(sinful Sn.279. cp. Sāṅgaṇa)。

Saṅgacchati (saṃ+gam去+a), 偶遇，集合(to come together, to meet with)。【过】saṅgacchi。【过分】saṅgata。【独】saṅgantvā, saṅgamma。

Saṅgaṇikā,【阴】沟通、社交、社会(communication, association, society)。saṅgaṇikārama, saṅgaṇikārata,【形】喜欢的，很喜欢交际的。saṅgaṇikārāmatā,【阴】很喜欢有陪伴。saṅgaṇikavihāra, 住在社会。

Saṅgaṇhāti, Saṅgayhati, (saṃ+gah拿+ṇhā), 善待，收集，编译。【过】saṅgaṇhi。【现分】saṅgaṇhanta。【独】saṅgahetvā, saṅgaṇhitvā, saṅgayha。aor. saṅgahesi; fut. saṅgahissati; grd. saṅgahetabba, saṅgahitabba; ppr. pass. saṅgayhamāna. pp. saṅgahita. caus.II. saṅgaṇhāpeti。

Saṅgama(fr. saṃ+gam), 1.会遇、结合(meeting, association)。2.性交(intercourse, sexual intercourse)。saṅgāmavijaya,【阳】聚集胜利。

Saṅgaha1(fr. saṃ+ gah(梵grah)拿),【阳】1.收集、堆积(collecting, gathering, accumulation)。2.编辑、分类(comprising, collection, inclusion, classification; saṅgahaṃ gacchati– to be comprised, included, or classified )。3.包括(inclusion)。4.精审后的修订(本)、经典集录(recension, collection of the Scriptures)。cattārimāni saṅgahavatthūni, 四摄事、四事摄、四摄法，为摄受众生，令其起亲爱心而引入佛道的四种方法。(一)布施(dānaṃ n.)，有财施与法施二种。(二)爱语(peyyavajjaṃ n.)，以善言慰谕。(三)利行(atthacariyā, f.做好事；DA.30./III,928：Atthacariyāyāti atthasaṃvaḍḍhanakathāya.为培养利益，为成长利益)，行身口意善行利益众生。(四)同事(samānattatā, f.；DA.30./III,928：Samānattatāyāti samānasukhadukkhabhāvena.(同事：同甘共苦。他译：同利、等利。)，亲近众生同甘共苦。Saṅgahavatthūnīti saṅgahakāraṇāni.(摄事：收集的原因。)

Saṅgaha2(fr. saṃ+ gah(grah)拿),【中】抑制、障碍(restraining, hindrance, bond)。

Saṅgahaṇa (fr. saṅgaṇhāti),【形】善待，收集，编译(firm, well-supported J.V.484.)。

Saṅgati(<sangacchati),【阴】1.前来相聚于，集会，交合(meeting, intercourse)。2.结交，台语：交陪( union, combination)。3.偶遇(accidental occurrence)。

Saṅgahita, Saṅgahīta,(saṅgaṇhāti 的【过分】) 1.已编辑、已包括(comprised, included Miln.40 (ekasaṅgahita)。2.已收集(collected)。3.已分组(grouped )。4.已抑制(restrained Sn.388 (saṅgahitattabhāva); SnA 291 (saṅgahitatta))。5.已善待(kindly disposed Vv 116=Pv IV.160 (saṅgahitattabhāva=paresaṃ saṅgaṇha-sīla VvA.59, i. e. of sympathetic nature)。

Saṅgāma(fr. saṃ+*gam),【阳】对抗，战争(a fight, battle)。saṅgāmāvacara,【形】常在战场的。

Saṅgāmeti (saṅgāma 的【派】), 对抗，冲突，打战。【过】saṅgāmesi。【过分】saṅgāmita。【独】saṅgāmetvā。

Saṅgāyati (saṃ+gā(梵gṛ1)唱+ya),吟唱，背诵(to chant, proclaim (cp. saṅgara), to rehearse, to establish)。【过】saṅgāyi。【过分】saṅgīta。【独】saṅgāyitvā。

Saṅgara(fr. saṃ+ gā (梵gṛ1)唱, 声明, cp. gāyati & gīta),1.承诺(sin5 lok8或seng5 lok8)(a promise, agreement)。2. (also nt.)战(a fight)。

Saṅgāha(fr. saṃ+grah抓住),【阳】1.收集。2.包括。3.精密调查后的修订(本)(recension)。4.友善。

Saṅgāhaka,【形】收集者，编译的，善待的，结合在一起的。【阳】战车的御者。

Saṅgīta (saṅgāyati 的【过分】), 已诵，已做声，已唱。

Saṅgīti,【阴】排练，(佛教经典的)结集。saṅgītikāraka,【阳】结集的长老。

Saṅgopeti (saṃ+gup保护+e), 保护得好。【过分】saṅgpita。

Saṅgha,【阳】群众，与会者(集合称)，佛教僧团。saṅghakamma,【中】僧羯磨，僧团会议。saṅghagata,【形】加入僧团的。saṅghatthera,【阳】僧团长老。saṅghabhatta,【中】僧团的施食。saṅghabheda,【阳】破僧，分裂僧团。saṅghabhedaka,【阳】引起僧团分裂的人。saṅghamāmaka,【形】信奉僧团的。saṅghānussati﹐僧随念，随念僧。AA.3.94-96./CS:p.2.224.︰āhuneyyoti āhutisaṅkhātaṃ piṇḍapātaṃ paṭiggahetuṃ yutto.(值得供养：(值得)接受供奉、团食。)Pāhuneyyoti pāhunakabhattassa anucchaviko.(值得款待：(值得最先)款待食物的适当。)Dakkhiṇeyyoti dasavidhadānavatthupariccāgavasena saddhādānasaṅkhātāya dakkhiṇāya anucchaviko.(值得奉施：于十种遍施中，值得有信财为条件的奉施的适当。)Añjalikaraṇīyoti añjalipaggahaṇassa anucchaviko.(值得合掌礼敬：(值得)举手合掌的适当。)Anuttaraṃ puññakkhettaṃ lokassāti sabbalokassa asadisaṃ puññaviruhanaṭṭhānaṃ.(在世间无上的福田：一切世间的无比的生长福之处。)

Saṅghādisesa (saṅgha+ādi+sesa(僧伽－最初－最后))﹐僧残。僧残属于比丘或比丘尼违犯的粗恶罪(重罪之一)。如果比丘犯了四驱摈罪(波罗夷)，就会被逐出僧团，不能和僧众共住，不再被承认为比丘或比丘尼；但是犯了这十三个僧残戒的话，还是可以留在僧团中。也就是说，由最初(ādi)的举罪到最后(sesa)的出罪(由二十位以上的比丘决定)。而且相对于驱摈罪，犯了这十三条戒的比丘还可以「残留」在僧团中，因此汉译「僧残」，保留了「残留在僧团中」之意。梵文的atisesa还保留「残余」的意思，巴利文的ādisesa可能是由atisesa转化而来，但是已失去「残留」之意。

Saṅghaṭeti (saṃ+ghaṭ +e), 连接。【过】saṅghaṭesi。【过分】saṅghaṭita。【独】saṅghaṭetvā。

Saṅghaṭṭana(<sanghaṭṭeti),【中】Saṅghaṭṭanā,【阴】密切的接触，互相撞击(rubbing or striking together, close contact, impact)。

Saṅghaṭṭeti (saṃ+ghaṭṭ +e), 撞击(to knock against)，以嘲弄来激怒(to provoke by scoffing)。【过】saṅghaṭṭesi。【过分】saṅghaṭṭita。【独】saṅghaṭṭetvā。

Saṅghabheda,【阳】破僧，分裂僧团。Pārā.III,171.︰(1)yāvajīvaṃ āraññikā assu; yo gāmantaṃ osareyya, vajjaṃ naṃ phuseyya. (2)Yāvajīvaṃ piṇḍapātikā assu; yo nimantanaṃ sādiyeyya, vajjaṃ naṃ phuseyya. (3)Yāvajīvaṃ paṃsukūlikā assu; yo gahapaticīvaraṃ sādiyeyya, vajjaṃ naṃ phuseyya. (4)Yāvajīvaṃ rukkhamūlikā assu; yo channaṃ upagaccheyya, vajjaṃ naṃ phuseyya. (5)Yāvajīvaṃ macchamaṃsaṃ na khādeyyuṃ; yo macchamaṃsaṃ khādeyya, vajjaṃ naṃ phuseyyā’ti.((提婆达多以五事破僧︰) (1)(比丘)应该尽形寿住旷野(阿兰若)，若到村落就犯罪。(2)应该尽形寿乞食，若受邀请食就犯罪。(3)应该尽形寿着粪扫衣，若受居士衣就犯罪。(4)应该尽形寿树下住，若住屋就犯罪。(2)应该尽形寿不吃鱼肉，若吃鱼肉就犯罪。

Saṅghāṭa (saṃ+ghaṭeti连接),【阳】连接，联盟，筏。

Saṅghāṭi,【阴】僧伽梨、重ㄔㄨㄥˊ衣、大衣(出家众的三衣之一)。

Saṅghāṇi,【阴】腰布(a loin-cloth Vin.IV,339 sq.)。

Saṅghāta [saṃ+ghāta] (cp. saṅghaṭṭeti), snapping of the fingers (acchara°) A.I,34, 38; J.VI.64. — 3. PvA.206(aṭṭhi° mass of bones, for the usual °saṅghāṭa); Nett 28. — 4. N. of one of the 8 principle purgatories J.V.266, 270.

Saṅghāta (saṃ+ghāta<han杀),【阳】1.撞击，谋杀(striking, killing, murder)。2. 互相撞击( knocking together)，弹指((cp. saṅghaṭṭeti), snapping of the fingers (accharasaṅghāta))。3.积聚(accumulation, aggregate, multitude)。4.众合地狱(八大地狱之一)。

Saṅghika,【形】僧团的。

Saṅghī,【形】有很多从者的。

Saṅghuṭṭha (saṅghoseti 的【过分】), 已回响，已声明。

Sacitta,【中】自己的心。sacittaka,【形】自心的，具有心的。

Sace,【无】如果。

Sacetasa (sa有+cetasa心)﹐【形】有心的，思虑深的。

Sacetana,【形】生气勃勃的，有意识的。

Sacca,【中】事实，谛。【形】真实的，真正的。saccakiriyā(=saccavacana),【阴】真实语。saccapaṭivedha, saccabhisamaya,【阳】真实的理解。saccavācā,【阴】诚实的话。saccavādī,【阳】说实话的人。saccasandha,【形】可靠的。

Saccakāra,【阳】保证，批准，预先付款。

Saccālika, 扭曲事实(distortion of truth, falsehood S.IV,306.)。

Saccāpeti (sacca 的【派】), 誓约所约束，恳求。【过】saccāpesi。【过分】saccāpita。

Sacchikaraṇa,【中】实现，经历。sacchikaraṇīya,【形】适合被实现的。

Sacchikata, (Sacchikaroti的【过分】) 实现，亲自经历，作证，现证。

Sacchikaroti (sacchi+kar行+o), 实现，亲自经历。【过】sacchikari。【现分】sacchikaronta。【义】sacchikātabba。【独】sacchikatvā, sacchikaritvā。【不】sacchikātuṃ, sacchikarituṃ。sayaṃ abhiññā sacchikatvā pavedeti﹐自身作证，为他人说(自己以通智来体验，并将体验告诉他人)。

Sacchikiriyā(梵sākṣāt-kriyā),【阴】作证，现证。参考 Sacchikaraṇa。Vism.697.︰Paṭhamamaggakkhaṇe pana nibbānadassanaṃ ‘dassanasacchikiriyā’. Sesamaggakkhaṇesu ‘bhāvanāsacchikiriyā’ti.(于初道的剎那见涅盘为「见证」。于其余诸道的剎那(证涅盘)为「修证」。)

saj﹐【字根III.】黏住(to stick to)。

sajj﹐【字根I.】被附上到(to be attached to)。

sajj﹐【字根VII.】装饰(to decorate)，准备(to prepare)。

Sajati (saj黏住+a), 拥抱。【过】saji。【现分】sajamāna。【独】sajitvā。

Sajana,【中】拥抱。参考 Parissajana。

Sa-jana,【阳】同族者，自己的人。

Sajātika,【形】同种族的，同国家的。

Sajīva,【形】具有生命的。Pārā.III,24(CS:Pārā.pg.28)︰Sājīvaṃ nāma yaṃ Bhagavatā paññattaṃ sikkhāpadaṃ, etaṃ sājīvaṃ nāma. Tasmiṃ sikkhati, tena vuccati sājīvasamāpannoti.(有命者︰凡是在世尊制定的学处(=戒条)(下学习)，这称为‘有命者’。在学(戒)上，具有生命者。)

Sajotibhūta,【无】着火的，火红的。

Sajjati (saj(梵sañj)+ya), 黏附于，执着。【过】sajji。【过分】saṭṭha。【现分】sajjamāna。【独】sajjitvā。

Sajjana,【中】执着，装饰，准备。

Sajjana,【阳】有品德的人。

Sajjita, (sajjeti 的【过分】) 已准备，已装备，已装饰。

Sajju,【无】立即地，快速地，在同一时刻。sajjukaṃ,【副】很快地。

Sajjulasa,【阳】树脂。

Sajjeti (saj+e), 准备，装备，装饰。【过】sajjesi。【现分】sajjenta。【独】sajjetvā, sajjiya。

Sajjhāya,【阳】学习，翫ㄨㄢˋ诵，排演。

Sajjhāyati (saṃ+jhā+ya), 预演，背诵，学习。【过】sajjhāyi。【过分】sajjhāyita。【独】sajjhāyitvā。【现分】sajjhāyamāna。

Sajjhāyanā,【阴】朗诵，研究。

Sajjhu,【中】银。sajjhumaya,【形】银制的。

Sañcaya,【阳】积聚，量。

Sañcaraṇa,【中】漫步，徘徊。

Sañcarati (saṃ+car移动+a), 走动，游荡，移动，经常出入。【过】sañcari。【过分】sañcarita。【现分】sañcaranta。【独】sañcaritvā。

Sañcaritta,【中】媒介，带信息。

Sañcāra,【阳】通道，动作，漫游。

Sañcāraṇa,【中】引起移动，引起行动。

Sañcāreti (sañcarati 的【使】), 使走来走去。【过】sañcāresi。【过分】sañcārita。【独】sañcāretvā。

Sañcalati (saṃ+cal摇动+a), 使不稳定，摇动。【过】sañcali。【过分】sañcalita。

Sañcalana,【中】激动。

Sañcinteti & Sañceteti,(saṃ+cinteti) 思考、计划(to think, find out, plan, devise means )。【过】samacintesuṃ, samacetayi。

Sañcicca,【独】有意图，故意地，有差别地。asañcicca, 无意图。

Sañcita, (sañcināti 的【过分】)积聚(accumulated, filled (with))。

Sañcinana,【中】积聚。

Sañcināti (saṃ+ci+nā), 累积。【过】sañcini。【现分】sañcinanta。【独】sañcinitvā。sañcctanika kamma﹐故作业，累积的过去的业。

Sañciṇṇa (Sañcināti的【过分】), 已累积，已练习。

Sañcuṇṇa (saṃ+cuṇṇa), 压破(crushed)。

Sañcuṇṇeti (saṃ+cuṇṇ+e), 压破(crushed)。【过】sañcuṇṇesi。【过分】sañcuṇṇita。【独】sañcuṇṇetvā。【义】sañcuṇṇeyya。

Sañcetanā,【阴】认识，意图。sañcetanika,【形】企图的。sañcetanika kamma﹐故作业，故思业，即故意造作之业。MA.9./I,209.︰Manosañcetanāti cetanā eva vuccati.(意思(心思)︰称为‘思’。)

Sañcetayitatta, 【中】反应(reflection)。

Sañceteti (saṃ+cit想+e), 思考，想出(办法)。【过】Sañcetesi。【独】Sañcetetvā。

Sañcodita (sañcodeti 的【过分】), 已教唆，已兴奋。

Sañcopana,【中】移动，换位。

Sañchanna (Sañchādeti的【过分】), 已覆盖，已充满。

Sañchādeti (saṃ+chad盖+e), 覆盖，用茅草覆盖屋顶。【过】sañchādesi。【过分】sañchādita。【独】sañchādetvā。

Sañchindati (saṃ+chid切断+ṃ-a), 切(割、削)，破坏。【过】sañchindi。【过分】sañchinna。【独】sañchinditvā。

Sañjagghati (saṃ+jaggh+a), 笑，开玩笑。【过】sañjagghi。【独】sañjagghitvā。

Sañjanana,【中】制造。【形】产生的。

Sañjaneti (saṃ+jan +e), 生产，生。【过】sañjanesi。【过分】sañjanita。【独】sañjanetvā。

Sañjāta (sañjāyati 的【过分】), 已出生，已兴起。

Sañjāti(saṃ+jāti),【阴】和合产生，结果，起源(birth, origin; outcome; produce)。

Saṅjānana,【中】承认，感知。

Sañjānāti (saṃ一起+ñā知+nā), 认出(recognize)，知道(to be aware of)，意识到(to know)。「认出(sañjānāti)故称为「想」(Saññā)」(M.43./I,292.)【过】sañjāni(sañjananī pl.)。【独】sañjanitvā。【现分】sañjānanta。

Sañjānita (sañjānāti的【过分】), 已辨认出。

Sañjāyati (saṃ+jan生+ya), 出生，生产。【过】sañjayi。【过分】sañjāta。【现分】sañjāyamāna。【独】sañjāyitvā。

Sañjīva(<saṃ+jīv活命)﹐【阳】等活地狱，八大地狱之一。「等活」为复活之意。

Sañjīvana(<saṃ+jīv活命),【形】复活的(reviving ThA 181)。

Sañjhā,【阴】傍晚。sañjhāghaṇa,【阳】傍晚的云。sañjhātapa,【阳】傍晚的太阳。

Saññatta (= saññāpita),【过分】已劝诱，已说服，已使信服。

Saññatti,【阴】情报，和解。

Saññā (saṃ一起+ ñā(梵jñā)知),【阴】感觉(sense)，知觉(perception)，标志(mark)，命名(name)，承认(recognition)，作手势(gesture)，想(直译：一起知，perception)。S.22.79./III,87.(cf. M.43./I,293.)︰“Kiñca, bhikkhave, saññaṃ vadetha? Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati. Kiñca sañjānāti? Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.(诸比丘！你们如何说‘想’(saññaṃ)？‘认知’(sañjānāti)，诸比丘！由于它，它被叫做想(saññā)。何者是认知？也认知蓝(青)色，也认知黄色，也认知红色，也认知白色。‘认知’，诸比丘！由于它，它被叫做‘想’。)。saññākkhandha,【阳】想蕴。saññāpaka,【阳】使明白者。saññāpana,【中】令人信服，公布。

Saññācikā﹐【阴】自己乞求。Samantapāsādikā(一切欢喜) (Sp.Pārā.III,567)：saññācikā nāma sayaṃ pavattitayācanā vuccati, tasmā “saññācikāyā”ti attano yācanāyāti vuttaṃ hoti(自己乞求：称为自己回转乞求；为自己乞求：为自己乞求之称)。saññācikāya﹐saṃyācikāya(ṃy→ññ)﹐【独】。

Saññāṇa,【中】标志，告示。

Saññāpeti (saṃ+ñā +āpe) 公布，使信服。【过】saññāpesi。【过分】saññāpita。【独】saññāpetvā。

Saññita,【形】所谓的，命名为。

Saññī(Saññin),【形】【阳】有意识的，有想的，知道的。

Saṭṭhi,【阴】六十。saṭṭhāyana,【形】六十岁。

Saṭṭhuṃ, (sajati 的【不】), 要放弃，要解散。

Saṭha,【形】狡诈的，欺诈的。【阳】欺骗。saṭhatā,【阴】诡计，手腕(ㄨㄢˋ)。

Saṇati (saṃ+e), 发出噪音，有声响。【现分】saṇamāna。

Saṇadhovika﹐麻洗，象洗身时在水中跳跃嬉戏之称。

Saṇṭhapana,【中】调整，建立。

Saṇṭhapeti (saṃ+ṭhā +āpe), 安顿，调整，建立。【过】saṇṭhapesi。【独】saṇṭhapetvā。

Saṇṭhahana,【中】再创造，形成。

Saṇṭhāti (saṃ+ṭhā +a), 保持，静立不动，被安置。【过】saṇṭhāsi。【独】saṇṭhahitvā,【现分】saṇṭhahanta。

Saṇṭhāna,【中】形状，形式，位置。

Saṇṭhita (saṇṭhāti‘保持’的【过分】), 已安顿，已建立。

Saṇṭhiti,【阴】安定，坚固，沉淀物。

Saṇḍa,【阳】小树林，丛，多数。

Saṇḍāsa,【阳】钳子(pincers)、镊子(tweezers)。

Saṇha,【形】光滑的，柔软的，细致优雅的，精致的。saṇhakaraṇī,【阴】磨石，使平滑的工具。

Saṇhaṭṭha﹐

Saṇheti (saṇh+e), 磨(碎)，使成粉末，使光滑，擦掉灰尘。【过】saṇhesi。【过分】saṇhita。【独】saṇhetvā。

Sata1,【中】百。sataka,【中】百位一伙，百个一组。satakkaku,【形】有百 个突出部分的(云朵)。satakkhattuṃ,【副】百次。satadhā,【副】百方。satapāka,【中】为百次治疗的药(油)。satapuññalakkhaṇa,【形】有百福相的。sataporisa,【形】有百人的高度。satasahassa,【中】十万(百千)。

Sata2(<sar(smṛ)记得；pp. of sarati(= sumarati), of cp. BSk. smṛta Avś.I,228; II.197),记忆、正念(remembering, mindful, conscious)。【中】具正念者，真人。【形】深切注意的，有意识的。satasampajāna, 正念正知。satokārin, 修习正念者(cultivator of sati, Pṭs.I,175.)。sussata,正念好者。dussata, 正念不好者。KhA.181.︰Sataṃ pasatthāti sappurisehi Buddhapaccekabuddhabuddhasāvakehi aññehi ca devamanussehi pasatthā.(称赞真人︰对真人、对佛陀、独觉、佛陀的圣弟子，以及天人(圣弟子)的称赞(称赞戒德等功德)。)

Sataka (cp. BSk. śataka) ,【中】百(a hundred, collection of 100 J.I.74.)。

Satakkhattuṃ,【副】百次。dvi-kkhattuṃ, 二百次。ti-kkhattuṃ,三百次。

Satata,【形】不变的，持续不断的。satataṃ,【副】不变地，不断地，总是。

Satapatta,【中】睡莲。【阳】啄木鸟(woodpecker)，台语︰暗光鸟。

Satapadī,【阳】蜈蚣(centipede)。

Satabhisaja,【阳】危宿(二十七星宿之一)。

Satamūlī,【阴】芦笋(Asparagus﹐一种东半球多年生植物 (Asparagus racemosus) 芦笋有叶状茎，鳞状叶，开小花)。

Sataraṃsī,【阳】太阳。

Sati1(<sar(梵smṛ)记忆﹑念；Vedic smṛti),【阴】念、记住(memory)、深切注意(mindfulness)。satindriya,【中】念根。satipaṭṭhāna(梵 smṛty’upasthāna),【中】念处(paṭṭhāna可作两种解释，即：「建立起」(upaṭṭhāna)及作为「念」(sati)的「立足处」。《长部》10经)及《中部》22经〉详述该四念处修习法；《相应部》〈念处相应〉则收集了一些有关修习念处的较短的经。satimantu,【形】深思的，小心的。satisampajañña,【中】正念正知(DhsA.p.53.︰Saratīti sati. Sampajānātīti sampajaññaṃ.记得为‘念’。一起彻知︰‘正知’。)。「(正)念」、­「正知」都是美心所–善心时才会具备，有「(正)念」时，正知(慧心所)不必然具备，但是有「正知」时，「(正)念」必然具备。《增支部》A.6.29./III,325.：Idhānanda, bhikkhu satova abhikkamati satova paṭikkamati satova tiṭṭhati satova nisīdati satova seyyaṃ kappeti satova kammaṃ adhiṭṭhāti.Idaṃ, ānanda, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ satisampajaññāya saṃvattatī”ti.(阿难！此有比丘，从(正)念而往、(正)念而还、(正)念而立、(正)念而坐、(正)念而卧、(正)念而作事。阿难！此随念处，若如是修、如是多所作者，则能引生(正)念正知。) satisambojjhaṅga,【阳】念觉支。satisammosa, satisammoha,【阳】失念(记忆的损失)，健忘。“Manujassa sadā satīmato, mattaṃ jānato laddhabhojane. Tanukassa bhavanti vedanā, saṇikaṃ jīrati āyupālayan”ti. (常具正念人，取食知其量；是人(苦)受少，衰缓寿得长。) (S.13./I,82.)( satīmato < sati-mant。tanukassa (?) 疑由tanukā assa变来，tanukā, f.Nom.pl.修饰vedanā，assa < ima(ṃ), m.Gen.sg.「他的」，指manujassa。āyu-pālayaṃ, ppr.m.Nom.sg. < pā(l), pāleti, pālayati (3sg.), pālayant (ppr.))正在保护。《广释》(CS:p.110)：「记住是‘念’，无混乱，那联合的诸法具有令忆念的相。」(Saraṇaṃ sati, asammoso, sā sampayuttadhammānaṃ sāraṇalakkhaṇā. )。

upaṭṭhitā sati, 现前的念(presence of mind )。parimukhaṃ satiṃ upaṭṭhapetvā, 使鼻端的念现起之后(鼻端︰parimukha(pari遍+mukha口、面))。satiṃ paccupaṭṭhāpetuṃ, 使念现起。kāyagatā sati, 身至念(intentness of mind on the body, realization of the impermanency of all things. M.III,89; A.I,43; S.I,188; Miln.248; 336.)。muṭṭhasati, 忘念(forgetful, careless. D.III,252, 282. )。maraṇasati, 死随念(mindfulness as to death A.IV,317 sq.; J.IV.216; SnA 54; PvA.61, 66. )。asati, 失念(not thinking of, forgetfulness DhsA 241; Instr. asatiyā through forgetfulness, without thinking of it, not intentionally Vin.II,2892. )。sammāsati,正念。  sati-âdhipateyya (sat°) dominant mindfulness A.II,243 sq.; It 40. –satiuppāda arising, production of recollection J.I.98; A.II,185; M.I,124. satisatullapakāyika, 沙睹罗巴天群(a class of devas S.I,16 sq. )。–sativinaya disciplinary proceeding under appeal to the accused monk’s own conscience Vin.I,325; II.79 etc.; M.II,247; A.I,99. sativepullappatta having attained a clear conscience Vin.II,79. –satisaṃvara restraint in mindfulness Vism 7; DhsA 351; SnA 8.)。–satisambojjhaṅga (e. g. S.V,90) see (sam)bojjhaṅga. –satisammosa loss of mindfulness or memory, lack of concentration or attention D.I,19; Vin.II,114; DA.I,113; Pug.32; Vism 63; Miln.266. )。

《法集论》(Dhs.#52., #332)：「在此时什么是‘念’？在此时，凡是1念(处在记住)、2随念(一而再地记住)、3回想(当面记住，离去后，再回想)、4记住(免得再记)、5忆持性(听闻与诵习的忆持)、6不漂浮性(溶入所缘)、7不忘性(久做久说都不忘。不失忆性(asammusanatā= naṭṭha-muṭṭhassatitā))、8念根(使作统治的根)、9念力(没有懒惰的摇摆)、10正念(正确的念、有利可图的念、善念)，在此时是念。」(Katamā tasmiṃ samaye sati hoti? Yā tasmiṃ samaye 1sati 2anussati 3paṭissati sati 4saraṇatā 5dhāraṇatā 6apilāpanatā 7asammussanatā sati 8satindriyaṃ 9satibalaṃ 10sammāsati– ayaṃ tasmiṃ samaye sati hoti.) (cf.DhsA.(CS:p.191)：(1) 「于念根的解释，处在记住为‘念’。」(Satindriyaniddese saraṇakavasena sati.)

(2)「一而再地记住，处于紧随着记住，为‘随念’。」(Punappunaṃ saraṇato anussaraṇavasena anussati.)

(3)「当面的(记住)，离去了之后，处于再回想记住，为‘回想’。住于倾注或沉浸于增长。」(Abhimukhaṃ gantvā viya saraṇato paṭisaraṇavasena paṭissati. Upasaggavasena vā vaḍḍhitamattametaṃ.)

(4)「作记住，为‘记住’。因为记住，经历记住之称，所以，它免除再次作念的把握。所谓的念即是记住，为在此处之意。」(Saraṇākāro saraṇatā. Yasmā pana saraṇatāti tiṇṇaṃ saraṇānampi nāmaṃ, tasmā taṃ paṭisedhetuṃ puna satiggahaṇaṃ kataṃ. Satisaṅkhātā saraṇatāti ayañhettha attho.)

(5)「听闻与诵习的忆持状态，为‘忆持性’。」(Sutapariyattassa dhāraṇabhāvato dhāraṇatā.)

(6)「进入之称，进去之意，不漂浮的状态，为‘不漂浮性’。就像葫芦在水上飘浮，不溶入(水)，没有如是的所缘。那所缘确实溶入，因此称为‘不漂浮性’。」(Anupavisanasaṅkhātena ogāhanaṭṭhena apilāpanabhāvo apilāpanatā. Yathā hi lābukaṭāhādīni udake plavanti, na anupavisanti, na tathā ārammaṇe sati. ārammaṇañhesā anupavisati, tasmā apilāpanatāti vuttā.)

(7)「久做久说都不忘记，为‘不忘性’。」(Cirakatacirabhāsitānaṃ asammussanabhāvato asammussanatā.)

(8)「于现起的相，光亮的相，和使作统治的根，所谓的念的根为‘念根’。」(Upaṭṭhānalakkhaṇe jotanalakkhaṇe ca indaṭṭhaṃ kāretīti indriyaṃ. Satisaṅkhātaṃ indriyaṃ satindriyaṃ.)

(9)「没有懒惰的摇摆，为‘念力’。」(Pamāde na kampatīti satibalaṃ.)

(10)「正确的念、有利可图的念、善念，为‘正念’。」(Yāthāvasati niyyānikasati kusalasatīti sammāsati.)

Sati2﹐【现分】在正在存在者(单.处格)。

Satima (fr. sata1), 第一百(the hundredth, S.II,133; J.I.167)。pañcasatima, 第五百。

Satimā (fr. sati), 具念(单.具格)。DA.22./III,758.︰Satimāti kāyapariggāhikāya satiyā samannāgato.(具念︰具有(在)身摄受身之(正)念。SA.1.20./I,47.︰Satimāti iminā vāyāmasatisamādhayo gahitā.(具念︰以念与定精进收摄。) satimato, 具念(阳.单.与格, adj.)。

Satimant (fr. sati) ,【形】具念(mindful, thoughtful, contemplative, pensive; Nom. sg. satimā; satīmā (in verse) Sn.45; nt. satīmaṃ Sn.211; Gen. satimato; satīmato; Nom. pl. satīmanto; Gen. satīmataṃ; satimantānaṃ)。

Satisampajañña (sati念+sam一起+pajañña知),【中】正念正知。

Satī(fr. sant, ppr. of as),【阴】1.成为(being)。2.贞洁的女人(a good or chaste woman, 【反】asatī)。

Satekiccha,【形】可医治的，可原谅的。

Satta1 (sajjati 的【过分】), 已附着(hanging)，已执着(=有情)(clinging or attached to)。cp.āsatta1 & byāsatta(byāsatta)。

Satta2(Sk. & Vedic sattva, living being; satvan “strong man, warrior,” fr.sant),【阳】生物(a living being)，众生(creature)，有情(a sentient)。古译：萌类，刚决，含识，有情类，群萌，闇塞，萨埵(音译)。。《清净道论》(Vism.10.)︰「「有情」──因为他们对于色等五蕴以欲与贪而执着(sattā)极执着(visattā)故为有情(sattā)。」S.5.10./I,135.作：“Kiṃ nu sattoti paccesi, Māra diṭṭhigataṃ nu te; Suddhasaṅkhārapuñjoyaṃ, nayidha sattupalabbhati. “Yathā hi aṅgasambhārā, hoti saddo ratho iti; Evaṃ khandhesu santesu, hoti sattoti sammuti. “Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca; Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī”ti.(云何缘有情，魔,你岂非有邪见？唯诸行堆聚，有情不可得。如组合材料，乃名之为车，如有诸蕴在，称之为有情，若痛苦生起、及痛苦止没，苦不由他生，苦不由他灭。) cf.《论事》Kv.p.66；《大义释》MNd.p.439；Mil.p.28.

Satta3 (sapati (诅咒) 的【过分】; Sk.śapta)﹐已诅咒(to curse)，已发誓(sworn)。

Satta4(cp.Vedic sapta),【形】七。sattaka,【中】七个一伙。sattakkhattuṃ,【副】七次。sattaguṇa,【形】七倍的。sattatanti,【形】有七线的。sattatālamatta,【形】有七棵棕榈树的高度。sattatiṃsā,【阴】三十七。sattapaṇṇī,【阳】鸭脚树(黑板树﹐Alstonia Scholaris，其树皮过去用作抗间发性病。七叶窟由此树得名)。sattapanni-guhā﹐七叶树窟(又作七叶窟、七叶园，即七叶树之窟，在王舍城附近。佛灭度后，第一次经典结集即在此举行)。sattabhūmaka,【形】有七层楼的。sattaratana,【中】七宝(即：1.金sovaṇṇa、2.银rūpiya、3.毘琉璃(天青石)veḷuriya、4.水晶phalika、5.红宝石lohitaṅka、6.猫眼石masāragalla、7.珊瑚(砗磲，台语：sian hou5)pavāḷa)；七宝另作：1.轮宝cakkaratana、2.象宝hatthiratana、3.马宝assaratana、4.摩尼宝maṇiratana、5.女宝itthiratana、6.居士宝gahapatiratana、7.主兵(将军)宝pariṇāyakaratana。sattaratta,【中】一个星期(七夜)。sattarasa, sattadasa,【形】十七。sattavassika,【形】七岁(七腊)。sattavīsati,【阴】二十七。sattasaṭṭhi,【阴】六十七。sattasattati,【阴】七十七。

Sattakkhattuparama(sattakkhattu七回+parama最超越(a.))﹐极七次者，极七返有者，须陀洹最多会再投生于人间与天界七次的。SA.48.24./III,238.︰Yassa sattakkhattuṃ paramā upapatti, aṭṭhamaṃ bhavaṃ nādiyati, ayaṃ sattakkhattuparamo nāma.(他顶多只投生七次，不会有第八有，此名为‘极七次者’。)

Sattapaṇṇileṇa (satta-paṇṇi-guhā, 梵Sapta-parṇa-guhā), 七叶窟(在王舍城，第一次佛教圣典结集在此地举行)。

Sattati,【阴】七十。

Sattama,【形】第七的。sattamī,【阴】第七天，处所格〔巴利语法〕，潜在语气〔巴利语法〕。

Sattāha,【中】七天(一个星期)。

Satti1(<śak, cp. Vedic śakti),【阴】能力，力，力量(ability, power)。paccayasatti, 【阴】缘力(「缘法」产生「缘所生法」之力，缘力存在于「缘法」中。)。Dhtp 508 Usually in phrase yathāsatti as much as one can do, according to one’s ability; or yathā sattiṃ, or yathā sattiyā)。

Satti2(cp. Vedic śakti, orig. identical with satti1) ,【阴】矛，匕首(knife, dagger, sword)。Vism.313 (dīghadaṇḍasatti﹐with a long handle)；(tikhiṇasatti a sharp knife). mukhasatti﹐(piercing words(a spear, javelin))。sattipañjara﹐(lattice work of spears)。sattilaṅghana﹐(javelin dance)。sattisimbalivana﹐(the forest of swords (in purgatory))。sattisūla﹐(a sword stake)。

Sattisūla,【中】长矛、铁刺。

Sattu,【阳】敌人，炒过的面粉。sattubhastā,【阴】充满炒过的面粉的皮袋。

Sattha,【中】1.科学，艺术，知识。2.刀，枪矛。【阳】3.在沙漠或危险地区结伴而行的)旅行队，商队。SA.1.53./I,93.︰satthoti saddhiṃcaro, jaṅghasattho vā sakaṭasattho vā.(商队︰同行的商队、步行的商队、四轮马车的商队。)

Satthaka,【中】小刀。satthakkamma,【中】外科手术。satthakkavāta,【阳】刺骨的痛苦。satthakagamanīya,【形】旅行队要经过的(路径)。satthakvāha,【阳】旅行队的领袖。

Satthi,【阴】大腿。

Satthu(satthar)(梵śāstṛ),【阳】(大)师(经中说的是指佛陀)，主人。atthi satthari pasādo,是净信于师尊者。【阳.单.主】satthā。【阳.复.主】satthā﹐sattharo。《杂阿含130经》︰「如求大师，如是胜师者，顺次师者，教诫者，胜教诫者，顺次教诫者，通者，广通者，圆通者，导者，广导者，究竟导者，说者，广说者，顺次说者，正者，伴者，真知识者，亲者，愍者，悲者，崇义者，安慰者，崇乐者，崇触者，崇安慰者，欲者，精进者，方便者，勤者，勇猛者，固者，强者，堪能者，专者，心不退者，坚执持者，常习者，不放逸者，和合者，思量者，忆念者，觉者，知者，明者，慧者，受者，思惟者，梵行者，念处者，正勤者，如意足者，根者，力者，觉分者，道分者，止者，观者，念身者，正忆念者，亦复如是。」(60个名称，参见《瑜伽师地论》卷八三, 大正30.760.)

Satova,(sato+va, sato<sata <sar(梵smṛ)记得；va=eva表强调)。记忆、忆念。

sad (sim)﹐【字根I.】沉下(to sink down)。cp.(梵sad)坐(sit)。

Sadattha(sa自+d+attha意义),【阳】自己的福利，直译：自义。

Sadana,【中】房子。

Sadara,【形】麻烦的。

Sadasa,【形】有边缘的。

Sadassa,【阳】良马。

Sadā,【副】曾经，总是。sadātana,【形】永恒的。

Sadāra,【阳】自己的妻子。

Sadisa,【形】等于，相似的。sadisatta,【中】平等，类似。sadisūpacāra﹐等分定。asadisa,【反】不等于，不相似的。

Sadevaka,【形】包括天神的。

Sadda,【阳】声，噪音，话。saddattha,【阳】话的意义。saddavidū, 懂得各种不同声音的意义的人。saddavedhī,【阳】听声音射击的人。saddasattha,【中】语法，语文学。saddārammaṇa, 【中】声所缘(=声)。 1hatthisaddena 2assasaddena 3rathasaddena 4bherisaddena 5mudiṅgasaddena 6vīṇāsaddena 7gītasaddena 8saṅkhasaddena 9sammasaddena 10pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.(1象声、2马声、3车声、4大鼓声(薄洛鼓声)、5杖鼓声(伎鼓声)、6琵琶声、7歌声、8吹螺声、9铙钹声及10第十「吃！饮！嚼！」声。)(D.17./II,170.)《中阿含67经》说十二种声，少掉‘铙钹声’，多出「步声、舞声、惠施声」。(T1.516.1) saddakaṇṭakā kho pana jhānā vuttā Bhagavatā,世尊曾说音声为禅定的刺(障碍)。

Saddala,【阳】布满新草的地方。

Saddahati (saṃ+dhā+a), 相信，有信心。【过】saddadahi。【过分】saddahita。【现分】saddahanta。【独】saddahitvā。【义】saddahitabba。

Saddahana,【中】saddahanā,【阴】有坚定的宗教信仰，信任。

Saddahāna,【阳】相信的人。

Saddāyati (sadda 的【派】), 发出噪音，呼喊。【过】saddāyi。【独】saddāyitvā。【现分】saddāyamāna。

Saddūla,【阳】豹(leopard)。

Saddha,【形】有信仰的，忠实的，投入的。

Saddhamma(saṃ+dhamma),【阳】正法(the Sublime Doctrine)，真实的教义，规矩(台语︰法度)。saddhammasenā Sugatānugo yo﹐善逝的追随者–那正法的军队。saddhammaṭṭhitiyā, 为了正法久住。善见律(Sp.I,225-6.；CS:Pārā.pg.1.189-190)︰Saddhammaṭṭhitiyāti tividho saddhammo–pariyattisaddhammo, paṭipattisaddhammo, adhigamasaddhammoti. Tattha Piṭakattayasaṅgahitaṃ sabbampi Buddhavacanaṃ “Pariyattisaddhammo” nāma. 1Terasa dhutaguṇā, 2cuddasa khandhakavattāni, 3dve-asīti mahāvattāni, sīlasamādhivipassanāti ayaṃ “Paṭipattisaddhammo” nāma. Cattāro ariyamaggā cattāri ca sāmaññaphalāni nibbānañcāti ayaṃ “Adhigamasaddhammo” nāma. So sabbopi yasmā sikkhāpadapaññattiyā sati bhikkhū sikkhāpadañca tassa vibhaṅgañca tadatthajotanatthaṃ aññañca Buddhavacanaṃ pariyāpuṇanti, yathāpaññattañca paṭipajjamānā paṭipattiṃ pūretvā paṭipattiyā adhigantabbaṃ lokuttaradhammaṃ adhigacchanti, tasmā sikkhāpadapaññattiyā ciraṭṭhitiko hoti. Tena vuttaṃ–“Saddhammaṭṭhitiyā”ti.(令正法久住者，正法有三种，何谓为三？一者学正法(pariyattisaddhammo教法)久住，二者信受正法(paṭipattisaddhammo行正法)久住，三者得道正法(adhigamasaddhammo证道)久住。)问曰：「何谓学正法久住？」答曰：「学三藏一切久住佛所说，是名正法，于三藏中1十二头陀(Terasa dhutaguṇā十三头陀)、2十四威仪、3八十二大威仪戒、禅定、三昧(vipassanā毘婆舍那)，是名信受正法久住。四沙门道果及涅盘者，是名得道正法久住。如来结戒故，令比丘随顺，若随顺者，具足而得圣利，是故学为初正法久住。)

Saddhamma-patirūpaka,【阳】像法(相似佛法)。

Saddhā(saṃ+dah建立、放置),【阴】信心，热爱。saddhātabba,【义】应该相信。saddhādeyya,【形】信施(信心的礼物)。saddhādhana,【中】信财(信心的财富)。saddhāyika,【形】可信赖的。saddhālū,【形】很投入的。S.1.73./I,42.S.10.12.(=Sn.v.182.)︰Saddhīdha vittaṃ purisassa seṭṭhaṃ(在这世上，信仰是人的最宝贵的财富。|S.10.12.(=Sn.v.184.)︰Saddhā tarati oghaṃ (凭信仰渡过水流)

Sakkheyyavacasā（sakkheyya-vacasā）, 说话可靠﹑值得信赖。Pārā.III,189︰Saddheyyavacasā nāma āgataphalā abhisametāvinī viññātasāsanā.(值得信赖︰已经证果、现观、解教法)。

Saddhivihārika, saddhivihārī,【阳】同住，同居，护理比丘。

Saddhiṃ,【无】一起(台语：同齐tang5 ce5、三佮sann kap、斗阵tau3 tin7、做一下co3 cit8 e7)。saddhicara,【形】朋友，从者。

Sadhana,【形】富有的。

san﹐【字根I.】制造噪音(to make a noise)。cp.(梵san)得到(gain)。

Sanati (saṃ+a), 发出大声音。

Sanantana,【形】初期的，旧的，永恒的。

Sanābhika(sa3+nābhi+ka),【形】有轮毂(nave)的。D.30./III,148.︰Heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni suvibhattantarāni.(两脚掌生二轮，有千辐(之肉纹相)、有辋(with a felly)、有毂，一切样貌鲜明，分明整然。)

Sanāmika (sa3+nāma+ika),【形】有名字(having a name, called)。

Sanivāro﹐【阳】星期六(日语：土曜日)。(Saturn土星，鎭星；梵śanaiścara 賖乃以室折罗)

Sant(ppr. of atthi),1.存在(being, existing)。2.善的，真实(good, true, Nom. sg. m. santo; f. satī; nt. santaṃ; Acc. santaṃ & sataṃ (opp. asaṃ); Instr. satā; Loc. sati & sante; Abl. santato. — pl. Nom. santo; nt. santāni; Acc. sante; Gen. sataṃ; Instr. sabbhi; Loc. santesu. — Compar. santatara; superl. sattama.

Santa1(sammati1 的【过分】)已冷静，已和平，已宁静(calmed, tranquil, peaceful, pure)。【中】平静，涅盘(peace, bliss, nibbāna)。 santindriya,诸根平静。santakāya,身体平静。santadhamma, 平静的状态。santabhāva, 平静的状态。santamānasa平静心。santavāsa,平静的状态。santavutti平静的生活。

Santa2(pp. of sammati2), 已疲累，已疲乏(tired, wearied, exhausted)。【形】已存在的。【阳】有品德的人。santakāya,【形】身体镇定的。santatara,【形】更镇定的。santamānasa,【形】心沉着的。santabhāva,【阳】平静。

Santaka1 (<sant; cp. BSk. santaka),【形】【中】1.财产(belonging to; nt. property)。2. due to (Gen.)。3. (being) in the power of (bhayasantaka).

Santaka2 (sa3+antaka),【形】有限的(limited )。opp. anantika。

Santajjeti (saṃ+tajj+e), 惊吓，威吓。【过】santajjesi。【过分】santajjita。【现分】santajjenta, santajjayamāna。【独】santajjetvā。

Santataṃ,【副】不变地，不断地，总是。参考 Satataṃ。

Santati,【阴】连续，期间，世系。

Santatta, (Santappati的【过分】) 被加热，使悲伤，悲伤。

Santappati (saṃ+tap(梵tap)热+ya), 被加热，使悲伤，悲伤。【过】santappi。【现分】santappamāna。

Santappita, (Santappeti的【过分】) 使满意。

Santappeti (saṃ+tapp+e), 使满意，取悦。【过】santappesi。【现分】santappenta。【独】santappetvā, santappiya。

Santara-bāhira,【形】有内外的。santara-bāhiraṃ。【副】内外。

Santarati (saṃ+tar +a), 匆忙，很快地去。【过】santari。【现分】santaramāna。

Santasati (saṃ+tas+a), 害怕，受惊吓，被扰乱。【过】santasi。【过分】santasita。【现分】santasanta。【独】santasitvā。

Santasana,【中】恐怖，惊骇。

Santāna,【中】1.连续，继承。2.子孙。3.蜘蛛网。

Santānaka (saṃ+tan 伸展),(<santati 持续、延续) 儿子。

Santāneti (saṃ+tan+e), 连续。

Santāpa(<saṃ+tap(梵tap)热),【阳】【形】热，痛苦，伤心事( burning; heat, fire; fig. torment, torture)。aggisantāpa,火烤。suriyasantāpa,日炙。santāpika,炙热者。

Santāpeti (saṃ+tap(梵tap)热+e), 加热，燃烧，折磨。【过】santāpesi。【过分】santāpita。【独】santāpetvā。

Santāsa,【阳】恐惧，发抖，震惊。santāsī,【形】发抖的，害怕的。

Santi1(<śam平息、安静﹐梵śānti),【阴】宁静(tranquillity)，和平(peace)。santikamma,【中】平定，安抚的行为。santipada,【中】安静的境界。

Santi2(<atthi (as+a+ti)), 【现.3.复】(他们)有，在，存在。

Santika(sa2+antika),【形】接近的(vicinity, presence)。【中】接近，出现。santikā, 从。santikāvacara,【形】在附近的，亲密的(keeping or being near)。santikaṃ, 出现(into the presence of, towards)。santike in the presence of, before, with; nibbānasantike; Instr. santikena=by, along with。

Santikā,【阴】挑木棒(a kind of game, “spellicans”)。

Santiṭṭhati (saṃ+ṭhā +a), 1.并肩站住，保持(to stand, stand still, remain, continue)。2.建立(to be established, to be put into order)。3.固定( to stick to, to be fixed or settled, to be composed )。4.自制，克己(to restrain oneself)。5.等待(to wait for)。santiṭṭhati; saṇṭhahati & saṇṭhāti; ppr. saṇṭhahanto; pot. saṇṭhaheyya; aor. saṇṭhāsi; saṇṭhahiṃsu (3rd pl.) Inf. saṇṭhātuṃ. pp. saṇṭhita — Caus. II. saṇṭhapeti (& °ṭhāpeti).

Santiṭṭhanā(<santiṭṭhati),【中】站住，保持，固定，停留。

Santīraṇa(saṃ+tīraṇa),【中】调查，审查(investigation, decision)。santīraṇacitta﹐【中】推度心，这是一个无因果报心；它紧随「领受心」之后生起，其作用是检查刚受到五识与领受心识知的目标。

Santuṭṭha (santussati 的【过分】), 已取悦，已快乐(pleased, happy)。santuṭṭhatā,【阴】知足的状态。

Santuṭṭhi,【阴】满足，知足，欢喜。

Santusita, 已取悦，已快乐。参考 Santuṭṭha。

Santussaka(fr. santussati),【形】满足的，高兴的(content)。santussana,【中】满足，欢喜。

Santussati (saṃ+tus(梵tuṣ)满足+ya), 被使满足，被取悦，被使快乐。【过】santussi。【现分】santussamāna。

Santosa,【阳】快乐，喜悦。

Santhata (santharati 的【过分】), 已覆盖，已铺。【中】毯子，垫。

Santhambheti (saṃ+thambh+e), 使僵硬，使硬，失去知觉。【过】santhambhesi。【过分】santhambhita。【独】santhambhetvā。

Santhambhanā,【阴】坚硬，硬。

Santhara,【阳】垫，盖子，床单。santhaṇa,【中】扩张，覆盖。

Santharati (saṃ+thar+a), 铺，散播，覆盖。【过】santhari。【独】santharitvā。【使】santharāpeti。

Santhava(<saṃ+stu),【阳】相识(acquaintance)，亲密(intimacy)，行房。Sn.1-12.(v.207.)︰Santhavāto‚ bhayaṃ jātaṃ, niketā jāyate rajo; Aniketamasanthavaṃ, etaṃ ve munidassanaṃ.(从亲昵中产生恐惧，从家室中产生污秽，不要亲昵，不要家室，这就是牟尼的看法。)

Santhavana (<saṃ+thavati)【中】相识(acquaintance)。

Santhāgāra(Sk.sansthāgāra),【阳】【中】会议厅，断事堂。

Santhāra,【阳】遮盖物，地板。

Santhuta (santhaveti 的【过分】), 已相识，已熟悉。

Sanda,【形】厚的，密集的。【阳】流程。sandacchāya,【形】有大荫凉的。

Sandati (sand+a), 流动。【过】sandi。【过分】sandita。【独】sanditvā。【现分】sandamāna。

Sandana,【中】流下。【阳】二轮战车。

Sandamānikā(fr. syand)﹐【阴】战车(a chariot)。

Sandassaka,【阳】指示的人，教的人。sandassana,【中】指令，指示，指出。sandassiyamāna,【形】被教导的，被指出的。

Sandasseti (saṃ+dis指出+e), 指出，解释。【过】sandassesi。【过分】sandassita。【独】sandassetvā。

Sandahati (saṃ+dhā+a), 连接，联合，安装。【过】sandahi。【过分】sandahita。【独】sandahitvā。

Sandahana(fr. saṃ+dhā),【中】结生，装配(applying, placing (an arrow) on the string)。Vism.528.︰cittaṃ…sandahanapaccupaṭṭhānaṃ(心以‘结生’为现起)。

Sandāna,【中】链，系绳。

Sandāleti (saṃ+dāl +e), 打破，打碎。【过】sandālesi。【过分】sandālita。【独】sandāletvā。

Sandiṭṭha (sandissati 的【过分】), 已一起看到。【阳】朋友。

Sandiṭṭhi (sa+n+diṭṭhi见)﹐【阴】自己的见解，同见。

Sandiṭṭhiparāmāsī﹐染于世俗者。

Sandiṭṭhika,【形】看得见的(visible)，这一生的(belonging to this life)。自见的(self-evident)；现世的(immediately apparent)；现证的、当下可见的(visible here and now)；现报(罗什译)；现见(玄奘译)。SA.1.20./I,43.︰Sandiṭṭhiko ayaṃ dhammoti ayaṃ lokuttaradhammo yena yena adhigato hoti, tena tena parasaddhāya gantabbataṃ hitvā paccavekkhaṇañāṇena sayaṃ daṭṭhabboti sandiṭṭhiko.(自见此‘法’︰证得这出世间法，信‘他’(指圣者)的可去(见证)，之后，以省察智自己亲见到为‘自见’。)Attano phaladānaṃ sandhāya nāssa kāloti akālo, akāloyeva akāliko.(关于自己的给予‘果’是没有时间(的间隔)，即立刻，就这样无时间(的间隔)，为‘实时’)。)Yo ettha ariyamaggadhammo, so attano pavattisamanantarameva phalaṃ detīti attho. “Ehi passa imaṃ dhamman”ti evaṃ pavattaṃ ehipassavidhiṃ arahatīti ehipassiko. (于此，任何圣道法，他自己的转起立即地给予‘果’之义，‘来看这法’，如此值得转起来看的方法为‘来看’。)ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvāpi bhāvanāvasena attano citte upanayaṃ arahatīti opaneyyiko.(甚至于火烧衣与头，都要在上旁观，专注在心上用功，值得带近来(取证)，为‘引导’。)Sabbehi ugghaṭitaññū-ādīhi viññūhi “bhāvito me maggo, adhigataṃ phalaṃ, sacchikato nirodho”ti attani attani veditabboti paccattaṃ veditabbo viññūhīti.(所有的敏智者等诸行者，“修习我的道，证得果，现证灭”，皆是自知自证，为‘智者各自证知’(缘自觉悟)。) (广说，见Vism.213~218)

Sandiṭṭhiparāmāsī (saṃ+diṭṭhi+parāmāsī)﹐染于世俗。

Sandita (sandati 的【过分】), 1.已流动。2.已用铁链锁住。

Sandiddha,【过分】已涂毒药。

Sandissati (saṃ+dis指出+ya), 被看到，出现，同意。【现分】andissamāna。

Sandīpana,【中】sandīpanā,【阴】点燃，澄清。

Sandīpeti (saṃ+dip+e), 点燃，解释。【过】sandīpesi。【过分】sandīpita。【独】sandīpetvā。

Sandesa,【阳】信息，一封信，书面的文件。sandesahara,【阳】报信者。sandesāgāra,【中】邮局。

Sandeha,【阳】疑惑，自己的身体。

Sandoha,【阳】堆，大量。

Sandhana,【中】自己的财产。

Sandhamati (saṃ+dham+a), 吹，扇。【过】sandhami。【独】sandhamitvā。

Sandhātu,【阳】安慰者。

Sandhāna,【中】联合，安抚。

Sandhāya (sandahati 的【独】), 团结了。【独】关于，关联。

Sandhāraka,【形】忍受的，抑制的，支援的。sandhāraṇa,【中】制止，忍受。

Sandhāreti (saṃ+dhar +e), 忍受，制止，拦截，抑制，支持。【过】sandhāresi。【过分】sandhārita。【独】sandhāretvā。【现分】sandhārenta。【不】sandhāretuṃ。

Sandhāvati (saṃ+dhāv追+a), 跑着穿过，移居。【过】sandhāvi。【过分】sandhāvita。【独】sandhāvitvā。【现分】sandhāvanta, sandhāvamāna。

Sandhi,【阴】联盟，联接，关节，连接，协议，音调上的结合。sandhicchedaka,【形】能割破的人，破坏者。sandhimukha,【中】(小偷入屋做)破口。sandhi rules, 转调。sandhiyaṃ, 结生时刻。

Sandhīyati (sandhāti 的【被】), 被连接，被结合，被合在一起。【过】sandhīyi。

Sandhūpāyati (saṃ+dhūp+āya), 出烟。【过】sandhūpāyi。【独】sandhūpāyitvā。

Sandhūpeti (saṃ+dhūp+e), 熏制。【过】sandhūpesi。【过分】sandhūpita。【独】sandhūpetvā。

Sandhovati (saṃ+dhov+a), 洗，冲洗，纯净。参考 Dhovati。

Sanna1(sīdati的【过分】) 已沉陷(sunk)。

Sanna2 (sandati的【过分】)已流动(flown)。

Sannaddha, (Sannayhati的【过分】) 拴紧，武装自己，部署。

Sannayhati (saṃ+nayhati <nah+ya), 拴紧，武装自己，部署(to tie, bind, fasten, to arm oneself)。【过】sannayhi。【独】sannayhitvā, sannayha。

Sannāmeti (Caus. of saṃ+nam), 弯(to bend)。

Sannāha(fr. sannay ati),【阳】1.穿，系在一起(dressing, fastening together )。2.盔甲(armour, mail)。titikkhā cammasannāho, 忍耐为盔甲。

Sannikaṭṭha,【中】邻居关系，邻近。

Sannikāsa,【形】相似的，像…的。

Sannicaya(saṃ一起+nicaya向下积聚),【阳】积聚，贮藏。DhA.：‘积聚’有两种：一、业积聚。二、资具积聚。于善业、不善业称为业积聚；四资具，称为资具积聚。

Sannicita,【过分】已累积，已囤积。

Sanniṭṭhāna,【中】结论，探查。

Sannidhāna,【中】接近，邻近，储存。

Sannidhi,【阳】储存，贮藏。sannidhikāraka,【阳】存货的人。sannidhikata,【形】囤积的。

Sannipatati (saṃ+ni+pat落下+a), 集合，聚集。【过】sannipati。【过分】sannipatita。【独】sannipatitvā。【现分】sannipatanta。

Sannipatana,【中】集会，集合。

Sannipāta,【阳】与会者(集合称)，集会，体液的集合。sannipātika,【形】体液集合的结果。sannipātana,【中】召集。

Sannipāteti (saṃ+ni+pat落下+e), 召集，召集…开会。【过】sannipātesi。【过分】sannipātita。【独】sannipātetvā。

Sannibha,【形】相似的。

Sanniyyātana, 中】为保护等而移交。

Sannirumbhana,【中】抑制，制止，抑压。

Sannirumbheti (saṃ+ni+rumbh +e), 抑制，阻塞，妨碍。【过】sannirumbhesi。【过分】sannirumbhita。【独】sannirumbhetvā。

Sannivasati (saṃ+ni+vas住+a) 同居。【过】sannivasi。

Sannivāreti (saṃ+ni+var+e), 制止，避免。【过】sannivāresi。【独】sannivāretvā。

Sannivāsa,【阳】协会，同居。

Sannivesa,【阳】露营，殖民。

Sannisinna, (Sannisīdati的【过分】) 安顿，平息。

Sannisīdati (saṃ+ni+sad坐+a), 安顿，平息，安静下来。【过】sannisīdi。【独】sannisīditvā。

Sannissita,【形】与…连接的，基于的。

Sannihita,【过分】已放下，已放置，已安排得好。

Sanneti (saṃ+ni +e), 混合，揉(面等)成团(to mix, knead)。【过】sannesi。【过分】sannita。【独】sannetvā。【义】sanneyya。

sap(梵śap)﹐【字根I.】诅咒(to curse)。

Sapajāpatika,【形】与妻子在一起的。

Sapaññā, 有慧人(是由业生三因结生的慧(kammaja-tihetuka-paṭisandhi- paññāya)，为有慧者。「业生三因结生的慧」由无贪、无瞋、无痴的三因善业所生的。

Sapati (sap诅咒+a), 骂(to swear)，诅咒(to curse)。【过】sapi。【过分】sapita。【独】sapitvā。

Sapatta(Sk. sapatna),【阳】对手，仇敌(hostile, rival)。【形】怀敌意的。

Sapattabhāra((sa3+patta1+bhāra),【形】以翅膀为负担的(with the weight of the wings, carrying one’s wings with oneself)。

Sapattī(Sk. sapatnī),【阴】和妻子在一起(a co-wife)。asapattī, 无妻子(without any co-wife S.IV,249.)。sapattivāsā(DhA.v.135./CS:pg.2.38.), 和丈夫在一起。

Sapatha(fr. śap),【阳】誓约(an oath)。

Sapadāna,【形】连续的。sapadānaṃ,【副】不断地。sapadānacārikā,【阴】次第乞食〔十三头陀支之一〕(只托钵七家为外道行为之一，见《中部》M.12./ I,78.；M.36./I,238.；M.45./ I,307.；M.51./I,343.；M.94./ II,162.；D.8./ I,166.；D.25./ III,41.)。

Sapadi(sa2+adv. formn fr. pada),【无】立即地(instantly, at once)。

Saparikkamana(sa+pari+kamana<kam(行走))﹐可以行走。Pārā.III,151︰Saparikkamanaṃ nāma sakkā hoti yathāyuttena sakaṭena anuparigantuṃ, samantā nisseṇiyā anuparigantuṃ.(可回转的地点︰(在平地，)四轮牛车可以旋转，（在山坡，）有阶梯围绕。)

Sapariggaha,【形】连同所有物或妻子的。

Saparidaṇḍā﹐【阴】杖罚所护之女人(国家明示此定罚之女人之名、家或道，往如是女之处者，即构成如是之罪)。sassāmikā saparidandā antamaso mālāguḷaparikkhittā pi, tathārūpāsu cārittaṃ na āpajjitā hoti.(其意为：有夫之妇、(侵犯之则会受)杖罚之女，乃至(已有婚约的)装饰华鬘之女，对于如此之妇女不交际。)

Sapāka, sopāka,【阳】1.贱民(an outcast)。2.吃狗的人，屠狗的人。3.一种植物。

sapp﹐【字根I.】爬(to creep)。

Sappa(cp. Sk. sarpa, fr. sṛp; “serpent”),【阳】蛇(a snake)。sappapotaka,【阳】小蛇。sappa,【阳】。sappaphaṇa, 蛇的兜帽(指眼镜蛇的膨胀起来的颈部)。

Sappaccaya,【形】有因素的，有条件的。

Sappañña,【形】明智的(wise)。

Sappaṭigha(sa有+paṭigha对、碍),【形】可触及的，有对的，有质碍的，撞击的。

Sappaṭibhaya,【形】危险的，有害的。

Sappaṭibhāga (sa3+paṭibhāga)﹐【形】1.相似，像(resembling, like)。2.同比率混合(having as (equal) counterparts, evenly mixed with)。kaṇha-sukka-sappaṭibhāga﹐对比黑、白之法。

Sappaṭissa﹐sappatissa﹐【形】崇敬的，敬畏的。

Sappati (sapp+a), 爬行，爬。【过】sappi。

Sappana(<sappati),【中】爬行( gliding on)。

Sappāṇaka,【形】有活生生的生物的。

Sappāya,【形】有益的，健康的，适当的，顺益的。sappāyatā,【阴】有益。

Sappi,【中】酥油(ghee)，澄清奶油(clarified butter)。Pāci.IV,347(CS:p.464)︰Sappi nāma gosappi vā ajikāsappi vā mahiṃsasappi vā. Yesaṃ maṃsaṃ kappati tesaṃ sappi.(酥︰牛乳酥、山羊乳酥、水牛乳酥，凡肉适宜者之酥。)

Sappinī,【阴】母蛇。

Sappītika,【形】有欢喜陪伴的。

Sappurisa (sa(=sat=santsat)真实的)+purisa人),【阳】真善人(他译：善士﹑善知识﹑真人﹑实人﹑真实人) (「比丘们！在这里某一人, 从杀伤生物, 变成已喜乐背离; 从拿起未被给与者, 变成已喜乐背离; 从邪行于诸欲, 变成已喜乐背离; 从妄语, 变成已喜乐背离; 从存续在谷酒﹑果酒﹑醉品﹑放逸之中, 变成已喜乐背离。比丘们！ 此被叫做真善人。」 (A ii217) sappurisāvassayo﹐倚靠善知识。(AA.4.31.CS:p.2.289-290) Sappurisāvassayoti Buddhādīnaṃ sappurisānaṃ avassayanaṃ sevanaṃ bhajanaṃ, na rājānaṃ(倚靠善知识︰仰赖、结交、交往诸佛(不是诸王)等善知识)。satta sappurisa-dhammā七善士法(seven qualities of the true man)︰dhammaññū, 知法(knowing the doctrine)，atthaññū,知义(knowing the meaning)，attaññū, 自知(knowing self)，mattaññū, 知量(knowing moderation)，kālaññū, 知时(knowing the right time)，parisaññū, 知众 (knowing groups)，puggalaññū, 知人(knowing persons)。

DA.33./III,1039.︰Tattha suttageyyādikaṃ dhammaṃ jānātīti dhammaññū. Tassa tasseva bhāsitassa atthaṃ jānātīti atthaññū. “Ettakomhi sīlena samādhinā paññāyā”ti evaṃ attānaṃ jānātīti attaññū. Paṭiggahaṇaparibhogesu mattaṃ jānātīti mattaññū. Ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa adhigamāyāti evaṃ kālaṃ jānātīti kālaññū. Ettha ca pañca vassāni uddesassa kālo. Dasa paripucchāya. Idaṃ atisambādhaṃ. Dasa vassāni pana uddesassa kālo. Vīsati paripucchāya. Tato paraṃ yoge kammaṃ kātabbaṃ. Aṭṭhavidhaṃ parisaṃ jānātīti parisaññū. Sevitabbāsevitabbaṃ puggalaṃ jānātīti puggalaññū.(知法︰知经、偈等法。知义︰知(佛陀)说法之义。自知︰自知“我有这么多戒定慧”。知量︰于接受、受用知量。知时︰知道指出时分，论究时分，证得相应之时分，这是关于时分。知众︰知……。知人︰知应亲近该亲近的人。)

AA.7.64./IV,57-8.︰puggalaparoparaññū hotīti evaṃ bhikkhu puggalānaṃ paroparaṃ tikkhamudubhāvaṃ jānanasamattho nāma hoti.(知人胜劣︰如是比丘识别众人高低、利钝。)。

A.3.79./I,226.︰“Na pupphagandho paṭivātameti, Na candanaṃ tagaramallikā vā. Satañca gandho paṭivātameti, Sabbā disā sappuriso pavāyatī”ti.(花香扑鼻不逆风，栴檀.沉香.茉莉花；逆风扑鼻善士香，处处风靡善士(香)。)

Sapharī,【阴】大头鲃(印度产的一种大型鲤形的可供食用及钓捕的淡水鱼) (Barbus mosal；a sheet fish)。

Saphala,【形】有结果的，有果实的。

Sabala,【形】强壮的，有斑点的，杂色的。

Sabba (梵sarva),【形】所有的(all)，每一的(every)，全部的(whole)，整个的(entire)。【阳】：单.主.sabbo；复.主sabbe；单.呼.sabba﹑sabbā；复.呼sabbe；单.宾.sabbaṃ；复.宾.sabbe；单.具.sabbena；复.具.sabbehi﹑sabbebhi；单.离.sabbasmā﹑sabbamhā；复.离.sabbehi﹑sabbebhi；单.与.﹑属.sabbassa；复.与.﹑属.sabbesaṃ﹑sabbesānaṃ；单.处.sabbasmiṃ﹑sabbamhi)；复.处.sabbesu。【阴】：单.主sabbā；复.主.sabbā﹑sabbāyo；单.呼.sabbe；复.呼sabbāyo；单.宾.sabbaṃ；复.宾.sabbā﹑sabbāyo；单.具.﹑离.sabbāya；复.具.﹑离.sabbāhi﹑sabbābhi；单.与.﹑属.sabbāya﹑sabbassā；复.与.﹑属.sabbāsaṃ﹑sabbāsānaṃ；单.处.sabbāya﹑sabbassā﹑sabbāyaṃ﹑sabbassaṃ；复.处.sabbāsu。【中】：单.主.sabbaṃ；复.主.sabbāni；单.宾.sabbaṃ；复.宾.sabbāni。单.呼.sabba﹑sabbā；复.呼sabbāni 。sabbakanittha,【形】其中最年轻的。sabbakammika,【形】不管部长。sabbaññū, sabbavidū (梵sarvajña),【形】全知的(all-knowing万事通)，古音译：萨云若。【阳】无所不知者(the Ominiscent One一切智者)。sabbaññutā,【阴】无所不知(ominiscence)。sabbaṭṭhaka,【形】每部分都有八个的。sabbanāma,【中】代名词。sabbatthaka,【形】关系到每件事物的，打杂的人。sabbampi, 【无】一切含。Sabbātthasiddha(=Siddhāttha；梵Sarvārthasiddha=Siddhārtha)；one who has completed his task, Miln.214),一切义成(音译：悉达多。佛陀的名字)。sabbapaṭhama,【形】(位置或时间)最先的。sabbapaṭhamaṃ,【副】在全部之前，非常早地。sabbasata,【形】每部分都有一百个的。sabbasovaṇṇa,【形】全是金制的。sabbassa,【中】全部财产。sabbassaharaṇa,【中】没收全部财产。Sabbamatthivāda(梵Sarvāsti-vādin, sarvāstivādin)﹐说一切有部(简称为有部，别名说因部。佛灭后三百年初，自根本之上座部别立者，说一切有部的根本重地乃是在罽宾（迦湿弥罗）地方，)。

Sabbaññutāñāṇa﹐【阳】一切知智(佛陀的智慧)。『一时知一切、一时见一切。』(大) 1,793c；M.90./II,127作︰“sakideva sabbaññassati sabbaṃ dakkhīti.(只一度即将知一切、将见一切。)”《注释书》：『一时』‘sakideva’指‘ekāvajanena(从意界只以一转向到见等前五识或第六意识)ekacittena(以一心思推度或确定)ekajavanena(以一速行)’；『一切』‘sabbaṃ’指‘atītānāgatapaccuppannaṃ’(过去、未来、现在(三世一切内外、身心、事理等)) MA.III,357f.

Sabbato,【无】到处，在各方面，全部。

Sabbattha, sabbatra,【副】各处，到处，在所有状况下。S.46.53./V,115.︰Satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī”ti.(诸比丘！至于念(觉支)，我说：‘念’用在各处)。)

Sabbathā,【副】在每一方面(in every way)。sabbathā sabbaṃ, 完全地(completely)。

Sabbadā,【副】总是(always)。

Sabbadhi,【副】各处，到处。

sabbanāma,【中】代名词。

Sabbaso,【副】全部，在每方面。

Sabbhi (梵文 = sadbhih, 与智者。但是在巴利文中，有时被当做 【形】) 品德高尚的。

Sabrahmaka,【形】包括梵天世界。

Sabrahmacārī(sa3+brahmacārin),【阳】出家同伴(同修)(a fellow student)。

Sabhaggata, Sabhāgata(sabhā+gata),【形】到集会所的(gone to the hall of assembly)。

Sabhā(Vedic sabhā),【阴】会议厅(council a hall, assemblyroom, a public rest-house, hostelry)。sudhamma-sabhā﹐正法殿、善法堂，为帝释天之宫殿。

Sabhāga(sa2+bhāga),【形】通常的，同一个区的(common, being of the same division)。sabhāgaṭṭhāna,【中】方便的地方(a common room, a suitable or convenient place)。sabhāgavuttī,【形】相互礼貌往来的，礼尚往来的(living in mutual courtesy, properly, suitably)。

Sabhājana(Dhtp 553: pīti-dassanesu)﹐尊敬，礼敬(honouring, salutation)。

Sabhāva,【阳】自性，情况，性情，真实。sabhāvadhamma,【阳】自然的原则。sabhāvarūpa，有自性色–具有各自的特性，例如地界的硬等。

Sabhāya(=sabhā)﹐【中】会议厅。

Sabhoga1 (sa3+bhoga)﹐【形】富裕的(wealthy)。

Sabhoga2 (sa4+bhoga)﹐财产(property, possession)。sābhoga 有功用

Sabhojana,【形】(sa3+bhojana), 有食物的，(sa+ubho+jana), 有一对人的(即：夫妇)。

sam﹐【字根III.】被安抚(to be appeased)。cp. saṃ-(【前缀】共，集，合，正，同时。)

sam﹐【字根III.】居住(to dwell)。

sam(梵śam 1./ śim)﹐【字根VII.】使平静、使安静(to pacify)。

Sama1 (<sam(梵śam)安静、平息: see sammati1)﹐【阳】平静，宁静(calmness, tranquillity, mental quiet)。samaṃ carati﹐平静下来(to become calm, quiescent)。

Sama2 (<śam: see sammati2)﹐疲劳(fatigue)。

Sama3 (Vedic sama, fr. sa2; see etym. under saṃ°)【形】1.平坦的，齐平的(even, level；samaṃ karoti=弄平(to level))。2.相似的，相等的(like, equal, the same)。3.不偏不倚的,公正的(impartial, upright, of even mind, just)。4.samasama+ (数字), 总共(“altogether,”. e.g. samatiṃsa thirty altogether)。samaka,【形】相等的，相似的，相同的。samaṃ,【副】平均地，相等地(equally; together with, at.)。samana,【副】公平地，无私地(with justice, impartially (samena =dhammena))。opp. visama(不平的)。 –samacāga equally liberal. –samajana an ordinary man, common people. –samajātika of the same caste. –samajīvitā regular life, living economically sq. –samatala level, even (of a pond). –samadhāraṇa equal support or sustenance. –samadhura carrying an equal burden, equal; asamadhura incomparable; But sama-dhura-ggahaṇa “complete imperiousness” (see yugaggāha). –samavāhita evenly borne along (of equanimity). –samavibhatta in equal shares. –samasama exactly the same. –samasīsin a kind of puggala, lit. “equal-headed,” i. e. one who simultaneously attains an end of craving and of life) 。samasūpaka, 成比例地接受与咖哩(或食物)(with equal curry (when the curry is in quantity of onefourth of the rice))。

Samatthi(sama相等的+atthi有), 有相等的。

Samakkhāta(saṃ+akkhāta)已计算(counted)，已知(known)。

Samagga,【形】团结的，同道的，一致的，和合的，结交的，和谐的(台语ho5 hai5 e)。samaggakaraṇa,【中】调解人，和事佬。samaggatta,【中】协议，团结的情况。samaggarata, samaggārāma,【形】对和平的欢喜。【反】asamsagga﹐asaṃsagga。

Samaṅgitā,【阴】具有的事实。

Samaṅgī, samaṅgībhūta,【形】具有的，持有的。

Samacariyā,【阴】精神的平静，寂静主义。

Samacitta,【形】沉着的。samacittatā,【阴】平等心。samacittādevatā﹐心意相等的诸天。

Samajātika,【形】同阶级的(相同的印度世袭阶级)。

Samajīvita, 共命。

Samajja,【中】厌祝的聚集，剧场。samajjaṭṭhāna,【中】竞技场。samajjābhicaraṇa,【中】涉足剧场，参观展览会，参观节日。

Samaññā,【阴】指示。samaññāta,【形】指定。

Samaṇa(梵śramaṇa< śram疲倦),【阳】沙门，隐遁者。samaṇakuttika,【阳】假沙门。samaṇī,【阴】沙门尼。samaṇuddesa,【阳】沙弥。samaṇadhamma,【阳】沙门法(出家人的责任，指修习道法)。samaṇāruppa,【形】适宜沙门的。《马邑经》(T1.725c & 726c)︰「云何沙门？谓息止诸恶不善之法、诸漏秽污，为当来有本，烦热苦报，生、老、病、死因，是谓沙门。云何梵志？谓远离诸恶不善之法，诸漏秽污，为当来有本，烦热苦报，生、老、病、死因，是谓梵志。云何为圣？谓远离诸恶不善之法、诸漏秽污，为当来有本，烦热苦报，生、老、病、死因，是谓为圣。云何净浴？谓净浴诸恶不善之法、诸漏秽污，为当来有本，烦热苦报，生、老、病、死因，是谓净浴，是谓沙门，是谓梵志，是谓为圣，是谓净浴。」

Samaṇaka,【阳】假沙门。hīnam attha vannaṃ ajjhupagatā, yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce.(秃头之假沙门，既卑贱又邪恶，乃是从大梵天之足所生之子孙。)

Samatā,【阴】平等，平均，正常状态。

Samatikkanta, (samatikkamati 的【过分】)。

Samatikkama,【阳】samatikkamana,【中】超越，克服。

Samatikkamati (saṃ+ati超越+kam(梵kram)超越+a), 越过，渡过，超越，除去。【过】samatikkami。【独】samatikkamitvā。

Samatittika,【形】盈满的。

Samativattati (saṃ+ati超越+vat(vṛt)使转动+a), 克服，超越。【过】samativatti。【过分】samativatta, samativattita。

Samatta,【形】完成的，整个的，全分的。

Samatta,【中】平等，平均，平衡，正常状态。参考 Samatā。

Samattha,【形】能干的，有技术的。samatthatā,【阴】能力，精通。

Samatha(śam平息、安静+-atha名词语基),【阳】奢摩他(将心专注于一个对象，培育专注力而变得宁静)，止禅，平静，心的寂静，法律问题的解决。samatthabhāvanā,【阴】修定。ajjhatta-ceto-samatha﹐【阳】内止，内心寂止。DhsA.CS:p.95、175︰Kāmacchandādayo paccanīkadhamme sametīti samatho. (平息欲欲(盖)等(五)盖，为‘止’，或‘三摩地’ ) Aniccādivasena vividhehi ākārehi dhamme passatīti vipassanā. (观看无常等种种行相，为‘观’，或‘毘钵舍那’。

Dhs.A(CS:p.188~9)：Samathoti tividho samatho–1cittasamatho, 2adhikaraṇasamatho, 3sabbasaṅkhārasamathoti. Tattha aṭṭhasu samāpattīsu cittekaggatā cittasamatho nāma. Tañhi āgamma cittacalanaṃ cittavipphanditaṃ sammati vūpasammati, tasmā so cittasamathoti vuccati. Sammukhāvinayādisattavidho samatho adhikaraṇasamatho nāma. Tañhi āgamma tāni tāni adhikaraṇāni sammanti vūpasammanti, tasmā so adhikaraṇasamathoti vuccati. Yasmā pana sabbe saṅkhārā nibbānaṃ āgamma sammanti vūpasammanti, tasmā taṃ sabbasaṅkhārasamathoti vuccati.(奢摩他︰有三种奢摩他︰(1)心奢摩他、(2)止诤奢摩他、(3)一切行奢摩他。此中八种三摩钵地一境性之名。心的激动、心的翻腾中来，平息和寂静，因此称为‘心奢摩他’。「现前毘尼」(Sammukhāvinaya)等七种奢摩他，名为‘止诤奢摩他’，于此中来，在在处处平息和寂静，因此称为‘止诤奢摩他’。然而，因为一切行涅盘而来，平息和寂静，因此称为‘一切行奢摩他’。)

Samadhigacchati (saṃ+adhi+gam去+a), 达到，清楚地了解。【过】samadhigacchi。【过分】samadhigata。【独】samadhigantvā。

Samanantara,【形】立即的，最近的。samanantarā,【副】在…之后就。

Samanugāhati (saṃ+anu随+gah拿+a), 要求理由。【过】samanugāhi。【独】samanugāhitvā。

Samanuñña,【形】满意的。samanuññā,【阴】赞成。samanuññāta,【形】核准的，允许的。

Samanupassati(saṃ+anu随+dis指出+a), 看、见、察觉、认定(to see, perceive, regard)。【过】samanupassi。【现分】samanupassanta﹐samanupassamāna。【独】samanussitvā。【不】samanupassituṃ。

Samanupassanā(<samanupassati),【阴】考虑(considering)。

Samanubhāsati (saṃ+anu随+bhās +a), 交谈、同学(to converse or study together)。【过】samanubhāsi。asamanubhāsati, 非同学。

Samanubhāsanā,【阴】会话，排练。

Samanuyuñjati (saṃ+anu随+yuj连接+ṃ-a), 盘诘，反复询问。【过】samanuyuñji。【独】samanuyuñjitvā。

Samanussarati (saṃ+anu随+sar(梵sṛ)动转+a), 回忆，想起。【过】samanussari。【现分】samanussranta。【独】samanussaritvā。

Samanta(saṃ+anta),【形】全部的(all)，整个的(entire)。samantacakkhu,【形】普眼者(佛陀五眼之一，无所不见的all-seeing, an epithet of the Buddha M I.168= Vin I.5; Sn.345, etc.; Miln 111; Nd1 360)( SA.6.1./I,200.︰sabbaññutaññāṇassa “samantacakkhū”ti。SA.35.1./II,354.︰Samantacakkhu nāma sabbaññutaññāṇaṃ, yaṃ–“pāsādamāruyha samantacakkhū”ti (Mahāvaṃsa 8；M.26./I,168;M.85./II,94.)。samantapāsādika,【形】普端严(令所有的人喜爱的all-pleasing, quite serene)。samantabhaddaka,【形】完全吉兆的(complete auspiciousness, perfect loveliness )。间接作副词用：Acc. Samantaṃ(completely); Abl.samantā & samantato; Instr. Samantena。sāmanta-jappā,(以)邻近(之语暗示)，(以)求取(布施)。

Samantā, samantato,【副】周围，各处。

Samannāgata,【形】具有的，持有的。

Samannāharati (saṃ+anu随+ā+har拿+a), 集中、采集(concentration, bringing together)。【过】samannāhari。【过分】samannāhaṭa。【独】samannāharitvā。

Samapekkhati (saṃ+āpe+ikkh见+a), 考虑得好。【过】samappekkhi。

Samappeti (saṃ+ap+e), 移交，委托，应用。【过】samappesi。【过分】samappita。【独】samappetvā, samappiya。

Samaya,【阳】时间，集会，季节，场合，宗教。samayantara,【中】不同的宗教。

Samara,【中】战争。

Samala,【形】不纯的，污染的。

Samalaṅkata, (Samalaṅkaroti的【过分】) 装饰。

Samalaṅkaroti (saṃ+alaṃ+kar行+o), 装饰。【过】samalaṅkari。【独】samalaṅkaritvā。

Samavāya,【阳】组合，集合。

Samavekkhati (saṃ+ava下+ikkh见+a), 考虑，调查。【过】samavekkhi。samavekkhita,【过分】。

Samavepākinī,【阴】促进良好的消化。

Samassāsa,【阳】(痛苦等的)减轻，心旷神怡。

Samassāseti (saṃ+ā+sas+e), 减轻，使精神振作。【过】samassāsesi。【独】samassāsetvā。

Samā,【阴】年。

Sāmāka﹐稗子，像谷的一种草。

Samākaḍḍhati (saṃ+ā+kaḍḍh +a), 招徕，吸引，引诱。【过】samākaḍḍhi。【独】samākaḍḍhitvā。

Samākaḍḍhana,【中】拉，拖拉，招徕。

Samākiṇṇa, samākula,【形】塞满的，覆盖的，拥挤的，撒满的。

Samāgacchati (saṃ+ā+gam去+a), 会合，集合。【过】samāgacchi。【独】samāgantvā, samāgamma。

Samāgata (Samāgacchati的【过分】), 已集合。

Samāgama,【阳】碰到，集会。

Samācarati (saṃ+ā+car移动+a), 举止，行动，练习。【过】samācari。【现分】samācaranta。【独】samācaritvā。

Samācaraṇa,【中】samācāra,【阳】操行，行为。

Samādapaka, samādapetu,【阳】煽动者。samādapana,【中】煽动。

Samādapeti (saṃ+ā+dā+āpe﹐cp.BSk.samādāpayati), 教唆(to cause to take)，激励(to incite, to rouse)。【过】samādāpesi。【过分】samādāpita。【独】samādāpetvā。3p.sg.opt. samācare。

Samādahati (saṃ+ā+dhā(梵dhā, dadh)放置﹑忍受+a), 镇定，集合，集中，点燃(火)。【过】samādahi。【现分】samādahanta。【独】samādahitvā。

Samādāti (saṃ+ā+dā+a), 拿，接受。

Samādāna,【中】拿，遵守，接受。

Samādāya,【独】接受了。

Samādiyati (samādāti 的【被】), 承担。【过】samādiyi。【过分】samādinna。【独】samādiyitvā。【现分】samādiyanta。

Samādisati (saṃ+ā+dis指出+a), 指出，命令。【过】samādisi。【过分】samādiṭṭha。【独】samādisitvā。

Samādhāna,【中】使成整体，集中。

Samādhi(<saṃ+ā+dhā承受),【阳】三摩地，三昧。samādhija,【形】定所生的。【中】定力。samādhibhāvanā,【阴】修定。samādhisaṃvattanika,【形】助长定的。samādhisambojjhaṅga,【阳】定觉支。upacārasamādhi﹐近行定(镇伏了五盖)。appanāsamādhi﹐安止定。samādhimānantarikaññaṃ(samādhi-m-ānantarikaṃ-yaṃ﹐此不间断的三摩地。KhA.181.：Samādhimānantarikaññamāhūti yañca attano pavattisamanantaraṃ niyameneva phalapadānato “ānantarikasamādhī”ti āhu. Na hi maggasamādhimhi uppanne tassa phaluppattinisedhako koci antarāyo atthi. Yathāha–“Ayañca puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya, yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikaroti, ayaṃ vuccati puggalo ṭhitakappī. Sabbepi maggasamaṅgino puggalā ṭhitakappino”ti (pu.pa.17).(不间断的三摩地：因为它紧接着必定产生果，称为不间断的三摩地。当已经到「道三摩地」(maggasamādhimhi= ariyamagga，预流向)，它的果没有任何障碍产生。这是依据—“这个人为了作证预流果而行道，而且应是劫的被燃烧时间，在这个人未作证预流果之前，劫不会燃烧。这个人被称为：「住劫者」。所有具足「道」(=ariyamagga)的人都是住劫者。”(Pug.17.)

Samādhiyati (saṃ+ā+dhā +i+ya), 被平静下来，入定。【过】samādhiyi。

Samāna,【形】相等的，相同的，相似的。samānagatika,【形】同一的。samānatta,【中】samānatā,【阴】samānabhāva,【阳】相同，平等。samānattatā,【阴】公平，和气，同事。samānavassika,【形】同辈的，年龄相同的。samānasaṃvāsaka,【形】同一个宗教团体的。samānasukhadukkha﹐同甘共苦。

Samānīta, (Samāneti的【过分】) 集合，比较，计算。

Samāneti (saṃ+ā+nī+a), 集合，比较，计算。【过】samānesi。【独】samānetvā。

Samāpajjati (saṃ+ā+pad去+ya), 着手，从事。【过】samāpajji。【现分】samāpajjanta。samāpajjamāna。【独】samāpajjitvā, samāpajja。

Samāpajjana,【中】进入，通过。samāpajjnavasitā﹐入定自在，能够轻易及迅速地证入禅那，而且在达到入定的过程中并没有很多的有分心生起。

Samāpatti(saṃ+ā+pad),【阴】达到(attainment)，入定(a stage of meditation)，三摩钵地。mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati(与妇女俱为双双达到三摩钵地；雌雄等至)。

Samāpanna, (samāpajjati 的【过分】)着手，从事。

Samāpeti (saṃ+ap+e), 总结，终结，完成。【过】samāpesi。【过分】samāpita。【独】samāpetvā。

Samāyāti (saṃ+ā+yā+a), 集合，团结。【过分】samāyāta。

Samāyuta,【形】联合的，团结的。

Samāyoga,【阳】组合，联合。

Samāraka,【形】包括魔天的。

Samāraddha (samārabbhati 的【过分】), 已开始。

Samārabhati (saṃ+ā+rabh+a), 开始，从事，杀。【过】samārabhi。【独】samārabhitvā。

Samārambha,【阳】事业，活动，受伤，残杀。

Samāruhati (saṃ+ā+ruh上升+a), 爬上，登上。【过】samāruhi。【过分】samārūḷha。【独】samāruhitvā, samāruyha。【祈】samāropeti。

Samāruhana,【中】爬，登。

Samārūḷha, (samāruhati 的【过分】)。

Samāropana,【中】举起，穿。

Samāropeti (saṃ+ā+rup+e), 使登上，穿上，信赖。【过】samāropesi。【过分】samāropita。【独】samāropetvā。

Samāvahati (saṃ+ā+vah+a) 使发生，致使。【过】samāvahi。【现分】samāvahanta。

Samāsa,【阳】混合物，删节。

Samāseti (saṃ+ās+e), 结交，联合，节略。【过】samāsesi。【过分】samāsita。【独】samāsetvā。

Samāhata(saṃ+āhata)(Samāhanati的【过分】), 已打，已袭击(hit, struck)。

Samāhanati (saṃ+ā+han+a), 袭击，奏乐器。

Samāhita (samādahati‘完全放置’的【过分】),【过分】已镇定，已安顿，已安定，已集中精神。古译：三摩呬多、等引(‘等’是平等，‘引’是前后的引续，引发功德)。

Samijjhati (saṃ+idh +ya), 成功，兴隆，奏效。【过】samijjhi。【过分】samiddha。【独】samijjhitvā。

Samijjhana,【中】成功。

Samita1(saṃ+ita, sameti的【过分】) 集合(gathered, assembled)。【中】【副】samitaṃ﹐连续不断地、接连地(continuously)。

Samita2 (sa+mita, of mā)同样(尺寸)(equal (in measure))，好像(like)。

Samita3 (sammati1的【过分】) 已镇定(quiet)，已平息(appeased)。

Samita4(saṃ+śam(平息)的【过分】劳动)安排(arranged)，清理(put in order =saṃvidahita)。

Samitatta(<samita3)【中】镇定的境界(state of being quieted)。

Samitāvī,【阳】自己已冷静。

Samitaṃ,【副】总是，不断地。

Samiti,【阴】集会，社会。

Samiddha (samijjhati 的【过分】), 已成功，已富有。

Samiddhi,【阴】成功，繁荣。

Samīpa,【形】近。samīpaga,【形】接近的。samīpacārī,【形】近的。samīpaṭṭha,【形】站近的。samīpaṭṭhāna,【中】附近的地方。

Samīraṇa,【阳】风。

Samīrati (saṃ+īr +a), 吹，移动。【过分】samīrita。

Samīreti (saṃ+īr+e), 发出，说话。【过】samīresi。【过分】samīrita。【独】samīretvā。

Samukkaṃseti (saṃ+u出+ka+e), 颂扬，称赞。【过】samukkaṃesi。【过分】samukkaṃsita。【独】samukkaṃsetvā。

Samugga,【阳】首饰盒。

Samuggacchati (saṃ+u出+gam去+a), 出现，得存在。【过】samuggacchi。【独】samuggantvā。

Samuggata, (Samuggacchati的【过分】) 出现，得存在。

Samuggaṇhāti (saṃ+u出+gah拿+ṇhā), 了解得好。【过】samuggaṇhi。【过分】samuggaṇhita。【独】samuggaṇhetvā。

Samuggama,【阳】升，起源。

Samuggirati (saṃ+u+gir +a), 发出，丢出，散发。【过】samuggiri。

Samuggiraṇa,【中】说话。

Samugghāta,【阳】推挤，撞，连根拔起，断绝。samugghātaka,【形】废止，除去。

Samugghāteti (saṃ+u出+ghāt+e), 废止，连根拔起，除去。【过】samugghātesi。【过分】samugghātita。【独】samugghātetvā。

Samucita,【过分】已累积。

Samuccaya,【阳】类目，收集，积聚。

Samuccheda(sam+u+chida),【阳】正断(永远舍断烦恼)、断绝。samuccheappahāna,【中】正断、断绝。

Samucchindati (saṃ+u出+chid切断+ṃ-a), 消灭，废止，破坏。【过】samucchindi。【独】samucchindiya。samucchinditvā。

Samucchinna, (Samucchindati的【过分】) 已消灭，已废止，已破坏。

Samucchindana,【中】samuccheda,【阳】消灭，破坏。

Samujjala,【形】辉煌的，光亮的。

Samujjhita,【形】丢弃的，抛弃的。

Samuṭṭhahati, samuṭṭhāti, (saṃ+u出+ṭhā +a), 起来，发起。【过】samuṭṭhahi。【过分】samuṭṭhita。【独】samuṭṭahitvā。

Samuṭṭhāna(saṃ+uṭṭhāna),【中】发源，因素，等起(rising, origination, cause)。samuṭṭhana-, samuṭṭhanika,【形】起源的(arising from)。

Samuṭṭhāpaka,【形】引起的，产生的。

Samuṭṭhāpeti (saṃ+u出+ṭhā+āpe), 升起，生产，开始。【过】samuṭṭhāpesi。【过分】samuṭṭhāpita。【独】samuṭṭhāpetvā。kathaṃ samuṭṭhāpesuṃ, 议论纷纷。

Samuṭṭhita, (samuṭṭhāti 的【过分】) 起来，发起。

Samuttarati (saṃ+u出+tar+a), 忽略，省略。【过】samuttari。【过分】samuttiṇṇa。【独】samuttaritvā。

Samuttejaka,【形】教唆的，煽动的。samuttejana,【中】煽动(instigation)。

Samuttejeti (saṃ+u出+tij (梵tij)使锐利﹑使敏锐+e﹐cp.BSk.samuttejayati), 使兴奋(to excite)，使高兴(gladden)，充满热情(to fill with enthusiasm)。【过】samuttesi。【过分】samuttejita。【独】samuttejetvā。

Samudaya(saṃ一起+udaya上升﹑生长),【阳】1.起源、集(origin)，上升(rise)，一起上升(直译)。2.迸发、光辉(bursting forth, effulgence)(=pabhāsamudaya)。3.生产品(produce, revenue)。samudayasacca,【中】集谛(起源的事实)。

Samudāgacchati [saṃ+udāgacchati]﹐生起(to rise)，结果(to result)。

Samudāgata,【samudāgacchati的过分】已兴起(arisen)，已结果(resulted)。

Samudāgama(saṃ+ud+āgama),【阳】开始(beginning)。

Samudācarati (saṃ+u出+ā+car移动+a),1.流通(to be current)，使用( to be in use)。2.在…心里出现(to occur to)，3.对…举止(to behave towards)，4.练习(to practise﹐i.e. aor. samudācariṃsu)。5.吹嘘、夸耀(to claim, to boast of)。【过】samudācari。【过分】samudācarita﹐samudāciṇṇa。【独】samudācaritvā。【过分】samudācaranta。

Samudācarana,【中】samudācāra,【阳】行为，习惯，练习，熟悉。

Samudācaritatta(<samudācarita) 【中】练习(to practise)。

Samudāciṇṇa (samudācarati 的【过分】), 已练习，已放任。

Samudāya,【阳】多数，大量。

Samudāharati (saṃ+u出+ā+har拿+a), 说，发出。【过】samudāhari。【过分】samudāhaṭa。【独】samudāharitvā。

Samudāharaṇa,【中】samudāhāra,【阳】交谈，说话。

Samudita(saṃ+udita1已提高)(samudeti 的【过分】)﹐1.已升起(arisen)。2.已激动(excited)。3.已联合(united)。

Samudīraṇa(saṃ+udīraṇa in meaning udīreti1),【中】移动(moving)。

Samudīreti (saṃ+u出+īr+e), 发出，移动。【过】samudīresi。【过分】samudīrita。【独】samudīretvā。

Samudeti (saṃ+u出+i+a), 出现。【过】samudesi。

Samudda,【阳】海洋。samuddaṭṭhaka,【形】在大海中的。

Samuddhaṭa, (samuddharati 的【过分】)已举起，已取出，已抢救。

Samuddharaṇa,【中】拉出，拯救。

Samuddharati (saṃ+u出+har拿+a), 举起，取出，抢救。【过】samuddhari。【独】samuddharitvā。

Samunna(saṃ+unna),湿润、湿(moistened, wet)。

Samupagacchati (saṃ+upa近+gam去+a), 接近。【过】samupagacchi。【过分】samupagata。【独】samupagantvā。

Samupagamana,【中】接近。

Samupagamma,【独】接近了。

Samupabbūḷha, samupabyūḷha,【形】群集的。

Samupasobhita,【形】装饰的，赋予的。

Samupāgata,【形】向…接近的。

Samupeta,【过分】已一起赋予。

Samuppajjati (saṃ+u出+pad去+ya), 出现，被生产。【过】samuppajji。【独】samuppajjitvā。

Samuppanna, (samuppajjati的【过分】) 出现。

Samubbahati (saṃ+u出+vah+a), 负担，携带。【过】samubbahi。【现分】samubbahanta。【独】samubbahitvā。

Samubbhavati (saṃ+u出+bhū+a), 出现，被生产。【过】samubbhavi。【过分】samubbhūta。【独】samubbhavitvā。

Samullapati (saṃ+u出+lap唠叨+a), 友善地交谈。【过】samullapi。【过分】samullapita。【独】samulpitvā。

Samullapana,【中】samullāpa,【阳】交谈。

Samussaya,【阳】身体，积聚。

Samussāpeti (saṃ+us +āpe), 升起，吊起。【过】samussāpesi。【过分】samussāpita。【独】samussāpetvā。

Samussāheti (saṃ+u出+sah胜过+e), 教唆。【过】samussāhesi。【过分】samussāhita。【独】samussāhetvā。

Samussita,【过分】已抬高，已升高，已升起，已傲慢。

Samūlaka,【形】包括根的。

Samūha,【阳】多数，众多，大量，集合。

Samūhata, (Samūhanati‘连根拔起’的【过分】) 连根拔起，废止，除去。

Samūhanati (saṃ+u出+han+a= saṃ+ūhanati2拉出), 连根拔起，除去(to remove)，废止(to abolish)。

Samekkhati (saṃ+ikkh见+a), 找寻，考虑。【过】samekkhi。【过分】samekkhita。【独】samekkhitvā, amekkhiya。

Samekkhana,【中】看着。

Sameta (Sameti的【过分】), 已具有，已连接，已结合。

Sameti (saṃ+i +a), 1.集合，遇见(to come together, to meet, to assemble)。2.同意，会同(to associate with, to go to)。3.比较，使相等(to correspond to, to agree)。4.知道(to know, consider)。5.适合(to fit in)。【过】samesi, samiṃsu, samesuṃ。【未】samessati。【独】sametvā，samecca((coming) together with)。【命】sametu。

Samerita,【过分】已移动，已开始运动。

Samokiṇṇa, (samokirati的【过分】) 洒，散播。

Samokirati (saṃ+ava下+kir散+a), 洒，散播。【过】samokiri。【独】samokiritvā。

Samokiraṇa,【中】洒水，散播。

Samotata,【过分】已到处撒满，已散布。

Samotarati (saṃ+ava下+tar+a), 下去(水里)。【过】samotari。【过分】samotiṇṇa。【独】samotaritvā。

Samodahati (saṃ+ava下+dah放置+a), 集合，存入。【过】samodahi。【过分】samodahita。【独】samodahitvā。

Samodahana,【中】保存，放进。

Samodhāna(saṃ+odhāna, cp. Odahana),【中】配置，联谊，联合，被容纳(collocation, combination)。saṅghaṭṭanasamodhāna,【中】互相摩擦。

Samodhāneti (samodhāna 的【派】), 连接，合并起来。【过】samodhānesi。【独】samodhānetvā。

Samorodha (saṃ+orodha),障碍物，迟钝(barricading, torpor)。

Samosaraṇa,【中】集合，会议。

Samosarati (saṃ+ava下+sar(梵sṛ)动转+a), 聚集，集合。【过】samosari。【过分】samosaṭa。【独】samosaritvā。

Samoha,【形】昏头昏脑的，入迷的。

Samohita (samodahati 的【过分】), 已包括，已覆盖，已合并起来。

Sampakampati (saṃ+pa彻底+kamp摇动+a), 战栗，被摇动。【过】sampakampi。【过分】sampakampita。

Sampajañña(fr. sampajāna),【中】明觉，正知，辨别，理解(attention, consideration, discrimination, comprehension, circumspection；opp. to muṭṭha-sacca+ asampajañña)。SA.47.2./III,182~190. (cf. VbhA.p.347~364.)说「四种明觉」(Catubbidhañhi sampajaññaṃ)：(1)有益明觉(sātthaka-sampajañña)、(2)合宜明觉(sappāya-sampajañña)、(3)行处明觉(gocara-sampajañña)、(4)无痴明觉(asammoha-sampajañña)。(1)「有益明觉」是在生起念头时，就能在有益及无益之间作出选择有益处的。(诸比丘！若难陀应看东方时，集中一切心之后，难陀才看东方，(想)：『如是我当看东方，令贪、忧之恶不善法不漏入。』如是，于其处而有正知。) 应看西方、北方、南方、上、下、四维，也同样作法。(2)「合宜明觉」是能够于适宜与不适宜之间作出选择适宜的。(3)「行处明觉」是不舍弃业处。举托钵作例子︰「(1)有一类比丘(把他的业处)带去(harati)，没有带回(na paccāharati)；(2)另一类没有带去，但带回；(3)另一类没有带去，也没有带回；(4)另一类带去带回。」第4类比丘是实践「往返的任务」(gatapaccāgatavattaṃ)。实践‘回原处重走’的「往返的任务」者(haraṇapaccāharaṇasaṅkhātaṃ gatapaccāgatavattaṃ pūrento)(如︰黑藤堂的大龙长老(Kāḷavallimaṇḍapavāsī Mahānāgatthero)决定只有在心专注于业处之下才提脚，而如果在心脱离了业处之下提脚时，他即会转身走回原处)，如果他有证果的潜能(upanissayasampanno)，他甚至于能在生命的第一阶段就证得阿罗汉果。(4)「无痴明觉」则是在向前走等各方面没有愚痴。他不像普通人想：「‘我’向前移动；向前移动由‘我’产生」。当「我将向前移动」的识生起时，心生风界跟那识同时生起，而产生了动作(viññatti身表)。通过心的活动(心生色)，产生散播至全身的风界而向前移动。注释书对‘回原处重走’的行者(haraṇapaccāharaṇasaṅkhātaṃ)给予极高的评价。(SA.47.2./III,189.、VbhA.p.354.)

Sampajāna (saṃ+pajāna, cp. Pajānāti；梵 Samprajāna),【形】深思的，知道的(thoughtful, mindful, attentive, deliberate, almost syn. with sata, mindful)。

Sampajānakārī(sampajānakārin),【形】全然知者，完整知者(acting with consideration or full attention)。

Sampājanamusāvāda,【阳】故妄语(deliberate lie)。

Sampajjati (saṃ+pad去+ya), 成功，兴隆，发生，变成。【过】sampajji。【过分】sampanna。【现分】sampajjamāna。【独】sampajjitvā。

Sampajjana,【中】成功，繁荣，成为。

Sampajjalita (sampajjalati 的【过分】), 已燃烧着，已着火。

Sampaṭicchati (saṃ+pati+is+a), 接受。【过】sampaṭicchi。【过分】sampaṭicchita。【独】sampaṭicchitvā。

Sampaṭicchana,【中】承诺，协议。sampaṭicchanacitta 【中】领受心，当目标撞击五根门之一，如：颜色撞击眼根时，先生起令心转向该目标的转向心，随后生起眼识(识知颜色)，接着生起「领受心」，纳受眼识刚看过的目标。

Sampati,【无】刚刚。

Sampatita (sampatati 的【过分】), 已跌落，已发生。

Sampatta (sampāpuṇāti 的【过分】), 已到达。

Sampatti, sampadā(<saṃ+pad, cp. BSk. sampadā),【阴】财富，快乐，成功，达到。

Sampadāna,【中】转给，移交。【文法】与格(Dat. dative)。

Sampadālana,【中】撕裂，裂开。

Sampadāḷeti (saṃ+pa+dal爆炸+e), 撕，劈开，猛然打开。【过】sampadāḷesi。【过分】sampadālita。【独】sampadāletvā。

Sampadussati (saṃ+pa+dus +ya), 被腐烂。【过】sampadussi。【过分】sampaduṭṭha。【独】sampadussitvā。

Sampadussana,【中】腐败。

Sampadosa(saṃ+padosa ),【阳】恶毒(wickedness)，不道德。

Sampanna (sampajjati 的【过分】), 已成功，已完全，已富于，已具有。

Sampayāta,【过分】已向前去，已着手进行。

Sampayutta(saṃ+payutta),【形】联合的(associated with)，联结的(connected)。

Sampayoga(saṃ+pa+yuj连接；梵samprayoga),【阳】相应，联盟，协会，联系。

Sampayojeti (san+pa+yuj连接+e), 参加，联合，提出诉讼。【过】sampayojesi。【过分】sampayojita。【独】sampayojetvā。

Samparāya,【阳】未来的情况，来世。samparāyika,【形】来世的。samparāya vedanīya kamma﹐后生报业、顺后业、顺后受业，即至未来世才受果报的业。(顺现法受业(此生)、顺次生受业(来生)、顺后次受业(第三生之后))

Samparikaḍḍhati (saṃ+pari+kaḍḍh+a), 到处拖。

Samparivajjeti (saṃ+pari+vaj+e), 避免，避开。【过】samparivajjesi。【过分】samparivajjita。【独】samparivajjetvā。

Samparivattati (san+pari+vat+a), 转，滚动。【过】samparivatti。【独】samparivattitvā。【使】samparivatteti。

Samparivāreti (saṃ+pari+var+e), 包围，侍候，照料。【过】samparivāresi。【过分】samparivārita。【独】samparivāretvā。

Sampalimaṭṭha [saŋ+palimaṭṭha] 接触，把持，破坏(touched, handled, blotted out, destroyed)。

Sampavaṅka﹐[perhaps saṃ+pari+aṅka2] 【形】亲密的(intimate)。

Sampavatteti (saṃ+pa+vat+e), 决心就走。【过】sampavattesi。【过分】sampavattita。

Sampavāyati (san+pa+vā+a), 吹，发出。

Sampavedhati (saṃ+pa+vidh(梵vyadh / vidh)贯穿+a), 强震，被高度地影响。【过】sampavedhi。【过分】sampavedhita。【使】sampavedheti。

Sampasāda,【阳】安然，平静，快乐。

Sampasādaniya,【形】导致宁静的，激发信心的。

Sampasādeti (san+pa+sad坐+e), 使喜悦，使纯净。【过】sampasādesi。【过分】sampasādita。【独】sampasādetvā。

Sampasāreti (saṃ+pa+sar(梵sṛ)动转+e), 展开，伸展。【过】sampasāresi。【过分】sampasārita。【独】sampasāretvā。

Sampasīdati (saṃ+pa+sad坐+a), 被取悦，变晴，放松。【过】sampasīdi。【独】sampasīditvā。

Sampasīdana,【中】欢喜，快乐，晴朗。

Sampassati (saṃ+dis指出+a), 见，把…视为，考虑。【过】sampassi。【现分】sampassanta﹐sampassamāna。【独】sampassitvā。

Sampahaṭṭha (sampahaṃsati 的【过分】), 已喜悦，已欢喜，已打败，已精炼，已形成。

Sampahaṃsaka,【形】喜悦的。sampahaṃsana,【中】高兴，愉快。

Sampahaṃsati (saṃ+pa+has+a), 很高兴。【过】sampahaṃsi。【使】sampahaṃseti。【过】sampahaṃesi。【过分】sampahaṃsita。【独】sampahaṃsetvā。

Sampahaṃsana,【中】喜悦。

Sampahāra,【阳】争吵，战争，打击。

Sampāta,【阳】结合起来，同时存在，碰撞。

Sampādaka,【形】准备者，供应者。sampādana,【中】供应，准备好。

Sampādiyati (sampādeti 的【被】), 被供应。

Sampādeti (saṃ+pad去+e), 完成，供应，准备。【过】sampādesi。【过分】sampādita。【独】sampādetvā。

Sampāpaka,【形】导致的，带来的。sampāpana,【中】领导，到达。

Sampāpuṇāti (saṃ+pa+ap +uṇā), 到达，达到，偶遇。【过】sampāpuṇi。【过分】sampatta。【现分】sampāpuṇanta。【独】sampāpuṇitvā。

Sampāyati (saṃ+pa+ā+ī (?))﹐解说，解答。

Sampiṇḍana,【中】组合，连接，附加。

Sampiṇḍeti (saṃ+piṇḍ+e), 联合，弄成球型，节略。【过】sampiṇḍesi。【过分】sampiṇḍita。【独】sampiṇḍetvā。

Sampiyāyati (sampiya 的【派】), 善待，执着，投入，喜欢。【过】sampiyāyi。【过分】sampiyāyita。【现分】sampiyāyanta, sampiyāyamāna。【独】sampiyāyitvā。

Sampiyāyanā,【阴】喜爱。

Sampīṇeti (saṃ+pi养肥+ṇā+e), 使满意，使喜悦，取悦。【过】sampīṇesi。【过分】sampīṇita。【独】sampīṇetvā。

Sampīḷa [saṃ+pīḷa, cp.pīḷā] 【中】烦恼，痛苦。【反】asampīḷa无烦恼( free from trouble)。

Sampīḷana, Saṃpīḷana, 压迫，局促，龌龊(ㄨㄛˋㄔㄨㄛˋ，台语：ak cak8，有局促(而不舒服)、恶浊之意)。citta-sampīḷanaṃ domanassa, 心压迫之苦。kāyasampīlana, 心压迫(之苦)(crushing the body (of dukkha))。

Sampīḷeti (saṃ+pīḷ虐待+e), 压迫，压破，烦恼。【过】sampīḷesi。【过分】sampīḷita。【独】sampīḷetvā。

Sampucchati (saṃ+pucch询问+a), 要求，请求许可。【过】sampucchi。【过分】sampuṭṭha。

Sampuṇṇa (sampūrati 的【过分】), 已满，已完全，已填，熟透。

Sampupphita,【过分】已完全开花。

Sampūjeti (saṃ+pūj礼拜+e), 致敬，尊敬。【过】sampūjesi。【过分】sampūjita。【现分】sampūjenta。【独】sampūjetvā。

Sampūreti (saṃ+pūr(梵pṛ / pṛṇ/ pūr)充满+e), 填充，完成。【过】sampūresi。【过分】sampūrita。【独】sampūretvā。

Sampha,【中】轻薄，废话。samppalāpa,【阳】绮语。

Samphala(saṃ+phala)﹐【形】(完全)结果。

Samphassa,【阳】触，接触。

Samphuṭṭha, (samphusati 的【过分】) 已接触，已触及。

Samphulla,【形】盛开的。

Samphusati (saṃ+phus+a), 接触，触及。【过】samphusi。【独】samphusitvā。

Samphusanā(saṃ一起+phusanā触),【阴】一起触，接触(touch, contact)。

Samphusita,【过分】已接触，已触及。

Sambaddha, (sambandhati 的【过分】)已连接。

Sambandha,【阳】连接。

Sambandhati (saṃ一起+bandh绑+a), 绑，联合。【过】sambandhi。【独】sambandhitvā。

Sambandhana,【中】绑在一起，连接。

Sambala,【中】供给。

Sambahula,【形】许多的。

Sambādha1(梵sambādha),【阳】1. 龌龊(台语：ak cak8)，迫迮(ㄗㄜˊ)，局促，愦乱(crowding, pressure, inconvenience from crowding, obstruction)。A.9.42./IV,449.︰“Pañcime, āvuso, kāmaguṇā sambādho vutto Bhagavatā.(友！五欲为世尊所说之龌龊。) (五欲乃至非想非非想处，皆为世尊所说之龌龊。具足想受灭住(灭尽定)，以慧观而诸漏尽，才无龌龊。参考A.9.42./IV,449-450.) AA.9.42./IV,206.Sambādhasuttavaṇṇanā︰sambādhoti ayaṃ vitakkavicārānaṃ aniruddhabhāvo sambādho saṃpīḷā nāma.(龌龊：不能停止(aniruddha(<a-ni-rudh成长)此诸寻伺之紧迫的痛苦。)。 KhA.248.Mettasuttavaṇṇanā︰Asambādhanti sambādhavirahitaṃ, bhinnasīmanti vuttaṃ hoti. Sīmā nāma paccatthiko vuccati, tasmimpi pavattanti attho.(没有障碍(a-sambādhaṃ)︰空无障碍，这是打破界限之说。在它转起(生起)界限(sīmā)(即心量有限)，即称为敌对之意。)

Sambādha2(梵sambādha),【阳】阴部，密处。

Sambādhana,【中】龌龊，愦闹，愦乱。

Sambādheti (saṃ+bādh骚扰+e), 拥挤，阻隔。【过】sambādhesi。【独】sambādhetvā。SA.2.7./I,106.：sambādheti nīvaraṇasambādhaṃ kāmaguṇasambādhanti dve sambādhā.(两种龌龊︰五盖龌龊、五欲龌龊。) 龌龊也有身龌龊及心龌龊。身龌龊，过出离的生活就解决；至于心龌龊，经中说，五欲乃至非想非非想处，皆为龌龊。具足想受灭住(灭尽定)，以慧观而诸漏尽，才无龌龊。(cf. A.9.42./IV,449.)

Sambāhati (saṃ+bāh压+a),按摩，擦，洗头(to rub, shampoo)。【使】sambāheti, sambāhāpeti。【过】sambāhi。【独】sambāhitvā。sambāhanta【现分】。

Sambāhana,【中】摩擦，按摩。

Sambuka,【阳】牡蛎(台语：蚵仔)，蚝，贝壳。

Sambujjhati (saṃ+budh醒+ya), 明白，通晓。【过】sambujjhi。【过分】sambuddha。【独】sambujjhitvā。

Sambuddha,【阳】全知者(佛陀)，三菩陀。

Sambodha (saṃ+bodha觉)(pp. of [sambujjhati完全觉])﹐等觉(enlightenment, highest wisdom, awakening)。sambuddha： I. pp. 完全觉{well understood}II. m. 已完全觉者(古译：正觉.等觉){one who has thoroughly understood，being [enlightened给予知识、启发、启蒙、教化、开导、照耀、使发光辉]，a Buddha}sameti： I. 集合{to come together，to meet，to assemble}

Sambojjhaṅga(梵saptabodhyaṅga),【阳】觉支(觉悟的成分)，完全觉支，菩提分。D.33./III,251-2.︰Satta bojjhaṅgā– satisambojjhaṅgo, dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.(七觉支︰(1)念(sati, smṛti f.)觉支、(2)择法(dhamma-vicaya, dharma-pravicaya m.)觉支、(3)精进(vīriya, vīrya n.)觉支(英雄本色觉支)、(4)喜(pīti, prīti f.)觉支、(5)轻安(passaddhi, praśrabdhi f.)觉支、(6)定(samādhi, samādhi m.)觉支、(7)舍(upekkhā, upekṣā f.)觉支(旁观觉支)。

Sambodhana(saṃ+bodhana),【中】1.唤醒。2.呼格〔巴利语法〕(the vocative case)。

Sambodhi,【阴】觉悟，三菩提(正觉，最高的智慧)。

Sambodheti (saṃ+budh醒+e), 教，使理解。【过】sambodhesi。

Sambhagga, (sambhañjati的【过分】) 打破，分裂。

Sambhajati (saṃ+bhaj), 亲近。

Sambhañjati (saṃ+bhañj+a), 打破，分裂。【过】sambhañji。【独】sambhañjitvā。

Sambhata,【过分】已集合，已储存；资产。

Sambhatta,【阳】朋友，忠实的人。

Sambhama,【阳】刺激，混乱。

Sambhamati (saṃ+bham+a), 考虑，旋转。【过】sambhami。【独】sambhamitvā。

Sambhava,【阳】起源，出生，制造，交会，男性的精液。yathāsambhavaṃ﹐根据情况。

Sambhavati, Sambhuṇāti, & Sambhoti (saṃ+bhū+a), 1.生产，生起(to be produced, to arise)。2.能胜任的，能干的，称职的(to be adequate, competent)。3.呈现，存在(to be present, to witness)。4.与…在一起(to be together with)。【过】sambhavi。【过分】sambhūta。asambhuṇanto= asakkonto(不生起)。

Sambhavana,【中】形成。

Sambhavesī,【阳】正在寻求出生者，求生者。

Sambhāra,【阳】材料，必要的成分，积聚，堆。aṅgasambhārā, 材料成份。

Sambhāvanā,【阴】敬意，敬重，尊敬。sambhāvanīya,【形】值得尊敬的。

Sambhāveti (saṃ+bhū+e), 尊敬，致敬，和…混合。【过】sambhāvesi。【过分】sambhāvita。【独】sambhāvetvā。

Sambhindati (saṃ+bhid打破+ṃ-a), 1.混合。2.打破。【过分】sambhinna。

Sambhīta,【过分】已惊吓。

sambh(梵śrambh), 使平静、平息。

Sambhati(Dhtp 214 in meaning “vissāsa” 信赖), 已安静(to subside, to be calmed)。

sambhu﹐【字根IV.】引导成功(to lead to success)。

Sambhuñjati (saṃ+bhuj吃+ṃ-a), 一起吃。【过】sambhuñji。【独】sambhuñjitvā。

Sambhūta (sambhavati 的【过分】), 已从…生起，发生。

Sambheda,【阳】混淆，混乱。

Sambhoga,【阳】在一起吃，在一起住。

Sambhoti, (saṃ+bhū+a), 出现，存在，与…在一起。参考 Sambhavati。

Samma (只在【呼】中，密友之间的称呼) 亲爱的。

Samma,【中】铙钹(cymbal)。

Sammakkhana,【中】涂。

Sammakkheti (saṃ+makkh涂+e), 涂，【过】sammakkhesi。【过分】sammakkhita。【独】sammakkhetvā。

Sammaggata,【形】走上正轨者。

Sammajjati (saṃ+majj下沉+a), 扫除，擦亮。【过】sammajji。【过分】sammajjita, sammaṭṭha。【现分】sammajjanta。【独】sammajjitvā。【义】sammajjitabba。

Sammajjana, 【中】打扫。

Sammajjanī,【阴】扫帚(broom)。

Sammaṭṭha (sammajjati 的【过分】), 已清扫。

Sammata,【过分】已商定，已批准，已尊敬，已指定。samaṇesu vā samaṇasammatā，于沙门不具沙门资格。

Sammatāla,【阳】铙钹(cymbal)。

Sammati (sam+a), 安抚，平息，停止，休息，居住，厌倦。

Sammatta (saṃ+matta),【过分】已陶醉，已很高兴。(sammā 的抽象) 正确性，正义。sammattaniyata, 正性决定，对体证初果者的一种称呼，他一定会继续达到最高的体证(阿罗汉果)，不会改信异教。

Sammada (saṃ+mada陶醉),【阳】饭后的睡意。饭后，身体活动旺盛(消化食物)，躺下睡觉达不到休息的效果，因此不要养成吃饱就睡的习惯。

Sammadakkhāta,【形】很好地传道。

Sammadañña, sammadaññāya,【独】正确地了解。

Sammad’eva,【无】适当地，彻底地。

Sammadda,【阳】拥挤。

Sammaddati (saṃ+madd压破+a), 践踏(台语︰thun2 tah8)，压碎。【过】sammaddi。【过分】sammaddita。【独】sammadditvā。

Sammaddana,【中】践踏，压烂。

Sammaddasa,【形】有正见的，正确地看见。

Sammanteti (saṃ+mant讨论+e) 共商。【过】sammantesi。【过分】sammantita。【独】sammantetvā。【现分】sammantayamāna。

Sammannati (saṃ+man想+a), 批准，同意，赞成，选择。【过】sammanni。【过分】sammannita, sammata。【独】sammannitvā。

Sammappaññā,【阴】正慧。

Sammappadhānā,【中】正精进。

Sammasana (<sammasati＜sam一起+ mas(梵mṛś)接触、感觉),【中】思惟。sammasanañāṇa, 思惟智。sammasanarūpa, 思惟色。

Sammasati (saṃ+ma+a), 接触，彻底地知道，思惟(to touch, seize, grasp, know thoroughly, master)。【过】sammasi。【过分】sammasita。【独】sammasitvā。【现分】sammasaṃ, sammasanta(sammasanto); sammasamāna; f. sammasantī。

Sammasana (fr. sammasati), 【中】掌握，熟练(grasping, mastering)。

Sammā,【无】正，适当地，正确地，彻底地(日语：思い切り,o-mo-i-ki-li)。《杂阿含790经》：「何等为正？谓人，天，涅盘。」sammājīva,【阳】正命。sammākammanta,【阳】正业。sammadaññā,【阳】正智(It.A.：sammadaññāti sammā aññāya.正智：正完全智)。sammādiṭṭhi,【阴】正见。sammādiṭṭhika,【形】有正见的。sammāpaṭipatti,【阴】正行，正行道。sammāpaṭipanna,【阳】正行者。sammāvattanā,【阴】正操行。sammāvācā,【阴】正语。sammāvāyāma,【阳】正精进。sammāvimutti,【阴】正解脱。sammāsaṅkappa,【阳】正思维。sammāsati,【阴】正念。sammāsamādhi,【阳】正定。sammāsambuddha,【阳】三藐三菩陀，正等觉。sammāsambodhi,【阴】正觉悟。SA.25.1-10︰okkanto sammattaniyāmanti paviṭṭho ariyamaggaṃ.(入正决定(正性离生)：已进入圣道。)

Sammākammanta,【阳】正业。

Sammādiṭṭhi,【阴】正见。S.45.8./V,8-9.「正见」这一项说：“Katamā ca, bhikkhave, sammādiṭṭhi？ Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ–ayaṃ vuccati, bhikkhave, sammādiṭṭhi.”(诸比丘！什么是正见？诸比丘！1苦之智(SA.45.8./III,123.︰dukkhe ñāṇanti savanasammasanapaṭivedhapaccavekkhaṇavasena catūhākārehi uppannaṃ ñāṇaṃ. 于四种行相，已生起畅通思惟、贯通省察自在之智)、2苦集之智、3苦灭之智、4导致苦灭之道之智。诸比丘！这称为正见。)SA.45.1~2./III,117.︰Sammādiṭṭhīti yāthāvadiṭṭhi niyyānikadiṭṭhi.(正见︰正确的见解和有利可图的见解。) DhsA.CS:p.173︰Sammā passati, sobhanā vā diṭṭhīti sammādiṭṭhi.( 正确地看见，或美的知见，为‘正见’。)

Sammāna,【阳】sammānanā,【阴】敬礼，尊敬。sammānāvamānakkhamo(sammāna尊敬+avamāna轻视+khamo宽恕)﹐宽恕称扬、毁訾。

Sammāpaṇidhi﹐正誓愿。attasammāpaṇidhi﹐自持正誓愿(即「四摄事」的「利行」)(自持正誓愿：这类的自己无戒立戒，无信令信，悭者令舍(，恶智令建立正智)。Attasammāpaṇidhi nāma idhekacco attānaṃ dussīlaṃ sīle patiṭṭhāpeti, assaddhaṃ saddhāsampadāya patiṭṭhāpeti, macchariṃ cāgasampadāya patiṭṭhāpeti.) (见《小诵注释》KhA.CS:p.112.；《杂阿含668经》)

Sammāvāyāma,【阳】正精进。D.22./II,313.(=S.45.8./V,9.)︰“Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya 1chandaṃ janeti 2vāyamati 3vīriyaṃ ārabhati 4cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya 1chandaṃ janeti 2vāyamati 3vīriyaṃ ārabhati 4cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya 1chandaṃ janeti 2vāyamati 3vīriyaṃ ārabhati 4cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā 1chandaṃ janeti 2vāyamati 3vīriyaṃ ārabhati 4cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.(又，诸比丘！什么是‘正精进’？诸比丘！于此，比丘令不生未生之恶不善法，而1起欲、2精进、3发奋、4策励心；为断已生之诸恶不善法，而1起欲、2精进、3发奋、4策励心；为生起未生之诸善法，而1起欲、2精进、3发奋、4策励心；为延续已生之诸善法，不混乱、倍修习、广修习、圆满，而1起欲、2精进、3发奋、4策励心。诸比丘！这被称为正精进。) 「1起欲、2精进、3发奋、4策励心」，《中阿含86经》(T1.563.1)作︰「发欲求、方便、精勤、举心灭」，《中阿含222经》(T1.806.1)︰「起欲求、方便、行精勤、举心断」。其中「断」、「灭」是误译，padahati, padhāna-是「努力、精勤」，不是「断、灭」(pajahati, pahāna-；梵prajahāti, prahāṇa)。

Sammāsambuddha,【阳】三藐三菩陀，正等觉。A.1.13./I,22.︰“Tathāgato arahaṃ sammāsambuddho. Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati 1adutiyo 2asahāyo 3appaṭimo 4appaṭisamo 5appaṭibhāgo 6appaṭipuggalo 7asamo 8asamasamo 9dvipadānaṃ aggo”ti.(世尊说：)(如来是阿罗汉、正等正觉者。诸比丘！有一个人出现于世是1独一无二、2无双、3无比、4无等比、5无同等、6无等同之补伽罗、7无敌、8无敌中的无敌、9两足尊。)

Sammiñjati, Sammiñjeti, Samiñjeti (saṃ+iñj(梵ṛñj / ṛj )伸展+a), 向后弯曲，加倍。【过】sammiñji。【过分】sammiñjita。【现分】sammiñjanta。【独】sammiñjitvā。

Sammiñjita, Samiñjita, (pp. of sammiñjati), 已向后地弯曲(bent back )。

Sammissa,【形】混合的。sammissatā,【阴】混合的情况。asammissatā,【阴】不混合的情况。

Sammisseti (saṃ+mis +e), 混合，搞乱。【过】sammissesi。【过分】sammissita。【独】sammissetvā。

Sammukha,【形】对面的，当面的。【处】在面前。sammukhā,【无】在前面，当面。

Sammukhībhāva (sammukhī+bhāva)﹐对面的。

Sammucchati (sam+mu知道+ya), 冲昏头脑。【过】sammucchi。【过分】sammucchita。【独】sammucchitvā。

Sammuñjanī,【阴】扫帚(broom)。

Sammuṭṭha(saṃ+muṭṭha, sammussati 的【过分】), 已胡涂，已忘记(confused , one who has forgotten(=na ssarati))。

Sammuti,【阴】一般的意见，同意，选择，许可。sammutisacca,世俗谛。

Sammudita(sammodati的【过分】),【形】高兴的(delighted, delighting in)。

Sammuyhati (saṃ+ muh(梵muh)昏迷+ya),迷惑，弄胡涂。【过】sammuyhi。【过分】sammūḷha。【独】sammuyhitvā。sammuyha。

Sammuyhana,【中】遗忘，困惑。

Sammussati (saṃ+mu+ya), 忘记(sammussati, A.I.280.)。【过】sammussi。【过分】sammuṭṭha。【独】sammussitvā。

Sammūḷha (sammuyhati 的【过分】), 已忘记，已弄胡涂。

Sammodaka,【形】话说得友善的人。

Sammodati (saṃ+mud+a), 祝福(greetings)。【过】sammodi。【独】sammoditvā, sammoditvāna。sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā(sārāṇīyaṃ sammodanīyaṃ kathaṃ vītisāreti [for which BSk. sammodanīṃ saṃrañjanīṃ vividhāṃ kathāṃ vyatisārayati, e. g. Avś II.140]), 寒喧，互相问候。

Sammodanā,【阴】欢喜，道贺。sammodanīya,【形】欢喜的，愉快的。

Sammosa, sammoha,【阳】混乱，迷惑。

Sayañjāta,【形】自生的，化生的。

Sayati (si睡+a), 睡觉，躺下。【过】sayi。【现分】sayanta, sayamāna。【独】sayitvā。cf. Sayati (si睡+a), 睡觉，躺下。cf. supati(睡觉)。

Sayana(fr. śī),【中】1睡眠(lying down, sleeping, mañcasayana)。2.床(bed, couch)。sayanighara,【中】睡房。D.2./I,65~6.︰“Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti. Seyyathidaṃ– (1)āsandiṃ (2)pallaṅkaṃ, (3)gonakaṃ (4)cittakaṃ (5)paṭikaṃ (6)paṭalikaṃ tūlikaṃ (6)vikatikaṃ (6)uddalomiṃ (7)ekantalomiṃ (8)kaṭṭissaṃ (9)koseyyaṃ (10)kuttakaṃ (11)hatthattharaṃ (12)assattharaṃ (13)rathattharaṃ (14)ajinappaveṇiṃ (15)kadalimigapavarapaccattharaṇaṃ (16)sa-uttaracchadaṃ (17)ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. Idampissa hoti sīlasmiṃ.(鉴于有些沙门及婆罗门依靠信众供养的食物过活，却享用高且奢侈的床和椅，这即是：(1)长椅(超长椅子)；(2)底座雕刻；(3)长羊毛(床单)；(4)杂色的(床单)；(5)白羊毛(床单)；(6)以花镶边的羊毛(床单)；(7)以棉花充填的被子；(8)有刺绣的羊毛(床单)；(9)单面或双面有毛的羊毛(床单)；(10)镶有珠宝的床罩；(11)丝绸(床单)；(12)舞厅地毯；(13)象、马或马车的小地毯；(14)羚羊皮小地毯；(15)芭蕉鹿皮制的精选床罩；(16)上有红色布篷的床罩；(17)头脚有红色床垫的睡床──他戒除使用这些高且奢侈的床和椅。这也是他的戒行。)

15. āsandinti pamāṇātikkantāsanaṃ. Anuyuttā viharantīti idaṃ apekkhitvā pana sabbapadesu upayogavacanaṃ kataṃ. Pallaṅkoti pādesu vāḷarūpāni ṭhapetvā kato. Gonakoti dīghalomako mahākojavo, caturaṅgulādhikāni kira tassa lomāni. Cittakanti vānavicittaṃ uṇṇāmayattharaṇaṃ. Paṭikāti uṇṇāmayo setattharaṇo. (DA.1./I,87.) Paṭalikāti ghanapupphako uṇṇāmayattharaṇo. Yo āmalakapattotipi vuccati. Tūlikāti tiṇṇaṃ tūlānaṃ aññatarapuṇṇā tūlikā. Vikatikāti sīhabyagghādirūpavicitro uṇṇāmayattharaṇo. Uddalomīti ubhayatodasaṃ uṇṇāmayattharaṇaṃ, keci “ekato-uggatapupphan”ti vadanti. Ekantalomīti ekatodasaṃ uṇṇāmayattharaṇaṃ. Keci “ubhato-uggatapupphan”ti vadanti. Kaṭṭissanti ratanaparisibbitaṃ koseyyakaṭṭissamayapaccattharaṇaṃ. Koseyyanti ratanaparisibbitameva kosiyasuttamayapaccattharaṇaṃ. Suddhakoseyyaṃ pana vaṭṭatīti Vinaye vuttaṃ. Dīghanikāyaṭṭhakathāyaṃ pana “ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni na vaṭṭantī”ti vuttaṃ.

Kuttakanti soḷasannaṃ nāṭakitthīnaṃ ṭhatvā naccanayoggaṃ uṇṇāmayattharaṇaṃ. Hatthattharaṃ assattharanti hatthi-assapiṭṭhīsu attharaṇa-attharakāyeva. Rathattharepi eseva nayo. Ajinappaveṇīti ajinacammehi mañcappamāṇena sibbitvā katā (CS:p.1.84) paveṇī. Kadalīmigapavarapaccattharaṇanti kadalīmigacammaṃ nāma atthi, tena kataṃ pavarapaccattharaṇaṃ; uttamapaccattharaṇanti attho. Taṃ kira setavatthassa upari kadalīmigacammaṃ pattharitvā sibbetvā karonti. Sa-uttaracchadanti saha uttaracchadena, uparibaddhena rattavitānena saddhinti attho. Setavitānampi heṭṭhā akappiyapaccattharaṇe sati na vaṭṭati, asati pana vaṭṭati. Ubhatolohitakūpadhānanti sīsūpadhānañca pādūpadhānañcāti (DA.1./I,88.) mañcassa ubhatolohitakaṃ upadhānaṃ, etaṃ na kappati. Yaṃ pana ekameva upadhānaṃ ubhosu passesu rattaṃ vā hoti padumavaṇṇaṃ vā vicitraṃ vā, sace pamāṇayuttaṃ, vaṭṭati. Mahā-upadhānaṃ pana paṭikkhittaṃ. Alohitakāni dvepi vaṭṭantiyeva. Tato uttari labhitvā aññesaṃ dātabbāni. Dātuṃ asakkonto mañce tiriyaṃ attharitvā upari paccattharaṇaṃ datvā nipajjitumpi labhati. āsandī-ādīsu pana vuttanayeneva paṭipajjitabbaṃ. Vuttañhetaṃ– “anujānāmi, bhikkhave, āsandiyā pāde chinditvā paribhuñjituṃ, pallaṅkassa vāḷe bhinditvā paribhuñjituṃ, tūlikaṃ vijaṭetvā bimbohanaṃ kātuṃ, avasesaṃ bhummattharaṇaṃ kātun”ti (cūḷava.297).

Sayambhū,【阳】造物主。

Sayaṃ,【无】自己，靠自己，独自。sayaṃkata,【形】自做的。sayaṃvara,【阳】自己的选择。

Sayathā (cp. Sk. sayathā or tadyathā; see sa2. The usual P. form is seyyathā),【副】像，即(like, as)。

Sayāna,【形】睡着的，躺下的。

Sayāpita (Sayāpeti的【过分】) 已躺下。

Sayāpeti (sayati 的【使】), 使入眠，使躺下。

Sayha,【形】可忍受的，能忍耐的。

sar﹐【字根I.】1.(=梵sṛ)移动(to move)；2.听(to sound)。3.记得(to remember)。

Sara,【阳】1.箭。2.声音。3.元音。4.湖。5.纤毛甘蔗(见 muñja)。saratuṇḍa,【中】箭头。saratira,【中】湖滩。sarabhaṅga,【阳】断箭。sarabhañña,【中】吟咏，特别方式的朗诵。sarabhānaka,【阳】背诵经典的人。

Sara3 (m.-nt.) [Vedic saras] a lake; there are seven great lakes (mahā-sarā, viz. Anotatta, Sīhapapāta, Rathakāra, Kaṇṇamuṇḍa, Kuṇāla, Chaddanta, Mandākini); aṇṇava° the ocean; Loc. sare; sarasmiṃ; & sarasi ; jātassara a natural lake.

Saraka,【阳】饮具(杯，碗等)。

Saraja,【形】染尘的，不纯的。

Saraṇa1 (cp. Vedic śaraṇa protection, shelter, house, śarman id.; śālā hall), Saraṇa,【中】归依，保护，帮忙，避难所，庇护所(shelter, house; refuge, protection; especially the three refuges-the Buddha, the Dhamma, and the Brotherhood；常用的动词：upeti, gacchati, yāti)。saraṇāgamana,【中】归依。 【反】asaraṇa, asaraṇībhūta﹐无保护。

佛教常用的三归依文如下︰(第二、三遍，或开头加上︰Dutiyam’pi(第二遍)、Tatiyam’pi(第三遍))

Buddhaṃ saraṇaṃ gacchāmi.

佛 皈依 我去

菩汤 色拉曩 鹅恰密 ( 我皈依佛 )

Dhammaṃ saraṇaṃ gacchāmi.

法 皈依 我去

汤忙 色拉曩 鹅恰密 ( 我皈依法 )

Saṅghaṃ saraṇaṃ gacchāmi.

僧 皈依 我去

三康 色拉曩 鹅恰密 ( 我皈依僧 )

Saraṇa2 (sa+raṇa),【形】诤，伴随争端(concomitant with war)。

Saraṇa3 (<smṛ; i. e. sarati2)【中】记得(remembrance)。saraṇatā (f.) remembering.

Saraṇīya(grd. formation fr. saraṇa2),【形】【中】应该记得的(something to be remembered )，寒喧。cha sārāṇīyā dhammā﹐六和敬法、六可念法、六慰劳法(mettākāyakamma, mettāvacīkamma, mettāmanokamma, sādhāraṇabhogitā, sīlasāmaññatā, dhiṭṭhisāmaññatā)，身业、慈语业、慈意业、所获得与同梵行者俱、戒同、见同(Vin.V. 92~93; D.33./III,245.; A.6.11/III,288 ~ 289.)。《中阿含196经》︰「慈身业(口业、意业)向诸梵行，法是慰劳法、爱法、乐法，令爱令重，令奉令敬，令修令摄，得沙门，得一心，得精进，得涅盘。云云。」(T1.755b)

Sarati1(sar(sṛ)移动+a),向前移动。【过】sari。【独】saritvā。【现分】saranta。

Sarati2(smṛ记得+a), 记得。

Sarati3 (<śṛ) 压碎(to crush)。

Sarada,【阳】秋天，年。saradasamaya,【阳】雨季过后的季节。

Sarabū(cp. Sk. saraṭa),【阳】壁虎、蜥蜴(a lizard﹐台语：杜定too7 ting7)。

Sarabha,【阳】鹿(deer)。

Sarala, 长叶松(喜马拉雅松) (the tree Pinus longifolia S.56.32./V,438. J.V,420.)。

Saravant (sara5+vant,【形】1.有声的(having or making a sound, well-sounding Vin.I,182; A.III,375.)。2.有噪音(with a noise Mhvs 25, 38.)。

Sarasa(sa3+rasa),【形】有鉴赏力的，雅致的(with its essential properties (see rasa) Nd1 43; sarasabhāva a method of exposition DhsA.71.)。

Sarasī,【阴】大池塘(a large pond)。sarasīruha,【中】睡莲。

Sarāga (sa有+rāga染),【形】有染的(connected with lust, passionate)。

Sarājika,【形】包括国王的。

Saritabba,【义】可以记得。

Sarita1(pp. of sarati1)向前移动(=anusaṭa, payāta)。

Sarita2 (pp. of sarati2), 记得。

Saritā(<sarati1),【阴】河。

Saritu,【阳】记得的人。

Sarīra,【中】身体，舍利。sarīrakicca,【中】身体的舒适，身体的功能，葬礼。sarīraṭṭhaka﹐身体的骨架。sarīraṭṭha,【形】存放在身体中的。sarīradhātu,【阴】佛舍利。sarīranissanda,【阳】身体的排泄物。sarīraparikamma,【中】身体的准备(attending the body)。sarīrappabhā,【阴】身体的光彩。sarīramaṃsa,【中】体肉。sarīravaṇṇa,【阳】体貌。sarīravalañja,【阳】身体的排泄物，粪。sarīravalañjaṭṭhāna,【中】厕所。sarīrasaṇṭhāna,【中】体形，体相。

Sarisapa﹐sarīsapa (=siriṃsapa﹐梵siriṃsapa)﹐【阳】爬虫类(蝎、蛇等)。

Sarūpa,【形】有相同的外形的，有外形的。sarūpatā【阴】类似处。

Saroja, saroruha,【中】睡莲。

Sarvāstivāda, 【梵语】说一切有部，部派佛教派别。音译萨婆多部﹐简称有部或一切有部。约在释迦牟尼逝世后300年之际﹐从上座部分出。在此后半个世纪内﹐又有犊子﹑法上﹑密林山等部从此部分出﹐所以也称根本说一切有部。学说 以阿毗达磨为立论依据﹐主张“法体恒有”﹐即把世间一切现象分为有为法和无为法两类。有为法是因缘和合的产物﹐有生(产生)﹑住(持续)﹑异(变化)﹑灭(毁灭)的“四相”。有为法计四种﹕表现物质现象的﹐称为色法﹔表现生理或精神现象的眼﹑耳﹑鼻﹑舌﹑身﹑意六识的﹐称心法﹔各种心理作用称心所法﹔心﹑色之外具有生灭的各种现象﹐称心不相应法。无为法指非因缘和合﹑无生灭变化的各种现象。据此五法又细分为七十五种﹐统称五位七十五法。(http://db2.library.ntpu.edu.tw/cpedia/Content.asp?ID=62985)

Salakkhaṇa1(sa3+lakkhaṇa﹐梵svalakṣaṇa),【形】连同特性的(together with the characteristics)。

Salakkhaṇa2 (sa1+lakkhaṇa﹐梵svalakṣaṇa)【中】自己的特性(自相)。【反】共相(sāmañña-lakkhaṇa；梵sāmānya-lakṣaṇa)。《阿毘达磨大毘婆沙论》说：「分别一物相者，是分别自相；分别多物相者，是分别共相」(T27.217上)。自相是一法(心、心所、色)的各自的特相；共相，有为法(究竟名法及究竟真实色法(18完成色))的共同特相，即无常、苦、无我(包括：空)。《大毘婆沙论》卷三八(T27.196.3)说：「诸法自性，即是诸法自相。同类性是共相。」

Salabha,【阳】蠹，蚱蜢，蝗虫。

Salāka(Sk.syāla+ka)﹐夫或妻的兄弟(a brother-in-law)。

Salākā,【阴】草叶，伞骨，手术用的工具，筹，木片。salākavutta,【形】以木片的食物维生。salākakagga,【中】分木片(或筹)房。salākagāha,【阳】取票(筹)，取选票。salākagāhāpaka,【阳】选票的分发者。salākabhatta(=niccadāna常施﹐(AA.4.39.)),【中】以木片(木瓢)分发食物。

Salāṭu, salāṭuka,【形】未熟的。

Salābha,【阳】自己的利益。

Salila, Saliḷa,【中】【形】水。saliladhārā,【阴】阵雨，淋浴。salilatala ,【中】水面。salilaṃ āpo, 流动的水(flowing water)。

Salla(Vedic śalya, cp. śalākā),【阳】箭(飞镳)，树桩，豪猪的刚毛，外科的工具(an arrow, dart)。antodosasalla﹐内瞋箭。abhūḷhasalla﹐箭。taṇhāsalla﹐渴爱箭。bhavasalla﹐有箭。Nd1 59 七箭：rāga﹐染箭。 dosasalla﹐瞋箭。mohasalla﹐痴箭。mānasalla﹐慢箭。diṭṭhisalla﹐见箭。sokasalla﹐愁箭。kathaṅkathāsalla﹐箭。

Sallaka,【阳】豪猪、箭猪(a porcupine)。

Sallakī (cp. Class. Sk. śallakī),【阴】橄榄科植物乳香木(Boswellia thurifera 或Boswellia sacra)产出的含有挥发油的香味树脂「乳香」(frankincense)，古代用于宗教祭典，也当作熏香料(制造熏香、精油的原料)使用。乳香也是中药的一种外科和内科药材，用于止痛、化瘀、活血。

Sallaviddha,【形】被箭(飞镳)刺穿的。

Sallakatta,【阳】外科医生。sallakattiya,【中】外科手术。

Sallakkhaṇa,【中】sallakkhaṇā,【阴】识别力，考虑。

Sallakkheti (saṃ+lakkh +e), 观察，考虑，想。【过】sallakkhesi。【过分】sallakkhita。【独】sallakkhetvā。【现分】sallakkhenta。

Sallapati (san+lap唠叨+a), 交谈，与…交谈。【过】sallapi。【现分】sallapanta。【独】sallapitvā。

Sallapana,【中】说话。

Sallahuka,【形】轻的，节俭的，简朴的。

Sallāpa,【阳】友好的谈话。

Sallikhati (saṃ+likh抓+a), 切片。【过】sallikhi。【过分】sallikhita。【独】sallikhitvā。

Sallīna, [sallīyati隐退] 的【过分】。

Sallīyati (saṃ+lī执着+ya), 隐退。【过】sallīyi。【独】sallīyitvā。

Sallīyanā,【阴】迟钝，隔离。

Sallekha,【阳】削减(effacement)，严峻的忏悔(austere penance)。

Saḷāyatana (=chaḷāyatana﹐cha-āyatana),【中】六处(眼、耳、鼻、舌、身、意)。kāyaṃ paṭicca salāyatanikaṃ jīvitapaccayā, 身六处命存(依于生命的六处之身)。

Savaṅka,【形】有弯曲的。

Savaṇa (<suṇāti﹐su(梵śru)听),【中】听，耳朵。【阳】女宿(二十七星宿之一)。

Savaṇīya,【形】悦耳的。

Savana,【中】流动。

Savati (su挤向前+a), 流。【过】savi。【现分】savanta。【独】savitvā。

Savantī,【阴】河。

Savighāta,【形】带来恼怒的。

Saviññāṇaka,【形】有生气的，有意识的。

Savitakka,【形】有寻的，有推理陪伴的。

Savibhattika,【形】包括一个分级的。

Savera,【形】与敌意连接的。

Savyañjana,【形】连同佐料的，连同好文学的。

Sasa,【阳】野兔。sasalakkhaṇa, sasalañchana,【中】月亮的兔影。sasavisāṇa,【中】兔角(不可能性)。

Sasakkaṃ,【副】当然，确定地。

Sasaṅka,【阳】月亮。

Sasaṅkhāra(sa+saṅkhāra)﹐【阳】加行。

Sasati (sas睡+a), 呼吸，活着。

Sasattha,【形】有武器的。

Sasambhāra(sa3+sambhāra),【形】有成份的，有配料的(with the ingredients or constituents)。

Sasī(sasin) (Sk. śaśin, fr. śaśa),【阳】月亮。【形】有兔的。

Sasīsa(sa3+sīsa),【形】连同头(together with the head)。sasīsaṃ﹐直到头(up to the head)。sasīsaka, 头和全身(head and all)。

Sasura,【阳】岳父，家翁。

Sasena,【阳】有军队陪伴。

Sassa,【中】玉黍蜀，农作物。sassakamma,【中】农业。sassakāla, 收割时季。sassaghāta﹐破坏农作物。

Sassata,【形】永恒的。sassatadiṭṭhi,【阴】sassatavāda,【阳】常见(持永恒主义，与‘断见’ sassatadiṭṭhi相反的)。sassatavādī,【阳】信仰常见者(持永恒主义者)。

Sassati,【阴】永恒。sassatika,【形】信仰常见者。

Sassamana-brāhmana,【形】包括沙门和婆罗门的。

Sassāmika(sa+sāmin+ka),【形】1.有丈夫的(having a husband, married)。2.有主人的(having a master, belonging to somebody)。

Sassirīka(sa3+sirī+ka),【形】光荣的，灿烂的(glorious, resplendent)。

Sassu, Sassū(Vedic śvaśrū),【阴】婆母(家娘)，岳母，婆婆(mother-inlaw )。Gen. sassuyā; sassudeva﹐把婆婆当作神明一样服侍(worshipping one’s mother-in-law as a god)。

sah﹐【字根I.】忍耐(to endure)，遭受(to suffer)。cp. (梵sah)胜过(prevail)。

Saha1(连词), 与，一起，附有，伴随。sahagata,【形】和…有关的，具有的，俱行。sahaja, sahajāta,【形】俱生的，一起出生的。sahajīvī,【形】与…一起住的。sahajīvinī,【阴】同住女伴。sahanandī,【形】共庆的。sahadhammika,【形】同修。sahabhū,【形】一起出现的。sahayoga,【阳】连接，合作，saha 的应用。sahavāsa,【阳】一起住。sahaseyyā,【阴】同房。sahasokī,【形】分忧(一起伤心)。

Saha2(<sah),【形】持久的，不朽的(submitting to, enduring )。sabbasaha﹐持久的。dussaha﹐难以持久的(hard to endure)。

Sahajātapaccaya﹐俱生缘。《发趣论》(Paṭṭhāna)(CS:p.1.4)：「俱生缘(Sahajātapaccaya)：1.是四非有色法(cattāro arūpimo dhammā﹐受.想.行.识之四蕴)是互相之俱生缘为缘，2.四大种是互相之俱生缘为缘，3.于入胎剎那(okkantikhaṇe，相同于‘在结生剎那’)之名与(心所依处)色是互相之俱生缘为缘，4.‘诸心心所法’依‘心等起诸色’之俱生缘为缘，5.四大种依诸所造色之俱生缘为缘，6.诸色法(心所依处色)某时(在结生剎那)依诸非有色法(四蕴)之俱生缘为缘，某时(在转起时)不依俱生缘为缘。」

Sahakāra,【阳】一种香芒果。

Sahasākāra﹐【阳】打家劫舍(的匪徒)。Sahasākāroti sāhasikakiriyā. Gehaṃ pavisitvā manussānaṃ ure satthaṃ ṭhapetvā icchitabhaṇḍānaṃ gahaṇaṃ.(打家劫舍：劫匪。闯入家里，在人的胸口置刀，抢劫财物。)

Sahati(sah忍耐+a), 1.克服(to conquer, defeat, overcome)。2.忍受，忍耐(to bear, endure)。3.能干(to be able)。【过】sahi。【现分】sahanta, sahamāna。【独】sahitvā。

Sahattha(sa4+hattha),【阳】自己的手，亲手(one’s own hand)。

Sahatthin(sa3+hatthin),【形】跟象在一起(together with the elephant)。

Sahana,【中】忍耐。

Sahampati, 娑婆主梵天(Sahampatibrahmā)。SA.6.1./I,198.︰Sahampatissāti so kira Kassapassa Bhagavato sāsane Sahako nāma thero paṭhamajjhānaṃ nibbattetvā paṭhamajjhānabhūmiyaṃ kappāyukabrahmā hutvā nibbatto. Tatra naṃ “sahampatibrahmā”ti paṭisañjānanti. Taṃ sandhāyāha “brahmuno sahampatissā”ti.( ‘娑婆主梵天’︰在迦叶世尊的教中，有一位叫做娑婆(Sahako)的比丘，证得阿那含果，死后投生于初禅天，有初禅地寿命的梵天，在那里，他关联到溯往(名字故)称为‘娑婆主梵天’。) 《经集注》SnA.II,476. (3-10.Kokālikasuttavaṇṇanā)说他︰「死后投生于五净居天」(suddhāvāsesu uppanno)。

Sahavya(<sahāya, cp. Sk. sāhāyya),【中】sahavyatā(=sahabyatā),【阴】交谊，友谊( companionship)。

Sahasā,【副】突然，强制地(forcibly, hastily, suddenly)。sahasākāra﹐暴力(violence)。

Sahassa(Sk. sahasra),【中】千。sahassakkha,【阳】千眼帝释。sahassakkhattuṃ,【副】千次。sahassagghanaka,【形】值千的。sahassatthavikā,【阴】sahassabhaṇḍikā,【阴】有一千金币的袋子。sahassadhā,【副】一千个方法。sahassanetta, 参考sahassakkha。sahassaraṃsī,【阳】太阳。sahassāra,【形】有千辐的。sahassamaṇḍalachatta﹐千轮华盖。

Sahassika,【形】由一千个部分所组成的(thousandfold)。

Sahassikasīlokadhātu,【阴】一千世界(a thousandfold world, a world system )。S.56.11./V,424.︰Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi.(这一万个世界震动、大震动、强烈震动)。《长阿含30经》：「佛告诸比丘。如一日月周行四天下。光明所照。如是千世界。千世界中有千日月．千须弥山王．四千天下．四千大天下．四千海水．四千大海．四千龙．四千大龙．四千金翅鸟．四千大金翅鸟．四千恶道．四千大恶道．四千王．四千大王．七千大树．八千大泥犁．十千大山．千阎罗王．千四天王．千忉利天千焰摩天．千兜率天．千化自在天．千他化自在天．千梵天。是为小千世界。如一小千世界。尔所小千千世界。是为中千世界。如一中千世界。尔所中千千世界。是为三千大千世界。」(T1.114中；cf. 《大楼炭经》卷第一﹐大正1.277)三千大千世界究竟多大，无法详知。一千个世界(每个世界包括四大洲cattāro dīpā、日月等)，名为「小千世界」。1000个小千世界，名「中千世界」(100万个世界)。1000个中千世界，名「大千世界」(十亿个世界)，或称「三千大千世界」。大千世界，有百俱胝(koṭi, 1,000,000,000)四天下、日月等。我们这个大千世界，叫娑婆(sahā)世界，据目前的天文资料，我们所处的银河系(星系)，约有两千亿个恒星，聚集成直径约十万光年的圆盘，中央较厚；以本银河系为中心，半径200多万光年的范围内，有三十多个银河系，半径6500万光年，有超过2500个银河系，宇宙至少有五百多亿银河系。离太阳最近的恒星约有4.3光年(9.46×1012公里)，肉眼所能见到的恒星，都在数光年～数百光年，约6000颗(山上观望)。

|←3万光年→|
太阳系位于银河系有四个旋臂，太阳在其中之一旋臂。 黑点是太阳的位置。中央黑色带状是银河面拖长的云气及灰尘等。

Sahā, 【梵】沙婆，沙诃。

Sahāya, sahāyaka,【阳】朋友，盟友。sahāyatā,【阴】友谊。

Sahita,【形】带有的，兼有的，联合的，放在一起的，一致的。【中】文学，经文，取火的钻木。【反】asahita。

Sahitabba (sahati 的【义】), 应该忍耐。

Sahitar(ag. fr. sahati),【中】忍耐的人(one who endures)。

Sahetuka,【形】有因素的。

Sahoḍha,【形】连同贼赃的。

Sā,【阳】狗。

Sā,【阴】(ta 的【主】) 她。

Sāka(Epic Sk. śāka),【阳】【中】1.蔬菜，叶用蔬菜(vegetable, potherb)。2.柚木(a teak tree；Tectona grandis。属于马鞭草科落叶乔木。单叶对生，新叶成红褐色，幼嫩部分密被毛茸，摸起来有毛绒绒的感觉，成熟椭圆的叶片十分硕大，叶面粗糙且有硬毛之瘤粒。一般柚木的花期在夏、秋两季，属于圆锥花序；花细小约有5~6片花瓣，花色有黄、蓝、白色且具有芳香气息。柚木枝干粗壮且叶片硕大，生长缓慢，材质细密。)。sākapaṇṇa,【中】蔬菜叶。sākavatthu﹐菜园(ground for cultivation of vegetables)。

Sākaccha,【阳】交谈，讨论。(A.5.65./III,81.：alaṃsākaccho畅谈。)

Sākacchā,【阴】交谈，讨论。

Sākatika,【阳】运货马车夫(carter)。

Sākalya,【中】整体。

Sākiya,【形】释迦族的。sākiyānī,【阴】释迦族女。

Sākuṇika, sākuntika,【阳】捕鸟者。

Sākhā,【阴】分枝(branch)。

Sākhānagara,【中】市郊。

Sākhāpalāsa,【中】树枝(树桠ㄧㄚ，台语：漳音we1，泉音e1)和树叶。

Sākhābhaṅga,【阳】断枝。

Sākhāmiga,【阳】猴子。

Sākhī,【阳】树。

Sāgataṃ,【无】冰雹，欢迎。

Sāgara,【阳】海洋，大海。

Sāgāra,【形】住家的，有家的。

Sācariyaka(sa3+ācariya+ka),【形】连同老师的(together with one’s teacher)。

Sāciyoga(sāci+yoga; cp. Sk. sāci crooked),走后门(crooked ways, insincerity)。

Sājīva,【中】生命的规则，比丘戒(rule of life, precept governing the monastic life of the Buddhist bhikkhus Vin III.2416。sājīvasamāpanna, 【形】获得了比丘戒及生活规则。sājīvakara, 【形】(one who supports J.IV.42 (=sa-ājīvakara, C.) )。

Sāṭa(cp. Sk. śāṭa), 外衣，衣料(a garment, cloth)。sāṭi【阴】。

Sāṭaka(sāṭa+ka),【阳】sāṭikā,【阴】宽大外衣，衣料(an outer garment, cloak, cloth)。sāṭakalakkhaṇa﹐(prognostication drawn from pieces of cloth)。

Sāṭetar (ag. fr. sāṭeti),【中】拂(one who dispels, drives away)。

Sāṭheyya(梵ṣāṭhya),【中】谄(诈骗，属于覆真实，瞋。AA.2.16./II,163.：「骗人的相，称为‘谄’。」Kerāṭikalakkhaṇaṃ sāṭheyyaṃ.)。

Sāṇa,【中】麻，麻布。

Sāṇī(fr. saṇa),【阴】1.麻布(hemp-cloth)。2.屏，帘。(a screen, curtain, tent)。

Sāṇipasibbaka,【阳】麻布袋。

Sāṇipākāra,【阳】(麻布制的)屏壁。

Sāta(cp. *Sk. śāta),【中】快乐，安乐(pleasant, agreeable)。【形】愉快的，惬意的。sātakumbha,【阳】愉悦的水壶(指黄金gold)。sāṇilakkhaṇa﹐【中】舒适相。asāta,【反】不快乐。cf. kaṭuka,【形】【中】苦痛(的)。D.16./II,128~9.︰acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā.(其水澄洁，愉悦，清凉，纯净，易得，令人喜悦。) JA.VI,238.︰sātaputtāti amaccaputtā.(高贵的孩子︰枢密院官员的孩子。)

Sātakumbha,【中】黄金。

Sātacca,【中】继续，毅力(ge7 lek8)。sātaccakārī,【阳】不断地行动。sātaccakiriyā,【阴】毅力。

Sātatika,【形】不断地行动的。

Sāti,【阴】亢宿(二十七星宿之一)。

Sātireka,【形】拥有多出的东西的。

Sāttha, sātthaka,【形】有用的，有利的，有意思的。

Sāthalika,【形】昏睡的，不严格的习惯。

Sādara,【形】亲爱的，表现关心的。sādaraṃ,【副】挚爱地。

Sādāna(sa+ādāna),【形】黏着于世间、情感(attached to the world, passionate)。

Sāditar(ag. fr. sādiyati),【中】接受者(one who accepts, appropriates.)

Sādiyati(cp. BSk. svādīyati; Med.-Pass fr. *sādeti, caus. of svad), 自我享受、允许(lit. to enjoy for oneself, to agree to, permit, let take place)。【过】sādiyi。【未】sādiyissati。

Sādiyanā, (<sādiyati)【阴】appropriating, accepting.

Sādiyati (sad坐+i+ya), 接受，享受，同意，允许。【过】sādiyi。【过分】sādita。【现分】sādiyanta, sādiyamāna。【独】sādiyitvā。

Sādiyana,【中】sadiyanā,【阴】接受，据为己有。

Sādisa,【形】同样的，相似的。

Sādu,【形】甜蜜的，愉快的。sādutara,【形】更甜的，更愉快的。sādurasa,【形】有合意的味道的。

Sādhaka,【形】效应的，完成的。【中】证明。

Sādhana,【中】1.求证。2.解决。3.影响。4.清债。suttasādhana, 经引证(引经为证)。

Sādhāraṇa (sa+ādhāraṇa),【形】共通的，一般的(general, common, joint)。sādhāraṇapaññatti, 共通制。

Sādhika(sa+adhika),【形】有多余的(having something beyond)。(sādhikaporisa, 深踰人身exceeding a man’s height M.I,74, 365; A.III,403.)。

Sādhita (sādheti 的【过分】)已完成。

Sādhiya(fr. sādh),【形】可完成的(that which can be accomplished)。

Sādhu(Vedic sādhu, fr. sādh),【形】1.是的，善的，好的，吉祥的(good, virtuous, pious)。2.利益的，功德的，有品德的，有利润的(profitable, proficient, meritorious Dh.35, 206 (=sundara美丽, bhaddaka 贤能DhA.III,271))。【副】善，好，彻底地。sādhukaṃ,【副】善，好，彻底地。sādhukamyatā,【阴】想要精通。sādhukāra,【阳】喝彩，鼓掌，赞成，叫好。sādhukīḷana,【中】神圣的节日。sādhurūpa,【形】好性情的。sādhusammata,【形】非常尊敬的，有品德所接受的。

Sādheti (caus. of sādh+e), 1.实现，努力(to accomplish, further, effect)。2.繁荣(to make prosperous)。3.安排，准备(to arrange, prepare)。4.执行(to perform, execute)。5.澄清，结论(to make clear, bring to a (logical) conclusion, to prove)。【过】sādhesi。【独】sādhetvā。【现分】sādhenta。

Sānu,【阴】【中】高原(ridge, a table land)。

Sānucara(sa3+anucara),【形】连同从者的(together with followers)。

Sānuvajja(sa+anuvajja),【形】可责备的(blameable)。

Sāpa(fr. sap, cp. Sk. śāpa),【阳】诅咒(a curse)。

Sāpateyya(sa(sva)+pateyya (abstr. fr. pati主)),【中】财产，财富(property, wealth)。

Sāpattika(sa3+āpatti+ka),【形】犯了戒条者(one who has committed a sin)。

Sāpada (cp. Sk. śvāpada),【中】野兽捕食(a beast of prey)。

Sāpadesa(sa+apadesa),【形】有理由的(with reasons)。

Sāpekkha, sāpekha(sa+apekhā),【形】有希望之人，期待的，渴望的，挂念的(longing for)。

Sāma1(cp. Vedic śyāma black & śyāva brown),【形】1.黑色的，黑暗的(black, dark (something like deep brown) (°aṃ mukhaṃ dark, i. e. on account of bad spirits); 【反】白(odāta)。2.黄(yellow, of a golden colour, beautiful; suvaṇṇa-sāmā, suvaṇṇa-vaṇṇa))。【阴】sāmā。

Sāma2(perhaps=Vedic sāman),【中】1.和平。2.吠陀经((印度最古的宗教文献和文学作品的总称)中之一部分的名字。song, sacred song, devotion, worship, propitiation D.II,288.)。

Sāmaṃ,【无】自己，独自(self, of oneself)。asāma-pāka, 自己(not cooking for oneself)。sāmaññeva=sāmaṃ yeva。

Sāmaggī(<samagga(a.)和合),【阴】sāmaggiya,【中】和合，和睦，团结(completeness, a quorum；meeting, communion; unanimity, concord)。

Sāmacca(sa2+amacca),【形】连同部长或朋友的(together with the ministers)。

Sāmañña,【中】符合，一般性，出家人的身份。sāmaññatā,【阴】适合，对出家人的尊敬。sāmaññaphala,【中】沙门果，出家生活的果报。sāmaññe anapekkhavanto﹐不求符节。

Sāmaṇaka,【形】有沙门的价值，沙门所需要的。

Sāmaṇera(<samaṇa; cp.BSk. śrāmaṇeraka),【阳】沙弥(a novice)。《南海寄归内法传》卷第三, T54.219.2)︰「室罗末尼罗(译为求寂。言欲求趣涅盘圆寂之处。旧云沙弥者，言略而音讹翻作息慈，意准而无据也。)」

Sāmaṇerī,【阴】沙弥尼。

Sāmatthiya,【中】能力。

Sāmanta,【中】附近，接近。【形】边界的，附近的。

Sāmayika,【形】1.宗教性的。2.暂时的。

Sāmā,【阴】粟(见 Piyaṅgu)，黑肤色的女人。

Sāmājika,【阳】(集会的)成员。

Sāmika,【阳】丈夫，夫婿，主人。

Sāminī,【阴】主妇，女主人。

Sāmivacana(Sk. ṣaṣṭhī),〔巴利语法〕【中】属格，领属格(genitive)。

Sāmisa (sa有+āmisa财、味、利益),【形】物质的，有味的，肉的。

Sāmī(Sāmin)(cp. Sk. svāmin, fr. sva=sa4),【阳】1.拥有者，统治者，主人(owner, ruler, lord, master)。2.丈夫(husband；sāmi, Voc.=“my lord”)。Voc. sāmi “Sir”；f. sāminī。See also suvāmin。assāmin not ruling；f. sāminī wife。

Sāmīcī & sāmīci-,【阴】适当的进程，友好的待遇(和合)。sāmīcikamma,【中】适当的行为，尊崇。sāmīcipaṭipanna,【形】进入适当的进程。

Sāmuddika,【形】航海事业的，海的。

Sāyaka,【形】品尝的人。

Sāya(cp. Sk. Sāyaṃ)evening, only adverbially sāyaṃ, at night; usually opposed to pāto (pātaṃ) in the morning, early e. g. sāya-pātaṃ; sāyaṃ-pātaṃ; sāyañ ca pāto ca(朝暮); sāya-tatiyaka for the third time in the evening; sāyamāsa supper; sāyaṃ as quâsi-nominative: sāyaṃ ahosi; atisāyaṃ too late; sāyataraṃ later in the evening。

Sāyaṇha(sāyaṃ+aṇha, cp. Sk. Sāyāhna),【阳】傍晚(evening)。sāyaṇhasamaya, sāyaṇhakāla,【阳】黄昏(at evening time)。atisāyaṇha,【阳】很晚的黄昏(late evening)。

Sāyati (sā使得细或纯+ya), 品尝。【过】sāyi。【过分】sāyita。【现分】sāyanta。【独】sāyitvā。

Sāyana,【中】尝味。sāyanīya,【形】适合被品尝的。

Sāra,【阳】本质，树的木髓，最精选的部份。【形】必要的，优良的，强壮的。sāragandha,【阳】心木的气味。sāragavesī,【形】寻求本质者。sāramaya,【形】硬木制的。sārasūci,【阴】硬木制的针。sāravantu,【形】有价值的，有核心的，有木髓的。

Sārakkha,【形】保卫的。

Sārajja,【】。

Sārajjati (saṃ+raj+ya), 热爱，依恋。【过】sārajji。【过分】sāratta。【独】sārajitvā。

Sārajjanā,【阴】附着，执着。

Sārajjāyati(denom. of sārajja) 尴尬(台语︰碍谑)，困窘(to be embarrassed, perplexed, ashamed S.III,92; A.IV,359.)。

Sārajjitatta (=sārajjanā) ,【中】附着，执着(infatuation, the state of being infatuated Dhs.389.)。

Sāraṇā (<sāreti<smṛ)﹐【阴】令忆念，训诫(reminding, remonstrating with)。

Sāratta (=saṃratta. sārajjati 的【过分】), 已充满激情，已激动，已迷住(impassioned, enamoured, passionately devoted (sārattamānaso))。 asāratta,【反】不执着(unattached Sn.704.)。

Sārathi, sārathī(fr. sa-ratha; Vedic sārathi),【阳】战车的御者，马车夫，驾驶者(charioteer, coachman)。payojanakasārathi﹐驾驭的马车夫。assadammasārathi, 驯马的马车。purisadammasārathi, 驯人的(马)车。

Sārada, sāradika(Vedic śārada, fr. śarad autumn),【形】秋的(autumnal, of the latest harvest, this year’s, fresh)。bījāni fresh seeds); A.I,135, 181 (badara-paṇḍu); S.III,54; V.380; Miln.255; Dh.149 (but at this passage expld as “scattered by the autumn winds” DhA.III,112).。asārada, 陈旧的，老的(stale, old )。sārada,不成熟的(unripe, not experienced, immature), opp. visārada (der. vesārajja),有经验的，有智的，自信的(experienced, wise, selfconfident)。vīta-sārada, 自信的。

Sāraddha,【形】热情的，温暖的。Sāraddhakāya﹐【阳】身暴躁，身诤。

Sārameya,【阳】狗。

Sārambha,【阳】激烈，忿怒，涉及生物的危险，有难(处)。Pārā.III,151︰Sārambhaṃ nāma kipillikānaṃ vā āsayo hoti, upacikānaṃ vā āsayo hoti, undurānaṃ vā āsayo hoti, ahīnaṃ vā āsayo hoti, vicchikānaṃ vā āsayo hoti, satapadīnaṃ vā āsayo hoti, hatthīnaṃ vā āsayo hoti, assānaṃ vā āsayo hoti, sīhānaṃ vā āsayo hoti, byagghānaṃ vā āsayo hoti, dīpīnaṃ vā āsayo hoti, acchānaṃ vā āsayo hoti, taracchānaṃ vā āsayo hoti, yesaṃ kesañci tiracchānagatānaṃ pāṇānaṃ āsayo hoti, pubbaṇṇanissitaṃ vā hoti, aparaṇṇanissitaṃ vā hoti, abbhāghātanissitaṃ vā hoti, āghātananissitaṃ vā hoti, susānanissitaṃ vā hoti, uyyānanissitaṃ vā hoti, rājavatthunissitaṃ vā hoti, hatthisālānissitaṃ vā hoti, assasālānissitaṃ vā hoti, bandhanāgāranissitaṃ vā hoti, pānāgāranissitaṃ vā hoti, sūnanissitaṃ vā hoti, racchānissitaṃ vā hoti, caccaranissitaṃ vā hoti, sabhānissitaṃ vā hoti, saṃsaraṇanissitaṃ vā hoti. Etaṃ sārambhaṃ nāma. (占用地(有难处)︰蚂蚁窝、白蚁窝、老鼠窝、蛇窝、蝎窝、百足(蜈蚣)窝、象穴、马穴、狮子穴、老虎穴、豹穴、熊穴、鬃狗穴，其中某类动物的住处；或谷类耕地、豆类菜圃；或屠宰场、刑场、坟地、公园；或王地、象棚(象厩ㄐㄧㄡˋ)、马棚、监狱、酒坊、狱所、车道、十字路、集会所、移动之幕(临时台子?)，这些称为‘有难处’。) anārambhaṃ, 非占用地(无难处)(与「有难处」相反)。

Sārasa,【阳】西伯利亚鹭 (Ardea sibirica)。

Sārānīya,【形】应该被提醒的。

Sāribā,【阴】印度菝葜(东印度群岛产的一种乔木 (Hemidesmus indicus)〔萝摩科〕)。

Sāri (cp. *Sk. śāri), chessman DA.I,85.

Sārin (fr. sāreti),【形】(在【合】中)徘徊的，接着的，跟随的(wandering, going after, following, conforming to)。aniketasārin, 漫游，无家(wandering about houseless Sn.844, 970)。anokasārin, 漫游，无家(wandering homeless Dh.404; Sn628)。diṭṭhisārin, 某种见解的跟随者(a partisan of certain views Sn 911)。vaggasārin, 遵照派系(conforming to a party, a partisan Sn.371, 800, 912)。

Sāriputta(BSk. śāriputra),【阳】舍利弗(尊者)(出家前的名字︰邬波底沙)，舍利子，身子。Sāri, 舍利(鸟)，鸲鹆鸟。

Sārīrika(fr. sarīra),【形】连接身体的(connected with the body, bodily M I.10; A I.168 sq.; II.153)。【中】骨灰(bodily relics Miln 341)。sārīrikaṃ cetiyaṃ, 骨灰塔，舍利塔。3种塔︰paribhogika使用的塔、sārīrika骨灰塔、uddesika纪念塔(J.IV,228.)。

Sāruppa,【形】适合的，适当的。

Sāreti (sar(移动﹑记得)+e), 提醒，带领，使进行。【过】sāresi。【过分】sārita。【义】sāretabba。【独】sāretvā。

Sāla,【阳】姊妹的丈夫。

Sāla(cp.Sk.śāla & sāla)﹐婆罗树(a Sal tree (Shorea robusta)；见 Assakaṇṇa)。sālarukkha,【阳】粗壮婆罗树。sālavana,【中】婆罗树林。sālalaṭṭhi,【阴】婆罗树新芽。

Sālaya(sa3+ālaya),【形】有意图的(having intentions (on))，有附着的(being attached)。

Sālā,【阴】厅(a large (covered & enclosed) hall)，棚。Aggisāla。udapānasāla﹐(a shed over the well)。upaṭṭhānasāla﹐( a service hall)。kutūhalasāla﹐(a common room)。kumbhakārasāla﹐陶工工作室(potter’s hall)。gilānasāla﹐病房、医院(sick room, hospital)。jantāghārasāla﹐大澡堂( (large) bath room)。dānasāla﹐布施厅(a hall for donations)。dvārasāla﹐门厅(hall with doors。pāniyasāla﹐(a water-room)。bhattasāla﹐食堂(refectory)。yaññasāla﹐祭祀堂(hall of sacrifice)。rajanasāla﹐印染工作室(dyeing workshop)。rathasāla﹐(car shed)。hatthisāla﹐(an elephant stable)。

Sālākiya(Sk. śālākya in Suśruta),【中】眼科学(ophthalmology)。

Sāli(cp.Sk.śāli),【阳】粳(ㄍㄥ)米(白米、糙米)。【复】sāliyo。【复.属】sālīnaṃ。lohitakasāli﹐【阳】红米。sālikkhetta,【中】稻田。sāligabbha,【阳】初期的成熟米。sālibhatta,【中】米饭。sālibhojana，【中】米食。akaṭṭhapāko sāli(不必耕作而熟之米、自然粳米)。Tamenaṃ(tam它+enaṃ<eta这、那) cakkhumā puriso muñcitvā paccavekkheyya–‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. (有眼睛的人把它倒出来之后，能观察到：『这些是米(m.p.Nom.)，这些是稻谷(m.p.Nom.)，这些是绿豆(m.p.Nom.)，这些是菜豆(m.p.Nom.)，这些是芝麻(n.p.Nom.)，这些是糙米(n.p.Nom.)。』)

Sālikā(Sk.sārikā),【阴】八哥(myna-bird﹐一种东南亚星椋鸟，长有黑蓝色或棕黑色的项圈和黄色的嘴，某些品种，尤其是山八哥〔鹩哥科〕，以模仿人类语言而闻名)。

Sālittaka-sippa,【中】投石术。

Sāluka,【中】莲藕。

Sāḷava,【阳】色拉，凉拌生菜，沙律。

Sāvaka(<su(梵śru) 听),【阳】听者，弟子，声闻弟子(Sāvaka [fr. śru] a hearer, disciple)。sāvakatta,【中】弟子的身份。āvakasaṅgha,【阳】弟子众(声闻僧)。savikā,【阴】女弟子。Asīti mahāsāvakā﹐八十位大声闻弟子(见Aṭ3.59./CS:pg.2.132︰Asīti mahāsāvakāti(八十位大声闻弟子) Aññāsikoṇḍañño, Vappo, Bhaddiyo(Kāḷigodhāyaputto), Mahānāmo, Assaji, Nāḷako, Yaso, Vimalo, Subāhu, Puṇṇaji, Gavampati, Uruvelakassapo, Nadīkassapo, Gayākassapo, Sāriputto, Mahāmoggallāno, Mahākassapo, Mahākaccāno, Mahākoṭṭhiko, Mahākappino, Mahācundo, Anuruddho, Kaṅkhārevato(=Kaṅkhārevato), ānando, Nandako, Bhagu, Nandiyo, Kimilo, Bhaddiyo, Rāhulo, Sīvali, Upāli, Dabbo(=Dabbo Mallaputto), Upaseno(=Upaseno Vaṅgantaputto), Khadiravaniyarevato (=Revato Khadiravaniyo), Puṇṇo Mantāniputto, Puṇṇo Sunāparantako, Soṇo Kuṭikaṇṇo, Soṇo Koḷiviso, Rādho, Subhūti, Aṅgulimālo, Vakkali, Kāḷudāyī, Mahā-udāyī, Pilindavaccho, Sobhito, Kumārakassapo, Raṭṭhapālo, Vaṅgīso, Sabhiyo, Selo, Upavāṇo, Meghiyo, Sāgato, Nāgito, Lakuṇḍakabhaddiyo, Piṇḍolo Bhāradvājo, Mahāpanthako, Cūḷapanthako, Bākulo, Kuṇḍadhāno, Dārucīriyo(=Bāhiyo Dārucīriyo), Yasojo, Ajito Tissametteyyo, Puṇṇako, Mettagu, Dhotako, Upasīvo, Nando, Hemako, Todeyyo, Kappo, Jatukaṇṇī, Bhadrāvudho, Udayo, Posalo, Mogharājā, Piṅgiyoti ete asīti mahāsāvakā nāma.(标紫色的尊者是A.1.14.已提到的)(另外见：(《长老偈注释》Theragāthā-aṭṭhakathā CS:pg.2.541~2))。Cv.II,75.︰Yaṃ kiñci sāvakena pattabbaṃ, sabbaṃ mayā anuppattaṃ. Natthi ca me kiñci uttarikaraṇīyaṃ, katassa vā paticayo.(凡声闻所应达成的，一切我已达成。没有更高要做的或要增加的。)(陀骠–摩罗子(Dabbo Mallaputto)七岁时证得阿罗汉果的自述)

Sāvajja(sa有+avajja无可责备的),【形】可责备的，有过失的。【中】可指责的。sāvajjatā,【阴】罪行，过失。

Sāvaṭṭa,【形】有漩涡的。

Sāvaṇa,【中】公告，宣言。【阳】萨瓦那月(月份名，大约七月至八月之间，阴历6月16至7月15)。

Sāvatthī,【阴】舍卫城(乔萨罗国 (Kosala) 的首都，古译有时误作：舍卫国)。

Sāvasesa,【形】不完全的，有剩余物的。

Sāveti (su+e), 使听取，通告，宣布。【过】sāvesi。【过分】sāvita。【现分】sāventa, sāvayamāna。【义】sāvetabba。【独】sāvetvā。

Sāvetu,【阳】宣布的人。

Sāsaṅka(fr. sa3+āsaṅkā),【形】危险的，可疑的(dangerous, fearful, suspicious)。

Sāsati (sās+a), 教，指导，规定。【过】sāsi。【过分】sāsita。

Sāsana,【中】教学，指示，信息，教义，文字。sāsanakara, sāsanakārī, sāsanakāraka,【形】遵从自己的指示或教学的。sāsanantaradhāna,【中】佛教的消失。sāsanahara,【阳】报信者。sāsanavacara,【形】遵守教规的。aṅgavasena navavidhaṃ﹑navaṅgaṃ satthu sāsanaṃ (naṅangaṃ-buddha-sāsanaṃ；梵navāṅga-śāsana)﹐九分教：修多罗(sutta契经)、祇夜(geyya)、受记(veyyākaraṇa记别)、伽陀(gāthā偈诵)、优陀那(udāna因缘)、伊帝目多迦(itivuttaka(梵itivṛttaka)如是语)、阇陀伽(jātaka本生)、毗佛略(vedalla(梵vaipulya)方广)、阿浮陀达磨(abbhutadhamma希法)等为九部(《善见律毗婆沙注》及《长部经注》)。后有「十二分教」的成立。Tathāgatavacanaṃ (CS:DA.1.pg.1.25) Suttanti veditabbaṃ. Sabbampi Sagāthakaṃ suttaṃ Geyyanti veditabbaṃ. Visesena Saṃyuttake sakalopi Sagāthavaggo, sakalampi abhidhammapiṭakaṃ, niggāthakaṃ suttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ Buddhavacanaṃ, taṃ Veyyākaraṇanti veditabbaṃ. Dhammapadaṃ, Theragāthā, Therīgāthā, Suttanipāte Nosuttanāmikā Suddhikagāthā ca Gāthāti veditabbā. Somanassaññāṇamayikagāthā paṭisaṃyuttā dve-asīti suttantā Udānanti veditabbaṃ. “Vuttañhetaṃ Bhagavatā”ti-ādinayappavattā dasuttarasatasuttantā Itivuttakanti veditabbaṃ. Apaṇṇakajātakādīni paññāsādhikāni pañcajātakasatāni ‘Jātakan’ti veditabbaṃ. “Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande”ti-ādinayappavattā (dī.ni.2.209) sabbepi Vedallanti veditabbaṃ. Evaṃ aṅgavasena navavidhaṃ.(如来所说：应知是‘修多罗’；一切附偈的经应知是应知是‘祇夜’；应知是‘受记’；法句、长老偈、长老尼偈、经集、应知是‘伽陀’；应知是‘优陀那’；应知是‘伊帝目多迦’；应知是‘阇陀伽’；应知是‘方广’；应知是‘阿浮陀达磨’。

1.修多罗(sutta契经)–是结集义，为原始结集的通称。

2.祇夜(geyya)–偈颂。结集后不久，由于文体的类别，分化为二︰称长行部分为「修多罗」，大致与《杂阿含经》的「蕴诵」、「六处诵」、「因诵」、「道品诵」相当。称偈颂部分为「祇夜」，与「八众诵」相当。这是「相应教」的核心，原始结集部分。在固有的「修多罗」与「祇夜」外，又有长行与偈颂，集出流行。长行部分，以分别、解答为主，称为「记说」。这是对于「修多罗」及「祇夜」(通称)，以分别或解答方式，而阐明佛法的意义。在问答、分别中，显示、决了深秘教证(佛法本质问题)的特性，逐渐表达出来。这一部分，附编于「相应教」中，与《杂阿含经》弟子所说、如来所说分相当。《杂阿含经》集三部分而成，与「九分教」中的「修多罗」、「祇夜」、「记说」的次第成立，完全吻合。这所以杂阿笈摩，被称为「一切事相应教」的根本。

3.受记(veyyākaraṇa记别)–广问答的《满月大经》、《帝释所问经》、《六净经》；广分别体的《梵网经》、《沙门果经》等，在圣典自身，都是称为「记说」的。阿毘达摩也归属此类。

4.伽陀(gāthā偈颂)–「伽陀」是以偈颂，宣说法要(除「祇夜」、「优陀那」以外)的通称。从古代的传诵来说，大致与《小部》、《经集》中的〈义品〉、〈波罗延拏品〉、〈蛇经〉、〈陀尼耶经〉、〈犀角经〉、〈牟尼偈〉等相当。这类传诵广而影响大的法偈，当时已有类集(与现存的当然有多少距离)，但始终不曾集入四部、四阿含中。

5.优陀那(udāna因缘)–以感兴语为主的法句。

前五支，重于形式的分类，内容是重于法义的。

6.伊帝目多迦(itivuttaka如是语、本事)–只是传闻的佛说如是，或集出传闻如是的法义，或集出传闻如是的先贤的善行盛德)。

7.阇陀伽(Jātaka本生)–结合过去人事与现在人事，而成前后因果系。

8.阿浮陀达磨(abbhutadhamma希法)–「方广」是深广义，「希法」是奇特事。如︰《有明小经》(M.44.Cūḷavedalla)、《有明大经》(M.43.Mahāvedalla)、《正见经》(M.9.Sammādiṭṭhi)、《帝释所问经》(D.21.Sakkapañha)、《？经》(Saṅkhārabhājaniya)、《满月大经》(M.109.Mahāpuṇṇamasutta)，sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā.

9.毗佛略(Vedalla方广、毗陀罗)–法义的阐述更广，成为更有体系的说明，与旧有的「记说」，不大相合。

(节录自《中华佛教百科全书(二)p.110.1-2)。

Sāsanika,【形】与佛教有关的。

Sāsapa,【阳】芥菜籽、芥子(mustard seed)。

Sāsava(sa3=āsava),【形】与漏有关的(connected with the āsavas)。

Sāhatthika 【形】亲手做的。

Sāhasa,【中】暴力，任意的行动。

Sāhasika(<sāhasa)﹐【形】暴力的，野蛮的(brutal, violent, savage)。【阳】暴徒。

Sāhu,【无】好的，好。

si(梵śī)﹐【字根I.、V.】黏附于、坚持(to cling to)，依赖(to depend upon)，绑(to bind)。

Siṃsapā(cp. Vedic śiṃśapā)﹐【阴】印度黄檀(树名)(the tree Dalbergia sisu, Indian Rosewood (a strong & large tree))，申恕林(siṃsapā-groves)，尸摄惒，胜舍婆，尸尸娑，直译：坚实。

Sikatā,【阴】沙。

Sikkā,【阴】网袋，络囊。

Sikkhati (sikkh+a)( √sak(sk. śak)‘能干’的意欲语态(desiderative)变化), 学习，训练自己，练习。【过】sikkhi。【过分】sikkhita。【现分】sikkhanta, sikkhamāna。【独】sikkhitvā。【义】sikkhitabba。

Sikkhana,【中】学习，训练。

Sikkhamānā(sikkhā学+mānā正在, ppr.),【阴】式叉摩那，正学女。Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā.(式叉摩那在二年间，对于六法所应学者学完后，于二众(比丘、比丘尼)求受具足戒。)

Sikkhā (梵 śikṣa),【阴】学，学科，纪律。sikkhākāma,【形】想学的(戒)。sikkhāpaka, sikkhāpanaka,【阳】老师，教练。sikkhāpada,【中】学处，戒条。sikkhāpana,【中】教义，教育。sikkhāsamādāna,【中】自己就要持戒。《律藏》(Pārā.III,21.)：「诸比丘！基于十种利益，我将为比丘们制定学处(=戒条)(Tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi dasa atthavase paṭicca)：1.为了僧团的清净(saṅghasuṭṭhutāya)、2.为了僧团的和乐(saṅghaphāsutāya)、3.为了诸恶人的调伏(dummaṅkūnaṃ puggalānaṃ niggahāya)、4.为了诸善比丘的安乐住(pesalānaṃ bhikkhūnaṃ phāsuvihārāya)、5.为了防止现世诸漏(diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya)、6.为了击退来世诸漏(samparāyikanaṃ āsavānaṃ paṭighātāya)、7.为了引导没有信的人生信(appasannānaṃ pasādāya)、8.为了引导已生信的人更增长(pasannānaṃ bhiyyobhāvāya)、9.为了正法久住(saddhammaṭṭhitiyā)、10.为戒律的摄受(保护)(vinayānuggahāya)。」

Sikkhita, (sikkhati 的【过分】)已学习，已练习。

Sikkhaṇḍa,【阳】孔雀的冠羽。sikkhaṇḍī,【阳】孔雀。

Sikhara,【中】顶端，顶点，山顶。sikharī,【阳】山。

Sikhā(Vedic śikhā),【阴】顶、头顶、端(point)，边缘(edge)，冠羽(crest)，火焰(of a flame)。西卡(量玉米的容器之顶)。aggisikhā﹐【阴】火焰。sikhābandha﹐【阳】顶髻(topknot)。vātasikhā (tikkhā)﹐【阴】暴发狂怒(a raging blast)。Susikha﹐【形】(孔雀)鸟冠羽的。

Sikhi-buddha (梵śikhi-buddha)﹐尸弃佛，过去七佛之第二佛。意译顶髻、有髻、火首、最上。依《长阿含经》卷一〈大本经〉之说，尸弃佛生于过去三十一劫时，其时人寿七万岁，姓拘利若(Koṇḍañña)，为剎帝利种明相(Aruṇa)之子。于分陀利(puṇḍarīka)树下成正觉。

Sikhī,【阳】火，孔雀。

Sigāla﹐Siṅgāla﹐(cp. Vedic sṛgāla; as loan-word in English= jackal),【阳】豺，野干(jackal )。sigālī﹐【阴】雌豺狼(a female jackal )。Siṇgālaka,【阳】豺狼仔(人名，见D.31.：Siṅgālako gahapatiputto)。说明：豺狼与狼是两种动物，豺要比狼个头小，长的更像狗，但比狼凶狠。这两种动物都是群居，不过狼群组成更加社会化。群攻猎物时，当一豺失利，周围的豺群来支持；但狼只根据情势选择进退。

Siggu,【阳】辣木(Moringa oleifera；horse radish tree﹐一种乔木，具辣味的根，因其伸长的蒴果幼时可腌食，其种子产生辣木油)。

Siṅga1(Vedic śṛnga),【中】兽角(a horn)。

Siṅga2, 犊牛(the young of an animal, calf )。

Siṅgāra(cp. Sk. śṛngāra),【阳】淫欲炽盛(erotic sentiment)。siṅgāratā【阴】fondness of decorations; an elegant dress, finery; 【形】优美的(elegant, graceful) ; singāra-bhāva being elegant or graceful (said of a horse)

Siṅgivera,【中】姜，生姜(ginger﹐一种产于东南亚热带地区的植物〔姜属〕(Zingiber officinale)，开有黄绿色花并有刺激性香味的根茎)。《海寄归内法传》卷第三：「姜椒荜茇，旦咽而风冷全祛。」(T54.225.2)

Siṅgī,【形】有兽角的。【中】黄金。siṅgīnada, siṅgīvaṇṇa,【中】黄金。siṅgi-vaṇṇaṃ yugaṃ maṭṭaṃ,金色的一对绢。

Siṅgu (f.) (?) a kind of fish J.V.406; plur. singū J.VI.537. According to Abhp. singū is m. and Payogasiddhi gives it as nt.

Siṅghati (siṅgh+a), 嗅，闻。【过】siṅghi。【独】siṅghitvā。

Siṅghāṭaka(cp. Sk. śṛngāṭaka; fr. śṛnga),【阳】【中】1.十字形的东西，十字路口，日语「辻」，つじ ( tsu ji )(a square, a place where four roads meet. aya-s° perhaps an iron ring (in the shape of a square or triangle))。2. a water plant (Trapa bispinosa?)

Siṅghati (siṅgh, given as “ghāyana” at Dhtp 34), 省(鼻涕)(to sniff, to get scent of )。

Siṅghāṇikā(Sk. siṅghāṇaka),【阴】鼻涕(mucus of the nose, snot)。

Sijjati (svid, Epic Sk. svidyate),煮、汗(to boil (intr.), to sweat)。ppr. sijjamāna boiling J.I.503; Caus. sedeti (q. v.). The Dhtp 162 gives “pāka” as meaning of sid. — pp. sinna (wet) & siddha1 (cooked).

Sijjhati (sidh+ya；Sk. sidhyate), 发生，成功，有用(to succeed, to be accomplished, to avail, suit)。【过】sijjhi。【过分】siddha。inf. sijjhituṃ.

Sijjhana,【中】发生，成功。

Siñcaka,【形】浇水者，洒水者。siñcana,【中】洒水。

Siñcati (sic+ṃ-a), 倒，洒。【过】siñci。【过分】sitta, siñcita。【现分】siñcamāna。【独】siñcitvā。【使】siñcāpeti。

Sita,【形】1.白的。2.仰赖的，附着的。【中】微笑。笑有六种︰1.sita, 面部表情显露出笑。2.hasita, 轻微移动嘴唇，露出牙端而笑。3.vihasita, 笑出声。4.upahasita, 笑得头、肩、臂振动。5.apahasita, 笑得掉下泪水。6.atihasita, 暴笑得整个身体前后振动。sitaṃ pātvākāsi, 他作微笑。

Situṃ,【不】要听。

Sitta, (siñcati 的【过分】) 已倒，已洒。

Sittha,【中】腊，饭粒。sitthavakārakaṃ,【副】掉了满地饭粒。

Sitthaka,【中】饭粒，蜂腊。

Sithila,【形】宽松的，松的，屈从的。sithilatta,【中】sithilabhāva, 松。

Siddha (sijjhati‘发生’的【过分】), 已结束，已完成，已发生。siddhattha,【形】做完工作的人。【阳】芥末(mustard)。

Siddha,【形】半神的灵物，魔术家。

Siddhatthaka,【中】芥末种子。

Siddhi,【阴】成就，成功。

sidh﹐【字根III.】完成(to be accomplished)。cp. (梵sidh) 1.= repel=击退；2.成功，继承(succeed)。

sinā(ṇhā)﹐【字根III.】洗澡(to take a bath)。

Sināna,【中】沐浴。sināni﹐洗粉。

Siniddha,【形】光滑的，平滑的，易曲折的，软的，钟情的，文雅的。

sinih﹐【字根III.】爱(to love)。

Sinerupabbatarāja【阳】﹐须弥山(王)，又作妙高山，为一小世界之中心。器世界之最下为风轮，其上为水轮，再上为金轮(即地轮)，上有九山八海，中心即为须弥山，入水八万由旬，出水亦八万由旬。九山八海之最外围为轮围山(Cakkavāḷa-pabbata铁轮围山、金刚山)，铁围山环绕着咸海，赡部洲等四大洲即位于此咸海之四方。

Sineha, sneha(多用在诗中),(<snih)【阳】1.油，脂肪(oily liquid)。2.爱(affection)。3.黏(viscosity)。sinehana,【中】涂油。sinehabindu,【中】一滴油。

Sineheti (sineha‘爱﹑油’的【派】), 爱，涂油。

Sindī,【阴】海枣树(date plam﹐见 Khajjūrī)。

Sindūra,【阳】雄黄，二硫化二砷。

Sindhava,【形】信度人的。【阳】岩盐，信度马。

Sindhu(Prakrit：Hindhu),【阳】大海，河。Sindhuraṭṭha,【中】印度、信度国、身毒、鸡毒、贤豆。sindhusaṅgama,【阳】合流河的河口。

Sipāṭikā,【阴】果皮，小容器。

Sippa,【中】技术，手艺。sippaṭṭhāna, sippāyatana,【中】知识的分科，工艺。sippasālā,【阴】学校(技术)。

Sippika, sippi,【阳】艺术家，工匠(artisan)。

Sippikā1 (<sippī),【阴】牡蛎(a pearl oyster)。sippikasambuka, 牡蛎、贝壳。

Sippikā2 at Th 1, 49 is difficult to understand. It must mean a kind of bird (°abhiruta), and may be (so Kern) a misread pippikā (cp. Sk. pippaka & pippīka)

Sibbati (siv +ya), 缝，缝纫。【过】sibbi。【过分】sibbita。【独】sibbitvā。

Sibbana,【中】裁缝。

Sibbanī,【阴】女裁缝师，渴望。sibbanīmagga,【阳】缝合处。

Sibbāpeti, (sibbati 的【使】)。

Sibbeti (siv+e), 缝纫。【过】sibbesi。【过分】sibbita。【独】sibbbetvā。【现分】sibbenta。

Simbalī,【阳】丝棉树、木棉树(silk-cotton tree﹐一种魁伟的乔木 (Ceiba pentandra)，广泛栽培于热带地区，树干粗大，板根呈脊状，荚大，内充满着由绢丝状的毛包着种子，从绢丝毛可得到与栽培的木棉相似的纤维木棉花—亦称孟买吉贝 (Bombay ceiba)，神树 (God tree)，吉贝(Ceiba))。

Sira,【阳】【中】(mano-group) 头。Nom.siraṃ, Acc.siraṃ; siro; sirasaṃ; Instr.sirasā ; Loc.sirasmiṃ; sire ; in compounds siro.– sirasā paṭiggaṇhāti to accept with reverence; pādesu sirasā nipatati to bow one’s head to another’s feet, to salute respectfully

Sirā,【阴】腱，血管。

Siri, sirī,【阴】运气，光荣，财富，光彩壮丽，幸运女神。sirigabbha,【阳】高贵的卧室，皇家床室。sirimantu,【形】光荣的。sirivilāsa,【阳】富丽堂皇。sirisayana,【中】王室的床。sirindhara,【形】光荣的。

Siriṃsapa (梵siriṃsapa)(=sarisapa﹐sarīsapa)﹐【阳】爬虫类(蝎、蛇等)。

Sirivāsa,【阳】松节油。

Sirīsa, (śirīṣa)【阳】尸利沙、尸利洒树、师利沙树、舍离沙树。学名 Acacia sirissa，为产于印度之一种香木，其树胶可制香药。此树为拘楼孙佛(过去七佛之第四佛)之道场树。

Siro (sira 的【合】词形), sirojāla,【形】面纱。siromaṇi,【阳】王冠，宝石冠。siroruha,【阳】【中】头发。siroveṭhana,【中】缠头巾。

Silā,【阴】石头。silāguḷa,【阳】石球。silātthambha,【阳】石柱。silāpaṭṭa,【中】石平板。silāpākāra,【阳】石壁。silāmaya,【形】石头做的。

silāgh﹐【字根I.】称赞(to praise)。

Silāghati (silāgh+a), 颂扬，自夸。【过】silāghi。

Silāghā,【阴】称赞。

Siliṭṭha,【形】平滑的。siliṭṭhatā,【阴】平滑。asiliṭṭha,【反】。

Siluccaya,【阳】岩石。

Silutta,【阳】吃鼠的蛇。

Silesa,【阳】1.谜，难题，双关语。2.带粘性的物质。

Silesuma,【阳】痰(phlegm)。

Siloka,【阳】1.名望(fame)。2.诗(a verse)。Pāci.IV,239CS:Pāci.pg.311)︰Pāpasilokāti pāpakena micchājīvena jīvitaṃ kappenti.(坏名声︰升起不好的名誉。坏名望︰过着坏的邪命生活。)

siv(梵sīv / syū)﹐【字根III.】缝合、缝上(to sew)。

Siva,【形】庇护的，安全的。【阳】湿婆(印度三大神中司破坏之神)，大自在天。【中】安全的地方，涅盘。

Sivikā,【阴】轿车、轿子(palanquin)，垃圾(a litter)。

Sisira,【阳】冬天，寒季。【形】凉爽。

Sissa,【阳】学生。sissabhāvūpagamana, 入为弟子，入室弟子。

siṃs﹐【字根VII.】祝福(to bless)，(日语：挨拶aisatsu)。

Siṃsumāragira﹐(梵名 śiśumāragira) 首婆罗山、失收魔罗山，印度之古地名，位于婆伽国(Bhagga)。

Sīgha,【形】快的，迅速的，敏捷的。sīghagāmī,【形】迅速地走动或移动的。sīghataraṃ,【副】很快地，更快地。sīghasīghaṃ,【副】非常快地，匆忙地。sīghasota,【形】有水流的。sīghaṃ,【副】很快地，敏捷地。

Sīta1,【形】凉爽，寒冷的。【中】冷，寒冷。sītabhīruka,【形】能冷的。sītibhavissanti﹐成为清凉、成为冷静。(《中阿含经》译：竟冷)。

Sīta2,【中】帆，走路(sail J.IV.21. So also in BSk.: Jtm 94.)。

Sītala,【形】凉爽、寒冷的(cold, cool)，宁静(tranquil J.I.3; VvA.44, 68, 100; PvA.77, 244.)。【中】冷(coolness)。sītalībhāva, 变成冷(becoming cool)。

Sīta-vana(梵名 śitavana)﹐尸陀林、寒林、尸多婆那林、尸摩赊那林、深摩舍那林。位于中印度摩揭陀国王舍城北方之森林。林中幽邃且寒，初为该城人民弃尸之所，后为罪人之居地。其后泛称弃置死尸之所为寒林。(《佛光大辞典》p.942)

Sītā,【阴】犁沟(furrow)。

Sītibhāva,【阳】冷，平静。

Sītibhūta,【过分】已平静，已安静。

Sītodaka,【中】冷水。

Sīdati (sad+a), 下沉，平息，产生。【过】sīdi。【过分】sīna。【独】sīditvā。【现分】sīdamāna。

Sīdana,【中】沉没。

Sīna, (sīdati 的【过分】)。

Sīpada,【中】象皮病(腿)(elephantiasis)。

Sīmattha,【形】在边界之内的，在边界上的。

Sīmantinī,【阴】女人。

Sīmā,【阴】边界，界限，戒坛(戒堂)。sīmākata,【形】限制的。sīmātiga,【形】越过界限的。sīmāsamugghāta,【阳】解除旧界(结界之前要先解除旧界，解除过去世比丘所结的戒坛)。sīmāsammuti,【阴】设置新界(设置界坛)。

西北 北 东北
NW ● ● ● E
● ● ●
戒坛
西 ● ● ● ● 东
W E
● ● ●
SW ● ● ● SE
西南 南 东南

图中虚线方块作戒坛，‘●’放置的小石头，‘●’放置的大石头，小石头到虚线的戒坛须留半公尺，小石头与大石头之间距离一公尺。

sīl(梵śikṣ)﹐【字根VII.】学习(to study)。

Sīla (<sīl学习，梵 śīla<śīl),【中】1.戒(音译「尸罗」，作为防过止恶之用。「尸罗者是数习义，常习善法故曰尸罗。」《大毘婆沙论》卷第四十四﹐T27.230.1)，道德规范( moral practice, good character)。2.自然，习惯(nature, character, habit, behaviour)。sīlakathā,【阴】戒论。sīlakkhandha,【阳】戒蕴。sīlagandha,【阳】戒香(=名望)。sīlabbata, sīlavata,【中】仪式。sīlabheda,【阳】破戒。sīlamaya,【形】与道德有关的。sīlavantu,【形】有品德的，守戒的。sīlavipatti,【阴】犯戒。sīlavipanna,【形】犯戒者。sīlasampatti,【阴】守戒。sīlasampanna,【形】守戒者。aṭṭhaṅgasīla,【中】八戒。dasasīla,【中】十戒。kusalāni sīlāni【中.复】﹐善戒。S.47.15.：imāni kusalāni sīlāni yāvadeva catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni Bhagavatā(善戒者，乃为修习四念处，是世尊所说。) D.16./II,94.︰ “Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.(圣者所喜爱的戒上，具足：无毁、无孔、无斑点、令人自由、圣者所赞叹、不为其它所污、三昧增长。)D.4./I,124.(c.f.《长阿含种德经》大正1.96b)︰“evameva kho, bho Gotama, sīlaparidhotā paññā, paññāparidhotaṃ sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ.(尊者瞿昙！如是，由戒净化慧，由慧净化戒。凡有戒则有慧，有慧则有戒。)三增上学是互相关联的，不只是持戒、得定、发慧的单一路径，有时可以定来净化戒(定共戒)，以慧(反省)来净化戒，以慧(技术)来助长定。tri-vidhāni śīlāni, trividhāni śīlāni,【梵】三聚净戒。

Sīlana,【中】练习，抑制。

Sīlika, sīlī,【形】(在【合】中) 有…性质的。

Sīliya(abstr. fr. sīla, Sk. śīlya for śailya),【中】行为(conduct, behaviour, character; said of bad behaviour)。dussīlya﹐坏行为。opp. sādhu-sīliya(=sundara-sīla-bhāva).

Sīvathikā(etym. doubtful; perhaps=*Sk. śivālaya; Kern derives it as śīvan “lying”+atthi “bone,” problematic),【阴】弃尸处(a cemetery, place where dead bodies are thrown to rot away)。台语：墓仔埔bong7 a bo，冢仔埔(tiong a bo)。A.5.249./III,268︰“Pañcime, bhikkhave, ādīnavā sivathikāya. Katame pañca? Asuci, duggandhā, sappaṭibhayā, vāḷānaṃ amanussānaṃ āvāso, bahuno janassa ārodanā.(诸比丘！这五个是冢间的过患。什么是五？即：不净，恶臭，可怕，野兽及非人住处，多人恸哭。)

Sīsa,【中】头，顶点，玉米穗，标题，提示。sīsakapāla, sīsakaṭāha,【阳】颅骨，头盖骨，脑壳(a skull; a cranium)。sīsacchavi,【阴】头皮。sīsacchejja,【形】造成斩首的。sīsacchadana,【中】斩首。sīsappacālana,【中】摇头。sīsaparamparā,【阴】换头顶负担。sīsabhāra,枕头。sīsaveṭhana,【中】缠头巾，头巾。sīsavedanā,【阴】头部的感受。sīsābādha,【阳】头的疾病。

Sīha(梵siṃha),【阳】狮子(印度狮子现存于印度Gujarat的Gir森林，亚洲狮比非洲狮较少头发(Manes)， 清楚见到耳朵，可能中国舞狮，是受印度狮影响， 依照它的短发做型。根据DNA鉴定，印度狮和波斯狮简直就是双胞胎，可能十万年前来自非洲。)。sīhacamma,【中】狮皮。sīhanāda,【阳】狮子吼，勇敢的演讲。sīhanādika,【形】做狮子吼者。sīhapañjara,【阳】狮子笼，窗户。sīhapotaka,【阳】小狮。sīhavikkīḷita,【中】狮子的行动，舞狮。sīhaseyyā,【阴】狮子卧。sīhassara,【形】声音如狮子的。sīhanu,【形】颚如狮子的。

Sīhaḷa,【形】斯里兰卡的。【阳】僧伽罗人。sīhaḷadīpa,【阳】斯里兰卡岛。sīhaḷabhāsā,【阴】僧伽罗语言。

su(梵 sru)﹐【字根I.】慢慢地泄漏(to trickle away)，流动(flow)。

su(梵śru, śruṣ)﹐【字根I.、V.】听到(to hear)。

su-,【前缀】好，善，幸福地，完全的。

Suka,【阳】鹦鹉(parrot)。

Sukaṭa, sukata,【形】做得好的。【中】善行。Sukatadukkaṭa(=kusalākusala) 善行及恶行。

Sukara,【形】容易的，容易完成的。

Sukumāra,【形】细致的。sukumāratā,【阴】精致的。

Sukusala,【形】非常有技术的。

Sukka,【形】白色的，纯粹的，好的，明亮的。【中】1.德行。2.金星(太白Venus; 梵śukra 戌羯罗)3.精液。sukkapakkha,【阳】白半月份(阴历初一至十五日)。sukkavisaṭṭhi(sukka精液+visaṭṭhi射出), 射出精液。

Sukkavāro﹐【阳】星期五(日语：金曜日)。

Sukkha,【形】干的。

Sukkhati (sukkh+a), 干枯。【过】sukkhi。【现分】sukhamāna。【独】sukkhitvā。

Sukkhana,【中】干涸。

Sukkhāpana,【中】弄干。

Sukkhāpeti (sukkhati 的【使】), 弄干。【过】sukhāpesi。【过分】sukhāpita,【独】sukhāpetvā。

Sukha,【中】快乐，安慰。sukhakāma,【形】欲乐的。sukhatthika, sukhatthī,【形】想快乐的。sukhada,【形】产生快乐的。sukhanisinna,【形】安乐坐着的。sukhapaṭisaṃvedī,【形】感觉快乐的。sukhappatta,【形】快乐的。sukhabhāgiya,【形】享乐的。sukhayānaka,【中】随和的车。sukhavipāka,【形】快乐的果报。sukhaviharaṇa,【中】舒服的生活。sukhasaṃvāsa,【阳】愉快的联合。sukhasamphassa,【形】愉快的接触。sukhasammata,【形】认为快乐的。Vbh.567：Tattha katamā pīti? Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa–ayaṃ vuccati “pīti”. Tattha katamaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā–idaṃ vuccati “sukhaṃ”. Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ. Tena vuccati “pītisukhan”ti.(此中，什么是‘喜’呢？凡是喜、高兴、喜悦、极悦、欢乐、极欢乐、幸福、洋洋得意、心满意足，称为‘喜’。此中，什么是乐呢？凡是心的快乐、心的乐、心触生乐、领受乐、心触生诸乐、乐受，称为‘乐’。这乐和喜俱行、俱生、结合、联结，称为‘喜乐’。)。四种乐：一、出离乐 (nekkhammasukha)。二、远离乐(pavivekasukha闲静乐)。三、寂静乐(upasamasukha)。四、正菩提乐(sambodhasukha正觉乐)。M.A.66.CS:p.3.119-20：Nekkhammasukhanti kāmato nikkhantasukhaṃ. Pavivekasukhanti gaṇatopi kilesatopi pavivittasukhaṃ. Upasamasukhanti rāgādivūpasamatthāya sukhaṃ. Sambodhasukhanti maggasaṅkhātassa sambodhassa nibbattanatthāya sukhaṃ.(一、出离乐：从欲离去之乐。二、远离乐：从群众、烦恼隔离之乐。三、寂静乐：染等寂静之乐。四、正菩提乐(sambodhasukha正觉乐)：已存在所谓的道、正菩提之乐。

Sukhaṃ,【副】容易地，安乐地。

Sukhāyati, Sukhayati,(sukha 的【派】), 很舒服，很快乐。

Sukhāvaha,【形】带来快乐的。pāṇīnaṃ hitasukhāvaho dhammayāgī(以法施利乐诸众生)。

Sukhamedhati, 乐在其中，蒙庆。sukhamedhatīti, sukhaṃ paṭilabhati.(乐在其中︰得到快乐。)

Sukhita (sukheti 的【过分】), 已快乐，已幸福，已高兴。sukhitatta (sukhita已快乐+atta自己)，自得其乐。

Sukhin(fr. sukha), 快乐，幸福，高兴(happy, at ease)。sukhinī,【阴】。

Sukhuma(Epic Sk. sūkṣma),【形】精细的，微小的，优良的，精致的(subtle, minut)。sukhumatara,【形】更好的，更精细的。sukhumatta,【中】sukhumatā,【阴】精细度，精致。

Sukhumāla,【形】嫩的，精致的，精制的。sukhumālatā,【阴】精致的结构。sukhumālo paramasukhumālo accanta sukhumālo(柔软、上柔软、极柔软)。

Sukheti (su+khan掘+e), 使快乐。【过】sukhesi。【过分】sukhita。

Sukhedhita,【形】精致地教养。

Sukhesī,【阳】寻快乐。

Sugata,【形】好好地归去的，快乐的。【阳】善逝(佛陀)。Sugatālaya,【阳】佛陀的住宅，模仿佛陀。

Sugati,【阴】善趣，快乐的境界。《如是语经》(It.I, 77.)：Manussattaṃ kho bhikkhave devānaṃ sugatigamanasaṅkhātaṃ(比丘们！人的状态才可称为诸天之善趣。)

Sugatī, sukatī,【形】正直的。

Sugandha,【阳】芬芳，愉快的气味。【形】芬香的。sugandhī, sugandhika,【形】芬香的。

Sugahana,【中】善掌握，控制得好。

Sugutta, sugopita,【过分】已保卫得好，已保护得好。

Suggahita (su+gahita),【形】1.紧握的(grasped tightly, attentive)。2.学得好的，注意的。

Suṅka,【阳】通行费，税。suṅkaghāta,【阳】逃税。suṅkaṭṭhāna,【中】抽税处；海关。

Suṅkika,【阳】收税者。

suc﹐【字根I.】使悲伤(to grieve)。

Sucarita,【中】正确的行为。

Suci,【形】纯粹的，干净的。【中】仁慈，善良，纯净的事物。sucikamma,【形】净业的。sucigandha,【形】芳香的。sucijātika,【形】爱好清洁的。sucivasana,【形】衣着干净的。

Suciṇṇa, 【阳】遵守。

Sucitta, sucittita,【形】多杂色的，画得好的，漆油得好的。

Succhanna,【形】覆盖得好的，屋顶盖得好的。

Sujana,【阳】有品德的人。

Sujā(Vedic sruc),【阴】1.献祭的杓子(a sacrificial ladle)。2.须阇(帝释妻子的名)。

Sujāta,【过分】已生得好，好出生。

Sujjhati (sudh +ya), 变得干净，变得纯净。【过】sujjhi。【现分】sujjhamāna。【过分】suddha。【独】sujjhitvā。

Suñña (梵śūnya),【形】空的，空虚的。suññagāma,【阳】废村。suññatā,【阴】空虚，空性。suññagāra,【中】空屋，偏僻处。suññatāvihārena bahulaṃ viharāmi,我多住空性住。‘esā…yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.’(此如实的、不颠倒的、清净的是空性之语。) tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaj na pakkhandati nappasīdati na santiṭṭhati na vimuccati.(彼作意内空已，依(作意)内空心不踊跃，不欣乐，不安住，不解脱。) durgṛhītā śūnyatā,【梵】恶取空。sarvaṃ śūnyam,【梵】一切皆空。

Suṭṭhu,【无】好，善。suṭṭhutā,【阴】卓越。

Suṇa,【阳】狗。

Suṇāti (su(梵śru)听+ṇā), 听。【过】suṇi。【过分】suta。【现分】suṇanta, suṇamāna。【义】sotabba, suṇitabba。【独】sutvā, suṇitvā。【不】sotuṃ, suṇituṃ。

Suṇisā, suṇhā,【阴】媳妇。

Suta,【阳】儿子。

Suta (suṇāti 的【过分】), 已听到，【中】神圣的知识，学问，所听到的。sutadhara, 记忆所学或所闻的。sutavantu,【形】学习的。Yathāsutaṃ yathāpariyattaṃ,如所听闻，如所诵习。

Sutatta,【过分】已很热。

Sutanu,【形】有健美的身体的，有苗条的腰部的。

Sutappaya,【形】易满意的。

Suti,【阴】听，传统，传闻，天启书。sutihīna,【形】聋的。Lokanīti (世间法)︰10.Suti sammuti sañkhyāca, Yogā nīti visesakā. Gandhabbā gaṇikā ceva, Dhanu bedā ca pūraṇā. 11.Tikicchā itihāsā ca, Joti māyā ca chandati. Ketu mantā ca saddā ca, Sippāṭṭhārasakā ime. (10.天启书、世俗智、数学，瑜伽、法律、胜论、音乐、会计，弓箭和考古。11.医学、历史、天文学、幻术、诗歌，逻辑、咒语、文法学。（这是十八种古印度的学问）)

Sutta (supati 的【过分】), 已睡，已冬眠，已睡熟。

Sutta,【中】线，经，格言。suttakantana,【中】纺织。suttakāra,【阳】合乎语法的格言的著作者。suttaguḷa,【中】线球。suttapiṭaka,【中】《经藏》。suttamaya,【形】线做的。

Suttanta,【阳】【中】经。suttantika,【形】学了部分或全部《经藏》的人。

Sutti,【阴】珍珠贝(pearl oyster﹐莺蛤一种〔莺蛤属 Pinctada〕和有关热带水域属的双壳海生软件动物，尤指—珠母贝属 (Pinctada margaritifera)，为珍珠的主要商业来源)。

Sudaṃ (=Vedic svid, influenced by sma: see su3),【叹】直证的(a deictic (seemingly pleonastic冗言的) particle in combn with demonstr. pronouns and adverbs; untranslatable, unless by “even, just,” )e. g. tapassī sudaṃ homi, lūkha ssudaṃ [sic] homi etc.; cp. itthaṃ sudaṃ thus; tatra sudaṃ there; api ssudaṃ; api sudaṃ; sā ssudam.

Sudanta,【形】驯养得好的，调御者。

Sudassa,【形】善见天，容易看到的。sudassana,【形】有好外表的。

Sudaṃ, 冗言的虚词。

Sudiṭṭha,【形】彻底地看到的。

Sudinna,【形】充分地给的，善施。

Suduttara,【形】非常难逃脱的。

Sudukkara,【形】非常难做的。

Sududdasa,【形】非常难见的。

Sudubbala,【形】非常弱的。

Sudullabha,【形】非常难获得的。

Sudesita,【形】弘法得好的，教得好的。

Sudda,【阳】(印度种姓等级中最低等级)首陀罗族人。

Suddha,【形】干净的，纯粹的，不掺杂的，简单的，只，唯。suddhata,【阴】suddhatta,【中】纯净。suddhājīva,【形】过纯净的生活的，【阳】纯净的生计。Suddhāvāsa,【阳】净居天(属于地四禅天，共有五天︰(1)无烦天Avihā, (2)无热天Atappā, (3)善现天Sudassī, (4)善见天 Sudassā, (5)色究竟天(阿迦尼咤) Akaniṭṭhā。五净居天是只有已证得三果的阿那含才能投生，而会在该天入无余涅盘。投生至该地者绝不会再回到较下层的界地，而肯定会在该地证入般涅盘。) SA.1.37./I,75.︰Suddhāvāsakāyikānanti suddhāvāsavāsīnaṃ. Suddhāvāsā nāma suddhānaṃ anāgāmikhīṇāsavānaṃ āvāsā pañca brahmalokā.(诸净居天的众生︰诸净居天的住者。净居天纯粹是阿那含及漏尽者的住处的五种梵天。)

五净居天suddhāvāsā 五根强者
1.无烦天 Avihā；paṭhamatalavāsino 信根强者
2.无热天 Atappā；dutiyatalavāsino 精进根强者
3.善现天Sudassī；tatiyatalavāsino 念根强者
4.善见天 Sudassā；catutthatalavāsino 定根强者
5.色究竟天(阿迦尼咤) Akaniṭṭhā；pañcamatalavāsino 慧根强者

S.48.12./V,200.︰Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti.(诸比丘！对此五根满足、圆满者，则为阿罗汉，较此软弱者，则为不还者。)

Suddhasaṅkhārapuñjoyaṃ, 唯诸行之聚。

Suddhāvāsika,【形】住在净居天的。suddhavipassanāyāniko﹐纯观乘者(纯观行者suddhavipassanāyānikena yoginā)。

Suddhi,【阴】纯净，清净。suddhimagga,【阳】清净道。

sudh(梵śudh / śundh)﹐【字根III.】把…弄干净(to be clean)。

Sudhanta,【过分】已吹好，已洁净得好。

Sudhammatā,【阴】好脾气。

Sudhā,【阴】天人的食物，甘露(ambrosia)，石灰，水泥。sudhākamma,【中】粉刷或涂抹。sudhākara,【阳】月亮。

Sudhī,【阳】明智的人。

Sudhota,【过分】已洗好，已彻底地干净。

Sunakha,【阳】狗。sunakhī,【阴】母狗。

Sunahāta,【过分】已沐浴得好。

Sunisita,【过分】已磨得很利，已削得很尖。

Sundara,【形】好的，美好的，美丽的。sundaratara,【形】更好的，更美丽的。

sup﹐【字根I.】睡(to sleep)。

Supakka,【形】完全成熟的。

Supaṭipanna,【形】进入正道的。

Supaṇṇa(梵suparṇī)﹐【阳】金翅鸟(音译：伽娄罗鸟)。

Supati(Suppati, Soppati) (sup+a) (svap; Vedic svapiti & svapati; svapna sleep or dream), 睡觉(to sleep)。【过】supi。【过分】sutta1, supita, sotta。【现分】supanta, med. suppamāna。【独】supitvā。cf. sayati(睡觉，躺下)。pot. supe。inf. sottuṃ。Sn.2-10.Uṭṭhānasuttaṃ(PTS:331)︰Uṭṭhahatha nisīdatha, ko attho supitena vo; āturānañhi kā niddā, sallaviddhāna ruppataṃ.(起来！坐起来！睡觉有什么用？对那些被箭射中而受痛苦折磨的人，睡觉有什么用？)

Suparikammakata,【形】准备好的，擦得很亮的。

Suparihīna,【形】被彻底剥夺的，很瘦弱的。

Supāṇa(=suvāṇa, =supāna), 狗(a dog)。

Supina, Supinaka, Supinanta,【中】梦。supinapāṭhaka,【阳】占梦佬，解梦师。《增壹阿含52.9经》叙说佛为波斯匿王析释十种梦，并劝王当以法治化。cf. J.77.Mahāsupina-jātaka，No.146.《舍卫国王梦见十事经》(T2.870c)，No.147.《佛说舍卫国王十梦经》(T2.872a)，No.148.《国王不梨先泥十梦经》(T2.873a)。

Supupphita,【形】盖满花儿的，盛开花的。

Supoṭhita, supothita,【过分】已完全打败。

Suppa,【阳】【中】簸箕、簸箩(winnoing basket)。

Suppaṭividdha,【过分】已完全明白。

Suppatiṭṭhita,【过分】已坚固地建立。

Suppatīta,【形】很满足的。

Suppadhaṃsiya,【形】容易袭击的，容易制服的。

Suppabhāta,【中】(问候语)黎明好，早安。

Suppavattin, 彻底熟练(good-flowing, A.IV,140 (of pātimokkha; trsld as “thoroughly mastered” J.P.T.S.).

Suppavedita,【形】弘法得好的，善说法的。

Suppasanna,【形】非常清楚的，非常高兴的，充满信心的。

Suphassita,【形】非常适合的。

Subahu,【形】非常多的，很多的。

Subbaca,【形】服从的，温顺的，顺从的。

Subbata,【形】好行为的。

Subbuṭṭhi,【阴】多雨。

subh(梵śubh / śumbh)﹐【字根I.】使漂亮(to be beautiful)。

Subha,【形】幸运的，吉兆的，愉快的，净的。【中】福利，美。subhakiṇṇa,【阳】遍净天神。subhanimitta,【中】净相，吉兆。A.1.2./I,3.︰“Nāhaṃ bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, subhanimittaṃ. Subhanimittaṃ, bhikkhave, ayoniso manasi karoto anuppanno ceva kāmacchando uppajjati uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattatī”ti.(诸比丘！我不见别有一法，能使生起未生之欲欲，或令增广已生之欲欲。诸比丘！这就是净相。诸比丘！不从根源作意(不如理作意)净相者，即令生起未生之欲欲，或令增广已生之欲欲。)

Subhaga,【形】幸运的。

Subhara(su易+bhara支持),【形】容易支持的(easy to support)，易养。

Subhariyā, 【阴】贤妻，好太太。Lokanīti #97(世间格言)︰Eka māsā subhariyā,贤妻一个月(就会忘记)。

Subhāvita(su善+bhāvita修习(【过分】),【过分】善修习。DhA.：Subhāvitanti samathavipassanābhāvanāhi subhāvitaṃ(‘善修习’即善修习止观)

Subhikkha,【形】有许多食物的。

Sumati,【阳】明智的人。

Sumana(su好+mana心),【形】高兴的。sumanapuppha,【中】茉莉花(=vassikā)。sumanamakula,【中】茉莉花蕾。sumanamālā,【阴】茉莉花环。【人名】善意公主(Sumanā rājakumārī)，波斯匿王(King Kosala)的女儿。她在在观慧佛(Vipassi Buddha)时期，曾布施了一种名为茉莉花与乳饭，给以观慧佛为首的僧团后，她发愿：“bhavābhavābhinibbattiyaṃ me sati paritassanajīvitaṃ nāma mā hotu, ayaṃ Sumanamālā viya nibbattanibbattaṭṭhāne piyāva homi, nāmena ca Sumanāyevā”ti (无论投生至何处，愿我生活无忧。无论投生至何处，愿我是个如此花般人见人爱的女人，愿我名为‘善意’。)(《增支部注》AA.5.31./III,239.)。

Sumanā(梵sumanā),【阴】1.茉莉、修摩那华(jasmine﹐见 Mallikā)，悦意花，色黄甚香，树高三四尺，四垂似盖。2.高兴的女人。

Sumanohara,【形】非常迷人的。

Sumānasa,【形】欢喜的。

Sumāpita,【过分】已造好。

Sumutta,【过分】已完全释放。

Sumedha, sumedhasa,【形】明智的。

Sumeru,【阳】须弥山，苏迷卢,须弥卢,修迷楼。

Sumsumārā﹐鼍。

Suyiṭṭha,【形】善供奉的。

Suyutta,【形】安排得好的，很适合的。

Sura,【阳】神，天神。suranadī,【阴】天河。suranātha,【阳】天神王。surapatha,【阳】天空。suripu,【阳】神的敌人(即：阿修罗 Asura 〔非神〕)。

Surata,【形】很亲爱的，投入的，执着的。

Suratta,【形】染得好的，非常红的。

Surabhi,【形】芬香的。surabhigandha,【阳】芬芳。

Surā,【阴】谷酒(须罗酒。surāti pañca surā –piṭṭhasurā, pūvasurā, odanasurā, kiṇṇapakkhittā, sambhārasaṃyuttā cāti.谷酒：包括五种谷酒—谷酒﹑饼酒﹑米酒﹑酵母酒﹑调和酒｡\plain)。surāghaṭa,【阳】(带柄和倾口的)大酒罐。surāchaṇa,【阳】喝酒的欢宴。surādhutta,【阳】酒鬼。surāpāna,【中】喝烈酒，烈酒。surāpāyikā,【阴】女酒鬼。surāpita,【形】喝醉者。surāmada,【阳】喝酒。surāmeraya,【中】甜酒和烈酒。surāsoṇḍa, surāsoṇḍaka,【形】有酒瘾的，【阳】酒鬼(drunkard)。

Surāmerayamajjappamādaṭṭhānā﹐离谷酒、迷罗耶酒、烈酒的放逸处。DA.31./I,944.：surāti piṭṭhasurā pūvasurā odanasurā kiṇṇapakkhittā sambhārasaṃyuttāti pañca surā. Merayanti pupphāsavo phalāsavo madhvāsavo guḷāsavo sambhārasaṃyuttoti pañca āsavā. Taṃ sabbampi madakaraṇavasena majjaṃ. Pamādaṭṭhānanti pamādakāraṇaṃ. (谷酒：包括五种谷酒—谷酒﹑饼酒﹑米酒﹑酵母酒﹑调和酒。迷罗耶酒：花酒﹑果酒﹑蜜酒﹑甘蔗酒，及上述诸酒的调和酒。烈酒：所有酿造的醉品。放逸处：作放逸。)(cf. Vin.Pāci.IV,110))

KhA.31.︰Surāmerayamajjapamādaṭṭhānassa pana (1)surādīnañca aññataraṃ hoti, (2)madanīyapātukamyatācittañca paccupaṭṭhitaṃ hoti, (3)tajjañca vāyāmaṃ āpajjati, (4)pīte ca pavisatīti imāni cattāri aṅgānīti.(喝酒有四条件︰1.谷物酒等其中之一。2.生起想要喝酒的心。3.适当的行动。4.喝入(咽喉)。)

KhA.34.︰Surāmerayamajjapamādaṭṭhānā veramaṇiyā atītānāgatapaccuppannesu sabbakiccakaraṇīyesu khippaṃ paṭijānanatā sadā upaṭṭhitasatitā anummattakatā ñāṇavantatā analasatā ajaḷatā anelamūgatā amattatā appamattatā asammohatā acchambhitā asārambhitā anussaṅkitā saccavāditā apisuṇāpharusāsamphapalāpavāditā rattindivamatanditatā kataññutā kataveditā amaccharitā cāgavantatā sīlavantatā ujutā akkodhanatā hirimanatā ottappitā ujudiṭṭhikatā mahāpaññatā medhāvitā paṇḍitatā atthānatthakusalatāti evamādīni phalāni. Evamettha pāṇātipātādiveramaṇīnaṃ samuṭṭhānavedanāmūlakammaphalatopi viññātabbo vinicchayo.(离放逸原因的谷物酒、花果酒(和)酒精有：速知过去、未来、现在所应做的事，常现起(正)念，不疯狂、具有智、不懒惰、不愚钝、不羊哑、不迷醉、不放逸、不愚痴、无怖畏、无激愤、无嫉妬、语谛实，无离间、粗恶语、杂秽语，日夜无懒惰，知恩、感恩、不悭悋、具施舍、持戒、正直、不忿怒、有惭意、有愧、见正直、大慧、具慧、智贤，善巧利害〔有利与不利〕，如此等果。)

如此乃是杀生等从等起、受、根、业、果对所应知的抉择。

Suriya,【阳】太阳。suriyaggāha,【阳】日蚀(eclipse of the sun)。suriyamaṇḍala,【中】日轮(the orb of the sun A.I,283; Dhs.617.)。suriyatthaṅgama,【阳】日落。suriyaraṃsi, suriyarasmi。【阴】阳光。suriyuggamana,【中】日出。suriyavattika, 拜日者(a sun-worshipper)。

Surusurukārakaṃ,【副】发出苏噜苏噜声地(喝)。

Suruṅgā,【阴】监狱。

Surūpa, surūpi,【形】英俊的。【阴】surūpinī。

Suladdha,【形】好收获的。

Sulabha,【形】容易获得的。

Suva,【阳】鹦鹉(parrot)。

Suvaca(su好+vaca说),【形】好教(ㄐㄧㄠ)，好调教，温顺的，顺从的。【反】难调教(du-bbaco)(《杂阿含1138经》译作：难可教授)。参考 Subbaca。Puggalapaññatti(PTS:p.16；CS:p.127.)︰Katamo ca puggalo suvaco? Tattha katamā sovacassatā? Sahadhammike vuccamāne sovacassāyaṃ sovacassiyaṃ sovacassatā avippaṭikulaggāhitā avipaccanīkasātatā sādariyaṃ sādariyatā sagāravatā sappatissavatā–ayaṃ vuccati sovacassatā. Imāya sovacassatāya samannāgato puggalo “suvaco”.(什么人是好教的人呢？在这里什么是好教性呢？当以(正)法劝说时，受谏、好教、好教性、不采取敌对、不反对、尊敬、尊敬性、恭敬性、赞同性–这被称为好教性。具足这好教性是：好教的人。)。《中部》《思量经》说十六种难调教者：1.恶欲(pāpiccho。《增支部注》AA.6.36./III,364.：恶欲：产生不安份之欲者是无戒者)。2.自赞毁他(attukkaṃsako hoti paravambhī；梵ātmotkarṣa-para-paṃsaka, ātmôtkarṣa-para-paṃsanā)。3.忿怒，被忿怒所支配(na kodhano hoti na kodhābhibhūto)。4.因忿怒而报复(kodhahetu upanāhī)。5.因忿怒而顽固(kodhahetu abhisaṅgī)。6.因忿怒而发忿怒之语(kodhasāmantā vācaṃ nicchāretā)。7.被谏诲(或责备)时敌对谏诲者(codito codakena codakaṃ paṭippharati)。8.被责备时轻视(apasādeti)责备者。9.被谏诲时反诘(paccāropeti(paṭi反+āropeti检举)) 谏诲者。10.以忿怒避开话题(aññenaññaṃ paṭicarati)，顾左右而言他(bahiddhā外kathaṃ论 apanāmeti驱逐)，而现忿恨(kopa)、瞋恚(dosa)、不满(appaccaya)。11.被谏诲时引喻失义(apadāne na sampāyati)。12.覆恶者(makkhī)、恼害者(paḷāsī)。13.嫉者(issukī)、悭者(maccharī)。14.狡诈者(saṭho)、诈瞒者(māyāvī)。15.傲顽(thaddho)、过慢者(atimānī)。16.染于世俗者(sandiṭṭhiparāmāsī)，固执己见者(ādhānaggāhī)，为难舍性者(duppaṭinissaggī)。(M.15./I,95~96.)

Suvaṇṇa,【中】黄金。【形】好颜色，美丽的。suvaṇṇakāra,【阳】金匠。suvaṇṇagabbha,【阳】黄金的保险室。suvaṇṇaguhā,【阴】金洞(山洞)。suvaṇṇatā,【阴】肤色的美。suvaṇṇapaṭṭa,【中】金片。suvaṇṇapīṭhaka,【中】金椅。suvaṇṇamaya,【形】金制的。suvaṇṇabhiṅkāra,【阳】金水罐。suvaṇṇavaṇṇa,【形】金色的。suvaṇṇahaṃsa,【阳】金天鹅。

Suvatthi (su+atthi), 万岁！

Suvammita,【过分】已上好马具，已披上甲胄。

Suvavatthāpita,【形】定义好的，确定好的。

Suvāṇa,【阳】狗。suvāṇadoṇi, 狗的食盆。

Suvijāna,【形】容易明白的。

Suviññāpaya,【形】容易教的，容易指导的。

Suvibhatta(< su-vi-bhaj, suvi-bhajati),【过分】已被完善分别、解说，已分好，已安排好。

Suvilitta,【过分】已涂好香。

Suvimuttacitta,【阳】心得善解脱。

Suvimhita,【过分】已很惊讶。

Suvisada,【形】非常清楚的。

Suvuṭṭhika,【形】有很多雨的。

Suve,【副】明天。

sus(梵śuṣ)﹐【字根III.】弄干(to dry)。

Susaṅkhata,【过分】已准备好。

Susaññata,【形】完全抑制的。

Susaṇṭhāna,【形】有好设计的，面貌俊秀的。

Susamāraddha,【过分】已完全采取。

Susamāhita,【过分】已根深蒂固，已善抑制。

Susamucchinna,【过分】已完全根除。

Susāna, Susana (cp. Vedic śmaśāna),【中】坟墓，墓地(a cemetery)。susānagopaka,【阳】看守墓地的人。

Susikkhita,【过分】已训练好，已完全学习。

Susira,【中】洞，窟窿。【形】有孔的，打了洞的，有洞的。

Susīla,【形】有品德的。

Susu,【阳】年轻，男孩，幼嫩。【形】年轻的。susunāga(=taruṇanāga)﹐幼象。

Susukā,【阴】短吻鳄(alligator)。

Susukāḷa-kesa,【阳】【形】发极黑。

Susukka,【形】很白的。

Susukha,【形】很快乐的。Dhp.(v.197-9)︰Susukhaṃ vata jivāma, 我们活着真快乐。

Susuddha,【形】非常干净的。

Sussati (sus+ya), 枯萎，干燥。【过】sussi。【过分】sukkha。【现分】sussamāna。【独】sussitvā。

Sussaratā,【阴】有悦耳的声音的事实。

Sussūsati (su+sa, su 重迭，次 u 被长化), 听。【过】sussūsi。

Sussūsā,【阴】想听，服从。DA.31：Sussūsāyāti saddahitvā savanena.(已有信心的听教)。

Suhajja,【中】友好，友谊。

Suhada,【阳】善心人，善友。DA.31./I,950.：suhadāti sundarahadayā.(善心人：好心人)。Suhadamitto(mitto suhado)﹐善心的朋友。

Suhita,【形】满足的。

Sūka,【阳】(大麦等的)芒(awn of barley)。

Sūkara,【阳】猪(a hog, pig)。sūkarapotaka,【阳】小猪。sūkaramaṃsa,【中】猪肉。sūkarakhata, 猪掘的(洞)。sūkara maddava，栴檀树耳(檀栴树产于印度，属白檀科，为一种寄生植物)。北传藏经皆谓佛陀因食栴檀树耳致死，然佛音尊者谓有数种说法：(一)不嫩也不老的美味野羊之肉。(二)在柔软的饭中注入牛乳，成为五味之食。(三)又有译为「干的野猪肉」。近代学者 Dr. Hoey 言佛陀受供之当地，至今犹有农夫喜食丛林中长成一种茸之球状根，称为 sūkara-kaṇḍa。汉译作「栴檀树耳」，以「茸」之说较为适当。

Sūkarika,【阳】猪的经销商，猪肉商贩。

sūc﹐【字根VII.】指示(to indicate)。

Sūcaka,【形】指出的，指出者，告知者，间谍(spy，台语：抓耙仔jiau3 pe5 a2，三脚仔sann kha a2)。

Sūcana,【中】指示。

Sūci,【阴】针，发夹，发卡，小门闩。sūcikā,【阴】门闩，目次。sūcikāra,【阳】造针的铁匠。sūcighaṭikā,【阴】门闩的插壳。sūcighara,【中】针盒。sūcimukha,【阳】蚊子。sūciloma,【形】头发像针的。sūcivijjhana,【中】锥子。

Sūju (=su-huju),【形】正直的。

Sūna,【阴】切肉台。sūnaghara,【中】屠场。

Sūta,【阳】驾驶战车的人。

Sūtighara,【中】临盆室。

sūd﹐【字根I.】滴下(to trickle)。cp.(梵stu) 1.赞扬(praise)；2.滴下(drip)。

Sūda, sūdaka,【阳】厨子。

Sūna,【形】肿胀的。

Sūnu,【阳】儿子。

Sūpa(Vedic sūpa),【阳】菜肴，咖哩饭菜(broth, soup, curry)。

Sūpatittha (su+upa近+tittha), 有美丽的浅滩。

Sūpadhārita,【过分】已考虑好。

Sūpika,【阳】厨子。

Sūpeyya,【形】可做咖哩的。sūpeyyapaṇṇa,【中】咖哩菜。

Sūyati (suṇāti 的【被】), 被听到。【现分】sūyamāna。

Sūra1(<Vedic śūra, fr. śū),【形】英勇的、勇敢的(valiant, courageous)。【阳】英雄。sūratā,【阴】sūrabhāva,【阳】勇气(strength, valour)。sūrakathā﹐【阴】英雄论、英雄故事(a tale about heroes)。Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.(将有逾千王子(皆具)勇猛与英雄气慨，善伐敌军)。

Sūra2, sūriya(Vedic sūra),【阳】太阳。

Sūla,【中】柱，矛。sūlāropaṇa,【中】刺穿。

Seka,【阳】洒水。

Sekha, sekkha(cp. Sk. śaikṣa; fr. siks, sikkhati),【阳】有学，学习者，在完美课程的人(belonging to training)。A.3.84./I,231.：“Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccati.Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati.”(比丘！‘他学习’；由于它，他被叫做：‘有学’。他学什么？他既学增上戒，亦学增上心，亦学增上慧。比丘！‘他学习’；由于它，他被叫做：‘有学’。) SA.4.23. /I,183.：Sekhoti sīlādīni sikkhamāno sakaraṇīyo.( ‘有学’即戒等、学习、仍然须要学习的人) S.45.13.：“Idha, bhikkhu, sekkhāya sammādiṭṭhiyā samannāgato hoti …pe… sekkhena sammāsamādhinā samannāgato hoti. Ettāvatā kho, bhikkhu, sekkho hotī”ti.(比丘！于此处具足有学之正见…具足有学之正定。比丘！如是者，故为有学。) S.47.26.具寿阿那律说：“Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hoti”.(友！因修习四念处之范围，故为‘有学’。)S.48.53.：Idha, bhikkhave, sekho bhikkhu ‘Idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘Ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘Ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘Ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti–ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti”.(诸比丘！此有学之比丘，对此为苦亦如实知，此为苦集亦如实知，此为苦灭亦如实知，此为顺苦灭道亦如实知。诸比丘！有此理趣，依此理趣故，有学之比丘住有学地，知：我为有学。)杂761经：「(有)学正见成就，学正志、正语、正业、正命、正方便、正念、正定成就，是名为(有)学。」(cf. S.45.13)杂976经(cf. 别杂210经)：「随时学增上戒，学增上意，学增上慧。」《瑜伽师地论》卷第六十六：「云何学法？谓或预流或一来或不还有学补特伽罗，若出世、有为法，若世间善法，是名学法。何以故，依止此法于时时中。精进修学增上戒学、增上心学、增上慧学故。」(T30.668.1) Dhp.v.45.︰sekho dhammapadaṃ sudesitaṃ, kusalo puppham iva pacessati.(有学说法句，有如花匠编制花圈)。亦即「有学」(证得须陀洹道至阿罗汉道)已知法、见法，所以说法自然巧妙。

Sekhara,【中】花冠。

Sekhiya,【形】与训练有关的，应当学的。

Secana,【中】洒水。参考 Seka。

Seṭṭha,【形】最初的，优良的。seṭṭhatara,【形】更优良的。seṭṭhasammata,【形】被认为最好的。

Seṭṭhi, seṭṭhī(fr. seṭṭha, Sk. śreṣṭhin)),【阳】百万富翁，银行家(foreman of a guild, treasurer, banker, “City man”, wealthy merchant)。seṭṭhāna,【中】富翁的地位。seṭṭhijāyā, seṭṭhibhariyā,【阴】百万富翁的妻子。

Seṇi,【阴】公会。

Seṇiya,【阳】公会主人。

Seta,【形】白色的，纯粹的。【阳】白色。setakuṭṭha,【中】白麻疯病。setacchatta,【中】白伞(即皇室的象征)。setapacchāda,【形】有白套的。

Setaṭṭhika,【阴】白骨。

Seti, Sayati (sī(梵śī)+a, Vedic śete & śayate), 睡觉，躺下(to lie down, to sleep; (applied) to be in a condition, to dwell, behave)。【过】sayi。【现分】senta, semāna。saye, Opt.3sg.。Pres. seti S.I,41, 47, 198 (kiṃ sesi why do you lie asleep? Cp. Pv.II,61); J.I,141; Dh.79, 168; Sn.200; VvA.42; sayati Vin.I,57; J.II,53; DA.I,261. Pot. sayeyya Pv.II,3,9 & saye It.120. ppr. sayaṃ It.82, 117; Sn.193; sayāna (med.) D.I,90; II,292; M.I,57; It.117; Sn.1145; & semāna D.II,24; M.I,88; S.I,121; J.I,180; also sayamāna Th.1, 95. — Fut. sessati S.I,83; Sn.970; DhA.I,320. — Aor. sesi J.V,70; settha Sn.970; sayi J.VI,197, asayittha J.I,335. — Inf. sayituṃ PvA.157; ger. sayitvā J.II,77. — pp. sayita (q. v.). — Caus. II. sayāpeti to make lie down, to bed on a couch etc. J.I,245; V,461; Mhvs 31, 35; PvA.104. — pp. sayāpita. — sukhaṃ seti to be at ease or happy S.I,212; J.V,242 (raṭṭhaṃ i. e. is prosperous); opp. dukkhaṃ s. to be miserable A.I,137.

Setu,【阳】桥。

Seda,【阳】汗，排汗(汗腺位于真皮内，全身汗腺有三百多万条(《清净道论》说︰九万九千的毛孔出不净的汗汁)，每个汗腺都经由一条短的汗管连到皮表的小孔，称作「汗孔」。当人体过热时，就会在皮肤上见到汗。一个人一天排汗量约1000c.c.，炎热天甚至高达7000c.c.)。sedaka,【形】出汗的，排出的。sedana,【中】蒸(馒 头等)。sedāvakkhitta,【形】满身大汗的。

Sedeti (sid+e), 使蒸发，蒸发，煮沸。【过】sedesi。【过分】sedita。【独】sedetvā。

Sena, senaka,【阳】鹰(hawk)。

Senā,【阴】军队。senāyaka, senāpati, senī,【阳】将军。senāpacca,【中】将军的办公室。senābyūha,【阳】军队的排列。

Senāsana,【中】住所(=vihāra, 房舍；精舍；寺院)，休息处，坐卧处，坐卧用品(指生活起居的用具，如床、椅子、床褥、坐垫等)。senāsanagāhāpaka,【阳】负责分配住所的人。senāsanacārikā,【阴】从一住所到另一住所地迁移。senāsanapaññāpaka,【阳】住所的管理者。Vibh. 527.︰“Senāsanan”ti mañcopi senāsanaṃ, pīṭhampi senāsanaṃ, bhisipi senāsanaṃ, bibbohanampi senāsanaṃ, vihāropi senāsanaṃ, aḍḍhayogopi senāsanaṃ, pāsādopi senāsanaṃ, aṭṭopi senāsanaṃ, māḷopi senāsanaṃ, leṇampi senāsanaṃ, guhāpi senāsanaṃ, rukkhamūlampi senāsanaṃ, veḷugumbopi senāsanaṃ. Yattha vā pana bhikkhū paṭikkamanti sabbametaṃ senāsanaṃ.(住处：床是住处；椅子是住处；坐垫、枕头、住所、斜顶屋(台语：单堵水)、尖顶屋、平顶屋、天然山洞、多层华宅、圆屋、石洞、竹林、树下及会堂也都是住处。或者，比丘会回去的任何地方就是住处。)

Sephālikā,【阴】有芬香花的植物。

Semānaka,【形】躺下的。

Semha,【中】痰、痰癊(phlegm)。semhika,【形】有痰的人。cf. Silesuma,【阳】痰。《大正藏》第五十四册义净《南海寄归内法传》卷一“朝嚼齿木”条︰“粗胡叶根，极为精也。坚齿口香，消食去癊，用之半月，口气顿除，牙疼齿惫，三旬即愈。要须熟嚼净揩，令涎癊流出，多水净漱,斯其法也。” 《清净道论》(Vism.261.)说，痰长在胃膜中，其颜色为白色；身体的内部约有一钵的痰。痰不只在胃，也在心包膜上，此浓痰对心脏产生压力。

Seyya (梵śreyas),【形】比较好的，优良的。seṭṭha, 最好的(比较级)。【主格】【阳】【中】Seyyo，【主格】【阴】Seyyasi﹐Seyyā，【主格】【中】Seyyaṃ。【离格】Seyyaso。

Seyyaka (<seyyā),【形】卧者。

Seyyati (<śṛ),【形】破坏。

Seyyathā(=taṃ yathā﹐sa-yathā),【副】如(as, just as)。Seyyathā pi…evaṃ evaṃ(eve)恰如。

Seyyathāpī,【无】正如。

Seyyathidaṃ﹐Seyyathī’daṃ﹐(sa+yathā+idaṃ)﹐【无】如下。

Seyyā,【阴】床，被褥，睡眠。

Seyyo,【无】更好。

Sericārī,【形】为所欲为的。

Seritā,【阴】独立，自由。

Serivihārī,【形】自己的选择的生活。

Sela,【阳】岩石，石头。selamaya,【形】石做的。

Seleyya,【中】安息香树胶(gum benjamin﹐有香味的树脂，从安息香属 (Styrax) 的各种乔木〔尤指在苏门答腊、爪哇和泰国〕获得，商品为淡黄色至棕色，硬而易脆裂有芳香气味的珠状或块状物，主要用于治疗皮肤发炎，用作香料刺激性祛痰剂，用作香料的固定剂，用作香)。seleyyaka,【阳】安息香树(落叶乔木 (Styrax benzoin)，齐墩果科。产于苏门答腊、暹罗等处。干高二三丈。叶卵形而尖。夏月开花，带赤色，总状花序。割伤树干，可取树脂，干燥后，成黄黑色之块，名安息香。可用为药及香料，又可供安息油，安息酸 等之制造。惟今普通用之安息香，系取他种香料加胶制成，绝无安息香质料也)。

sev(梵sev)﹐【字根I.】服侍(to serve)，联合(to associate)。

Sevaka,【阳】仆人，随从。【形】服务的，伴随的。

Sevati (sev服侍、联合+a), 1.服侍，和…来往，光顾(to serve, associate with, resort to)。2.练习，狎近，拥抱，利用，面临(to practice, embrace, make use of)。【过】sevi。【过分】sevita。【现分】sevanta, sevamāna。【独】sevitvā。【义】sevitabba。sevato

Sevana,【中】sevanā,【阴】1.与…结交(台语：交陪kau pue5)。2.服务。3.使用，受用。Sevanāti bhajanā payirupāsanā taṃsahāyatā taṃsampavaṅkatā taṃsamaṅgitā. (结交：具有事实的结交、侍候、友谊、亲密)(KhA.CS:p.104)

Sevā,【阴】服务。

Sevāla,【阳】苔藓，稀泥，线带草(一种沉水的水生植物 (Vallisneria spiralis)，叶长似带—亦称芹属 (celery)，大叶属 (eelgrass)，水芹属 (water celery)，野生芹属 (wild celery))。sevālapaṇakapariyonaddhā﹐青苔、水草所覆。

Sevita (sevati 的【过分】), 1.已用。2.已练习。3.已和…来往。

Sevī,【阳】联合者，练习的人。

Sesa,【形】剩余的，留下的。asesa,【反】。

Seseti (sis+e), 留下。【过】sesesi。【过分】sesita。【独】sesetvā。

So (ta 的【主.单】),【阳】他。有时用作强调用。如︰so’haṃ, 那个我(=that I)。so brāhmano, 彼(=那个)婆罗门。

Soka,【阳】伤心事，悲伤。sokaggi,【阳】悲伤的火。sokapareta,【形】被伤心事压倒的。sokavinodana,【中】消除伤心事。sokasalla,【中】悲伤的飞镳。M.10./I,55~6.(=D.22./II,290.)︰“Ekāyano ayaṃ, bhikkhave, maggo 1sattānaṃ visuddhiyā, 2sokaparidevānaṃ samatikkamāya, 3dukkhadomanassānaṃ atthaṅgamāya, 4ñāyassa adhigamāya, 5nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.(诸比丘！为(ㄨㄟˋ)诸有情的清净，为诸悲伤及诸啼哭的超越，为诸苦忧的消灭，为真理的获得，为涅盘的作证，这一条道路，就是四念住。) (Vibhv.PTS:p.181) ñātibyasanādīhi phuṭṭhassa cittasantāpo soko. Tasseva vacīpalāpo paridevo.(亲戚发生不幸等，悲伤，为‘悲’。因此而(喃喃地)说废话，为‘悲’。)VibhA.(CS:p.488)︰antonijjhāyanalakkhaṇo soko; tannissitalālappalakkhaṇo paridevo.(心中炎热的特相，为‘愁’。向下依靠哀哭的特相，为‘悲’。)

Sokī,【形】悲伤的。

Sokhya,【中】健康，快乐。

Sokhumma,【中】优良。

Sogandhika,【中】白睡莲(睡莲属 (Nymphaea) 的一种白花睡莲〔特指香睡莲 N.odorata〕，与睡莲属的黄睡莲相区别)。

Socati (suc(梵śuc)+a；sk. śocati), 哀悼，伤心。【过】soci。【过分】socita。【现分】socanta, socamāna。【义】socitabba。【独】socitvā。【不】socituṃ。

Socanā,【阴】悲伤。

Soceyya,【中】纯净。

Soṇa,【阳】狗。《翻梵语》卷第六(T54.1021.2)︰「输屡那(译曰︰腹也)。」soṇī,【阴】母狗。

Soṇita,【中】血。

Soṇī,【阴】腰部。

Soṇḍa, saṇḍaka(cp. Sk. śauṇḍa),【形】【阳】上酒瘾的，醉汉(addicted to drink, intoxicated, a drunkard)。itthisoṇḍī, 女醉汉(a woman addicted to drink Sn 112；或者对女人上瘾(one who is addicted to women” , cf. SnA 172, cp. J II.431 itthi-surā-maṃsa-soṇḍa)。

Soṇḍā(梵śuṇḍā),【阴】1.象鼻(an elephant’s trunk)。2.有酒瘾的女人。

Soṇḍika(<soṇḍa),【阳】1.卖酒商人。2.酒瘾的人。dīghasoṇḍiya, 耽溺饮酒。

Soṇḍikā, soṇḍī,【阴】1.蔓藤(tendril of a creeper)。2.辣肉(peppered meat (cp. Sanskrit śauṇḍī long pepper))。3.天然的石水池。

Soṇḍī1(soṇḍi﹐soṇḍikā),【阴】天然的石水池(a natural tank in a rock；udakasoṇḍi)。

Soṇḍī2,【阴】乌龟颈部(the neck of a tortoise(soṇḍi-pañcamāni angāni))。蛇颈(the hood of a snake(nāgā soṇḍi-katā))。

Soṇṇa,【中】黄金。soṇṇamaya,【形】金制的。

Sota1(Vedic śrotas & śrotra; fr. su(梵śru)听, see suṇāti),【中】耳朵。sotadvāra,【中】耳门。sotabila,【中】耳孔。sotavantu,【形】有耳朵的人。sotaviññāṇa,【中】耳识。sotaviññeyya,【形】耳朵可辨识的。sotāyatana,【中】耳处(耳净色，能听声音的色法)。sotadhātu,【中】耳界。sotānugata﹐倾听。A.4.191.：sotānugatānanti(耳的跟随) pasādasotaṃ(耳净色=耳门) odahitvā(专心后) ñāṇasotena(智慧之流) vavatthapitānaṃ.(定义)(倾听：洗耳恭听，生智慧之流之意)。

Sota2(Vedic srotas, nt., fr. sru see savati),【中】【阳】1.水流，奔流，洪水，流(《杂阿含1177经》︰「流，谓生死。」)(stream, flood, torrent)。SA.2.8./I,107︰Sotanti taṇhāsotaṃ.(流︰渴爱之流。)。Mṭ.1./CS:p.1.93.︰Sotanti kilesasotaṃ.(流︰染污之流。)。2. passage, aperture (of body, as eyes, ears, etc.), in kaṇṇasota orifice of the ear, and nāsasota nostril. sotāpatti﹐(entering upon the stream, i. e. the noble eightfold path)。

Sotabba,【义】适合被听。

Sotāpatti (sota流+āpatti行向),【阴】须陀洹道(初道，正在进入圣道者)。sotāpattiphala, 【中】须陀洹果。S.55.5./V.347：“Sappurisasaṃsevo hi, bhante, sotāpattiyaṅgaṃ, saddhammassavanaṃ sotāpattiyaṅgaṃ, yonisomanasikāro sotāpattiyaṅgaṃ, dhammānudhammappaṭipatti sotāpattiyaṅgan”ti.(亲近善士为预流支(companionship with good persons)，听闻正法为预流支(hearing the Good Law)，从根源作意为预流支(wise reflection)，法次法向为为预流支(living in conformity with the Law)。) sotāpatti-y-aṅgaṃ为「预流支」，不是「预流向」(或「预流道」sotāpatti-magga)。Dhp.v.178.︰“Pathabyā ekarajjena, saggassa gamanena vā; Sabbalokādhipaccena, sotāpattiphalaṃ varan”ti.(一统大地者，得生天上者，一切世界主，不及预流胜。)

Sotāpanna (sota流+āpanna行向(【过分】；梵srotāpanna),【过分】须陀洹果(初果，已进入圣道者)、预流果。此处的「流」(sota),是指「法流」(dhammasota)，参见A6.10/III,285：「已一起行向法流」。

Sotindriya,【中】耳根。

Sotu (<suṇāti听),【阳】听者，听众。sotukāma,【形】乐意听的。

Sotthi (=suvatthi, svasti=su asti),【阴】平安，安全，祝福。sotthikamma,【中】祝福。sotthibhāva,【阳】安全。sotthisālā,【阴】医院，疗养院。

Sotti﹐洗具。

Sottiya﹐【形】通圣典的。

Sodaka,【形】湿的，滴着的。

Sodariya,【形】同一个母亲生的。

Sodhaka,【形】净化者，纠正者，洁净者。

Sodhana,【中】清洁，修正。

Sodhāpeti (sodheti‘干净’的【使】), 使清理，使改正。【过】sodhāpesi。【过分】sodhāpita。【独】sodhāpetvā。

Sodhita, (Sodheti的【过分】) 使干净，使洁净，改正，清除债务。

Sodheti (sudh+e), 澄清，使洁净，改正，清除债务。【过】sodhesi。【现分】sodhenta, sodhayamāna。【义】sodhetabba。【独】sodhetvā, sodhayitvā。khettaṃ sodheti, 田园收割。0

Sopāka (śva+pāka,),【阳】(印度的世袭)贱民，杀狗者。参考Sapāka。

Sopāna,【阳】【中】楼梯，梯。sopanti,【阴】阶梯的一段。sopānapāda,【阳】梯脚。sopānaphalaka,【中】梯级。sopānasīsa,【中】梯头(楼梯的顶端)。

Soppa (=supina【阳】【中】),【中】睡觉，梦。

Soppati (sup+a), 睡觉。

Sobbha,【中】深坑，水池。

Sobhagga,【中】光彩壮丽，美丽。sobhaggappatta,【形】有美丽的，有光彩壮丽的。

Sobhaṇa, sobhana,【形】光亮的，美丽的，庄严的，优雅的。sobhanacetasika﹐美心所(阿毘达摩用语)。

Sobhati (subh+a), 照耀，辉煌，使光彩，神采奕奕，看起来很美丽。【过】sobhi。【过分】sobhita。【现分】sobhanta, sobhamāna, sobhayanto(Sn.PTS.v.421.)。【独】sobhitvā。

Sobhā,【阴】光彩壮丽，美丽。

Sobhita, (sobheti‘照耀’的【过分】) 使辉煌，装饰。

Sobheti (sobhati‘照耀’的【使】), 使辉煌，装饰。【过】sobhesi。【现分】sobhenta。【独】sobhetvā。【祈】sobheyya。

Soma,【阳】月亮。

Somanassa(su愉悦+manas意),【中】欢喜，高兴，快乐。【反】domanassa﹐【中】忧。

Somma,【形】温和的，愉快的，令人喜爱的。

Soracca(nt.fr. sorata),【中】温顺，柔和(gentleness, restraint, meekness)。

Sūrata (=surata) 温顺，柔和(soft, mild J.VI,286; Mhbv 75; kindly disposed S.IV,305.)。Cp. surata & sorata。soracciya,【中】温顺。

Sorata, Sūrata, (=su+rata, (B)Sk. is sūrata),【形】温顺，柔和(gentle, kind, humble, self-restrained)。

Soḷasa(num. card.Sk. ṣoḍaśa),【形】十六(sixteen)。soḷasamaṃ, 第十六。soḷasavatthukā, 十六事((之疑)。证果已越度怀疑(tiṇṇavicikicchā))S.12.20./II,26-7.︰“Yato kho, bhikkhave, ariyasāvakassa– ‘Ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṃ sammappaññāya sudiṭṭhā honti, so vata pubbantaṃ vā paṭidhāvissati–‘1Ahosiṃ nu kho ahaṃ(=nu khvāhaṃ (syā. kaṃ. pī. ka.)) atītamaddhānaṃ, 2nanu kho ahosiṃ atītamaddhānaṃ, 3kiṃ nu kho ahosiṃ atītamaddhānaṃ, 4kathaṃ nu kho ahosiṃ atītamaddhānaṃ, 5kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānan’ti; aparantaṃ vā upadhāvissati(=apadhāvissati (ka.)) — ‘6Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, 7nanu kho bhavissāmi anāgatamaddhānaṃ, 8kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, 9kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, 10kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti; etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati–‘11Ahaṃ nu khosmi, 12no nu khosmi, 13kiṃ nu khosmi, 14kathaṃ nu khosmi, 15ayaṃ nu kho satto kuto āgato, 16so kuhiṃ gamissatī’ti–netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Tathāhi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṃ sammappaññāya sudiṭṭhā”ti. (诸比丘！圣弟子对此缘起及缘生法，以正慧已如实彻底地见到，他确实想过去世：「1过去世我存在吗？2过去世我不存在吗？3过去世我是什么？4过去世我如何？5过去世我曾经是什么成为什么？」想未来：「6未来世我将存在吗？7未来世我将不存在吗？8未来世我存在吗？9未来世我将如何存在？10未来世我将从什么成为什么？」于今现世内心将有疑问：「11我存在吗？12我不存在吗？13什么是我？14怎样是我？15这众生(=我)来自哪里？16他将去哪里？」此(怀疑)事不可能。为何？诸比丘！因为圣弟子对缘起及缘生法，以正慧如实彻底地见到。))

Sovaggika,【形】导致天堂的。

Sovacassa (suvacas-ya),【阴】柔和，服从。sovacassakaraṇa﹐服从性，服从事。【反】dovacassakaraṇa﹐不服从性。sovacassakaraṇehi dhammehi samannāgato,具足容易教诲之法。

Sovacassatā,【阴】(言谈的)柔和，服从，文雅(suavity, gentleness) 。

Sovaṇṇa(<fr. suvaṇṇa),【中】黄金(golden)。sovaṇṇaya, sovaṇṇamaya,【形】金的。

Sovatthika(either fr. sotthi with diæresis, or fr. su+atthi+ka=Sk. svastika),【中】1.卐ㄨㄢˋ(有时作左旋的卍；鸠摩罗什、玄奘诸师译为‘德’，菩提流支译为‘万’)。2.眼镜蛇膨胀的颈部的 S 标志。佛陀手足(指端?)有srīvatsa(卐，可能指尚未开展的)、svastika(卐)、nandyāvatra (曲线的卐)、vardhamāna(原意:增长；卐的四支增长)。(卐有时作左旋卍)。佛陀‘身毛向上相’含有毛向右旋，因此推论‘卐’字乃右旋。(详见︰Mahāvyutpatti(BB.XIII,p.6翻译名义大集)、Lalitavistara(Lal.106,普曜经)、Dharmasamuccaya(84,阿毗达磨集论)、Dharmapradipikā(13、14, 法灯)(佛陀三十二相第十相‘身毛向上相’ (uddhagga-lomatā-lakkhaṇa)含有毛向右旋(dakkhiṇāvaṭṭakajātāni)，因此推论‘卐’字乃右旋。)。印度主神之一毗湿笯的胸毛，有称为vatsa(卐)。《大般若波罗蜜多经》卷第三百八十一 (T6.968.8~9)︰「手足及胸臆前，俱有吉祥喜旋德相(指胸毛正中央含有螺旋形的卐)，文同绮画色类朱丹。」《慧琳音义》和《华严经》有十七处说到卐为右旋。

Sovīraka, suvīraka,【阳】酸的稀粥(sour gruel)，醋。

Sosa (<śuṣ),【阳】1.干燥。2.肺病(肺结核けっかく)。

Sosana,【中】弄干。

Sosānika(<susāna) ,【形】冢间住者(connected with a cemetery, bier-like十三头陀支之一)。

Soseti (sus+e)(caus. of sussati) , 弄干，使凋谢(to cause to dry or wither)。【过】sosesi。【过分】sosita。【现分】sosenta。【独】sosetvā。

Sossati, (suṇāti 的【未】)将听到。

Sohada(Sk. sauhṛda, <su+hṛd),朋友(a friend Mhvs 38, 98). See also suhada.

Sohajja,【中】友谊。

Stotra,【梵】颂词。

Sneha(=sniha),【阳】爱，油。

Svākāra(su+ākāra),【形】有好性情的(being of good disposition)。

Svākkhāta(su+akkhāta; BSk. svākhyāta), 善宣说的。‘Svākkhāto Bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.(法是世尊善说、自见(sa+n+diṭṭhika)、实时、来见、引导、智者各自证知的。)

Svāgata(su+āgata),【形】1.欢迎( welcome﹐音译：莎揭哆)。2.记住的(learnt by heart)。svāgataṃ,【副】欢迎你！

Svātana(cp. Sk. śvastana),【形】与翌日有关的。svātanaya,【与】给翌日。

Svātivatta [su+ativatta] easily overcome Sn 785; Nd1 76.

Svāssu =so assu J I.196.

Svāhaṃ =so ahaṃ.

Sve(cp. Sk. śvas),【副】明天。suve suve﹐日复一日(day after day)。

H

H, 巴利文字母表的罗马化拼音第三十一个辅音字母。发音好像汉语中的 ㄏ。梵文还有‘ḥ’(visarga)。

Ha(freq. in Rigveda, as gha or ha, Sk. hi), (表示惊讶、疑问、喜悦或用以唤起注意等)嗨，喂(hey, oh, hallo, I say)。iti ha, 如此(thus; a common beginning to traditional instruction. Sn.1053)。itihītihaṃ, 如此如此((saying), “thus and thus” Sn 1084；SnA.416.(ha-kāra)；PvA 4 (ha re), 58 (gloss for su))。

Haṃ(indecl.)(cp. Sk. haṃ), 感叹词(an exclamation “I say, hey, hallo, look here!” Sometimes as han ti)。iti haṃ(=iti)。haṃ dhī(DhA I.179, 216 (here as haṃ di))。handa, 喂！

Haṃsa1(fr. haṃsati), (毛发等)直立，倒竖(bristling)。

Haṃsa2(cp. Sk. haṃsa),1.鹅(a water-bird, swan)。suvaṇṇa-rāja-haṃsa,金鹅王(“golden royal swan”) to be king of the birds: J I.207; II.353; Vism.650.) haritahaṃsa-tambahaṃsa-khīrahaṃsa-kāḷahaṃsa-pākahaṃsa-

suvaṇṇahaṃsesu, At SnA.277.)。pākahaṃsa,(a species of water bird J V.356; VI.539; SnA 277)。f. haṃsī Dāvs V.24 (rāja°)。2.一种建筑物(a kind of building J.I.92.)。haṃsapotaka,幼鹅(a young swan)。haṃsarāja, 鹅王(the king of swans)。

Haṃsati, (毛发等)直竖(to bristle, stand on end (said of the hair)。caus. haṃseti使直竖。pp. haṭṭha.

Haṃsana(fr. hṛṣ),【形】【中】(毛发等)直竖(bristling, see lomahaṃsa)。

Haṃsi,(indecl.)=hañci if, in case that.

Hacca(fr. han),【形】杀(killing)。bhūnahacca,堕胎(killing an embryo)。

Hañci (indecl.)(haṃ+ci),假如(if)。

Haññati(han+ya), 被杀，被破坏。【过】haññi。【现分】haññamāna。S.42.3./IV,309.︰‘Ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā ahesuṃ iti vā’ti.(这些有情，当杀！当捕！当斩！当灭！勿使存在。)

Haññana,【中】虐待，苦恼，杀害。

Haṭa1(harati 的【过分】), 已带，获得(taken, carried off)。haṭahaṭakeso, 使(头发)蓬松(with dishevelled hair, S.4.19./I,115)。

Haṭa2(cp. Sk. haṭha & haṭa), 水芙蓉、水浮莲(可净化污水)(Pistia stratiotes. D I.166; M I.78, 156; Pug 55 (text sāta-); A I.241, 295 (v. l. sāta; cp. hāṭaka))。

Haṭṭha (haṃsati 的【过分】), 1.已毛发竖立(bristling, standing on end)。2.已欢喜，已快乐(joyful, happy)。haṭṭhatuṭṭha,【形】充满欢笑的。haṭṭhaloma,【形】毛发竖立的。lomahaṭṭhajāta, 毛发竖立(with bristling hairs, excited)。

Haṭha(Dhtp.101=balakkāra),【阳】暴力(violence)。

Hata(hanati 的【过分】), 已杀，已伤害，已破坏。hatabhāva,【阳】被破坏的情况。hatantarāya,【形】已经除掉障碍的人。hatavakāsa,【形】已断除善恶的所有机会的人(Dh.97; DhA.II.188)。reṇuhata,以尘土攻击，以尘土覆盖(struck with dust, covered with dust)。hatatta, 【中】被破坏的状态。hatâvasesaka, 活下来，幸存(surviving D.I.135); pakkhahata, 跛子，残废的人(a cripple)。hatavikkhittaka, 屠杀(slain & cut up, killed & dismembered Vism.179, 194)。nāgahata, 屠龙。hatantarāya,移除障碍(one who removes an obstacle)。

Hati (fr. han),【阴】破坏(destruction Dāvs IV.17.)。

Hattha(fr. hṛ, cp. Vedic hasta),【阳】手，柄，腕尺(等于手肘至指尖的距离或两个张手，1肘=46~56 cm)。hatthaka,【阳】像手的东西。【形】有手的。hatthakacchapaka,造作空手状(making a hollow hand J.III.505.)。hatthakamma,【中】手工(manual work, craft, workmanship, labour. J I.220; DhA I.98, 395; IV.64.)。hatthaga,掌权(being in the power of)。hatthagata,【形】取得的(到手的)。hatthagahaṇa,【中】hatthagāha,【阳】抓在手中，抓着。hatthacchinna,【形】断手的。hatthaccheda,【阳】hatthachedana(=hatthacchedana),【中】切断手。hatthaṅguli,手指(finger PvA.124 (pādaṅguli,脚趾toe))。hatthaṭṭhika,手骨(hand-bone KhA.49.)。hatthantara, 腕尺(a cubit, 古时一种量度,自肘至中指端,长约18-22英寸Vism 124.)。hatthatala,【中】手掌。hatthatthagata(hatth-attha-gata),在掌控中(in somebody’s power J I.244; III.204; VI.582. )。hatthapajjotikā,烧烤手(hand-illumination, scorching of the hand (by holding it in a torch), a kind of punishment M I.87; A I.47; II.122; Miln 197; Nd1 154. )。hatthapatāpaka,烧煤盘(a coal-pan, heating of the hand Vv 3332; VvA 147; see mandāmukhī煤斗)。hatthabandha,手镯(a bracelet D I.7; DA I.89. )。hatthapasāraṇa,【中】伸出手。hatthapāda,手足。hatthapāsa,【阳】手的长度(the side of the hand, vicinity Vin IV.221, 230。古译为「伸手所及处」。等于两个半肘尺(hattha)的长度，一个肘尺长等于手肘至指尖的距离或两个指距。当僧团在举行任何羯磨法时，比丘们彼此之间的距离必须在一手臂距离之内，如果超过该距离的话，僧团所举行的羯磨法则无效。)。hatthasāra,动产(hand-wealth, movable property DhA I.240; J I.114; DA I.216.)。hatthavaṭṭaka,【阳】手推车(hand-cart Vin.II.276.)。hatthavikāra,【阳】手移动、手的运动。hatthasāra,【阳】最有价值的事物。hatthapalekhana,【形】(食后)舔手的(licking the hands (to clean them after eating, cp. the 52nd Sekhiya Vin IV.198))。hatthahattha,在手头上(in hand)。hatthābharaṇa,【中】手镯、臂钏(bracelet Vin II.106.)。hatthālaṅkāra, 手镯、臂钏(a (wrist) bracelet, wristlet VvA.167.)。sahassahattha,千手(thousand-armedm. Mhvs. 30, 75); pañcahattha, 五只手(having five hands J.V.425; J.V.431)。katahattha, 使用的手，弓箭手(a practised hand, practised (of an archer))。hatthappatta,放在手中(what one can put one’s hand on, i. e. “before his very eyes” Vin I.15. )。 hatthābhijappana,【中】以咒语把人举起(incantations to make a man throw up his hands D.I,11; DA.I,97.)。daṇḍahattha,棍在手(stick in hand J I.59)。rittahattha,空手(empty-handed Sdhp 309)。vīṇāhattha, 琵琶在手(lute in hand Mhvs.30, 75. )。sahattha,用自己的手(with one’s own hand)。hatthaṃ gacchati & āgacchati,权力在望、权力在握(to come into the power of (āyanti hatthatthaṃ) )。hatthe karoti,以手携带、拥有(to bring under one’s hand, to take possession of, to subdue J VI.490.)。hatthaṃ gacchati, 握权(to come under somebody’s hand, to come under the sway of J I.179)。

Hattha(skt. aṣāḍhā),【阳】轸宿(二十七星宿之一)。

Hatthaka(hattha+ka),一手之量(a handful, a quantity (lit. a little hand))。

Hatthatthara,【阳】(披在象身上的)象毡垫。

Hatthācariya,【阳】驯象者。

Hatthāroha,【阳】骑象者。

Hatthin(hatthī)(=hatthi‘象’的短化词形)。hatthikantavīṇā,【阴】诱骗象的琵琶。hatthikalabha,【阳】小象。hatthikumbha,【阳】象的球状额骨。hatthikula,【中】象种。hatthikkhandha,【阳】象背。hatthigopaka,【阳】看象人。hatthidanta,【阳】【中】象牙。hatthidamaka,【阳】驯象师。hatthidamma,【阳】在训练中的象。hatthipada,【中】象脚，象足迹。hatthipākāra,【阳】浮雕象画像的墙壁。hatthippabhinna,【形】怒象。hatthibandha, hatthimeṇḍa,【阳】看象人。hatthimatta,【形】像象一样的大。hatthimāraka,【阳】猎象人。hatthiyāna,【中】乘象，骑象。hatthiyuddha,【中】象兵战。hatthirūpaka,【中】象的体形。hatthilaṇḍa,【阳】象粪。hatthiliṅgasakuṇa,【阳】鹮(构成鹮科 (Threskiornithidae) 或朱鹭科的几种与鹭有亲缘关系的涉禽，产于东西两半球的温暖地带，以水生动物及两栖动物为食，特征是有一个细长的向下弯的与麻鹬的喙相似的喙)。hatthisālā,【阴】象棚。hatthisippa,【中】训练象的知识。hatthisoṇḍā,【阴】象鼻。ekacārika-hatthi., 独行之象、王家之象(an elephant who wanders alone, a royal elephant J III.175.)

Hatthinī(=hatthinikā),【阴】母象。

Hatthī,【阳】象。

had﹐【字根I.】排出排泄物(to emit excrement)。

Hadaya(梵 hrdaya<hṛd),【中】心(甲骨文︰心；金文︰心。金文更像心脏之形，可见古人以心脏为思虑之所)。音译纥利陀耶、汗栗驮。意译作肉团心、真实心、坚实心，乃意根之所托。英文的心脏是以希腊语的kardia(καρδια)来的，心脏(拉丁语cor)是一种器官，其主要作用相当于一个动力泵，推动血液在人体中不停地循环流动，有规律的收缩。「心」指心脏或肉团心，此非心识(citta)，非具有思考作用之心(缘虑心)，但是它是心识所赖以生起之处，即意根是心法(名法)的所依，即心所依靠的色法(心所依处色hadaya rūpa or hadaya vatthu )，它在心脏内，据禅修者所说：它存在于心藏的下部，它取色法及名法当它的对象。它本身即迅速生灭，当它取色法及名法当它的对象时，由心藏内的下部上升到心藏的上部。hadayaṅgama,【形】愉快的，迷人的，惬意的。hadayamaṃsa,【中】心脏肉。hadayadasakakalāpa,【中】心色十法聚(地、水、火、风、颜色、香、味、食素、命根色、心色)。hadayavatthu,(=hadayarūpa) 【中】心所依处色，心色，心基，心所依(支持意界及意识界，存在于有分意界的下端，在心脏上端孔内(hadayakosabbhantara心脏内室)的一小撮滞留血中(非循环血中)。依医学观点，脑的功能包括记忆、思维等，但依深度禅定所见，记忆、思维的作用在心。)。hadayasantāpa,【阳】伤心事。hadayassita, hadayanissita,【形】与心连接的。

han(梵han)﹐【字根I.】杀(to kill)，打(to beat)。【字根III.】被杀(to be killed)。

Han (indecl.) see haṃ.

Hanakāra(ahaṃ-ākāra)﹐【阳】【形】有我相的、有我慢的。

Hanati1, hanti (han杀+a), 1.袭击(to strike, to thresh S IV.201; J IV.102.)。2.杀(to kill D.I,123; A.IV,97 (asinā hanti attānaṃ); Sn 125; Dh 405; maggaṃhanati to slay travellers on the road J I.274; III.220.)。3.伤害(to destroy, to remove Sn.118; Dh.72.)。【过】hani。【过分】hata。【现分】hananta, hanamāna。【独】hantvā, hanitvā。【不】hantuṃ, hanituṃ。【义】hantabba, hanitabba。pres. 1st sg. hanāmi J II.273; 2nd sg. hanāsi J III.199; V.460; 3rd sg. hanti Sn 118; A IV.97; DhA II.73 (=vināseti); Dh 72; hanāti J V.461; hanati J I.432; 1st pl. hanāma J I.200; 3rd pl. hananti Sn 669. Imper. hana J III.185; hanassu J V.311; hanantu J IV.42; Dh 355; J I.368. Pot. hane Sn 394, 400; haneyya D I.123; Sn 705. ppr. a-hanaṃ not killing D I.116; hananto J I.274. fut. hanissati J IV.102; hañchati J IV.102; hañchema J II.418. aor. hani Mhvs 25, 64; 3rd pl. haniṃsu Sn 295; J I.256; ger. hantvā Sn 121; Dh 294 sq.; hanitvāna J III.185. — Pass. haññati D II.352; S IV.175; Sn 312; J I.371; IV.102; DhA II.28. ppr. haññamāna S IV.201. grd. hantabba D II.173. aor. pass. haññiṃsu D I.141. fut. haññissati DA I.134. Caus. hanāpeti to cause to slay, destroy J I.262; DA I.159; ghātāpeti Vin I.277; ghāteti to cause to slay Dh 405; Sn 629; a-ghātayaṃ, not causing to kill S I.116; Pot. ghātaye Sn 705; ghātayeyya Sn 394; aor. aghātayi Sn 308; ghātayi Sn 309; pass. ghātīyati Miln 186. See also ghāteti. cp. upahanati, vihanati; °gha, ghāta etc., paligha.

Hanati2 (*han for had, probably from pp. hanna. The Dhtm (535) gives had in meaning of “uccāra ussagga”),空掉钵(to empty the bowels Pv IV.88 (=vaccaṃ osajjate PvA 268).pp. hanna. cp. ūhanati2 & ohanati.

Hanana(fr. hanati),【中】打击、杀害(striking, injuring)。

Hanu, hanuka(Vedic hanu),【阴】颚(the jaw)。D.I,11; J I.28 (mahāhanu), 498; Sn.A.30 (hanusañcalana); VbhA.145 (hanusañcopana). hanu-saṃhanana jaw-binding, incantations to bring on dumbness D I.11; DA I.97.

Hantu,【阳】杀的人，袭击的人。

Hantvā, [hanati杀] 的【独】。

Handa (表示指示、容许或听任的虚词), 那么，喂，好了，让。

Hambho, 用来称呼同辈的虚词。

Hammiya,【中】大房子，楼房。

hams﹐【字根I.】高兴(to be delighted)。

Haya,【阳】马。hayapotaka,【阳】小马。hayavāhī,【形】被马拉的(车等)。

Hayānīka,【中】骑兵，马兵。

har﹐【字根I.】取走(to take away)。The Dhtm expls har laconically by “haraṇa”. cp.(梵har)使高兴(be gratified)；(梵hṛ) 1.拿(take)；2.发怒(be angry)。

har (harā) ﹐【字根III.】使作呕(to be disgusted with)。

Hara,【阳】湿婆(印度三大神中司破坏之神)，大自在天。

Haraṇa(<hṛ),【中】运载。haraṇaka,【形】运送的，可移动的。kucchiharaṇa,【中】填饱肚子(filling of the belly J I.277.)。VbhA.p.354.︰实践‘回原处再走’的「往返的任务」者(haraṇapaccāharaṇasaṅkhātaṃ gatapaccāgatavattaṃ pūrento)(如︰黑藤堂的大龙长老(Kāḷavallimaṇḍapavāsī Mahānāgatthero)决定只有在心专注于业处之下才提脚，而如果在心脱离了业处之下提脚时，他即会转身走回原处。)

Harati(har取走+a), 1.携带(to carry；【反】paccāharati)。2.带、提供(to bring, to offer)。3.拿、采集( to take, gather (fruits))。4.卖得、买(to fetch, buy)。5.取走、摒弃(to carry away, to remove, to do away with, to abolish J I.345)。6.掠夺、偷(to take away by force, to plunder, steal)。7.移去、杀(to take off, to destroy,J I.222 (jīvitaṃ), 310 (visaṃ); to kill J I.281.)。【过】hari。【过分】haṭa。【现分】haranta, haramāna。【独】haritvā, hātūna。【不】harituṃ, hātave, hātuṃ, hattuṃ。aor. ahāsi; ger. haritvā; fut. hāhiti(=harissati); pass. harīyati, hīrati; pret. ahīratha; grd. haritabba. caus. hāreti, hāretabba; caus.II. harāpeti to cause to be brought, to offer.

Harāyati(hiri‘惭愧’的【派】), 1.感到惭愧(to be ashamed)。【现分】harāyanto, & harāyamāna(often combd with aṭṭiyati)。2.感到沮丧，感到焦急，烦恼(=Vedic hṛ to be angry. pres. hṛṇīte) to be depressed or vexed, to be cross, to worry (cp. hiriyati)。【现分】hariyyamāna(mā hari “don’t worry”)。【过】harāyi。【独】harāyitvā。

Harāpeti(harati 的【使】), 使携带，使取走。【过】harāpesi。【过分】harāpita。【独】harāpetvā。

Hari1(Sk. harita, hariṇa pale (yellow or green), hiri (yellow)) ,【形】绿色的，黄褐色的(green, tawny)。harissavaṇṇa, 金色的(gold-coloured)。haricandana, 黄褐色的(yellow sandal)。haritāla,雌黄(yellow orpiment)。harittaca, 金色的(gold-coloured)。haripada, 金色的脚(gold foot, yellow leg, a deer.)

Hari2,【阳】毘瑟挐(印度教主神之一，守护之神)。

Hariṇa,【阳】鹿。

Harita,【形】1.绿色的，黄褐色的。2.新鲜的。【中】蔬菜，青菜，草。haritamaṇḍūka,【阳】青蛙。

Haritta,【中】绿色，清新。haritapaṇṇa, 蔬菜。

Haritā,【阴】黄金(gold Th 1, 164=J II.334. haritamaya made of gold)。haritāmātar,青蛙之子(son of a green frog, J II.238)。haritupattā, 覆盖绿色(covered with green)。

Haritabba, (harati 的【义】) 应该携带，应该迁移。

Haritāla,【中】雌黄。

Haritu,【阳】拿走的人。

Harittaca,【形】黄金色的。

Harissavaṇṇa,【形】有金色的。

Harītaka,【中】harītakī,【阴】诃子、阿黎勒果、诃黎勒果(见 Abhayā)。

Hare, 用来称呼小辈的虚词。

Hala,【中】犁。

Halaṃ,【无】够了！〔表示异议的感叹词〕为什么?

Halāhala(梵halāhala),【中】诃罗诃罗(the most vicious and venomous poison(神话中)致命的毒药)。《大宝积经》卷一百十三：「如有一毒，名婆蹉那婆(vatsanābha隋言牛犊子斋)，复有毒药名诃罗诃罗(halahala隋言速杀)，将如芥子食，即速疾命终。」。halāhalavisa﹐毒药。

Haliddā & Haliddī (cp. Sk. haridrā)【阴】姜黄(turmeric﹐别名︰姜黄、黄姜、毛姜黄、宝鼎香、黄丝郁金，一种产于印度的被广泛种植的热带植物 (Curcuma domestica)，花黄色，有一个芳香多肉的根茎。Vin I.201; J .V.89)。haliddārāga﹐像姜黄的颜色(like the colour of turmeric, i.e. not fast, quickly changing & fading)。

Haliddī(cp. Sk. haridrā),【阴】姜黄(turmeric)(见 Haliddā)。

Have(cp. Vedc hava; hū or hvā to call),【无】叫做，挑战(calling, challenge)。

Havya(Vedic havya; fr. hū to sacrifice),【中】供奉(an oblation, offering)。

has(梵has)﹐【字根I.】笑(to laugh)。

Hasati & Hassati (has笑+a)(owing to similarity of meaning the two roots has to laugh (Sk. hasati, pp. hasita) & hṛṣ to be excited (Sk. hṛṣyati, pp. hṛṣita & hṛṣṭa) have become mixed in Pāli (see also hāsa)), 微笑，笑，莞尔。【过】hasi。【过分】hasita。【现分】hasanta, hasamāna。【义】hasitabba。【独】hasitvā。hasāpekkha, 开玩笑。

Hasana, hasita,【中】笑，莞尔。

Hasituppāda,【阳】发微笑，生笑。hasituppāda-citta﹐生笑心(阿毘达摩用语，欲地(kāmāvacara)阿罗汉微笑时生起的心之一)。

Hassa,【中】笑，笑话，笑柄，嘲笑。

Haṃsa,【阳】天鹅。haṃsapotaka,【阳】小天鹅。

Haṃsati (haṃs高兴+a), 1.(毛发等)竖起。2.高兴。haṃsi,【过】。

Haṃsana,【中】(毛发等)竖立的。

Haṃsī, (haṃsa 的【阴】)。

Haṃseti, [haṃsati高兴] 的【使】。

hā﹐【字根I.】放弃(to give up)。cp.(梵hā) 1.离开(leave)；2.向前(go forth)。

hā﹐【字根III.】减少(to decrease)。

Hā,【无】唉！

Hāṭaka,【中】黄金。

Hātabba (hāyati 的【义】), 可以避免，可以放弃。

Hātave hātuṃ﹐[携带harati] 的【不】。

Hātuṃ (hāyati 的【不】), 要除去，要放弃。

Hānabhāgiya,【形】有益于作罢的。

Hāni,【阴】减少，损失，下降。

Hāpaka,【形】使减少的，使损失的，减少。

Hāpana,【中】减少，缩小。

Hāpeti (hā+āpe), 省略，疏忽，减少，延迟。【过】hāpesi。【过分】hāpita。【现分】hāpenta。【独】hāpetvā。

Hāyati (hā+ya), 减少，缩小，变瘦，变得衰弱。【过】hāyi。【过分】hīna。【现分】hāyanta, hāyamāna。【独】hāyitvā。

Hāyana,【中】减少，衰退，变少，年。

Hāyī,【形】放弃的人，遗留的人。

Hāra,【阳】(一)串(珍珠等)，项链。hāraka,【形】运送的，迁移的。hārikā,【阴】。satthahārakaṃ(sattha n.+hāraka m.),携带武器。

Hāriya,【形】轻便的，便于携带的。

Hāsa,【阳】笑，欢笑。hāsakara,【形】令人快乐的。

Hāseti (has笑+e), 搞笑，使发笑。【过】hāsesi。【过分】hāsita。【现分】hāsenta, hāsayamāna。【独】hāsetvā。

hi﹐【字根IV.】发送(to send)。cp.(梵hi)催促(impel)。

Hi,【无】因为，的确。

Hiṃsati (hiṃs+a), 伤害，欺负。【过】hiṃsi。【过分】hiṃsita。【现分】hiṃsanta, hiṃsamāna。【独】hiṃsitvā。

Hiṃsana,【中】hiṃsanā, hiṃsā,【阴】欺负，伤害。

Hiṃsāpeti (hiṃsati‘伤害’的【使】), 使伤害。【过】hiṃsāpesi。【过分】hiṃsāpita。【独】hiṃsāpetvā。

Hikkā,【阴】打嗝。

Hiṅgu(梵语同),【中】阿魏、兴渠(asafoetida﹐多种波斯和印度阿魏属 (Ferula) 植物〔尤指Ferula assafoetida, Ferula foetida 或 Ferula narthex〕的恶臭的胶脂，呈珠状或黑色块状，有强烈的臭味，作为解痉药)为五辛之一。又作兴瞿、兴旧、兴宜、形虞、形具。产于新疆和阗、西藏、印度、伊朗、阿富汗等地，为高达二公尺之草本植物。根粗如细蔓菁之根，色白，其臭如蒜，可供食用。若切断茎枝，在断口处会渗出液体，凝固后供作药用，称为阿魏药，可驱除小虫或除臭。

Hiṅgulaka,【中】hiṅguli,【阴】朱砂，朱红色。

Hita,【中】利益，祝福，好处，福利。【形】有用的，有益的。【阳】朋 友。hitakara,【形】做有益的(事)。hitāvaha,【形】有益的。

Hitesī,【阳】恩人，寻求他人的福利(Hitassa esanavasena hitesitā.DhsA.CS:p.395)。

Hitvā, 舍弃了。

Hidaṃ(hi + idaṃ) ind.因为。

Hindi, 辛地(语)，当今印度官方语言之一。

Hintāla,【阳】海枣，枣椰子(marshy date plam﹐一种棕榈 (Phoenix dactylifera) 的长圆形果实，是北非和西亚人的主要食品)。

Hind﹐【字根I.】到处走路(to walk about)。

Hima(Vedic hima),【中】雪，冰(ice, snow)。himavantu,【形】有雪的，有冰的，喜马拉雅山。himapāta-samaya the season of snow-fall. himavāta a snow or ice wind.

Himavant (hima+vant),有雪的(snowy (=himayutta C.))。Himavā,【阳】喜玛拉雅山(the Himālaya)。Himavantapassato, 喜玛拉雅山麓。

Hiyyo,【副】昨天。

Hirañña,【中】未加工的黄金。

hiri﹐【字根III.】惭(to be ashamed of)。

Hiri, Hirī,【阴】羞怯，惭。hirikopīna,【中】唤醒羞怯(即：性器官)。hirimantu,【形】谦逊的，害羞的。《阿毘达摩义广释》(Vibhv.p.84.)：「‘惭’即厌恶于身恶行等。」(Hirīyati kāya-duccaritādīhi jigucchatīti hirī)。A.2.1-9./I,51.︰Hirī ca ottappañca. Ime kho, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā. Sambhedaṃ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā.(诸比丘！若这两种白法(惭愧)不护世，则世上所谓母、或所谓母、或所谓舅母、或所谓师母、或所谓导师之妻，将不拣别，世将混乱。譬如羊、山羊、鸡、猪、狗、野狼等。)

Hirimant (& hirīmant)(<hiri),【形】羞怯，惭(bashful, modest, shy)。

Hirīyati (hiri‘惭’的【派】), 脸红，害羞，惭愧。

Hirīyanā,【阴】羞怯，惭。参考 hiri。

Hirottappa,【中】对违犯教规的羞愧和害怕。

his﹐【字根II.】袭击(to assault)。

Hīna,【形】1.低的，劣等的，低级的，可鄙的。2.jahati舍断的【过分】。hīnajacca,【形】出生低贱的。hīnaviriya,【形】缺乏活力的。hīnadhimuttika,【形】爱好劣等的。Vbh.2.︰6.Tattha katamaṃ rūpaṃ hīnaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ 1uññātaṃ 2avaññātaṃ 3hīḷitaṃ 4paribhūtaṃ 5acittīkataṃ 6hīnaṃ 7hīnamataṃ 8hīnasammataṃ 9aniṭṭhaṃ 10akantaṃ 11amanāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā–idaṃ vuccati rūpaṃ hīnaṃ.(在此，什么是劣色？凡是色法，那个这个其它诸有情1鄙视(uññātaṃ；contemptible)、2轻视(avaññātaṃ；despised)、3无价值(hīḷitaṃ；worthless)、4可笑的(paribhūtaṃ；derisible)、5不敬重的(acitīkataṃ；disrespected)、6劣(hīnaṃ；inferior)、7认为劣(hīnamatāṃ；thought to be inferior)、8思为劣(hīnasammataṃ；considered to be inferior)、9不可爱(aniṭṭhaṃ; undesirable)、10不可乐(akantaṃ；unattractive)、11不可意色(amanāpaṃ;unpleasant)的色、声、香、味、触，这称为劣色。) Tattha katamaṃ rūpaṃ paṇītaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ 1anuññātaṃ 2anavaññātaṃ 3ahīḷitaṃ 4aparibhūtaṃ 5cittīkataṃ 6paṇītaṃ 7paṇītamataṃ 8paṇītasammataṃ 9iṭṭhaṃ 10kantaṃ 11manāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā–idaṃ vuccati rūpaṃ paṇītaṃ. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ.(在此，什么是胜色？凡是色法，那个这个其它诸有情1不鄙视(auññātaṃ；auññātaṃ；not contemptible)、2不轻视(anavaññātaṃ；not despised)、3非无价值(ahīḷitaṃ；not worthless)、4不可笑的(aparibhūtaṃ；not derisible)、5敬重(citīkataṃ；respected)、6胜(paṇīnaṃ; superior)、7认为胜(paṇītamataṃ；thought to be superior)、8思为胜(paṇītasammataṃ；considered to be superior)、9可爱(iṭṭhaṃ; desirable)、10可乐(kantaṃ；attractive)、11可意的(manāpaṃ；pleasant)色、声、香、味、触，这称为胜色。取这个色、取那个色，当见到劣色、胜色。)

Hīnayāna,【中】小乘(带有偏见的称呼上座部佛教的用词)。

Hīnavīriya,【形】勇悍(精进)已被舍断。

Hīyati (hāyati 的【被】), 被减少，被缩小，衰退，被留下，被放弃。【过】hīyi。【现分】hīyamāna。

Hīnāyāvattati﹐转为卑劣(还俗)。S.20.10./II,271.︰ariyassa vinaye yo sikkhaṃ paccakkhāya hīnāyāvattati.(于圣律，现前之学因而还俗(转为卑劣))。AA.3.39./II,242.：Hīnāyāvattatīti hīnāya lāmakāya gihibhāvāya āvattati.(还俗︰成为卑下的、低劣的、俗人的。)

Hīyo,【副】昨天。参考 hiyyo。

Hīra, hīraka,【中】碎片，斑纹。

hilād﹐【字根I.】高兴(to be glad)。

hilāda﹐【字根VII.】使喜悦(to gladden)。

hīḷ﹐【字根VII.】轻视(to disparage)。

Hīlana,【中】hīlanā,【阴】轻蔑，轻视。

Hīḷeti (hīḷ轻视+e), 轻蔑，蔑视，轻视。【过】hīḷesi。【过分】hīḷita。【独】hīḷetvā。【现分】hīḷayamāna。

Hīḷetabba,【义】应轻视。hīḷetabbataṃ, 应轻视性。

hu(梵hu)﹐牺牲(to be to sacrifice)。

Huṃhuṃ, 哼哼。Huṃhuṅkajātiko, 哼哼作声者(以‘哼哼’表示傲慢)。

Huta,【中】祭品，供奉。

Hutāsna,【中】火。

Hutta,【中】赠礼。DhA(v.108；CS:p.1.422)：Hutanti abhisaṅkharitvā kataṃ pāhunadānañceva, kammañca phalañca saddahitvā katadānañca.(已周全安排好赠与款待宾客的食物后，并且相信业及果，作布施。)

Hutvā, (hoti 的【独】), 有了，是了。

Huraṃ,【形】在另一个世界中，在另外的生存。

Huṅkāra,【阳】“哼”的声音。

He,(呼格的虚词)嗨！啊！喂！亲爱的。

Heṭṭhato,【副】从下面。

Heṭṭhā,【副】在下面。heṭṭhābhāga,【阳】较低的部分。heṭṭhāmañce,【副】在床下。

Heṭṭhima,【形】降低的。

heṭh﹐【字根VII.】使…痛苦(to afflict)，使…苦恼(to torment)。

Heṭhaka,【形】骚扰的人，困扰的人。

Heṭhanā,【阴】骚扰。

Heṭheti (heṭh+e), 骚扰，烦恼，伤害。【过】heṭhesi。【过分】heṭhita。【现分】heṭhenta, heṭhayamāna。【独】heṭhetvā。

Hetaṃ =hi etaṃ(确实，这)。

Hetu,【阳】因素，理由，情况。hetuka,【形】联系因素的。hetuppabhava,【形】由因素而出现的。hetuvāda,【阳】因素的理论。pubbe katahetu由于前世所作业(宿命造)。issara-nimmāna hetu﹐由于自在天创造(尊佑造)。ahetu-appaccaya由于无因、无缘。“Ye dhammā hetuppabhavā, tesaṃ hetuṃ Tathāgato āha; Tesañca yo nirodho, evaṃvādī mahāsamaṇo”ti.(梵文Ye dharmā hetu-prabhavā hetuṃ teṣaṃ Tathāgato avadat; teṣṃ ca yo nirodho evaṃ vādī mahā-śramaṇaḥ.)「凡是诸法因缘生，如来说诸因。诸法因缘灭，大沙门如是说。」《普端严》Sp.Mv.V,975.；CS:Mv.pg.256：Ye dhammā hetuppabhavāti hetuppabhavā nāma pañcakkhandhā; tenassa dukkhasaccaṃ dasseti. Tesaṃ hetuṃ Tathāgato āhāti tesaṃ hetu nāma samudayasaccaṃ; tañca Tathāgato āhāti dasseti. Tesañca yo nirodhoti tesaṃ ubhinnampi saccānaṃ yo appavattinirodho; tañca Tathāgato āhāti attho. Tenassa nirodhasaccaṃ dasseti. Maggasaccaṃ panettha sarūpato adassitampi nayato dassitaṃ hoti, nirodhe hi vutte tassa sampāpako maggo vuttova hoti. Atha vā tesañca yo nirodhoti ettha tesaṃ yo nirodho ca nirodhupāyo cāti evaṃ dvepi saccāni dassitāni hontīti. Idāni tamevatthaṃ paṭipādento āha–“evaṃvādī mahāsamaṇo”ti.(凡是诸法因缘生：‘因缘生’是指五蕴；以此令见到苦谛。如来说诸因：诸因是集谛，如来令见它。诸法因缘灭：这二谛皆是非存在的灭谛；这是如来说的意思。如来令见灭谛。然而，道谛好像未出示的道理令出现，已说‘灭’而导致‘道’之说。诸法因缘灭，此处诸法因缘‘灭’及‘接近灭’，如是令见到二谛。大沙门如是说：今令正向之说。)

ahetuka﹐无因人(结生时不具有无贪、无瞋、无痴之因的人)。dvihetuka﹐二因人(结生时具有无贪、无瞋之因的人)。tihetuka﹐三因人(结生时具有无贪、无瞋、无痴之因的人，只有这类人才能证得禅那或道果。)

Hema,【中】黄金。hemajāla,【中】金网。

Hemanta,【阳】冬天(寒季，九月十六至正月十五)。hemantika,【形】冬天的，冰冷的。

Hemavaṇṇa,【形】金色的。

Hemavataka,【形】住在喜马拉雅山的。

Heraññika,【阳】金匠，兑换业者。

Hesa(=hi确实+esa那个人)﹐确实，那个人。

Hesati(both heṣ (Vedic) & hreṣ (Epic Sk.)), 马嘶声( to neigh)。pp. hesita.

Hesā(fr. hesati),【阴】hesārava,【阳】马嘶声(neighing, neigh)。

Hesita(pp. of hesati,【中】马嘶声(neighing)。

Hessati, 1. Fut. of bhavati(将存在)。2. Fut. of jahati。

Hehiti, is Fut. 3rd sg. of bhavati(他将存在)。

Hoti(hū+a), 是，有，存在。【过】ahosi。【现分】honta。【义】hotabba。【不】hotuṃ。【句型】「Gen.(A) + Nom.(B) + hoti(动词)」，表达「拥有」的句型(表『A有 B』(A的B存在)，「命令式」表达「意志、强烈的愿望」。ahosi,他那时是。ahosi,你那时是。ahosiṃ,我那时是。ahesuṃ,他们那时是。ahuvatha,你们那时是。ahumha,我们那时是。

Hotta (Vedic hotra),【中】供奉((function of) offering)。aggihotta, 火供(物) (the sacrificial fire SnA 436 (v. l. BB aggihutta))。

Homa(fr. hu, juhati),【中】【阳】祭品(oblation; DA I.93 (lohitahoma))。

Horā(原本是希腊语；Sk. horā “hour”),【阴】小时，钟头，音译：火罗。horāpāṭhaka(horā +pāṭhaka, i. e. expert),【阳】占星家(astrologer)。horāyanta,【中】显示时间的仪器，时钟。

Horālocana,【中】手表，时钟。

hve(梵hū / hvā)﹐【字根I.】呼叫(to call upon)，唤起(to evoke)。

Ḷ

ḷ, 巴利文字母表的罗马化拼音第三十二个辅音字 母，这个辅音字母，在巴利文里，它未曾出现在词头，只出现在词尾而已。发音好像汉语中的 r。

Ḷh

ḷh, 巴利文字母表的罗马化拼音第三十三个辅音字母，这个辅音字母，在巴利文里，它未曾出现在词头，只出现在词尾而已。发音是卷舌送气的 r，汉语没有这个辅音，试试卷起舌来送气发汉语的 r。

Ṃ

ṃ, ṃ, (anusvāra；niggahīta；pure nasal)巴利文字母表的罗马化拼音第三十四个辅音字母，虽然这个字母被称为辅音，在巴利文里，它却只被当作韵尾来使用而已。它也被写成 ṃ 或 η。发音好像汉语中韵尾的 ng。

-ṃ,【结尾】。

-ṃ 1.m.n.f.sg.Acc. buddhaṃ佛﹑2.n.sg.Nom.kammaṃ业﹑

3.aor.1sg. ajjhagaṃ我已到达﹑avocaṃ我已说

-araṃ, -āraṃ, -arānaṃ→ raṃ, -ānaṃ

-ānaṃ (-īnaṃ, -ūnaṃ)m.n.f.pl.Dat.Gen.buddhānaṃ对诸佛、诸佛的、gāthānaṃ对诸偈、诸偈的

-eraṃ opt.3pl.med.kubberaṃ他们应该做

-esaṃ(-āsaṃ f.) pron.m.n.pl.Dat.Gen.tesaṃ对他们、他们的

-esānaṃ (-āsānaṃ f.) pron.m.n.pl.Dat.Gen.tesānaṃ

-eyyaṃ opt.1sg.kareyyaṃ我应做, dadeyyaṃ我应给

-isaṃ aor.1sg.dakkhisaṃ 我曾见 icchisaṃ我曾欲

-isuṃ aor.3pl.abhuñjisuṃ他们曾吃﹑pucchisuṃ他们曾问

-ntaṃ imp.3pl.med.kubbantaṃ请他们做

-raṃ –ar语基的m.f.sg.Acc.sattharaṃ= satthāraṃ师

-ruṃ aor.3pl.med.amaññaruṃ他们曾想

-siṃ aor.1sg.akāsiṃ 我曾做 cintesiṃ 我曾想

-suṃ aor.3pl.akāsuṃ 他们曾做

-sānaṃ pron.pl.Dat.Gen.tesānaṃ他们 tāsānaṃ她们

-smiṃ (-asmiṃ) m.n.sg.Loc.tasmiṃ 于他们

-ssaṃ 1.pron.f.sg.Loc.tassaṃ=tissaṃ 于彼女(在那个女人)

2.fut.1sg.karissaṃ=kassaṃ 我将做bhavissaṃ=hessaṃ我将有

3.cond.3pl.abhavissaṃ如果他们有

-taṃ 1.m.n.pl.Dat.Gen.gacchataṃ对走路、走路的

2.imp.3sg.med.kurutaṃ请他做labhataṃ请他得

-tthaṃ aor.1sg.alabhitthaṃ我曾得 asayitthaṃ我曾卧

-tuṃ inf. bhavituṃ存在﹑hotuṃ有

-yaṃ f.sg.Loc.jatiyaṃ 于(诞)生

二十七星宿 Nakkhatta

IMG_256

(编按：中国有「二十八星宿」之记载：「东方苍龙：角宿，亢宿，氐宿，房宿，心宿，尾宿，箕

宿。北方玄武：斗宿，牛宿，女宿，虚宿，危宿，室宿，壁宿。西方白虎：奎宿，娄宿，胃宿，昴宿，毕宿，觜宿，参宿。南方朱雀：井宿，鬼宿，柳宿，星宿，张宿，翼宿，轸宿。」中国古代天文学家为了比较日、月、五星的运动而选择邻近天赤道附近的星象，划分成28个不同大小的部分，每一部分就叫作一「宿」，作为观测时的标志。中国古代就是依据每宿星象的出没和中天(位于头顶时)的时刻来判断季节，划分二十四节气，和推算日、月、五星位置的标准。依据《吕氏春秋》所记载28宿建构形成的初期目的，是为了观测月亮的周期运动。由于古代仅凭肉眼直接观测选取28宿，为了测定天体的明确位置，所以都必需在各宿中选取一颗较明亮的星作为测量的标准，这颗被选定的星称之为「距星」 。由西向东相邻两宿的距星「赤经差」，称为此宿(位处西侧者)的「赤道距度」(简称为距度)。在赤道坐标系中，天体的位置是用「去极度」和「入宿度」来表示。天体和赤道的角距离叫做「赤纬」，所谓的去极度是指天体与北极的角度，相当于现代的「90度减去纬度」。而入宿度是指该天体与它西侧相邻的距星的赤经差，所以中国古代的赤道坐标系统的赤经起算点不是一个而是28个。28宿的距星虽然选定了，但由于「岁差」的原因，各宿的距度会缓慢地变化，古人不明白此道理，只好被动地改变新的距度标准值。关于28宿的起源时代，而据考证，1978年湖北省随县擂鼓墩发掘的战国早期(约公元前433年)曾侯乙墓中，有一个将28宿和4象绘在一画面上，中央并写了一个篆文粗体「斗」字的漆盖图。节录自：

http://www.nmns.edu.tw/New/PubLib/NewsLetter/89/149/09.htm)

古印度月份巴利文名称

月份(māsa) 农 历 公 历 季 半 月 天
2月16至30 3月 夏

季

 第一 15
3月1至15 3-4月 第二 15
3月16至29 4月 第三 14
4月1至15 4-5月 第四 15
4月16至30 5月 第五 15
5月1至15 5-6月 第六 15
5月16至29 6月 第七 14
6月1至15 6-7月 第八 15
6月16至30 7月 雨

季

 第一 15
7月1至15 7-8月 第二 15
7月16至29 8月 第三 14
8月1至15 8-9月 第四 15
8月16至30 9月 第五 15
9月1至15 9-10月 第六 15
9月16至29 10月 第七 14
10月1至15 10-11月 第八 15
10月16至30 11月 冬

季

 第一 15
11月1至15 11-12月 第二 15
11月16至29 12月 第三 14
12月1至15 12-1月 第四 15
12月16至30 1月 第五 15
1月1至15 1-2月 第六 15
1月16至29 2月 第七 14
2月1至15 2-3月 第八 15

长 度

在巴利佛教中的传说是这样：

  1. 在 Sammohavinodani 343 页中说：
36 极微 paramāṇu = 1 微 anu
36 微 anu = 1 tajjāri
36 tajjāri = 1 rathareṇu
36 rathareṇu = 1 虮 likkhā
7 虮 likkhā = 1 虱 uka
7 虱 uka = 1 dhaññamāsa
7 dhaññamāsa = 1 指节 aṅgula
12 指节 aṅgula = 1 拃(张手) vidatthe
2 拃(张手) vidatthe = 1 肘 ratana(= hattha)
7 肘 ratana(=hattha) = 1 棒 yatthi(= daṇḍa)
20 棒(杖) yatthi(= daṇḍa) = 1 优萨婆 usabha
80 优萨婆 usabha = 1 gāvuta
1 gāvuta = 2 俱卢舍 krośa
4 俱卢舍 krośa = 1 由旬 yojana

* 8优萨婆(usabha)=640肘 ( 见叶均译：《清净道论》汉译注：Vism.675)

西域记云：踰缮那者，自古圣王军行程也，旧传一踰缮那四十里。

(二) 根据 Paramatthamañjūsā II, 226 页，则有不同的说法：

8 极微 ＝ 1 微
8 微 ＝ 1 tajjāri
8 tajjāri ＝ 1 rathareṇu
8 rathareṇu ＝ 1 虮
8 虮 ＝ 1 虱
8 虱 ＝ 1 稻麦 yava
8 稻麦 ＝ 1 指节

(三) 据大毘婆沙论卷一三六所说：

7 极微 = 1 微尘
7 微尘 = 1 铜尘
7 铜尘 = 1 水尘
7 水尘 = 1 兔毫尘
7 兔毫尘 = 1 羊毛尘
7 羊毛尘 = 1 牛毛尘
7 牛毛尘 = 1 向游尘 trasareṇu = rathareṇu
7 向游尘 = 1 虮
7 虮 = 1 虱
7 虱 = 1 稻麦
7 稻麦 = 1 指节
24 指节 = 1 肘 aratni = ratana
4 肘 = 1 弓 dhanu
500 弓 = 1 摩揭陀 = 俱卢舍
8 俱户舍 = 1 逾缮那 yojana

容量

1 doṇa ＝ 16 nāḷi
1 nāḷi / pattha ＝ 4 kuḍuva
1 kuḍuva ＝ 4 muṭṭhi

巴汉辞典巴利语的网站http：//nt.med.ncku.edu.tw/biochem/lsn/Pali/Pali-Han-Eng-glossary.htmhttp：//nt.med.ncku.edu.tw/biochem/lsn/Pali/paali.htm http：//sparc1.cc.ncku.edu.tw/~lausinan/Pali/Pali-Han-Eng-glossary.htm#u http：//dsal.uchicago.edu/dictionaries/pali/

巴利动词【字根】

I.第一类动词 II.第二类动词 III.第三类动词 IV.第四类动词

V.第五类动词 VI.第六类动词 VII.第七类动词

七类动词 语 基
第一类动词 √元音重音化 / 复重音化＋a
第二类动词 √＋ṃ-a
第三类动词 √＋ya
第四类动词 √＋ṇo, ṇu, uṇā
第五类动词 √长元音＞短元音＋ṇā
第六类动词 √＋o, yira
第七类动词 √u＞o ＋e, aya

〈 a 〉

aggh﹐【字根I.】有价值( to be worthy)，该得到(to deserve)。

aṅk﹐【字根I.】制定(to mark out)。

aṅk﹐【字根VII.】做记号(to mark)，计算(to count)。

ace﹐【字根I.】礼拜(to worship)，给予…荣誉(honour)，尊敬，庆祝(celebrate)，祝贺。

acc﹐【字根VII.】给予，尊敬(to honour)。

ajj﹐【字根I.】赚得(to earn)，获得(obtain)。

ajj﹐【字根VII.】赚得(to earn)。

añc﹐【字根I.】礼拜(to worship)。

añch﹐【字根I.】拉出(to draw)，伸展(to stretch)。

aṭ(梵aṭ, at)﹐【字根I.】漫游(to roam)。

at﹐【字根I.】不变地去(to go constantly)。

ad(梵ad)﹐【字根I.】吃(to eat)。

add﹐【字根I.】请求(to beg)。

adhi+i﹐【字根I.】学习(to study)。

atth﹐【字根I.】祈祷(to pray)。

an(梵an)﹐【字根I.】呼吸(to breathe)。

ap﹐【字根IV.】接近(to approach)。

ay﹐【字根I.】去(to go)。

arah﹐【字根I.】有价值(to be worthy)。

av﹐【字根I.】保护(to protect)。

as﹐【字根I.】吃(to eat)。

as﹐【字根III.】丢(to throw)。

as﹐【字根V.】吃(to eat)。

〈 ā 〉

ās(梵ās)﹐【字根I.】坐着(to sit)。

〈 i 〉

i(梵i 1./ ī / ay)﹐【字根I.】去(to go)。

ikkh(梵īkṣ)﹐【字根I.】见(to see)。

idh﹐【字根III.】兴隆(to prosper)。

inj﹐【字根I.】移动(to move)，摇动(to shake)。

indh﹐【字根I.】带火(to take fire)。

is (icch) (梵iṣ 1./ ich)﹐【字根I.】想要(to wish)。

〈 ī 〉

īr(梵īr)﹐【字根VII.】移动(to move)。

〈 u 〉

uñch(梵uñch)﹐【字根I.】拾落穗(to glean)，搜集。

usūy﹐【字根I.】羡慕(admire)，嫉妒(to envy)。

〈 ū 〉

ūn﹐【字根VII.】减少(to lessen)。

ūh(梵ūh)﹐【字根I.】沉思(to ponder)。

〈 e 〉

ej(梵ej / īj)﹐【字根I.】移动( to move)。

edh(梵edh)﹐【字根I.】生长(to grow)。

〈 k 〉

kac﹐【字根III.】发光(to shine)。

kakh(梵kāṅkṣ), 【字根I.】欲(desire)。→ākaṅkhati, 希望，需要。

kaṅkh﹐【字根I.】怀疑(to doubt)。

kaḍḍh﹐【字根I.】拖拉(to drag)。

kat﹐【字根II.】切，割剪(to cut)。

katth﹐【字根I.】称赞(to praise)。

kath﹐【字根VII.】说(to say)。

kand﹐【字根I.】哭泣(to weep)。

kam(梵kram), 【字根I.】超越(to stride)。

kamp﹐【字根I.】摇动(to shake)。

kar(梵kṛ, skṛ)﹐【字根VI.】做或制造(to do or make)。

kapp﹐【字根VII.】1.能干(to be able)，2.(=梵kḷp)使适合(to be fit for)。

kal﹐【字根VII.】发音(to sound)，响起(to count)，计算(to calculate)。

kas(梵kṛṣ)﹐【字根I.】耕种(to plough)。

kā﹐【字根III.】发音(to sound)。cp.(梵kvaṇ),声音(sound)

kām(梵kam)﹐【字根VII.】渴望(to desire)。

kās﹐【字根I.】1.发光(to shine)。2.(=梵kās)咳嗽(to cough)。

ki(梵krī)﹐【字根V.】买(to buy)。

kiñc﹐【字根I.】阻碍(to hinder)。

kitt﹐【字根VII.】详细说明(to expound)。

kir, 【字根I.】撒(在上散下)。→ajjhokirati散布

kilam﹐【字根I.】使得…疲倦(to be fatigued)。

kilis(梵kliś)﹐【字根III.】被使痛苦(to be afflicted)，被弄脏(to be soiled)。

kuc (梵kuc / kuñc), 缩，畏怯(shrink)；卷曲(curl)。

kudh﹐【字根III.】生气(to get angry)。

kup(梵kup)﹐【字根III.】使激动(to be agitated)，变凶猛的(to turn fierce)。

kuh﹐【字根VII.】使吃惊，使惊讶(to astonish)。

kott﹐【字根VII.】减少(cut)。

kūj﹐【字根I.】鸪鸪的叫(to coo)。

khan﹐【字根I.】挖(to dig)。

khand(梵skand)﹐【字根I.】彻底溃败(to rout)，跳跃(to jump)。

kham(梵kṣam)﹐【字根I.】遭受或忍受(to suffer or bear)。→khanti(梵kṣānti),【阴】忍耐。

khambh(梵skambh)﹐【字根VII.】支持(prop)→Khambheti

khā﹐【字根I.】说(to speak)。

khā﹐【字根III.】了解(to comprehend)。

khād(梵khād)﹐【字根I.】吃(to eat)。

khāḷ﹐【字根VII.】洗(to wash)。

khi﹐【字根I.】衰退(to decay)。

khid﹐【字根III.】被压下，降低，沮丧(to be depressed)。cp. (梵khid)撕开(tear)，拉，拔。cf.梵(ājch,撕破；paṭ, 撕开；riś, 撕开；liś, 撕开；vṛh, / bṛh, 撕开)。

khip (梵kṣip), 投，抛(throw)。

khī﹐【字根IV.】衰退(to decay)。

khub﹐【字根III.】使激动(to be agitated)。

khubh﹐【字根I.】骚动(to be agitated)，摇动(to shake)。

khums﹐【字根VII.】责备、谴责(to censure)。

〈 g 〉

gajj(梵garj)﹐【字根I.】吼(to roar)。

gad(梵gad)﹐【字根I.】说(to say)。

gan﹐【字根VII.】计算(to count)。

ganth(梵grath/ granth)﹐【字根VII.】串一起(to string together)，捆(tie)。

gam (gacch) (梵gach, gam)﹐【字根I.】去、走(to go)。

garah﹐【字根I.】耻辱(to disgrace)。

gaves﹐【字根I.】搜寻(to search)。

gah﹐【字根V.】拿(to take)。

gā(梵gṛ)﹐【字根III.】唱(to sing)。

gādh﹐【字根I.】站着(to stand)。

gāh﹐【字根I.】冲进、探究、埋首(to dive into)。

gi﹐【字根IV.】大叫(to call out)。

gidh﹐【字根III.】贪婪(to be greedy)。

gil﹐【字根I.】忍受(to swallow)。

gilā﹐【字根III.】不舒服(to be sick)。

guṇṭh(梵guṇṭh)﹐【字根VII.】遮盖、覆盖(to cover)。

guṇḍ﹐【字根VII.】给…提供动力(to powder)。

gup(梵gup)﹐【字根I.】保护(to protect)，隐藏(to conceal)。

〈 gh 〉

ghaṭ(梵ghaṭ)﹐【字根I.】尽力(to make an effort)，收集(to collect)，使聚集(to gather)，使忙碌于(to be busy with)。

ghaṭ﹐【字根VII.】尝试(to attempt)。

ghaṭṭ﹐【字根VII.】接触(to touch)。

ghus(梵ghuṣ)﹐【字根VII.】呼喊(to shout)。

ghā﹐【字根III.】闻，嗅(to smell)。

〈 c 〉

ci(梵ci )﹐【字根V.】收集(to collect)。

cit(梵cit)﹐【字根VII.】想(to think)。

cint(梵cint)﹐【字根VII.】想(to think)。

cumb(梵cumb)﹐【字根I.】吻(to kiss)。cp.(梵niṅs), 吻(kiss)。

cur(梵cur)﹐【字根VII.】偷(to steal)。

chaḍḍ﹐【字根VII.】丢弃(to throw away)。

chād(梵chad)﹐【字根VII.】遮盖(to cover)。

chid(梵chid)﹐【字根II.】切、割剪(to cut)。

chid(梵chid)﹐【字根III.】被切断(to be cut off)。

〈 j 〉

jaggh(梵jakṣ )﹐【字根I.】嘲笑(to laugh)。

jan(jā) (梵jan / jā)﹐【字根III.】生( to be born)。

jap(梵jap)﹐【字根I.】喃喃自语(to mutter)。

japp﹐【字根I.】发出清柔持续的声音(to murmur)，小孩般说话(to prattle)。

jambh(梵jambh/ jabh)﹐【字根I.】打哈欠(to yawn)。

jal﹐【字根I.】发光(to shine)。

jāgar(梵jāgṛ)﹐【字根I.】保持清醒(to keep awake)。

ji(梵ji)﹐【字根I.】赢得(to win)。

jīv(梵jīv)﹐【字根I.】生活、居住(to live)。

ju﹐【字根I.】去、走(to go)。

jut﹐【字根I.】使发光(to shine)。

〈 jh 〉

jhā(梵dhyā)﹐【字根III.】1.沉思(to muse)、禅修(to meditate)。2.燃烧(to burn)。

jhāp﹐【字根VII.】发热、发光、燃烧(to burn)。

jhe﹐【字根I.】静静思考(to muse)。

〈 ñ 〉

ñar(jīr)﹐【字根I.】变老了(to get old)。

ñi﹐【字根V.】征服(to conquer)。

ñā(jā)(梵jñā)﹐【字根V.】知(to know)。

ñāp﹐【字根VII.】使知道(to cause to know)，使高兴(to please)。

〈 ṭ 〉

ṭhar﹐【字根I.】传布(to spread)。

ṭhā(梵sthā)﹐【字根I.】停留(to stay)，站着(to stand)。

〈 ḍ 〉

ḍi(梵ḍī)﹐【字根I.】飞(to fly)。

ḍaṃs(梵daṅś / daś)﹐【字根I.】咬(to bite)。→ḍasati & ḍaṃsati.

〈 t 〉

takk(梵tark)﹐【字根VII.】寻、沉思(to ponder)。

tacch﹐【字根I.】削(to chip)。

tacch﹐【字根I.】剥(to pare)，削减、切割(to cut)。

tajj(梵tarj)﹐【字根VII.】威胁(to threaten)。

tan(梵tan, tā)﹐【字根VI.】使伸展、使延伸(to spread)。

tap(梵tap)﹐【字根I.】使发光(to shine)，加热(to heat)。

tap(梵tap)﹐【字根III.】变成热的(to be heated)，后悔(to repent)。

tapp﹐【字根I.】使满意(to be satisfied)。

tar﹐【字根I.】越过(to cross)。

tar (tvar)﹐【字根I.】匆匆(to be hasty)。

tas﹐【字根I.】害怕、担忧(to fear)。

tas﹐【字根III.】害怕(to be afraid)。

tā﹐【字根III.】保护(to protect)。

tāḷ﹐【字根VII.】打(to beat)。

tij(梵tij)﹐【字根VII.】使锐利/使敏锐(to sharpen)。

tīr﹐【字根VII.】决定(to decide)。

tus(梵tuṣ)﹐【字根III.】高兴(to be glad)。

tud﹐【字根I.】刺穿(to pierce)，伤害(to wound)。

cp. (梵tud)推动(push)；用力推(thrust)。

tul(梵tul)﹐【字根VII.】称出…的重量(to weigh)，熟虑。

thak﹐【字根VII.】关上(to shut)。

than﹐【字根VII.】吼(to roar)。

then﹐【字根VII.】偷(to steal)。

thom﹐【字根VII.】称赞(to praise)。

thu﹐【字根V.】称赞(to praise)。

〈 d 〉

daṇḍ﹐【字根VII.】处罚(to punish)。

dad(梵dad, dā),【字根I.】给(to give)。

dap﹐【字根III.】骄傲(to be proud)。

dam(梵dam)﹐【字根VII.】驯服(tame)，控制(control)。→Dameti

dams(梵daṅś / daś)﹐【字根I.】咬(to bite)。

dah﹐【字根I.】1.建立(to establish)、放置(to place)。→saddhā<(saṃ+dah建立、放置)，梵sraddhā；faith )。2.流浪生活、乞讨(to bum)。cp. (梵dah), 烧(burn)。

dā(梵dad, dā)﹐【字根I.】给(to give)。

dis(梵diś)﹐【字根VII.】详细说明(to expound)。

diss(dis) (梵dṛś)﹐【字根III.】(to be seen, to appear)→pres. pass. Dissati

duh(梵duh)﹐【字根I.】挤乳(to milk)。

〈 dh 〉

dhaṃs﹐【字根I.】落下、跌倒(to fall down)，毁灭(to perish)。

dham(梵dham/ dhmā)﹐【字根I.】吹(to blow)。

dhar﹐【字根I.】是(to be)。存在、有(to exist)。

dhar﹐【字根VII.】忍受(to bear)，支撑(to hold)。

dhā(梵dhā, dadh)﹐【字根I.】放(to put)，忍受(to bear)。

dhāv(梵dhāv)﹐【字根I.】跑(to run)。

dhū(梵dhū / dhu)﹐【字根V.】摇(to shake)。

dhov﹐【字根I.】洗(to wash)。

〈 n 〉

nacc(梵naṭ)﹐【字根I.】跳舞(to dance)。cp.(梵nṛt),跳舞(dance)

nad(梵nad)﹐【字根I.】出声(sound)，制造噪音(to make a noise)。

nand(梵nand)﹐【字根I.】高兴(to be glad)。

nandh﹐【字根I.】绑(to bind)。

nam(梵nam)﹐【字根I.】弯曲(to bend)。

nas(梵naś),【字根III.】消失(to vanish)。cp.(梵nas),使联合(unite)。

nāth(梵nāth / nādh)﹐【字根I.】问(to ask)，精通、拥有(to be master)。

nind(梵nind / nid)﹐【字根I.】耻辱(to disgrace)。

nī(梵nī)﹐【字根I.】带领、引导(to lead)。

nud﹐【字根I.】除去(to remove)。cp.(梵nud), 推动(push)。

〈 p 〉

pac(梵pac)﹐【字根I.】煮沸(to boil)，烹调(to cook)。

pac﹐【字根VII.】消化(to digest)。

paj﹐【字根VII.】驾驶(to drive)。cp. (梵paj), 出发，开始(start)

paṭh(梵paṭh)﹐【字根I.】读(to read)。

paṇḍ﹐【字根VII.】破坏(to destroy)。

pat(梵pat)﹐【字根I.】落下(to fall)。

pad(梵pad)﹐【字根III.】去、走(to go)，移动(to move)。

pā(梵pā)﹐【字根I.】保护(to protect)，喝(to drink)。

pār﹐【字根VII.】能干(to be able)。

piṇḍ﹐【字根VII.】滚成一堆、团(to roll into a lump)。

pis﹐【字根II.】磨擦(to grind)。

pih﹐【字根VII.】渴爱(to desire)。

pī﹐【字根V.】乐于、嗜好(to take delight in)。

pīḷ﹐【字根VII.】虐待(to maltreat)。

pucch﹐【字根I.】询问(to question)。

pupph﹐【字根I.】开花(to blow (as a flower))。

pus﹐【字根I.】1.珍爱(to cherish)。【字根VII.】2.滋养( to nourish)。

pū﹐【字根V.】使…洁净(to purify)。

pūj(梵pūj)﹐【字根VII.】礼拜(to worship)，提供、供养(to offer)。

pūr(梵pṛ / pṛṇ/ pūr)充满(full)。【字根I.】全部、充满(to be full)。

pes﹐【字根VII.】发送、寄(to send)。

plu(梵plu)﹐【字根I.】飘浮(to float)，跳(to spring)。

〈 ph 〉

phad(梵spand)﹐【字根II.】颤抖(quiver)。

phar﹐【字根I.】弥漫(to pervade)。

phal(梵phal)﹐【字根I.】展现成果(to bear fruit)。【字根VII.】把…划分(to split up)。

phas, phus(梵spṛś)﹐【字根I.】接触(to touch)。cp. (梵mṛś)接触(touch)。

〈 b 〉

bandh﹐【字根I.】绑(to bind)。

bādh﹐【字根I.】骚扰(to harass)。

budh(梵budh)﹐【字根I.】了解(to understand)。

budh(梵budh)﹐【字根III.】了解(to understand)。

〈 bh 〉

bhas﹐【字根III.】下来(to go down)，下沉(to sink)。

bhid﹐【字根III.】破碎(to be broken)。

bhaṃ﹐【字根I.】使旋转(to whirl)。

brah﹐【字根I.】生长(to grow)，发展、培育(develop)。

bhakkh﹐【字根VII.】狼吞虎咽地吃(to devour)。

bhaj(梵bhaj)﹐【字根VII.】1.分割、分开(to divide)。2.诉诸(to resort to)。

bhañ﹐【字根I.】联合(to associate)。

bhañj﹐【字根I.】崩溃、故障(to break down)。

bhaṇ(梵bhaṇ)﹐【字根I.】告诉(to tell)。

bhaṇḍ﹐【字根I.】吵架(to quarrel)。

bhar﹐【字根I.】珍爱(to cherish)。

bhās(梵bhās)﹐【字根I.】1.说(to speak)。2.使发光(to shine)。

bhid(梵bhid)﹐【字根II.】打破(to break)。

bhid(梵bhid)﹐【字根III.】破碎(to be broken)。

bhī(梵bhī / bhīṣ)﹐【字根I.】害怕(to fear)。

bhuj(梵bhuj)﹐【字根I.】使弯曲(bend)。【字根II.】吃(to eat)。

bhū(梵bhū)﹐【字根I.】变成(to become)。

bhūs(梵bhūṣ)﹐【字根I.】装饰(to adorn)。【字根VII.】装饰(to decorate)。

〈 m 〉

makkh﹐【字根VII.】涂(to smear)。

makkh﹐【字根VII.】插入(to nib with)。

magg﹐【字根I.】搜寻(to search)。

magg﹐【字根VII.】寻求(to seek)。

majj(梵majj)﹐【字根I.】下沉(to sink)。→Majjati1(majj浸入，淹没，to immerse, submerge), 浸入，淹没。

maṇḍ﹐【字根VII.】装饰(to adorn)。cp.(梵maṇḍ), 舱面(deck)

math(梵math / manth)﹐【字根I.】搅拌(to churn)，激起(to stir)。

mad(梵mad / mand)﹐【字根III.】被使发狂(to be maddened)。

madd(梵mṛd/ mrad)﹐【字根I.】推进(to press)，压破(to crush)。

man(梵man)﹐【字根III.】想(to think)，想象(to imagine)。

man(梵man)﹐【字根VI.】想(to think)。

mant﹐【字根VII.】讨论(to discuss)。

manth﹐【字根I.】搅拌(to churn)。

mar(梵mṛ)﹐【字根I.】死(to die)。

marj(梵mṛj) ﹐【字根I.】擦(to wipe)。→Majjati2, 擦亮，擦，清理。

mas(梵mṛś)﹐【字根I.】接触(to touch)。

mah﹐【字根I.】参加礼拜(to worship)。

mā(梵mā)﹐【字根I.】测量(to measure)。

mān﹐【字根VII.】授与荣誉、尊敬(to honour)。

mi(梵mā)﹐【字根V.】测量(to measure)。cp.(梵mi), 使固定(fix)。

mid﹐【字根III.】油滑、假殷勤(to be unctuous)，爱(to love)，变湿(to wet)。

mil﹐【字根I.】关、闭(像眼睛) (to close (as eyes))。

mil﹐【字根I.】碰到(to meet)。

mis (梵miṣ)﹐【字根I.】眨眼(to wink)。→Misati

miss(梵mikṣ)﹐【字根VII.】混合(to mix)。

mih﹐【字根I.】制造水(to make water)。

mīl(梵miṣ)﹐【字根VII.】眨眼(to wink)。

mu﹐【字根III.】知道(to know)。

muc(梵muc / mokṣ)﹐【字根II.】释放(to release)。

muc(梵muc / mokṣ)﹐【字根III.】自由(to be free)。

muc(梵muc / mokṣ)﹐【字根VII.】释放(to set free)。

mucch﹐【字根I.】昏倒(to faint)。

mujj﹐【字根I.】下沉(to sink)。

muṇḍ﹐【字根I.】剃去…毛发(to shave)。

mun﹐【字根I.】知(=ñāṇa, to know)。

mus﹐【字根I.】伤害(to hurt)。

muh(梵muh)﹐【字根III.】昏晕(to swoon)，迷路、堕落(to go astray)。→Moha,【阳】痴，愚蠢，迷惑(stupidity, dullness of mind & soul, delusion, bewilderment, infatuation )。

〈 y 〉

yaj(梵yaj)﹐【字根I.】做供奉(to make an oblation)，给(to give)。

yat(梵yat)﹐【字根I.、VII.】尝试、企图(to attempt)。

yam﹐【字根I.】检查(to check)。cp. (梵yam / yach)抵达(reach)。

yas﹐【字根III.】试图、努力(to endeavour)。cp. (梵yas/ yeṣ)热,激昂(be heated)。

yā(梵yā)﹐【字根I.】去(to go)。

yāc(梵yāc)﹐【字根I.】请求(to beg)。

yuj(梵yuj)﹐【字根II.、VII.】连结、把…套上轭(to yoke)。

yudh(梵yudh)﹐【字根III.】对抗(to fight)。

〈 r 〉

rakkh(梵rakṣ)﹐【字根I.】保护(to protect)。

raj(梵raj, rañj)﹐【字根I.】染(to dye)。

rac﹐【字根VII.】组成(to compose)。

raṅj﹐【字根III.】被附上(to be attached to)。

rabh﹐【字根I.】开始(to begin)。cp.(梵rabh),勤加。(梵rabh / rambh)抓住(take hold)

ram(梵ram)﹐【字根I.】乐于(to take delight in)。

rah(梵rah)﹐【字根I.】离开、放弃(to quit)。

rāj﹐【字根I.】使…发光(to shine)。cp.(梵rāj)君王的(be kingly)。

ric﹐【字根II.】倒空(to empty)。

ru﹐【字根I.】制造噪音(to make a noise)。cp. (梵ru) 1.哭(cry)；2.打破(break)。

ruj﹐【字根I.】使痛苦(to pain)。cp. (梵ruj)打破(break)。

ruc(梵ruc)﹐【字根I.】使发光(to shine)。

ruc﹐【字根VII.】高兴(to please)。

rudh(梵rudh)﹐【字根II.】阻碍(to hinder)。

rudh(梵rudh)﹐【字根III.】需要(加接头词ana) (to desire (with prefix ana))，抑制、防护(to restrain)。

rup﹐【字根VII.】改变(to change)，毁灭(perish)。cp.(梵rup), 打破(break)。

rus﹐【字根I.、III.、VII.】生气(to get angry)。

ruh(梵ruh)﹐【字根I.】生长(to grow)。

〈 l 〉

lakkh(梵lakṣ)﹐【字根VII.】做记号(to mark)。

laṅgh﹐【字根I.】违背(to transgress)，弄干(to dry)。

lajj(梵lajj)﹐【字根I.】惭愧(to be ashamed)。

lañch﹐【字根I.】记号(to mark)。

lap(梵lap)﹐【字根I.】说(to speak)。

labh(梵labh)﹐【字根I.】接受(to receive)，获得(to get)。

labh(梵labh)﹐【字根III.】被得到(to be got)。

lambh﹐【字根VII.】欺骗(to deceive)。

lal (梵lam)﹐【字根VII.】玩、弹(to play)，爱抚(to fondle)。

lā(梵lā)﹐【字根I.】拿(to take)。

lip(梵lip / limp)﹐【字根II.】涂(to smear)。

lis﹐【字根III.】被减少(to be reduced)。

lih﹐【字根I.】舔(to lick)。

lu﹐【字根V.】切断(to cut off)。

luñc﹐【字根I.】拉(to pluck)，拉(to pull)。

lup﹐【字根II.】切断(to cut off)，掠夺(to plunder)。cp.(梵lup)打破(break)

lup﹐【字根II.】切断(to cut off)，掠夺(to plunder)。cp.(梵lup)打破(break)。

lup﹐【字根III.】被切断(to be cut off)。

lubh (梵lubh)执取。< lobha贪

lul﹐luḷ(?)﹐【字根I.】激起(to stir)。cp.(梵lul)生气勃勃(be lively)。

lok(梵lok)﹐【字根VII.】见(to see)，看(to look)。

loc﹐【字根VII.】见(to see)。cp.(梵loc)考虑(see consider)。

〈 v 〉

vac(梵vac)﹐【字根I.】说(to say)。cp.(梵vad)说(speak)。

vac(梵vac)﹐【字根VII.】使阅读(to cause to read)。

vaj﹐【字根I.】去、走(to go)。cp.(梵vaj)强壮(be strong)。

vajj﹐【字根VII.】避免(to avoid)。

vañc﹐【字根VII.】欺骗(to cheat)。cp.(梵vañc)弯曲地移动(move crookedly)。

vaṇṇ﹐【字根VII.】称赞(to praise)。

vaṇṇ﹐【字根VII.】描述(to describe)。

vat(梵vṛt)﹐【字根I.】使转动(turn)。

vatt﹐【字根I.】适宜(to be fit)，滚(to roll)。

vatt﹐【字根I.】存在(to exist)，举止向于(to behave towards)。

vadh﹐【字根I.】拷问(to torture)。

van﹐【字根VI.】请求(to beg)。

vand(梵vand)﹐【字根I.】弯腰、鞠躬(to bow down)。

vap(梵vap)﹐【字根I.】播种(to sow)。

vam(梵vam)﹐【字根I.】吐出(to vomit)。

var﹐【字根I.】遮盖(to cover)。

var﹐【字根VII.】选择(to choose)。

vas(梵vas)﹐【字根I.】居住(to dwell)。

vas(梵vas)﹐【字根VII.】遮盖(to cover)，穿(to dress)。

vass﹐【字根I.】下雨(to rain)。

vah(梵vah),【字根I.】获得(to bear away)，带(carry)。

vā(梵vā)﹐【字根I.、III.】吹(to blow)。cp.(梵śvas / śuṣ)。

vic﹐【字根I.】分开(to separate)。cp.(梵vic), 1.筛，过滤(sift)；2.(=vyac)延长(extend)。

vic(梵vic)﹐【字根III.】被分开(to be separated)。

vid﹐【字根I.】知(to know)，关心(to regard)。

vid﹐【字根II.】感觉(to feel)，获得(to obtain)。

vid(梵vid)﹐【字根VII.】知道(to know)。

vidh(梵vyadh / vidh),【字根I.、III.、VII.】穿孔(to perforate)，穿透、贯穿(to penetrate)，刺穿(to pierce)。cp.(梵vidh)崇拜(worship)

vis (梵viś), 进入(enter)。

vīj﹐【字根I.】煽动、驱赶、搧(to fan)。

vu﹐【字根IV.】串起(to string)。

ve (梵viu)﹐【字根I.】编织(to weave)。

veth﹐【字根VII.】盘绕(to coil)。

〈 s 〉

saṃs﹐【字根I.】称赞(to praise)。

sak(梵śak)﹐【字根IV.】能干(to be able)。

sakk﹐【字根VI.】能干(to be able)。

saṅk(梵śañk)﹐【字根I.】怀疑(to doubt)。

saj﹐【字根III.】黏住(to stick to)。

sajj﹐【字根I.】被附上到(to be attached to)。cp. (梵saj / sañj)挂起来(hang)。

sajj﹐【字根VII.】装饰(to decorate)，准备(to prepare)。

sad (sim)﹐【字根I.】沉下(to sink down)。cp.(梵sad)坐(sit) 。

san﹐【字根I.】制造噪音(to make a noise)。cp.(梵san)得到(gain)。

sap(梵śap)﹐【字根I.】诅咒(to curse)。

sapp﹐【字根I.】爬(to creep)。

sam﹐【字根III.】被安抚(to be appeased)。

sam﹐【字根III.】居住(to dwell)。

sam(梵śam 1./ śim)﹐【字根VII.】使平静、使安静(to pacify)。

sambh(梵śrambh) 使平静、平息。

sambhu﹐【字根IV.】引导成功(to lead to success)。

sar﹐【字根I.】1.移动(to move；2.听(to sound)。3.记得(to remember)。

sas(梵śvas / śuṣ﹐【字根I.】吹(blow)。

sah﹐【字根I.】忍耐(to endure)，遭受(to suffer)。cp. (梵sah)胜过(prevail)。

sā﹐【字根III.】使得细或纯(to make thin or fine)。

sās﹐【字根I.】教(to instruct)。cp. (梵śās 1.(=śiṣ) r=顺序(orde)；2.(=śas) 切

si(梵si)﹐【字根I.、V.】黏附于、坚持(to cling to)，依赖(to depend upon)，绑(to bind)。

siṃs﹐【字根VII.】祝福(to bless)。

sidh﹐【字根III.】完成(to be accomplished)。cp. (梵sidh) 1.击退(repel)；2.成功，继承(succeed)。

sinā(ṇhā)﹐【字根III.】洗澡(to take a bath)。

sinih﹐【字根III.】爱(to love)。

silāgh﹐【字根I.】称赞(to praise)。

siv(梵sīv / syū)﹐【字根III.】缝合缝上(to sew)。

sīl(梵śikṣ)﹐【字根VII.】学习(to study)。

su1 (梵 sru)﹐【字根I.】慢慢地泄漏(to trickle away)，流动(flow)。cp.(梵sṛ), 流动、流出(flow)。

su2(梵śru, śruṣ)﹐【字根I.、V.】听到(to hear)。

suc(梵śuc)﹐【字根I.】使悲伤(to grieve)。→Socati (sk. śocati), 哀悼，伤心。

sudh(梵śudh / śundh)﹐【字根III.】把…弄干净(to be clean)。

sup﹐【字根I.】睡(to sleep)。

subh(梵śubh / śumbh)﹐【字根I.】使漂亮(to be beautiful)。

sus(梵śuṣ)﹐【字根III.】弄干(to dry)。

sūc﹐【字根VII.】指示(to indicate)。

sūd﹐【字根I.】滴下(to trickle)。cp.(梵stu) 1.赞扬(praise)；2.滴下(drip)。

sev(梵sev)﹐【字根I.】服侍(to serve)，联合(to associate)。

〈 h 〉

had﹐【字根I.】排出排泄物(to emit excrement)。

han(梵han)﹐【字根I.】杀(to kill)，打(to beat)。

han(梵han)﹐【字根III.】被杀(to be killed)。

hams﹐【字根I.】高兴(to be delighted)。

has(梵has)﹐【字根I.】笑(to laugh)。

har﹐【字根I.】取走(to take away)，运(送)。cp.(梵har)使高兴(be gratified)；(梵hṛ) 1.拿(take)；2.发怒(be angry)。

har (harā) ﹐【字根III.】使作呕(to be disgusted with)。

hā﹐【字根I.】放弃(to give up)。cp.(梵hā) 1.离开(leave)；2.向前(go forth)。

hā﹐【字根III.】减少(to decrease)。

hi﹐【字根IV.】发送(to send)。cp. (梵hi)催促(impel)。

hind﹐【字根I.】到处走路(to walk about)。

hilād﹐【字根I.】高兴(to be glad)。

hilāda﹐【字根VII.】使喜悦(to gladden)。

hiri(梵hrī)﹐【字根III.】惭(to be ashamed of)。

his﹐【字根II.】袭击(to assault)。

hīl﹐【字根VII.】轻视(to disparage)。

heṭh﹐【字根VII.】使…痛苦(to afflict)，使…苦恼(to torment)。

hu(梵hu)﹐【字根I.】牺牲(to be to sacrifice)。

hve(梵hū / hvā)﹐【字根I.】呼叫(to call upon)，唤起(to evoke)。

梵语动词字根

a

aṅh, 狭窄(be narrow)；悲伤(distressing)。

akṣ, 达到,获得(attain; pervade; to reach; to accumulate)。

akṣ, 切断(mutilate)。

aṅg, 移开,推动(move)。

ac / añc, 使弯曲(bend)。

aj, 驾车旅行(drive)。

añj, 涂油于(anoin)。

aṭ(巴aṭ), 流浪,徘回(wander)。

at(巴aṭ), 流浪,徘回(wander)。

ad(巴ad), 吃(eat)。

an(巴an), 呼气,吸气(breathe)。

am, 伤害,损伤(injure)。

ay, =see √li=

arc / ṛc, 发光(shine)；称赞(praise)。

arj, =see √ṛj/ṛñj

art, =see √ṛt

arh, 应受等等(deserve etc)。

av, 赞同, 偏爱(favor)。

aś / aṅś, 达到(attain)；2. =吃(eat)。

as, = 1.存在、有(be)(= √bū)；2.投,抛(throw)(=kṣip)

ah, 说(say)(=lac / brū)。

ā

ājch, 撕破(tear)。

āp, 获得(obtain)。

ār, 称赞(praise)。

ās(巴ās), 坐(sit)。

ā√gam, 来至

ā√hṛ,能引

ā√jñā, 教示

ā√kram, 侵掠

ā√pad, 违犯

ā√rabh, 勤加

ā√rāgaya, 来到

ā√rakṣ, 随护

ā√sad, 方证，能得

ā√yāc, 求欲

i

i 1./ ī / ay(巴i),走(=go)(=yā gam gā )

i 2./ inv / in, 发送,寄(send)。

iṅg, 搅拌(stir)。

ich, =see √iṣ 1.

īdh / indh, 点燃(kindle)。

in / inv, =see √i 2.

inaks, =see √naś 2.

iyaks, =see √yaj

irajy, =see √ṛj

iradh, =see √rādh

il, 肃静,平静(be guiet)。

iṣ (巴is, icch)1.=ich, =seek=寻找,求取；=desire=渴望；2.=send=寄,发送

ī

ī, =see √i 1.

īkṣ(巴ikkh), =see=看

īṅkh, =swing=摇摆, 振动

īj, =see √ej

īḍ, =praise=称赞

īr(巴īr), =set in motion=移动

īrṣy, =be jealous=忌妒

īś, =be master=主人

īṣ / eṣ, =move=移动

īh, =be eager=渴望,急切

u

u, =proclaim=宣告

ukṣ, 1.=sprinkle=洒； 2./ ukṣ / vakṣ, =grow=成长 see √vakṣ

uc, =be pleased=高兴

uch, =see √vas 1.

ujh, =forsake=抛弃

uñch(巴uñch), =glean=搜集

ud / und, =wet=湿, 使湿

ubj, =force=强迫, 攻取

ubh / umbh, =confine=限制,邻接

uṣ, =shine=发亮see √vas 1.

ū

ūrṇu, =see √vṛ 1.

ūh,1.=remove=移动,离开, 拆除, 令离；

ūh(巴ūh), 2.=consider=考虑, 重视, 认为, 看做

ṛ

ṛ/ ṛch, =go / send=去,发送

ṛc, =see √arc

ṛj 1.ṛñj / arj, =direct=指导；=stretch=张开,倾注；=attain=达成,获得

2.=shine=发亮,照耀

ṛt / art, =pursue=追赶

ṛd / ard, =stir=搅拌；=dissolve=解散,溶解

ṛdh, =thrive=兴旺

ṛś ?, =harm=损伤

ṛṣ, =rush, =冲, 奔=push=推, 挤

e

ej / īj(巴ej), =stir搅拌

edh(巴edh), =thrive 兴旺

k

katth, =boast=自修

kad, =destroy=毁灭

kan / kā, =be pleased=高兴；=enjoy=享受

kam(巴kām), =love=爱, 喜欢

kamp, =tremble=发抖

kal, =drive=驾驶, 推动；=produce=生产, 博得

kaṣ, =scratch, =挑剔,搔,涂掉

kas, = open=打开

kā, = see √kan

kāṅkṣ(巴kakh), 欲望(desire)→kāṅkṣin 志欲；ākāṅkṣ 欲

kāś, = appear=露出；=make a show=向人夸

kās, = =咳出(cough)。cp.(巴kās)﹐【字根I.】1.发光(to shine)。2.(=梵kās)咳嗽(to cough)。

ku, kū, =design=设计,构想

kuc / kuñc(巴kuc), =shrink=缩,畏怯；=curl=卷曲

kuñj, = rustle=活跃 / 沙沙的响

kuṭṭ, =divide=分开,对立；=crush=压倒, 磨

kuṇṭh, =dull=变钝, 缓和

kuth, =stink=难闻,名声坏

kup(巴kup), =be angry=生气, 愤

kuṣ, =tear=裂开

kūj, =hum=发嗡嗡声

kūḍ / kūl, =burn=发热

kūṇ, = shrink=退缩

kūrd, = leap=跳；exult=狂欢

kṛ, skṛ(巴kar),.1.=make=作,造；2./ (kir) =scatter=使消散；3.= commemorate=纪念

kṛt, 1.=cut=切割；2.=spin=纺, 旋转

kṛp, =lament=悲痛

kṛś, =be lean=倾向于

kṛṣ(巴kas), = drag=拉；=plough=耕种

kḷp, = =使适应(be adapt)。cp.(巴kapp)﹐【字根VII.】1.能干(to be able)，2.(=梵kḷp)使适合(to be fit for)。

knū, =wet=湿, 使湿

krakṣ, =crash=碰撞

krath, = be jubilant=扬声欢呼的

krand, kland, = cry out=大声呼叫

kram(巴kam), 超越，迈大步走(stride)

krī(巴ki), =buy=买

krīḍ, =play=玩

kru, =be rough=粗造的；= raw=未加工

krudh, =be angry=生气

kruś, =cry out=大声呼叫

krūḍ, =thicken=使厚, 复杂

klath, =turn=使转动

kland, =see √krand

klam, =be weary=疲倦

klav, =stammer=口吃

klid, =be wet=湿

kliś (巴kilis), =distress=悲痛

kvaṇ(巴kā), =sound=声音

kvath, =boil=沸腾

kṣad, =divide=分开, 对立

kṣan(巴kham), =wound=转动

kṣap, =be abstinent=禁欲

kṣam, = endure=忍耐, 能堪忍

kṣar, = flow=流动

kṣal, =wash=洗

kṣā, =burn=发光,燃烧

kṣi 1.=possess=拥有；2./(kṣī) =destroy=毁坏

kṣip(巴khip), =throw=投,抛

kṣu, =sneeze=喷嚏声

kṣud, =crush=压碎

kṣudh, =be hungry=饥饿

kṣup, =be startled=使惊吓

kṣubh, =quake=摇动

kṣṇu, =whet=磨, 刺激

kṣmā, =tremble=发抖

kṣviḍ, =hum=发嗡嗡声

kṣvel, =play=玩

kh

khac, =show through=穿过, 显示

khañj, =limp=跛行

khad, =be hard=困难的

khan/ khā, =dig=掘

kharj, =creak=使吱吱作响

khall, =be relaxed=松懈

khā, =see √khan

khād(巴khād), =chew=嚼碎

khid, =tear=撕开, 拉/拔。cp. (巴khid)﹐【字根III.】被压下，降低，沮丧(to be depressed)。

khud, =futuere=？

khel, =stagger=摇晃, 踌躇

khyā, 见(see)

g

gach(巴gam, gacch), =see √gam去

gad(巴gad), =say=说

gadh, =attach=装上

gabh, =see √gāh

gam, =√gach, =go=去

garj(巴gajj), =roar=吼叫

gard, =exult=狂欢

garh, =chide=斥责

gal, =drop=一滴,点滴

galbh, =dare=敢, 竟敢

gā, 1.=go走,去；2.=sing=唱歌

gāh etc, =plunge=使投入

gir / gil, =see √gṛ 2.=swallow=吞

gu, =sound=回响, 发音

guñj, =hum=发嗡嗡声

guṇṭh(巴guṇṭh), =cover up=掩盖

gup(巴gup), =protect=保护

guph / gumph, =twine=捻

gur, =greet=问候

gulph, =bunch=串,束

guh, =hide=把…藏起来

gūrd, =exult=狂欢, 雀跃

gūrdh, =exalt=提高, 称赞

gṛ, 1.(巴gā)唱(sing)；2./gir/gil, 吞(swallow)；3./ jāgṛ, 醒着(wake)

gṛdh, =be greedy=贪吃的

grath/ granth(巴ganth),捆(tie)。

grabh/ grah, =seize=抓住

gras, =devour=吞没

grah, =see √grabh抓住

glap, =see √glā疲劳

glah, =gamble=投机, 赌

glā, =be weary=疲劳

gh

ghaṭ(巴ghaṭ), =strive=努力苦干

ghaṭṭ, =rub etc.=擦, 摩擦

ghar, =see √ghṛ

ghas, =eat=吃

ghuṭ, =turn=使转动

ghuṣ(巴ghus), =sound=发音

ghūrṇ, =waver=摇摆

ghṛ/ ghar, =drip=滴下

ghṛṣ, =rub=擦

ghrā, =smell=嗅,闻出

c

cak, =quake=摇动

cakās, =shine=发光

cakṣ, =see=见

cañc, =dance=跳舞

caṭ, =go=去

cat, =hide=把…藏起来

can, =be pleased=高兴

cand, =see √ścand

cam, =sip=饮

car, =move=移动

carc, =repeat=重复, 复述

carv, =shew=嚼

cal, =stir=搅拌

cāy, =note=纪录；observe=看到, 观察

ci ,1.=gather=使聚集；2.=note=纪录；=observe=看到,观察

cit, =perceive=察觉, 感知；=know=了解；=appear=出现

cint, =think=想

cud, =impel=催促，谏诲。

cup, =stir=搅拌

cumb(巴cumb), =kiss=吻。cp.(梵niṅs), 吻(kiss)。

cur(巴cur), =steal=偷

culump, =suck in=吸, 卷入

cūṣ, =draw=划；=suck＝拉

cṛt, =bind=捆,包扎

ceṣṭ, =stir=搅拌

cyu, =move=移动；=stir=搅拌

cyut, =drip=滴下

ch

chad(巴chād), =cover=盖

chand / chad, =seem, =似乎；=please=高兴

chā, =cut up=切开

chid(巴chid), =cut off=切断

chuṭ / chuḍ, =wrench=猛扭

chur, =scatter, =使消散

chṛd, =spue=呕吐；=eject排斥

j

jakṣ , 1.=eat=吃；2.(=巴jaggh)嘲笑(laugh)。

jagh, =eat=吃；=devour=狼吞虎咽地吃。

jajh, =

jañj, =

jan / jā(巴jan, jā), =give birth=产生,生下；=be born=出生

jap(巴jap), =whisper=低语

jam, =

jambh/ jabh(巴jambh), =chew up=损坏；=crush=压碎

jar, =see √jṛ 1./ jur, =waste away=浪费；2.=sing=唱

jalp, =murmur=轻柔持续的声音

jas, =be exhausted=耗尽

jah, =see √hā

jā, =see √jan

jāgṛ(巴jāgar)﹐【字根I.】保持清醒(to keep awake)。cp. gṛ﹐清醒(to wake)。

ji, 1.(=巴ji) 战胜,克服(conquer)； 2./jinv, =quicken=催赶

jīv(巴jiv), =live=生活

jur, =see √jṛ

juṣ, =enjoy=欣赏, 享受

jū, =be swift=快速的

jūrv, =consume=消耗

jṛ, 1./ jur, =waste away=浪费； 2.=sing=唱

jṛmbh, =gape呵欠

jeh, =loll=下垂；=pant=气喘

jñā(巴ñā, jā), =know=了解

jyā / jī, =overpower=压倒；=injure=伤害

jyut, =shine=发光

jri, =go=去

jvar, =be hot=热, 急躁的

jval, =burn=燃烧；=flame=光辉

jh

jhaṭ, =confuse=把…弄胡涂

jhaṇ, =sound=声响

jhar, =fall=落下

ṭ

ṭañk, =cover=遮盖

ṭal, =be confused=混乱

ṭīk, =trip=旅行

ṭup, =swell=肿胀

ḍ

ḍam, =sound=声响

ḍamb, =mock=嘲笑

ḍī, =fly=飞

ḍval, =mix=使混乱

ḍh

ḍhāuk, =approach=接近

t

taṅs/ tas, =shake=摇

tak, =rush=冲,赶紧

takṣ, =fashion=流行

tañc / tac, =coagulate=凝结

taṭ, =clatter=硬物撞击声

taḍ, =beat=打, 敲

tan 1.(=tā),(= 巴tan)伸直(stretch)；2.=roar=吼叫

tand, =be weary=疲倦

tap(巴tap), =heat=把…加热

tam, =faint=头晕

tark(巴takk), =think=想

tarj(巴tajj), =threaten=威胁

tas, =see √taṅs

tā, =see √tan

tāy, =stretch=伸直

ti, =crush=压碎

tij, =be sharp=锋利的

tim, =be quiet=安静

tir, =see √tṛ

tu, =be strong=强壮

tuc, =impel=催促；=genrate=产生

tuj, =urge=催促；=thrust=用力推

tud, =push=推动；=thrust=用力推。cp. (巴tud)﹐【字根I.】刺穿(to pierce)，伤害(to wound)。

tur, =see √tṛ

turv / tūrv, =overcome=战胜

tul, =lift=举起, 筹量；=weigh=称…的重量

tuś, =drip=滴下

tuṣ(巴tus), =be content=满足

tūrv, =see √turv

tṛ/ tir/ tur, =pass=通过

tṛd, =split=劈开；=bore=钻孔

tṛp, =be pleased=高兴

tṛṣ, =be thirsty=渴望

tṛh, =crush=压碎

tyaj, =forsake=抛弃。> tyāga, m. 放弃。

trap, =be abashed=使羞愧

tras, =be terrified=使害怕, 惊

trā, =rescue=缓救

truṭ, =come to pieces=粉碎

tyaj, =令渐舍

tvakṣ, =fashion=流行

tvañg, =leap=跳

tvac, =cover=遮盖

tvar, =hasten=催促

tviṣ, =be stirred=搅拌

tsar, =approach=接近；=stealthily=暗地里

d

daṅś / daś, =bite=咬

daṅs(巴dams), =be wondrous=不可思议

dakṣ, =be able=能

dagh, =reach to=抵达

dad, =see √1.dā

dadh, =see √1.dhā

dan, =straighten=弄直

dabh / dambh, =harm损伤

dam(巴dam), =control=控制，调伏

day, =share=分配, 参与

daridrā, =see √1.drā

dal, =burst=爆炸, 冲

das / dās, =waste=浪费

dah, = =烧(burn)。cp. (巴dah)﹐【字根I.】流浪生活、乞讨(to bum)。

dā 1.(=dad),(= 巴dad, dā)给，惠施(give)；2./ di, =divide=划分；=share=分配,共享3./ di, =bind=束缚；4.=clear=清澈

dāś, =make offering=提供

dās, =see √das

div, =play / see √dīv

diś(巴dis), =point=使锐利; 强调; 指出; 瞄准

dih, =smear=(用脏等东西)涂抹

dī, 1.=fly=飞 2./ dīdī, =shine=发光

dīkṣ, =be consecrated=神圣的

dīdhī, =see √dhī

dīp, =shine=发光，显发

dīv, 1.=play=玩 2./ dev, =lament=哀悼，悲痛，痛哭

du / dū, =burn=发热, 发光

dudh, =stir up=激起, 煽动

dul, =raise=举起

duṣ, =spoil=损坏

duh(巴duh), =milk=榨取；=derive=取得

dū, =see √du

dṛ, 1.=pierce=刺穿=split=被劈开；2.=heed=留心,注意

dṛp, =rave=胡言乱语

dṛbh, =bunch=串, 束

dṛś(巴dis, diss), =see=见，现见

dṛh / dṛṅh, =make firm=使稳固、坚牢

dev, =see √dīv 2.

dyu, =attack=进攻

dyut, = shine=发光

dram, =run=跑

drā 1.=run=跑；2.=sleep=睡

drāḍ, =split=劈开

dru, =run=跑

druh, =be hostile=不友善的

drū, =hurl=猛力投掷

dviṣ, =hate=仇恨

dh

dhan, =run=跑

dhanv, =run=跑

dham/ dhmā(巴dham), =blow=吹,殴打

dhav, =flow=流动

dhā 1./ dadh(巴dhā), =put=放置 2.=suck=吸吮

dhāv 1.(=巴dhāv)跑(run)。2.=rinse=冲洗

dhi / dhinv, =nourish=养育

dhī / dīdhī, =think=想

dhukṣ, =kindle=点燃, 燃起

dhū / dhu(巴dhū), =shake=摇

dhūrv, =injure=伤害

dhṛ, =hold=握着，能任持

dhṛṣ, =dare=取

dhmā, =see √dham

dhyai, =修静虑

dhyā(巴jhā), =think=想

dhraj / dhrāj, =sweep=打扫

dhvaṅs / dhvas, =scatter=使消散

dhvan, =sound=发音, 出声

dhvṛ / dhur / dhru, =injure=毁坏

n

naṅś, =see √naś 2.

nakṣ, =attain, =达到, 获得

naṭ(巴nacc), =dance, =跳舞；=pkay=玩

nad(巴nad), =sound=发音, 出声

nand(巴nand), =rejoice, =欣喜, 高兴

nabh, =burst=爆炸,破裂

nam(巴nam), =bend=使弯曲；=bow=弯曲

nard, =bellow=吼叫

naś, 1.(= (巴nas)失去(be lost)。2./ naṅś, =attain=达到

nas, =unite, =使联合, 统一

nah, =tie=系

nāth / nādh(巴nāth)寻求(seek)；= aid=帮助

niṅs, =kiss=吻

nikṣ, =pierce=刺穿

nij, =wash=洗涤

nind / nid(巴nind), =revile=辱骂

nī(巴nī), =lead=引导

nīḍ, =nest=巢, 窝

nu 1./ nū, =praise=称赞；2.=move=移动

nud, = =推动(push)。cp.(巴nud)﹐【字根I.】除去(to remove)。

nṛ, =sport=娱乐, 戏谑

nṛt, =dance=跳舞

ned, =flow=流动

p

pac(巴pac), =cook=煮

paj, =start=出发, 开始。cp. (巴paj)﹐【字根VII.】驾驶(to drive)。

paṭ, =tear=撕开, 扯破

paṭh(巴paṭh), =read=读

paṇ, =bargain=协议

pat, 1.(=巴pat)飞(fly)；掉落(fall)。2.规则，规定(rule)。

path, =go=去, 走

pad(巴pad), =go=去, 走

pan, =admire=喜欢, 赞叹

paś 1./ spaś, =see=见, 观, 观已；2.=bind=绑, 缚

paṃs, =毁

pā, 1. (巴pā) =喝(drink)；2.( 巴pā)保护，防护(protect)；3.=rise against=造反, 反抗

pāy, =cacare？？

pi / pī, =awell=肿胀；=fatten=养肥

pinv, =fatten=养肥, 使肥沃

pibd, =be firm=坚固, 稳定

piś, =adorn=装饰

piāṣ, =crush=压碎

pis, =stretch=伸出

pī, 1.=see √pi ；2.= see √pīy

pīḍ, =press=按, 压碎

pīy, =abuse=滥

puṭ, =scale=刻度

puth, =crush=压碎

puṣ, =thrive=兴旺

pū, =cleanse=弄清洁

pūj(巴pūj), =reverence=尊敬

pūy, =stink, =发恶臭

pūr, =see √pṛ 1.

pṛ, 1./ pṛṇ/ pūr, (=巴pūj)充满(fill)；2.前进，通过(pass)；3.(=巴pūj)忙碌(be busy)。

pṛc, =mix=使混合

pṛṇ, =see √1.pṛ

pṛt, =fight=打仗

pṛś / pṛṣ, =

pyā, =fill up=充满

prach, =ask=问

pratn, =spread=使伸展

prā, =fill=装满

prī, =please=高兴, 深生爱

pru, =flow=流动

pruth, =snort=喷鼻息

pruṣ, =sprinkle=洒

plī, =

plu(巴plu), =float=浮动

pluṣ, =burn=发生, 发热

psā, =devour=狼吞虎咽地吃

ph

phakk, =swell=肿胀

phaṇ, =spring=旺盛, 春季

phar, =scatter=使消散

phal, 1.=burst=爆炸； 2.(=巴plu)成果(fruit)。

b

baṅh, =make firm=稳固

bandh, =bind=捆, 包扎

bal, = whirl=旋转

bādh, =oppress=压迫

budh(巴budh), =know=知道；=wake=醒着

bul, =submerge=把…浸入水中

bṛṅh, vṛṅh, =roar 吼, 叫喊see √vṛṅh

bṛh, 1.=make big or strong=使大或使强壮；2./ vṛh, =tear see √vṛh

brū, =say=说

blī, =see √vlī压碎

bh

bhakṣ, =partake of=参与, 有味道；= eat=吃

bhaj, =divide=划分；=share=分配, 参与。cp. (巴bhaj)(梵bhaj))﹐【字根VII.】诉诸(to resort to)。

bhañj, =break=打破, 折断

bhaṭ, =hire=租借

bhaṇ(巴bhaṇ), =speak=说

bhan, =speak=说

bhand, =be bright=明亮的

bharts, =revile=辱骂

bharv, =devour=狼吞虎咽地吃

bhal, =perceive=察觉

bhaṣ, =bark=犬叫

bhas, =devour=毁灭,使着迷；=狼吞虎咽地吃

bhā, =shine=发光

bhām, =be angry=发怒的

bhāṣ(巴bhās), =speak=说

bhās(巴bhās), =shine=发光

bhikṣ, =beg=乞讨

bhid(巴bhid), =split=劈开

bhiṣaj, =heal=治愈

bhī, / bhīṣ(巴bhī), =fear=害怕

bhuj 1.=bend=使弯曲；2.=enjoy=欣赏, 享受,享有, 喜欢。cp.(巴bhuj吃)。

bhur, =quiver=颤抖

bhuraj, =

bhū(巴bhū), =be=存在, 有, 是

bhūṣ(巴bhūs), =attend upon=护理；=adorn=装饰

bhṛ, =bear=支持, 承载; 带走, 搬运, 提供

bhṛjj, =roast=烤

bhyas, =fear=害怕

bhraṅś/ bhraś, =fall=落下

bhram, =wander=漫游，周旋

bhrāj, =shine=发光，亮丽

bhrī, =consume=消耗

bhreṣ, =totter=蹒跚

m

maṅh / mah, =be great主要的,极端的, 熟练, 中意=be liberal=宽大, 充足, 广义, 自由

majj(巴majj), =sink=下沉

mañc, =purify=清静

maṇ, =sound=发音

maṇḍ, =deck=舱面。cp. (巴maṇḍ)﹐【字根VII.】装饰(to adorn)。

math / manth(巴math), =shake=摇

mad / mand(巴mad), =be exhilarated=使有生气

man, =think=想

mah, =see √maṅh

mā 1.(=巴mi)测量(measure)；2.=exchange=交换；3.=bellow=吼叫

mārg, =chase=追逐

mi, =fix使固定

mi, =damage see √mī

mikṣ(巴miss), =mix=使混合

migh, =see √mih

mith, =alternate=交替；=altercate=争论

mid / mind=see √med

mil, =combine=使结合

miṣ(巴mis, mīl), =wink=眨眼

mih, =mingere=？？

mī/ mi, =damage=损害

mīl, =wink=眨眼

mīv / mū=push=推

muc / mokṣ(巴muc), =release=解放

muṭ, =break=打破

mud, =be merry=欢乐

muṣ, =steal=偷

muh(巴muh), =be crazed=疯狂；迷惑

mū, =see √mīv

mūrch/ mūr, =thicken=使厚

mṛ, 1.(=巴mar)死(die)； 2./ mṛṇ, =crush=压碎

mṛkṣ, =stroke=打 / 击

mṛc, =injure=伤害

mṛch, =perish=消灭

mṛj(=巴marj), =wipe=擦

mṛḍ, =be gracious=亲切的

mṛṇ, =see √2.mṛ

mṛd/ mrad, =rub=擦；=crush=压碎

mṛdh, =neglect=忽视

mṛś(巴mas), =touch, =接触；= feel=感受

mṛṣ, =not heed=没有注意

med/ mid, =be fat=肥胖的

mokṣ, =see √muc

mnā, =note=纪录

myakṣ, =be situated=被置于

mrad, =see √mṛd

mrit/ mlit, =dissolve=分解

mruc/ mluc/ mlup, =set=放

mreḍ, =gratify=使高兴

mlā, =relax=使松弛

mluc, =see √mruc

mlup, =see √mruc

mlech, =speak barbarously=说话野蛮的

y

yakṣ, =press on=按 / 压

yach, =see √yam

yaj(巴yaj), =offer=给予,提供;发生

yat(巴yat), =stretch=伸直

yabh, =futuere=？？

yam / yach, 抵达(reach)。cp. (巴yam)﹐【字根I.】检查(to check)。

yas/ yeṣ, =be heated=热,激昂。cp. (巴yas)﹐【字根III.】试图、努力(to endeavour)。

yā(巴yā), =go=去

yāc(巴yāc), =ask=问, 请求, 招待, 研磨

yād, =unite=使联合

yu, 1.=unite=使联合； 2./ yuch, =separate分割

yuj(巴yuj), =join=连接, 应正道理, 应道理

yudh(巴yudh), =fight=打仗

yup, =obstruct=阻塞

yeṣ, =see √yas热, 激昂

r

raṅh, =hasten=催促

rakṣ(巴rakkh), =protect=保护

rañg, =rock=摇动

rac, =produce=生产

raj, 1.(= ṛj)指导(direct)；2.(=rañj)(巴raj), =color=着色, 粉饰

rañch, =mark=作标志, 显示

raṭ, =howl=怒吼

raṇv, =delight=欣喜

rad, =dig=掘 / 挖

radh / randh, = be / make subject=易受, 受支配

ran, 1.=take pleasure=以…为乐, 喜欢； 2.=ring=圈

rap, =chatter=喋喋不休

rapś, =be full=充满

raph, =

rabh / rambh, =take hold=抓住。cp.(巴rabh)﹐【字根I.】开始(to begin)。

ram(巴ram), =be or make content=满足, 受乐

ramb, =hang down=悬挂

rambh, =roar=吼叫

raś, =

ras, =roar=吼叫

rah(巴rah), =desert=丢开, 逃走

rā, 1./ rās, =give=给； 2.=bark=犬

rāj, = =君王的(be kingly)。cp.(巴rāj)﹐【字根I.】使…发光(to shine)。

rādh, =succeed=成功

rās 1.=roar=吼叫； 2.=see √rā 1.

ṛi / rī, =flow=流动

rich, =scratch, =涂掉

riñkh, / riñg, =creep, =爬

ric, =leave=离开, 留下

rip, =smear=涂, 毁谤

riph, =snarl=使混乱

ribh, =sing=唱

riś, =tear=撕开

riṣ, =be hurt=伤害

rih, =lick=舐, 克服, 吞没

rī, =see √ri

ru, 1.= =哭(cry)； 2.= =打破(break)。cp. (巴ru) ﹐【字根I.】制造噪音(to make a noise)。

ruc(巴ruc), = =发光(shine)。

ruj, = =打破(break)。cp.(巴ruj)﹐【字根I.】使痛苦(to pain)。

ruṭh, =torment=折磨,使苦恼

rud, =weep=扫

rudh(巴rudh), 1.=grow=成长； 2.=obstruct=干扰

rup, 打破(break)。cp.(巴rup)﹐【字根VII.】栽种(to plant)。

ruṣ, =be vexed悔恨, 生气

ruh, =ascend=上升, 登

rūṣ, =strew=散播

rej, =tremble==发抖, 担心

reḍ, =deceive=欺骗

rebh, =see √vibh

l

lakṣ(巴lakkh), =mark=做记号

lag, =attach=装上

lañgh, =leap=跳

lajj(巴lajj), =be ashamed=羞愧

lap(巴lap), =preatee=唠叨地讲

labh(巴labh), =take=拿

lam(巴lal), =take pleasure=喜欢

lamb, =hang down=把…垂下来

lal, =sport=游戏

laṣ, =derire=渴望

las, = be lively=生气勃勃

lā(巴lā), =grasp= 抓牢

lāñch, =mark=记号

likh, =scratch=抓

lip / limp(巴lip), =smear=涂抹

liś, =tear=撕开

lin, =lick=舔

lī, 1.=cling=执着；2.=be unsteady=不安定

luñc, =tear=撕开

luṭh, 1.=roll=滚动； 2./ luṇṭh, =rob=抢劫

luḍ, =stir up=搅拌

lup, = =打破(break)。cp. (巴lup)﹐【字根II.】切断(to cut off)，掠夺(to plunder)。

lubh(巴lubh), =be lustful=好色的、执取

lul, =生气勃勃(=be lively)。cp. (巴lul)﹐【字根I.】激起(to stir)。

lū, =cut=切 / 砍 / 割

lok(巴lok), =look=看

loc, = =考虑(see consider)。cp. (巴loc)﹐【字根VII.】见(to see)。

v

vak, =see √vañc

vakṣ, / ukṣ, =increase=增大

vac(巴vac), = =说(speak)。cp.(梵vad)说(speak)。

vaj, = =强壮(be strong)。cp. (巴vaj)﹐【字根I.】去、走(to go)。

vañc(巴vañc), 弯曲地移动(move crookedly)。

vaṇṭ, =divide=划分

vat, =parehend=逮捕

vad, =speak=说

vadh / badh, =slay=杀

van / vā, =win=获胜

vand(巴vand), =greet=问候

vap(巴vap), 1.=strew=散播； 2.=shear切

vam(巴vam), =vomit=呕吐

val, =turn=使转动

valg, =spring=涌出, 产生

valh, =challenge=挑战

vaś, =be eager=急切, 热心

vas, 1./ uṣ/ uch, =shine=发光；2. (=巴vas)覆盖,着,授以(clothe)；3.(=巴vas)居住(dwell)。

vah(巴vah), 挑，背，扛，带(carry)。

vā, 1.(=巴vā)吹(blow)；2./ viu, =weave=织,编；3.=see √van

vāñch, =desire=想要, 希望, 请求

vāś, =bellow=吼叫

vāh, =press=按

vic, 1.筛，过滤(sift)；2.(=vyac)延长(extend)。cp.(巴vic)﹐【字根I.】分开(to separate)。【字根III.】被分开(to be separated)。

vij, =tremble=发抖

vid, 1.=know=知道；2.=find=找到

vidh, 1.=worship=崇拜；2.(=vyadh)刺穿(pierce)。

vindh, =lack=缺少

vip / vep, =tremble=发抖

viś(巴vis), =enter=进入

viṣ, =be active=活跃

viṣṭ / veṣṭ, =wrap包,裹

vī, =enjoy etc=喜欢

vīj, =fan=扇√yaj

vīd, =make strong=使强壮

vṛ, 1.遮盖(cover)；2.挑选(choose)；3.希望(to wish)。

vṛṅh / brṅh, =roar=吼叫

vṛj, =twist=扭转

vṛt(巴vat), =turn=使转动

vṛdh, =grow=成长, 增大

vṛṣ, =rain=下雨

vṛh, / bṛh, =tear, =撕开

ven, =long=渴望

vell, =stagger=摇摇晃晃

vest, =see √viṣṭ

vyac, / vic, = =延长(extend)。

vyaj, =see √vīj

vyath, =waver=摇摆

vyadh / vidh(巴vidh), = =刺穿(pierce)。

vyay, =expend=消费

vyā, / vī, =envelop=包住,裹住

vraj, =proceed=继续进行

vrad, / wand, =weaken=使弱

vran, =sound=发音

vraśc, =cut up=切开

vrādh, =stir up=搅拌

vrīḍ, =be abashed=使…羞愧

vruḍ, =sink=下沉

vlag, / vlañg, =pursue=追赶

vlī, / blī, =crush=压碎

ś

śaṅs, =praise=赞扬

śak(巴sak), =be able=能

śañk(巴saṅk), =doubt=怀疑

śat, =cut in pieces=切碎片

śad, 1.=prevail=胜过；2.=fall=落下

śap(巴sap), =curse=咒骂

śam 1./ śim, =labor=劳动；2.(=巴sam)安静，肃静(be quiet)；3.=note=纪录

śal, =leap=跳

śax, =leap=跳

śas, / śās, =cut=切

śā, / śi, =sharpen=使锐利

śās 1.(=śiṣ) r=顺序(orde)；2.(=śas)切(cut)。cp.(巴sās),【字根I.】教(to instruct)。

śikṣ(巴sīl), = 能修学

śiñgh, =snuff=嗅

śiñj, =twang=弦声

śip, =be smooth=平滑

śim, =see √śam

śiṣ, =leave=离开

śī (巴si), 1.=fall=落下；2.=lie=躺

śuc, =gleam=微光

śuj, =swell=肿胀

śudh / śundh(巴sudh), =purify=使洁净，行淸净

śubh / śumbh, =beautify=使美丽，为妙

śuṣ,1.(= sus)干(dry)；2.=blow see √śva=吹

śū/ śvā / śvi, =swell=肿胀

śṛ, 1.=crush=压碎；2.=see √śrā；3.=see √śri

śṛdh, =be defiant=挑战

ścand / cand, =shine=发光

ścam, =

ścut, =drip=滴下

śnath, =pierce=刺穿

śyā / śī, =coagulate=凝结

śrath/ ślath, =slacken=松弛

śran, =give=给

śram, =be weary=疲倦

śrambh(巴sambh), 使平静、平息。

śrā / 2śrī / 2 śṛ, =boil=沸腾

śrī / 3 śṛ, =resort=诉诸,凭借

śriṣ, =see √ślis

śrī 1./ śṛ, =mix=使混和；2.=see √śrā

śru(巴su), =hear=听到

śruṣ, =hear=听到

ślath, =see √śrath

ślā, =dissolve=分解

ślāgh, =extol=激赏

śliṣ / śriṣ, =clasp=紧抱

śvañc, =spread=使伸展

śvas / śuṣ(巴sas), =blow=吹

śvā / śvi, =see √śū

śvit, =be bright=明亮

S

ṣthīv, =spew=呕吐

S

sakṣ, =

sagh, =be equal to=相等

sac, =accompany=陪同

saj / sañj, =hang=把…挂起来

sad, 坐(sit)。cp.(巴sad (sim))﹐【字根I.】沉下(to sink down)。

san / 2.sā, = =得到(gain)。cp.(巴san)﹐【字根I.】制造噪音(to make a noise)。

sap, =为…服务(serve)。cp. (巴sah)﹐【字根I.】忍耐(to endure)，遭受(to suffer)。

sarj, =creak=发出喀吱声

saśc, =see √sac

sas, =sleep=睡

sah, =prevail=胜过

sā 1./ si, =bind=捆；2.=see √san

sādh / sadh, =succeed=成功

si(巴si), = =捆(bind)。

sic, = pour out=倾吐, 诉说

sidh, 1.= =击退(repel)；2.= =成功,继承(succed)。cp.(巴sidh)﹐【字根III.】完成(to be accomplished)。

sī, = si捆(bind)

sīv / syū(巴siv), = sew=缝合

su, = press out=挤向前

sul, =?

subh / sumbh, =smother=使窒息

sū / su, =generate=产生；=enliven=使有朝气；=impel=催促

sūd, =put in order=放入规则, 依序

sūrkṣ, =heed=留心, 注意

sṛ, = flow=流动, 流出, 盈满, 涨

sṛk, = be pointed=强调, 对准, 锐利

sṛj, = send forth=发出, 派遣, 寄出, 送

sṛp, =creep=蹑手蹑足地走、爬

sev(巴sev), = attend upon=服侍, 随行, 跟从

skand(巴khand), =leap=跳﹔使跳过

skambh / skabh(巴khambh), =prop=支持

sku, =tear=撕开

skṛ, =see √kṛ 1.

skhal, =stumble=绊脚

stan, =thunder=雷, 雷声

stambh / stabh, =prop=支持

stā, =be stealthy=秘密

stigh, =mount=登上, 爬上

stim / stīm, =be stiff=硬的, 黏的

stu, 1.=praise=赞扬；2.=drip=滴下

stubh, =praise=赞扬

stṛ, =strew=散播

stṛh, =crush=压碎

styā, stī, =stiffen=使变硬

sthag, =cover=遮盖

sthā(巴thā), =stand=站着

snā, =bathe=把…浸入,冲洗

snih, =be sticky=黏黏的

snu, =distil=蒸馏, 去芜存菁

spand(巴phad)=quiver=颤抖

spaś, =see √paś

spūrdh, =see √spṛdh

spṛ, =win=获胜

spṛdh / spūrdh, =contend=争夺

spṛś(巴phus),接触(touch)。

spṛh, =be eager=热心

sphaṭ, =split=劈开

sphar, =see √sphṛ

sphal, =strike=打, 攻击

sphā, =fatten=养肥

sphuṭ, =burst=爆炸

sphur / sphul, =see √sphṛ

sphūrj, =rumble=隆隆声

sphṛ / aphar / aphur / aphul, =jerk etc.=把…猛拉等等

smi, =smile=微笑

smṛ, =remember=记得

syand/ syad, =move on=前进

sraṅs / sras, =fall=落下

sridh, =blunder, =大错

srīv, =fail=不及格, 失败

sru, =flow=流动

svaj / svañj, =embroce=拥抱

svad / svād, =sweeten=使食物变甜

svan, =sound=发音, 出声

svap, =sleep=睡

svar, =sound=发音,出声

svād, =see √svad

svid, =sweat=出汗, 渗出; 焦虑; 发酵, 使出汗

h

had, =cacare ? ?

han (巴han), = =责打(smite)。(巴han)﹐【字根I.】杀(to kill)，打(to beat)。【字根III.】被杀(to be killed)。

har, = =使高兴(be gratified)。cp. (巴har)﹐【字根I.】取走(to take away)。

has(巴has), = =笑(smile, laugh)。

hā, 1.(=巴hā)离开(leave)；2.= =向前(go forth)。

hās, =go emulously=竞赛性的

hi, = =催促(impel)。cp. (巴hi)﹐【字根IV.】发送(to send)。

hiṅs, =injure=伤害

hikk, =sob=呜咽

hiṇḍ, =be empty=空的

hīḍ/ hel, =be hostile=敌人的

hu(巴hu), =sacrifice=牺牲, 脱售

hur, =see √hvṛ

hū / hvā (巴hve), =call=叫喊

hūrch, =fall away=疏远

hṛ, 1.=take=拿；2.=be angry=发怒

hṛṣ, =be excited=刺激

heṭh, =

heḍ / hel, =see √hīḍ

heṣ, =whinny嘶,以嘶声表示

hnu, =hide=把…藏起來

hras, =shorten弄短, 縮小

hrad, =make a noise=聲響, 喧鬧聲

hri(巴hiri), =be ashamed=羞愧

hru, =see √hvr

hres, =neigh=嘶鳴

hlad, =refresh=清新

hval, =go wrong=弄錯

hvr / hur / hru, =be or make crooked=彎曲, 不誠實

~~~~~~~~~~~~~~~~~~~~

譯自：

William Dwight Whiteny, Roots, Verb-Forms, and Primary Derivatives of Sanskrit Language, London,1885.

http://sanskritlibrary.org/whitney/)

參考工具 Reference Works

Pali Grammar Books 巴利文法書

Introduction to Pali , by A. K. Warder. Pali Text Society (PTS), 1991, 3rd.

A Pali Grammar , by Wilhelm Geiger (English Trans.). Pali Text Society (PTS), 1994.

Syntax of the Cases in the Pali Nikayas , by O. H. de A. Wijesekera. Published by the Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya, Sri Lanka.

《巴利文法》水野弘元 著／許洋主 譯 （世界佛學名著譯叢 ５／華宇出版社）

Pali Dictionaries 巴利辭典

Pali-English Dictionary , by T. W. Rhys Davids & William Stede. Pali Text Society (PTS), 1986.

English – Pali Dictionary , by A. P. Buddhadatta Mahathera. Pali Text Society (PTS), 1955. Reprint: Motilal Banarasidass Publishers Pvt. Ltd., Delhi, 1989.

Concise Pali-English Dictionary , by A. P. Buddhadatta Mahathera, The Colombo Apothecaries’ Co., Ltd., 1968.

《巴利語辭典》水野弘元 著（春秋社）

巴汉词典K-M

K

K, 巴利文字母表的罗马化拼音第一个辅音字母。发音好像汉语中清音的 g。

Ka (从【疑代】kiṃ), 谁，什么，哪个。【阳】：单.主.ko；复.主ke；单.宾.kaṃ；复.宾.ke；单.具.kena；复.具.kehi﹑kebhi；单.离.kasmā﹑kamhā；复.离.kehi﹑kebhi；单.与.﹑属.kassa﹑kissa；复.与.﹑属.kesaṃ﹑kesānaṃ；单.处.kasmiṃ﹑kamhi(﹑kismiṃ﹑kimhi)；复.处.kesu。【阴】：单.主kā；复.主.kā﹑kāyo；单.宾.kaṃ；复.宾.kā﹑kāyo；单.具.kāya；复.具.kāhi﹑kābhi；单.离kāya；复.离.kāhi﹑kābhi；单.与.﹑属.kāya﹑kassā；复.与.﹑属.kāsaṃ﹑kāsānaṃ；单.处.kassā﹑kāyaṃ﹑kassaṃ；复.处.kāsu。【中】：单.主.kiṃ；复.主.kāni；单.宾.kiṃ；复.宾.kāni。Taṃ kissa hetu? 什么原因呢？(所以者何?)

-ka, -ika, 名、形、数词等变成形容词所附上的字尾，元音要做重音变化。另有附上-ya, -iya。

Kaṃsa(cp. Sk. kaṃsa)﹐铜，青铜，铜货币，铜锣。kaṃsakūṭa﹐伪货币。kaṃsathāla﹐铜皿。kaṃsapāti﹐铜钵。

Kakaca(onomat. to sound root kṛ, cp. note on gala; Sk. krakaca),【阳】锯子(a saw)。kakacūpama, kakacovāda, 锯子的譬喻。kakacakhaṇḍa, 锯木屑(fragment or bit of saw)。kakacadanta, 齿锯(tooth of a saw, DA.I,37 (kakaca-danta-pantiyaṃ kīḷamāna)) 。

Kakaṇṭaka, the chameleon J.I.442, 487; II.63; VI.346; VvA.258.

Kakaṇṭaka,【阳】变色龙(chameleon)。

Kaku,【阳】山峰，顶点，突出的角落(a peak, summit, projecting corner)。

Kakuṭa, 鸠，鸽子(a dove, pigeon)。kakuṭapāda,【阳】鸠脚(dove-footed; i. e. having beautiful feet. DhA.I,119) 。kakuṭapādī,【阴】鸠脚(J.II.93; DhA.I,119; Miln.169.)。

Kakudha(cp. Sk. kakuda, and kaku above),【阳】(公牛的)驼峰，鸡冠，阿见(产于热带亚洲的榄仁树属，参考 Ajjuna)。kakudhabhaṇḍa 【中】皇室的国旗，王位的五个标志(如王冠、宝剑、华盖、拖鞋和牦牛尾拂)。

Kakka,【中】浆糊，多油物质的沉淀物。

Kakkaṭa, kakkaṭaka(希腊文karkinos),【阳】螃蟹(a crab；台语：蟳cim5)。kakkaṭayanta,【中】为扎牢着墙而一端有钩的梯。

Kakkasa,【形】粗糙的(roughness)。

Kakkārika, Kakkāruka(fr. karkaru),【阴】黄瓜类(cucumber)。

Kakkhaḷa(kakkhaṭa, cp. Sk. karkara=P. kakkaṭaka),【形】1.粗糙的，硬的(rough, hard, harsh)。2.残酷的( cruel, fierce, pitiless)。kakkhaḷatā,【阴】粗糙的事物，坚硬。

kakh(梵kāṅkṣ), 【字根I.】欲(desire)。

Kaṅka,【阳】苍鹭(heron)。

Kaṅkaṇa,【中】手镯(bracelet)。

kaṅkh (梵kāṅkṣ)﹐【字根I.】怀疑(to doubt)。

Kaṅkhati (kaṅkh+ṃ-a)(cp. Sk. kāṅkṣā), 怀疑，拿不准。kaṅkhi,【过】。

Kaṅkhanā﹐Kaṅkhā﹐Kaṅkhāyanā,【阴】疑惑，不确定。《名色差别论》(Nāmarūpaparicchedo﹐ch.2.#119.)：「疑惑为疑，没有结论为‘相’，没有一个把握为‘作用’，没有抓住依止处(为现起)。」(Kaṅkhāyanā vicikicchā, asanniṭṭhānalakkhaṇā; anekagāhanarasā, appatiṭṭhāti gayhati.) S.12.20.︰‘1Ahosiṃ nu kho ahaṃ atītamaddhānaṃ(1过去世我存在吗？), 2nanu kho ahosiṃ atītamaddhānaṃ(2过去世我不存在吗？),3kiṃ nu kho ahosiṃ atītamaddhānaṃ(3过去世我是什么？), 4kathaṃ nu kho ahosiṃ atītamaddhānaṃ (4过去世我如何？), 5kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānan’ti(5过去世我从什么成为什么？); aparantaṃ vā upadhāvissati— ‘6Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, 7nanu kho bhavissāmi anāgatamaddhānaṃ(想未来：6未来世我将存在吗？7未来世我将不存在吗？)8kiṃ nu kho bhavissāmi anāgatamaddhānaṃ(8未来世我将存在什么吗？), 9kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ (9未来世我将如何存在？)10kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti(10未来世我将从什么成为什么？); etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati(于今现世内心将有疑问：)– ‘11Ahaṃ nu khosmi(11我存在吗？), 12no nu khosmi(12我不存在吗？), 13kiṃ nu khosmi(13什么是我？), 14kathaṃ nu khosmi(14怎样是我？), 15ayaṃ nu kho satto kuto āgato(15这众生(=我)来自哪里？), 16so kuhiṃ gamissatī’ti–netaṃ ṭhānaṃ vijjati (16他将去哪里？)此(怀疑)事不可能(=无有是处，或这个立足点不存在))。

Kaṅkhamāna, Kaṅkhī(Kaṅkhin) (Sk. kāṅkṣin)【形】(意见等)动摇的，有疑心的人，犹豫不决的人。

Kaṅkhanīya, kaṅkhitabba,【义】应该怀疑。

Kaṅkhāṭhāniya﹐Kaṅkhāṭṭhāniya﹐怀疑。

Kaṅkhāvitaraṇa﹐解疑。

Kaṅkhā-vitaraṇī﹐【阴】《渡脱疑惑注释》，Pātimokkha的批注书。

Kaṅkhita, (kaṅkhati 的【过分】) 怀疑。

Kaṅkhiya, kaṅkhitvā,【独】怀疑了。

Kaṅgu,【阴】稷(种子)(millet)。

kac﹐【字根III.】发光(to shine)。

Kacavara,【阳】1.尘埃，尘土(sweepings, dust, rubbish)。2.破布(rags, old clothes SA 283 (=pilotikā))。

Kacci, Kaccid (Sk. kaccid=kad+cid, see kad°),【形】疑问代词(常有 nu, nu kho(或许)虚词相随)。

Kaccha1(cp. Sk. kaccha),【阳】【中】1.沼泽地(marshy land, marshes)，长草、芦苇(long grass, reed)。2.箭(an arrow (made of reed))。kacchantara,【中】腋窝之下，王宫内部。kacchapuṭa,【阳】叫卖小贩。【形】挑担子的人。

Kaccha2, (ger. of kath)适合说( fit to be spoken)。akaccha,【反】。

Kacchaka,【阳】无花果树(figtree)。音译：揵遮耶。

Kacchapa(Sk. kacchapa, dial. fr. *kaśyapa, orig. Ep of kumma, like magga of paṭipadā),【阳】龟(a tortoise, turtle)。kāṇo kacchapo, 盲龟。śatapañcāśatka(一百五十赞佛颂), v.5.︰Mahārṇavayugacchidrakūrmagrīvārpaṇopamam (譬如巨海内，盲龟遇楂穴)。「楂ㄔㄚˊ」︰水中浮木。

Kacchā(cp. Sk. kakṣā),【阴】缠腰布，遮羞布，修饰象的带。kacchābandhana,【中】缠着腰带，围着遮羞布。

Kacchu(cp. Sk. kacchu),【阴】1.倒钩毛黧豆(Carpopogon pruriens其果实能使人发痒，见 Kapikacchu)。2.痒，结疤(itch, scab, a cutaneous disease)。kacchuyā khajjati﹐为痒所食( “to be eaten by itch”)。

Kajjala(Sk. kajjala, dial. fr. kad+jala, from jalati, jval, orig. burning badly or dimly, a dirty burn),【中】煤烟，烟灰(lamp-black or soot, used as a collyrium)。

Kañcana(梵kāñeana),【中】黄金(‘黄金’另有：jātarūpa,【中】。siṅgī,【中】。suvaṇṇa,【中】。)。kañcanavaṇṇa,【形】金色。kañcanagghika, kañcanagghiya, kañcanāveḷā, 金色的花圈(a golden garland)。kañcanakadalikkhaṇḍa,一串(台语：一芘)香蕉(bunch of bananas)。kañcanathūpa, 镀金的塔(a gilt stupa)。kañcanapatimā, kañcanarūpa﹐镀金的或金的塑像(a gilt or golden image or statue)。kañcanasūci, 金色的发夹(a gold pin, a hair-pin of gold)。

Kañcuka(from kañc (kac) to bind, Sk. kañcuka),【阳】夹克，外套，甲胄，蜕的蛇皮。

Kañjika, kañjiya(Sk. kāñjika),【中】酸粥(sour rice-gruel)。

Kaññā,【阴】女孩，年轻未婚女子(a young (unmarried) woman, maiden, girl)。

Kaṭa,【阳】垫，颊(台语：喙(卑页)chui3 phue2)。kaṭasāra,【阳】茎梗制的垫。

Kaṭa, (= kata), karoti的【过分】已做。

Kaṭaka,【阳】【中】1.圆圈，手镯(anything circular, a ring, a wheel ; a bracelet)，2.岩洞。

Kaṭacchu,【阳】匙(a ladle, a spoon)。kaṭacchumatta,【形】一匙量的。

Kaṭasī,【阴】墓地(a cemetery)。

Kaṭāha(Sk. kaṭāha),【阳】【中】容器，大锅，坚果壳。

Kaṭi(=Kaṭa),【阴】臀部，腰部。kaṭaṭṭhika, 臀骨。

Kaṭuka,【形】强烈的，剧烈的，痛苦的，苦痛的,【中】苦痛。kaṭukatta,【中】苦痛，激烈，辛味。kaṭukabhaṇḍa,【中】调味品。kaṭukapphala,【形】苦果，有痛苦的效果。【中】芬芳植物的种子。kaṭukavipāka,【形】苦报，有痛苦的结果。

Kaṭuviya﹐【形】吐出的、不洁的。

Kaṭuviyakata,【形】污染。

Kaṭṭha1 (Sk. kṛṣṭa, pp. of kasati, cp. kiṭṭha), 耕耘(ploughed, tilled)。akaṭṭha,未耕耘(untilled, unprepared)。sukaṭṭha, 善耕耘(well-ploughed)。

Kaṭṭha-2 (Sk. kaṣṭa), 【形】坏的，没有价值的(bad, useless. Only in cpds.; perhaps also in pakaṭṭhaka.)。kaṭṭhaṅga, 没有价值的(pithless, sapless, of no value (of trees) )。kaṭṭhamukha, 一种蛇(a kind of snake DhsA.300. )。

Kaṭṭha3 (Brh. Kāṣṭha),【中】木材(a piece of wood, esp. a stick used as fuel, chips, firewood)。kaṭṭhatthara,【中】木床，以小枝制成的垫。kaṭṭhamaya,【形】木制的。kaṭṭhakaṭhala, 【中】陶器的破片。kaṭṭhatiṇa, 草木(PvA.256.)。S.48.39./V,213.︰“Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati; tesaṃyeva kaṭṭhānaṃ nānābhāvāvinikkhepā yā tajjā usmā sā nirujjhati sā vūpasammati.”(诸比丘！譬如以二木互相摩擦，生热，出火；将那木头分离，对于这个的热，它就灭，它就止息。) 对于乐、苦、喜、忧、舍诸感受，都是保持着冷静的观察，观它生，观它灭。

Kaṭṭhaka,【阳】竹子。

Kaṭṭhissa,【中】镶珠宝的丝被单。

Kaṭhala,【中】陶器的破片。

Kaṭhina(Sk. kaṭhina & kaṭhora),【形】粗糙的，硬的，僵硬的。【中】迦絺那衣。kaṭhinatthāra,【阳】奉献迦絺那袈裟。kaṭhinuddhāra,【阳】取消迦絺那利益。

kaḍḍh﹐【字根I.】拖拉(to drag)。

Kaḍḍhati (kaḍḍh+a), 拖拉，拉。kaḍḍhi,【过】。kaḍḍhita,【过分】。kaḍḍhanta,【现分】。

Kaḍḍhana,【中】拉，拖拉，吸。

Kaṇa,【阳】谷壳和米粒之间的细粉末，碎米。

Kaṇaya,【阳】一种矛，矮矛。

Kaṇavīra,【阳】(植)夹竹桃(见 Karavīra)。

Kaṇājaka,【中】碎米粥。

Kaṇikāra,【阳】翅子树 (Pterospermum Acerifolium) 印度的一种材用乔木，木材淡红色，花金色，硬重适中，大都用作地板。

Kaṇiṭṭha, kaṇiya(<kaṇ减),【形】最年轻的，出生的年纪较小者,【阳】kaṇiṭṭhaka(=kaniṭṭhabhātika),【阳】弟弟。

Kaṇiṭṭhā, kaṇiṭṭhikā, kaṇiṭṭhī,【阴】妹妹。

Kaṇeru,【阳】象。【阴】雌象。参考 kareṇu 雌象。

Kaṇṭaka(<kantati2 切)【中】1.刺(a thorn)。2.骨头。3.任何有尖端的工具。4.障碍物(an obstacle, hindrance, nuisance)。kaṇṭakagahana﹐【中】有刺的丛林。kaṇṭakapassaya,【阳】皮下有长钉或刺的皮床。kaṇṭakādhāna,【中】多刺的树篱。kaṇṭakattaṃ障碍性。akaṇṭaka无刺。sakaṇṭaka有刺。nikkaṇṭaka离刺。akaṇṭaka-nikkaṇṭaka无刺离刺。S.35.203./IV,189.︰Evameva kho, bhikkhave, yaṃ loke piyarūpaṃ sātarūpaṃ, ayaṃ vuccati ariyassa vinaye kaṇṭako”ti.(同于此理，诸比丘！凡世间有可爱的相貌，可意的相貌，于圣者之律，这称为棘。)

Kaṇṭha,【阳】脖子，咽喉。kaṇṭhaja,【形】在咽喉中产生的，喉咙的。kaṇṭhanāḷa,【阳】咽喉。

Kaṇṭhaka1 thorn, see kaṇṭaka(刺；骨头；任何有尖端的工具；障碍物)。

Kaṇṭhaka2,伴随乔达摩离开皇宫时的马(Mhbv 25; spelt kanthaka at J.I.54, 62 sq.)。

Kaṇḍa(Sk. kāṇḍa),【阳】【中】1.部分，章。2.箭，轴。kaṇḍaṃ, 片刻((adv.) a portion of time, for a while, a little)。

Kaṇḍaka(=kaṇṭaka Vin.II,318 (Bdhgh.); A.III,383; Bu XIII.29), 强盗。akaṇḍaka, 免于强盗的危险(free from thieves, PvA.161.)。

Kaṇḍarā,【阴】腱。

Kaṇḍu, kaṇḍuti,【阴】发痒，疥癣。kaṇḍuppaṭicchādiṃ,【阴】覆疮衣。

Kaṇḍūyana, kaṇḍūvana,【中】瘙痒，抓痕。

Kaṇḍūvati (kaṇḍu 的【派】), 发痒，被激怒，痒伤。kaṇḍūvi,【过】。

Kaṇṇa(梵karṇa),【中】耳朵，角，角落，衣服的边缘。kaṇṇakaṭuka,【形】难听的，刺耳。kaṇṇagūtha, kaṇṇamala,【中】耳垢。kaṇṇacchidda,【中】耳孔。kaṇṇaccbinna,【形】被割掉耳朵的人。kaṇṇajappaka,【形】耳语的人。kaṇṇajappana,【中】耳语。kaṇṇajalūkā,【阴】小蜈蚣。kaṇṇabila,【中】耳孔。kaṇṇabhūsā,【阴】耳环，耳朵的装饰品。kaṇṇamūla,【中】耳根。kaṇṇavalli,【阴】耳垂。kaṇṇavijjhana,【中】耳朵的穿孔。kaṇṇaveṭhana,【中】耳朵的某种装饰品。kaṇṇasakkhalikā,【阴】外耳。kaṇṇasota,【中】耳边。kaṇṇasukha,【形】悦耳的。kaṇṇasūla,【中】耳痛，耳疼。

Kaṇṇadhāra,【阳】(容器的)杯耳。

Kaṇṇikā,【阴】果皮，束，捆，札，屋顶，耳朵的装饰品。kaṇṇikāmaṇḍala,【中】屋顶的椽桷。kaṇṇikābaddha,【形】绑成束的。

Kaṇha,【形】黑(金文‘黑’，像人掉入黑田(黑色沼泽地，如︰柏油)，满身沾黑，「金文」下载自︰http://www.sinica.edu.tw/~cdp/)，暗，邪恶，黑家伙 (摩罗的别称)。【阳】黑色，毘瑟挐(Vishṇu印度教主神之一，守护之神)。kaṇhapakkha,【阳】黑半月，亏月(农历十六日至廿九日或三十日)。kaṇhavattanī,【阳】火。kaṇhavipāka,【形】邪业的报应，邪恶的结果。kaṇhasappa,【阳】黑毒蛇。kammaṃ kaṇhaṃ，业黑，黑业，即邪业。【反】kammaṃ sukkaṃ业白，白业，即正业。kammaṃ kaṇhasukkaṃ﹐黑白业。Kaṇhasukkasappaṭibhāgaṃ﹐黑白兼备。kammaṃ akaṇha-asukkaṃ akaṇha-asukkavipākaṃ﹐非黑非白业非黑白果报。《增支部》(A.4.232./II,232.)：「比丘！又，云何是非黑非白业非黑白果报(kammaṃ akaṇha-asukkaṃ akaṇha-asukkavipākaṃ)，是能尽诸业之业者耶？诸比丘！此中，若黑业黑报，若断思；若白业白报，若断思；若黑白业黑白报，若断思者。诸比丘！是非黑非白业非黑白报，能名尽诸业。」(cf.《舍利弗阿毘昙论》第七﹐T28.582~28.583) 《增支部注》(AA.4.232.；CS:p.2.391.)：Pahānāya yā cetanāti ettha vivaṭṭagāminī maggacetanā veditabbā.(断思：此处感知(断)导致轮回的‘道’思。)《增支部疏》(AA.4.232.)：Yā cetanāti yā apacayagāminicetanā.(若断思：若再生的毁灭之思。) ‘道’思：是指‘道’心(maggacitta)。《大般若波罗蜜多经》卷第三百八十三(T6.979.3 ~ 980.1)︰「非黑非白法，感非黑非白异熟，所谓预流果，或一来果，或不还果，或阿罗汉果，或独觉菩提，或复无上正等菩提。」(cf. T7.383.1.﹑729.2)

kat﹐【字根II.】切，割剪(to cut)。

Kata(=Kaṭa), (karoti 的【过分】), 已做，已制造，已做完，已实现。katakamma,【形】熟练的，业，已做了自己的工作。katakalyāṇa,【形】做善事的人。Katakicca(< kata-kicca < kar, karoti。kata, pp. 已被作；kicca,fpp. 应作之务(应断之染、应证之智)),【形】已运行义务。katañjalī,【形】合十。katapaṭisanthāra,【形】善待遇。kataparicaya,【形】熟练的，熟悉的。katapātarāsa,【形】吃了早餐。katapuñña,【形】种福，造福。katapuññatā,【阴】种福的事实。katapubba,【形】往昔已做的。Katabhattakicca(=bhattakiccaṃ katvā),【形】用过餐的。katabhāva,【阳】做了的事实。katavedī,【形】感谢的。kataveditā,【阴】报恩，感恩。katasakkāra, katasaṅgaha,【形】受款待的人。katasaṅketa,【中】约会，预先告示。katasikkha,【形】熟练的人。katanuggaha,【形】被协助的。katadhikāra, katabhinīhāra, katabhinivesa,【形】已决意或热望的人。kataparādha,【形】有罪的，违反者。katabhiseka,【形】施以涂油礼，供神用的。katākataṃ﹐已作和未作(what has been done & left undone)。katāni akatāni ca﹐已作和未作(deeds done & not done)。

Kataññū(cp. Sk. kṛtajña),【形】感恩的，亲切的，知恩(lit. knowing, i. e. acknowledging what has been done (to one))(台语：食水知水头ciah8 cui2 cai cui2 thau5，知恩报本ti un po3 pun2)。kataññuta,【阴】感恩。akataññuta,【阴】不知感恩(ungrateful)。akata-ññu,知无作的(knowing the Uncreated, i. e. knowing Nibbāna)。akataññu-rūpa(& akataññusambhava), 不知感恩的本性(of ungrateful nature)。

Kataññutā (abstr. <kataññū) ,【阴】感恩gratefulness (katassa jānanatā). akataññutā,不知感恩(ungratefulness)。

Katatta(abstr. fr. kata, cp. Sk. kṛtatvaṃ),【中】做，已做的事实(the doing of, performance of, only in Abl. katattā. Used adverbially in meaning of “owing to, on account of”. akatattā through non-performance of, in absence or in default of)。

Katama(cp. Vedic katama),【形】哪一，什么，哪个(which, which one (of two or more))。In some cases merely emphatic for ko, e.g. (katamena maggena āgato?); (katamo so atta-paṭilābho?). — Instr. katamena (scil. maggena) adv. by which way, how?

Katamatte,【处】一旦做完一些事物。

Katara,【形】哪一个(二中之一)。

Kati,【疑缀】几，多少。kativassa,【形】几年，几岁? katividha,【形】几种?

Katikā,【阴】会话，交谈，协定。katikāvatta,【中】契约，协定。僧团规约(saṅghassa katikasaṇṭhānaṃ)：由某一寺院或住区范围内的僧众订立的共同遵守的规章、条例、细则。(cf. Vin.Cv.357.)

Katipaya,【形】一些。

Katipāha,【中】几天。katipāhaṃ,【副】几天。

Katūpakāra,【形】帮助的。【阳】帮忙。

Katupāsana,【形】精于箭术，灵巧的。

Kate (Loc. of kata)【副】为了(for the sake of)，代表(on behalf of)。

Katokāsa,【形】被允许，准许的。

Kattabba,【义】应该做。【中】责任，义务。kattabbayuttaka,【形】应该做的。kattabbattā, kattabbatā,【阴】应该做。

Kattara,【形】非常小的。kattaradaṇḍa,【阳】kattarayaṭṭhi,【阴】拐杖，棒，杆。kattarasuppa,【阳】小簸箕。

Kattari, kattarikā,【阴】剪刀(scissors)，大剪刀。

Kattikamāsa,【阳】迦底迦月(月份名，于十月至十一月之间，农历9月16至10月15)。

Kattikā, & Kattika, (cp. Sk. kṛttikā f. pl. the Pleiades & BSk. karthika),【阴】 9月16~10月15(during which the full moon is near the constellation of Pleiades. It is the last month of the rainy season, terminating on the full moon day of Kattikā (kattika-puṇṇamā))。

Kattikā,【阴】昂宿(二十七星宿之一)。

Kattu,【阳】制造者，行为者，作家，句子的主题。kattukāma,【形】乐意做的。kattukāmatā, kattukamyatā,【阴】想做。kattukamyatāchandaṃ,想做之欲。

Kattuṃ,【不】要去做。

katth﹐【字根I.】称赞(to praise)。

Kattha,【副】哪里?

Katthaci,【无】某处。

Katthati (kath+a),以有…而自豪，自夸。katthi,【过】。katthita,【过分】。

Katthanā,【阴】自夸。

Katthī,【形】自夸的人，自夸的。katthita自吹自擂的。

Katvā, (karotī 的【独】), 做完，做了。

kath﹐【字根VII.】说(to say)。

Kathañci﹐某方式(somehow)。

Katthaci﹐某处(somewhere)。

Kathana,【中】会谈，交谈。

Kathaṃ,【副】如何? kathaṃkathā,【阴】疑虑，疑惑，不确定。kathaṃkathī,【形】疑心的人。kathaṃkara,【形】如何做，做什么的? kathaṃbhūta,【形】什么种类的? 什么样的? kathaṃvidha, kathaṃpakāra,【形】什么类型? kathaṃsīla,【形】什么戒的? kathaṃ kṛtva?何以故?

Kathā(<kath to tell or talk, see katheti; nearest synonym is lap),【阴】论，演讲，故事，谈话。kathāpābhata,【中】会谈的主题。kathāmagga,【阳】叙述，说明。kathādosa﹐无虚言。dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisajsaṃ pakāsi,说布施论、持戒论、生天论，及说诸欲之灾患、卑陋、污秽，出离之功德。A.9.1./IV,352.：appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā((十论︰)少欲论、知足论、远离论、无杂论、发勤论、戒论、定论、慧论、解脱论、解脱智见论。)

Kathāvatthu,【中】《论事》巴利论藏第五部，乃阿育王时代第三结集时(大约B.C.255年)，由目犍连子帝须(Moggaliputta-tissa)所编辑。内容以问答体的形式，阐明锡兰大寺派所传承的分别上座部教理，而将其它部派学说视为异端，加以批评驳斥，全部由二十三品226条的论点组成，且还涵盖其它部派对《律藏》和《经藏》的不同解释。在《论事》有比较完整及系统的巴利佛教逻辑应用，不同于因明或中论的风格。《论事》尚有︰《论事注释》(Kathāvatthu-aṭṭhakathā)、《论事根本注疏》(Kathāvatthu-mūlaṭīkā)、《论事小注疏》(Kathāvatthu-anuṭīkā)等。AA.3.67./II,308.︰Kathāvatthūnīti kathākāraṇāni, kathāya bhūmiyo patiṭṭhāyoti attho.(论事︰论之因，论之基地，和立足之义。)

《论事》逻辑方式共有八种方法，称为「八抑义」 (Aṭṭhakaniggahanaya) 其分为两个部分：一、「顺论」(Anulomapaccanīka)有四论，二、「反论」(Paccanīkānuloma)有四论。每一论也再分成五种方法。第一论Anulomapañcaka﹝顺论 五﹞1.)、ṭhapanā﹝建立﹞有两种：一、Anulomaṭhapanā﹝顺建﹞，二、Paṭilomaṭhapanā﹝反建﹞，2.)、Anulomapāpanā﹝顺到﹞，3.)、Anulomaropanā﹝顺提﹞，4.)、Paṭilomapāpanā﹝反到﹞，5.)、Paṭilomaropanā﹝反提﹞。

Anulomapañcaka﹝顺论 五﹞

1.)、ṭhapanā﹝建立： 设立问题﹞有两种：

一、Anulomaṭhapanā (Anuloma顺着 + ṭhapanā建立)

﹝顺建：从答案问题顺着建问﹞→ 例如： 若接受 A 是 B

二、Paṭilomaṭhapanā (Paṭiloma反 + ṭhapanā建立)

﹝反建：从答案问题反回建问﹞→ 例如： 若不接受B 是 A

2.)、Anulomapāpanā (Anuloma顺着 + pāpanā到，使到，此处指让对方接受)

﹝顺到：是让对方接受第一个答案，由改第二个答案顺着第一答案﹞

例如 → (顺建 Anulomaṭhapanā)： 如果接受 A 是 B，

(顺到Anulomapāpanā)： 也应该接受 B 是 A。

3.)、Anulomaropanā (Anuloma顺着 + ropanā提出。此处指出对方错误)

﹝顺提：让对方知道错误，指出第二答案错误，因对第一答案相反矛盾﹞

例如 → (顺建 Anulomaṭhapanā)：如果接受 A 是 B，

(顺到Anulomapāpanā)：也应该接受 B 是 A

(顺提Anulomaropanā)：有接受 A 是 B但不接受B 是 A

此言错！(自己矛盾)。

4.)、Paṭilomapāpanā (Paṭiloma 反 + pāpanā到，使到，此处指让对方接受)

﹝反到：是让对方接受第二个答案，由改第一个答案顺着第二答案﹞

例如 → (反建Paṭilomaṭhapanā)： 如果不接受 B 是 A，

(反到Paṭilomapāpanā)： 也不应该接受 A 是 B。

5.)、Paṭilomaropanā(Paṭiloma反 + ropanā提出，指出，此处指出对方错误)

﹝反提：让对方知道错误，指出第一答案错误，因对第二答案相反矛盾﹞

例如 → (反建Paṭilomaṭhapanā)：如果不接受 B 是 A，

(反到Paṭilomapāpanā)：也不应该接受 A 是 B

(反提Paṭilomaropanā)：有接受 A 是 B但不接受B 是 A

此言错！(自己矛盾)。

(录自︰Bhikkhu ānando︰《巴利阿毘达磨《论事》对「说一切有」思想批判之研究》)

Kathāsallāpa,【阳】会谈(talk, conversation)。

Kathāpeti (katheti 的【使】), 令说，送出信息。kathāpesi,【过】。

Kathita, (Katheti的【过分】) 说，讲，叙述。kathitakathitaṭṭhāna﹐说说讲讲。akathita, 不可讲说。

Katheti (kath +e), 说，讲，开示，叙述。kathesi,【过】。kathenta,【现分】。

Kathetvā,【独】说了，开示了。kathīyati,【被】被说。

Kadanna,【中】发霉的饭，坏的食物。

Kadamba,【阳】迦兰波树，东印度团花(东印度群岛的茜草科的一种遮阳乔木 (Anthocephalus cadamba)，木材硬、黄色，花簇生、球形、橙色芳香)。

Kadariya,【形】小气的，吝啬的,【中】贪财，小气。kadariyatā,【阴】吝啬，小气。

Kadali,【阴】车前草(plantain)，旗帜。kadaliphala,【中】香蕉。kadalimiga,【阳】羚鹿鹿皮。kadalimigapavara-paccattharaṇa,(最好的)羚鹿(皮制)的毛毡。

Kadā,【副】什么时候?

Kadāci﹐【副】某时(sometime, once (upon a time))。kathañci﹐某方式(somehow)。

Katthaci﹐某处(somewhere)。

Kadāci,【无】有时。Kadācikarahaci(kadāci karahaci),【无】很少，有时。

Kaddama,【阳】泥，泥潭。kaddamabahula,【形】满地烂泥。kaddamodaka,【中】泥水。

Kanaka,【中】黄金。kanakacchavī, kanakattaca,【形】金肤色。kanakappabhā,【阴】金色。kanakavimāna,【中】金宫。

Kanīnikā,【阴】瞳孔。

Kanta,【形】愉快的，可爱的。【阳】心爱的人，丈夫。akanta,【反】不愉快的。

Kantati1 , (Sk.kṛṇatti)编织(to plait, twist, spin)。

Kantati2, (kant +a) (Sk.kṛṇtati)切割(to cut, cut off)，修剪。kanti,【过】。kantanta,【现分】。

Kantana,【中】纺纱，切开。

Kantā,【阴】女人，妻子。

Kantāra,【阳】险难处，荒野，沙漠。kantāranittharaṇa,【中】通过沙漠。corakantāraṃ, 盗贼险难处。vāḷakantāraṃ, 猛兽险难处。nirudakakantāraṃ, 无水险难处(无洗澡水、饮用水)。amanussakantāraṃ, 非人险难处。appabhakkhakantāraṃ,饥馑险难处。(JA.I,99.)

Kantita, (kantati 的【过分】) 已纺，以切(割、削)，已修剪。

kand﹐【字根I.】哭泣(to weep)。

Kanda,【阳】块茎，薯蓣(yam)。

Kandati (kand哭+a), 哭，悲叹，哀悼。kandi,【过】。kandita,【过分】。

Kandanta, (Kandati的【现分】) 哭，悲叹。

Kandana, kandita,【中】哭，悲叹。

Kandara,【阳】kandarā,【阴】窟穴，在山壁中的洞穴。

Kanduka,【阳】(游戏中用的)球。

Kapaṇa,【形】1.贫穷的，悲惨的。2.不重要的。【阳】乞丐。

Kapalla, kapallaka,【中】平底锅，陶瓷碎片，大釜，壶，钵。kapallapūva,【阳】【中】薄烤饼，馒头。

Kapāla, kapālaka,【阳】1.(似龟的)壳。2.平锅。3.乞丐的碗。sīsakapāla, 头盖骨。

Kapi,【阳】猴子。kapikacchu,【阳】倒钩毛黧豆(热带的一种木质藤本植物 (Mucuna pruritum)，荚弯曲，被脆而倒钩的毛，能引起皮肤的特别痒感)。

Kapiñjala,【阳】鹧鸪(partrige)。古音译：劫宾阇逻。

Kapittha﹐Kapiṭṭhaka﹐【阳】野苹果(Feronia elephantum; wood-apple)。

Kapila,【形】黄褐色，茶色的。【阳】1.黄褐色，茶色。2.一位圣人的名字。3.一种灌木之名。Kapilavatthu, 迦毘罗卫城。‘Kapila’不是来自一位仙人的名字，而是自远古以来，尼泊尔当地用它生产食用油。

Kapilavatthu,【中】悉达多 (Siddhartha) 王子出生的城市。

Kapisīsa,【阳】门楣。

Kapota(Sk. kapota, greyish blue, cp. kapi),【阳】鸽子(a pigeon)，斑鸠(a dove，台语：斑甲)。2. (f.) °i a female pigeon PvA 47; °ka (f. °ikā Miln 365) a small pigeon J I.244.  –pāda (of the colour) of a pigeon’s foot J I.9.)。

Kapola,【阳】颊(cheek)。

kapp﹐【字根VII.】1.能干(to be able)，2.(=梵kḷp)使适合(to be fit for)。

Kappa, 【形】【阳】【中】1.适当的(fitting, suitable, proper)。2.【中】马套、圈套(a fitting, i. e. harness or trapping)。3.劫，世界周期，地质年。kappaṭṭhāyī, kappaṭṭhītika,【形】住劫，持续一个世界周期。kapparukkha,【阳】劫树(一种天上的树)，实现所有希望的天树。kappavināsa,【阳】毁劫，世界的破坏。kappavināsaka,【形】耗劫，世界的消耗。

Kappa,【形】适当的，(在【合】中)相似。

Kappaka,【阳】1.理发师。2.侍从。

Kappaṭa,【阳】旧碎布，破布。

Kappati (kapp使适合+a), 是适宜，看起来或觉得是…的样子，适当。

Kappana,【中】kappanā,【阴】1.安装。2.束以马具，装上马鞍。3.次序化。4.思考，(为 jīvita 加上前言) 生计，谋生。

Kappabindu,【中】点净，涂在新袈裟上的黑点(以示不执取新衣)。

Kappara,【阳】手肘。

Kappāsa(=kapāsa；梵 karpāsa),【中】棉花，棉布，古译：古贝。kappāsapaṭala,【中】棉花层。kappāsamaya, kappāsasika,【形】棉制的。kappāsī,【阳】棉花树。kappāsapicu【阳】棉花絮。kappāsika, 劫贝衣，即以劫贝树絮织成之绵衣。kappāsikavanasaṇḍa,【阳】劫贝树林。

Kappika,【形】(在【合】中)世界周期的。

Kappita, (kappeti 的【过分】) 已准备，已上马具，已整理，已过着。

Kappiya,【形】充用的，守法的，适当的。kappiyakāraka(kappiya适当的+kāraka作者),【阳】出家人的随从，提供适当事物的人，净人(在佛教僧团有十七种「执事人」(veyyāvaccakara)，只有第十三种「净人」是在家众)。kappiyabhaṇḍa,【中】允许出家人用的事物。

Kappūra,【阳】【中】樟树(camphor)。

Kappeti (kapp(kḷp)使适合+e), 准备，上马具，整理，考虑，制造，过着(生活)。kappesi,【过】。kappenta,【现分】。opt. kappeyya。

Kappetvā,【独】上了马具，整理了，准备了。

Kabara,【形】有斑点的，杂色的，斑驳的，多样化的。

Kabala, Kavala, Kavaḷa, (cp. Sk. kavala BSk. kavaḍa),【阳】【中】小块，一口(a small piece (=ālopa PvA.70), a mouthful, always appl. to food, either solid or liquid)。kabaliṅkāra,【阳】许多的。Kabaliṅkārāhāra(kabaḷīkāro āhāra, kabaḷiṃkāra āhāra),【阳】实质性的食物，段食(时节生色，或色聚中的食素oja)。kabaliṅkārāhārabhakkha-deva﹐搏食天，以块状食物为食之天界，指欲界诸天。kabaliṅkāro āhāro oḷāriko va sukhumo va﹐麁细之抟食。印度人一般之食法，将食物以手捏成团而食之，故谓之抟食。

Kabaḷikā(cp. Sk. kavalikā),【阴】绷带(包扎受伤之用)。

Kabba, Kabya,(cp. Sk. kāvya),【中】诗，诗的写作(a poem, poetical composition, song, ballad in)。kabbaṃ karoti, 写歌(to compose a song)。kabbakaraṇa,作诗(making poems)。kabbakāra,诗人(=kabyakāraka, a poet)。kabyalaṅkāra, 写歌颂句(庄严偈)。

kam(梵kram)﹐【字根I.】行、踏(to step)。

Kama(<kam(梵kram)行, cp. Vedic krama (kama-) step, in urukama, BSk. krama reprieve),【阳】1.正常(工作)状态，方式，进程，方法(going, proceeding, course, step, way, manner, e. g. sabbatth’âvihatakkama “having a course on all sides unobstructed” )。purisaparakkama﹐人的超常状态。kamakama, 【形】以某方式进行(having a certain way of going: catukkama walking on all fours (=catuppāda)。

Kamati (kam行+a), 1.行走(to walk)。2.去(to go or get to, to enter)。3.参与。kami,【过】。kanta,【过分】。kamitvā, -kamitūna, -kamma,【独】。

Kamaṇḍalu,【阳】【中】(带柄和倾口的)大水罐。

Kamanīya,【形】令人想要的，可爱的，美丽的。

Kamala 【中】睡莲。kamaladala,【中】睡莲的花瓣。

Kamalāsana,【阳】梵天，造物主。

Kamalinī,【阴】莲池。

Kamasaṅkhyā﹐【阴】序数。paṭhama=第一, dutiya=第二, tatiya=第三﹐ catthutha=第四, pañcama=第五, chaṭṭha=第六, sattama=第七, aṭṭhama=第八, navama=第九, dasama=第十, ekādasama=第十一, dvādasama=第十二, terasama=第十三, cuddasama=第十四, pañcadasama=第十五﹐soḷasama=第十六, sattarasama=第十七, aṭṭhārasama=第十八, ekūnavīsatima=第十九, vīsatima=第二十, tiṃsatima=第三十, cattāḷīsatima=第四十, paññāsatima=第五十, saṭṭhatitama=第六十, sattatima=第七十, asītima=第八十, navutima=第九十, satama=第一百。

Kamuka,【阳】槟榔树(areca nut tree)。现代北印度语中则称‘槟榔’为Pan。Abhidhānappadīpikāṭīkā (CS:p.573,#1051)：Kamuke tambūlaphalarukkhe.(槟榔：槟榔果的树)。槟榔子在中药材具有止痢、驱虫、缩瞳、兴奋等效果，其主要成分包括多酚化合物、槟榔碱、粗纤维、脂肪、醣类等。其成份会促使口腔黏膜细胞合成胶原蛋白质的量增加，同时会使分解及吞食胶原蛋白质的能力下降；因此形成过量之胶原纤维堆积，并因而成为口腔黏膜纤维化症，其中咀嚼后可产生提神(兴奋性)及保暖感觉的成分来自于槟榔碱，槟榔碱含有致突变性之物质，对人类口腔纤维母细胞有细胞毒性。其中的是槟榔素，是一种副交感神经作用药剂，在一般剂量有催涎及发汗的作用，高剂量则会作用在肌肉及中枢神经。槟榔素在肝脏中会被转变成槟榔啶，高剂量槟榔啶有镇静的效果。

Kampaka,【形】摇动者。

kamp﹐【字根I.】摇动(to shake)。

Kampati (kamp摇动+a), 战栗，波动。kampi,【过】。kampamāna, kampanta,【现分】。

Kampana,【中】kampā,【阴】发抖，运动。

Kampita, (kampeti 和 kampati 的【过分】), 已摇动，已激动。

Kampiya,【形】活动的，可摇动的。

Kampeti (kampati 的【使】), 摇动，令战栗。kampesi,【过】。kampenta,【现分】。

Kampetvā, kampiya,【独】摇动了。

Kambala,【中】毛织品，毛毯，音译：钳婆罗宝。kambalī,【形】穿绒衣的人。kambalīya,【中】绒衣。

Kambu,【阳】【中】黄金，海螺壳。kambugīva,【形】脖子有三条皱纹的人。

Kamboja,【阳】1.剑浮，剑浮沙，剑蒲，绀蒲，甘菩。印度十六大国之一。在印度西北，犍陀罗(Gandhāra)附近，生产牛、马等。《华严疏钞》卷四十五：「甘菩遮国，正云绀蒲，即是果名。赤白圆满，乍似此方林檎，而复三约横文。此国多端正女人，面似甘蒲，三约文成，以女名国。」kambojaka,【阳】，剑浮沙国人。

Kamboji,【阳】(马蹄)决明(Cassia tora假绿豆)，或翅果铁刀木(Cassia alata)。(kamojagumba= eḷagalāgumba耶罗伽罗)。

Kamma,【中】业(action﹐volitional，造作身口意的善因、恶因)，行为(deed)，工作(job)，造作(work)。kammakara, kammakāra,【阳】工人，劳工。kammakaraṇa,【中】造业，劳动，服务，工作。kammakāraṇā,【阴】体罚。kammakāraka,【中】(语法)宾格。 kammakaraporisa, 【阳】男仆。kammakkhaya,【阳】消业。kammaja,【形】业生的。kammajāta,【中】各种业，各种不同的行动或工作。kammadāyāda,【形】受作业分(受业的嗣)，业的继承者。kammanānatta,【中】多种业。kammanibbatta,【形】通过业而生的。kammaniyāma﹐业的定律。kammapaṭisaraṇa,【形】依靠业。kammapatha,【阳】业道，行动的方法。kammappaccaya,【形】业缘的。kammaphala(=vipāka异熟),【中】业的果，因果的报应。kammabandhu,【形】业的眷属，业为亲戚。kammabala,【中】业力，因果报应的力量。kammayoni,【形】业的生，业为母胎。kammavāda,【阳】业论，因果报应的观点。kammavādī,【形】信业，信仰因果报应。kammavipāka,【阳】业的异熟，业的报应。kammavega,【阳】业的推动力，因果报应的动力。kammasamuṭṭhāna,【形】由业而生起的。kammasambhava,【形】业生的。kammasarikkhaka,【形】与业有相似的因果关系。kammassaka,【形】自作业，自己造的业，业的主人。kammassakadiṭṭhi,【形】自作业之见。kammāyūhana,【中】业的堆积。kammaupacaya,【阳】业的积聚。dasakammapatha﹐十业道。十不善业道：pāṇātipātā(=pāṇaṃ hanati)杀生、adinnādānā (=adinnaṃ ādiyati) sammādiṭṭhikā不与取、kāmesumicchācārā(=kāmesu micchā carati)邪淫(与妻非处行淫亦属邪淫，‘非处’谓口及大便处)、musāvādā(=musā vadati)妄语、pisuṇāya vācāya(=pisuṇaṃ katheti)离间、pharusāya vācāya(=pharusaṃ bhāsati)粗语、samphappalāpā(= samphaṃ palapati)绮语、abhijjhā贪、byāpannacittā瞋、micchādiṭṭhi邪见。十善业道：离杀生、离不与取、离邪淫、离妄语、离离间、离粗语、离绮语、无贪、无瞋、正见。kammassakatā sammādiṭṭhi﹐自业正见，视「业」为个自的财产的正见。有六种自业正见：sabbe sattā kammassakā, kammadāyādā, kammayoni, kammabandhū, kammappaṭisaraṇā, yaṃ kammaṃ karissanti kālayānaṃ vā pāpakaṃ vā tassa dāyādā bhavissanti.一切众生各有己业、业的承继人、业是母胎、业是眷属、业是所依，他们都是自己所造善恶业的主人由业区分有情而有贵贱尊卑等(A.5.57./III,75.)。Yathā yathā’yaṃ puriso kammaṃ karoti tathā tathā taṃ paṭisamvediyati﹐随人所作业则受其报(=如此如此那人作业，他自受如是如是〔报〕)。AA.5.89./III,274.：Kammārāmatāti navakamme ramanakabhāvo. (好(起)事业：乐于新的营作。)AA.6.14./III,348.：Kammārāmoti-ādīsu āramaṇaṃ ārāmo, abhiratīti attho. Vihārakaraṇādimhi navakamme ārāmo assāti kammārāmo.(寺)园的营作等：乐于(寺)园的目标之意。于盖精舍等新的营作(寺)园–给这个「(寺)园的工作」(之定义)。D.16./II,78.：“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.(「又，诸比丘！只要诸比丘不喜营作、不喜好(起)事业，诸比丘！则应可预期诸比丘之兴盛而非衰亡。」DA.16./I,528.：kammanti itikātabbakammaṃ vuccati. Seyyathidaṃ– cīvaravicāraṇaṃ, cīvarakaraṇaṃ, upatthambhanaṃ, sūcigharaṃ, pattatthavikaṃ, asaṃbaddhakaṃ, kāyabandhanaṃ, dhamakaraṇaṃ, ādhārakaṃ, pādakathalikaṃ, sammajjanī-ādīnaṃ karaṇanti.(营作：诸如此类的工作之谓。如：审查衣物，做衣服，支撑物，针盒，钵带，非系属物(带子?)，腰带，吹具，凳子，脚凳，扫帚等。)

(Mohavicchedanī断除愚痴(CS:p.78)：Tassa tassa vā kusalākusalakammassa taṃtaṃsadisāsadisarūpārūpavipākadānaṃ, kammasarikkhakavipākadānañca kammaniyāmo nāma.(如此这般的善不善业，得到如此这般相似不相似的色、无色业报，得到与业有相似的业报(梵语 niṣyandaphala等流果)，称为‘业的定律’。)(《法集论注》(DhsA.CS:p.313)：Tihetukakammaṃ tihetukaduhetukāhetukavipākaṃ deti. Duhetukakammaṃ duhetukāhetukavipākaṃ deti, tihetukaṃ na detīti, evaṃ tassa tassa kammassa taṃtaṃsadisavipākadānameva kammaniyāmo nāma.(三因业，得到三因、二因、无因的果报；二因业，得到二因、无因的果报；如此这般的业，得到如此这般相对应的果报))

M.56./I,373.： “Na kho, tapassi, āciṇṇaṃ Tathāgatassa ‘daṇḍaṃ, daṇḍan’ti paññapetuṃ; ‘kammaṃ, kamman’ti kho, tapassi, āciṇṇaṃ Tathāgatassa paññapetun”ti.((世尊说：)「苦行者！如来不常说已兑现的「罚，罚」。苦行者！如来是常说已实践的「业，业」。」“Imesaṃ kho ahaṃ, tapassi, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ manokammaṃ mahāsāvajjataraṃ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṃ, no tathā vacīkamman”ti.((世尊说：)「苦行者！这三业当中，这是很确定的，这是很明显的，我说造恶业、恶业的生起，意业最重罪。身业不如此，口业不如此。」

Kammakāraṇā,【阴】体罚。M.13./I,87.︰Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti– 1kasāhipi tāḷenti, 2vettehipi tāḷenti, 3aḍḍhadaṇḍakehipi tāḷenti; 4hatthampi chindanti, 5pādampi chindanti, 6hatthapādampi chindanti, 7kaṇṇampi chindanti, 8nāsampi chindanti, 9kaṇṇanāsampi chindanti; 10bilaṅgathālikampi karonti 11saṅkhamuṇḍikampi karonti, 12rāhumukhampi karonti, 13jotimālikampi karonti, 14hatthapajjotikampi karonti, 15erakavattikampi karonti, 16cīrakavāsikampi karonti, 17eṇeyyakampi karonti, 18baḷisamaṃsikampi karonti, 19kahāpaṇikampi karonti, 20khārāpatacchikampi karonti, 21palighaparivattikampi karonti, 22palālapīṭhakampi karonti, 23tattenapi telena osiñcanti, 24sunakhehipi khādāpenti, 25jīvantampi sūle uttāsenti, 26asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.((破入(他)家，劫夺、为盗、追剥、通奸他妻。)如是，彼被王捕，处以种种体罚，即：1以鞭打、2以藤打或3以半杖打。4或截手、5截足，6截手足、7截耳、8截鼻、9截耳鼻。10又课以酸粥锅刑、11课以贝秃刑、12课以罗睺口刑；13又课以火鬘刑、14烛手刑；15又课以驱行刑、16皮衣刑、17羚羊刑；18又课以钩肉刑、19钱刑、20灰汁刑、21闩转刑；22又课以槁踏台刑；或23又以沸腾油洒之、24令狗噉之、25活活杙刺、26以剑断头。他们这样致死或受几近于死之苦。诸比丘！此是欲患，为现实之苦蕴。以欲为因，以欲为缘，以欲为源，要之，欲为其因。)

★酸粥锅刑(bilaṅgathālika)破头盖以入热丸，为烂脑之刑。

★贝秃刑(saṅkha-muṇḍika)上唇两侧、耳、以至咽喉而裂其皮，所有毛发结为一束，以棒捻之，连毛发带皮取剥之，以粗砂磨洗头盖，如贝壳之刑。

★罗睺口刑(rāhumukha)如罗睺(阿修罗之王)口，以刑罪之口，即以捧开其口，口之奥部点灯，以枪剌掘其耳部。

★火鬘刑(jotimālika)全身浸油，以布包之而点火。次之烛手刑亦同样包手而点火。

★驱行刑(erakavattika)，此刑从罪人之颈至下踵唯剥其皮即以索缚而牵之。彼以踏自己之皮而死。

★皮衣刑(cīrakavāsika)皮肤由上剥至腰，从腰剥至踵上面的皮着下面。

★羚羊刑(eṇeyyaka)两肘和两膝以挂铁环，用铁棒贯通之，再用四根铁棒架之，于地上不能动，焚火于身体之四周。如被火围绕之羚羊而得名。

★钩肉刑(baḷisamaṃsika)以两钩钩其身体而剖皮、肉、筋。

★钱刑(kahāpaṇika)钱(kahāpaṅa四角铜钱)刑是削取其肉。

★灰汁刑(khārāpatacchika)语源不明，见佛音注释所示之内容，即以凶器伤其身体之各处，从其伤口注入疱性液(khara灰液)由皮、肉、筋流出，唯留连销之骨骸。

★闩转刑(palighaparivattika)使罪人横倒，以铁棒通实其耳，固定于地上不能动，即捉足以回转之。

★槁踏台刑(palālapīṭhaka)削其外皮，以臼石折碎其骨，以毛发包之如槁踏台。

Kammaja-vāta,【阳】业生风，出生时的剧痛，分娩的痛苦。

Kammañña, kammaniya﹐kammani(C.)﹐【形】适合工作的，预备好的状态，易于使用的。Kammaññatā(kamma+nya+tā),【阴】kammabhāva,【阳】预备，能工作，适宜，业有。DhsA.(CS:DhsA.pg.195)：Kammaññatāti kammani sādhutā; kusalakiriyāya viniyoga-kkhamatāti attho.(适应性：适合工作的善性；善应用于忍耐的状态。) Abhidhammatthavibhāvinīṭīkā《广释》(CS:p.110)：Tā kāya-citta-thaddha-bhāva-vūpasama-lakkhaṇā. Kammani sādhu kammaññaṃ, tassa bhāvo kammaññatā, kāyassa kammaññatā kāyakammaññatā.(它平息心所僵硬的状态，容易使用的易适应，它的存在的适应性，为‘心所适应性’。)。

Dhs.#46.：Katamā tasmiṃ samaye kāyakammaññatā hoti? Yā tasmiṃ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa 1kammaññatā 2kammaññattaṃ 3kammaññabhāvo–ayaṃ tasmiṃ samaye kāyakammaññatā hoti.(在此时什么是‘心所适应性’？此时是凡是受蕴、想蕴、行蕴的1适应性、2适应、3适应状态，即「此时是心所适应性」。)

Dhs.#47.：Katamā tasmiṃ samaye cittakammaññatā hoti? Yā tasmiṃ samaye viññāṇakkhandhassa 1kammaññatā 2kammaññattaṃ 3kammaññabhāvo–ayaṃ tasmiṃ samaye cittakammaññatā hoti.(在此时什么是‘心适应性’？此时是凡是识蕴的1适应性、2适业、3适业的态，即「此时是心适应性」。)

Kammaṭṭhāna,【中】业处(工作之处、作业之地)，工业的一个部门。kammaṭhānika,【阳】业处者，修禅者。 rūpakammaṭṭhāna﹐色业处。nāmakammaṭṭhāna﹐名业处。

Kammadhāraya,【阳】与形容词有关的或用作形容词的复合词。

Kammanta(Sk. karmānta; kamma+anta),【中】工作，职业。kammaṭṭhāna,【中】办事处，工场，工作的地方。

Kammantika(<kammanta),【形】经理，劳动者，工匠(a business manager, a laborer, artisan, assistant)。

Kammapaccaya, 【阳】业缘(kamma condition)。sahajāta-kammapaccaya, 俱生业缘。anantara-kammapaccaya, 无间业缘。pakatūpanissayapaccaya, 自然亲依止(业)缘。nānākkhaṇikakammapaccaya, 异剎那业缘。

Kammappatta,【形】即席者。

Kammabhava﹐Kammabhāva,【阳】业有。Pṭs.(CS:p.50)：47. Purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo. Ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā.(于以前的‘业有’的痴为无明，努力为行，欲求为爱，接近为取，思为有，这些于以前的业有的五法是今生结生的诸缘。) PsA(CS:p.1.223)：purimakammabhavasminti purime kammabhave, atītajātiyaṃ kammabhave kariyamāneti attho.(在以前的业有：在以前的业有，带来在过去生所作的业有。)

Kammavācā,【阴】议会的正式宣言。

Kammasamuṭṭhāna-rūpa﹐【中】业生色(或业等起色)。

Kammassakadiṭṭhi,【形】自作业之见。A.5.57./III,72.︰‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo. Yaṃ kammaṃ karissāmi– kalyāṇaṃ vā pāpakaṃ vā– tassa dāyādo bhavissāmī’ti (我是自业者︰业的继承者，以业为胎，以业为亲属，以业为归趣。凡我所造的业，无论美恶，我将是它的继承者。)

Kammassāmī,【阳】生意的拥有者。

Kammādhiṭṭhāyaka,【阳】主管，负责人，指挥者，管理者。

Kammānurūpa,【形】依照业的。

Kammāra(Vedic karmāra), 【阳】铁匠、金匠(a smith, a worker in metals generally D II.126, A V.263; a silversmith Sn 962= Dh 239; J I.223; a goldsmith J III.281; V.282. The smiths in old India do not seem to be divided into black-, gold- and silver-smiths; J III.282 and VvA 250, where the smith is the maker of a needle)。kammāruddhana, 铁匠炉灶(a smith’s furnace, a forge J VI.218; kammārakula, 铁匠世家(a smithy M I.25)。kūṭa)。a smith’s hammer Vism 254)。kammāragaggarī, 铁匠的风箱(a smith’s bellows S I.106; J VI.165; Vism 287 (in comparison) )。kammāraputta, 铁匠之子( “son of a smith,” i. e. a smith by birth and trade D II.126; A V.263; as goldsmith J VI.237)。kammārabhaṇḍu, 秃头金匠(bhaṇḍ, cp. Sk. bhāṇḍika a barber) a smith with a bald head Vin I.76)。kammārasālā, 【阴】锻工场( a smithy Vism 413; Mhvs 5, 31. )。 kammārabhasta﹐炼铁的风箱。

Kammārambha,【阳】一项事业的开始。

Kammāraha,【形】有参加权的。

Kammārāma,【形】对工作有兴趣的。kammārāmatā,【阴】乐于世间的活动。

Kammāsa,【形】1.有斑点的，混杂的。2.不一致的。akammāsa,【形】无斑点的，无混杂的。

Kammika, kammī, (在【合】中) 【阳】做，执行者，照顾者。

Kamyatā, (在【合】中) 【阴】希望，渴望。

Kaya,【阳】购买。kayavikkaya,【阳】贸易，买卖。kayavikkayī,【阳】商人，经纪人。

kar(梵kṛ, skṛ)﹐【字根VI.】做或制造(to do or make)。

Kara(<kar(梵kṛ)),【形】1.做的，执行的。2.【阳】1.作者，手(“the maker,” i. e. the hand)。(在【合】中) karagga, 手端。karaja,【阳】指甲。karatala,【中】手掌。karapuṭa,【阳】揣手儿，双手交错。karabhūsā,【阴】手饰品，手镯。atikaraṃ (adv.) doing too much, going too far; karadukkara (a) difficult to do, not easy, hard, arduous;; (n. nt.) something difficult, a difficult task; ukkara-kārikā “doing of a hard task,” exertion, austerity. karasukara easy to do; na sukaraṃ w. inf. it is not easy to.  karakaṭaka (m. nt.) a hand-wheel, i. e. a pulley by which to draw up a bucket of water; karaja “born of kamma” in karaja-kāya the body sprung from action, an expression always used in a contemptible manner, therefore=the impure, vile, low body. karaja-rūpa. karatala the palm of the hand; karamara “one who ought to die from the hand (of the enemy),” but who, when captured, was spared and employed as slave; a slave; karānītā a woman taken in a raid, but subsequently taken to wife; one of the 10 kinds of wives (see itthi) (=dhajāhaṭā); karagāhaṃ gaṇhāti to make prisoner; karamita “to be measured with (two) hands,” in karamajjhā, a woman of slender waist.

Karaka,【中】1.杯子，饮料容器。2.【阳】石榴树。

Karakā,【阴】冰雹。karakāvassa,【中】雹暴，冰雹，雹(暴风雨)。

Karajakāya,【阳】(污染而生的)身体。

Karañja,【阳】水黄皮(产于亚洲的一种豆科乔木 (Pongamia glabra)，具羽状复叶，有光泽；花序总状，花乳白色，芳香，用作遮荫树和一种照明油的来源)。

Karaṇa, karaṇa-, -karaṇa, (kar(梵kṛ)做, cp. Vedic karaṇa),【形】做，制作，生产(doing, making, causing, producing)。【阴】Karaṇī。karaṇattha,【阳】就某种意义来说。karaṇavibhatti,【阴】工具格(语法)。cakkhukaraṇa, ñāṇakaraṇa, 导致明智(leading to clear knowledge)。

Karaṇīya(grd. of karoti),【形】应该被做的(that ought to be, must or should be done, to be done, to be made)。【中】责任，义务。karaṇīyatā,【阴】有必须被做的事实。

Karaṇḍa, karaṇḍaka,【阳】箧，首饰盒，小盒子，小容器，台语：橐仔 lok4 a2、觳仔 khok4 a2。

Karabha,【阳】1.骆驼。2.手腕。

Karamadda,【阳】假虎刺属树 (Carissa carandas)。

Karamarānīta,【形】战俘。

Karavīka,【阳】印度的杜鹃鸟(cuckoo)，音译︰迦陵频伽鸟。karavīkabhāṇī,【形】清脆，以一种清楚又旋律美妙的声音说话。

Karavīra,【阳】夹竹桃树(特指观赏的常绿灌木 (Nerium oleander)，产东印度群岛，叶狭长全缘，花簇生，白色至红色，芳香)。

Karitvā, (karoti 的【独】), 做了。

Karī,【阳】象。

Karīyati (karoti‘做’的【被】), 被做。【过】karīyi。

Karīyamāna, kayiramāna (kariyati 的【现分】) 正在做完。

Karīsa1,【中】伽里沙(一个正方形的土地衡量，大约有一英亩a square measure of land, being that space on which a karīsa of seed can be sown (Tamil karīsa), see Rhys Davids, Ancient Coins and Measures of Ceylon, p.18; J.I,94, 212; IV,233, 276; VvA.64.

Karīsa2 (cp. Sk. karīṣa, to chṛṇatti to vomit), 【中】粪，排泄物(refuse, filth, excrement, dung); PvA.87, 258; KhA 59; muttakarīsa, 粪尿(urine and fæces)。karīsamagga, 【阳】肛门(the anus; –karīsavāca (nt.) a cesspool J.III,263 (=gūthakūpa); –karīsavāyin, f. karīsinī diffusing an odour of excrement PvA.87.

Karuṇaṃ,【副】可怜地，怜悯地。

Karuṇā(<kar做；cp. Vedic karuṇa nt. (holy) action; Sk. karuṇā, fr. kṛ.),【阴】悲悯，同情(pity, compassion, to destroys the pain of others)。karuṇāyanā,【阴】可怜。《广释》(Vibhv.p.86；CS:p.111)：Karoti paradukkhe sati sādhūnaṃ hadayakhedaṃ janeti, kirati vā vikkhipati paradukkhaṃ, kiṇāti vā taṃ hiṃsati, kiriyati vā dukkhitesu pasāriyatīti karuṇā, sā para-dukkh-āpanayana- kāmatā-lakkhaṇā. Tāya hi paradukkhaṃ apanīyatu vā, mā vā, tadākāreneva sā pavattati.(他人受苦时，令诸善人的心震动(同情)为「悲」；或者拔除他人扰乱之苦，或者买杀它(拔他人之苦)，或者在被行为折磨上，被引起行动为「悲」。他带近他人之苦的渴望的相，或者于被取走他人之苦，勿令如此，然后，他转起行动。)

Karuṇāyati (karuṇā 的【派】), (觉得)可怜。karuṇāyi,【过】。

Kareṇu, kareṇukā,【阴】母象，雌象。

Kareri,【阳】麝香蔷薇树(musk-rose tree，地中海地区的一种蔷薇 (Rosa moschata)，枝弯曲或多少攀援，花带麝香气味)。kareri-kuṭikā﹐麝香蔷薇树小屋。

Karoti, (kar做+o),建筑，建立(1. to build, erect)。2.做，行动(to act, perform, make, do))。3.制造，生产(to produce) 。4.写，组合(to write, compose) 。5.穿(to put on, dress) 。6. (to impose (a punishment))。7.转入(to turn into (with Loc. or two Acc.))。8.使用(to use as (with two Acc.)。9.带入(to bring into (with Loc.))。10.放置(to place (with Loc.))。kari, akāsi,【过】。kata, -kata,【过分】。katvā, karitvā, kātūna, kattūna, katvāna, -kariya,-kiriya,【独】。【现分】kurumāna, kubbāno, karāno, kubba, akubba, karonta。I. Act. 1. Ind. Pres. karomi,; Opt. kare Dh 42, 43, pl. (kareyyāma) kareyyātha; or (sing.) kareyya (freq.), kareyyāsi; kareyya; kuriyā (=Sk. kuryāt); Ppr. karan, or karonto (f. karontī). — 2. Impf. (akara, etc.).- 3. Aor. (akaṃ) akariṃ, etc., 3rd sing. akāsi, 2nd pl. akattha; 3rd pl. akariṃsu; akaṃsu; without augment kari. Prohibitive mā(a)kāsi, etc. — 4. Imper. karohi; karotha. — 5. Fut. karissāmi, etc.; kassāmi; kāsaṃ; kāhāmi (in sense of I will do, I am determined to do, usually w. puññaṃ & kusalaṃ poetical only);2nd sing. kāhasi; 1st pl. kāhāma. — 6. Inf. kātuṃ; kattuṃ; kātave(=kātuṃ); kātuye. — 7. pp. kata, see sep. — 8. Ger. katvā, etc.; katvāna (poet.); karitvā see IV. II. Med. 1. Ind. pres. (kubbe, etc.) 3rd sing. kubbati; 3rd pl. kubbanti; or 3rd sing. kurute; Opt. (kubbe, etc.) 2nd pl. kubbetha; or 3rd sing. kayirā; kayirātha (always expl. by kareyya); kubbaye. — Ppr. (kurumāna, kubbāno, karāno) (a)kubbaṃ; (a)kubbanto It 86; f. (vi)kubbantī; (a)kubbamāna; (vi)kubbamāna. — 2. Impf. (akariṃ, 2nd sing. akarase, etc.) 3rd sing. akubbatha; 1st pl. akaramhase. — 3. Aor. (none) — 4. Imper. (2nd sing. kurussu, 3rd sing. kurutaṃ, 2nd pl. kuruvho) 3rd sing. kurutaṃ (=Sk. kurutāṃ). — 5. Fut. (none). III. Pass. 1. Ind. pres. (karīyati, etc.) kayirati; and kīrati. Ppr. (karīyamāna, kayīra°). 2. Fut. kariyissati. — 3. Grd. karaṇīya (q. v.), (kayya) kātabba . IV. Caus. I. (DeNom. to kāra) kārayati=kāreti, in origin. meaning of build, construct, and fig. perform, exercise, rule, wield (rajjaṃ): kārehi (of huts), kārayissāmi (of doll); kāressaṃ (do.), akārayi; akārayuṃ; akāresi;kāretuṃ; kārayamāna (of chair); kāretvā (nāmaṃ); karitvā(vasiṃ);(vittiṃ); p. 97 (uttarāsaṅgaṃ). V. Caus. II. Kārāpeti; Aor. kārāpesi he had (=caused to be) erected, constructed; fut. kārāpessāmi; ger. kārāpetvā; grd. kārapetabba.

Karonta,【现分】正在做。

kal﹐【字根VII.】发声(to sound)，响起(to count)，计算(to calculate)。

Kala,【阳】甜低音。kalakala,【阳】乱杂音。

Kalati(kal, kālayati)﹐发声(to utter an (indistinct) sound)。【过分】kalita。

Kalatta,【中】妻子。

Kalandaka,【阳】1.松鼠(a squirrel)，台语：膨鼠。2.有装饰的布或席(an (ornamental) cloth or mat, spread as a seat J.VI,224.)。kalandakanivāpa(kalandaka(迦兰哆),栗鼠。Nivāpa,饲养处。)【阳】喂松鼠的地方。Veḷuvane Kalandakanivāpe(kalandaka松鼠+nivāpa饲养处)﹐(在)竹林迦兰哆园，又作「竹林精舍」。

Kalabha,【阳】象崽，象仔。

Kalala,【中】泥，泥沼。kalalamakkhita,【形】泥涂的，泥弄脏的。kalalarūpa,【中】歌罗罗、羯剌蓝、羯罗蓝。意译为凝滑、杂秽。指初受胎后之七日间。SA.10.1./I,300.：atha kho tīhi jāti-uṇṇaṃsūhi katasuttagge saṇṭhitatelabinduppamāṇaṃ kalalaṃ hoti.(三事(和合)生的歌罗罗，像线端上纤毛住立的油滴大小(按：受精卵大小直径约为0.2mm))

Kalasa,【中】小水壶。

Kalaha(cp. Sk. kalaha, fr. kal发声),【阳】吵架，争论，动干戈(quarrel, dispute, fight)。kalahakāraka,【形】吵架者。kalahakārana,【中】争论的因素。kalahasadda,【阳】吵闹，口角，争论。akalaha,【阳】不吵闹，不争论。mahākalaha,【阳】大吵(a serious quarrel)。

Kalaṅka,【阳】班点，标志，缺点。

Kalā,【阴】全部的一小部分，艺术。

Kalāpa,【阳】1.捆，束。2.箭袋。3.色聚(a group of qualities, 一组基本粒子，有八、九、十、十一、十二、十三个)。

Kalāpī,【阳】1.孔雀。2.有箭袋或捆人。

Kalāya﹐【中】豌(ㄨㄢ)豆(a kind of pea, the chick-pea, It is larger than a kidney bean (mugga) and smaller than the kernel of the jujube (kolaṭṭhi))。kalāyamatta, 豌(ㄨㄢ)豆大小(of the size of a chick-pea)。

Kali,【阳】1.击败。2.坏运气。3.罪。4.忧伤。kaliggaha,【阳】投输，败北，恶果。kaliyuga,【中】劫灭，灭期即：永世周期中四期(成、住、坏、灭)的最后一期。

Kaliṅgara,【阳】【中】木头，槁，朽木，谷壳。S.20.8./II,268.︰Kaliṅgarūpadhānā, bhikkhave, etarahi bhikkhū viharanti appamattā ātāpino padhānasmiṃ. Tesaṃ Māro pāpimā na labhati otāraṃ na labhati ārammaṇaṃ.(诸比丘！今诸比丘以槁为枕，不放逸、热心、专心而住。因此，魔波旬不得侵犯、不得机缘。)。

Kalīra,【中】棕榈树茎上的软部份。

Kalusa,【中】1.犯。2.不道德。【形】1.不纯的。2.肮脏的。

Kalebara(=Kalevara, Kaḷevara),【中】1.身体(the body)。2.( a dead body, corpse, carcass)。

Kalyāṇa,【形】1.迷人的。2.道德上好的。【中】仁慈，功绩，德行，福利。kalyāṇakāma,【形】很好的需要。kalyāṇakārī,【形】做好事的人，有品德的。kalyāṇadassana,【形】英俊的，可爱的。kalyāṇadhamma,【形】有品德的。【阳】良法，妙法，好行为，好教义。kalyāṇapaṭibhāṇa,【形】急智。kalyāṇamitta,【阳】良友(good reputation of a man)，好朋友，诚实的朋友。kalyāṇajjhāsaya,【形】有善行的意图。

Kalyāṇatā,【阴】仁慈，美人。

Kalyāṇī,【阴】1.美女。2.在锡兰的一条河名和一个城名。

Kalla1 & Kalya,【形】1.健康的，健全的(well, healthy, sound)。2.聪明的，能干的(clever, able, dexterous)。3.预备好的(ready, prepared)。4.适当的(fit, proper, right)。【中】预备好，适当。kallatā,【阴】能力，准备就绪。kallasarīra,【形】有健全的身体(【反】akallasarīra)。kallaṃ nu,适当吗( [kho] is it proper?)。akalla﹐【反】不适当的(not well, unfit)。pattakalla, 【中】达成预备好的，时到。kallakusala, 很熟练(of sound skill (cp. kallita)。kallacitta, 心理预备好(of ready, amenable mind。kallacittatā, 心理预备好(the preparedness of the mind (to receive the truth) J.II.12 (cp citta-kalyatā)) 。kallarūpa, 美丽的外表(of beautiful appearance)。

Kalla2,【阳】【中】灰(ashes J.III.94 (for kalala))。kallavassa, 灰雨(a shower of ashes J.IV.389.)。

Kallahāra,【中】白睡莲花。

Kallola,【阳】巨浪。

Kaḷopī (=khaḷopi) ,【阴】1. (a vessel, basin, pot)。2. (a basket, crate (=pacchi ThA.219; J.V.252) 。kaḷopīmukha, (the brim of a pan or cooking vessel); kaḷopīhattha, (with a vessel or basket in his hand)。

Kavaca,【阳】盔甲，甲胄。

Kavandha, kabandha,【阳】无头的身体。

Kavāṭa,【阳】【中】窗户，门的百叶窗。

Kavi,【阳】诗人。kavitā,【阴】kavitta,【中】诗人的身份。

Kaviṭṭha (=kapiṭṭha),【阳】木苹果树(elephant-apple tree﹐Feronia elephantum，东南亚荟香科的一种小乔木，生产一种坚硬、沉重而经久的、带黄色的木材，酸果实作为食物，并和叶一起作为民间药)。

kas(梵kṛṣ)﹐【字根I.】耕种(to plough)。

Kasaṭa,【阳】拒绝，渣滓，辛辣的味道。【形】污秽的，无价值的。

Kasati (kas+a), 耕种。kasi,【过】。kasita, kaṭṭha,【过分】。kasitvāna,【现分】。S.22.102./III,155.：kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati (农夫执大犁而耕，耕断一切生长之根)。

Kasana,【中】耕作。Kasanta, kasamāna,【现分】正在耕种。

Kasambu,【阳】污物，垃圾(anything worthless, rubbish, filth, impurity)。

Kasambujāta,【形】不纯的，败类的(one whose nature is impurity)。

Kasā(Vedic kaśā),【阴】鞭(a whip)。kasāhata,【形】被鞭打。

Kasāya,【中】煮出的汁，蒸馏。

Kasāva,【阳】【中】1.涩(味)。2.橘色的布。【形】橘色。

Kasi,【阴】耕耘，耕作。kasikamma,【中】农业，务农，饲养。kasibhaṇḍa,【中】农具。

Kasiṇa (梵 Kṛsna),【形】全部，整个的(entirely or whole)。【中】(修禅的取相)遍。kasiṇaparikamma,【中】修遍禅的初步工作。kasiṇamaṇḍala,【中】修遍禅的圆碟。dasa kasiṇāyatanāni,十遍处(十一切处)。

Kasitaṭṭhāna,【中】耕了的地。

Kasitvā,【独】耕种了。

Kasira,【形】悲惨的，困难的。【中】悲惨，麻烦，困难。kasirena,【副】困难地，吃力地。

Kasmīra,【阳】迦湿弥罗，北印度的一个国名。

Kassaka(<kasati),【阳】农夫、农民、耕者、田夫(a husbandman, cultivator, peasant, farmer, ploughman)。台语：做穑人co3 sit lang5。

Kassci(kassa+ci)﹐某人的(of someone)。

Kassati (kass(梵kṛṣ)+a), 拖拉。kassi,【过】。参考 kaḍḍhati 拖拉。

Kahaṃ(Vedic kuha),【副】哪里?( where? whither?)

Kahāpaṇa,【阳】【中】迦哈钵拿(硬币，大约值12 pence(便士)的英国旧币。1971年未进行币值十进制之前，一英镑等于20先令，而1先令又等于12便士。换言之，一英镑等于240便士。)。kahāpaṇaka,【中】钱刑，以切小肉块的方式来拷问。《普端严》(Sp.Pārā.III,689.)︰kahāpaṇoti sovaṇṇamayo vā rūpiyamayo vā pākatiko vā.(货币︰金制的、银制的、天然的)。

kā﹐【字根III.】发音(to sound)。

Kāka,【阳】乌鸦(“乌鸦反哺”是指‘寒鸦’(jackdaw)，不过牠也有偷窃的坏行为)。kākapāda, 乌鸦的脚，十字标志。kākapeyya,【形】满至河岸(乌鸦能轻易地饮到河水)。kākavaṇṇa,【形】乌鸦的颜色(即：黑色)，锡兰的一位国王名字。kākasadiso, 形同乌鸦(按︰乌鸦有偷盗行为)。

Kākacchati (kas+cha, ka 重迭，而 s 被改成 c，首个 ka 的元音被长化 ), 打鼾。kākacchi,【过】。kākacchamāna,【现分】。

Kākaṇikā,【阴】非常低值的硬币(如：farthing英国古便士)。

Kākasūra,【形】似乌鸦一般的聪明，不知羞耻的人。

Kākassara,【形】声如鸦音。

Kākī,【阴】雌乌鸦。

Kākola,【阳】渡鸦(raven，一种大的亮黑色的鸟(Corvus corax)，体型比普通乌鸦大，是杂食性，它的行为显著聪明和有害，喉部有窄和变尖的羽毛。分布于北半球北部，但现在于美国东部大部分已灭绝)。

Kāca,【阳】玻璃，水晶。眼睛的白内障。kācatumba,【阳】玻璃瓶。kācamaṇi,【阳】水晶。kācamaya,【形】玻璃制的。nīlakācamaṇi,【阳】蓝宝石。

Kāja,【阳】扁担。kājahāraka,【阳】挑担者。

Kāṭa,【阳】男人性器官。

Kāṇa(cp. Sk. kāṇa),【形】瞎(一只眼睛)。【阳】单眼的人(blind, usually of one eye, occasionally of both)。kāṇakacchapa,盲龟(the blind turtle)。

Kātabba,【现分】应该被做。【中】责任。

Kātara,【形】吝啬的，卑鄙的，悲惨的。

Kātave, kātuṃ,【不】要去做。

Kātukāma,【形】想做。kātukāmatā, kātukamyatā,【阴】想要去做或运行。

Kādamba,【阳】一种灰翅膀的鹅。

Kānana,【中】森林，小树林。

Kānāmā f. of konāma, 他叫做什么?(of what name? what is her (or your) name? Vin.II,272, 273; J.VI.338.)。

Kāpilavatthava,【形】迦毘罗卫城 (Kapilavatthu) 的。

Kāpurisa,【阳】可怜的人，可鄙的人。

Kāpotaka,【形】淡白色的。kāpotikā,【阴】一种(微红色的)酒。

kām(梵kam)﹐【字根VII.】渴望、想要(to desire)。

Kāma(cp. Vedic kāma),【阳】【中】贪欲(性爱)，想要(不一定是贪)，快乐，乐趣，官能享乐的对象。kāmagiddha, 贪欲，贪婪于官能享受。kāmaguṇa,【阳】情欲，官能上的享受。kāmagedha,【阳】执情，执着于官能享受。kāmacchanda,【阳】激情，官能享受的刺激。kāmataṇhā,【阴】恋情，对官能享受之渴望。kāmada, kāmadada,【形】情施，给予的都是很想要的东西。kāmadhātu 【阴】情欲世界。kāmapaṅka,【阳】贪欲的泥沼。kāmapariḷāha,【阳】灼热的情感。kāmapaṅkabhava,【阳】欲界。kāmabhogī,【形】享受的财物。kāmamucchā,【阴】官能上的麻木。kāmarati,【阴】好色，情痴，多情的享乐。kāmarāga,【阳】激情。kāmaloka,【阳】情欲世界。kāmavitakka,【阳】欲寻，情欲的思绪。kāmasaṅkappa,【阳】情欲的抱负。kāmasaññojana,【中】情欲的妨害。kāmasukha,【中】情欲的快乐。kāmasevanā,【阴】(沉溺于)行房。M.22./I,130.(蛇喻经)︰Appassādā kāmā vuttā Bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.(世尊说欲(kāmā)是乐少，苦多、恼多，此处灾患更倍增)，说喻作：1.骸骨(aṭṭhikaṅkala骷髅，现外形，如露白骨；或如狗啃骨，不能疗饥)；2.肉脔(maṃsapesi﹐脔ㄌㄨㄢˊ﹐肉片、肉段。众鸟竞逐)；3.干草炬(tiṇukkā草火把，如向风执炬逆走，若不放舍，必为所烧)；4.炭窝(aṅgārakāsu火坑，若堕火坑，必死无疑，设不死者，定受极苦)；5.梦(supinaka醒时全空)；借用物(yācitaka债主终必索还)；6.树果(rukkhaphala于树下若不躲避，终必被锯之树所伤)；7.屠宰场(asisūna必招宰杀)；8.长矛(sattisūla有被伤害的危险)。又参见《中阿含》200经》阿黎咤经》(T1.763)、《中阿含》202经》持斋经》大正1.774下~775上)、《别译杂阿含185经》(T2.440上)。

Kāmatā,【阴】渴望，志愿。

Kāmadhātu,【阴】情欲世界。Vbh.363.︰Tattha katamā kāmadhātu? Kāmavitakko kāmadhātu. Byāpādavitakko byāpādadhātu. Vihiṃsāvitakko vihiṃsādhātu.(什么叫做‘欲界’？欲界的欲寻；逆向(瞋)界的界的欲寻。害界的害寻。)

Kāmī,【形】是情欲的对象的人。(在【合】中) 想…。

Kāmuka,【形】好色的，淫荡的。

Kāmacchanda,【阳】激情，官能享受的刺激。Dhs.(PTS:1153；CS:1159.)︰ Tattha katamaṃ kāmacchandanīvaraṇaṃ? Yo kāmesu 1kāmacchando 2kāmarāgo 3kāmanandī 4kāmataṇhā 5kāmasineho 6kāmapariḷāho 7kāmamucchā 8kāmajjhosānaṃ–idaṃ vuccati kāmacchandanīvaraṇaṃ. (什么是‘欲欲盖’？凡是于欲，1欲欲、2欲染、3欲喜、4欲贪、5欲爱、6欲热、7欲醉、8欲黏，这称为欲欲盖。)

Kāmesumicchācārā(=kāmesu micchā carati), 邪淫。SA.14.25./II,145.(=MA.9./I,199.)：Kāmesumicchācāroti ettha pana kāmesūti methunasamācāresu. Micchācāroti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro.(于欲邪行：此处‘于欲’指淫行。邪行︰极度受责备的低劣的行为。从形相上，非法的欲求，转起身门，要经过不正确的寻思，在欲上邪行。)

Kāmeti (kam+e), 渴望，需要。kāmesi,【过】。kāmita,【过分】。

Kāmetabba,【义】令人想要的。

Kāya(Sk. kāya；der. probably fr. ci, cinoti to heap up, cp. nikāya heaping up, accumulation or collection),【阳】1.堆，聚集，身体(group, heap, collection, aggregate, body)。2.心所(《分别论》#587.︰Tattha katamo kāyo? Saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho–ayaṃ vuccati “kāyo”.(此中，什么是‘身’呢？想蕴、行蕴、识蕴，称为‘身’。)kāyakamma,【中】身业，身体的行动。kāyakammaññatā,【阴】身适业性。kāyagata,【形】与身体有关。kāyagantha,【阳】身体的束缚。kāyagutta,【形】保卫自己的身体，平稳的身体行动。kāyaḍāha,【阳】发烧，(医)炎症。kāyadaratha,【阳】身体的苦恼。kāyaduccarita,【中】恶身行，坏行为。kāyadvāra,【中】(三门中之)身门。kāyadhātu,【阴】(十八界中之)身界。kāyappakopa,【阳】不当举止。kāyappacālakaṃ,【副】摇摆身体地。kāyapaṭibaddha,【形】以身体连接的。kāyapayoga,【阳】借助于身体，靠身体。kāyaparihārika,【形】看护着身体。kāyappasāda,【阳】触觉感。kāyapassaddhi,【阴】身轻安，感觉的安详。kāyapāgabbhiya,【中】无礼。kāyabandhana,【中】腰带。kāyabala,【中】体力。kāyamudutā,【阴】身柔软性。kāyalahutā,【阴】身轻快性。kāyavaṅka,【阳】不老实的行动。kāyavikāra,【阳】姿态。kāyaviññatti,【阴】以身暗示，使用示意动作。kāyaviññāna,【中】身识，经由触觉的意识。kāyaviññeyya,【形】以触觉去识知。kāyaviveka,【阳】身离，身体的隔离。kāyaveyyāvacca,【中】仆人的责任。kāyasaṃsagga,【阳】身体的接触。kāyasakkhī,【形】(经过身体)他体悟最终的真理。kāyasaṅkhāra,【阳】身行。kāyasamācāra,【阳】正身行，正确的行为。kāyasamudaya(=kāyassa samudaya),【阳】身集。kāyasamphassa,【阳】身触，触觉感。kāyasucarita,【中】善身行，好行为。kāyasoceyya,【中】身净，身体的纯净。kāyasukha﹐身乐。(Kāyasukhanti pañcadvārikasukhaṃ.身乐：五门之乐。MA.149.)) Cetosukha﹐心乐。 (Cetosukhanti manodvārikasukhaṃ.心乐：意门之乐。MA.149.) Vism.427.：Kāyassa bhedāti upādiṇṇakkhandhapariccāgā.(身坏：是舍去有执受(有情)的五蕴。)

Kāyabhāvanānuyogamanuyutta (kāya身+bhāvanā修习+anuyoga练习【阳】+m+anuyutta已随从【过分】)﹐【过分】具足于身修习之行。

Kāyakammaññatā﹐【阴】心所适业性(堪能)，去除心所(cetasika)的不适业性(akammaññabhāva)。

Kāyamudutā﹐【阴】心所柔软性，去除心所(cetasika)的僵硬性(thambha)。

Kāyapaguññatā﹐【阴】心所练达性，使心所(cetasika)健全。

Kāyapassaddhi﹐【阴】心所轻安，平静心所(cetasika)的不安(daratha)。

Kāyalahutā﹐【阴】心轻快性，去除心所(cetasika)的沉重(garubhāva)。

Kāyasaṅkhāra,【阳】身行。MA.43./II,351.︰Kāyasaṅkhārāti assāsapassāsa(身行︰入息与出息。)。DA.18./II,644.︰Kāyasaṅkhārā hi catutthajjhānena pahīyanti, vacīsaṅkhārā dutiyajjhānena, cittasaṅkhārā nirodhasamāpattiyā.(身行确定在第四禅时断；语行在第二禅时断；心行在灭尽定时断。)

Kāyika (kāya+ika),【形】(关联到)身体的，由身体引起的。kāyikadukkha,【中】身苦，身体的痛苦。

Kāyujjukatā,【阴】身正直性，身体的笔直。

Kāyūpaga,【形】执着身体的，去转生。

Kāyūra,【中】穿在上臂的手镯。

Kāra,【阳】行为，服务，尊崇的行为。【形】(在【合】中，如 rathakāra)： 制造者。

-kāra﹐作。

Kāraka,【阳】作者，行为者，作事者。【中】(在语法中的)句法。【阴】kārikā。dukkara-kārikā,作难作的事(“doing of a hard task,” exertion, austerity)。

Kāraṇa,【中】理由(原因)，因素。kāraṇā,【离】经由，通过，由。kiṃ kāraṇā = 为什么?

Kāraṇā,【阴】拷问，体罚。kāraṇika,【阳】处罚者。

Kārā,【阴】kārāghara,【中】监狱，监牢。

Kārāpaka,【阳】计划者，谋士，发令的人。kārāpikā,【阴】。

Kārāpana,【中】令做，命令。

Kārāpeti (karoti 的【使】),被做。kārāpesi,【过】。kārāpita,【过分】。kārāpetvā,【独】。

Kārābhedaka,【形】逃狱者。

Kārikā,【阴】注释。

Kāriy【形、中】责任，行动，应该被做的。

Kārī,【阳】行为者。(通常在【合】中，如 sātāccakārī)。

Kāruñña,【中】同情。

Kāruṇika,【形】怜悯。

Kāreti (karoti 的【使】), 使做，使建立，使构造。kāresi,【过】。kāretvā,【独】。kārenta,【现分】。kārita,【过分】。kāreyya,【使】。

Kāla1,【阳】暗(dark)，黑(black)。kāḷasāma,【阳】黑褐色(dark blue [?])。

Kāla2,【阳】时间。kālass’eva, 早的。kālena, 在适当的时间，在正确的片刻。kālena kālaṃ, 在适当的时候(Kālena kālanti samaye samaye)。kālaṃ karoti, 作时(死)。kālakata,【过分】作古。kālakiriyā,【阴】死期到(直译：时间用完)。kālakaṇṇī,【阳】不幸的人，可怜的人。kālapavedana,【中】时间的公告。kālavādī,【形】在适当的时间说。pacchime kāle﹐最后时刻(临终)。

各种时间：cittakkhaṇa﹐【阳】心识剎那(心识生uppāda、住ṭhiti、灭bhaṅga的时间)，accharākkhaṇa﹐accharāsaṇghāta,【阳】一弹指的时间(有数十亿个心识剎那(SA.12.61./II,99.︰Ekasmiñhi accharākkhaṇe anekāni cittakoṭisatasahassāni uppajjanti.)。ekaminitakāla﹐一分钟(现代巴利文)。ekaghaṭikādikāla﹐一小时(现代巴利文)。pubbaṅhasamaya，上午(6至10点)，majjhantikasamaya，中午(上午10点至下午2点)，sāyaṅhasamaya「黄昏」(下午2至 6点，汉译往往作「晡时」(下午3至5点，申时))。diva﹐一日。rattindiva﹐一日一夜(24 hrs.)。gandhohana﹐gandhohanamatta (gandha-ūhanamattaṃ)﹐一阵香通过的时间，或构牛乳顷(gandhohanamatta挤牛奶的时间，5~10分钟)。yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi﹐吃一钵食之间(20~30分钟)。婆罗门须4a.m.(梵天须臾Brahma muhurta)起床，实施拜火(aupasana；worship of fire)、火祭(agnihotra；healing-fire借着火来净化大气)、Brahmayajna等。他们作上供(pūja)和午供(madhyahnika；the midday vandana)在sangava time (forenoon, 8:24a.m.to 10:48a.m.)。

《翻译名义集》〈时分篇第二十四〉：「西域记云：时极短者，谓剎那(kṣana, kṣaṇa)也。百二十剎那，为一呾剎那(tat-kṣaṇa)。六十呾剎那，为一腊缚(lava)。三十腊缚，为一牟呼栗多(muhurta须臾)。五十牟呼栗多，为一时。六时合成一日一夜。」(T54.1092.2)

Kālaññū,【形】知时的人，知晓适当时间的人。

Kālantara,【中】间隔，时期。

Kālānusāri﹐黑栴香。ye keci mūlagandhā, kālānusāri tesaṃ aggamakkhāyati(一切根香中、黑栴香为其最上)。

Kālika,【形】当时的。【反】akālikaṃ, 实时的。

Kāliṅga,【阳】迦陵伽(在东印度一个国名)。

Kālāma﹐【阳】迦摩罗人。A.3.65.佛陀在迦摩罗人住的Kesamuttaṃ村开示有名的羁舍子经(Kesamuttisuttaṃ)，在本经世尊说十项不可随便相信的守则。A.3.65./I,189.︰‘etha tumhe, Kālāmā! (1)Mā anussavena, (2)mā paramparāya, (3)mā itikirāya, (4)mā piṭakasampadānena, (5)mā takkahetu, (6)mā nayahetu, (7)mā ākāraparivitakkena, (8)mā diṭṭhinijjhānakkhantiyā, (9)mā bhabbarūpatāya, (10)mā samaṇo no garūti. (1)不要因听闻(就相信)( mā 勿+anussavena﹐anu随着＋su(梵śru)听；report)。(2)不要因习俗传统(就相信)( mā 勿+paraṃparāya﹐para越､后＋ṃ＋para越､后＋ya；lineage of teaching)。(3)不要因流传的消息(就相信)( mā 勿+itikirāya﹐iti如此＋kirā传说＋ya；hearsay)。(4)不要因宗教经典(就相信)( mā 勿+piṭakasampadānena﹐piṭaka经典＋sampadāna转移；collection of scriptures)。(5)不要因合乎逻辑(就相信)( mā 勿+takkahetu﹐takka思索＋hetu因；logical reasoning)。(6)不要因合乎推理(就相信)( mā 勿+nayahetu､naya＋hetu因；inferential reasoning)。(7)不要因外表的观察(就相信) (mā 勿+ākāra-parivittakena﹐ākāra外表＋pari遍＋vitakka思索；reflection on reasons)。(8)不要因深思熟虑(就相信)( mā 勿+diṭṭhiijjhānakkhantiyā见审谛忍﹐diṭṭhi见解＋nijjhāna审察＋kkhanti接受；acceptance of a view after pondering it)──Mā diṭṭhinijjhānakkhantiyāti amhākaṃ nijjhāyitvā khamitvā gahitadiṭṭhiyā saddhiṃ sametītipi mā gaṇhittha.(不要采取：「(这是)我们在审思、忍可后而来所执取的见解。」)。(9)不要因有可能(就相信)( mā 勿+bhabba可能＋rūpatā行相＋ya；plausibility似真)──不要采信︰因为有可能的(AA︰bhabbarūpatāyāti ayaṃ bhikkhu bhabbarūpo, imassa kathaṃ gahetuṃ yuttantipi mā gaṇhittha.(不要采取：「这位比丘的相貌庄严(bhabbarūpo)，这种论说是适宜采信的。」–此说有误解，bhabba与bhadda(威严的)可能雷同而混淆。)。(10)不要因沙门是我们的导师(就相信)( mā samaṇo no garū；the ascetic is our teacher) ──Mā samaṇo no garūti ayaṃ samaṇo amhākaṃ garu, imassa kathaṃ gahetuṃ yuttantipi mā gaṇhittha. (不要采取：「这位沙门是我们的老师，这种论说是适宜采信的。」)。Soma Thera’s translation︰(1)don’t go by reports, (2)by legends, (3)by traditions, (4)by scripture, (5)by logical conjecture, (6)by inference, (7)by analogies, (8)by agreement through pondering views, (9)by probability, or (10)by the thought, ‘This contemplative is our teacher.’ Thanissaro Bhikkhu’s translation︰(1)Do not go upon what has been acquired by repeated hearing; (2)nor upon tradition; (3)nor upon rumor; (4)nor upon what is in a scripture; (5)nor upon surmise; (6)nor upon an axiom; (7)nor upon specious reasoning; (8)nor upon a bias towards a notion that has been pondered over; (9)nor upon another’s seeming ability; (10)nor upon the consideration, ‘The monk is our teacher.’若遵守这十项原则就可以排除世间一些非法、非律的成份。另外，佛陀也说「法」若引生贪、瞋、痴则是无利益与苦法；若能帮助离贪、瞋、痴则是有利益与乐法。佛陀也开示了恶有恶报，善有善报之理，以帮助辨识正法。

Kālīya,【中】一种(有光泽的)沉香木(gallochum)。

Kālusiya,【中】污垢，阴暗。

Kāḷa,【形】黑，暗。【阳】黑色。kāḷakūṭa,【阳】喜马拉雅山的一座山名。kāḷakesa,【形】黑头发的(即：年轻的)。kāḷatipu,【中】石墨。kāḷapakkha,【阳】黑半月份(阴历十六至廿九或卅日)。kāḷaloṇa,【中】黑盐。kāḷasīha,【阳】一种狮子。kāḷasutta,【中】墨线(木匠的墨斗中拉出的墨线)；黑绳地狱，八大地狱之一。kāḷahaṃsa, 黑天鹅。

Kāḷaka,【形】黑色。【中】黑点，污点，谷粒中的黑米。kāḷakadhammaṃ (=kaṇhadhammaṃ)﹐黑法。

Kāḷāyasa,【中】(黑)铁。

Kāḷāvaka,【阳】一种象。

Kāḷīya, 一种(有光泽的)沉香木(gallochum)。参考 kālīya。

Kāveyya,【中】诗。A.4.230./II,230.︰Kāveyyanti “cattārome, bhikkhave, kavī. Katame cattāro? Cintākavi, sutakavi, atthakavi, paṭibhānakavī”ti (诸比丘！此等是四类之诗人。哪四种？思诗人、闻诗人、义诗人、辩诗人。诸比丘！此等是四类之诗人。)

kās﹐【字根I.】1.发光(to shine)。2.(=梵kās)咳嗽(to cough)。

Kāsa,【阳】1.芦苇(reed﹐台语：菅芒kuann bang)。2.咳，喘息。

Kāsāya, kasāva,【中】黄袈裟。【形】染以橘色的。

Kāsi (梵Kāśi光的城市),【阳】迦尸(国名，迦尸国为佛世时印度十六大国之一。位于憍萨罗国之北，其都城婆罗木奈斯(Bārāṇasī)即今之瓦拉那西市(Varanasi)，系佛教与婆罗门教之圣地)。kāsika,【形】迦尸的，迦尸制造的。

Kāsu,【阴】坑。

ki(梵krī)﹐【字根V.】忙碌(to buy)。

Kiṃ,【关代、疑代】什么? (【阳】ko = 谁? 【阴】kā = 谁(女性)? 【中】kaṃ = 什么(东西)?)。kiṃkāraṇā,【副】什么理由? kiṃvādī,【形】执什么主义? kiñ canaṃ任何(中.单.主格, 形)。kiṃ puna(梵kiṃ punaḥ)﹐何况? kiṃ atthaṃ?(梵kiṃ artham?)何因缘? kiṃ kāraṇaṃ?(梵kiṃ kāraṇaṃ?)何因?

Kiṃsuka(kiṃ+su+ka, lit.“whatever-like,” or “what do you call it,”),【阳】甄叔迦花，紧叔迦花，胶虫树(Butea Frondosa；Flame-of-the-forest(不是火焰木)，原产于热带亚洲，蝶形花科；型态：株高可达8～15公尺，干易弯曲，叶全缘，叶正面平滑，背面被毛茸，厚纸质，有羽状侧脉6对，叶正面浓绿色，背面浅绿，有拖叶。用途：为优良之园景树、行道树。东印度产的一种乔木，佛经称此树「叶青色，花三色」，意指日出之前，花黑色；日照之时，花赤色；日没之时，花黄色。在印度、斯里兰卡被视为神圣的宗教植物。Santals人并使用其雄花灰烬为避孕药，但俾尔族人(Bhil，东印度西部及中印度善射之原始民族)却将树心捣成泥做为堕胎药。Santals人使用胶虫树(Butea monosperma)种子磨粉敷疗伤处。)，古译作：紧兽(S IV.193.)。

Kikī,【阳】蓝松鸦(blue jay)。【阴】雌蓝松鸦。

Kiṅkara,【阳】仆人，随从。

Kiṅkiṇī,【阴】发叮当声的铃。

Kiṅkiṇikajāla,【中】发叮当声铃的网。

Kicca,【中】责任，工作，服务，应该被做。kiccakārī,【形】做自己的责任。DhsA.p.63.：Kiccaṃ vā sampatti vā raso nāma.（作(用)或达成，称为‘作用’。）

Kiccākicca,【中】应该被做的和不应该被做的。

Kiccha,【形】困难的，痛苦的。【中】苦恼，困难。

Kicchati (kit+cha), 麻烦，疲倦。kicchi,【过】。

kiñc﹐【字根I.】阻碍(to hinder)。

Kiñca (kiṃ什么?+ca和)﹐什么?

Kiñcana,【中】某事，琐事，世间的执着，麻烦。

Kiñcāpi (kiñci+api),【无】无论什么，不管多少，但是。

Kiñci (kin+cid, kiṃ+ci),【无】某事物(some﹐something)。

Kiṇcikkha,【中】小事。

Kiñjakkha,【中】细丝，花粉。

Kiṭaka, 可疑的(doubtful)。PvA 44：kiṭakasadisāni lohapaṭṭasadisāni bhavanti, (女鬼穿上新的、柔软的美服，但)美服变成铜板(they become like (hot) copper plates.)

Kiṭṭha(cp. Sk. kṛṣṭa kṛṣ),【中】种玉黍蜀，玉黍蜀田。kiṭṭhāda,【形】吃玉黍蜀。kiṭṭhasambādha-samaya,【阳】收获期，当玉黍蜀成长时。

Kiṇakiṇāyati(=kiṅkiṇāyati, denom. fr. kiṅkiṇi, small bell) 使发叮当声(to tinkle; also spelt kiṇikiṇāyati J III.315. See also kilikilāyati and cp. Sk. kiṭikiṭāyati to grind (one’s teeth) & Prk. kiḍikiḍiya (chattering) Weber, Bhagavatī p. 289; also BSk. kaṭakaṭāyati Tal. Vist. 251. See taṭataṭayati & note on gala.)

Kiṇanta, (Kiṇāti的【现分】)买。

Kiṇāti (ki+ṇā)(krī Vedic kriṇāti), 买(to buy)。kiṇi,【过】。kiṇitvā, kītvā,【独】。ketuṃ, kiṇituṃ,【不】。pot. kiṇe。

Kiṇṇa, (kirati 的【过分】), 已散布。【中】酵母，发酵粉。

Kita1(pp. of kar(梵kṛ)),【过分】已装饰(adorned: mālākita adorned with garlands)。

Kita2【中】混合泥土(soiled, kaṇṇakita, said of a wall, also of the ground; and paṃsukita, soiled with dust)。

Kitava,【阳】欺骗。

kitt﹐【字根VII.】详细说明(to expound)。

Kittaka,【疑代】多少？到什么程度？

Kittana,【中】称赞，详细说明。

Kittāvatā,【副】多远?从哪方面来看?什么样的范围?

Kitti,【阴】名望，名声。kittighosa, kittisadda,【阳】名誉。kittimantu,【形】出名的。

Kittima,【形】人造的。

Kitteti (kitt +e；fr. kitti), 1.称赞，颂扬(to praise, extol)。2.讲，宣布(to proclaim, announce, relate, tell)。kittesi, akittayi,【过】。kittita,【过分】。kittenta,【现分】。kittanīya,【义】。fut. kittayissati in sense of aor. Vv 345 (=katheti VvA.151). kittayissāmi I shall relate Sn.1053, 1132. grd: to be praised PvA.9.

Kinnara (梵 Kiṃnara),【阳】人头鸟，紧那罗(居在森林的一个民族的名字)，又作紧捺洛、紧拏罗、紧担路、甄陀罗、真陀罗。或称歌神、歌乐神、音乐天。kim 为疑问词，nara 为人之意；意译作疑神、疑人、人非人。kinnarī,【阴】紧那罗女。

Kipillikā(cp.梵pipīlikā),【阴】。kipillika【中】,蚂蚁(台语：蚼蚁)。

Kibbisa,【中】罪过，罪行。kibbisakārī,【阳】罪犯。

Kimi,【阳】虫，蛆虫，害虫。kimikula,【中】一堆虫，一种虫。

Kimakkhāyī,【形】讲什么道?

Kimatthaṃ,【副】为什么意图？kimatthiya,【形】有什么打算，意味着什么。

Kimpakka, kimphala,【中】海芒果(一种形似芒果的毒水果 (Cerbera odollam)，其毒用来扑鱼或毒死老鼠)。

Kimpurisa, 人头鸟，紧那罗(居在森林的一个民族)。参考 kinnara。

Kira,【无】真的，真实地。kirekassa, 真的一个的。

Kiraṇa,【阳】【中】光线，光辉，灿烂。

Kirati (kir+a), 散布。kiri,【过】。kiṇṇa,【过分】。

Kirāta,【阳】在丛林中居住一种人。

Kiriyati (Pass. of kirati or karoti) 被行动(to be affected or moved)。

Kiriya, Kriya﹐【中】Kriyā, Kiriyā(abstr. fr. karoti),【阴】行动，行为，表现，唯作(古译：「胜义善」，阿罗汉的不造作善恶之心)(action, performance, deed; the doing=fulfilment)。kiriyavāda,【阳】信念行动是有结果的。kiriyavādī,【阳】传播。kiriyavāda﹐【阳】主义者。kiriyakiriyā the non-performance of, omission, abstaining from (akiriyā akaraṇa=veramaṇī)。kusalakiriya performance of good actions; dānakiriya the bestowing of gifts; pāpakiriya commission of sin; puññakiriya the performance of good works ; mangalakiriya celebration of a festival ; massu-kiriyā the dressing of the beard(cp. m-karaṇa and kappanā); sacchikiriya realization.

Kirīṭa,【中】王冠。

Kilañja﹐kiḷañja【阳】草席，用灯芯草(蔺ㄌㄧㄣˋ)做的席子。【阴】kilañjā﹐草席。

Kilanta, (Kilamati的【过分】) 已疲累，已疲倦，已疲惫。

kilam﹐【字根I.】使得…疲倦(to be fatigued)。

Kilamati (kilam+a), 疲倦，疲劳。kilami,【过】。kilamitvā,【独】。

Kilamatha,【阳】疲劳，疲倦。

Kilamanta, (kilamati 的【现分】), 正在疲倦。

Kilamita, (kilameti 的【过分】)。

Kilamīyati (kilameti 的【被】), 已经被做到疲倦。kilamīyi,【过】。

Kilamiyamāna (Kilamīyati的【现分】), 正被做到疲倦。

Kilameti (kilamati 的【使】), 使疲倦。kilamesi,【过】。kilamenta,【现分】。kilametvā,【独】。

Kilāsa,【阳】癣，一种皮肤病。

Kiliṭṭha, (kilissati 的【过分】)。

Kilinna (kilijjati 的【过分】), 已湿，已弄脏，已潮湿。

kilis(梵kliś)﹐【字根III.】被折磨(to be afflicted)，被弄脏(to be soiled)。

Kilissati(kilis+ya), 弄脏，沾染，污染。kilissi,【过】。kilissanta,【现分】。

Kilissana,【中】肮脏，沾染。

Kilesa, Klesa(from kilissati), 【阳】激情，贪欲，堕落，不纯，烦恼，污染，尘劳。kilesakāma,【阳】贪欲，强烈的性欲。kilesakkhaya,【阳】贪欲的毁灭，烦恼的毁灭。kilesappahāṇa,【中】断欲，放弃对世间的激情，断除烦恼。kilesavatthu,【中】烦恼事，世间烦恼的事物。

Kileseti (kilis+e), 使弄脏，使烦恼。kilesesi,【过】。kilesita,【过分】。

Kilomaka,【中】肋膜(pleura)。

Kisa,【形】贫乏的，憔悴的，衰弱的，削瘦的。

Kīṭa, kīṭaka,【阳】昆虫，蠹(moth)。

Kīta, (kiṇāti 的【过分】), 已买。

Kīdisa,【形】什么类型？似什么的？

Kīra,【阳】鹦鹉(parrot)。

Kīla,【阳】(木头或金属的)柱，桩。

Kīḷati (kīḷ +a), 玩，游戏，消遣。kiḷi,【过】。kīḷita,【过分】。kīḷanta, kīḷāna,【现分】。kīḷitvā,【独】。kīḷitabba,【义】。kīḷeti, kīḷayati,【义】。kīḷayamāno vicaranto, 走动的玩，跳舞。

Kīḷanaka,【中】玩具。【形】玩的。

Kīḷanā, keḷī,【阴】运动，欢乐。

Kīḷā,【阴】玩，运动。kīḷāgoḷaka,【中】球。kīḷāpasuta, 【形】好玩。kīḷābhaṇḍaka,【中】玩具。kīḷāmaṇḍala,【中】游戏场，运动场。

Kīḷāpanaka,【形】游戏教练。

Kīḷāpeti, Kīḷāpayati (kīḷati 的【使】), 令玩。kīḷāpesi,【过】。kīḷāpenta,【现分】。kīḷāpetvā,【独】。

Kīḷita (kīḷati 的【过分】), 已玩。【中】游戏，玩。kīḷitakīḷita, 玩耍。

Kīva,【无】多少?多久? kīvataka,【形】多少?

Kīvant & Kīva (interr. adj. and adv.) (Sk. kiyant and kīvant; formed fr. interr. stem ki),多大，多少(how great? how much? how many? and in later language how?)Kīvanto tattha bheravā, 多恐怖(“however great the terrors” Sn 959)。Kīva kaṭuka, 多痛苦(how painful? PvA 226)。

Ku, 1.=ka, kā, 恶的，邪的，小。kukkucca, 恶作(错误作)。kudiṭṭhi, kumati 恶见，邪见。kunadī, 小河。kupatha, kummagga, 邪路，邪道。2.=kuha哪里?；kuva, kuttha, kuhiṃ在哪里?

Kukutthaka,【阳】雉(一种鸟，形状像鸡，雄的尾巴长，羽毛很美丽，多为赤铜色或深绿色，有光泽，雌的尾巴稍短，灰褐色；善走，不能久飞；尾巴羽毛可做装饰品；通称野鸡，有的地区叫山鸡)。

Kukku,【阳】腕尺(cubit，长度的度量)。

Kukkucca,【中】(kud错误+kicca作(grd.of karoti) ) 错误作)懊悔，踌躇，忧虑。

Kukkuccika,【形】小心谨慎的，细心的(台语：斟酌cim1 ciok4)。

Kukkuccāyati (kukkucca 的【派】) 懊悔。

Kukkuṭa,【阳】公鸡。kukkuṭa-sampātikā﹐栉比(「公鸡降落」之形容词，是从一家之屋顶至另一家之屋顶，形容家屋密集)。

Kukkuṭī,【阴】母鸡。台语︰小母鸡→鸡僆(nua5)仔。

Kukkura(原始印欧语词根ku),【阳】狗，狗狗。kukkuravatika,【形】模仿狗，狗行者(外道苦行)。模仿牛、依照牛的生活习惯来生活，佛陀警告他身坏命终即往生诸牛群中，不然就堕地狱。(M.57./I,387.)

Kukkuḷa,【阳】热的灰烬，热灰地狱(一个地狱的名字)。

Kuṅkuma,【中】1.藏红花(saffron番红花)，干藏红花粉(用于食品上色和调味的)金黄色，桔黄色。2.郁金香《清净道论》〔叶均〕(多年生草本植物，叶 阔披针形，有白粉，花通常鲜红色，花心黑紫色，花瓣倒卵形，结蒴果；供观赏，根和花可做镇静剂)。

kuc (梵kuc / kuñc), 缩，畏怯(shrink)；卷曲(curl)。

Kucchi(Sk. kukṣiḥ),【阳】【阴】腹或子宫，内部(a cavity, esp. the belly (Vism 101) or the womb)。kucchiṭṭha,【形】安置在子宫。kucchidāha,【阳】胃发炎。

Kucchita,【过分】已卑鄙，已恶劣。

Kuja,【阳】1.树。2.火星(Mars)。

Kujavāro﹐【阳】星期二(日语：火曜日kayōbi)。

Kujjhati (kudh生气+ya), 生气(台语：起毛禾黑khi2 mo bau2、戚心cheh sim)。kujjhi,【过】。kuddha,【过分】。kujjhanta, kujjhamāna,【现分】。

Kujjhana(<kujjhati),【中】kujjhanā,【阴】生气(anger)，激怒(irritation)。

Kujjhitatta﹐

Kujjhitvā, kujjhiya,【独】生气了。

Kuñcanāda,【阳】(象所发出的)尖锐的叫声。

Kuñcikā,【阴】钥匙。kuñcikavivara,【中】钥匙孔。

Kuñcita (kuñcati 的【过分】), 已弯曲，已弄卷。

Kuñja,【中】峡谷，(两边有树的)小谷。

Kuṇjara,【阳】象。

Kuṭa,【阳】【中】水壶。

Kuṭaja,【阳】一种药草—特利切里树皮(tellicherry bark，东印度群岛的几种夹竹桃科乔木〔如：抗痢木 Wrightia zeylandica 和止泻木 Holarrhena antidysenterica〕的苦树皮，特用于民间医学作为治痢剂)。

Kuṭī, kuṭi, kuṭikā,【阴】小屋、寮房、僧寮、茅篷、孤邸(any single-roomed abode, a hut, cabin, cot, shed)。台语：chu3厝，也可作‘次’(康熙字典︰「凡舍皆曰‘次’」)。kuṭīkāra﹐造小屋者。kuṭīpurisa﹐农夫( a “hut man,” a peasant)。

Kuṭila,【形】弯曲，弯曲的(bent, crooked)。kuṭilatā,【阴】弯曲性，不正当。akuṭilatā,【阴】不弯曲性。

Kuṭumba,【中】家庭(family property & estates)。rājakuṭumba﹐国王的财产。

Kuṭumbika, kuṭimbika,【阳】地主，一家之主，家长(a man of property, a landlord, the head of a family,)。

Kuṭṭa1(cp. koṭṭeti, kuṭ to crush), 粉末(powder)。sāsapakuṭṭa, 芥末粉(mustard powder Vin.I,205)。

Kuṭṭa2 (of doubtful origin & form, cp. var. BSk. forms koṭṭa-rājā, koṭa° & koḍḍa°), (only found in cpds. kuṭṭadārūni sticks in a wattle & daub wall Vism.354, and in kuṭṭa-rājā subordinate prince, possibly kuḍḍakuṭṭa a wattle and daub prince S.III,156 =V.44 (v. l. kujjakuṭṭa). tirokuṭṭāti kuṭṭānaṃ parabhāgā vuccanti.(墙外︰墙的另一面)

Kuṭṭha1 (cp. kus; Sk. kuṣṭhā f.),【中】1.麻疯病(leprosy)，台语︰thai2 ko pinn7 (太膏病)。

Kuṭṭha2, 闭鞘姜属植物(一种芬香的植物 (Costus speciosus, J.VI.537.) 一年生草本植物，本植物原产于克什米尔，所产的芳香油用于制造香料、香囊和用于保存毛皮)。

Kuṭṭhī(Kuṭṭhin),【阳】麻疯病患者(a leper, M.I,506 (in simile))。

Kuṭhārī(cp. Sk. kuṭhāra, axe),【阴】斧头(an axe, a hatchet)。S.6.9./I,149.(=S.6.10./I,152., Sn.657, A.V,174.)︰“Purisassa hi jātassa, kuṭhārī jāyate mukhe; Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.(当人出生时，斧在口中生，愚人说恶语，以斧斩自己。)(「斧」指舌头。)

Kuḍumala,【阳】蓓蕾(an opening bud)。

Kuḍuva, 谷嘟哇(谷粒或液体的衡量，4 谷嘟哇 = 1 粑铊。参考Pattha)。

Kuḍḍa(to kṣud to grind, cp. cuṇṇa),【中】墙壁(a wall built of wattle and daub)。

Kuṇapa,【阳】尸体，一件可厌的东西(a corpse, carcase)。kuṇapagandha,【阳】腐尸的味道。Vin.III,68=M.I,73=A.IV,377 (ahikuṇapa, kukkurakuṇapa, manussakuṇapa, pūtikuṇapa); A.IV,198 sq.; Sn.205; J.I.61, 146; PvA.15. Kaṇṭhe āsatto kuṇapo a corpse hanging round one’s neck M.I,120; J.I.5; also Vin.III,68≈. — The abovementioned list of corpses (ahikuṇapa, etc.) is amplified at Vism.343 as follows: hatthikuṇapa, assakuṇapa, gokuṇapa, mahiṃsakuṇapa, manussakuṇapa, ahikuṇapa, kukkurakuṇapa. Cp. kaḷebara.

Kuṇāla,【阳】印度的杜鹃鸟(布谷鸟cuckoo)。

Kuṇī,【阳】跛子(deformed, paralysed (orig. bent, crooked, cp. kuṇa) only of the arm)。

Kuṇṭha(kuṇa and kuṇḍa),【形】钝的。1. bent, lame; blunt (of a sword) (kuṇṭhakuddāla); (of asi, opp. tikkhina); kuṇṭhatiṇa a kind of grass Vism 353。2. a cripple.

Kuṇṭheti (kuṇṭh +e), 使钝化，使弯曲，使跛足。kuṇṭhesi,【过】。kuṇṭhita,【过分】。

Kuṇḍa,【形】卷曲的(bent, crooked)。

Kuṇḍaka,【中】粉，谷粒壳内的粉。kuṇḍakapūva,【阳】【中】粉糕，以这种粉所制成的糕。

Kuṇḍala(cp. kuṇḍa, orig. bending, i. e. winding),【中】耳环，卷曲物(a ring esp. earring)。kuṇḍalakesa,【形】卷发。kuṇḍalāvatta,【形】卷曲的(如发条)。

Kuṇḍalī(Kuṇḍalin)(<kuṇḍala),【形】有耳环的，有卷曲物的(wearing earrings )。

Kuṇḍikā, kuṇḍī,【阴】(带柄和倾口的)大水罐，水壶。

Kutūhala,【中】刺激(tumult, excitement;)。

Kutettha ( kuto从何处+attha 义), 从哪里考虑。

Kuto (ku的离格),【副】从哪里(来)?从何处(来)?

Kutta,【中】行为，(女子)玩弄男人，卖弄风骚，撒娇，献媚。

Kuttaka,【中】(够 12 个女人跳舞的)大地毯。

Kuttha, kutra,【副】哪里? 在何处?

Kuthita,【过分】已沸腾，已很热。

Kudassu,【无】几时?

Kudācana, kudācanaṃ,【无】有时，随时。

Kuddāla,【阳】铲子，锄头。

Kuddha (kujjhati 的【过分】), 已生气，已激怒。

kudh﹐【字根III.】很生气(to get angry)。

Kudrūsaka,【阳】稗子(一年生草本植物，叶子象稻，果实象黍米)。

Kunta,【阳】1.节杖(sceptre lance)。2.一种鸟。

Kuntanī,【阴】麻鹬(curlew)。

Kuntala,【阳】头发。

Kuntha (梵 kunta),【阳】一种蚂蚁，音译：捃多。kunthakipillika﹐蝼蚁(kipillika【中】, kipillikā,【阴】)。

Kunda,【中、形】茉莉属植物(jasmine)。

Kunnadī,【阴】小河。

Kupatha,【阳】错误的路径。

kup(梵kup)﹐【字根III.】使激动(to be agitated)，变凶猛的(to turn fierce)。

Kupita, (kuppati 的【过分】), 已生气，已冒犯。

Kupurisa,【阳】坏人。

Kuppa,【形】不稳定，活动的，变动的。

Kuppati (kup使激动+ya)﹐生气，激动，改变。kuppi,【过】。kuppamāna,【现分】。kuppeyya,【未被】。

Kuppana,【中】激动，忿怒，扰乱。

Kubbati = karoti。

Kubbanaka,【中】小森林，矮灌木丛。

Kubbanta, kubbamāna (kubbati 的【现分】), 正在做，正在执行。

Kubbara,【阳】马车的杆。

Kumati,【阴】邪见。【形】邪见者。

Kumāra, kumāraka,【阳】男孩，年青人。kumārakīḷā,【阴】男孩的娱乐。

Kumārikā, kumārī,【阴】(未婚)少女，处女。brāhmaṇakumārikā,【阴】婆罗门少女(a brahmin young girl)。kumāribhūta, 少女。

Kumina,【中】捕鱼笼(fish-trap)。

Kumuda,【中】白睡莲。kumudaṇāla,【中】白睡莲茎。kumudavaṇṇa,【形】白睡莲的颜色的。

Kumbha,【阳】水壶，古译：军持(澡瓶)。kumbhakāra,【阳】陶工。kumbhakārasālā,【阴】陶器场。kumbhadāsī,【阴】挑水的女奴。

Kumbhaka,【中】(船的)桅杆。

Kumbhaṇḍa,【阳】南瓜(pumpkin)，鸠盘荼、瓮形鬼、变形夜叉、瓢箪、瓶腹，噉人之精气的鬼类，为增长天之部属。

Kumbhī,【阴】壶。

Kumbhīla,【阳】鳄鱼(crocodile)。

Kumma,【阳】龟。

Kummagga,【阳】错误的路径。

Kummāsa,【阳】凝乳食品(junket)，粥。

Kura,【中】饭。

Kuraṇḍaka,【阳】苋属植物(几种生长强壮的杂草植物中的任何一种；例：几种苋属 (Amaranthus) 植物中的任何一种〔如：反枝苋 A.retroflexus 和绿穗苋 A.hybridus〕，有时作调味植物，其种子可食，已在局部地区栽培，能产生一种重要的引起过敏症花粉热的花粉)。

Kurara,【阳】鹗鸟(osprey)，背部褐色，头、颈和腹部白色；性凶猛；在树上或岩 石上筑巢，常在水面上飞翔，吃鱼类；通称鱼鹰。

Kuruṅga,【阳】一种羚羊(antelope)。

Kurumāna (karoti 的【现分】), 正在做。

Kururaṭṭha,【中】俱卢 (Kuru) 国(在北印度)。

Kurūra,【形】残酷的，凶猛的。

Kula,【中】1.氏族，(印度的)较高的世袭阶级，良家(clan, a high social grade, “good family” )。2.家庭(household, in the sense of house)。kulageha,【中】祖屋，父母的房子。kulatanti,【阴】家系，世代传统。kuladūsaka,【阳】好家庭的破坏者，使家门出丑的人。kuladhītu,【阴】尊贵家庭的女儿。kulaputta,【阳】良家子弟(=族姓子。SA.6.3.：Kulaputtāti ācāra-kula-puttā.(良家子弟：良好行为的种族之子)。kulavaṃsa,【中】血统，世系，子孙。kulūpaka(kula-upaka),【形】常去俗人家里的。Pāci.IV,312.︰Kulaṃ nāma cattāri kulāni– khattiyakulaṃ, brāhmaṇakulaṃ, vessakulaṃ, suddakulaṃ.(俗家︰四种俗家—剎帝利俗家、婆罗门众俗家、吠舍俗家、首陀罗俗家。)

A.6.57./III,385.︰“Idhānanda, ekacco nīce kule paccājāto hoti– 1caṇḍālakule vā 2nesādakule vā 3venakule vā 4rathakārakule vā 5pukkusakule vā, dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.”(阿难！世间有一类，生于卑贱之家(nīce kule)–1生于旃陀罗家、或2猎师家、或3竹匠家、或4车匠家、或5清洁工家庭，贫穷而缺乏饮食受用，活命困难且衣食乏少。又，他是脸丑，形丑，矮陋，病多，或眼盲、或手残、或跛者、成半身不遂，而不得食、饮、衣、车，鬘、香、涂油，卧具、座敷、灯明。)

A.6.57./III,386.︰“Idhānanda, ekacco ucce kule paccājāto hoti– khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.”(阿难！世间有一类，生于尊贵之家，生于剎帝利大族之家，或婆罗门大族之家，或长者大族之家，有大财富，有大受用，有众多之金银，有众多之资生具，有众多之财谷。又，他成就最上容色的相貌非凡(abhirūpo)、众所乐见(dassanīyo)、颜容殊妙(pāsādiko)，且得食、饮、衣、车、鬘、香、涂油、卧具、座敷、灯明。)

kuladūsaka,【阳】败坏了居士。Pārā.III,185︰Kuladūsakoti kulāni dūseti pupphena vā phalena vā cuṇṇena vā mattikāya vā dantakaṭṭhena vā veḷuyā vā vejjikāya vā jaṅghapesanikena vā. (败坏居士︰藉由花﹑水果﹑化妆品﹑黏土﹑牙签﹑竹子﹑药或遣人办事，而败坏了居士)。《善见律毗婆沙》(T.24.770b)进一步解释：命令居士种花﹑挖水池、结花鬘﹑送花或水果给居士等，这些行为对比丘而言不但是不对的，而且也会连累在家人做错事。

Kulaṅgāra,【阳】败家子。

Kulattha,【阳】双花扁豆(vetch，一种缠绕草本植物 (Dolichos biflorus)，产于东半球热带，在印度栽培作饲料，其种子常用作食品)。

Kulala,【阳】鹰(hawk)。台语：鶆鹞lai5 hioh8。

Kulāla,【阳】陶工，制陶坯的工人。kulālacakka,【中】陶车，辘轳。

Kulāvaka,【中】鸟巢，窝。

Kulisa,【中】雷电，钉头锤，狼牙棒。

Kulīna,【形】有公认的氏族。

Kulīra,【阳】螃蟹(crab)。kulīrapāda,【形】(床)腿的形状有如螃蟹。

Kulūpaga﹐Kulūpaka﹐【形】常往来一个家庭的人。

Kulla,【阳】筏。《蛇喻经》(Alagaddūpamasuttaṃ)：Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. Kullūpamaṃ vo, bhikkhave, dhammaṃ desitaṃ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.(诸比丘！同样地，已被我说的筏喻，为渡越的利益，不为握持的利益。诸比丘！你们已知筏喻，诸法也应被你们彻底舍断，何况诸非法。」)(M.22./I,135)

Kuvalaya,【中】睡莲(water lily)。

Kuvera,【阳】俱吠罗、鸠鞞罗，统治北方的神名，夜叉王。

Kusa,【阳】很多，亚香茅(亚洲热带的一种草 (Cymbopogon nardus) 〔香茅属〕，长有蓝绿色、柠檬香味的叶子和香精油)、香茅草、吉祥草。台语：茅草菰hm5chau2koo1。kusagga,【中】香茅(锋利如刀锋)的叶缘。kusacīra,【中】以香茅草制成的衣服。kusapāta,【阳】香茅签的铸造。

Kusala,【中】善，好行动，功绩，德行。【形】聪明的。kusalakamma,【中】善业，正确的行为。kusalacetanā,【阴】善意，好的念头，正确的意志。kusaladhamma,【阳】善法。kusalavipāka,【阳】善异熟，善报，好行动的结果。dasa kusalāni﹐十善，又作十善业道(dasa kusala-kammapathā)，即身口意之十种善行。SA.46.2./III,141.︰kusalāti kosallasambhūtā anavajjasukhavipākā. Akusalāti akosallasambhūtā sāvajjadukkhavipākā. Sāvajjāti akusalā. Anavajjāti kusalā.(善︰善生的，无罪乐果报。不善︰不善生的。有罪︰不善。无罪︰善。)

Kusalatā,【阴】聪明，灵巧，成就。

Kusinārā,【阴】拘尸那罗(马拉 (Malla) 的主要城市)。

Kusīta,【形】懒惰的。kusītā,【阴】kusītta,【中】怠惰。

Kusuma,【中】(任何一种的)花。

Kusumita,【形】在花中，(花)盛开的。

Kusubbha,【阳】小坑。

Kusumbha,【阳】红花(saf-flower，旧大陆的一种草本 (Carthamus tinctorius) 像一种蓟，为其油广泛栽培，有大的鲜红色或桔黄色头状花〔用于制造染料，现今主要在东方用于染丝和棉，成浅红色〕)。

Kusūla,【阳】谷仓。

kuh﹐【字根VII.】使吃惊，使惊讶(to astonish)。

Kuha, kuhaka,【形】骗人的。【阳】欺骗。

Kuhanā,【阴】欺骗，伪善，诡计。

Kuhara,【中】洞。

Kuhiṃ,【副】哪里?

Kuheti (kuh +e), 欺骗。kuhesi,【过】。

kūj﹐【字根I.】鸪鸪的叫(to coo)。

Kūjati (kūj+a), 吱喳而呜。kūji,【过】。kūjita,【过分】。

Kūjana,【中】吱喳声，车轹声。【反】akūjana。

Kūjanta, kūjamāna,【现分】正在吱喳而呜。

Kūjita,【中】鸟的歌唱。【过分】已以鸟的歌唱呜响。

Kūṭa,【形】奸诈的，欺诈的，未驯服的。kūṭagoṇa,【阳】未驯服的公牛。kūṭaṭṭa,【中】不老实的诉讼。kūṭaṭṭakāraka,【阳】不老实的起诉者。kūṭajaṭila,【阳】虚伪的苦行者。kūṭavāṇija,【阳】奸商。

Kūṭa,【阳】【中】顶端，突起，山顶，脊，高峰，铁锤。【中】谎言，欺骗。S.V,40.：Seyyathāpi bhikkhave kūṭāgārassa Yā kāci gopānasiyo sabbā tā kūṭavgamā kūṭaninnā kūṭasamosaranā, kūtaṃ tāsam aggam akkhāyati. (比丘们！犹如楼阁的任何椽，都往(摄于)屋顶、向屋顶、会合于屋顶，屋顶被称为它们(诸椽)的最上者。)

Kūṭāgāra,【中】小尖塔般耸立的建筑物，或如此的暂时建筑物，灵柩台。pañcakūṭāgārasatāni katāni﹐造五百间临时屋。

Kūpa,【阳】井，洞。

Kūpaka,【阳】桅杆，柱，旗杆。

Kūla,【中】河岸，堤防，筑堤。

Kekara,【阳】斜视的人。

Kekā,【阴】孔雀的啼鸣。

Keṇipāta,【阳】舵(rudder)。

Keṭubhāna﹐礼仪学。(中国的典籍上记载有礼仪准则300条，行为准则3000条。)

Ketakī,【阴】露兜树(screw-pine，露兜树属 (Pandanus tectorius) 的植物〔产于东南亚〕)。

Ketabino﹐骗术高明。Ketabinoti sikkhitakerāṭikā, nipphannathāmagatasāṭheyyāti vuttaṃ hoti. (骗术高明：学习骗人，产生有力的欺骗)(MA.5.)CS:p.1.156)

Ketu,【阳】旗子，旗帜。ketukamyatā,【阴】自负，极度的虚荣心。ketamantu,【形】以旗子装饰。佛教旗，由上而下五条色，蓝色(nīla)，黄色(pīta)，红色(lohita)，白色(odāta)，橙色(mañjeṭṭha)以及此五种颜色的混合色(pabhassara)。

Ketuṃ,【不】要去买。

Kenaci﹐【阳.单.工】以某。

Kedāra,【阳】【中】耕地，田地。kedārapāḷi,【阴】水坝，稻田中的窄筑堤。

Keyūra,【中】戴在上臂的手镯。

Keyya,【形】可买的，要买的事物。

Kerāṭika,【形】骗人的，伪善的。【阳】不诚实的人。

Kerāṭiya,【中】欺骗，诡计。

Keḷāpeti, Keḷāpayati, 令玩(make play)，令动(make move)。

Kelāsa,【阳】喜马拉雅山的一座山名。

Keḷāyana (<keḷāyati, cp. kelanā & keḷi),【中】玩耍(playfulness)，不安定(unsettledness)。

Kevaṭṭa,【阳】渔夫。

Kevala,【形】孤单的，未混杂他物的，全部的，整个的。kevalakappa,【形】几乎全部。kevalaparipuṇṇa,【形】完成在它的全部。kevalaṃ,【副】仅仅(台语：干凋kan ta，或讹音为kan na)，只不过。

Kesa,【阳】头发(正常成年人头发总数约为80,000~10,0000 根不等。平均每平方厘米内约150根。《解脱道论》(T32.434.1)说「八百万发」。不正确)。kesakambala,【中】发被单，以头发制成的毛毯。kesakambalī,【形】有发被单的。kesakalāpa,【阳】一束头发。kesakalyāṇa,【中】美发，美丽的头发。kesadhātu,【阴】发舍利。

Kesara,【中】花的多毛结构，(动物的)鬃毛。kesarasīha,【阳】鬣狮。

Kesarī,【阳】狮子。

Kesava,【形】1.华丽的头发。2.【阳】毘瑟挐(印度教主神之一，守护之神 Vishnu)。

Kesoropana,【中】剃头发。

Kesohāraka,【阳】头发的去除者，即：理发师。

Ko,【阳】(kiṃ 的【单】) 谁(男的)? Ko nu为什么?

Koka,【阳】狼。

Kokanada,【中】红睡莲。

Kokila,【阳】杜鹃鸟(cuckoo)。

Koci(ko+ci),【无】有人，某人，任何人。【阳】：单.主.koci；复.主keci；单.宾.kañci；复.宾.keci；单.具.kenaci；复.具.kehici﹑kebhici；单.离.kasmāci﹑kamhāci；复.离.kehici﹑kebhici；单.与.﹑属.kassaci﹑kissaci；复.与.﹑属.kesañci﹑kesānañci；单.处.kasmiñci﹑kamhici(﹑kismiñci﹑kimhici)；复.处.kesuci。【阴】：单.主kāci；复.主.kāci﹑kāyoci；单.宾.kañci；复.宾.kāci﹑kāyoci；单.具.kāyaci；复.具.kāhici﹑kābhici；单.离kāyaci；复.离.kāhici﹑kābhici；单.与.﹑属.kāyaci﹑kassāci；复.与.﹑属.kāsañci﹑kāsānañci；单.处.kassāci﹑kāyañci﹑kassañci；复.处.tāsuci。【中】：单.主.kiñci；复.主.kānici；单.宾.kiñci；复.宾.kānici。

Koccha,【中】1.刷子。2.藤椅。

Kojava,【阳】地毯。

Koñca,【阳】苍鹭(heron)。koñcanāda,【阳】。参考 Kuñcanāda。

Koṭacikā,【阴】女人性器官。

Koṭi(Sk. koṭi & kūṭa2),【阴】1.顶、点(the extreme part, top, summit, point)。2.一千万(ten million)，一说为‘十万’(a hundred thousand)。koṭippakoṭi,【阴】1,000,000,000,000, 000,000,000(pakoṭi=100×100,000)。koṭippatta,【形】已到达结束，完全抓住。十亿(koṭisata =satakoṭi)。kahāpaṇa-koṭi-santhārena﹐(for the price (lit. by the spreading out) of 10 million kahāpaṇas” Vin II.159= J I.94 (ref. to the buying of Jetavana by Anāthapiṇḍika))。

Koṭilla,【中】弯曲。

Koṭisimbalī, kūṭasimbalī,【阳】多刺的红棉树(thorny red cotton tree)。

Koṭṭeti, Koṭṭheti (cp. Sk. kuṭ & kuṭṭa1),1.打击(to beat, smash, crush, pound)。2.弄平(to make even (the ground or floor))。3.切，杀(to cut, kill(=hanti))。pp. koṭṭita.。ger. koṭṭetvā。caus. koṭṭāpeti, 使打击。

Koṭṭha1(Sk.koṣṭha),【阳】腹部，(尤指监狱或寺院的)单人房间，储藏室，库房。koṭṭhāgāra,【中】壳仓，国库，仓库。koṭṭhāgārika,【阳】仓库管理员。koṭṭhāsaya,【形】在腹部中存在的。

Koṭṭha2, 可能是：啄木鸟(woodpecker?)J VI.539。

Koṭṭha3(cp.Sk.kuṭṭha), 可能是：闭鞘姜、土地公拐、水蕉花(Costus speciosus) (J V.420.)花冠略呈歪斜喇叭状，白色，偶有淡粉红色，径可达60mm；穗状花絮密集顶生。蒴果略呈球形，具三棱，萼片宿存；熟果红色。叶互生，常沿茎呈轮梯状生长；披针形，被面被绒毛。

Koṭṭhaka,【阳】1.要塞，堡垒。2.出入口。3.隐藏的地点。4.壁橱，储藏室。

Koṭṭhāsa,【阳】部份，定额，一份。

Koṇa,【阳】角落，末端，弓。

Kotūhala,【中】刺激，好奇心。kotūhalamaṅgaliko﹐迷信征兆。

kott﹐【字根VII.】减少(cut)。

Kotthu, kotthuka,【阳】豺，胡狼，野干。

Kodaṇḍa,【中】弓、弩。

Kodha(Vedic krodha fr. krudh, cp. kujjhati),【阳】忿怒(anger)。kodhaṃ chetvā, 切断瞋恚(cutting off anger S.I,41=47=161=237)。akkodha, 无忿(freedom from anger)。kodhātimāna, 忿与过慢(anger and conceit Sn.968.) kodhupāyāsa, 瞋恼(companionship or association with anger, the state of being pervaded with anger (opp. akkodhupāyāsa无瞋恼))。 kodhagaru “having respect for” i. e. pursuing anger (opp. saddhammagaru) A.II,46 sq., 84; kodhapaññāṇa,【形】瞋的方法(knowing the true nature of anger Sn.96 (cp. SnA 170))。kodhabhakkha, 喂养瞋(feeding on, i. e. fostering anger, Ep. of a Yakkha S.I,238)。kodhavinaya, 调伏瞋的方法(the discipline or control of anger)。

Kodhana(fr. kodha),【形】易怒的，不受控制的(心)(having anger, angry, uncontrolled)。

Konta,【阳】1.细长三角旗。2.一种鸟。参考 kunta。

Kopa(fr. kup),【阳】激怒，脾气暴躁(ill-temper, anger, grudge)。kopaneyya,【形】易于激起忿怒的。

Kopī,【形】脾气暴躁的。

Kopīna(cp. Sk. kaupīna),【中】腰布(a loin-cloth)。yāvadeva hirikopīnapaṭicchādanatthaṃ﹐仅仅只是为了遮蔽羞处。

Kopeti (kuppati 的【使】), 使生气，使扰乱，使动摇。kopesi,【过】。kopita,【过分】。kopiyamāna,【现分】。kopetvā,【独】。

Komala,【形】软的，生情的。see kamala。

Komāra(fr. kumāra),【形】少年(juvenile, belonging to a youth or maiden)。komārabhacca,【中】育婴，王子收养。komārabrahmacariyā,【阴】从幼年开始的梵行(童贞入道)。komārī,【阴】处女(a virgin)。

Komudī(fr. kumuda the white waterlily, cp. Sk. kaumudī),【阴】月光(moonlight)，迦底迦月(Kattika﹐9月16至10月15)份的月圆日。

Koraka(cp. Sk. koraka), 【阳】【中】1.芽(bud)。2. (刀、剑、树叶等的)鞘( a sheath)。

Korabya, Koravya(Sk. kauravya),【形】俱卢 (Kuru﹐今印度德里附近) 的后裔，俱卢 (Kuru) 国家的。

Kola,【阳】【中】枣子(jujube)。

Kolaka,【中】胡椒。

Kolaṅkola(der. fr. kula)﹐家家者，此须陀洹证得阿罗汉果前再生于良善家庭两或三次(going from kula to kula (clan to clan) in saṃsāra)。

Kolañña, kolañña- (fr. kula),【形】生在良家(born of (good) family (cp. kulaja)。kolañña-, 属于良家(belonging to the family of )。khīṇa-kolañña ,【形】来到世间(one who has come down in the world Vin.I,86.)。

Kolaṭṭhi,【中】枣子的种子(the kernel of the jujube)。kolaṭṭhimattiyo (pl.) S.I,150=A.V,170=Sn.p. 125 (with kolamattiyo), and kolaṭṭhimattā Th.2, 498=ThA.289; DhA.I,319.

Kolamba(and koḷamba VvA),【阳】大的广口瓶(a pot or vessel in general)。

Kolaṃkola,【阳】家家。SA.48.24./III,238.︰Yo pana dve tayo bhave saṃsaritvā dukkhassantaṃ karoti, ayaṃ kolaṃkolo nāma. (他轮回流转二或三家之后，就灭尽苦。此名为‘家家’。) 「家家」为预流者之最高者。

Kolāpa,【阳】死树，洞树。

Koliya,【阳】拘利族和释迦族 (Sākya) 同族的一个氏族的名字。

Koleyyaka,【形】好族类(说及狗；of good breed, noble, appld to dogs)。

Kovida,【形】聪明的，很熟练的，精通的。

Kosa1(梵kośa and koṣa),【阳】储藏室，库房，国库，鞘，茧(台语：趼lan)。

Kosa2(梵krośa), 音译：拘娄舍。为衡量距离之单位，其距离为恰可闻及一牛鸣叫之声。

Kosaka,【阳】【中】杯子，饮料容器，小箱，小鞘。

Kosajja,【中】懈怠，懒惰，怠惰。AA.6.55.(CS:p.3.124)：Kosajjāyāti kusītabhāvatthāya.(懒惰：懒惰的状况)。《解脱道论》卷第四：「懈怠者，谓心懒堕。」(T32.416.2)

Kosalla,【中】精通。

Kosātakī,【阴】丝瓜(〔丝瓜属〕(Luffa acutangula) 攀缘草本热带植物，果实呈圆柱状，内部为纤维状，类似海绵)，古音译：憍赏塔奇树。

Kosaphala,【中】肉豆寇(nutmeg﹐见 Jātiphala)。

Kosambī,【阴】憍赏弥(跋蹉 (Vaṃsa) 的首都名字)。

Kosala,【阳】憍萨罗国(国名)。

Kosārakkha,【阳】国库的监护人。

Kosika,【阳】猫头鹰(owl)。台语：暗光鸟、猫头鸟、孤黄。

Kosināraka,【形】拘尸那罗 (Kusinārā) 的。

Kosī,【阴】鞘(sheath)。

Koseyya,【中】丝绸，绢布。【形】丝绸的。

Kosohita,【形】把…插入鞘内。

Kohañña,【中】伪善，欺骗。

Kriyā,【阴】行动，行为，表现。参考 kiriyā。

Kva,【无】哪里? kvaci,【无】某处。

Kh

Kh, 巴利文字母表的罗马化拼音第二个辅音字母。发音好像汉语中清音的 k。

Kha (梵kha),【中】虚空、天空(“space” Vism.494.)。khapuṣpa(梵), kha-puṣpam(梵),空华，空花。

Khakharaka(梵), Khakkhara(梵), Khakkharaka(梵), 锡杖。

Khaga,【阳】鸟(“sky-goer”)。khaga-caraṇa, 鸟飞。khaga-patha, 空，虚空。

Khagga (Sk. khaḍga),【阳】刀剑。khaggakosa,【阳】刀剑鞘。khaggāhaka,【阳】捧剑者。khaggatala,【中】刀锋。khaggadhara,【形】捧剑的。

Khaggavisāṇa(cp. BSk. khaḍgaviṣāṇa),【阳】1.犀牛(a rhinoceros有个像刀剑一样的角者，犀牛总是朝着一个目标，义无返顾地向前冲)。2.犀牛角，麟角(古译)，驎角(古译)。

Khacati (khac +a), 嵌入，装饰(inlaid, adorned with, usually with jewels)。khaci,【过】。khacita,【过分】。

Khajja (grd. of khajjati),【形】被吃，被咀嚼，被咬，被啄(to be eaten or chewed, eatable, solid food)。【中】固体食物，甜肉干。khajjaka,【中】甜肉干。khajjakantara,【中】各种不同的糖果。

Khajjati ((khaj +ya), =khādiyati, Pass. of khādati; Dhtm 93 bhakkhaṇa) 1.被吃，被咀嚼，被咬(to be eaten, chewed, eaten up, as by animals)。2.被痒(to be itchy, to be irritated by itch；cp. E. “itch”=Intens. of “eat”)。3.被毁灭，被牺牲(to be devoured, to be consumed, to be a victim )。【现分】被嚼，被咬，被啄。

Khajju,【阴】痒。

Khajjūrī,【阴】海枣树(date-palm，一种海枣树〔棕榈科〕(Phoenix dactylifera)，产于亚洲西部、北部，在加利福尼亚州也有种植，有羽毛状的叶子，结簇生的枣子椰树)。

Khajjopanaka(cp. Sk. khadyota),【阳】萤火虫(fire-fly)。

Khañja(cp. Sk. khañja),【形】跛足的(lame)。

Khañjati (khaj +ṃ-a；fr. khañja), 蹒跚，跛行(to be lame)。khañji,【过】。

Khañjana,【中】蹒跚行走(hobbling, walking lame)。【阳】鹡鸰(wagtail)，亟灶巢鸟主要在西半球的一种鹡鸰科鸟，具有瘦长的身体和不断摆动的尾巴。

Khaṇa(梵kṣana, kṣaṇa),【阳】片刻，分钟，机会，剎那，时节，无难ㄋㄢˊ。khaṇena,【副】在片刻中。khaṇātīta,【形】错过机会(Sn.333=Dh.315 (=DhA.III,489)。utukhaṇa,【阳】季节。khaṇaññū, 知时(knowing, realizing the opportunity Sn.325 (cp. SnA 333). khaṇapaccuppanna, 剎那现在(生、住、灭的三心剎那，arisen at the moment or momentarily)。khaṇaparitta, 片刻(small as a moment Vism.238.)。

Khaṇa2 (fr. khaṇ), 掘(digging J.II,296.)。Cp. atikhaṇa.

Khaṭuṅka,【梵】【阴】顽固的，忄龙悷的。khaṭuṅkaṃ sattva-durdāntatām,刚强难化众生。

Khaṇati, khanati(khan or khaṇ+a), 1.挖，连根拔起(dig, dig out, uproot)。2.破坏(=Sk. kṣanati; to destroy)。khaṇi,【过】。khata,【过分】。khaṇanta,【现分】。khaṇitvā,【独】。cp. abhikkhaṇati, palikkhaṇati. ; M I.132 (id.)；pp. khata & khāta (cp. palikkhata).

Khaṇana(<khaṇ),【中】挖(digging)。

Khaṇika(<khaṇa),【形】瞬间的，暂时的，可改变的(unstable, momentary, temporary, evanescent, changeable; usually syn. with ittara)。Vism.626. (khaṇikato from the standpoint of the momentary). khaṇikā pīti﹐剎那喜(‘momentary joy’ is one of the 5 kinds of joy, viz. khuddikā, khaṇikā, okkantikā, ubbegā, pharaṇā (see pīti) Vism 143, DhsA 115.  khaṇikācitta, temporary or momentary thought Vism 289. khaṇikāmaraṇa, sudden death Vism 229. khaṇikāvassa, 一阵雨(momentary, i. e. sudden rain (-shower))。

Khaṇikapaccuppanna﹐剎那现在，指当下剎那存在(含生、住、灭的三心剎那)。

Khaṇittī,【阴】撬棍，铁橇，镐。

Khaṇḍa (freq. spelt kaṇḍa),【阳】一点点，碎块，糖果。【形】断掉的。khaṇḍadanta,【形】断牙。khaṇḍaphulla,【中】(建筑物)损坏的一部分。

Khaṇḍati), 打破(to break, DhA.IV,14.; pp. khaṇḍita broken, PvA.158 (-kaṇṇo=chinnakaṇṇo)。

Khaṇḍana,【中】破损。

Khaṇḍākhaṇḍaṃ, khaṇḍākhaṇḍikaṃ,【副】(打)碎。

Khaṇḍikā(fr. khaṇḍa),【阴】块，碎片(a broken bit, a stick)。

Khaṇḍicca,【中】(牙齿)断掉(he state of being broken (of teeth), having broken teeth)。

Khaṇḍita,(Khaṇḍeti的【过分】) 打碎，违背，违犯。

Khaṇḍeti (khaṇḍ +e), 打碎，违背，违犯(to renounce, to remit, in vetanaṃ)。khandesi,【过】。khandetvā,【独】。

Khata1 (khaṇati 的【过分】), 已挖出，已连根拔起，已受伤，已没德行。

Khata2 (pp. of kṣan, to wound), 伤害，受伤(hurt, wounded)。

Khatta (Sk. kṣatra, to kṣi),【中】政治学，刹帝利(Khattiya)的。

Khattiya(der. fr. khatta=kṣatra “having possessions”; Sk. kṣatriya),【阳】刹帝利，武士族(pl. Nom. also khattiyāse J.III,441. A shortened form is khatya J.VI,397.)。【形】刹帝利的。khattiyakaññā,【阴】刹帝利的年轻未婚女子。khattiyakula,【中】武士家族。khattiyamahāsāla,【阳】刹帝利的百万富翁。khattiyamāyā,【阴】刹帝利的秘诀。khattiyasukhumāla,【形】如王子一般的柔弱。rājā khattiyo muddhāvasitto,剎利族灌顶王(剎利顶生王)，即出身剎利族，经灌顶仪式就任王位。

Khattiyā, khattiyānī,【阴】刹帝利氏族的女人。

Khattu,【阳】战车的御者，国王的随从顾问。

-(k)khattuṃ (Sk. °kṛtvah, cp. °kad),【副】次(数) (in compn with numerals “times”: dvikkhattuṃ, tikkhattuṃ, etc.; twice, three times, etc.)。

Khadira(Sk. khadira),【阳】儿茶树(东印度一种有刺乔木(Acacia catechu)，两回羽状复叶，花黄色，荚扁平，是阿仙药的来源)。khadiraṅgāra,【阳】儿茶木材的灰烬。

khan﹐khaṇ﹐【字根I.】挖(to dig)。

Khanittī (to khan, cp. Sk. khanitra),【阴】(a spade or hoe Vin.I,270; J.VI,520=V.89 (+aṅkusa).

Khanti(kham)(梵Kṣānti(kṣam)),【阴】忍耐(日语：我慢する, gaman-suru)，耐性。khantibala,【中】耐力。khantimantu,【形】忍耐的，耐心的。忍耐是最超越的锻炼、担当(Khantī paramaṃ tapo titikkhā)(《法句经》184偈)。A.5.216.akkhanti(不忍)：「诸比丘！此等五者，是忍之德。以何为五耶？即：为多人可爱、可意；又，不凶暴(aluddo)；无追悔；不迷乱而命终；身坏死后，生于善趣、天界。」忍耐有三种：一、世俗的忍，忍气吞声(如石压草)，但有时会忍无可忍而火山爆发。二、修止的忍，转离可瞋境(不可意境)，迅速把心安置于固定的所缘(高级的如石压草)。三、修观的忍，当境，或转离可瞋境，把心安置自己的身体(如呼吸、火大、或以丹田吸呼气)、或受(特别是苦受)的观察，觉知生灭、转变。若是属于过去的积怨、郁卒、怨恨，也可以倒带，坦然面对它。修观修可以达到无忍可忍。cf. adhivāsana(坚忍)。

Khantika,【形】(在【合】中) 如此这般的信念(acquiescing in-, of such and such a belief)。aññakhantika, = 另外的信念。

Khantar(Khantu),【阳】忍耐者，温和的(possessed of meekness or gentleness; docile, manageable)。

khand(梵skand)﹐【字根I.】彻底溃败(to rout)，跳跃(to jump)。

Khandha (Sk. skandha),【阳】1.体积。2.树干，(人或动物的)躯干。3.块(mass)，堆(heap)。4.区，段，章。5.蕴，形成任何生命的身心状态的知觉集合体。khandhaṭṭhika,【中】肩骨。khandhapañcaka,【中】五蕴即：色、受、想、行、识。pañcakkhandhā(五蕴= pañcavokārabhavā)：rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.(色蕴、受蕴、想蕴、行蕴、识蕴。)

Khandhaka,【阳】区分，章。

Khandhāvāra,【阳】营。

kham(梵kṣam)﹐【字根I.】遭受或忍受(to suffer or bear)。

Khama(<梵kṣam)(梵kṣama忏摩),【形】宽恕的，原谅的，容忍的，忏摩(求对方的原谅)(patient, forgiving, enduring, bearing, hardened to )。khamā paṭipadā(堪忍行=不以骂报骂等)。【反】akhama﹐容忍的。

Khamati(Sk. kṣamate)(kham忍受 +a), 1.忍耐，容忍，宽恕(to be patient, to endure, to forgive(Acc. of object and Gen. of person)khamatha me pardon me.2. (impers.) to be fit, to seem good; esp. in phrase yathā te khameyya “as may seem good to you; if you please” sabbaṃ me na khamati “I do not approve of” ; na khamati “it is not right” .3. to be fit for, to indulge in, to approve of)。khami,【过】。khanta,【过分】。khamanta, khamamāna,【现分】。grd. khamanīya。caus. khamāpeti。dukkhamati﹐难以忍耐。

Khamana,【中】khamā(<kham(梵kṣam)),【阴】宽容，忍受，容忍，耐性，忍耐。KhA.(CS:p.123)：khamanaṃ khanti.(忍受：忍耐。)

Khamāpana(abstr. fr. khamāpeti, caus. of khamati) ,【中】要求原谅(asking for pardon)。

Khamāpeti (kham+āpe), 原谅，道歉(to make eat)。khamāpesi,【过】。khamāpenta,【现分】。khamāpita,【过分】。khamāpetvā,【独】。

Khamitabba,【义】应该原谅。

Khamitvā,【独】原谅了，忍耐了。

khambh(梵skambh)﹐【字根VII.】支持(prop)。

Khambha(Sk. khambha & sthambha)1.支持(support)。2.障碍(obstruction, stiffening, paraly)。

Khambhakata,【形】两手叉腰的。

Khambheti (Sk. skambh, skabhnāti] 1.支持( to prop, to support)。2.障碍(to obstruct, to put out)。pp. khambhita.

Khaya(Sk. kṣaya to kṣi, kṣiṇoti & kṣiṇāti),【阳】浪费，破坏，衰退，终结，尽。khayanupassanā,【阴】衰退的事实知识。

Khara(梵khara),【形】粗糙的，粗鄙的，硬的，强烈的，痛苦的。kharatta,【中】kharatā,【阴】粗糙。

Khala,【中】(玉蜀黍的)打谷场。khalagga,【中】打谷的开始。khalamaṇḍala,【中】打谷场。khalasālā﹐【阴】打谷棚。

Khalati (khal+a), 绊倒(to stumble)。khali,【过】。khalita,【过分】。khalitvā,【独】。

Khalika(or khalikā f.), 骰子(a dice-board, in khalikāya kīḷanti to play at dice；DA I.85 by jūta-khalika pāsaka-kīḷanaṃ).

Khalita1 (Sk. khalati=Lat. calvus, bald; cp. khallāṭa) 秃头(bald-headed A.I,138 +vilūna); Th.2, 255 (=vilūnakesa ThA.210).

Khalita2,【中】过失，绊倒。

Khalīna,【阳】马勒，马嚼口。

Khalu,【无】的确，当然。

Khaluṅka(khalaṅga>khalaṅka>khaluṅka),【阳】难驯，桀骜难驯，古音译：强梁、强良。

Khallāṭa,【形】秃的。khallāṭasīsa,【形】秃头的(DhA.CS:pg.1.196.︰ khallāṭasīse)。khallāṭiya,【中】光秃。

Khalopī(=khalopi, kalopī),【阴】锅(a pot；usually with kumbhī: D.I,167 (–mukha+kumbhi-mukha))。

Khaḷa,【形】粗略的，粗糙的。【阳】流氓，无赖，卑鄙的人。

khā﹐【字根I.】说(to speak)。【字根III.】了解(to comprehend)。

Khāṇu,【阳】【中】残株，柱(a stump (of a tree), a stake)。khāṇuka,【阳】残株，树桩，小柱。

Khāta (khaṇati 的【过分】), 已挖。

khād(梵khād)﹐【字根I.】吃(to eat)。

Khādaka,【形】吃者，以…为主食。

Khādati (khād+a), 吃，咀嚼，咬，咬牙切齿(to chew, bite, eat, devour, to destroy)。khādi,【过】。khādanta, khādamāna,【现分】。

Khādana,【中】吃(the act of eating (or being eaten))。【中】【形】khādanī (the eater)。

Khādanīya(grd. of khādati; also as khādanīya),【形】可吃的(hard or solid food)。【中】蔬果食(古译︰硬食)，甜食，糖果，蜜饯。Pāci.IV,233(CS:p.300)︰Khādanīyaṃ nāma pañca bhojanāni– udakadantaponaṃ ṭhapetvā avasesaṃ khādanīyaṃ nāma. Bhojanīyaṃ nāma pañca bhojanāni– odano, kummāso, sattu, maccho, maṃsaṃ.(硬食(蔬果食)：除了五种谷肉食﹑水与杨枝(齿木)之外的一切食物。软食(谷肉食)：指饭﹑粥﹑麦﹑鱼﹑肉。)

Khādā,【阴】食物(food, in rājakhādā royal food Sn.831 (rājakhādāya puṭṭho=rājakhādanīyena rājabhojanīyena posito Nd1 171)。

Khādāpana(fr. khādāpeti),【中】(处罚性的)令吃(causing to be eaten (kind of punishment))。

Khādāpeti (【使】II. khādati), 令吃，令咬(to make eat)。khādāpesi,【过】。khādāpita,【过分】。khādāpenta,【现分】。khādāpetvā,【独】。

Khādika =khādaka吃者，in aññamaññakhādika S.V,456.

Khādin, 吃者。【阴】khādinī=khādaka PvA.31.

Khādita (khādati 的【过分】), 已吃，已咬，已吃完(eaten, or having eaten, eaten up, consumed；a twin form of khādita is khāyita)。khāditatta,【中】被吃的事实。khāditaṭṭhāna, 餐厅，吃的地方(the eating place, place of feeding)。

Khāditabba,【义】应该吃。

Khādituṃ,【不】要去吃。

Khāyati (khā+ya；pass.=Sk. khyāyate, khyā), 似乎是，看来好像，只是，仅仅(to seem to be, to appear like (viya) J.I,279)。khāyi,【过】。aor. khāyiṃsu; ppr. med. khāyamāna. Cp. pakkhāyati.

Khāyita,【形】已吃，吃光。【中】吃了些东西。

Khāra(Sk. kṣāra, pungent, saline, sharp to ksā, kṣāyati to burn),【阳】咸的物质，碳酸钾，苛性钾(any alkaline substance, potash, lye)。khāraka,【形】1.咸性。2.【阳】鲜芽。khārika,【形】咸性(alkaline)。

Khārī,【阴】佉梨(古印度计重量单位大约 16 格令〔＝ 1.0368 克 或 16/7000 磅〕，秤盘)。khārikāja, khārividha,【阳】【中】秤盘和秤锤。

Khārika1 (to khāra),【形】咸性(alkaline)。

Khārika2(of khārī),【形】(一)斛，音译︰佉梨。1斛等于10斗，汉代一斛等于120斤，一斤相当现在约250克(of the khārī measure, in vīsatikhārika Kosalako tilavāho(=viṃśatikhārīkaḥ kosalakas tilavāhaḥ), A.V.173=Sn.p.126.)

Khārodaka, 石灰。khārodaka-nadī, 灰河，石灰水河。

khāḷ﹐【字根VII.】洗(to wash)。

Khāḷeti (khaḷ+e), 洗，冲洗。khāḷesi,【过】。khāḷita,【过分】。khāḷetvā,【独】。

khi﹐【字根I.】衰退(to decay)。

Khiḍḍā(Vedic krīḍā, cp. kīḷati),【阴】玩，娱乐(play, amusement)。khiḍḍādasaka,【中】玩十年(十一至二十岁)。khiḍḍārati,【阴】享乐。

Khitta (khipati 的【过分】), 已散乱，已丢，已推翻，已抛弃，已颠覆(thrown; cast, overthrown)。khittacitta,【形】发疯的人。Cp. vikkhitta。

khid﹐【字根III.】被压，降低，沮丧(to be depressed)。cp. (梵khid)撕开(tear)，拉，拔。cf.梵(ājch,撕破；paṭ, 撕开；riś, 撕开；liś, 撕开；vṛh / bṛh, 撕开)。

khip (梵kṣip), 投，抛(throw)。

Khipa,【阳】丢在上的任何东西，捕鱼具，斗蓬。

Khipati (khip(梵kṣip)抛+a；Vedic kṣipati), 投，丢出，打喷嚏(to throw, to cast, to throw out or forth, to upset)。khipi,【过】。khipanta, khipamāna,【现分】。khipitvā,【独】。a throw, anything thrown over

Khipana,【中】丢，抛弃(the act of throwing or the state of being thrown)。《入阿毘达摩论新疏》Abhidhammāvatāra-abhinavaṭīkā (CS:p.2.99) Khipanakasaṅkhārā nāma cuti-āsannajavanasahajātasaṅkhārā, paṭisandhijanakakammasahagatasaṅkhārā vā, tato purimajavanasahagatasaṅkhārāti vā keci.(丢入之行(=业)：与临死俱生之行，或陪伴结生令生业之行，或乃至任何陪伴过去速行之行。)

Khipanā(<khipati),【阴】抛弃(throwing up, provocation, mockery, slander)。

Khipita (khipati 的【过分】), 已丢出(expectoration)。【中】喷嚏(sneezing)。khipitasadda,【阳】喷嚏声(the sound of expectorations)。

Khipituṃ,【不】要丢，要打喷嚏。

Khippa(<khip抛),【形】快的(quick)。khippataraṃ,【副】很快地，非常快地。khippaṃ,【副】很快地(quickly)。

Khila(cp.Sk.khila), 【阳】【中】荒废或休耕的田地(waste or fallow land )，荒野。ceto-khilā(心的荒芜)。Grassmann︰「荒废、未耕种的土地，特别是位于已耕种的田地之间。」在《梨俱吠陀》，我们没有发现「荒野 khila」，倒是「khilya」这样的字出现过两次，而出现在(10 142:3c)的那一次，其实就是「khilya」一字的确切定义：「于是，耕地中即有荒野」Grassmann 为「khila」所下定义。那即是「破除(心灵)荒野于同学(同梵行者)中」。

Khiḷa (cp. Sk. kiṇa), 硬皮、腁胝(ㄆㄧㄢˊㄓ)、皮肤结茧(hard skin, callosity)。

khī﹐【字根IV.】衰退(to decay)。

Khīṇa (khīyati 的【过分】), 已耗尽，已浪费(destroyed, exhausted, removed, wasted, gone)。khīṇatta,【中】khīṇatā,【阴】浪费的事实，用尽的事实。khīṇamaccha,【形】没有鱼的。khīṇabīja,【形】没有存在种子的人。khīṇāsava,【形】漏尽的。

Khīya (cp. khīyati) Khīyadhammaṃ āpanna﹐犯嫌瞋法(PED：fall into a state of mental depression陷于意气消沉的状态)。

Khīyati(=khiyyati) (khī+ya)(Sk. kṣīyate, pass. to khayati), 被耗尽，浪费掉，变成沮丧。khīyi,【过】。khīyamāna,【现分】。khīyitvā,【独】。

Khīyana(=khiyyana),【中】1.疲惫。2.责备。

Khīra(Sk. kṣīra),【中】奶，(牛、羊等)乳(milk, milky fluid, milky juice)。khīraṇṇava,【阳】奶白色的海洋。khīrapaka,【形】吸奶。khīrodana,【中】乳饭。khīramukha,【中】没面子。牛乳五味(pañca gorasā, Vin I.244)：乳(khīra)、凝乳(dadhi)、酪乳(takka；buttermilk。‘凝乳’加1/4水搅拌而成)、生酥(navanīta奶油)、熟酥(sappi熟酥)。Pāci.IV,347(CS:p.464)︰Khīraṃ nāma gokhīraṃ vā ajikākhīraṃ vā mahiṃsakhīraṃ vā yesaṃ maṃsaṃ kappati tesaṃ khīraṃ.(乳︰牛乳、山羊乳、水牛乳，凡肉适宜者之乳。)

Khīrikā,【阴】阔叶山檨子(东印度漆树科的中等大小乔木 (Buchanania latifolia)，种子在未成熟时用作咖喱的成分)。

Khīranikā,【阴】母乳牛(a milk-giving cow)。SA.7.12./I,258.︰ Khīranikāti khīrakārakā godohakā.(母乳牛︰产奶的牛、母乳牛。)

Khīla(Sk. kīla & khīla),【阳】桩，柱(a stake, post, bolt, peg。

Khujja (either Sk kubja, of which khujja would be the older form),【形】1.驼背的(人)(humpbacked)。2.小的，次等的(small, inferior)。

Khudā(Sk. kṣudh & kṣudhā, also BSk. kṣud in kṣuttarṣa hunger & thirst),【阴】饿(hunger)。

Khudda(Vedic kṣudra),【形】小的，次等的，无关重要的。【中】一种小蜜蜂所制造的蜂蜜。kaniya, 【形】较小的。kaniṭṭha, 【形】最小的。Khuddakanikāya,【阳】《小部》(佛教经典，五部尼柯耶之一)。Khuddakapāṭha,【阳】《小诵经》(《小部》中的第一部经)。

Khuddaka(<kaṇ减) =khudda,【形】小的，次等的。

Khuddā,【阴】一种小的蜜蜂。

Khuddānukhuddaka,【形】细小的(职责或戒条)。ākaṅkhamāno ānanda sajgho mam’accayena khuddānukhuddakāni sikkhāpadāni samūhantu.(阿难！有意欲者，在我亡后，僧团允准除去微细学处(小小戒)。)

Khuppipāsā,【阴】饥饿和口渴。

khub﹐【字根III.】使激动(to be agitated)。

khubh﹐【字根I.】骚动(to be agitated)，摇动(to shake)。

Khubhati (khubh骚动+a), 被骚动，被扰乱。【过】khubhi,【过分】khubhita。

khums﹐【字根VII.】责备、谴责(to censure)。

Khura1 (Vedic khura), 蹄(the hoof of an animal)。

Khura2 (Vedic kṣura, to kṣṇu, kṣṇoti to whet, kṣṇotra whetstone),【中】剃刀(a razor)。khuragga,【中】剃发厅。khurakosa,【阳】剃刀鞘。khuracakka,【中】刀轮。khuradhārā,【阴】剃刀锋。khurabhaṇḍa,【中】理发具。khuramuṇḍa, 剃光头。

Khurappa,【阳】箭。

Khulukhulu-kaṛakaṃ, 【中】【副】噼啪声，哗啦声( “so as to make the sound khulu, khulu,” i.e. clattering or bumping about M.II,138. Cp. ghuru-ghuru)。

Kheṭa, kheṭaka (cp. Sk. kheṭaka),【中】盾(a shield)。

Khetta (Vedic kṣetra, to kṣi, kṣeti, kṣiti, dwelling-place),【中】1.田，小块土地，适当的地方，生产地，建立地(a field, a plot of land, arable land, a site)。2.(功德)田( (of kamma) the soil of merit, the deposit of good deeds, which, like a fertile field, bears fruit to the advantage of the “giver” of gifts or the “doer” of good works.)。khettakamma,【中】田间劳动。khettagopaka,【阳】守田人。khettasāmika,【阳】田主。khettājīva,【阳】耕者，农民(台语：做穑人co3 sit lang5)。khettatūpama,【形】被比喻像块田。

Kheda(Sk. kheda fatigue, khedati),【阳】遗憾，苦恼，痛苦(subject to fatigue, tired)。

Khepa (cp. khipati),【阳】投，投掷，(精神)错失(throwing, casting, Sdhp.42. Usually in citta-kkhepa loss of mind, perplexity Dh.138. Cp. vikhepa, saṃkhepa.

Khepana (cp. khepeti),【中】过(时间)，浪费，歼灭。

Khepita, (Khepeti的【过分】) 花费，使浪费。

Khepita [pp. of khepeti] destroyed, brought to waste, annihilated, khepitatta (nt.) the fact of being destroyed, destruction, annihilation, DhA.II,163 (kilesavaṭṭassa kh.).

Khepeti﹐khepayati (khip+e), 花费(时间或财富)，使浪费。【过】khepesi,【现分】khepenta,【独】khepetvā(opp. akhepetvā)。

Khema (Vedic kṣema to kṣi, cp. khetta),【形】安全，平稳，太平。khemaṭṭhāna,【中】安全地，庇护所。khemappatta,【形】达到了镇定。khemabhūmi,【阴】和平的地方。) patta-yoga-kkhema,达瑜伽安稳(指至涅盘处)，《长阿含经》译：至安处。

Khemin,【阳】安全者(one who enjoys security or peace)。

Kheḷa,【阳】唾液。kheḷamallaka,【阳】痰盂。

Kheḷāpaka (Vin) & Kheḷāsika (DhA),【形】吃痰者，一个辱骂的术语。°vāda the use of the term “phlegm-eater,” calling one by this name Vin.II,189; DhA 140. Cp. āpaka.? spittle-dribbler; “wind bag.”

Kho(before vowels often khv’; contr. of khalu=Sk. khalu),【无】的确，真的，当然(【语】与前一词结合的虚词，例如：evaṃ kho 的 kho)。atha kho,。

Khobha(cp. Vedic kṣubh kṣobhayati, to shake),【阳】震动，激动(shaking, shock)。

Khoma,【中】亚麻布料(linen cloth)。【形】亚麻的。khomadussa,【中】亚麻布，释迦领土中的一个村名。khoma-pilotikā, 初摩衣，即亚麻衣。

Khvāhaṃ(kho āhaṃ)﹐实在,我。

G

G, 巴利文字母表的罗马化拼音第三个辅音字母。发音是带音的 g，汉语没有这个辅音，请参考英语或马来语的发音。

Gagana,【中】天空。gaganagāmī,【形】飞过天空。

Gaggara [Vedic gargara throat, whirlpool.] 1.怒吼，吼roaring。a blacksmith’s bellows：kammāragaggara。2.【中】cackling, cawing, in haṃsagaggara﹐鹅叫声。

Gaggarā,【阴】伽伽罗池(Vism.208)，一个湖的名字。

Gaggarāyati (gaggarī 的【派】), 怒吼，吼。

Gaggarī,【阴】铁匠的风箱。

Gaṅgā,【阴】河，恒河(在印度北境)。gaṅgātīra,【中】河岸。gaṅgādvāra,【中】河口。gaṅgādhāra 【阳】流域，江河流域。gaṅgāpāra,【中】彼岸，对岸。gaṅgāsota,【阳】河水流，奔流。

Gaṅgeyya,【形】河的，恒河的。

Gaccha,【阳】植物，矮树。

Gacchati (gam+a), 去，行，走。【过】gacchi,【现分】gacchanta﹐gacchamāna。【过分】gata。gantvā, gamitvā, gantvāna, gantūna, -gamma,【独】。

Gacchant(a)﹐【现分】正在去。单.主.gacchaṃ﹑gacchanto﹑gacchato；复.主gacchanto﹑gacchantā；单.呼.gaccha﹑gacchanta﹑gacchaṃ；复.呼gacchanto﹑gacchantā；单.宾.gacchantaṃ﹑gacchataṃ；复.宾.gacchanto﹑gacchante；单.具.gacchatā﹑gacchantena；复.具.gacchantebhi﹑gacchantehi；单.离.gacchatā﹑gacchanta﹑gacchantamhā﹑gacchantasmā﹑gacchantato；复.离.gacchantebhi﹑gacchantehi；单.与.﹑属.gacchāto﹑gacchantassa；复.与.﹑属.gacchataṃ﹑gacchantānaṃ；单.处gacchanti﹑gacchante﹑gacchantamhi﹑gacchantasmiṃ；复.处.gacchantesu。

Gaja,【阳】象。gajakumbha,【阳】象额。gajapotaka,【阳】小象。

gajj(梵garj)﹐【字根I.】吼(to roar)。

Gajjati (gajj吼+a), 吼，打雷。【过】gajji,【现分】gajjanta, gajjamāna,【独】gajjitvā。

Gajjanā,【阴】吼声。

Gajjita (gajjati 的【过分】),【中】吼，打雷。

Gajjitu,【阳】吼者，打雷者。

Gaṇa,【阳】1.组，队，群，(俱乐部、社团、校友会等的)支部，分会( (a) in special sense: a meeting or a chapter of (two or three) bhikkhus, a company (opposed both to saṅgha, the order & puggala, the individual)(b) in general: a crowd, a multitude, a great many)。gaṇapūraka,【形】聚齐法定人数的人。gaṇapūraṇa,【中】法定人数。gaṇabandhana,【中】合作。gaṇabhojana﹐【中】别众食(超过四位比丘做伙托钵、受请共食五正食(粳米饭、穄米饭、粟米饭、赤粳米饭、麦饭。–《善见律毘婆沙》卷第十六﹐大正24.784)。gaṇasaṅgaṇikā,【阴】想参入在群众中。gaṇācariya,【阳】多数弟子的老师，有许多追随者的人。gaṇārāmatā,【阴】想参入在群众中。

Gaṇaka,【阳】会计员，熟悉算术的人。

Gaṇanapathamatīta﹐【形】超越计算的，不可计算的。

Gaṇanapathātīta,【形】超越计算的，不可计算的。

Gaṇanā,【阴】数，计算，算术(arithmetic)。

Gaṇikā1(cp.gaṇakī),【阴】妓女(one who belongs to the crowd)，(专与高级官员往来的)妓女(a harlot)，情妇(a courtesan)。

Gaṇikā2(=gaṇanā)﹐【阴】数，计算，算术。

Gaṇita (gaṇeti 的【过分】), 已计算。【中】算术。

Gaṇī,【阳】有追随者的人。

Gaṇeti (gaṇ算+e), 计算，数。【过】gaṇesi,【现分】gaṇenta,【独】gaṇetvā,【义】gaṇetabba。

Gaṇṭhi, gaṇṭhikā,【阴】结，束缚，木块。gaṇṭhiṭṭhāna,【中】困难的信道，昏暗的信道。gaṇṭhipada,【中】难懂的字，字汇。

Gaṇḍa,【阳】痈、疖子(boil)，肿瘤，瘤。Idaṃ jātu vedagū, idaṃ jātu sabbaji, idaṃ jātu apalikhitaṃ gaṇḍamūlam palikhaṇīti.(我确实是明智者，我确实是一切胜者，我确实掘出未掘出之痈根。)按：idaṃ (此)，相应部注释书，释为「我」。「一切胜者」谓得如实智而解脱者，「痈」指身体，「根」指渴爱。

Gaṇḍaka,【阳】犀牛(rhinoceros)。

Gaṇḍikī,【阴】木钟、木鱼(敲打的乐器，用木头做成，中间镂空)，铜锣。

Gaṇḍī,【阴】铜锣，屠头台(行刑场砍人头用的木头)。【形】有瘤的。

Gaṇḍuppāda,【阳】蚯蚓。台语：杜蚓。

Gaṇḍūsa,【阳】一口。

Gaṇhanta (gaṇhāti 的【现分】), 拿，抓，持，取。

Gaṇhāti (gah拿+ṇhā), 拿，持，抓，取。(1) gaṇha– (Sk. gṛhṇā-); pres.: ind. gaṇhāti (gaṇhāsi PvA.87), pot. gaṇheyya, imper. gaṇha (J.I.159; PvA.49= handa) & gaṇhāhi (J.I.279). fut. gaṇhissati; 【过】gaṇhi。【不】gaṇhituṃ (J.III.281.)。【独】gaṇhitvā, gaṇhiya。【使】ganhāpeti & gāhāpeti(to cause to be seized, to procure, to have taken)。(2)gahe– (Sk. gṛhī-)︰【未】gahessati。【过】aggahesi (Sn.847; J.I.52)。【不】gahetuṃ (J.I.190, 222)。【独】gahetvā (“with”) & gahetvāna (poet.) (Sn.309; Pv.II.3)。【义】gahetabba。(3)gah– (Sk. gṛh-)︰【过】aggahi。【独】gayha & gahāya (Sn.791)。【被】gayhati. 【过分】gahita & gahīta。cp. gaha, gahaṇa, gāha.

Gaṇhāpeti (Gaṇhāti的 【使】), 使拿，令抓。【过】gaṇhāpesi,【过分】gaṇhāpita, gāhāpita,【独】gaṇhāpetvā。

Gaṇhituṃ,【不】要拿。

Gaṇhiya, (gaṇhāti 的【独】), 拿了，持了。

Gata (gacchati 的【过分】), 已去，已经过，已达到，已到了某种情况(gone away, arrived at, directed to)。gataṭṭhāna,【中】去过的地方。gatatta,【中】去过的事实。gataddha, gataddhī,【形】已完成旅程的人。gatabhāva,【阳】参考 gatatta。gatayobbana,【形】已经到青年时期。

Gati, Gatin, (<fr. gacchati),【阴】1.去(going, going away, (opp. āgati coming) (both gati & āgati usually in pregnant sense))。2.死(going away, passing on (=cuti, opp. upapatti coming into another existence)。3.行为(behaviour, state or condition of life, sphere of existence, element, especially characterized as sugati & duggati, a happy or an unhappy existence)。4.趣(pañca gatiyo)(one of the five realms of existence of sentient beings (=loka), divided into the two categories of sugati (=Sagga, realm of bliss) & duggati (=Yamaloka, apāya, realm of misery))。五趣：(1)地狱(niraya purgatory), (2)畜生(tiracchānayoni the brute oreation), (3)饿鬼(pittivisaya the ghost world), (4)人(manussā (manussā-loka) human beings), (5)天(devā gods)。KhA.19.︰Yesañhi dhātūnaṃ gati-attho buddhipi tesaṃ atthoti.(由于凡字根有『去』的含义，它们也有『觉』的含义。)

Gatika,【形】1.去(going to)。2.引导(leading to)。3.趣向(having a certain gati, leading to one of the four kinds of rebirth)。

Gatimantu,【形】完美的行为。

Gatta(Vedic gātra),【中】身体。pl. gattāni(the limbs)。

Gathita(pp. of ganthati to tie, cp. gantha, knot. Sk. grathita),【过分】已绑，已束缚，已贪婪(tied, bound, fettered; enslaved, bound to, greedy for, intoxicated with (c. Loc.))。

gad(梵gad)﹐【字根I.】说(to say)。

Gada,【阳】演讲，句子(speech, sentence；at S.II,230 (v. l.) in phrase diṭṭhagadena sallena is to be read diddhagadena sallena)。

Gadati (gad说+a), 说，谈。【过】gadi,【过分】gadita。

Gadā,【阴】一种武器，铁棒。

Gaddula, Gaddūla,【阳】(栓狗颈之)皮带，皮革带(革纽)(a leather strap S.III,150; J.II.246; III.204; fig, in taṇhā-gaddūla “the leash of thirst,” Nd2 on jappā (taṇhā)=Dhs.1059=Vbh.361, cp. DhsA.367.)。

Gadduhana(derivation unknown; Sk. dadrūghna),【中】挤(牛)奶。gadduhanamattaṃ,【副】短时间(如拉一次母牛的奶头的时间。SA “pulling just once the cow’s teat”)。

Gaddha(Vedic gṛdha; see gijjha)鹫(a vulture; in gaddhabādhipubbo, of the bhikkhu Ariṭṭha, who had been a vulture trainer in a former life Vin.II,25=IV.218= M.I,130; see also Vin. Texts II.377.)。

Gadrabha,【阳】驴，驴子(an ass, donkey)。

Gadhita, 参考 gathita。

Gan﹐【字根VII.】计算(to count)。

Gantabba,【义】可去的。gantabbataṃ, 可去性。

Gantar, 去的人。(“goer” in gantā hoti he will go, he is in the habit of going)。

Gantu,【阳】去的人。

Gantuṃ,【不】要去。

Gantvā, (gacchati 的【独】) 去了之后。

ganth(梵grath/ granth)﹐【字根VII.】串一起(to string together)，捆(tie)。

Gantha,【阳】.束缚，脚镣(a bond, fetter, trammel)。2.作文，本文(composition, text, book , only in late Pāḷi, and in Sk.)。ganthakāra,【阳】作家(author)，编辑。ganthadhura,【中】学习圣经的负担。ganthappamocana,【中】释放，脱身。

Ganthati﹐Gantheti (ganth串一起+e)(Vedic grath, granth, grathnāti), 1.系绑，拴紧(to tie, knot, bind, fasten together)。2.放在一起，编织(to put together, to compose)。【过】ganthesi, 【现分】ganthenta,【独】ganthetvā。

Ganthana,【中】编织，扭转，作文。

Gantheta, (Gantheti的【过分】) 系绑，拴紧，编织。

Gandha,【阳】熏香，气味，味道。gandhakaraṇḍaka,【阳】香水箱。gandhakuṭi,【阴】香室(佛陀的寮房)。gandhacuṇṇa,【中】香粉。gandhajāta,【中】一种香。gandhatela,【中】香油。gandhapañcaṅgulika,【中】香五指印。gandhasāra,【阳】檀香树。gandhāpaṇa,【阳】香料。gandhika﹐【阳】香料商人(dealer in perfume)。

Gandhabba,【阳】1.干闼婆，音乐家，小神的天上音乐家。2.将投胎的香阴。

Gandhamādana,【阳】喜马拉雅山的一座山的名字。

Gandhāra,【阳】犍陀罗，(现在叫做)「甘达哈」(Kandahar)，属于阿富汗(Afghanistan)的一省。

Gandhārī,【阴】犍陀罗(的魔术吉祥物)。

Gandhika, gandhī,【形】芬芳的。

Gandhodaka,【中】香水。

Gabbita,【形】骄傲的，傲慢的。

Gabbha,【阳】内部，子宫，内室。gabbhagata,【形】去了子宫(投胎)，怀孕。gabbhapariharaṇa,【中】护胎。gabbhapātana,【中】流产的准备，毁胎。gabbhamala,【中】随分娩的脏物。gabbhavuṭṭhāna,【中】分娩。gabbhaseyyaka,【形】在子宫中出生者，胎生的。gabbhaseyyā,【阴】在子宫怀孕。gabbhavakkanti,【阴】怀孕。āyatiṃ gabbhaseyyā punabhavābhinibbatti pahīna﹐断尽未来再转生于母胎。“paṭhamagabbhe puttapaṭilābhatthāyā”ti.(求第一胎能生儿子)。guḷhagabbha,【阳】秘密内室。

Gabbhassāvakkanti﹐入胎。

Gabbhara,【中】洞。

Gabbhāsaya,【阳】子宫。

Gabbhinī, 【形】【阴】孕妇(pregnant, enceinte)。gabbhinī pāyamānā purisantaragatā, 怀孕，喂奶，有性行为(pregnant, lactating & having had sex intercourse)。

gam (gacch) (梵gach, gam)﹐【字根I.】去、走(to go)。

Gambhīra,【形】深的。【中】深度。

Gamana,【中】去，散步，旅程，追逐(台语：迮jioh)。【形】导致，有益于。gamanantarāya,【阳】障碍。gamanāgamana,【中】去来(来去)。gamanakāraṇa,【中】去的理由。anavhāyaṃ gamayanto, 不请自来。

Gamaka,【阳】归依者。

Gamanīya,【形】应该去的，可以去的。

Gamika,【形】1.村庄的官员，地方官员( [to gāma] a governor of a village, overseer of a parish Vin.I,179; A.III,76, 78, 300 (in series w. raṭṭhika pettanika, senāpatika, pūgagamaṇika))。2.旅行([to gam] adj. going wandering, travelling)。【阳】旅行者。gamikavatta,【中】旅程的准备。

-gāmin (from gacchati, gam) ,【形】f. °iṇī, in composition °gāmi°. — (a) going, walking, lit.: sīgha° walking quickly Sn.381; — (b) leading to, making for, usually with magga or paṭipadā (gāminī), either lit. Pāṭaliputtagāmi-magga the road to P. Miln.17; or fig. of ways & means connected w. one of the “gatis.” as apāya° DhA.III,175, udaya° paṭipadā S.V,361; nibbāna° dhamma Sn.233; amata-gāmi-magga S.V,8; udayatthagāmiṇī paññā A.V,15; dukkhanirodha° paṭipadā Vin.I,10; cp. ācaya° Dhs.584. 1013. Acc. °gāminaṃ: khemaṃ Amata° M.I,508; brahmacariyaṃ: nibbān’ogadha° It.28, 29; dukkhûpasama° maggaṃ Sn.724= Dh.191; niraya° maggaṃ Sn.277, ThA.243. Or °gāmiṃ: Sn.233, 381.

Gāmeyya (adj.) belonging to a village in sa° of the same v., a clansman S.I,36=60 (+sakhā).

Gamina ,【形】去的人(being on a “gati,” only at Sn.(PTS:587；CS:592.)︰Aññepi passa gamine, yathākammūpage nare(请看另一些按其业死去的人))。

Gameti (gam+e)(caus. of gacchati), 令去，派去，理解(to make go, to send, to set into motion, to cause to go)。【过】gamesi。

Gambhīra,【形】深的，极深的，难感知的。gambhīratā,【阴】深度。gambhīravabhāsa,【形】有深度或深奥的外貌。

Gamma,【形】粗俗的，应该被了解或达到的。

Gayha,【形】可以拿的，抓住，抓紧。【中】把握中的。

Gayhati (gah+ya), 被拿，被抓住。【过】gayhi,【现分】gayhamāna。

garah﹐【字根I.】责备、耻辱(to disgrace)。

Garahati (garah +a), 责备，谴责，责骂。【过】garahi,【过分】garahita,【现分】garahanta, garahamāna。

Garahana,【中】garahā,【阴】责备，谴责。

Garahitvā, garahiya,【独】责备了。

Garahī,【阳】指责者。

Garu (梵guru),【形】重的，严重的，庄严的，值得尊敬的，可敬的。【阳】导师，教师，上师，咕噜。garukātabba,【形】尊敬的杰出人物，应该尊敬的。garukāra,【阳】尊敬，光荣。garugabbhā,【阴】孕妇。garuṭṭhānīya,【形】做老师的人，品格高尚的人。garubhāva﹐敬重。M.140./III,237.：na kho me bhante, garu.(导师！对于我无障碍。《中阿含162经》译：我无所违。英译：there are no problems.)

Garuka,【形】重的，严重的，严肃的。Vibhv.(PTS:p.130；CS:p.169-170)︰Garukanti mahāsāvajjaṃ, mahānubhāvañca aññena kammena paṭibāhituṃ asakkuṇeyyakammaṃ. āsannanti maraṇakāle anussaritaṃ, tadā katañca. āciṇṇanti abhiṇhaso kataṃ (CS:p.170) ekavāraṃ katvāpi vā abhiṇhaso samāsevitaṃ. Kaṭattākammanti garukādibhāvaṃ asampattaṃ katamattatoyeva kammanti vattabbakammaṃ.(重业︰大罪(mahāsāvajja)、大威力的业(mahānubhāva大善业)，不可能有任何其它业可以阻止它的业。临死业︰是濒临死亡前所忆起或所造之业。惯行业︰重复造的或习惯造的(善业或恶业)。已作业︰不属于重的(业)，已作业或是已说的业。)

Garukaroti (garu+karoti), 尊敬，崇敬。【过】garukari,【过分】garukata,【现分】garukaronta。

Garutta,【中】garutā,【阴】有重量性，光荣。

Garuḷa(梵),【阳】金翅鸟(迦楼罗)，神话的鸟，鹰身女妖。

Gala,【阳】脖子，咽喉。galaggāha,【阳】抓着脖子，扼杀。galanāḷi,【阴】喉头。galappamāṇa,【形】直到脖子。galavāṭaka,【阳】咽喉的底部。

Galati (gal+a), 滴下，流动，滴流。【过】gali,【现分】galanta, galamāna,【过分】galita,【独】galitvā。

Gaḷagaḷāyati (gaḷagaḷa 的【派】), 哗啦哗啦响(雨声、流水声)，大雨声，吼。【过】gaḷagaḷāyi。

Gaḷocī,【阴】心叶青牛胆(Tinospora Cordifolia，见 Pūtilatā)。

Gava, 实词 go 在【合】中采取的词形；例如： puṅgava。

Gavaja, gavaya,【阳】(产于印度的)大额牛。

gaves﹐【字根I.】搜寻(to search)。

Gavesaka,【形】寻求者，找寻的人。

Gavesati (gaves搜寻+a), 寻求，寻找，努力。【过】gavesi,【过分】gavesita,【现分】gavesanta, gavesamāna,【独】gavesitvā, gavesiya。

Gavesana,【中】gavesanā,【阴】搜寻，寻求。

Gavesī,【阳】寻求者。

gah﹐【字根V.】拿(to take)。

Gaha1(梵gṛha),【中】家(a house, =the layman’s life)，房子。gahakāraka,【阳】立家者，建屋者。gahakūṭa,【中】屋顶。gahaṭṭha,【阳】俗人，居士。

Gaha2(梵graha, gaṇhāti),【阳】捕捉者、捕捉(seizer, seizing, grasping)。

Gahaṇa,【中】拿，抓，获得，把握。

Gahaṇika,【形】消化良好。

Gahaṇī,【阴】妊娠，怀孕，酝酿，消化。

Gahana,【中】繁茂处，丛林，匿藏处。【形】厚的，密封的。gahanaṭṭhāna,【中】在丛林中不能穿透的地方，密封处。

Gahapati(梵gṛhapati),【阳】一家之主，家主，家长。gahapatānī,【阴】女家主。gahapatiputta﹐【阳】居士子。gahapatimahāsāla,【阳】非常富有的户主。Pāci.IV,224.︰Gahapatiputto nāma ye keci puttabhātaro.(居士子︰居士的儿子及其兄弟。)

Gahita (gaṇhāti 的【过分】), 已拿，已抓住。【中】抓紧。gahitabhāva,【阳】被拿的事实，拿着的事实。

Gaheti(<gah), 取。gahetvā, gahetvāna, gayha,【独】。cf. Gaṇhati。

gā(梵gṛ),【字根III.】唱(to sing)。

Gāthā,【阴】偈，诗句，节，诗的一行。gāthāpada,【阳】诗节的一行。gāthabhigīta,【形】藉由背诵诗而获得的。

Gādha,【形】深的。【阳】深度，安全的立足点，立足处。

Gādhati (gādh+a), 不后退，不让步，有个稳固的立足处。【过】gādhi。

Gāna,【中】歌唱，歌。

Gāma,【阳】村庄(村落，台语：庄头 cng thau5)。gāmaka,【阳】小村庄。gāmaghāta,【阳】劫村，掠夺。gāmaghātaka,【阳】劫村者，强盗。gāmajana,【阳】村民。gāmajeṭṭha,【阳】村长。gāmaṭṭhāna,【中】(废)村地。gāmadāraka,【阳】小村民。gāmadārikā,【阴】小村女。gāmadvāra,【中】村门(村庄的入口)。gāmadhamma,【阳】恶劣的行为，行房。gāmabhojaka,【阳】村长。gāmavāsin,【阳】村民。gāmasaññā﹐村想(想着关于村庄)。gāmasīmā,【阴】地方自治区的边界。cf. nigama(邑)、nagara(都)、janapada(地方)。

Pārā.III,46(CS:Pārā.pg.57)︰Gāmo nāma ekakuṭikopi gāmo, dvikuṭikopi gāmo, tikuṭikopi gāmo, catukuṭikopi gāmo, samanussopi gāmo, amanussopi gāmo, parikkhittopi gāmo, aparikkhittopi gāmo, gonisādiniviṭṭhopi gāmo, yopi sattho atirekacatumāsaniviṭṭho sopi vuccati gāmo.(村落︰有一屋村落，有二屋村落，有三屋村落，有四屋村落，有人村落，有无人村落，有围墙村落，无围墙村落，有牛舍等的村落，有商队住四个月以上的村落，以上称为村落。)Gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto, aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto.(村落近郊︰有围墙之村落，人站在村门中，丢石头所落之处︰于无围墙之住家，人站在住家门中，丢石头所落之处。)

Gāmaṇī,【阳】村长。

Gāmika,【阳】村民。

Gāmī, (在【合】中) 【形】去的人，导致。

Gāyaka,【阳】歌手。

Gāyati (ge+a), 唱，背诵。【过】gāyi,【现分】gāyanta, gāyamāna,【过分】gāyita, gīta,【独】gāyitvā。

Gāyana,【中】歌唱。

Gāyikā,【阴】女歌手。

Gārayha,【形】卑鄙的，卑贱的。

Gārava,【阳】尊敬。gāravatā,【阴】尊敬。tibbagārava﹐【阳】虔诚的恭敬。agārava﹐【反】不尊敬。

Gāvī(<go),【阴】母牛。Gen.sg. gāviyā (Pug.56=A.II,207); Nom.pl. gāviyo (SnA 323; VvA.308); Gen.pl. gāvīnaṃ DhA.I,396; SnA 323; VvA.308). — A cow Vin.I,193; A.IV,418; J.I,50; Ud.8, 49; Vism.525 (in simile); DhA.II,35; VvA.200.

Gāvuta(cp. Vedic gavyūti pasture land, district),【中】伽浮他(1由旬 yojana ＝ 80 勒沙婆 usabhas)，一里格(league长度单位)，略少于2英哩(miles；J.I,57, 59; II.209; Vism.118; DhA.I,396.)。gāvutika,【形】至一伽浮他(league；DA.I,284.)的长度。

Gāvo,【阳.主.复】牛。

gādh﹐【字根I.】站着(to stand)。

gāh﹐【字根I.】冲进、探究、埋首(to dive into)。

Gāha, -gāha,【阳】1.捕获，紧握。2.固执。3.主意，意见。

Gāhaka,【形】持者，拿者，持有者。

Gāhati (gāh冲进+a), 浸，穿透，投入。

Gāhana,【中】淹没，跳水。

Gāhāpaka,【形】使人拿者，令人拿着的人。

Gāhāpeti (gaṇhāti 的【使】), 使拿，令抓住，督促。【过】gāhāpesi,【过分】gāhāpita,【现分】gāhāpenta,【独】gāhāpetvā。

Gāhī,【形】拿者，持有者。参考 Gāhaka。

Gāheti (gaṇhāti 的【使】), 使拿，令抓住。参考 gāhāpeti,【过分】gāhita,【独】gāhetvā, gāhiya。

Gāḷha,【形】强壮的，紧，严重的。gāḷhaṃ,【副】紧紧地，强烈地。

gi﹐【字根IV.】大叫(to call out)。

Gijjha,【阳】秃鹫(vulture)。Gijjhakūṭa,【阳】鹫峰。Gijjha-kūṭa pabbata﹐鹫山(又名灵鹫山，此山位于王舍城东北十里之处，为围绕王舍城的五山中之最高山)。位于中印度摩羯陀国首都王舍城之东北侧，为著名的佛陀说法之地。位置在24°18′ N and 81°15′ E.；海拔717公尺(2354 feet)。

Gijjhati (gidh贪婪+ya), 渴望，很需要。【过】gijjhi,【现分】gijjhamāna。

Giñjakā,【阴】砖块。giñjakāvasatha,【阳】砖屋。

Giddha (gijjhati 的【过分】), 已贪婪。

Giddhi,【阴】贪欲，执着。

Giddhī,【形】贪婪的，想要的。

gidh﹐【字根III.】贪婪(to be greedy)。

Gini,【阳】火。

Gimha(梵grīṣma),【阳】热，热季，热天，夏天(2月16至6月15, 跨越阴历四个月份Citta(2月16至30日~3月1至15日), Vesākha(3月16日至29日~4月1至15日), Jeṭṭha(4月16至30日~5月1至15日), Asalha(5月16至29日~ 6月1至15日))。中国的夏季是阴历5月6-7日至8月7-8日)。初夏(2月中到3月中)，等于中国的春天，不同于中国的初夏(「立夏」从阴历5月6-7日开始)。

Gimhana,【阳】夏天。

Gimhika,【形】夏天的。

Girā,【阴】话，说话。

Giri,【阳】山。girikaṇṇikā,【阴】蝶豆(Clitoria Ternatea，一种美国东南部和中部产的常见的缠绕藤木植物)，花淡蓝色，直径 2 英寸，具非常大的旗瓣)。girigabbhara,【中】giriguhā,【阴】山裂缝，峡谷，山洞。giribbaja,【中】耆梨跋提(摩揭陀都城的名字)。girirājā,【阳】山王(须弥山)。girisikhara,【中】峰顶，山顶。

Girigabbhara,【中】山裂缝，峡谷，山洞。Sn.v.416.(p.73.)︰Nisinno byagghusabhova, sīhova girigabbhare”.(坐相犹如老虎、公牛、狮子(盘踞)在洞里的。)

Giribbaja(giri山+(v)vaja牛棚),【中】耆梨跋提，原意为放牧之地，摩揭陀(Magadha)都城的名字；也称作「五山城」(Pañcācalaṃka-nagara)。SnA.v.408./II,382.︰Giribbajanti idampi tassa nāmaṃ. Tañhi Paṇḍava-Gijjhakūṭa-Vebhāra-Isigili-Vepullanāmakānaṃ pañcannaṃ girīnaṃ majjhe vajo viya ṭhitaṃ, tasmā “Giribbajan”ti vuccati.(耆梨跋提︰这是它(摩揭陀都城)的名字。般茶婆山(Paṇḍava)、鹫峰(耆阇崛山, 梵Griddhkūṭa；英Vulture Peak)、负重山(Vebhāra毘婆罗)、吞仙山(Isigili伊师耆利)、毘富罗山(Vepulla)等五山围绕(王舍城)，好像牛栏似的，被称为山栏。)

gil﹐【字根I.】忍受(to swallow)。

Gilati (gil +a), 吞下，吞食。【过】gili,【过分】gilita,【现分】gilanta,【独】gilitvā。

Gilana(fr. gilati),【中】吞(devouring, swallowing)。

gilā﹐【字根III.】不舒服(to be sick)。

Gilāna, gilānaka (Sk. glāna, glā to fade, wither, be exhausted),【形】病的，不舒服的(sick, ill)。【中】病人。gilānapaccaya,【阳】病药。gilānabhatta,【中】病人的食物。gilānasālā,【阴】医院，诊所。gilānālaya,【阳】装病。gilānaupuṭṭhāka,【阳】护士。gilānupaṭṭhāna,【中】护理，看护。gilānadassana﹐瞻病，探病。

Gihī(Gihin)(fr. gaha, cp. gaha & geha; Sk. gṛhin),【阳】俗人，在家人。gihībandhana,【中】俗人的束缚。gihībhoga,【阳】俗人的享乐。gihīvyañjana,【中】俗人的特征。gihīsaṃsagga,【阳】结交在家人。gihīpaṭisaṃyutta, 在家相关，在家相系属。sāvakā gihī odāta-vasanā﹐白衣弟子，印度的习惯以「白衣」代称在家弟子。

Gīta,【中】歌，唱歌。(gāyati 的【过分】) 已唱。gītarava, gītasadda,【阳】歌声。“Ruṇṇamidaṃ bhikkhave, ariyassa vinaye yadidaṃ gītaṃ.”(诸比丘！于圣者之律，唱歌是哭泣。)(A.3.103./ I,261.)受八戒中，「离唱歌」之一项，《小诵注释》：gītanti yaṃkiñci gītaṃ.(唱歌：任何歌) (KhA.CS:p.26；Pāci.IV,267) A.5.209./III,251.︰“Pañcime bhikkhave, ādīnavā āyatakena gītassarena dhammaṃ bhaṇantassa. Katame pañca? Attanāpi tasmiṃ sare sārajjati, parepi tasmiṃ sare sārajjanti, gahapatikāpi ujjhāyanti– ‘yatheva mayaṃ gāyāma, evamevaṃ kho samaṇā sakyaputtiyā gāyantī’ti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati.(诸比丘！拉长歌音而诵(经)法有五种过患。什么是五？(1)自己即爱着其音；(2)他人也爱着其音；(3)在家众(听到)发牢骚︰我们这样唱歌，这些释迦沙门子也唱歌；(4)修练音调也会妨碍禅定；(5)往后的人会效法所看到的。) 《毘尼母经》(卷二，T24.809上)︰「尔时诸比丘用歌音诵戒。佛言︰不应当以高声了了诵戒，歌音诵戒有五事过︰一心染着此音。二为世人所嫌。三与世人无异。四妨废行道。五妨入定。是名五事过也。」

Gītikā,【阴】歌。

Gīvā,【阴】脖子，颈。gīvaṭṭhika, 颈骨。颈：后颈曰「脰tau7」或「领脰nia2tau7」；前颈曰「颔am7」或「颔颈am7kun2」。

Gīveyyaka,【中】脖子的装饰。

Guggulu,【阳】药用树脂，芳香树胶(一种胶状树脂，从没药属 (Commiphora) 的各种树木得来，与没药树脂相似，用途相同)。

Guñjā,【阴】药用蔓草，相思子(一种东印度群岛产的缠绕草木植物 (Abrus Precatorius) 具羽状复叶；花小，紫色，在叶腋丛生；根用作甘草的代用品)。

Guṇa,【阳】德行，特质，绳索，线，弓弦，(与数位复合，它的意义＝倍，例： diguṇa = 两倍)。guṇakathā,【阴】称赞。guṇakittana,【中】陈述德行。guṇagaṇa,【阳】好特质的积聚。guṇavantu,【形】有品德的。guṇūpeta,【形】拥有好特质的。guṇahīna,【形】全无德行的。guṇahantāraṃ(<guṇa-hantar <han)﹐功德之伤害者(说人坏话者)。

Guṇī,【形】拥有好特质的。

guṇṭh(梵guṇṭh)﹐【字根VII.】遮盖、覆盖(to cover)。

Guṇṭhikā,【阴】线球。

Guṇṭhita, (Guṇṭheti‘覆盖’的【过分】) 包装，覆盖。

Guṇṭheti (guṇṭh覆盖+e)(cp. Sk. guṇṭhayati Dhtp (563) & Dhtm (793) give both roots guṇṭh & guṇḍ as syn. of veṭh), 包装，覆盖，藏(to cover, to veil, to hide)。【过】guṇṭhesi。pp. guṇṭhita(v. l. BB kuṇṭhita)。paṃsuguṇṭhita﹐灰尘覆盖(covered with dust)。paliguṇṭhita﹐障碍(obstructed, entangled)。

guṇḍ﹐【字根VII.】给…提供动力(to powder)。

Guḷa﹐1.球。2.糖、糖蜜(molasses)。3.一串(cluster)。

Guḷapiṇḍaka﹐【阳】团食。

Gutta (gopeti 的【过分】), 已保卫，已保护，已注意。guttadvāra,【形】护门(善防护的感官)。guttadvāratā,【阴】防护着感官。guttindriya,【形】有保卫感觉。

Gutti,【阴】保护，守卫，注意。guttika,【阳】监护人。

Guda,【中】肛门。

Gunda,【阴】香附子(bulbous grass﹐一种广泛分布的多年生莎草(Cyperus rotundus)，细弱的根状茎生有可食的小坚果状的块茎)。

gup(梵gup)﹐【字根I.】保护(to protect)，隐藏(to conceal)。

Gumba,【阳】矮树丛，繁茂处，军队，一大群。gumbantara,【中】矮树丛的内部。

Guyha(ger. of guh=Vedic guhya),【形】可以隐藏的(to be hidden, hidden in)。【中】秘密，要隐藏的(that which is hidden)。guyhabhaṇḍaka,【中】性器官(the hidden part (of the body))。guyhaṃ pariguyhati﹐ 守密(to keep a secret)。guyhamassa ācikkhati, 能告诉(自己的)秘密。

Guru(=garu),【阳】老师。【形】重的，庄严的。gurudakkhiṇa,【阴】学费，束修。

Guruvāro﹐【阳】星期四(日语：木曜日mokuyōbi)。(Jupiter木星，歳星；梵bṛhaspati 勿哩诃娑跛底)

Guha,【阴】洞，巨穴。

Guḷa1(梵 guḍa & gulī 球, guṭikā 药丸﹑小球, guṇikā tumour肿),【中】球，球体。guḷakīḷā,【阴】玩球，玩弹球。

Guḷa2,【中】(甘蔗)糖(sugar)，糖蜜(molasses)。

Guḷa3,【中】团、串(a cluster)。

Guḷā,【阴】肿胀物(a swelling)，面疱、疙瘩(pimple)，丘疹(pustule)。guḷāguṇṭhikajāta(guḷā-guṇṭhika-jāta)﹐如吊球形的鸟窠。S.35.188.作：yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā.(大部份的人(阿罗汉之外)，浸入像紊乱的线球一样，像吊球形的鸟窠又覆以纤毛甘蔗、芦苇一样)。samunnā ：已潮湿。kulagaṇṭhikajātā (另作guḷāguṇṭhikajāta﹐如吊球形的鸟窠)。

Guḷika,【阴】药丸。

Gūtha,【中】排泄物，粪，大便。gūthakaṭāha,【阳】便盆，便器。gūthakūpa,【阳】粪坑。gūthagata,【中】粪堆。gūthapāṇaka,【阳】粪甲虫(casebearing beetle)，锹形虫，牛屎龟，蜣螂，屎壳郎。gūthabhakkha,【形】吃粪的，食屎的。gūthabhāṇī,【阳】脏话。

Gūhati (gūh+a；Sk. gūhati, pp. gūḍha), 藏，隐藏(to hide, to conceal)。【过】gūhi。【现分】gūhamana, gūhaya。【独】gūhitvā。【使】gūhayati。

Gūhana,【中】隐匿。

Gūhita, gūḷha (gūhati 的【过分】), 已藏，已隐藏，已秘密。

Geṇḍuka,【阳】球。

Gedha,【阳】贪欲，结。

Gedhita,【过分】已贪婪。【中】贪欲。

Geyya,【形】要被唱的。【中】诗，文学的某种风格。

Geruka,【中】作为涂颜色的红粉笔。

Gelañña,【中】疾病。

Geha(Sk. geha=gṛha, to gṛh, gaṇhāti),【阳】【中】房子，住宅，家(甲骨文︰家；金文︰家。屋中养畜牲之状)，家庭(a dwelling, hut, house; the household(执取家庭))。gehaṅgana,【中】屋前院子。gehajana,【阳】家庭的成员。gehaṭṭhāna,【中】房子的地点。gehadāsī,【阴】女仆。gehadvāra,【中】家门。gehanissita,【形】与居家生活有关联的。gehappavesana,【中】入新居(的仪式)。gehasita, 与居家生活有关联的。

Go(原始印欧语gwow),【阳】【阴】牛(a cow, an ox, bull, pl. cattle)，公牛(牛犅gu5 kang2)。单.主.go﹑goṇo；复.主gāvo；单.呼.go﹑goṇo；复.呼gāvo；单.宾.gāvaṃ﹑gāvuṃ﹑goṇaṃ﹑gavaṃ﹑gāviṃ；复.宾.gāve﹑gāṇe﹑gāviṃ；单.具. gavena﹑gāvena；复.具.gohi﹑gobhi﹑gavehi；单.离.gāvasmā﹑gavamhā﹑gavā(D I.201=A II.95= Pug 69)；复.离.gohi﹑gobhi﹑gāvehi；单.与.﹑属.gāvassa；复.与.﹑属.gavaṃ﹑gunnaṃ﹑gonaṃ﹑goṇānaṃ；单.处.gāve﹑gavamhi﹑gāvimhi (SnA 323), gave (Sn 310)﹑gāvasmiṃ；复.处.gosu﹑gāvesu。gokaṇṭaka,【中】牛蹄，水蓑衣(Asteracantha longifolia) 一种温生草本或木本属〔爵床科(Acanthaceae)〕，叶似柳叶)。gokula,【中】牛棚。gogaṇa(=gomaṇḍala.),【阳】牛群。goghātaka,【阳】屠牛夫。

Gokaṇṇa(=gokāṇā (f.)),【阳】麋鹿(elk)。

Gocara,【阳】牧场，饲料，食物，感官对象，行境，适当的地方。goaragāma,【阳】出家人托食的村庄。gocararūpa﹐境色，是五根所缘之外境，它们作为与之相符的根识的所缘缘。M.43./I,295.(有明大经)： “Pañcimāni āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti, seyyathidaṃ– cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.”(舍利弗尊者：「具寿(大拘稀罗)！这五根有各自境界、各自行处，它们不能互相经验行处及境界–即指眼根、耳根、鼻根、舌根、身根。」) PsA.(CS:p.2.219)︰Gocarāti visayaṭṭhena.(行境︰境界之意。)

Gocchaka,【阳】束，串。

Goṭṭha,【中】牛棚(台语：牛稠gu5 tiau5)。

Goṇa,【阳】公牛(牛犅)。

Goṇaka1(goṇa1), 野公牛(=araññagoṇaka)。

Goṇaka2,【阳】长羊毛的地毯。

Gotama(go牛+utama最好的),【形】【名】瞿昙的，瞿昙氏族的；瞿昙(经中有时指佛陀)。Gotamaṃ saraṇaṃ gacchāmi (我归依瞿昙)。

Gotamī,【阴】瞿昙女，瞿昙氏族的女人。

Gotta(Vedic gotra, to go),【中】氏族，祖先(ancestry, lineage)。nāmagottaṃ﹐名字种姓。‘gotta’与‘vaṃsa种姓’不同。

Gotrabhū,【形】破坏种姓的人。Gotrabhū-ñāṇa, 种姓智 (改变凡夫﹝puthujjana﹞的种姓成为圣人﹝ariya-puggala﹞种姓，进入须陀洹道之前的一位阶。gotta(梵BSk.Gotra：姓、氏姓、种姓、家系)。《增支部注》(AA.9.8-10./IV,170.)：gotrabhūti sotāpattimaggassa anantarapaccayena sikhāpattabalavavipassanā-cittena samannāgato.(种姓(心)：紧接的须陀洹道是，得到具有强劲毘钵舍那顶峰之心。)

Godhā,【阴】鬣蜥蜴(iguana)，大蜥蜴(lizard)。

Godhuma,【阳】小麦(wheat)。

Gonasa,【阳】毒蛇(viper)。

Gopaka,【阳】监护人，巡夜者，看守人。

Gopakhuma,【形】有小母牛一般的睫毛。

Gopana,【中】gopananā,【阴】保护，照料。

Gopānasī,【阴】重檐，支撑屋顶结构的弯梁。gopānasīvaṅka,【形】像重檐一样的弯曲。

Gopāla, gopālaka,【阳】牧牛者。牧牛人十一法：(1) na rūpaññū hoti(不知色), (2) na lakkhaṇakusalo hoti(不善巧相), (3) na āsāṭikaṃ hāretā hoti(不除虫卵), (4) na vaṇaṃ paṭicchādetā hoti(不处置疮痍), (5) na dhūmaṃ kattā hoti(不起烟), (6) na titthaṃ jānāti(不知渡处), (7) na pitaṃ jānāti(不知饮物), (8) na vithiṃ jānāti(不知道路), (9) na gocarakusalo hoti不知牧场), (10) anavasesadohi ca hoti(无剩余(an-avasesa)的榨乳(dohi)).(11) Ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti(不以最上恭敬以恭敬牡牛、牛父、牛群首领)。(M.33.Mahāgopālaka-sutta牧牛者大经﹐A.11.18.Gopālaka放牛者)

Gopita, (gopeti 的【过分】) 保卫，保护，守护。

Gopī,【阴】牧牛的女人，牧牛者的妻子。

Gopura,【中】出入口。

Gopeti (gup+e), 保卫，保护，守护。【过】gopesi,【现分】gopenta,【独】gopetvā, gopiya,【义】gopetabba。

Gopetu,【阳】保护者。

Gopphaka(Dem. of goppha=Sk. gulpha),【中】脚踝(the ankle)。

Gomaya,【中】牛粪。

Gomika, gomī,【形】牛的主人。

Gomutta,【中】牛尿。

Goyūtha,【阳】牛群。

Gorakkhā,【阴】守牛。

Golomī,【阴】鸢尾根(orria root，几种欧洲的鸢尾属 (Iris) 植物〔尤指 Iris pallida〕的芳香根茎之一，磨成粉用作香料和药，以及香囊和牙粉的成分)。

Govatika﹐持牛戒者。模仿牛、依照牛的生活习惯来生活，佛陀警告他身坏命终即往生诸牛群中，不然就堕地狱。(M.57./I,387.)

Govinda,【阳】克利须那神 (Krishṇa) 的一个浑名。

Gosīsa,【阳】黄色的檀香(sandal wood)。

Goḷa, Goḷaka,【阳】【中】球。

Gh

Gh, 巴利文字母表的罗马化拼音第四个辅音字母。发音是送气带音的 g，汉语没有这个辅音，请参考英语或马来语的发音。

Ghaṃsati1 (ghaṃs+e；Sk. gharṣati, *ghṛṣ to *gher to rub or grind), 擦，撞(to rub, crush, grind,)。【过】ghaṃsesi。【过分】ghaṃsita。【现分】ghaṃsenta。

Ghaṃsati2 (=haṃsati for Sk. haṛsati, see haṃsati), 愉悦(to be pleased, to rejoice J.IV,56 (v. l. ghasati))。

ghaṭ(梵ghaṭ)﹐【字根I.】尽力(to make an effort)，收集(to collect)，使聚集(to gather)，使忙碌于(to be busy with)。【字根VII.】尝试(to attempt)。

Ghaṭa1,【阳】1.水壶(a hollow vessel, a bowl, vase, pitcher)。pānīyaghaṭa。paribhojanaghaṭa。vaccaghaṭa。kolambaghaṭa。2.鼓(drum, =kumbhathūna)。chiddaghaṭa,【阳】有瑕疵的水壶。

Ghaṭa2(Sk. ghaṭā; conn. with ganthati to bind together),【阳】【阴】，众，堆，群(multitude, heap, crowd, dense mass)。itthighaṭa﹐【阴】女众(a crowd of women)。macchaghaṭa﹐鱼群(a swarm of fish)。vanaghaṭa﹐密林(dense forest)。brahmaghaṭa﹐梵天众(company of brahmins)。

Ghaṭaka,【阳】【中】1.小瓮(a small jar)。2.柱头(the capital of a pillar)。

Ghaṭati (ghaṭ尽力+a)(Sk. ghaṭate, to granth, cp. ganthati), 试着，努力，发挥自己(to apply oneself to, to exert oneself, to strive)。【过】ghaṭi。【过分】ghaṭita。【现分】ghaṭamāna。

Ghaṭana﹐Ghaṭṭana,(Sk.ghaṭana)【中】ghaṭanā,【阴】安装，组合。

Ghaṭā,【阴】串，一大群。

Ghaṭikā1(to ghaṭa1),【阴】小碗(a small bowl﹐乞讨用) (=bhikkhā-kapāla)，结，一个小时，球，打木栓游戏(用木棒轻敲一个两头尖的木栓，当木栓蹦起来的时候再用木棒把它打向远方，其它防守的人 尽力想把木栓接住)。

Ghaṭikā2 (to ghaṭa2, orig. meaning “knot,” cp. gantha & gaṇṭhi, also gaṇḍa)【阴】1.小杖(a small stick, a piece of a branch, a twig (khadiraghaṭikā) (=khaṇḍa). upadhānaghaṭikā (belonging to the outfit of an executioner); pāsaghaṭikā﹐is a sort of magic stick or die (=pāsaka)。2. a game of sticks (“tip-cat” sticks). (ghaṭikā ti vuccati dīgha-daṇḍakena rassa daṇḍaka-paharaṇa kīḷā, tip-cat).3. a stack of twigs; (a stick used as) a bolt; usually as sūcighaṭikā﹐a needle-shaped stick;. cp. gaṇḍikādhāna.

Ghaṭikāyanta,【中】时钟，任何测量时间的设备。

Ghaṭī﹐ghaṭi-(to ghaṭa1),【阴】水壶，瓦器(a jar)。ghaṭīkāra,【阳】陶工。ghaṭīyanta,【中】提水的设备。

Ghaṭīyati (ghaṭati 的【被】), 1.被联合，被连接(to be connected or continued)。2.被障碍(to be obstructed) (=virujjhati, paṭihaññati)。【过】ghaṭīyi。

Ghaṭeti (ghaṭ尽力+e), 连接，联合，努力。【过】ghaṭesi。【现分】ghaṭenta。【过分】ghaṭita。【独】ghaṭetvā。

ghaṭṭ﹐【字根VII.】接触(to touch)。

Ghaṭṭana,【中】打击，敲击，侮辱。

Ghaṭṭita, (Ghaṭṭeti‘袭击’的【过分】) 袭击，撞击，犯罪。

Ghaṭṭeti (ghaṭṭ接触+e), 袭击(to strike)，撞(to knock against)，犯罪(to offend)。【过】ghaṭṭesi。【现分】ghaṭṭenta。【独】ghaṭṭetvā。

Ghaṇṭā(梵ghaṇṭā),【阴】小铃，小钟，宝铃，打木，犍椎，犍槌，犍迟，健稚，铎，鼓。yāmaghaṇḍikaṃ koṭṭetvā, 打板，敲打木块作为报时、集众。(一夜有三个时分(yāma))。

Ghata(Vedic ghṛta, ghṛ to sprinkle, moisten),【中】酥油，纯净的奶油(clarified butter)。ghatasitta,【形】洒以酥油的。

Ghana1,【形】1.厚的，固体的，密集的，紧凑的(solid, compact, massive; dense, thick)。【阳】1.键南、羯南，意为凝厚、硬肉。指第四个七日间之胎位。2.云。ghanatama,【形】非常厚的。【阳】漆黑。ghanapuppha,【中】一件绣花的毛织床单。

Ghana2,【中】棍棒，槌，藉由打击的一种乐器(例：铙钹、小手鼓、铃、钟等)。

Ghanasāra,【阳】樟脑(camphor)。

Ghanopala,【中】冰雹风暴(hailstorm)。

Ghamma,【阳】热，热季(heat; hot season, summer)。ghammajala,【中】汗，排汗。ghammābhibhūta, ghammābhitatta,【形】热倒。

Ghara1(cp. gaha & geha),【中】住宅(a house)。gharagoḷikā,【阴】壁虎(house lizard﹐台语：仙尪仔sian ang a2)。gharadvāra,【中】家门，宅门，街门。gharabandhana,【中】成家。gharamānusa,【阳】家庭成员，家人。gharasappa(=silutta),【阳】鼠蛇(a rat snake印度一常见的鼠蛇属(Ptyas)的蛇类，常进入屋内追捕猎物)。sūcighara, 【中】针盒(a needle-case )。gharājira,【中】院子。gharāvāsa,【阳】居家。gharasuṇha(=suṇhā)﹐gharasuṇisā, 【阴】媳妇。

Ghara2(a drink (cp. gala) & garala poison) gharadinnakābādha,(sickness in consequence of a poisonous drink)。gharavisa, 毒饮。gharasappa,毒蛇。

Gharaṇī(fr. ghara1),【阴】家庭妇女，一家的女主人(a house-wife)。

Gharāvāsa,【阳】居家。Sn.(PTS:406.)︰Sambādhoyaṃ gharāvāso, rajassāyatanaṃ iti.(居家生活乃是龌龊、染缸。) S.16.11./II,219.︰ ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.(居家生活是龌龊，是污垢道；而出家是海阔天空；居住在家甚难实行一向圆满，实行一向清净之梵行。我宁剃发着袈裟衣，由家出家而为无家。)

ghas (梵ghas)﹐【字根I.】吃(eat)。

Ghasa (在【合】中),【形】吃的人(eating, an eater; in mahagghasa a big eater)。

Ghasati (ghas吃+a), 吃，耗费掉(to eat)。【过】ghasi。【现分】ghasanta, ghasamāna。【独】ghasitvā。Cp. ghasa, ghasta & ghāsa. See also jaddhu. desid. jighacchati.

ghā﹐【字根III.】嗅(to smell)。

Ghāta,【阳】ghātana,【中】杀害，破坏，抢夺，盗窃。

Ghātaka, ghātī,【阳】杀人者，抢夺者，破坏者。

Ghātāpeti (ghāteti 的【使】), 令杀，使掠夺。

Ghātita, (Ghāteti的【过分】) 已杀，已破坏。

Ghāteti (han杀+e；denom. fr. ghāta, cp. Sk. ghātayati to han), 杀，宰杀，破坏(to kill, slay, slaughter)。【过】ghātesi。【现分】ghātenta。【独】ghātetvā, ghātiya。【义】ghātetabba。

Ghāṇa (Sk. ghrāṇa to ghrā, see ghāyati),【中】鼻子(the nose)。ghāṇaviññāṇa,【中】鼻识(嗅觉)。ghāṇindriya,【中】鼻根(味道的感官)。

Ghāyati (ghā嗅+ya), 嗅。【过】ghāyi。【现分】ghāyanta, ghāyamāna。【独】ghāyitvā。

Ghāyita (Ghāyati‘呼喊’的【过分】), 已嗅。

Ghāsa(Vedic ghāsa, fr. ghasati),【阳】食物，马料(fodder)，泽甜牧草。ghāsacchādana,【中】衣食。ghāsahāraka,【形】取马料来的人。

ghus(梵ghuṣ)﹐【字根VII.】呼喊(to shout)。

Ghuṭṭha (ghoseti‘呼喊’的【过分】；Sk. ghuṣṭa, pp. ghuṣ), 已宣布，已通告。

Ghoṭaka,【阳】野马(未驯服的马)。

Ghora,【形】可怕的，骇人的。ghoratara,【形】最可怕的。

Ghosa (Vedic ghoṣa to ghus),【阳】声音，呼喊，发表。ghosaka,【阳】呼喊的人，宣布的人。nigghosa,【阳】无声，小声。

Ghosanā,【阴】名声，赞美(fame, renown, praise)。

Ghosāpeti (Ghoseti‘呼喊’的【使】), 使宣布。

Ghoseti (ghus呼喊+e；denom. of ghosa, cp. Sk. ghoṣayati, caus. to ghuṣ), 呼喊，通告，宣布。【过】ghosesi。【过分】ghosita, ghuṭṭha。【现分】ghosenta。【独】ghosetvā。

Ṅ

ṅ, 巴利文字母表的第五个辅音字母，虽然这个字母被称为辅音，在巴利文里，它却只被当作韵

尾来使用而已。发音好像汉语中韵尾的 ng。

C

C, 巴利文字母表的罗马化拼音第六个辅音字母。发音好像汉语中清音的 z。

Ca, (连接词或转折连词的虚词)和，此外，既然。cettha(ca+ettha)﹐此外，这里。

Cakita,【形】扰乱，害怕。

Cakora,【阳】鹧鸪(francolin partridge松鸡)。

Cakka,【中】轮子，圆周，圆盘，周期，指令。cakkaṅkita,【形】有一个轮子的标志。cakkapāṇī,【阳】毘瑟挐神((Vishṇu) 其手中有个圆盘)。cakkayuga,【中】一双轮子。cakkaratana,【中】(转轮王的)轮宝。cakkavattī(=cakkavatti-rājan),【阳】转轮王(又作转轮圣王，此王拥有七宝：轮、象、马、珠、女、居士、主兵臣，具足四德：长寿、无疾病、容貌出色、宝藏丰富；统一须弥四洲，以正法治世。)。cakkasamārūḷha,【形】(在紧急中)登上了交通工具。D.30./III,142.︰“Dvattiṃsimāni, bhikkhave, mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti; seyyathidaṃ, cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.(诸比丘！大人具有三十二大人相，若具足大人(相)，只有二趣处而无其它(趣)。若居在家者，成为转轮王之正法王，征服四方，安定国土，七宝具足，其七宝者，即︰轮宝、象宝、马宝、摩尼宝、女宝、居士宝、主兵宝为第七。他有逾千王子，(皆具)勇猛与英雄气慨，善伐敌军。他于此大地到海边，不用杖罚与刀刑，唯依法征服统治。然而，若他由在家而出家成为无家者，除去世间的覆障，将成为阿罗汉、正等正觉者。)

Cakkavāka,【阳】红鹅(ruddy goose)。

Cakkavāla,【阳】【中】宇宙(世界的圆周)，太阳系，轮围山，铁围山。cakkavālagabbha,【阳】世界圆周的内部。cakkavālapabbata,【阳】环绕着地球的循环岩石。

Cakkhu(<梵cakṣ),【中】眼睛。cakkhuka,【形】有眼睛的。cakkhuda, cakkhudada,【形】给(慧) 眼的人。cakkhudhātu,【阴】眼界(即：视觉感官)。cakkhupatha,【阳】视野(视觉的范围)。cakkhubhūta,【形】亲眼目睹。cakkhumantu,【形】赋予眼睛的。cakkhulola,【形】贪看许多事物的(眼贪)。cakkhuviññāṇa,【中】眼识(=视觉)。cakkhuviññeyya,【形】是借着视力感知的。cakkhusamphassa,【阳】眼接触(视觉与颜色的接触)。cakkhāyatana,【中】眼处(视觉感官)。cakkhindriya,【中】眼根(视觉官能)。SA.35.1./II,354.︰cakkhunti dve cakkhūni– ñāṇacakkhu ceva maṃsacakkhu ca. Tattha ñāṇacakkhu pañcavidhaṃ– Buddhacakkhu, dhammacakkhu, samantacakkhu, dibbacakkhu, paññācakkhūti. Tesu Buddhacakkhu nāma āsayānusayañāṇañceva indriyaparopariyattañāṇañca, yaṃ– “Buddhacakkhunā lokaṃ volokento”ti āgataṃ. Dhammacakkhu nāma heṭṭhimā tayo maggā tīṇi ca phalāni, yaṃ– “Virajaṃ vītamalaṃ dhammacakkhuṃ udapādī”ti āgataṃ. Samantacakkhu nāma sabbaññutaññāṇaṃ, yaṃ– “pāsādamāruyha samantacakkhū”ti āgataṃ. Dibbacakkhu nāma ālokapharaṇena uppannaṃ ñāṇaṃ, yaṃ– “dibbena cakkhunā visuddhenā”ti (pārā.13 ma.ni.2.341) āgataṃ. Paññācakkhu nāma catusaccaparicchedakañāṇaṃ, yaṃ– “cakkhuṃ udapādī”ti (sa.ni.5.1081 mahāva.15) āgataṃ. Maṃsacakkhupi duvidhaṃ– sasambhāracakkhu, pasādacakkhūti. (眼有智眼和肉眼。智眼有佛眼，法眼，普眼，天眼，慧眼。佛眼即排出随眠之智，根的超越听闻之智；那是来自–‘以佛眼熟视世间’。法眼即低下的三道三果；那是来自–‘远尘，离垢，生起法眼净’。普眼即一切知智；那是来自(娑婆世界主之梵天劝请语)–‘愿普眼升起欢喜’。天眼即以充满光明而生起的智；那是来自–‘以清净的天眼’。慧眼即四圣谛的全尺度之智；那是来自–‘生起天眼’。肉眼有两种，有形的眼和眼净色。) Thag.v.501.“Cakkhumāssa yathā andho, sotavā badhiro yathā; Paññavāssa yathā mūgo, balavā dubbaloriva. Atha atthe samuppanne, sayetha matasāyikan”ti.(有眼者像瞎子，有耳者像聋子，有慧者像哑巴，身体强壮像羸弱的人。) 《毗尼日用切要香乳记》 (X60n1116.p202b)︰「有眼若盲，有耳若聋，以定慧成于中，礼诵行于外，形同枯木，心若死灰，如是行持，则三业自净矣。」

Cakkhunī,【阴】眼睛。

Cakkhumant(cakkhu眼睛+mant有),【阳】具眼者。cakkhumā, (m.s.Nom.)。

Cakkhussa,【形】善于眼的。

Caṅkama,【阳】caṅkamana,【中】经行(行禅，即：直来直去来回地行走在特定的距离上)。abbhokāse caṅkamāmi,我于露地经行。《南寄归内法传》卷第三〈二十三经行〉：「少病五天之地。道俗多作经行。直去直来唯遵一路。随时适性勿居闹处。一则痊痾。二能销食。禺中日昳即行时也。或可出寺长引。或于廊下徐行。若不为之身多病苦。遂令脚肿肚肿臂疼髆疼。但有痰[病-丙+阴]不销。并是端居所致。必若能行此事。实可资身长道。故鹫山觉树之下。鹿苑王城之内。及余圣迹皆有世尊经行之基耳。阔可二肘长十四五肘高二肘余。垒[专*瓦]作之。上乃石灰塑作莲花开势。高可二肘阔纔一尺。有十四五表圣足迹。两头基上安小制底。量与人齐。或可内设尊容为释迦立像。若其右绕佛殿旋游制底。别为生福本欲虔恭。经行乃是销散之仪。意在养身疗病。旧云行道。或曰经行。则二事总包无分泾渭。遂使调适之事久阙东川。经云观树经行。亲在金刚座侧。但见真迹未睹圆基耳。」(T54.221.2 ~3)

Caṅkamati (kam+ṃ-a, kam 重迭，前 k 被改变成 c), 经行，行禅。【过】caṅkami。【现分】caṅkamanta。【独】caṅkamitvā。

Caṅgavāra,【阳】牛奶过滤器(milkstrainer)。

Caṅgoṭaka (cp. caṅgavāra),【阳】首饰盒，匣子(a casket, a box)。

Caccara (Sk. catvara),【中】庭院，院子，十字路口，交叉路(a quadrangular place, a square, courtyard; a place where four roads meet, a cross road)。

Caja,【形】放弃，遗弃(giving up, to be given up)。duccaja, 难放弃(hard to give up A.III,50; J.V,8.)。cp. cāga(舍)。

Cajati (caj+a；Sk. tyajate, tyaj), 1.释放(to let loose, to emit, to discharge)。2.放弃，遗弃(to abandon, to give up, sacrifice)。【过】caji。【过分】catta。【现分】cajanta, cajamāna。【独】cajitvā。grd. caja(Sk. tyajya)

Cajana,【中】留置，放弃。

Cañcala (Intens. of cal=car, to move, with n instead of r in reduplication, cp. Sk. cañcūryate=carcarīti, cañcala (=*carcara)),【形】不稳定，移动(moving to & fro, trembling, unsteady)。

Caṭaka,【阳】麻雀(sparrow；Passer montanus)，台语︰厝鸟仔。

Caṇaka,【阳】1.鹰嘴豆(gram)(亚洲的一种草本植物(Cicer arietinum)，现广布于 西半球，短荚具 1 粒或 2 粒种子，在风味上略像豌豆。2.鹰嘴豆的种子，尤在欧洲南部和印度是重要的商品食物——亦称栗子豆(chestnut bean)，鸡豆(chickpea)，矮豆(dwarf pea)，格巴恩韶豆 (garbanzo)，格拉瓦恩斯豆(garavance)，在印度亦称克豆(gram)，或孟加拉国克豆(Bengal gram))。

Caṇḍa(Sk. caṇḍa),【形】凶猛的，暴力的，打情骂俏的(ierce, violent; quick-tempered, uncontrolled, passionate)。caṇḍasota,【阳】暴ㄆㄨˋ流。caṇḍahatthī,【阳】猛象。caṇḍasota, 猛急的水流(fierce current), caṇḍahatthi, 凶猛的象。【阴】caṇḍī。

Caṇḍāla,【阳】旃陀罗(印度被剥夺种姓者)，贱民。caṇḍālakula,【中】旃陀罗家族，最低的印度世袭阶级。Caṇḍālakumāra﹐旃陀罗子、贱民童子。

Caṇḍālī,【阴】旃陀罗女。

Caṇḍikata (cp. Caṇḍa) ,【形】生气(angry)。

Caṇḍikka,【中】激怒(ferocity anger)，粗暴、暴躁(churlishness)。acaṇḍikka,【中】不残暴，不暴躁。caṇḍikkalakkhaṇo﹐激怒相。

Catu, Catur,【形】四。catukkaṇṇa,【形】四方形(或长方形的)，有四个角落的。catukkhattuṃ,【副】四次。catugguṇa,【形】四倍的，四重的，【乐】每小节四拍的。catucattāḷīsati,【阴】四十四。catujjātigandha,【阳】四种香味 〔即：橘黄色的香料、茉莉香料、老鹳草香精油 (?)(来自命名 Turukkha 的 土耳其植物的香料)、一种希腊花香料〕。catuttiṃsati,【阴】三十四。catuddasa,【形】十四。catuddisā,【阴】四方(东南西北)。【形】catudvāra,【形】有四个门的。catunavuti,【阴】九十四。catupaccaya,【阳】四件必需品，即：食物，衣服，药和寄宿处。catupaṇṇāsā, catupaññāsā,【阴】五十四。catuparisā,【阴】四重集会，即：比丘，比丘尼，优婆塞，优婆夷。catuparisamajjha,【阳】群众当中。catubhūmika,【形】有四层的，有四阶段的。catumadhura,【中】四甜，即：酥油，蜂蜜，糖和麻油。caturaṅgika,【形】四区的，四组的。caturaṅginī,【阴】四军，即：象，战车，骑兵和步兵的军队。caturaṅgula,【形】四寸的。caturassa,【形】四边形的。caturaṃsa,【形】有四边缘的。caturāsīti,【阴】八十四。catuvīsati,【阴】二十四。catuvīsatakkhara﹐二十四音节。catusaṭṭhi,【阴】六十四。catusattati,【阴】七十四。

Catukka,【中】四个一组，交叉道路。

Catuttha,【形】第四的。

Cattutthī,【阴】一个半月的第四天，(巴利语法)第四格，即：与事格。

Catudhā,【副】以四方式。

Catuppada,【阳】四脚动物。

Catubbidha(catu+vidha种类),【形】四种的。

Catura,【形】聪明的，熟练的，精明的。

Catta (cajati 的【过分】), 已放弃，已牺牲。

Cattāḷīsati,【阴】四十。cattālīsakoṭidhanaṃ, 四十亿财产。

Cattāri iddhipādā(梵catvāra-ṛddhi-pāda),【中】四如意足，四神足(four bases of success — desire, persistence, intentness, circumspection)。chandasamādhippadhānasaṅkhārasamannāgata iddhipāda(chanda-samādhi-prahāṇa-saṃskāra-samanvāgata-ṛddhipāda)﹐欲三摩地断行成就神足)；citta-s.(citta-s.)﹐心三摩地断行成就神足；vīriya-s.(vīrya-s.)﹐勤三摩地断行成就神足；vīmaṃsā-s.(mīmāṃsā-s.)﹐观三摩地断行成就神足。四神足的体性是定，定是神通所依止的，所以称为神足。

Cattāri sammappadhānā(catvāri-sammapprahāṇāni),【中】四正断、四正胜、四正勤(four right exertions — the effort (a)to prevent evil from arising in the mind, (b)to abandon whatever evil has already arisen, (c)to give rise to the good, and (d)to maintain the good that has arisen))。S.49.1-12./V,244.︰“Cattārome, bhikkhave, sammappadhānā. Katame cattāro? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya 1chandaṃ, 2janeti vāyamati, 3vīriyaṃ ārabhati, 4cittaṃ paggaṇhāti padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya 1chandaṃ, janeti 2vāyamati, 3vīriyaṃ ārabhati, 4cittaṃ paggaṇhāti padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ 1chandaṃ, janeti 2vāyamati, 3vīriyaṃ ārabhati, 4cittaṃ paggaṇhāti padahati. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā 1chandaṃ, janeti 2vāyamati, 3vīriyaṃ ārabhati, 4cittaṃ paggaṇhāti padahati. Ime kho, bhikkhave, cattāro sammappadhānāti”.(诸比丘！有此四正勤。什么是四？诸比丘！于此，比丘使未生之恶不善法令不生，1起欲、2精进、3发奋、4鞭策心。已生之恶不善法令断，1起欲、2精进、3发奋、4鞭策心。为对未生之善法令生，1起欲、2精进、3发奋、4鞭策心。为对已生之善法令住、不忘失、倍修习、广修习、令圆满，1起欲、2精进、3发奋、4鞭策心。诸比丘！此为四正勤。)

Cattāro satipaṭṭhānā(n.p.),四念处，四念住(Foundation of mindfulness; frame of reference(–body(身), feelings(受), mind(心), and mental events(法), viewed in and of themselves as they occur)。

Cana, canaṃ, 以表达全部之一部分的虚词，例： Kudācana, 有时。

Canda(梵candra),【阳】月亮。candaggāha,【阳】月蚀。candamaṇḍala,【中】圆月。candra-vaṃśa,【阳】月统。

Candana,【阳】檀香(sandal-wood tree﹐产生檀香木的乔木 (Santalum album))。【中】檀香木。candasāra,【阳】檀香木的本质。

Candanikā,【阴】池塘(a pool at the entrance of a village (usually, but not necessarily dirty))。candanikāya, 池塘。

Candavāro﹐【阳】星期一(日语：月曜日getsuyōbi)。

Candikā(Sk. capala),【阴】月光。

Candimā(Sk. candramas m. & candrimā f., cp. pūrṇimā; a cpd. of canda+mā, cp. māsa. The Pāli form, however, is based on a supposed derivation fr. canda+mant),【阳】月亮。candimāpabhā,月光。

Capala,【形】变化多端，摆动，不稳定(moving to & fro, wavering, trembling, unsteady, fickle)。capalatā,【阴】变化多端。

Capu (or capucapu),【副】喳哺喳哺(拟声词，当吃时，发出如此声音)。capucapukārakaṃ, 喳哺喳哺作声。

Camara, camarī,【阳】(在喜玛拉雅区域中的)公牦牛(a chowrie, the tail of bos grunniens used as a whisk)。

Camū,【阴】军队。camūpati。camūnātha,【阳】军队的将军。

Campaka,【阳】瞻波迦、旃簸迦，黄兰(东印度〔樟科〕的一种乔木 (Michelia Champaca)，花黄色(瞻卜华，素馨花)，可用作香料的油)。KhA.181.︰Tesañhi campakavakulakusumādīnaṃ sahajātavaṇṇagandhādayo viya.(俱生的戒德等功德)

Campā,【阴】瞻波城(印度的一个城名，现在的 Bhagalpore)。

Campeyyaka,【形】瞻波城的。

Camma(梵carman),【中】皮肤，兽皮，皮革。cammakāra,【阳】制革工人。cammakhaṇḍa,【阳】皮垫子。cammapasibbaka,【阳】皮袋。0

Caya,【阳】成堆，堆积，块(mass)。

Cara, 【中】1.走路的人，经常出入的人。2.间谍。

Caraka, 参考 Cara。

Caraṇa,【中】步行，脚，行为，举止。abhiaraṇa,【中】访问(visiting)。

Carati (car+a), 走路，漫游，举止，练习，运行。【过】cari。【过分】carita。【现分】caranta, caramāna。【独】caritvā。【过分】ciṇṇa。atha kiñcarahi, 若然，如果是这样的话。

Carāpeti (Carati的【使】), 使移动，使练习，流通。【过】carāpetesi。

Carita,【中】1.个性，行为。2.生活。

Cacidaritu,【阳】表演者，观察者。

Carita(Carati的【过分】), 性行(temperament)。《清净道论》(Vism.101.-110)说六种性行(six kinds of temperament)。

六种性行适应的业处

业 处 适合者 业 处 适合者
十

遍

 地遍︰以泥土当对象 一切 十

随

念

 佛随念︰念佛是阿罗汉等功德 信
水遍︰以水当对象 一切 法随念︰念法是亲见等功德 信
火遍︰以火当对象 一切 僧随念︰念僧是正直等功德 信
风遍︰以风吹动当对象 一切 戒随念︰念戒是无瑕等功德 信
青遍︰以青色当对象 瞋 舍随念︰念布施功德 信
黄遍︰以黄色当对象 瞋 天随念︰念天人乃修善而生 信
赤遍︰以红色当对象 瞋 死随念︰念死而觉知无常 觉
白遍︰以白色当对象 瞋 寂止随念︰念涅盘的寂静 觉
光明遍︰以光当对象 一切 身至念︰念32种身体成份 贪
虚空遍︰以空间当对象 一切 安那般那念︰专注呼吸 痴.寻
十

不

净

 膨胀相︰看膨胀的尸体 贪 四

无

量

 慈无量心︰散发慈爱给众生 瞋
青瘀相︰看青瘀的尸体 贪 悲无量心︰散发悲悯给众生 冷漠
脓烂相︰看脓烂的尸体 贪 喜无量心︰散发随喜给众生 瞋、嫉
断坏相︰看断坏的尸体 贪 舍无量心︰平等心对待众生 偏颇
食残相︰看动物吃剩尸体 贪 四无色定 空无边︰念遍相的空隙空、空 一切
散乱相︰看尸体的散落 贪 识无边︰专注‘空无边’之禅心 一切
斩斫相︰看被砍断的尸体 贪 无所有︰念‘识无边’空掉 一切
血涂相︰看流血的尸体 贪 非想非非想︰念‘无所有’寂静 一切
虫聚相︰看蛆虫爬满尸体 贪 食厌想︰厌恶食物 觉
骸骨相︰看白骨 贪 四界差别︰修硬.软、冷.热等 觉

Carima, carimaka,【形】最后的，后来的。

Cariya,【中】操行，行为。cariyā,【阴】。

Cala,【形】移动的，颤抖的，不稳定的。calacitta,【中】变幻无常的心。

Calati (cal+a), 移动，激起，战栗，被激动。【过】cali。【过分】calita。【现分】calanta, calamāna。【独】calitvā。

Calana,【中】运动，发抖，激动。

Cavati (cu+a), 背离(fall away)，改变(to shift)，从一生转到另一生。【过】cavi。【过分】cuta。【现分】cavanta, cavamāna。【独】cavitvā。AA.11.16./V,83~4.︰Uttari appaṭivijjhantoti mettāsamāpattito uttari arahattaṃ adhigantuṃ asakkonto ito cavitvā suttappabuddho viya brahmalokaṃ upapajjatīti.(未贯通上位︰由慈三摩钵地，不能达到上位的阿罗汉状态，从此生(结束如)睡熟，转生梵天界如睡醒。)

Cavana,【中】1.改变(shifting)。2.背离(falling away)。3.死亡(death)。

Caviya, 从一生转到另一生(=cavitvā。DA.30./III,929.︰Caviyāti cavitvā)。caviya puna-r-idhāgato= cavitvā puna idhāgato =cavitvā punarāgato idha((命终)转生来此世)

Cassa(ca+assa)﹐和…可能是，和…给这个的，和…给他。(assa,【三.单.潜】可能是。)(assa﹐ima 的【与.属.单】)给这个，给这个的。)

Cāyaṃ(ca+ayaṃ)﹐这和…。

Cāga (from cajati, to give up; Sk. tyāga< tyāj抛弃),【阳】舍施(台语sia2 si3)，放弃(abondoning)，舍(giving up)，抛弃(台语：扌穴掬hiat kak8)，捐弃(说文解字︰「捐」弃也)。cāgādhiṭṭhāna, 舍决意(the resolution of generosity, D.33./III,229。cāgānussati, 舍施随念。cāgakathā, 舍论(talk about munificence。cāgadhana, 舍财(七圣财之一，另外六个︰saddhādhana, sīladhana, hiridhana, ottappadhana, sutadhana, paññādhana。cāgasampadā (&cāgasampanna舍成就)。

Cāgānussati(Sk. tyāgānusmṛti),【阴】舍施随念。A.6.10./III,286.︰ariyasāvako attano cāgaṃ anussarati– ‘lābhā vata me, suladdhaṃ vata me! Yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi 1muttacāgo 2payatapāṇi 3vossaggarato 4yācayogo 5dānasaṃvibhāgarato’ti.(圣弟子随念自己的施舍：「哇！我得利。哇！我有善利。我于悭.垢所缠众中，心离悭.垢而住家，(1)开放施施，(2)舒手施，(3)乐弃舍，(4)有求必应，(5)乐分配施。」

Cāgin(Sk. tyāgin),【阳】放弃的人，捐赠者，舍者。

Cāṭi,【阴】广口瓶(jar)，壶(pot)。

Cāṭukamyatā,【阴】谄媚(flattery)，台语︰thiam2 bi7。

Cātaka,【阳】(亚洲南部的)犀鸟(hornbill，亚洲共拥有31种犀鸟)。

Cātuddasī,【阴】(阴历)半个月的第 14 日。

cātuddasa,【阳】(阴历)半个月的第 14 日。

Cātuddisa,【形】四方的。

Cātuddīpaka,【形】包含的四大洲，广泛于整个地球的。

Cātummahāpatha,【阳】四条道路的交叉处，十字路口。

Cātummahābhūtika,【形】四大(种)，四大元素(巴cattāri mahābhūtāni四大种，梵catvāri mahābhūtāni。包括：地大(巴paṭhavi-mahābhūta，梵pṛthivī-mahādhātu)、水大(巴āpo-mahābhūta，梵ab-mahādhātu)、火大(梵巴同tejo-mahābhūta)、风大(巴vāyo-mahābhūta，梵vāyu-mahādhātu)。四大所造色(catunnaṃ mahābhūtānaṃ upādāya rūpaṃ)为四大的衍生物，包括颜色(vaṇṇa)、声音(sadda)、气味(gandha)、味道(rasa)等。

Cātummahārājika,【形】四大王天的。cātummahārājika devā, 四大王天。四王天各镇护一天下，护世四天王。(一)多罗咤(巴Dhata-raṭṭha；梵Dhṛitarāṣṭra)，又称持国天，统领干闼婆与毘舍阇神将，镇护东方。(二)毘琉璃(巴Virūḷhaka；梵Virūḍhaka)，又称增长天，统领鸠盘荼与薜荔神，镇护南方(即吾人所居之赡部洲)。(三)毘留博叉(梵Virūpākṣa)，又称广目天，统领一切诸龙，镇护西方。(四)毘沙门(巴Vessavaṇa；梵Vaiśravaṇa)，又称多闻天，统领夜叉、罗剎等，镇护北方。

Cāturiya,【中】技术，精明。

Cāpa,【阳】弓。

Cāpalla, Cāpalya, (fr. capala, Sk. cāpalya),【中】变幻无常(fickleness)，轻佻。

Cāmara,【中】蝇掸，蝇拂，拂尘(柄端扎犁牛尾的用具)。

Cāmīkara,【中】黄金。

Cāra(<car carati to move about),【阳】运动，行动，推移，去(motion, walking, going; doing, behaviour, action, process)。kāmacāra, 欲行(going at will)。pamādacāra, 放逸行(a slothful life)。piṇḍacāra, 乞食行(alms-begging) sabbaratticāro,(wandering all night, S.9.9./I,201)。anavatthacārikaṃ, 无目的游行(A.5.221./III,257.)。cāravihāra,行止(doing & behaving, i. e. good conduct)。

Cāraka (cārika) ,【形】(wandering about, living, going, behaving, always –°, like ākāsa°, niketa°, pure° (see pubbaṅgama), vana°, — f. cārikā journey, wandering, esp. as cārikaṃ carati to go on alms-pilgrimage (see carati Ib); °ñ pakkamati to set out wandering.

Cāraka,【形】使移动的人，使行动的人。【阳】监狱。

Cāraṇa(=cāraka),【中】【形】使移动，使行动，管理。

Cārikā,【阴】旅程，游行，游荡。A.5.221./III,257.︰“Pañcime bhikkhave, ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato. Katame pañca? Assutaṃ na suṇāti, sutaṃ na pariyodāpeti, sutenekaccena avisārado hoti, gāḷhaṃ rogātaṅkaṃ phusati, na ca mittavā hoti.(诸比丘！这五种是屡次作长游行、无目的游行者之过失。以何为五？即：不闻未闻；已闻(心)不净化；于已闻的那一部分无自信；受重病患；及没有朋友。)

Cāritta,【中】习惯，行为，练习，号召。

Cārī,【形】(在【合】中) 演戏，实习，生活，举止。

Cāru,【形】迷人的，美丽的，愉快的。cārudassana,【形】视为可爱的。

Cāreti (carati 的【使】), 出发，放牧，感官享受。【过】cāresi。【过分】cārita。【现分】cārenta。【独】cāretvā。

Cāla,【阳】震惊，突然激动。

Cāleti (calati 的【使】), 使动摇，使摇动，使激动。【过】cālesi。【过分】cālita。【现分】cālenta, cālayamāna。【独】cāletvā。

Cālanī (to cālana of calaka2) ,【阴】(捣研用的)杵，碾槌，研钵(a pestle, a mortar Vin.I,202 (in cuṇṇacālanī & dussacālanī, cp. saṇha))。

Cāvanā,【阴】使改变(moving, shifting, disappearance)。

Cāveti (cavati‘脱离’的【使】), 使脱离，驱赶，使分心(to bring to fall, move, drive away; disturb, distract)。【过】cāvesi。【过分】cāvita。【现分】cāventa。【独】cāvetvā。

Cāveyya (<cavati‘脱离’),【祈】使…脱离。

-ci, -cana﹐不定疑问虚词，表达「泛称」或「不确定的指称」，某一(someone)、任一(anyone)。例：koci = 任何人，无论谁。

ci(梵ci )﹐【字根V.】收集(to collect)。

Cikkhalla,【中】泥沼，泥，沼泽。

Ciṅgulaka,【中】一个用棕榈叶等制的飞轮。

Ciṅgulāyati (ciṅgula 的【派】), 旋转。

Cicciṭāyati,【拟】发出嘘声，嘶嘶响，发出吱吱声。

Ciñcā,【阴】罗望子(tamarind﹐豆科常绿乔木 (Tamarindus indica)；罗望子果，酸荚〔做清凉饮料等用〕马来文：pokok asam jawa)。

Ciṇṇa (cināti 的【过分】), 已熟练，已经常做。

cit(梵cit)﹐【字根VII.】想(to think)。

Cita (cināti 的【过分】), 已堆积，已排列，已覆以一层不同的东西。

Citaka,【阳】火葬用柴木。

Citi,【阴】堆，石堆纪念碑，石冢，堆石界标。

Citta1﹐Citra,【形】杂色的，多样化的，多种形式的，美丽的。【中】画，照片。cittakata,【形】装饰的，心造的。cittakathika, cittakathī,【形】有才气的演说者，雄辩家。cittakamma,【中】绘画，画的艺术，装饰品。cittakāra,【阳】画家，装饰者。cittatara,【形】更不同的，更多元化的。cittāgāra,【中】画廊。cittaniyāma,【阳】心的定律(Mohavicchedanī断除愚痴(CS:p.78)：Yathāvuttena bhavaṅgāvajjanādikiccakkameneva cittappavatti cittaniyāmo nāma.(有分、转向等作用，以心生起的方式进行，称为「心的定律」。) Dhs.#11.：Katamā tasmiṃ samaye cittassekaggatā hoti? Yā tasmiṃ samaye cittassa 1ṭhiti 2saṇṭhiti 3avaṭṭhiti 4avisāhāro 5avikkhepo 6avisāhaṭamānasatā 7samatho 8samādhindriyaṃ 9samādhibalaṃ 10sammāsamādhi–ayaṃ tasmiṃ samaye cittassekaggatā hoti.(《法集论》：在此时什么是‘心一境性’？此时是凡是心1住、2等住、3坚住、4不散、5不乱、6不散乱性、7奢摩他、8定根、9定力、10正定–即此时是心一境性)。)) 《法集论注释》(殊胜义)(CS:DhsA.pg.188)：「‘一境性’之义，住于所缘上，不能动摇，为‘住’。」(Ekaggatāniddese acalabhāvena ārammaṇe tiṭṭhatīti ṭhiti.)「此外，相应法所缘上，已组合之后而住立，为‘等住’。」(Apica sampayuttadhamme ārammaṇamhi sampiṇḍetvā tiṭṭhatīti saṇṭhiti.)「于所缘上，已潜入，已进入，为‘坚住’。」(ārammaṇaṃ ogāhetvā anupavisitvā tiṭṭhatīti avaṭṭhiti.)「生起掉举、疑，心烦意乱的相反，为‘不散’。处于掉举、疑、扰乱已离去的心。」(Uddhacca-vicikicchā-vasena pavattassa visāhārassa paṭipakkhato avisāhāro. Uddhaccavicikicchāvaseneva gacchantaṃ cittaṃ vikkhipati nāma.)「处于掉举、疑、扰乱已离去的心。如此，这种不扰乱，为‘不乱’。」(Uddhaccavicikicchāvaseneva gacchantaṃ cittaṃ vikkhipati nāma. Ayaṃ pana tathāvidho vikkhepo na hotīti avikkhepo.)

Citta2(<cit思；Sk. citta, orig. pp. of cinteti, cit),【中】【阳】心( the heart (psychologically))，想法。Nom. cittaṃ; Gen. (Dat.) cetaso (44) & cittassa (9); Instr. cetasā (42) & cittena (3); Loc. citte (2) & cittamhi (2). — Nom. cittaṃ. Gen. cittassa only (of older passages) in c° upakkileso S III.232; V.92; A I.207; c° damatho & c° vasena. Instr. cittena (cittena nīyati loko). Loc. citte(samāhite citte); cittamhi only S I.129 & cittasmiṃ. — Plural only in Nom. cittāni (āsavehi cittāni (vi) mucciṃsu；they purified their hearts from intoxications”。cittakkhepa,【阳】发狂，思想扰乱。cittajaṭṭhamakarūpa﹐【中】心生八法聚。cittapassaddhi,【阴】心轻安，心平静。cittamudutā,【阴】心柔软性，心的可塑性。cittavikkhepa,【阳】疯狂。cittasantāpa,【阳】悲伤。cittasamatha,【阳】心镇定。cittanupassanā,【阴】心评论。cittābhoga,【阳】考虑。cittujjukatā,【阴】心(citta)的正直性。cittuttrāsa,【阳】恐怖，恐惧。cittuppāda,【阳】心生起。cittakāgata(梵cittaikāgrata)心一境性。SA.4.25.：Suvimuttacittoti arahattaphalavimuttiyā suṭṭhu vimuttacitto.(心得善解脱：阿罗汉果解脱是善心解脱)。DhsA.CS:p.92：Cintanaṭṭhena cittā, vicittaṭṭhena vā cittā.(以思想之义，为‘心’；以考虑之义，为‘心’。)

Citta3﹐【阳】制多月(月份名，大约在三月至四月之间，农历2月16至3月15)。

Cittaka,【中】纹身，纹在额上的一个宗派标志。

Cittakammaññatā﹐【阴】心适业性，去除心(citta)的不适业性(akammaññabhāva)。

Cittakkhaṇa﹐心识剎那(心识生uppāda、住ṭhiti、灭bhaṅga的时间)，非常短暂的；在弹指间，即有数百亿个心识剎那(SA.12.61./II,99.)。

Cittamudutā﹐【阴】心柔软性，去除心(citta)的僵硬性(thambha)。

Cittatā,【阴】上色，彩色，(在【合】中) 如此的心。

Cittapaguññatā﹐【阴】心练达性，使心健全。

Cittapassaddhi﹐【阴】心轻安，平静心(citta)的不安(daratha)。

Cittalapabbata,【阳】结旦罗山，羯但罗山，庄严山(斯里兰卡的一座著名佛寺)。

Cittalahutā﹐【阴】心轻快性，去除心(citta)的沉重(garubhāva)。

Cittavīthi﹐【阴】心路过程，六根缘取六境时，所产生识知的过程。心路过程之外的心，即：结生心、有分心、死亡心。

Cittasaṅkhāra﹐【阳】心行。S.41.6./IV,294.作：“Saññāvedayitanirodhaṃ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṃ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.(居士！入想受灭定之比丘，先灭语行，然后灭身行，再灭心行。) SA.41.6./III,93.：Cittappaṭibaddhattā cittena saṅkharīyati nibbattīyatīti cittasaṅkhāro. (以心与心连接令行，令产生，为‘心行’。) SA.41.6./III,94.：ekūnatiṃsacetanāpi, saññā ca vedanā cāti ime dve dhammāpi cittasaṅkhārotveva vuccanti.(包括二十九心(12不善心，8大善心，5色界心，4无色界心)，及想、受这二法称为‘心行’。)

Cittasamuṭṭhānarūpa﹐【中】心生色(或心等起色)，从结生心(paṭisandhi)之后的第一个有分心的「生时」(uppāda)开始产生心生色。结生心不能产生心生色，在投生时只有业生色(kammasamuṭṭhānarūpa)生起。

Cittā,【阴】角宿(二十七星宿之一)。

Cittīkāra,【阳】尊敬，考虑。

Citra,【形】杂色的，多样化的，美丽的。参考 Citta 2。

Cināti (ci+nā), 堆积，收集，累积。【过】cini,【过分】cita。【现分】cinanta, cinamana。【独】cinitvā。

cint(梵cint)﹐【字根VII.】想(to think)。

Cintaka, cintanaka,【形】考虑周到的，深思的。【阳】思想者。

Cintā,【阴】Cintana,【中】思想，思考，考虑。cintāmaṇi,【阳】如意珠宝。cintāmaya,【形】由想法所组成的，心造的。

Cintita (cinteti 的【过分】), 已想出，已发明，已设计。

Cintī,【形】(在【合】中) 思考。

Cintetabba,【义】可以思考的。

Cinteti (cint+e), 思考，反省，考虑。【过】cintesi。【现分】cintenta, cintayamāna。【独】cintetvā, cintiya。cinteyyaṃ, fpp. n.Acc.sg.。cintaye, Opt.3sg.。

Cinteyya,【形】应该考虑的。

Cimilikā,【阴】套，例：枕头等的套。

Cira, cima﹐【形】持久的。cirakālaṃ,【副】长久。ciraṭṭhitika,【形】持久的，永久的。cirataraṃ,【副】更长久。ciranivāsin,【形】长久居民。cirapabbajita, ciradikkhita,【形】出家长久的。cirappavāsī,【形】离家长久的人。cirarattaṃ,【副】长久。cirarattāya,【副】有很长的一段时间。

Ciraṃ, cimaṃ﹐【副】(以)长久地。

Cirassaṃ,【副】很长久地，最后。

Cirāya,【副】以长久地。

Cirāyati (cira 的【派】), 逗留，延迟。【过】cirāyi。【过分】cirāyita。【现分】cirāyanta。【独】cirāyitva。

Cirena,【副】在长久之后。

Cihaciha﹐(=Vihaviha)﹐(for vihaga)一种鸟(a sort of bird)(Th.1,49.)。

Cīnapiṭṭha,【中】铅丹(四氧化三铅 Pb3O4)。

Cīnaraṭṭha,【中】中国(China)。

Cīra, cīraka,【中】纤维，长条，树皮衣。

Cīrī,【阴】蟋蟀(cricket)。cīrīḷikāsadda,蟋蟀声(《中阿含经》作：支离弥梨虫声)。

Cīvara,【中】【阳】【阴】袈裟(=kāsāya, kasāva,【中】袈裟)，(出家人的)衣。cīvarakaṇṇa,【中】袈裟的下摆。cīvarakamma,【中】缝袈裟，做袈裟。cīvarakāra,【阳】袈裟的设计者，制造袈裟者。cīvaradāna,【中】捐赠袈裟。cīvaradussa,【中】袈裟布料。cīvarajju,【阴】晒衣绳。cīvaravaṃsa,【阳】晒衣竹竿。tīni cīvarāni﹐三衣。包括：僧伽梨(saṅghāṭi大衣)、安陀会(antaravāsaka下着之衣，裙)、郁多罗僧(uttarāsṅga上着之衣)。三衣又总称为袈裟(kāsāya)。acchinnacīvaro﹐被偷的衣。

Cuṇṇa,【中】粉，石膏(主要的成分是哪一生石灰和沙子；主要地被用于建 筑物，但是也适用于皮肤当做一种肥皂—在沐浴方面搽粉于)，肥皂粉。cuṇṇavicuṇṇa,【形】压碎，粉碎。

Cuṇṇaka,【中】香粉。cuṇṇakajāta。【形】变成粉的。cuṇṇakacālanī,【阴】筛子。

Cuṇṇita, (Cuṇṇeti的【过分】) 磨(粉)，压破。

Cuṇṇeti (cuṇṇ+e), 磨，使成粉末，压破。【过】cuṇṇesi。【现分】cuṇṇenta。【独】cuṇṇetvā。【过分】cuṇṇīyati。

Cuta, (cavati 的【过分】)。

Cuti (梵cyuti, to cavati),【阴】改变(shifting)，死(passing away)，消失(vanishing)，脱离。D.22./II,305.︰“Katamañca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā 1cuti 2cavanatā 3bhedo 4antaradhānaṃ 5maccu 6maraṇaṃ 7kālaṅkiriyā 8khandhānaṃ bhedo 9kaḷevarassa nikkhepo 10jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.(复次，诸比丘！什么是‘死’呢？凡是各种有情(sattānaṃ已执著者)，于各种有情部类之1脱离(cuti f.)、2脱离状态(cavanatā f.)、3迸裂(bhedo m.)、4消失(antaradhānaṃ n.)、5死(maccu m.)、6死亡(maraṇaṃ n.)、7死期到(kālakiriyā f.)、8诸蕴之迸裂(khandhānaṃ bhedo m.)、9身躯的抛下(kaḷevarassa nikkhepo m.)、10命根全断(jīvitindriyassupacchedo m.)，这被叫做‘死’(idaṃ vuccati maraṇaṃ)。) S.22.95./III,143.︰“Imañca kāyaṃ ārabbha, bhūripaññena desitaṃ; Pahānaṃ tiṇṇaṃ dhammānaṃ, rūpaṃ passatha chaḍḍitaṃ. “āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ; Apaviddho tadā seti, parabhattaṃ acetanaṃ. (此身之依存，广慧者所说，若了断三法，当视为弃物；当寿暖及识，若离此身时，永远遗弃卧，不思食他物。)【反】upapatti(显现﹑往生)。

Cuticitta﹐死心(脱离心)，死亡前最后一颗剎那心识。《阿毘达摩义广释》(Vibhv.)(CS:p.125)：Nibbattabhavato parigaḷhanaṃ cutikiccaṃ.(从已生的状态，进入不存在，为‘死心作用’。) maraṇāsannavīthi(maraṇa死+āsanna接近+vīthi心路过程), 临死心路过程。

Cudita, (codeti 的【过分】)已刺激，已责备，已鼓动。

Cuditaka,【阳】被告。【形】被责备的。

Cuddasa,【形】十四。cuddasamaṃ﹐第十四。

Cundakāra,【阳】车床工。

Cubuka,【中】下巴(chin)。

cumb(梵cumb, cp.梵niṅs, 吻)﹐【字根I.】吻(to kiss)。

Cumbaṭa, cumbaṭaka,【中】垫，卷。

Cumbati (cumb吻+a), 吻(台语：吣cim)。【过】cumbi。【过分】cumbita。【现分】cumbanta, cumbamāna。【独】cumbitvā。

cur(梵cur)﹐【字根VII.】偷(to steal)。

Culla & cūḷa (Sk. kṣulla=kṣudra),【形】小的，未成年人(small, minor)。cullantevāsika,【阳】页。cullapitu,【阳】叔父(an uncle (“lesser” father=sort of father,)。cullupaṭṭhāka,【阳】私人随从，侍童。

Cūcuka,【中】乳头(nipple)，奶头(teat)。

Cūla,【形】小的，未成年人。参考 culla。

Cūḷā,【阴】冠，顶髻，髦(古时幼儿剃光头只留下垂在前额一小髻的头发)，鸡冠。cūḷāmani,【阳】王冠，带状头饰，珠宝冠。

Cūḷikā,【阴】发髻。

Ce, 如果(conditional particle “if,” )。

Ceṭa, ceṭaka,【阳】小男仆。

Ceṭikā, ceṭī,【阴】小女仆。

Ceta,【阳】【中】(mano-group), 心意，意图，意向。

Cetanā(<ceteti<cit思),【阴】思、意图(intention)。A.6.63./III,415.：Cetanāhaṃ, bhikkhave, kammaṃ vadāmi. Cetayitvā kammaṃ karoti–kāyena vācāya manasā.(诸比丘！我说‘思’是业，思已而以身、语、意造业。)

Cetayati (cit+aya), 感知(to perceive)，想(to think)。【过】cetayi。【过分】cetayita。【独】cetetvā, cetayitvā。

Cetasa,【形】(在【合】中) 有目的的。pāpacetasa = 邪恶心意。

Cetasika(belonging to ceto, mental (opp. kāyika physical)),【形】心理的(mental)。【中】心所 (a mental property, 心的因子、心的伴随物)。 Ekuppādanirodhā(eka(同)一 + uppāda生 + nirodha灭) ca, ekālambaṇavatthukā(eka+ ālambaṇa+ vatthuka)，. Cetoyuttā dvipaññāsa dhammā cetasikā matā. (被了知为五十二个心所法与心相应同生、同灭，同所缘、同所依。)

Cetaso, 心的(Gen. sg. of ceto)。

Cetāpeti (ci+āpe), 交换，交易，等值(to get in exchange, to barter, buy)。

Cetāpana, Cetāpanna, (cp. BSk. cetanika)﹐【中】等值，等值品(barter)。

Cetiya(cp. from ci, to heap up, cp. citi, cināti)﹐【中】纪念碑，塔，音译：窣堵波(a tumulus, sepulchral monument, cairn)。cetiyaṅgaṇa,【中】塔周围的空间。cetiyagabbha,【阳】塔的圆顶。cetiyapabbata,【阳】塔山(锡兰〔斯里兰卡〕的一座山的名字，现在的 Mihintale)。rukkhacetiya﹐树下之祠庙。

Ceteti (=Cetayati), 感知(to perceive)，想(to think)。

Ceto, 心，是 ceta 在 【合】中的词形。only the Gen. cetaso & the Instr. cetasā are in use。cetokhila,【中】处于不被使用或不工作状态，浪费心意。cetopaṇidhi,【阴】决议，热望。cetopariyañāṇa,【中】他心智(了解他人的想法)。cetopasāda,【阳】意悦，心喜悦。cetovimutti,【阴】心解脱。cetosamatha,【阳】心平静。cetaso Gen. sg.。

Cela,【中】布料，衣服。celavitāna,【中】遮阳篷。celaukkhepa,【阳】挥动衣服(一个喝采的征兆)。

Coca,【阳】香蕉(banana)。cocapāna,【中】香蕉饮料。

Codaka,【阳】原告(plaintiff)，指责的人，控诉者，难诘者。A.5.167./III,196.(cf. Vin.Cv.II,249.、Pari.V,161.)：舍利弗尊者说：难诘比丘若欲难诘他人，须于内心想起五法，方可谏诲(劝诫)他人。1.kālena vakkhāmi, no akālena(我须适时而语，非非时)。2.bhūtena vakkhāmi, no abhūtena(我须以真实而语，非以非真实)。3.saṇhena vakkhāmi, no pharusena(我须以柔软而语，非麤硬)。4.atthasaṃhitena vakkhāmi, no anatthasaṃhitena(我须为利益而语，非为无利益)。5.mettacitto vakkhāmi, no dosantaro(我须以慈心而语，非怀瞋)。

Codetukāma,

Codanā,【阴】谴责，控告，诉苦。

Codita, (codeti的【过分】) 敦促，难诘，责备，鼓动。

Codeti (cud+e), 责备，数落，鼓动，敦促，刺激。【过】codesi。【现分】codenta, codayamāna。【独】codetvā, codiya。

Codetu,【阳】原告、控诉者。参考 Codaka。

Copana,【中】搅拌，搅动。

Cora,【阳】小偷，强盗。coraghātaka,【阳】强盗的刽子手。corupaddava,【阳】来自强盗的攻击。

Corikā,【阴】窃盗。

Corī,【阴】女小偷。

Coḷa,【阳】布料。coḷaraṭṭha,【中】矬拉国(Coḷa 的国家在印度南部)。

Coḷaka,【中】布料，碎布。

Coḷiya,【形】矬拉国的。

Ch

Ch, 巴利文字母表的罗马化拼音第七个辅音字母。发音好像汉语中清音的 ch。

Cha, Chaḷ (Vedic ṣaṣ & ṣaṭ (ṣaḍ=chaḷ)),【形】六。chakkhattuṃ,【副】六次。chacattāḷīsati,【阴】四十六。chadvārika,【形】六门的(感官六门，即：眼、耳、鼻、舌、身、意)。chanavuti,【阴】九十六。chapaññāsā,【阴】五十六。chabbaggiya,【形】六个一群或六个一伙的。chabbaṇṇa,【形】由六个颜色所组成。chabbassika,【形】存在整个六年期间，六岁。chabbidha,【形】六倍的。chabbīsati,【阴】二十六。chasaṭṭhi，【阴】六十六。chasattati,【阴】七十六。

Chakana & Chakaṇa (Vedic śakṛt & śakan),【中】兽粪(the dung of animals)。

Chakalaka, chagalaka,【阳】雄山羊。

Chakka(fr. cha),【中】六品(六的一组)(set of six)。

Chaṭṭha,【形】第六的。chaṭṭhama, Sn.101, 103; J.III,280.

Chaṭṭhī,【阴】(巴利语法)第六格，即：领属格。

chaḍḍ﹐【字根VII.】丢弃(to throw away)。

Chaḍḍaka,【形】掷者，移转者。

Chaḍḍana,【中】丢弃，排斥。

Chaḍḍāpeti (chaḍḍeti‘丢弃’的【使】),【过】chaḍḍāpesi。【过分】chaḍḍāpita。【独】chaḍḍāpetvā。

Chaḍḍita﹐[chaḍḍeti丢弃] 的【过分】。

Chaḍḍiya,【形】被拒绝的，被丢弃的。

Chaḍḍīyati﹐[chaḍḍeti丢弃] 的【被】。

Chaḍḍeti (chaḍḍ丢弃+e), 丢弃，放弃，拒绝，离开(to spit out, to vomit, throw away; abandon, leave, reject)。【过】chaḍḍesi。【现分】chaḍḍenta。【独】chaḍḍetvā。【义】chaḍḍetabba。

Chaṇa,【阳】节日(a festival)。

Chaṇaka, the Chaṇaka plant Miln.352; cp. akkhaṇa.

Chatta1,【中】伞，遮阳伞(a sunshade)，王室天篷。chattakāra,【阳】制伞者。chattagāhaka,【阳】携带主人的伞者。chattanāḷi,【阴】chattadaṇḍa,【阳】伞柄。chattapāṇī,【阳】携带伞者。chattamaṅgala,【中】加冕典礼，为宝塔顶安置小尖塔的典礼。chattussapana,【中】升起王室天篷，即：占领王座。

Chatta2 (cp. Sk. chātra, one who carries his master’s sunshade), 学生(a pupil, a student)。

Chattaka,【中】1.伞(a sun-shade)。2. (ahichattaka “snake’s sun-shade,” N. for a mushroom: toadstool)。

Chattupāhana (chatta+upāhana n.), 伞与凉鞋。

Chattiṃsā, chattiṃsati,【阴】三十六。

Chada (在【合】中) 【阳】任何东西的盖，面纱。

Chadana (Vedic chad),【中】盖屋顶的材料，屋顶，盖。chadanapariyantasamīpa, 靠近屋顶边缘(屋檐)。

Chadda=chada, only in phrase vivattacchadda (or vivaṭacchadda) D.I,89.

Chaddanta,【形】有六个牙的。【阳】六牙湖(湖名)，六牙象(象名)。

Chaddikā,【阴】呕吐。

Chaddhā, chadha (Sk. ṣaṭśaḥ),【副】以六个方式(sixfold)。

Chanda(<chad欲)(cp. Vedic and Sk. chanda, and skandh to jump),【阳】冲动，意志，愿(impulse, excitement; intention, resolution, will; desire for, wish for, delight in)。chandarāga,【阳】刺激的欲望，贪欲。

Chanda (mano-group),【阳】【中】韵律学，诗体论。

Chandaka,【中】投票，自愿托钵(给僧团)。

Chandatā,【阴】(在【合】中) 推动，渴望。

Chandāgati,【阴】在冲动下而犯的错误行。

Chandika, 【形】乐欲(having zeal, endeavouring)。

Chandīkata【形】& chandīkatā,【阴】志欲的，热心的((with) right effort, zealous, zeal)。

Channa, [chādeti盖﹑遮] 的【过分】盖﹑遮。

Channa1 [pp. of chad, see chādeti1] 1. covered J.IV, 293 (vāri°); VI,432 (padara°, ceiling); ThA.257. <-> 2. thatched (of a hut) Sn.18. — 3. concealed, hidden, secret J.II,58; IV,58. — nt. channaṃ a secret place Vin.IV,220.

Channa2 [pp. to chad (chand), chandayati, see chādeti2] fit, suitable, proper Vin.II,124 (+paṭirūpa); III,128; D.I,91 (+paṭirūpa); S.I,9; M.I,360; J.III,315; V,307; VI,572; Pv.II,1215 (=yutta PvA.159).

Chapaka, 一贱民的族群(name of a low-class tribe Vin.IV,203 (=caṇḍāla Bdhgh. on Sekh. 69 at Vin.IV,364), f. chapakī ib.

Channa1 (pp. of chad, see chādeti1),1.盖(covered J.IV, 293 (vārichanna); VI,432 (padarachanna, ceiling)。2. thatched (of a hut) Sn.18. — 3. concealed, hidden, secret J.II,58; IV,58. — nt. channaṃ a secret place Vin.IV,220.

Channa2 (pp. to chad (chand), chandayati, see chādeti2) ,【形】适当的(fit, suitable, proper)。

Chappañca (cha+pañca), 五或六(six or five)。

Chappada,【阳】蜜蜂。

Chabyāputta,【阳】舍婆子(毒蛇名)。

Chamā(fr. kṣam, cp. khamati),【阴】地，土地。

Chambhati(see chambheti),恐惧(to be frightened)。

Chambheti(cp. Sk. skabhnāti & stabhnāti, skambh),稳固，刚硬(to be firm or rigid)。

Chambhitatta,【中】麻醉，麻木状态(昏迷)，惊愕，惊惶失措。

Chambhin,【形】惊吓，惊呆。

Chava,【阳】尸体(a corpse)。【形】低的，悲惨的。chavakuṭikā,【阴】藏骸所，停尸房。chavaṭṭhika,【中】脱离骨骼的骨头。chavaḍāhaka,【阳】职务上烧尸的人。chavālāta,【中】来自火葬的污木。Seyyathāpi…chavālātam ubhato padittam majjhe gūthagataṃ neva gāme kaṭṭhattam pharati nāraññe katthaṭṭam pharati.(犹如火葬之薪，两端被烧过，中间有粪，在村既然不能充当薪木，在林间也不能充当薪木。)

Chavi,【阴】外皮，皮肤(the (outer, thin) skin, tegument)。chavikalyāṇa,【中】肤色的美。chavivaṇṇa,【阳】肤色，皮肤的颜色。

Chaḷaṃsa,【形】有六边的，有六角的。

Chaḷaṅga,【形】由六个部份所组成。

Chaḷabhiñña,【形】有六神通的。chaḷabhiññā,【阴】六神通。

Chāta (cp. Sk. psāta from bhas),【形】饥饿的。chātajjhatta,【形】饥饿的。chātatā,【阴】饥饿的情况。

Chātaka,【中】饿，饥荒。

chād(梵chad)﹐【字根VII.】遮盖(to cover)。

Chādana,【中】chādanā,【阴】盖，遮，衣服，隐匿。

Chādanīya, chādetabba,【义】可以隐蔽的。

Chādeti1 (chad遮盖+e)(Caus. of chad, Sk. chādayati), 盖，遮，隐藏，用茅草苫盖(屋顶)，给快乐，品尝。【过】chādesi。【过分】chādita, channa。【现分】chādenta, chādayamāna。【独】chādetvā, chādiya。Pass. chādīyati.

Chādeti2 (for chandeti, cp. Sk. chandati & chadayati), 愉快(to seem good, to please, to give pleasure)。

Chāpa, chāpaka,【阳】幼小的动物。

Chāyā,【阴】荫(台语：ng2)，影子(台语：iann2)。chāyāmāna,【中】影子的测定。chāyārūpa,【中】肖像。

Chārikā (Cp. kṣāyati to burn, kṣāra burning),【阴】灰烬(ashes)。

Chāha,【中】六天。

Chiggala,【中】洞。一孔之轭(ekachiggala-yuga M.III,169)。

Chijjati (chindati 的【被】), 被切割，被打破，被切断。【过】chijji。【现分】chijjanta, chijjamāna。【独】chijjitvā, chijjiya。

chid(梵chid)﹐【字根II.】切、割剪(to cut)。【字根III.】被切断(to be cut off)。

Chida,【形】(在【合】中) 打破，切断，破坏，Bandhanacchida = 打破或切断联结的人。

Chidda,【中】洞，裂缝，过失，缺点。【形】有裂缝的，穿孔的，有过失的。chiddaka,【形】有洞的，有毛孔的。chiddagavesī,【形】找寻他人的过失 或弱点的。chiddavacchiddaka,【形】千疮百孔、坑坑洞洞。chiddābhimukha﹐洞口。0

Chiddita,【形】穿孔的，开洞的。

Chindati (chid切断+ṃ-a), 切(割、削)，切断，破坏。【过】chindi。【过分】chinna。【现分】chindanta, chindamāna。【独】chinditvā, chindiya。

Chindiya,【形】易破的东西。

Chinna (chindati 的【过分】), chinnāsa,【形】没有希望的。chinnāsa,【形】鼻子被切掉的。chinnabhatta,【形】极饥饿的，挨饿的。chinnavattha,【形】衣服被强行拿掉的。chinnahattha,【形】手被切断的。chinniriyāpatha,【形】不能走路的，跛子。

Chuddha,【过分】已丢弃，已拒绝，已卑鄙。

Chupati (chup+a), 触及，触摸。【过】chupi。【独】chupitvā。

Chupana,【中】触碰(touching)。

Chūrikā,【阴】匕首(dagger)。

Cheka,【形】聪明的，有技术的。chekatā,【阴】聪明，技术。

Chejja,【形】可以被切断的，易打破的。【中】断肢刑(切断四肢的处罚)。

Chettabba,【义】应该被切断。

Chettar(Sk. chettṛ, n-agent to chindati),【阳】切断的人。

Chetvā, chetvāna,【独】已切开，已切断。

Cheda,【阳】切断(cutting, destruction, loss)。

Chedaka,【阳】切断者，破坏者。

Chedana,【中】切断。

Chedanaka,【形】切断者(one who tears or cuts off )。【中】切断的过程(the process of getting cut)。

Chedāpeti (chindati 的【使】), 令切断，令打破。【过】chedāpesi。【过分】chedāpita。【独】chedāpetvā。

Chepāpana,【中】使切断，使打破。

Cheppā (Sk. sépa),【阴】尾，尾部(tail)。

J

J, 巴利文字母表的罗马化拼音第八个辅音字母。发音是带音的 j，汉语没有这个辅音，请参考英语或马来语的发音。

-ja(<jan, janati)﹐接尾词，表「…所生的」。如：kammaja业生，cittaja心生，vivekaja离(欲)生。

Jagati,【阴】地球，世界。jagatippadesa,【阳】在地球上的一个地点。jagatiruha,【阳】树。

Jaggati (jagg+a), 看守，滋养，清醒地躺着。【过】jaggi。【独】jaggitvā。

Jaggana,【中】jagganā,【阴】管理，照管，培养，注意。

jaggh(梵jakṣ )﹐【字根I.】嘲笑(to laugh)。

Jagghati (jaggh+a), 笑，嘲弄。【过】jagghi。

Jagghanā,【阴】jagghita,【中】笑。

Jaghana,【中】腰部，臀部。

Jaṅgama,【形】活动的。

Jaṅgala,【中】丛林，沙漠。

Jaṅghamagga,【阳】小路，步行道。

Jaṅghapesanika,【中】步行运送信息。【阳】携带信息的人。

Jaṅghā﹐jaṅgha-﹐【阴】小腿，胫，腿肚子。jaṅghaṭṭhika, ,【中】胫骨。jaṅghābala,【中】腿力。jaṅghāvihāra,【阳】步行。jaṅghavihāratthāya < jaṅghā-vihāra-attha，jaṅghā-vihāra「步行之状态」；-atthāya (Dat.) 或atthaṃ (Acc.) 表达「目的」，「为了(散步而来)」。又，āgato’mhi = āgato amhi; āgata, pp. < ā-gam, āgacchati; amhi, pres.1sg. < as, atthi。

Jaṅgheyya,【中】(袈裟的)护膝部分。

Jacca,【形】(在【合】中), 有如此的出生。jaccandha,【形】天生盲的。

Jaccā = jātiyā。

Jajjara,【形】由于年老的微弱，老，枯萎(台语：蔫脯lian poo2，乌沤oo au2)，凋谢，衰弱。

Jajjarita,【过分】已不老。

Jañña,【形】纯粹的，贵族的，迷人的，好出生。

Jaññā, 愿他知(3.sg.opt.)。

Jaṭa,【中】(刀等的)柄。

Jaṭā,【阴】缠结，打褶，缠结的头发。jaṭādhara,【阳】缠结头发的苦行者。Vism.4.︰Maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma. Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hoti.(他在修(四沙门)道的剎那叫做解结；在证(四沙门)果的剎那，他便是天界和人界最上应供的解结者。)

Jaṭita,【过分】已纠缠，已打褶。

Jaṭiya, jaṭila,【阳】缠结头发的苦行。

Jaṭhara,【阳】【中】腹，胃。jaṭharaggi,【阳】妊娠。

Jaṇṇu,【中】jaṇṇukā,【阴】膝。jaṇṇumatta,【形】深及膝的，没膝程度的。

Jatu,【中】紫胶，封闭腊。jatumaṭṭhaka,【中】树胶性具，树胶生支。

Jatukā,【阴】蝙蝠。

Jatto,【中】肩。

jan(jā) (梵jan / jā)﹐【字根III.】生( to be born)。

Jana, -jana,【阳】人，男人。janakāya,【阳】人群。janatā,【阴】人在集会。janapada,【阳】省，国家，乡下地方。janapadakalyāṇī,【阴】一国之中最美丽的女孩。janapadacārikā,【阴】在国内旅行。janasammadda,【阳】人山人海。janapadaroga,传染病。mahājanika, 【阳】大众。

Janaka,【阳】1.生产，生产者(producing, production)。2. Janakikā, 【中】【阴】生产者，母亲(genetrix, mother)。【形】生产的。janakakamma﹐令生业，是是使善或不善心在结生时，产生结生心、身根色( kalala羯罗蓝、凝滑)、性根色(男或女性)、心所依处色，且在活命期间继续产生业生色、五根、果报心.心所。只有在临死时成熟的令生业才能产生结生心，而其它的善与不善业则能在一生中产生果报。

Janatā (from janati), 【阴】人类(a collection of people (“mankind”), congregation, gathering; people, folk)。

Janati1 (Sk. janati (trs.) & jāyate (intrs.)), 生、起、发生。(only in Caus. janeti [Sk. janayati] often spelled jāneti (cp. jaleti: jāleti) & Pass. (intrs.) jāyati to bring forth, produce, cause, syn. sañjaneti nibbatteti abhinibbatteti Nd2 s. v. (cp. karoti). ussāhaṃ j. to put forth exertion J.II,407 (see chanda); (saṃ)vegaṃ j. to stir up emotion (aspiration) J.III,184; PvA.32; Mhvs.I,4; dukkhaṃ j. to cause discomfort PvA.63. — Aor. janayi Th.2, 162 (Māyā j. Gotamaṃ: she bore). — pp. janita produced PvA.1. — See also jantu jamma, jāta, jāti, ñāti, etc.

Janati2 出声(to make a sound J.VI,64 (=sanati saddaṃ karoti))。

Janana,【中】生产，原因。【形】生产的。

Jananī,【阴】母亲。

Janādhipa, janinda,【阳】(人类的)国王。

Janikā,【阴】母亲，根由。

Janita, (Janeti的【过分】) 产生，生产。

Janeti (jan+e), 产生，生产，生。【现分】janenta。【独】janetvā。

Janetu,【阳】生产者，生殖者。

Janettī,【阴】母亲。

Jantāghara,【中】蒸汽浴房，桑拿浴屋。

Jantu,【阳】人，创造物，生物。

jap(梵jap)﹐【字根I.】喃喃自语(to mutter)。

Japa,【阳】喃喃自语。

Japati (jap喃喃自语+a), 发出，喃喃而语，背诵。【过】japi。【过分】japita。【独】japitvā。

Japana, jappana,【中】喃喃自语，耳语。

Japā,【阴】月季，朱槿(China-rose)。

japp,【字根I.】发出清柔持续的声音(to murmur)，小孩般说话(to prattle)。

Jappati(Sk.jalpati (=japati))﹐渴望(hunger for)。【过分】jappita。

Jappā, jappanā,【阴】贪欲(desire, lust, greed, attachment)。

Jambāla(Sk. jambāla),泥巴(mud)。【形】jambālin,泥泞的(muddy)。

Jambālī,【阴】肮脏的池(a dirty pool(at entrance to village) A.4.178./II.166)。

Jambīra,【阳】橘子树，【中】橘子。

Jambu, jambū(Sk. jambu),【阴】莲雾，蒲桃(rose-apple﹐一种热带乔木 (Eugenia Jambolana)，有大而厚的叶子，花粉红色，肉质果实可食用，表面有绒毛，有玫瑰香味)，(音译)阎浮树。【形】【阴】jambī, 阎浮提少女(sarcastically “rose-apple-maid,” appld to a gardener’s daughter J.III.22)。jambudīpa,【阳】阎浮提洲(the country of the rose-apples i. e. India J I.263; VvA 18; Miln 27, etc.)。jambupakka,【中】蒲桃果(果实为黑色或暗色, Vism 409)。jambusaṇḍa,【阳】蒲桃树林(rose-apple grove (=jambudīpa, India) Sn 552= Th 1, 822.)。

Jambuka(Sk. jambuka, to jambh?),【阳】豺(jackal)，胡狼，野干(a jackal)。

Jambonada(=Jambunada),【中】阎浮河产的金。

jambh(梵jambh/ jabh)﹐【字根I.】打哈欠(to yawn)。

Jambhati (jabh打哈欠+ṃ-a), 打哈欠，唤醒自己。【过】jambhi。

Jambhanā,【阴】打哈欠，唤醒，鼓励。

Jamma,【形】粗俗的，可鄙的。

Jaya,【阳】胜利，战胜。jayaggaha, jayagāha,【阳】战胜，幸运的投，幸运的签。jayapāna,【中】胜利的饮料。jayasumana,【中】朱槿(见 Bandhujīvaka)。

Jayati (ji+a)﹐jeti, jināti﹐(Sk.jayati), 征服，超越，击败。【过】jayi﹐jini, ajini, ajesi。【过.复】jiniṃsu。【过分】jita。【现分】jayanta﹐jayaṃ。【独】jetvā, jayitvā。Pot.Jeyya, jine。3rd pl.jineyyuṃ。Fut.jessati，jayissati，jinissati。Ger. Sn 439; jetvāna It 76.– Inf.jinituṃ。Grd.jeyya , ajeyya; jinitabba。Pass.jīyati (see parā°), jīyati is also Pass.to jarati — Caus.1.jayāpeti to wish victory to, to hail (as a respectful greeting to a king)。2.jāpayati to cause to rob, to incite, to plunder。Des. jigiṃsati。pp. jina & jita。

Jayampati,【阳】夫妻，丈夫和妻子。

Jara,【阳】发烧。【形】老的，烂了的，衰老的。jaraggava,【阳】老公牛。jarasakka,【阳】帝释天(三十三天王)。

Jaratā,【阴】衰退，老年。

Jarā,【阴】衰退，老年，老朽。jarājajjara, jarājiṇṇa,【形】由于年老而衰弱的，由于年龄而衰老的。jarādukkha,【中】老苦(老年的痛苦)。jarādhamma,【形】老法(遭受衰老的，遭受衰退的)。jarābhaya,【中】怕老(老年或衰退的恐惧)。

jal﹐【字根I.】发光(to shine)。

Jala1(Sk. jala),【中】水(water)。jalagocara, jalacara,【形】住在水的，水生动物。【阳】鱼。jalaja,【形】从水中生的，从水中跃出的。【中】睡莲。【阳】鱼。jalada, jaladhara,【阳】雨云。jalaniggama,【阳】水的出口，排水沟。jalādhāra,【阳】蓄水，水库。jalālaya, jalāsaya,【阳】湖，人造的池塘。

Jala2﹐发亮，燃烧。Jalaṃ aggīva bhāsatīti rattiṃ pabbatamatthake jalamāno aggi viya virocati.(如火在山顶燃烧︰夜晚，如火在山顶燃烧，照耀。)

Jalati (jal发光+a)(Sk. jvalati, with jvarati to be hot or feverish, to jval to burn), 发亮，燃烧。【过】jali。【过分】jalita。【现分】jalanta, jalamāna。【独】jalitvā。Jalitaggi﹐燃烧的火。

Jaladhi, jalanidhi,【阳】大海，海洋。

Jalana(Sk. jvalana),【中】燃烧(burning)。aggijalana, 燃料。

Jalābu(Sk. jarāyu),【阳】1.子宫(the womb)。2.胚体(the embryo)。3.胎盘(placenta)。jalābujā,【形】在胎盘中出生的，胎生的(有情类生从胎藏出生)。

Jalūkā,【阴】水蛭(leech)。

Jalla,【中】泥垢。

Jallikā,【阴】(在身体上的)污垢，树上衰退的树皮。

Jaḷa (Sk. jaḍa),【形】慢，愚蠢的(dull, slow, stupid)。【阳】愚蠢者，痴呆 (chi gai5)。jaccajaḷa, 天生愚蠢。

Java,【阳】速度，力量。

Javati (ju去、走+a), 跑，赶紧，催促。【过】javi。【过分】javita。【现分】javamāna。【独】javitvā。

Javana,【中】1.冲动，敏捷，机敏，奔跑(alacrity, readiness; impulse, shock)。2.速行心(=vīthicitta, “going” (not “swiftness”), and the “going” is understood as intellectual movement.)。【形】迅速的。javanapañña,【形】有机敏的智慧。

Javanikā,【阴】纱网(screen)，帐。

Jaha,【形】(在【合】中) 残留，放弃。

Jahati, Jahāti (hā(梵hā) 离开+a, hā 重迭，而前 hā 被改变成 ja), 离开，放弃。【过】jahi。【过分】jahita, hīna。【现分】jahanta。【独】hitvā(very frequent); hitvāna, jahitvā & jahetvā, jahitvā。【义】jahitabba。【命】jahassu。【祈】jahe, jaheyya。fut. jahissāmi; in verse: hassāmi.。【不】jahituṃ。【被】hāyati, hāyate & hīyati; Sn.944 (hīyamāna)。【使】hāpeti。

Jāgara,【形】醒觉的，警寤的，注意的。

jāgar(梵jāgṛ)﹐【字根I.】保持清醒(to keep awake)。

Jāgaraṇa,【中】保持清醒。

Jāgarati (jāgar清醒+a), 清醒，注意。【过】jāgari,【现分】jāgaranta。

Jāgariya,【中】熬夜，清醒，警寤。jāgariyānuyoga,【阳】警戒，注意的练习。jāgariyaṃ anuyuttā﹐警寤精进。jāgariyaṃ ananuyuttā﹐不修警寤精进。MA.39./II,316.︰Jāgariyamanuyuttāti rattindivaṃ cha koṭṭhāse katvā ekasmiṃ koṭṭhāse niddāya okāsaṃ datvā pañca koṭṭhāse jāgariyamhi yuttā payuttā.(警寤精进：日夜六时的一分(四小时)睡觉，尝试、应用五分机会清醒。)在生理上，快速眼动睡眠与非快速眼动睡眠的周期是九十分钟，所以不需要睡太多，睡眠的时间太长，反而使人「倦怠无力」。为了要容易入睡，只要在上床前稍微提高体温(如︰泡澡，或30分钟左右的有氧运动，或运动再泡澡)，在体温降低中入睡。习惯每天睡八小时的人改变成三小时，一开始时可能睡意频频，须自我暗示来调整。养成疲倦时随时随地睡觉的习惯(打瞌睡以四、五分钟为最佳)，可以让自己轻易获得休息。

辅助入睡的

四拍呼吸法：(1)深深吸一口气。(2)止息3秒钟。 (3)吐气的同时压按孔头与锁骨连

线之间，锁骨下方压下去最痛的点。

(4)放松按压的力道，回味感觉。

辅助入睡的伸展动作︰

功能︰松开骨盆，让左右脑获得充足的新鲜氧气。重点︰左右脚各一次，5～7分钟 。方法︰

1、仰躺在床上。2、弯曲右脚，膝盖正对天花板。3、左手放在右脚膝盖上，并深吸一口气。

4、慢慢让右脚倒向左侧床铺，左手要按住右脚，上身与头往右扭转，姿势保持5分钟。*在4

的状态下呼吸时，要观想「在腰的部位将空气吸入体内，并从头部吐出来」。进入熟睡模式︰

重点︰10次呼吸为1回，做3回。方法︰1、将左手放在肚脐上、右手放在左手上侧，则右手

会刚好盖住鸠尾穴。2、观想空气由脚底进入身体，从头顶出去。3、开始做腹式呼吸：「深吸

一口气→轻轻憋气→缓慢吐气→将空气吐干净并感觉身体」。4、每完成一次呼吸，就从1默数

到10。

起床时的伸展动作︰重点︰1次3分钟。方法︰1、早上起床后，伸展双手双脚，趴在床铺上。2、跪起、双手扶着床铺，打开双脚呈90度。拉长背部肌肉，脚指请朝向内侧。3、双手向前伸，让身体往前倒。身体前倾后，再吸一口气，并在吐气的同时使身体更往前倾。

*在3的状

态下，注意屁股不要翘起。(摘自商周出版《3小时熟睡法》)

Jāṇu(Vedic jānu) (also as jaṇṇu(ka))﹐【阳】膝。jāṇumaṇḍala,【中】膝盖骨，髌，护膝(the knee)。jāṇumatta,【形】深及膝的。jaṇumaṇḍala﹐膝盖，膝(the knee-cap, the knee)。Jāṇussoṇi, Jāṇusoṇi(梵Jātisroṇa)生闻(婆罗门)。SA.12.47./II,75.︰Jāṇussoṇīti ṭhānantaravasena evaṃladdhanāmo asītikoṭivibhavo mahāpurohito.(生闻(婆罗门)︰处于胎内(就听教)，如此得名；(他是)有八百万财富的大典尊。)。不过，若以字义来说，也有可能尚在褓襁中，放置在膝时，听闻教法。

Jāṇuka﹐= Jāṇu。

Jāta (janati 的【过分】), 已出生，已兴起，已变成，已发生。【中】搜集品，多样性。jātadivasa,【阳】生日。jātarūpa,【中】黄金。jātaveda,【阳】火。jātassara,【阳】【中】天然湖。

Jātarūparajata﹐【中】金银。Na hi, gāmaṇi, kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā. Yassa kho, gāmaṇi, jātarūparajataṃ kappati, pañcapi tassa kāmaguṇā kappanti. Yassa pañca kāmaguṇā kappanti, ekaṃsenetaṃ gāmaṇi, dhāreyyāsi assamaṇadhammo asakyaputtiyadhammoti.(聚落主！于此沙门释子等，于金银为不净，他们不允许，彼等不取此。于此沙门释子等，于金银为非净，彼等不受此，彼等不取此。沙门释子等，弃摩尼、黄金，以离金银。聚落主！以金银为净者，则于五种欲亦净。聚落主！以五种欲为净者，此应视为非沙门法，非释子法。KhA.37.︰Jātarūpanti suvaṇṇaṃ. Rajatanti kahāpaṇo, lohamāsakadārumāsakajatumāsakādi yaṃ yaṃ tattha tattha vohāraṃ gacchati, tadubhayampi jātarūparajataṃ.(金(jātarūpa)︰为黄金。银(rajata)︰为货币、铜钱、木钱、胶钱等，凡通用的(货币)，这两者都(属于)金银。以任何方式接受那(金银)为接受，没有任何方式那(接受金钱)是可以的。如此为所应说不共的。)

Jātaka,【中】《本生故事》，本生经。【形】天生的，兴起的。jātakabhāṇaka,【阳】说本生故事的人。

Jātatta,【中】天生的事实。

Jāti,【阴】1.出生，再生(birth, rebirth, possibility of rebirth, “future life” )。2.种族，民族，系谱( descent, race, rank, genealogy)。3.种，种类(a sort of, kind of)，4.本性(birth or nature, natural (opp. artificial); or genuine, pure, excellent)。Instr. jātiyā & jaccā; Abl. jātiyā & jātito; Loc. jātiyaṃ & jātiyā。jātikosa,【阳】肉豆蔻衣〔干皮〕(一种香料)。jātikkhaya,【阳】铲除再生的机会。jātikkhetta,【中】出生地，再生的界。jātitthaddha,【形】以 (生)世家为骄傲的。jātinirodha,【阳】再生的终止(the extermination of (the cause of) rebirth Vin I.1)。jātiphala,【中】肉豆寇(一种常绿的热带小乔木 (Myristica fragrans)，原产摩鹿加群岛，但由于它的球形黄色核果产生肉豆蔻和豆蔻香料，已广泛栽培)。jātibhaya﹐再生之畏(the fear of rebirth A II.121)。jātibhūmi﹐生地，所生长之土地，乡野田舍之地(natural ground, in jātibhūmaka, jātibhūmika, jātibhūmiya living on natural)。jātimantu,【形】出生的良好(好世家)，有真正的特质。jātimada﹐种族的骄傲。jātivāda,【阳】讨论有关亲子关系的事。jātisampanna,【形】出生在良好或高贵的家庭。jātisambhava﹐生的源头(the origin of birth)。jātisumanā,【 阴 】大花素馨(一种大花的东印度群岛茉莉属植物 (Jasminum grandiflorum)，常栽培作香料和装饰)。jātissara,【形】记忆前生的。jātihiṅgulaka,【中】天然的朱红。jāti jāti punappunaṃ﹐生生世世。《律藏》(Vin.Mv.93.)：Yaṃ, bhikkhave, mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ tadupādāya sāvassa jāti. Anujānāmi, bhikkhave, gabbhavīsaṃ upasampādetunti.(诸比丘！凡是第一心已被生在母的子宫者，第一识已出现；取它后，它如此应是‘生’。)S.12.2./II,3.作：“Katamā ca, bhikkhave, jāti？ Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave, jāti.(诸比丘！什么是‘生’呢？凡是各种有情，于各种有情类之生(jāti)、和合发生(sañjāti)、趣入(okkanti进入)、出现、诸蕴显现(khandhānaṃ pātubhāvo)，诸处获得(āyatanānaṃ paṭilābho)，诸比丘！以此谓之生(jāti)。) (《分别论》(Vbh.99.；CS:p.104) 同)(okkantikkhaṇa﹐投胎剎那)

Jātika,【形】是…的后裔，源于，属于…社会等级，氏族，民族。

Jātu,【无】的确地，无疑地。

Jāna (to jñā, see jānāti),【形】【阳】知道(knowing or knowable, understandable (=jānamāna) )。dujjāna, 难知道(difficult to understand)。sujāna,有智的，善识的(recognizable, intelligible(=suviññeyya PvA.230) )。Cp. ājāna。

Jānana,【中】知识，识别。

Jānanaka,【形】意的，心照不宣的，聪颖的，精明的。

Jānanīya,【形】应该知道的。

Jānapada, jānapadika,【形】国家的。【阳】乡巴佬。【复】乡下人。

Jānāti (ñā+nā), 知道，发现，意识到。【过】jāni。【现分】jānanta, jānamāna。【过分】ñāta。【独】jānitvā, ñatvā。【不】jānituṃ, ñātuṃ。jaññā, Opt.3sg.。- fut. jānissati; — aor. ajāni & jāni, 3rd pl. jāniṃsu; ger. jānitvā; inf. jānituṃ. Caus. jānāpeti. — 2.fut. ñassati; — aor. aññāsi & nāsi, 3rd pl. aññaṃsu.; — grd. ñeyya & ñātabba; Pass. ñāyati to be called or named.

Jānāpeti (Jānāti的【使】), 使知道，告知，自己泄露。【过】jānāpesi。【过分】jānāpita, āpita。【现分】āpenta。【独】jānāpetvā, āpetvā。

Jāni,【阴】损失，剥夺，妻子。jānipati,【阳】夫妻，妻子和丈夫。

Jāmātu,【阳】女婿。

Jāyati(jāyate)(jan+ya)(from jan, see janati), 出生，出现(to be born, to be produced, to arise, to be reborn)。pres. 3rd pl. jāyare。inf. jātum。【过】jāyi。【过分】jāta。【现分】jāyanta, jāyamāna。【独】jāyitvā。jāyati, jīyati, mīyati, 生、老、死(one is born, gets old, dies)。

Jāyattana,【中】妻子的身份。

Jāyana,【中】出生，出现。

Jāyā(from jan),【阴】妻子。jāyāpati,【阳】夫妻，妻子和丈夫。

Jāra(Vedic jāra),【阳】情夫(a paramour, adulterer)。jāyāttana,【中】情夫的身份。情妇(adulteress)。

Jārī,【阴】奸妇或情妇。Vin.(Pārā.III,139.；CS:Pārā.pg.202)︰Jāyattane vāti jāyā bhavissasi.(妻子的性质︰将变成妻子) Jārattane vāti jārī bhavissasi. (情妇的性质︰将变成情妇)

Jāla(Vedic jāla),【中】网(a net)，纠缠(netting, entanglement)，台语︰交葛。

Jālapūva,【阳】薄烤饼(pancake)。

Jālaka,【阳】芽，小网。

Jālakkhika,【中】网孔。

Jālā,【阴】火焰。jālākula,【形】被火焰环绕着的。

Jālika,【阳】使用渔网的渔夫。

Jālikā,【阴】以链制成的甲胄(armour)。

Jālinī,【阴】贪欲，欲望，渴望。

Jāleti, (jal+e), 点燃，使燃烧。【过】jālesi。【过分】jālita。【现分】jālenta, jālayamāna。【独】jāletvā。

ji(梵ji)﹐【字根I.】征服(to conquer)，有力量(to have power)。

-ji﹐【印】【无】印度语，加在男女名字或尊称的字尾，表示尊敬，。如︰bhanteji(bhante+ji)。

Jigiṃsaka,【形】想。

Jigiṃsati (har+sa, har 变成 giṃ，再重迭，而前 giṃ 变成 ji), 期望。【过】jigiṃsi。【过分】jigiṃsita。【现分】jigiṃsamāna。

Jigiṃsanā, jigiṃsā,【阴】妄羡的，渴望。

Jigucchaka,【形】不同意的人，不喜欢的人。

Jigucchati (gup+cha, gu 重迭，而前 gu 变成 ji), 避开，厌恶，被厌烦。【过】jigucchi。【过分】jigucchita。【现分】jigucchanta, jigucchamāna。【独】jigucchitvā, jigucchiya。A.4, P.376～7：seyyathā pi bhante itthi vā puriso vā daharo vā yuvā vā mandanakajātiko sīsaṃ nahāto ahikuṇapena vā kukkurakuṇapena vā manussakunapena va kaṇṭhe āsattena aṭṭiyeyya jiguccheyya：evam eva kho ahaṃ bhante iminā pūtikāyena aṭṭiyāmi harāyāmi jigucchāmi.(大德！犹如年轻女子、男子，喜爱装饰，沐浴头身，然而颈项间悬挂死蛇、死狗、人死尸，因此可能觉得羞、惭、愧、耻。大德！我亦为此臭腐之身而羞、惭、愧、耻。)

Jigucchana,【中】jiguchanā,【阴】jigucchā,【阴】厌恶，嫌恶，憎恶。

Jighacchati (ghas吃+cha, gh 重迭，而前 gh 改成 ji。词根的 s 变成 c), 很饥饿，想吃。【过】jighacchi。【过分】jighacchita。

Jighacchā,【阴】饿。

Jiñjuka,【阳】野甘草(wild liquorice)。

Jiṇṇa (jīrati 的【过分】), 已衰退，已老，已消化。jiṇṇaka,【阳】老人。jiṇṇatā,【阴】衰老。

Jita (jināti 的【过分】), 已征服，已抑制。【中】胜利。jitatta,【中】征服。

Jitatta (jita+atta), 抑制心意的人。

Jina(pp. med. of jayati),【阳】征服者(conquering)，胜利者(victorious)，佛陀(often of the Buddha)。jinacakka,【中】胜轮(佛陀的教义)。jinaputta,【阳】胜子(disciple of the Buddha佛陀的弟子)。jinabhūmi,【阴】胜地(the ground or footing of a conqueror)。jinasāsana,【中】胜教(the doctrine of the Buddha佛教)。maggajina,道的胜利者(conqueror of the Path)。

Jināti (ji(梵ji)赢+nā), 征服，使服从。【过】jini。【过分】jita。【现分】jinanta。【独】jinitvā, jitvā。

Jimha(Vedic jihma),【形】弯曲的，倾斜的，不诚实的。jimhatā,【阴】弯曲，不诚实。

Jiyā,【阴】弓弦。

jīv(梵jīv)﹐【字根I.】生活、居住(to live)。

Jivhā,【阴】舌。jivhagga,【中】舌端。jivhāyatana,【中】舌处(味觉感官)。jivhādhātu,【阴】舌界(即：味觉感官)。jivhāviññāṇa,【中】舌识，味觉。jivhindriya,【中】舌根(味觉官能)。

Jīna,【形】减少了的，浪费的，被剥夺的。

Jīmūta,【阳】雨云。

Jīyati (ji+ya), 被减少，失去，衰老，衰退。【过】jīyi。【现分】jīyamāna。【过分】jīna。

Jīraka,【中】枯茗籽，莳萝籽(cummin seed﹐枯茗—伞形花科的一种矮生植物 (Cuminum cyminum)，羽状复叶，花黄色，果实椭圆形。原产埃及和叙利亚，为了其芳香的种子〔用作香料〕而长期被栽培)。

Jīrati (jīr衰老+a), 衰老，衰退。【过】jīri。【过分】jiṇṇa。【现分】jīramāna。

Jīraṇa,【中】衰退，老大(年老)，消化。

Jīrāpeti, jīreti (jīrati 的【使】), 使衰退，令消化。【过】jīrāpesi。【过分】jīrāpita。【现分】jīrāpenta。

Jīva,【阳】生命。jīvadanta,【阳】生牙(活动物的牙)。yāva-jīva, 【阳】尽其寿。

Jīvaka,【阳】生存的人，耆婆(人名)。

Jīvati (jīv(梵jīv)活﹑住+a), 居住，活命，维持生活。【过】Jīvi。【现分】jīvanta, jīvamāna。【独】jīvitvā。

Jīvana,【中】生活，活命，生计。

Jīvikā,【阴】生计，生活。

Jīvikaṃ kappeti, 谋生。miccnājīvena jīvikaṃ kappeti作邪命(以邪恶的生活方式来营生)。

Jīvita,【中】生命，一生。jīvitakkhaya,【阳】殒命，死亡。jīvitadāna,【中】救命。jīvitapariyosāna,【中】毕命，临终。jīvitamada,【阳】生活的自尊。jīvitavutti,【阴】生计。jīvitasaṅkhaya,【阳】生活的解决办法。jīvitāsā,【阴】想活命。jīvitindriya,【中】命根，活力。jīvitindriyassupaccheda, 【阳】命根全断。jīvitasaṃsaya,【阳】生命的危险。jīvitanavakakalāpa(jīvita-navaka-kalāpa), 【阳】命根九法聚。

Jīvī,【阳】活着的人。(在【合】中) 过…的生活。

ju﹐【字根I.】去、走(to go)。

Juṇha,【形】明亮的。juṇhapakkha,【阳】明亮的半个月(初一至十五日)。

Juṇhā,【阴】月光，月光照耀的夜晚。

jut﹐【字根I.】使发光(to shine)。

Juti,【阴】光辉，灿烂，光亮。jutika,【形】有光亮的。jutindhara,【形】辉煌的，灿烂的。jutimantu,【形】灿烂的。

Juhati (hu牺牲+a, hu 重迭，而前 h 变成 j), 注入火中，献出。【过】juhi。

Juhana,【中】供奉，奉献物。

Jūta(Sk. dyūta pp. of div, dīvyati),【中】赌博(gambling, playing at dice D.I,7 (jūtappamādaṭṭhāna cp. DA.I,85.)。jūtakāra,【阳】赌鬼，赌徒。jūtagīta, 赌场赌博歌(a verse sung at playing dice (for luck) J.I,289, 293)。Jūtamaṇḍala, 赌博台(dice board (=phalaka J.I,290) J.I,293.)。jūtasālā, 赌场(gambling hall J.VI,281.)。

Je,【代】叫唤声(oh! ah! now then! Vin.I,232, 292.)，叫唤女奴隶或卑贱女人的称呼。

Jeguccha,【形】卑鄙的，讨厌的。

Jegucchī,【阳】厌恶的人，避免的人。

Jeṭṭha, Jeṭṭhaka【形】年长的，至高的，最初的。jeṭṭhatara,【形】较老的，较高的。jeṭṭhabhaginī,【阴】姐，姊。jeṭṭhabhātu, jeṭṭhabhātika,【阳】哥，兄。jeṭṭhamāsa,【阳】逝毖咤月(月份名，大约五月至六月之间，农历4月16至5月15)。jeṭṭhāpacāyana,【中】尊敬长辈(对年长者尊敬)。jeṭṭhāpacāyī,【阳】礼敬长辈。

Jeṭṭhā,【阴】心宿(二十七星宿之一)。

Jeti (ji +e) 征服，使服从。【过】jesi。【现分】jenta。【独】jetvā﹐jetvāna。

Jeyya, jetabba,【义】可以被征服的。

Jotaka,【形】照亮的，解释的人。

Jotati (jut +a), 照耀，变亮。【过】joti。【现分】jotanta。

Jotana,【中】jotatinā,【阴】光亮，解释。

Joti,【阴】光，光辉。【中】星。【阳】火。jotipāsāṇa,【阳】水晶发热。jotisattha,【中】天文学。

Jotimant (joti+mant, cp. also P. jutimant,【形】照耀(luminous, endowed with light or splendour, bright, excellent (in knowledge))。paññājoti-sampanna, 具有智慧的光辉(SnA 348.)。

Jotisā (=Sk. jyotiṣa (nt.)),【阴】天文学(astronomy Miln.3.)。

Joteti (jotati 的【使】), 照亮，解释，说明(to cause to shine, illuminate, make clear, explain)。【过】jotesi。【过分】jotita。【现分】jotenta, jotayamāna。【独】jotetvā。【不】jotetuṃ。

Jh

Jh, 巴利文字母表的罗马化拼音第九个辅音字母。发音是送气带音的 j，汉语没有这个辅音，请参考英语或马来语的发音。

Jhatvā (= jhāpetvā),【独】燃烧。

Jhasa,【阳】鱼(?)。

jhā﹐【字根III.】1.沉思(to muse)、禅修(to meditate)。2.燃烧(to burn)。

Jhāna1(from jhāyati,1 BSk. dhyāna),【中】禅，禅定，禅那，心意的集中，(于宗教课题上)冥想，思惟修(思惟所对之境，而研习之义)，静虑(心体寂静)(Vism.150 as follows: “ārammaṇ’ûpanijjhānato paccanīka-jhāpanato vā jhānaṃ,” i.e. called jh. from meditation on objects & from burning up anything adverse)。jhānaṅga,【中】禅支(寻、伺、喜、乐、心一境)。jhānarata,【形】喜欢禅定的。jhānavimokkha,【阳】禅解脱(经过禅定得释放)。《广释》(Vibhv.PTS:p.170；CS:p.221~2)︰ārammaṇaṃ upagantvā cintanasaṅkhātena upanijjhāyanaṭṭhena yathārahaṃ paccanīkadhammajhāpanaṭṭhena ca jhānāni ca tāni aṅgāni ca samuditānaṃ avayavabhāvena aṅgīyanti ñāyantīti jhānaṅgāni.(所谓的靠近所缘而考虑、思想之意。根据情况，又有燃烧(五)盖之意，及已升起诸禅支之意，以要素成份之意，被称为‘诸禅支’。)

Jhāna2 (from jhāyati2),【中】大火，火(conflagration, fire)。

Jhānika(fr. jhāna1),【形】1.入定者(已经达到禅定的人)。2.禅定的。

jhāp﹐【字根VII.】发热、发光、燃烧(to burn)。

Jhāpaka, 【形】【阳】纵火的，煽动的(one who sets fire to (cp. jhāpeti), an incendiary J.III,71.)。

Jhāpana,【中】纵火(setting fire to, consumption by fire)。sarīrajhāpana-kicca, 火葬场(cremation)。

Jhāpīyati (jhāpeti ‘燃烧’的【被】), 被燃烧。

Jhāpita, (Jhāpeti‘燃烧’的【过分】) 燃烧，火葬(set on fire Miln.47.)。jhāpitakāla, 火葬之时(time of cremation)。

Jhāpeti (jhāyati‘燃烧’的【使】), 燃烧，纵火烧，火葬(荼ㄔㄚˊ毘；阇毘；阇维)。【过】jhāpesi。【现分】jhāpenta。【独】jhāpetvā, jhāpiya。

Jhāma, jhāmaka,【形】燃烧的(burning, on fire, conflagration)。

Jhāyaka,【阳】修禅者，打坐者(meditator)。

Jhāyati (jhā沉思+a), 修禅，冥想。【过】jhāyi。【现分】jhāyanta。【独】jhāyitvā。

Jhāyati1(Sk. dhyāyati, dhī), 禅修(to meditate, contemplate, think upon, brood over)。aor. jhāyiṃsu thought of)。【过分】jhāyita。

Jhāyati2 (Sk. kṣāyati to burn, kṣāy & kṣī, cp. khara & chārikā), 燃烧(to burn, to be on fire: fig. to be consumed, to waste away, to dry up)。【过】jhāyi。【使】jhāpeti。cp. khīyati2。

Jhāyati (jhā燃烧+ya), 燃烧，着火。

Jhāyana1 (der. fr. jhāyati1) ,【中】禅修(meditating)。jhāyanasīla, 修禅(the practice of meditation (cp. Sk. dhyānayoga) VvA.38.)。

Jhāyana2 (fr. jhāyati2), 火葬，燃烧(cremation, burning)。

Jhāyin,【阳】修禅者，打坐者(meditative, self-concentrated, engaged in jhāna-practice)。

jhe﹐【字根I.】静静思考(to muse)。

Ñ

ñ, 巴利文字母表的罗马化拼音第十个辅音字母。发音是带音的 ny，汉语没有这个辅音，请参考西班牙语或马来语的发音。

ñatta,【中】学习，所知道的(the intellectual faculty, intelligence)。

ñatti(Sk. jñapti, from jñāpayati, caus. of jñā),【阴】公告，宣布，宣言，声明，建议(announcement, declaration)。

ñatvā (<jānāti), 【独】知道了，懂了，学会了。

ñar(jīr)﹐【字根I.】变老了(to get old)。

ñā(jā)(梵jñā)﹐【字根V.】知(to know)。

ñāṇa (梵jñāṇa),【中】智，智慧，洞察力(knowledge, intelligence, insight, conviction, recognition)。ñāṇakaraṇa,【形】造智的(使人领悟的)。ñāṇacakkhu,【中】智眼(智慧的眼睛)。ñāṇajāla,【中】智网(知识的网)。ñāṇadassana,【中】智见(完美的知识)。ñāṇavippayutta,【形】智不相应的(不与知识关联的)。ñāṇasampayutta,【形】智相应的(与知识关联的)。dvi ñāṇa(梵dvi jñāna)﹐二智：尽有有智(梵yathajñāna；英knowledge of all convental phenomena)、如所有智(yāvatajñāna；英knowledge of all ultimate phenomena)。

ñāṇadassana,【中】智见，有十六观智：一、名色分别智(nāmarūpaparicchdañāṇa)名色摄受智，或称为「名色差别智」(nāmarūpavavaṭṭhānañāṇa)。二、缘摄受智(paccayapariggahañāṇa)三、思惟智(sammasanañāṇaṃ)。四、生灭智(udayabbayañāṇaṃ﹐udaya生+vaya灭+ñāṇa智)。五、坏灭智(bhaṅgañāṇaṃ)。六、怖畏智(bhayañāṇaṃ)。七、过患智(ādīnavañāṇaṃ)。八、厌离智(nibbidāñāṇaṃ)。九、欲解脱智(muñcitukamyatāñāṇaṃ)。十、审察智(paṭisaṅkhāñāṇaṃ)。十一、行舍智(saṅkhar’upekkhañāṇaṃ)。十二、随顺智(anulamañāṇaṃ)。十三、种姓智(gotrabhūñāṇa)。十四、道智(maggañāṇa)。十五、果智(phalañāṇa)。十六、省察智(paccavekkhaṇañāṇa审察智)。(详见Vism.ch.18~22,pp. 587-697)

ñāṇin,【形】具智的(拥有知识的)，明智的人(knowing, one who is possessed of (right) knowledg)。añāṇin,【形】无智的。

ñāta (jānāti 的【过分】) 已被知道，已众所周知，已认识到(known, well-known; experienced, brought to knowledge, realized)。

ñātaka,【阳】亲戚，亲属，同一民族(或种族、家族)( a relation, relative, kinsman)。

ñāti,【阳】亲戚，同一民族(或种族、家族)( a relation, relative)。ñātikathā,【阴】亲戚论。ñātidhamma,【阳】亲戚的责任。ñātiparivaṭṭa,【中】亲戚的圈子。ñātipeta,【阳】已故的亲戚。ñātivyasana,【中】亲戚的不幸。ñātisaṅgaha,【阳】善待亲戚。ñātisaṅgha,【阳】宗亲会。ñātisālohita,【阳】血亲。Vbh.356.︰885. Tattha katamo ñātivitakko? ñātake ārabbha gehasito takko vitakko micchāsaṅkappo– ayaṃ vuccati “ñātivitakko”.(什么叫做‘亲戚寻’？于亲戚进行与居家生活有关联的1寻、2寻思、3邪思惟，这称为‘亲戚寻’。)

ñāp﹐【字根VII.】使知道(to cause to know)，使高兴(to please)。

ñāpana,【中】公告，通知。

ñāpeti (ñā知道+āpe), 令知，通告(to make known, to explain, to announce)。【过】āpesi。【过分】āpita。【现分】ñāpenta。【独】ñāpetvā。

ñāya,【阳】方法，系统，正确的方式(method, truth, system)。ñāyapaṭipanna,【形】正确行道(走在正确的路径的)。

ñi﹐【字根V.】征服(to conquer)。

ñeyya,【形】应该明白的。ñeyyadhamma,【阳】应该明白或了解的法(事物)。

-ñū (-ññū) (adj.-suffix) (Sk. –jñā, from jānāti, *gn: cp. P. gū>Sk. ga), 知，认知(knowing, recognizing, acknowledging, in ughaṭitañū, katañū, kālañū, khaṇañū, mattañū, rattañū, varañū, vipacitañū, vedañū, sabbañū, etc.

Ṭ

ṭ, 巴利文字母表的罗马化拼音第十一个辅音字母。发音是卷舌的 t，汉语没有这个辅音，试试卷起舌来发汉语的 d。

ṭaṅka,【阳】割石头的工具。

ṭīkā,【阴】注释。ṭīkācariya,【阳】注释师。

Ṭh

ṭh, 巴利文字母表的罗马化拼音第十二个辅音字母。发音是卷舌送气的 t，汉语没有这个辅音，试试卷起舌来送气发汉语的 t。

ṭhatvā, (tiṭṭhati 的【独】), 站了，固定了，不改变了，停留了。

ṭhapana,【中】ṭhapanā,【阴】1.建立，安置，留住(setting up, placing, founding; establishment, arrangement, position)。2.独自，省略(letting alone, omission, suspension)。

ṭhapāpeti (ṭhapeti 的【使】), 使放置。【过】ṭhapāpesi。【独】ṭhapāpetvā。ṭhapayitvā, 【被】使被放置。

ṭhapita, (ṭhapeti的【过分】) 已放置，已建立。

ṭhapeti (ṭhā+āpe)(Caus. of tiṭṭhati),放置，建立，定下(一个日期)，设立，留存(to place, set up, fix, arrange, establish; appoint to)。【过】ṭhapesi。【现分】ṭhapenta。【使】ṭhapāpeti。【独】ṭhapetvā。

ṭhapetvā (ṭhapeti的【独】), 放置了，剩下了，除了(=aññatra)。

ṭhar﹐【字根I.】传布(to spread)。

ṭhā(梵sthā)﹐【字根I.】停留(to stay)，站着(to stand)。

ṭhāna,【中】地方，位置，环境，理由，办公室，因素，站立在，停留。ṭhānaso,【副】就理由和因素。netaṃ ṭhānaṃ vijjati﹐无有是处(这个立足点不存在)。ṭhānametaṃ vijjati﹐则有是处(这个立足点存在)。tesu tesu ṭhānesu﹐在在处处。ṭhānacaṅkama, 站立与行走。ṭhānantara, 。

ṭhānīya(grd. of tiṭṭhati),【中】大都市。【形】站着，成为某位置(standing, having a certain position, founded on or caused by)。

ṭhāyaka,【形】站着的人。

ṭhāpaka,【形】放置的人，保存的人。

ṭhāyīn(from tiṭṭhati),【形】【中】站立的(standing, being in, being in a state of (-ṭhāyī), staying with, dependent on (with Gen.):)。(在【合】中) 在…情况中，持久的。

ṭhita (tiṭṭhati 的【过分】﹐梵sthīta), 已站，已固定，已不改变，已停留(的人)(standing, or immovable, or being, behaving in general. In the latter function often (with ger.) pleonastic for finite verb (cp. ṭhapita); — resting in, abiding in (-° or with Loc.); of time: lasting, enduring; fig. steadfast, firm, controlled)。ṭhitaka,【形】站着的人。ṭhitaṭṭhāna,【中】立着的地方。ṭhitatta,【中】直立的事实，停滞的事实。ṭhitakappī(<ṭhita+kappin)﹐「住劫者」。“Ayañca puggalo sotāpattiphalasacchikiriyāya paṭipanno assa, kappassa ca uḍḍayhanavelā assa, neva tāva kappo uḍḍayheyya, yāvāyaṃ puggalo na sotāpattiphalaṃ sacchikaroti, ayaṃ vuccati puggalo ṭhitakappī.Sabbepi maggasamaṅgino puggalā ṭhitakappino”ti(此人为了作证预流果行道，而且应是劫的被燃烧时间，在此人未作证预流果前，劫不会燃烧。此人被称为：「住劫者」。所有具足道的人都是住劫者。)(Pug.17.) nava cittasthīta﹐九心住。《瑜伽师地论》：「九种住心(nava cittasthīta)者，一安住心(cittasthāpana)。二摄住心(samsthāpana等住)。三解住心(avasthāpana安住)。四转住心(upasthāpana近住)。五伏住心(damana调顺)。六息住心(śamana寂静)。七灭住心(vyupaśamana最极寂静)。八性住心(ekotīkaraṇa专注一趣)。九持住心(samādhāna等持)。此九住教授方便。1应知系缘者，谓安住心。(将心安住于业处)2安心所缘不令离故，速摄者，谓摄住心。(动乱渐息，能前后相续，但尚不长久)3若觉心乱速摄持故，内略者，谓解住心。(心散乱、失念，立刻摄住)4觉心外广更内略故，乐住者，谓转住心。(心愈来愈宽敞、内练，乐于摄心)5见定功德转乐住故，调厌者，谓伏住心。(心已调伏，不乐散乱)6心若不乐应折伏故，息乱者，谓息住心。(心不正寻思，令折伏)7见乱过失令止息故，或起灭亦尔者，谓灭住心。(偶尔失念，生贪、瞋及恶寻思，寻令息灭) 8贪忧等起即令灭故，所作心自流者，谓性住心。(心已安定的相续，但还要用力去控制)9所作任运成自性故，尔时得无作者，谓持住心。(心已安定，自然地相续，不必再加功用)不由作意得总持故，如是修习得住心已，次令此心得最上柔软。」(T31.624.a-b)

ṭhitatta (ṭhita+atta),【形】自我控制的，克己的，自制的(standing, being placed; being appointed to, appointment)。

ṭhiti(梵sthiti),【阴】稳定性，持续时间，延续，久住(state (as opposed to becoming), stability, steadfastness; duration, continuance, immobility; persistence, keeping up)。ṭhitibhāgiya,【形】持久的，以持久 有关系的。【单.具﹑离﹑与﹑属﹑处】ṭhitiyā。

ṭhitika,【形】(在【合】中) 持久的，不朽的，靠…生活的，由…决定的(standing, lasting, enduring; existing, living on)。

ṭhitikā,【阴】一张轮流分配名单里刚好分配到而停止(名字)的地方。

Ḍ

ḍ 巴利文字母表的罗马化拼音第十三个辅音字母。发音是卷舌的 d，汉语没有这个辅音，试试卷起舌来发英语的 d。

ḍasati (ḍaṃ+sa), 咬。【过】dasi。【过分】daṭṭha。【现分】dasanta, ḍasamāna。【独】dasitvā。

ḍasana,【中】咬，咀嚼，咬住。

ḍayhati (ḍahati 的【被】), 被燃烧。【过】dayhi。【现分】dayhamāna。

ḍahati (dah+a), 燃烧，纵火烧。【过】dahi。【过分】daḍḍha。【现分】dahanta, ḍahamāna。【独】dahitvā。

ḍaṃs(梵daṅś / daś)﹐【字根I.】咬(to bite)。

ḍaṃsa,【阳】虻(a yellow fly, gadfly (orig. “the bite”))。ḍaṃsa-makasa-vātā-tapa-siriṃsapa-samphassānaṃ paṭighātāya, 为了防御虻、蚊、风、太阳、爬虫类的接触。

ḍāka(Sk. sāka (nt.) on ś>ḍ cp. Sk. sākinī> dākinī),【阳】【中】蔬菜，食用药草(vegetable, eatable herbs)。

ḍāha,【阳】赤热，热，燃烧，燃的。

ḍi﹐【字根I.】飞(to fly)。

ḍīyana,【中】飞。

ḍeti (ḍī+a), 飞。【过】desi。【现分】denta。

Ḍh

ḍh, 巴利文字母表的罗马化拼音第十四个辅音字母，这个辅音字母，在巴利文里，它未曾出现在词头，只出现在词尾而已。发音是卷舌送气的 d，汉语没有这个辅音，试试卷起舌来送气发英语的 d。

Ṇ

ṇ, 巴利文字母表的罗马化拼音第十五个辅音字母，虽然这个字母被称为辅音，在巴利文里，它却只被当作韵尾来使用而已。发音是卷舌韵尾的 n。

T

T, 巴利文字母表的罗马化拼音第十六个辅音字母。发音好像汉语中清音的 d。

Ta (指示的【代】), 那，(so = 他，sā = 她，taṃ = 某事，那件事)。【阳】：单.主.so & sa；复.主te(﹑ne)；单.宾.taṃ(﹑naṃ)；复.宾.te(﹑ne)；单.具.tena(﹑nena)；复.具.tehi & tebhi(﹑nehi﹑nebhi)；单.离.tasmā & tamhā；复.离.tehi & tebhi(﹑nehi﹑nebhi)；单.与.﹑属tassa(﹑nassa)；复.与.属.tesaṃ & tesānaṃ(﹑nesaṃ﹑nesānaṃ)；单.处.tasmiṃ & tamhi(﹑nasmiṃ﹑namhi)；复.处.tesu(﹑nesu)。【中】：单.主.taṃ (the usual form) ﹑tad(older)﹑naṃ；复.主.tāni﹑nāni；单.宾.taṃ﹑tad﹑naṃ；复.宾.tāni﹑nāni。(其余同阳性)。【阴】：单.主sā；复.主.tā & tāyo(﹑nā﹑nāyo)；单.宾.taṃ；复.宾.te单.具.tāya(﹑nāya)；复.具.tāhi & tābhi(﹑nāhi﹑nābhi)；单.离tāya(﹑nāya)；复.离.tāhi & tābhi(﹑nāhi﹑nābhi)；单.与﹑属.tāya(﹑nāya﹑tassā ﹑tassāya﹑tissā﹑tissāya)；复.与﹑属.tāsaṃ﹑tāsānaṃ；单.处.tāyaṃ(﹑tāsaṃ﹑tassaṃ﹑tissaṃ)；复.处.tāsu。tesaṃ tesaṃ﹐各种，彼彼。taṃ enaṃ﹐立即(at once, presently (=tāvad-eva))。tadeva(ta+d+eva强调语气)﹐他正是、正是他。tenetaṃ﹐所以这样。tassa me，我这个人的(ta, 那(sg.Gen.)，用来强调me(sg.Gen.)<amha)。

Tam enaṃ= Tamenaṃ(tam它+enaṃ<eta这、那)。

takk(梵tark)﹐【字根VII.】寻、沉思(to ponder)、思索。

Takka1(Sk. tarka doubt; science of logic),【阳】想，推论，逻辑。Opp. to takka (=micchā-saṅkappo Vbh 86, 356) is dhammatakka right thought (:vuccati sammā-saṅkappo Nd2 318; cp. Dhs 7, 298), D I.16 (takkapariyāhata); M I.68 (id.); Sn 209 (takkaṃ pahāya na upeti saṅkhaṃ) 885 (doubt), 886; Dhs 7, 21, 298 (+vitakka, trsl. as “ratiocination” by Mrs. Rh. D.); Vbh 86, 237 (sammātakka) 356; Vism 189.。takkāgama, (正确的)推论而来(Dāvs V.22)。takkāvacara as neg. atakkâvacarâ in phrase dhammā gambhīrā duddasā a° nipuṇā (views, etc.) deep, difficult to know, beyond logic (or sophistry: i. e. not accessible to doubt?), profound Vin I.4=D I.12=S I.136=M I.487. Gogerley trsl. “unattainable by reasoning,” Andersen “being beyond the sphere of thought”。takkāsaya room for doubt Sn 972。takkagahaṇa the thicket of doubt or sophistry J I.97。takkavaḍḍhana increasing, furthering doubt or wrong ideas Sn 1084 (see Nd2 269)。takkahetu ground for doubt (or reasoning?) A II.193=Nd2 151.。See also vitakka.

Takka2,【中】酪乳(buttermilk。凝乳(dadhi)加1/4水搅拌而成。Miln.173; J.I.340; II.363)。

Takkana,【中】思考，推理。

Takkara,【形】在其中的行为者。【阳】小偷。

Takkasilā,【阴】呾叉始罗(犍陀罗国 (Gandhāra) 的一城名。在那里有一所众所周知的大学)。

Takkika, takkī,【阳】诡辩学者，论理学者。

Takketi (takk寻+e), 思考，说服，争论，信赖。【过】takkesi。【过分】takkita。【独】takketvā。

Takkola,【中】芳香树胶(见 Guggulu)，一种香水(由 Kakkola 植物的浆果制成的香水)。

Tagara,【中】冠状狗牙花((Ervatamia coronaria)〔荚竹桃科〕的一种栽培灌木，花冠卷起或波状—亦称亚当苹果 (Adam’s apple))。

Taggaruka,【形】在其上弯曲的。

Taggha, (肯定语的虚词)真实地，当然，如果它是如此。

Taca﹐taco(梵tvak【中】) 【中】【阳】皮，皮肤，树皮，兽皮。tacagandha,【阳】树皮的气味。tacapañcaka,【中】皮组的五个(与皮组成的一组的五个，即：发、毛、爪、齿、皮 ＝ kesā, lomā, nakhā, dantā, taco)。tacapariyosāna,【形】以皮为限的。tacarasa，树皮味。tacasāra﹐竹。

tacch﹐【字根I.】削(to chip)，剥(to pare)，削减、切割(to cut)。

Taccha,【形】真实的，真正的。【中】事实。

Tacchaka,【阳】木匠，切木材的工具(錾，凿，切碎机，切片机，削片机等)。

Tacchati (tacch+a), 削，切(成小片)，削(成薄片)，削尖，刨削，凿，铲，刻。【过】tacchi。【过分】tacchita。【独】tacchitvā。

Tacchana,【中】切下，削去(掉)。

Tacchanī,【阴】锛子(chip-axe)。

Taccheti (tacch+e), 削。【过】tacchesi。【过分】tacchita。【现分】tacchenta,【独】tacchetvā。

tajj(梵tarj)﹐【字根VII.】威胁(to threaten)。

Tajja(tad+ya, cp.Sk.tadīya),【形】属于这个(belonging to this)，基于这个(founded on this or that; on the ground of this (or these))。tajjo ca vāyāmo, 适当的努力(a suitable effort)。

Tajjanā(<tajjeti),【阴】威胁(threat, menace)。

Tajjaniya,【形】被责难的，被指责的。

Tajjanī,【阴】食指(日语：人差し指hitosashi yubi)。

Tajjeti (tajj+e), 惊吓，恐吓。【过】tajjesi。【过分】tajjita。【现分】tajjenta。【独】tajjetvā。maraṇabhayatajjitā,以死来恐吓。

Taṭa,【中】河边，河岸。【阳】断崖。

Taṭa-taṭāyati (taṭa 的【拟】), 发出嗒嗒 (ṭat ṭat)的声音【过】taṭa-taṭāyi,【现分】taṭataṭāyamāna。

Taṭṭaka,【中】盘子，粥碗。

Taṭṭikā,【阴】小垫，皮坐垫。

Taṇḍula(梵taṇḍula),【中】米粒(rice-grain)，去壳米(rice husked & ready for boiling)。taṇḍulamuṭṭhi,【阳】一把米。sāli-taṇḍula,【中】去壳米。

Taṇhā (梵语ṭṛṣṇā，俗语tiṇhā或taṇhā，佛教梵语tasiṇā，犍陀罗语taṅṣa或tasiṇā),【阴】爱，渴望，口渴，贪欲，执着。(S.12.2./II,3.说：“Katamā ca, bhikkhave, taṇhā? Chayime, bhikkhave, taṇhākāyā–rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ayaṃ vuccati, bhikkhave, taṇhā.诸比丘！何为爱？诸比丘！此等有六爱身：色爱、声爱、香爱、味爱、触爱、法爱，诸比丘！以此谓之爱。) taṇhākkhaya,【阳】爱尽(渴的破坏)。taṇhājāla,【中】爱网(渴望的陷阱)。taṇhādutiya,【形】以渴为友的。taṇhāpaccaya,【形】爱缘的(由渴望引起的)。taṇhāvicarita, 爱伺(渴望的思潮)。taṇhāsaṅkhaya,【阳】爱全尽(渴望的完成破坏)。taṇhāsaṃyojana,【中】爱桎梏(渴望的脚镣和手铐)。taṇhāsalla,【中】爱镖(渴望的飞镳)。DA.15./II,500.：kāmataṇhāti pañcakāmaguṇikarāgavasena uppannā rūpāditaṇhā. Bhavataṇhāti sassatadiṭṭhisahagato rāgo. Vibhavataṇhāti ucchedadiṭṭhisahagato rāgo.((三渴爱︰)欲爱︰于色等法，生起染着五欲的贪爱。有爱︰染着伴随恒常的见解(常见)。无有爱︰染着伴随断灭的(粉碎的)见解。)《分别论》(Vibhaṅga.CS:p.372)：Yo bhavesu bhavacchando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṃ–ayaṃ vuccati “bhavataṇhā”.(凡是在‘有’上有有欲、有染、有喜、有爱、有贪、有热、有迷、有黏，这称为有爱。)

Taṇhīyati (taṇhā 的【派】)，有渴望。【过】taṇhīyi。

Tata (tanoti 的【过分】), 已延长，已展开。

Tatiya,【形】第三。tatiyā,【阴】(巴利语法)第三格，即：工具格。tatiyaṃ,【副】第三次。

Tato,【无】从那里，从那，从此，从那时起，因此，乃至。tatopaṭṭhāya,【无】从那时，自从，自…以来。tatonidānaṃ,【副】由于。tatoparaṃ,【无】在…之外。tato, m.n.Abl.sg., 作「比较对象(指前面之事)」。tato tato﹐就从那时。

Tatta1(tapati 的【过分】), 已加热，已白热化，已发热(heated, hot, glowing; of metals: in a melted state(cp. uttatta)) A.II.122≈(tattena talena osiñcante, as punishment); Dh.308.(ayoguḷa); J.II.352 (id.); IV.306 (tattatapo “of red-hot heat,” i. e. in severe self-torture); Miln 26, 45 (adv. red-hot); PvA 221 (tatta-lohasecanaṃ the pouring over of glowing copper, one of the punishments in Niraya)。

Tatta2 (tad+tva)【中】真实(truth)。tattato,【无】正确地(according to truth; accurately)。

Tattaka1(tatta pp. of tappati2+ka), (pleasing, agreeable, pleasant)(bhojana)。

Tattaka2 (=tāvataka),【形】那么多，如此的大小(of such size, so large Vism 184 (corresponding with yattaka))。tattakaṃ kālaṃ, (so long, just that time, i. e. the specified time (may be long or short=only so long) DhA I.103 (v. l. ettakaṃ); II.16 (=ettaka))。

Tattha, tatra,【副】那里(there)，在那个地方中(in that place)。tattha tattha【副】，这里那里(here and there)，在不同的地方(in various places)，到处(all over﹐台语：四界si3 kue3(ke3)、逐所在tak8 so2 cai7)。tatth’eva (= tattha eva﹐=tattheva﹐eva强调语)﹐就在那里。

Tatha,【形】真实的，真正的。【中】事实。tathatā,【阴】真实，如此的相像，如性。tathatta,【中】如此的情况，事实。tathavacana,【形】说实在的。(SA.12.20./II,41.；Pṭs.CS:p.1.227；Vism.518.)︰So panāyaṃ tehi tehi paccayehi anūnādhikeheva tassa tassa dhammassa sambhavato tathatāti, sāmaggiṃ upagatesu paccayesu muhuttampi tato nibbattadhammānaṃ asambhavābhāvato avitathatāti, aññadhammapaccayehi aññadhammānuppattito anaññathatāti, yathāvuttānaṃ etesaṃ jarāmaraṇādīnaṃ paccayato vā paccayasamūhato vā idappaccayatāti vutto.(这（缘起）由于这样不少不多的缘而发生那样的法，故说「如性」；因为诸缘和合之时，虽一须臾，想不从此而发生诸法是不可能的。所以说「不违如性」。不能由其它诸法的（生起之）缘而生起别的法，所以说「不他性」；是上面所述的此等老死等的缘之故，或为它们的缘的聚合之故，说为「此缘性」。而此（此缘性的）语义是这样：是此等（老死等）的缘为此缘，此缘即为此缘性；或以此缘的聚合为此缘性。)

Tathā, tatra【副】如此，那样，以这种方式。tathākārī,【形】如此行动的。Tathāgata,【形】如来。tathābhāva,【阳】如此性，如此情况。tathārūpa,【形】如此的，像那样的，如此这般的，十分地。tatheva,【副】同样地。tathevāhaṃ = tathā eva ahaṃ, 同样地，我…。Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ, 那个就像这个，这个就像那个。

Tathā … , yathā …, 如此…，以便…。tathāsaññī, 信以为真。

Tathāgata(tathā如+āgata来),【形】如来，真人，音译：多陀阿伽陀、多他阿伽度、多陀阿伽度、怛萨阿竭、怛他多、多阿竭。Yathāvādī bhikkhave Tathāgato tathākārī yathākarī tathāvārī iti yathāvādī tathākārī yathākārī tathāvārī, tasmā Tathāgato ti vuccati.(比丘们！如来是如是说而如是行者，如是行而如是说者，如此，如是说而如是行，如是行而如是说，故被称为如来。) Sadevake bhikkhave loke samārake sabrahmake sassamanabrahmaniyā pajayā sadevamanussāya Tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā Tathāgato ti vuccati.(诸比丘！于天、魔、梵天、沙门、婆罗门、神、人世间中，如来是胜利者，不被征服者，见一切者，有自在力者，故被称为如来。) mā bhikkhave Tathāgataṃ nāmena ca āvusovādena ca samudācaratha.(诸比丘！汝等从今后勿以「名」、以「卿」称呼世尊！)

“Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ (A.4.23./II,24.) pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ Tathāgatena abhisambuddhaṃ. Tasmā ‘Tathāgato’ti vuccati.(诸比丘！天、魔、梵天、世间之沙门、婆罗门、天、人众之所见、所闻、所觉(即：香、味、触)、所了别、所得、所求、于意所伺察之一切，如来皆已觉了，故名‘如来’。)

“Yañca, bhikkhave, rattiṃ Tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti, no aññathā. Tasmā ‘Tathāgato’ti vuccati.(诸比丘！又，如来自觉悟之日，至于如来般涅盘日，于其中间，所说一切、所谈，乃至 所解说者，祇是‘如’而已，而非不如，故名‘如来’。)(《中阿含137经》︰「…若如来口有所言说，有所应对者，彼一切是真谛，不虚不离于如，亦非颠倒，真谛审实，若说师子者，当如说如来。」(T1.645.2))

“Yathāvādī, bhikkhave, Tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā ‘Tathāgato’ti vuccati.( 诸比丘！如来行如所说，言如所行，唯行如所言，言如所行，故名‘如来’。)

A.1.13./I,22.︰“Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya Tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. Tasmā ‘Tathāgato’ti vuccati”.( 诸比丘！于天、魔、梵天、世间之沙门、婆罗门、天、人之众，如来为胜，无能胜者，是徧见，转于自在，故名‘如来’。)

A.1.13./I,22.︰“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho.( 诸比丘！有一人出世，是为无二、无侣、无似、无比、无对、无匹、无等等、两足中之最尊者之出世。什么是一人？如来、应供、正自觉者。)

Tathāgata-bala,【中】如来力(佛力)。

Tatratatra﹐tatra tatra﹐【副】这里那里(here and there彼彼)。

Tatramajjhattatā(< tatra那里+majjhattatā中和),【阴】中舍性，直译为「位于中间」，心平衡、平等。这是舍心(upekhā)的同义词，不是舍受。

Tadagge,【副】自此以后，今后。

Tadaṅga,【形】暂时的(日语：とうぶんのあいだ,当分の间)。【中】那部分。tadaṅgappahāna,【中】暂断(彼分断)，暂时断除烦恼。

Tadatthaṃ,【无】(taṃ+atthaṃ), 对那(实用)场合来说。

Tadanurūpa,【形】符合那样的。

Tadaha, tadahu,【中】同一天。tadahuposathe,【处】在布萨日(在斋戒日)。

Tadā,【无】那时，然后。tadāssu﹐【祈.1.复】【祈.3.复】那时，令我们(他们)…。

Tadārammaṇa, 【中】彼所缘。(Vibhv.CS:p.125)：Taṃtaṃjavanaggahitārammaṇassa ārammaṇakaraṇaṃ tadārammaṇakiccaṃ.(以速行所取的所缘，作为所缘，是彼所缘的作用。)当目标不明显或不清晰，以及当心路过程并不属于欲界时，「彼所缘」的作用不会产生。)

Tadupiya,【形】与那一致的，与那相符合的，适合的。

Tadupeta,【形】赋予那的，有那的。

Tan(梵tan, tā)﹐【字根VI.】使伸展、使延伸(to spread)。

Tanaya, tanuja,【阳】儿子，后代。

Tanayā, tanujā,【阴】女儿。

Tanu,【形】瘦的，苗条的。tanuka,【形】瘦的。tanukata,【形】减肥的(做给它瘦的)，减少的。tanukaraṇa,【中】减肥，减少。tanutara,【形】较瘦的。tanutā, tanutta,【中】tanubhāva,【阳】瘦，减少。

Tanu,【阴】【中】身体。tanuruha,【中】在身体上的毛发。

Tanoti (tan+o), 扩充，伸展。【过】tani。【过分】tata。

Tanta,【中】线，细绳，织布机。tantavāya,【阳】织布者。tantākulakajāta,【形】像紊乱线球一样的。

Tanti,【阴】琴弦，绳，世系，传统，神圣的本文。tantidhara,【形】维持传统者。tantissara,【阳】弦音乐，琵琶的乐声。

Tantu,【阳】线，绳索，细绳。

Tandita,【形】疲倦的，懒惰的，不活跃的。

Tandi﹐tandī (梵tandrī﹐疲倦),【阴】疲倦，怠惰。

tap(梵tap)﹐【字根I.】使发光(to shine)，加热(to heat)。

tap(梵tap)﹐【字根III.】变成热的(to be heated)，后悔(to repent)。

Tapa﹐Tapo(<tapati),【阳】【中】(mano-group), 苦修(penance)，宗教性的苦行(religious austerity, ascetic practice)，锻炼。(在【合】中它的尾元音 a 被改成 o 而得词形 tapo) 。tapakamma, 苦行(ascetic practice) 。Tapajigucchā, 厌恶的苦行(disgust for asceticism)。Tapapakkama(=tapa+upakkama, or tapo-kamma?)= tapakamma苦行。tapavana﹐苦行林(the ascetic’s forest)。Tapodārāma﹐温泉林(温泉精舍)，位于王舍城旧址附近，至今仍有温泉。SA.1.58.︰Tapoti indriyasaṃvara-dhutaṅgaguṇa-vīriya-dukkarakārikānaṃ nāmaṃ, idha pana ṭhapetvā dukkarakārikaṃ sabbāpi kilesasantāpikā paṭipadā vaṭṭati. (苦行︰转向守护根门、头陀支、英雄本色、做难做的事，烧烤一切污染的行道。) KhA.CS:p.128：tapo cāti ettha pāpake dhamme tapatīti tapo.(热心：指燃烧诸恶法)

Tapokamma,【中】苦行(ascetic practice)。tapokammadhana,【形】以自制为财富的，苦行者。tapokammavana,【中】道场(适合宗教性修行的地方)。

Tapati (tap+a), 燃烧，照亮。【过】tapi。【现分】tapanta, tapamāna。ger. tapanīya。pp. tatta1。

Tapana,【中】【形】燃烧，热，折磨，苦修(burning, heat; fig. torment, torture, austerity)。【阴】tapanī。

Tapanīya1(grd. of tapati), 燃烧，自我折磨，苦修(burning: fig. inducing selftorture, causing remorse, mortifying)。

Tapanīya2(tapaneyya (J V.372) & tapañña (J VI.218), orig. grd. of tapati),【中】照亮，亮金属(shining; (n.) the shining, bright metal, i. e. gold (=rattasuvaṇṇa))。

Tapassī(Tapassin, tapas+vin),【形】【中】献身于宗教性的苦行。【阳】隐士，苦行僧。tapassinī，【阴】苦行尼。

tapp﹐【字根I.】使满意(to be satisfied)。

Tappaṇa(Sk. tarpaṇa),【中】使饱足，点心，饮料。

Tappati1(Sk. tapyate, pass. of tapati‘照亮’、‘燃烧’), 燃烧(to burn)，折磨(to be tormented)。【过】tappi。【现分】tappamāna。

Tappati2 (Sk. tṛpyate, caus. Tarpayati) (Instr.)满足(to be satiated, to be pleased, to be satisfied)。grd. tappiya satiable, in atappiya-vatthūni (16) objects of insatiability J III.342 (in full). Also tappaya in cpd. dut° hard to be satisfied; pp. titta. — Caus. tappeti to satisfy, entertain, regale, feed It 67 (annapānena); Pv II.48 (id.) Miln 227。【过分】tappita。

Tappara(Sk. tatpara),【形】献身于，彻底地赠予(quite given to or intent upon (-°), diligent, devoted)。

Tappita, (tappeti‘使满足’) 的【过分】。

Tappiya,【形】可满足的。【独】饱足了。

Tappeti (tapp使满意+e), 饱足，使满足。【过】tappesi。【现分】tappenta。【独】tappetvā, tappiya。

Tappetu,【阳】饱足的人。

Tabbahula,【形】有丰富地，有时常的。

Tabbipakkha,【形】与那敌对的。

Tabbiparīta,【形】不同的(different)。

Tabbisaya,【形】不同的(various)。

Tabbhāva,【阳】那个境界，真正的本性。

-tama,-ma; -iṭṭha,-ssika,-sika, 【字尾】最…(最高级的接尾词)。例句：pāpatama, pāpiṭṭha, pāpiyasikā, pāpiyyasika最恶的【形】。

Tama, Tamo(Sk. tamas, tam & tim),【阳】【中】(mano-group) 黑暗，无知(darkness (syn. andhakāra, opp. joti))。(在【合】中它变成 tamo)。tamakhandha,【阳】大黑暗。tamanaddha,【形】被黑暗包围的。tamandhakāraṃ,【阳】大黑暗((complete) darkness (of night)JA.III,39、60.)。tamanuda,【形】驱散黑暗者。tamaparāyaṇa,【形】有黑暗状态的命运的。S.3.21./I,93.︰“Kathañca, mahārāja puggalo tamotamaparāyano hoti? Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, 1caṇḍālakule vā 2venakule vā 3nesādakule vā 4rathakārakule vā 5pukkusakule vā dalidde appannapānabhojane (S.3.21./I,94.) kasiravuttike yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.(大王！如何为由闇入闇？大王！今有人生于卑贱之家(nīce kule)–1生于旃陀罗家、或2猎师家、或3竹匠家、或4车匠家、或5清洁工家庭，贫穷而缺乏饮食受用，活命困难且衣食乏少。又，他是脸丑，形丑，矮陋(驼背 okoṭimako=lakuntako?)，病多，或眼盲、或手残、或跛者、成半身不遂，而不得食、饮、衣、车，鬘、香、涂油，卧具、座敷、灯明。彼身为恶行、语为恶行、意为恶行。彼为此身、语、意之恶行，身体毁坏死后，堕于苦处、恶处、地狱。大王！譬喻人由闇入闇，由闇入闇，即由血暗入血暗。大王！我说譬喻此人。大王！如是等人是由闇 入闇。)

Tamāla [Sk. tamāla] 树名(Xanthochymus pictorius)。

Tamāla(Sk. tamāla),【阳】印度月桂树 (Cinnamomum tamala)。

Tamba(Sk. tāmra, orig. adj.=dark coloured, leaden),【形】铜色，褐色。【中】铜(copper)。tambakesa,【形】有黄褐色头发的。tambacūla,【阳】公鸡。tambanakha,【形】有褐色指甲的。tambanetta,【形】有褐色眼睛的。tambabhājana,【中】铜器皿。Tāmrapaṃīya-nikāya(梵), 赤铜鍱部。

Tambūla(Sk. tambūla),【中】槟榔(betel or betel-leaves)。tambūlapasibbaka,【阳】装槟榔的皮包。tambūlapeḷā,【阴】装槟榔的盒子。槟榔是用卵圆形叶子的蒌叶(蒟酱叶betel-leaf﹐学名Piper betel L.)来包裹槟榔子。蒌叶与黑胡椒同属胡椒科，光滑油绿的叶片大约手掌大，可以整片摊开涂抹香料，也可以像春卷一样卷起来，所包的料，例如槟榔子、冰糖、丁香、豆蔻、茴香、肉桂、姜、柠檬香茅、芫荽叶(香菜)、广霍香叶、玫瑰花瓣、露兜树糖浆、茉莉糖浆、岩兰草糖浆等。

Taya, -taya,(f. tisso, nt. tīṇi; Vedic traya, trī & trīṇi)【中】Nom.Acc.m.三，三个一组。tayājja(=tayā ajja)﹐三时(昼夜各三时)。

Tayo (ti 的【主.复】) (f. tisso, nt. tīṇi; Vedic traya, trī & trīṇi;), 三(人)。num. card. three. Nom.-Acc.m. tayo & tayas, f. tisso, nt. tīṇi, also used as absolute form (eka dve tīṇi) Gen.m.nt. tiṇṇaṃ, f. tissannaṃ; Instr. tīhi; Loc. tīsu. — In composition & derivation: ti in numerical cpds.: tidasa (30); tisata (300); tisahassa (3000); in numerical derivations: tiṃsa (30), tika (triad), tikkhattuṃ (thrice); tidhā (threefold). — In nominal cpds.: see ti° te (a) in numerical cpds.: terasa & teḷasa(13) (Sk. trayodaśa, Lat. Tredecim); tevīsa (23) ; tettiṃsa (33); tesaṭṭhi (63)。(b) in nominal cpds.: see te-.

tar﹐【字根I.】越过(to cross)。

tar (tvar)﹐【字根I.】匆匆(to be hasty)。

Tara,【形】(在【合】中)横越，渡过(crossing, “transit,” passing over)。

-tara,-ra; -iya,-iyya, 【字尾】较…(比较级的接尾词)。例句：pāpa恶的【形】，pāpatara, pāpiya, pāpiyya, 较恶的【形】。

Taraṅga(tara+ga),【阳】波(a wave, Vism.157)。

Taraccha(梵tarakṣu & tarakṣa),【阳】鬣狗、土狼(hyaena)。【阴】taracchi。

Taraṇa,【中】横越，渡过。

Taraṇī,【阴】船，舟。

Tarati1(tar+a), 越过，渡过。【过】tari。【独】taritvā。

Tarati2, 匆忙(to be in a hurry, to make haste)。【过分】tarita。【现分】taranta, taramāna。grd. taraṇīya。

Taramānarūpa(Taramāna-rūpa),【形】形色匆匆的。taramāna：ppr. of tarati (匆匆)。 -rūpa : adj. 像…的样子；像…似的。

Tari,【阴】船，舟。

Taritu,【阳】渡过的人，越过的人。

Taru(Perhaps dialect. for dāru),【阳】树。tarusaṇḍa,【阳】小树林。

Taruṇa,【形】1.年轻的，娇嫩的，新鲜的(tender, of tender age, young; new, newly)。2.【阳】【阴】幼苗(the shoot of a plant, or a young plant)。【阳】年轻人。taruṇī,【阴】少女，年轻未婚女子。cf. yuvatī,【阴】少女(young woman)。taruṇavaccha, taruṇavacchaka,【阳】幼犊。taruṇavacchī,【阴】雌幼犊。DhA.v.135./CS:pg.2.38.︰“taruṇabhāveyeva patikulagamanatthāyā”ti.(希望嫁给如意郎君(青少男))。

Tala,【中】平面，平地面，基础，平坦的屋顶，舞台，武器的刀锋，手掌或脚掌(日语：つちふままず, 土踏まず)。talaghātaka,【中】掌掴。talasattika,【中】举手示威的模样，举手作武器。

Taluṇa, Taluna(=taruṇa),【形】年轻的，幼嫩的。【阳】年轻人。

Taḷāka,【阳】【中】湖。

Tava…natthi , 不要没有。

tas﹐【字根I.】害怕、担忧(to fear)。【字根III.】害怕(to be afraid)。

Tasa(from tasati2),【形】1.发抖的，会惊慌的(trembling, frightened)。2.移动的(moving, running)。

Tasati1 (tas+a﹐梵tṛṣyati), 口渴(to be thirsty)，渴望(to crave for)。

Tasati2 (tas +a), 战栗(to tremble)，被惊吓(to be frightened)。【过】tasi。【过分】tasita。【现分】tasanta。【独】tasitvā。

Tasmā(ta的阳.中.单.离), 从它，由此，是故。

Tasmātiha(tasmā(ta的离格)+t+iha这里)﹐从这里。

Tasinā(=taṇhā),【阴】渴望，口渴。

Tahaṃ, tahiṃ,【副】那里，在其上，在那个地方中。

Taṃ taṃ(taṃtaṃ)﹐彼彼，这个那个。

tā﹐【字根III.】保护(to protect)。

-tā, 附在阴性名词的字尾，变成抽象名词。

Tāṇa,【中】保护，避难所，庇护所。tāṇatā,【阴】保护。

Tāta(Vedic tāta),【阳】亲爱的(用于亲切、友善地称呼长辈或晚辈包括：父亲，儿子，大臣，比丘)。(Voc. sg. tāta。(pl. tātā))。amma tāta﹐妈咪和爹地(mammy & daddy)。Asantā kira maṃ jammā, tāta tātāti bhāsare;, 叫爸、爸。

Tātar(from Vedic trā, n. ag. to trāyati to protect)﹐ 保护者(protector, saviour, helper. For meaning “father” see tāta & cp. pitā=tāyitā.

Tādisa, tādisaka, tādī,【形】如此的，如此的质量。Tādin (adj.n.) (Nom.tādī & tādi, in cpds.tādi°) [Vedic tādṛś from tad-dṛś of such appearance] such, such like, of such (good) qualities, 【属】tādino。【工】tādinā。Acc. tādi。Loc.pl. tādisu。

Tāpana(from tāpeti),【中】1.烧焦，自我折磨，使痛苦(burning, scorching, roasting)。2.燃烧地狱，八大地狱之一。

Tāpasa(from tapa & tapas),【阳】苦行者(one who practises tapas, an ascetic (brahmin))。tāpasapabbajjā 。tāpasī,【阴】女苦行者。

Tāma (Sk. tāma), 欲望(desire, longing, greed in tāmatamadasaṅgha- suppahīna)。

Tāpeti (tapati 的【使】；Sk. tāpayati), 使烧焦，折磨，使激动(to burn out, scorch, torment)。【过】tāpesi。【过分】tāpita。【现分】tāpenta, tāpayamāna。【独】tāpetvā。

Tāmbūlī,【阴】蒌叶藤(betel creeeper﹐一种缠绕的胡椒(Piper Betle)产于印度、马来亚地区的一种四季常青的蔓生灌木，常用其卵圆形叶子来包裹槟椰子)。

Tāyati (tā +ya), 保护，保存，滋养。【过】tāyi。【过分】tāyita。【独】tāyitvā。【不】tāyituṃ。

Tāyana,【中】保护，保护所。

Tārakā, tārā,【阴】星。tāragaṇa,【阳】一大群星。tārapati,【阳】月亮。tārapatha,【阳】天空。

Tāreti (tarati 的【使】), 使渡过，帮助度过，协助。【过】tāresi。【过分】tārita。【现分】tārenta, tārayamāna。【独】tāretvā。

Tāretu,【阳】帮助越过的人，救星。

tāḷ﹐【字根VII.】打(to beat)。

Tāla,【阳】多罗树、哆罗树，属于棕榈科，学名(Palmae)，单子叶植物，约217属，2500种，大部份分布于热带和亚热带地区，高达三十多公尺的巨大「草」，生长于印度、锡兰，顶部长出直径三公尺的掌状大树叶，可作伞、扇、屋顶材料。作为刻字书写的棕榈树是(talipot；Corypha umbraculifera)。tālaṭṭhika,【中】多罗果。tālakanda,【阳】多罗果的芽(晒干或煮熟为食物)。tālakkhandha,【阳】多罗树树干。tālapakka,【中】多罗树的核果。tālapaṇṇa,【中】椰子树叶(palm-leaf通常做扇)。tālapatta,【中】多罗树叶(palm-leaf用为盖屋的材料等)。tālavaṇṭa,【中】扇子(直译：多罗树的叶柄，这是〔语法〕误用 tālavaṭṭa =以多罗树叶制成的圆形物)。S.22.3./III,10.：te Tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.(那些(诸法)已被如来所断，切断其根，截多罗树头，作成乌有，成为未来不再生的诸法。) SA.12.35.：Tālāvatthukatānīti tālavatthu viya katāni, puna aviruhaṇaṭṭhena matthakacchinnatālo viya samūlaṃ tālaṃ uddharitvā tassa patiṭṭhitaṭṭhānaṃ viya ca katānīti attho.(截多罗树头：如截多罗树头，切断多罗树顶部，包括多罗树根的站立处连根拔起而不成长。)

Tālāvatthukata,【形】提出无根据的，连根拔起的。

Tālu,【阳】上颚(palate)。tāluja,【形】上颚音(即：舌面前音，由舌面前部和硬腭前部构成阻碍而发出的辅音。发音时，舌面前部抬起，靠近或抵触硬腭前部，使气流在此受阻。如普通话的〔tә〕(j)、〔tә ‘〕(q)、〔ә〕(x)。或舌面中音，由舌面中部和硬腭中部构成阻碍而发出的辅音。发音时，舌面中部抬起，靠近或抵触硬腭中部，使气流在此受阻。如山东烟台话，“鸡” 读〔ci〕、“期”读〔c’i〕、“稀”读〔ςi〕，声母均为舌面中音)。

Tāva(Sk. tāvat),【无】这么多，这么长，首先，先说，直到，至于(so much, so long)。tāvakālika,【形】暂时的，临时的。tāvataka,【形】仅仅这么多，仅仅这么长。yāva-tāva, yāva…tāva, 在…期间，只要(as long as)。

Tāvatā,【副】这么长，为了那个缘故，以那样多。

Tāvatiṃsa(梵trāyastriṃśat),【阳】忉利天，三十三天(天名)。tāvatiṃsabhavana,【中】三十三天神的王国。

Tāvade, tāvadeva,【无】那时，在那个时候，立即地。Mv.I,42.︰Eseva dhammo yadi tāvadeva, paccabyattha padamasokaṃ.(若这确实是(正)法，你已经贯通无忧处。)

Tāḷa,【阳】钥匙，铙钹(cymbal)，(大体上)音乐。tāḷacchidda, tāḷacchiggla,【中】锁眼。tāḷavacara,【中】音乐。【阳】音乐家。

Tāḷana,【中】打，敲。

Tāḷeti (tal +e), 袭击，打，鞭打。【过】tāḷesi。【过分】tāḷita。【现分】tāḷenta。【独】tāḷetvā。

Tāsa,【阳】恐怖，恐惧，发抖。

Tāsana,【中】惊吓，刺穿。

Tāseti (tasati 的【使】), 使战栗，惊吓，使陷于苦境。【过】tāsesi。【过分】tāsita。【现分】tāsenta, tāsayamāna。【独】tāsetvā。

Ti,【形】三(所有词性的复数词尾变化构型)。tikaṭuka,【中】三种调味品。tikkhattuṃ,【副】三次。tigāvuta,【形】三伽浮他 (gāvuta) 的长度。ticīvara, 三袈裟(即：僧伽梨 saṅghāṭi、上衣 uttarāsaṅga、下衣antaravāsaka)。tipiṭaka,【中】三藏(佛教经典)。tipeṭaka, tipeṭakī,【形】三藏师。tiyāma,【阴】夜晚。tiyojana,【中】三由旬(距离)。【形】三由旬的长度。tiliṅgika,【形】属于三种性别的(尤指语法词性：阳)【阴】【中性】。tiloka,【阳】三界(欲界、色界、无色界)。tivagga,【形】三品。tivaṅgika,【形】有三个成份。tivassika,【形】三岁。tividha,【形】三倍的。

Tika,【中】三个一组。【形】三数的。

Tikicchaka,【阳】医师。

Tikicchati (kit+cha, ki 重迭，而前 k 被改成 t), 治疗，医治。【过】tikicchi。【过分】tikicchita。【现分】tikicchanta。【独】tikicchitvā。

Tikicchā,【阴】医术，医学。

Tikkha,【形】锐利的，敏锐的，下决定得快的。tikkhapañña,【形】锐慧(有锐利的智力)。

Tikhiṇa,【形】锐利的，尖的，苦痛的，苦味的。

Ticīvara, 【中】三衣，三袈裟，即：僧伽梨(saṅghāṭi，五条衣至二十五条或更多的布片缝制而成)、上衣(uttarāsaṅga)、下衣(antaravāsaka)。

【三衣制作样式参考图】

下裙或五衣(安陀会, antaravāsaka)约235cm X 115cm)

–身高170cm的比丘

郁多罗僧(uttarāsaṅga上衣)、或僧伽梨(saṃghāti,两层或四层衣)

(约245cm X 210cm)—身高170cm的比丘

(九条衣的样式)

tij(梵tij)﹐【字根VII.】使锐利、使敏锐(to sharpen)。

Tiṭṭhati (ṭhā(sthā)停﹑站+a, ṭhā 被改为 tiṭṭha)(Frequentative of Vedic sthā, stand), 站着(to stand, stand up, to be standing)，停留(to stop, stay)，持续(to last)，保持(to remain in)。(比较级 tiṭṭhatu 的意义是：别管它，让它是如此。) 【过】aṭṭhāsi﹐aṭṭhā。【过分】ṭhita。【现分】tiṭṭhaṃ, tiṭṭhanta, tiṭṭhamāna。【独】ṭhatvā。imper.2nd tiṭṭha, 3rd tiṭṭhatu。pot. tiṭṭhe & tiṭṭheyya。fut.ṭhassati。inf. ṭhātuṃ。grd.ṭhānīya。caus. ṭhapeti。med.pass. ṭhīyati。aor. pl. aṭṭhaṃsu & aṭṭhā; grd. ṭhānīya.。

Tiṇa,【中】草。tiṇagahaṇa,【中】草丛。tiṇajāti,【阴】多种草。tiṇabhakkha,【形】以草为食的。tiṇabhisi,【阴】草席。tiṇasanthāra,【阳】草垫子(座垫)。tiṇasūla,【中】茉莉(jasmine﹐印度的一种藤本 (Jasminum sambac)，栽培，利用它的丰富、芳香的白色花)。tiṇaṇḍūpaka,【中】草卷。tiṇagāra,【中】草屋(草顶小屋)。tiṇukkā,【阴】草火把。tiṇahāraka,【阳】携带草的人(为售卖)。

Tiṇṇa (tarati 的【过分】), 已越过，已经历，已达到最终点(的人)。tiṇṇavicikicchā﹐【阴】度疑。Tiṇṇā vicikicchāti sappaṭibhayakantārasadisā soḷasavatthukā aṭṭhavatthukā ca tiṇṇā vicikicchā tiṇṇavicikicchā.(越过怀疑：类似危险的荒野–十六事(soḷasavatthukā) (怀疑)、八事(aṭṭhavatthukā) (怀疑)的越过怀疑为‘度疑’)(Mṭ.56.)CS:p.2.40)。十六事怀疑︰怀疑「过去世我存在吗？过去世我不存在吗？等等」。八事怀疑：1.真实佛。2.真实法。3.真实僧伽。4.戒定慧三学。5.过去世，即过去五蕴。6.未来世，即未来五蕴。7.过去世与未来世，即过去与未来五蕴。8.缘起。

Tiṇha,【形】锋利的。

Titikkhati (tij锋利+khā掘, ti 重迭，而 j 被改成 k), 忍耐，负担，担当。【过】titikkhi。【现分】titikkhanta, titikkhamāna。【独】titikkhitvā。

Titikkhā,【阴】忍耐，宽恕。

Titta, tittaka,【形】苦的，【中】苦味道。

Titta (tappati 的【过分】), 已满足。

Titti,【阴】满足，边缘。

Tittira,【阳】鹧鸪(partridge)。古音译：提帝逻惒咤。

Tittha (梵 tīrtha, <tṛī／tarati),【中】浅滩，登陆处，港口，信念，津梁。titthakara (梵 tīrthaṅkara),【阳】作津梁者，一派教主(一个宗教的创办人)，佛经中通常译作「外道」，在耆那教里，Tīrthaṅkara与Jina同义字。titthāyatana,【中】宗教教派的领域或信徒，(任何宗教的)基本原理教义。

Titthiya,【阳】异教师，外教徒，外道。titthiyasāvaka,【阳】异教信徒，异教弟子。titthārāma,【阳】异教庙宇。titthiyapakkantaka﹐破内外道(未舍戒，以比丘身份归外道)。

Tithi(Sk. tithi),【阴】阴历的日子(a lunar day)。

Tidasa(Vedic tridaśa),【阳】三十(在【合】中的词形：tiṃsa, 尤指：三十天神，全数是三十三天神)。tidasapura,【中】三十天神的城市。tidasasinda,【阳】三十天神王(即：帝释天王)。

Tidaṇḍa,【中】(放置东西的)三脚架。

Tidiva,【阳】天堂，天神的居所。

Tidhā,【副】三方式。

Tinta,【形】湿的，潮湿的。

Tintinī,【阴】罗望子树(tamarind﹐见 Ciñcā)。

Tinduka,【阳】黑乌木(柿树属的一种乔木 (Diospyros melanoxylon))。

Tipaññāsā,【阴】五十三。

Tipada﹐三音步。

Tipiṭaka﹐tepiṭaka﹐【中】三藏经典。日译《南传大藏经》从昭和十年到十六年(公元1935-1941)译成。

Tipu,【中】领导。

Tipusa,【中】南瓜(pumpkim﹐各种通常有坚硬外果皮的南瓜属 (Cucurbita)，作为蔬菜，做馅饼和畜饲而广泛栽培)。

Tippa, tibba,【形】锋利的，刺骨的，敏锐的。tibbatibbā﹐重重的。

Tibbarāga,【阳】爱欲重者。

Timi,【阳】帝麑鱼(一种巨鱼的名字)。timiṅgala,【阳】帝麑伽罗(世间最大的鱼，能吞舟)。Timiramiṅgala, 提帝麑伽罗(能吞舟大鱼)。

Timira, timisa,【中】黑暗。【形】暗的。vitimira【梵】无暗的。八十种好之一︰光明照耀周匝破诸冥闇(vitimira-viśuddhaloka；radiance extending all around))。

Timirāyitatta,【中】阴暗，漆黑。

Timīsikā,【阴】非常黑暗的夜晚。

Timbaru, timbarūsaka,【阳】黑乌木(柿树属的一种乔木)，町婆罗果。参考Tinduka。

Tiracchāna,【阳】动物，畜牲。tiracchānakathā,【阴】谈论动物，无用的谈论(32种，包括：王论rājakathā、盗贼论corakathā、大臣论mahāmattakathā、军队论senākathā、恐怖论bhayakathā、战争论yuddhakathā、食物论annakathā、饮料论pānakathā、衣服论vatthakathā、床椅论sayanakathā、花饰论mālākathā、香论gandhakathā、亲戚论ñātikathā、车辆论yānakathā、村gāmakathā、镇论nigamakathā、城论nagarakathā、国论janapadakathā、女人itthikathā、英雄论surākathā、街道论visikhākathā、市井言论kumbhaṭṭhānakathā、祖灵论pubbapetakathā、小小事论nānattakathā、世界论lokakkhāyikā、海论samuddakkhāyikā、猜测论itibhavābhavakathā。这些无用的话，是卑劣、无利益，不能导向厌、离、灭。)。tiracchānagata,【阳】动物。tiracchānagatā,【阴】雌性动物。tiracchānayoni,【阴】畜生胎(畜生道﹐五趣之一)。tiracchānavijjā﹐【阴】低劣技艺(畜生学问)。

Tiriya,【中】宽。

Tiriyaṃ,【副】横过，横着(transversely, obliquely, horizontally)。tiriyaṃtaraṇa,【中】乘船渡过(对岸)。

Tiriyā,【阴】一种草(a kind of grass or creeper A.III,240, 242 (tiriyā nāma tiṇajāti; Com. dabbatiṇa))。

Tirīṭa,【中】珠仔树(东印度的一种乔木〔总状山矾〕(Symplocos racemosa)。

Tirīṭaka,【中】树皮衣。

Tiro,【无】横过，超过，外面。tirokaraṇī,【阴】窗帘，门帘，面纱。tilokuḍḍa,【中】在墙壁之外。tilodhāna,【中】盖子，屏。tilobhāva,【阳】隐藏，不见，消失。tirokuṭṭa, 墙外。

Tirokkāra,【阳】侮辱，凌辱。

Tila,【中】芝麻子。tilakakka,【中】芝麻浆。tilapiṭṭha, tilapiññāka,【中】芝麻滓，芝麻酱。tilamuṭṭhi,【阳】一把芝麻。tilavāha,【阳】一满车芝麻。tilasaṅgulikā,【阴】芝麻糕。

Tiṃsati, tiṃsā,【阴】三十。

tīr﹐【字根VII.】决定(to decide)。

Tīra,【中】岸，河岸。tīradassī,【阳】见到岸。

Tīraṇa,【中】决定，审判。

Tīreti (tīr决定+e), 决定，判断，完成，运行。【过】tīresi。【过分】tīrita。【现分】tīrenta, tīrayamāna。【独】tīretvā。

Tiro-﹐横过，超越，贯通。

Tīha(tri+aha),【中】三天的时期(a period of three days, for 3 days)。 dvīhatīhaṃ﹐两三天。

Tu(Vedic tu),【无】然而，就这样，但是，仍然，现在，然后(however, but, yet, now, then) kin tu﹐but (=quid nunc)。frequent in late verse: ante tu。tv eva﹐however ; na tv eva﹐not however, but not。

Tuṅga,【形】高的，显著的。tuṅganāsika,【形】有一个突出的鼻子。

Tuccha,【形】空的，徒然的，虚伪的，遗弃的。

Tujjati (tudati‘刺穿’的【被】), 被刺穿，被打。

Tuṭṭha (tussati‘满意’的【过分】), 已高兴，已满足。tuṭṭhacitta, tuṭṭhamānasa,【形】有着喜悦的心意。

Tuṭṭhi,【阴】愉快，欢喜。

Tuṇḍa, tuṇḍaka,【中】鸟嘴(喙)，喙，猪嘴。

Tuṇṇakamma,【中】针工，缝制，针黹(ㄓˇ)。

Tuṇṇavāya,【阳】裁缝师。

Tuṇhī,【无】沉默的，默默地。tuṇhībhāva,【阳】静。tuṇhībhūta,【形】沉默的。

Tutta,【中】导象的矛。

tud﹐【字根I.】刺穿(to pierce)，伤害(to wound)。cp. (梵tud)=push=推动；=thrust=用力推

Tudati (tud刺穿+a), 刺，啄，刺穿，教唆。【过】tudi。【过分】tudita, tunna。【现分】tudanta, tudamāna。【独】tuditvā。

Tudana,【中】扎，戳〔刺、贯〕穿。

Tumula,【形】巨的，大的，盛大的。

Tumba,【阳】【中】容水器(勺或水瓶)，斗(量谷粒的器具)。tumbakaṭāha,【阳】用葫芦制成的容器。

Tumbī,【阴】瓠(long gourd﹐一年生草本植物，茎蔓生，花白色，果实细长，圆筒形，表皮淡绿色，果肉白色，可做蔬菜 (Lagenaria Vulgaris))。

Tumha (第二人称【代】), 你。tumhādisa,【形】你的类型的。

Turaga, turaṅga, turaṅgama,【阳】马。

Turita,【形】快的，迅速的。turitaṃ,【副】很快地，匆忙地。turitaturitaṃ,【副】非常快地，很匆忙地。

Turiya, tūriya,【中】乐器。五种乐器包括：单面鼓(ātata)，双面鼓(vitata)，弦乐器(atata-vitata)，铙钹类(ghana)，管乐器(susira)。tūriyatāḷitavāditanigghosasaddaṃ, 奏(tāḷita)乐器，演奏(vādita)小声、有声。

tul(梵tul)﹐【字根VII.】称出…的重量(to weigh)，熟虑。

Turukkha,【形】土耳其的。【阳】一种香。

Tulana,【中】tulanā,【阴】秤重，等级，熟虑。

Tulasī,【阴】罗勒(basil﹐罗勒属植物 (Ocimum basilicum) 一种东半球的唇形科一年生草本植物，栽培其叶，可四季生长)。

Tulā,【阴】1.秤，天平，平衡(a weighing pole or stick, scales, balance)。2.杆，椽(a beam or pole for lifting, carrying or supporting, a rafter)。tulākūṭa,【中】错误的秤重(欺诈的称量)。tulādaṇḍa,【阳】秤杆(杆秤上标有刻度单位的木杆部分，起支持物重和秤砣的作用，并在计量后标示出重量)。tulābhūta﹐平衡。tulākūṭa, 虚诈斗秤(false weighing, false weight (often combd with kaṃsakūṭa & mānakūṭa, false coining & false measuring)。tulāputtaka,金匠(a goldsmith)。

Tuliya, tūliya,【阳】狐蝠，果蝠(a flying fox)。

Tuleti (tul称重+e), 秤重，调查，比较(台语︰比并)。【过】tulesi。【过分】tulita。【现分】tulenta。【独】tuletvā, tulayitvā。grd. tuliya & tulya.

Tulya & Tuliya (also tulla J IV.102),【形】相等的，可测量的。tulyatā,【阴】平等。

Tuvaṃ, tvan (tumha 的【主.单】；Sk. tvaṃ & (Ved.) tuaṃ)你。

Tuvaṭaṃ, tvātaṃ, (Sk. tvaritaṃ, cp. Tūrta),【副】快速地(quickly)。

Tuvaṭṭeti (for *Sk. dvandvayati, denom. fr. dvandva),分享(to share )。3s.opt. tuvaṭṭeyyuṃ。

Tuvantuva (Sk. dvandva),争吵(quarrel, strife)。

tus(梵tuṣ)﹐【字根III.】高兴(to be glad)，满意、满足、感激。

Tusita (<梵tuṣ满意﹑满足﹑感激)﹐兜率天，欲界天第四天，是菩萨成佛之前最后一世的住处。

Tussati (tus满意+ya), 高兴，满意。【过】tussi。【过分】tuṭṭha。【现分】tussanta, tussamāna。【独】tussitvā。KhA.(CS:p.205)︰Atha vā tussatīti tussako, sakena tussako, santena tussako, samena tussakoti santussako.(或者说，「满足」(tussati)是：满意(tussako)、对自己所拥有的东西满意(sakena tussako)、对自己现有的东西满足(santena tussako)、对一切东西一视同仁的满足(samena tussakoti)等为「知足」(santussako)。)

Tussanā(Sk. toṣaṇa),【阴】Tussana,【中】满足，欢喜。

Tuhina,【中】露(dew)。

Tūṇa, tūṇīra,【阳】震动。Tūṇira =tūṇī, Vism 251.

Tūla,【中】棉花(a tuft of grass, cotton)。tūlapicu,【阳】原棉(cotton-wool)。

Tūlikā,【阴】画家的刷子，棉床垫。

Te﹐【阳】他们(复.主格)。

Te-asīti,【阴】八十三。

Tekiccha,【形】可医治的，可被宽恕的人。

Te-cattāḷīsati,【阴】四十三。

Te-cīvarika,【形】三袈裟者(只使用三件袈裟)。

Teja, 【阳】。Tajo(Vedic tejas (nt.) from tij to be sharp or to pierce。cp. tapa & tapo),【中】(mano-group), 热，光辉，光荣，力量(“sharpness,” heat, flame, fire, light; radiance, effulgence, splendour, glory, energy, strength, power)。(在【合】变成 tejo) tejadhātu,【阴】热的元素。tejakasiṇa,【中】(修禅取相的)火遍。Instr. tejasā & tejena。身体有四个部分是火界最显著的：一、间隔性发烧之火(santappana tejo，如患疟疾时隔天性的发烧)。二、导致成熟和老化之火(jīrana tejo)。三、普通发烧之火(ḍaha tejo)，四、消化之火(pācaka tejo)，这是命根九法聚的作用之一。

Tejana,【中】1.箭。2.削尖的。

Tejavantu,【形】宏伟的，光荣的，发热的。

Tejeti (tij +e), 加热，削尖。【过】tejesi。【过分】tejita。【现分】tejenta。【独】tejetvā。

Tettiṃsā, tettiṃsati,【阴】三十三。

Tena,【无】由于，因为。tenahi,【无】假如这样的话。tenevāha(tena+eva+āha)﹐故说。

Tenavuti,【阴】九十三。

Tepaññasati,【阴】五十三。

Temana,【中】潮湿，润湿。

Temīyati (temeti 的【被】), 变湿，被淋浴。【现分】temiyamāna。

Temeti (tim+e), 弄湿，使湿润。【过】temesi。【过分】temita。【现分】tementa, temayamāna,【独】temetvā。

Terasa, teḷasa,【形】十三。

Terovassika(tiro超过+vassa+ika),【形】超过一年。Corovassikaṃ at Nd2 40 (p. 85) read terovassikaṃ (as S IV.185).

Tela,【中】油。telaghaṭa,【阳】油瓶。telacāṭi,【阴】一壶油。teladhūpita,【形】加油味的。telapadīpa,【阳】油灯。telamakkhana,【中】涂油。Pāci.IV,348.︰Telaṃ nāma tilatelaṃ sāsapatelaṃ madhukatelaṃ eraṇḍatelaṃ vasātelaṃ.(油︰胡麻油、芥子油、蜜树油、蓖麻子油、兽油。)

Telika,【阳】油商人。

Tevijjā,【阴】三明。tevijjā brāhmaṇā(=brāhmaṇaṃ tevijjaṃ),婆罗门三明。《长阿含26经》〈三明经〉(T1.104.3)︰「七世以来父母真正，不为他人之所轻毁，异典三部讽诵通利，种种经书善能分别，又能善于大人相法，观察吉凶，祭祀仪礼。」A.3.58./I,163.︰“Idha, bho Gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. (尊瞿昙！谓世间有婆罗门，母与父两人皆优生(sujāto)，七世以来父辈祖谱纯净，对身份背景无可责难；求学(ajjhāyako)，受持真言(mantadharo)，通达三吠陀(tiṇṇaṃ vedānaṃ)，(唇法)通达者(pāragū)，同义词与诗体学(sanighaṇḍukeṭubhānaṃ)，解析字母(sākkharappabhedānaṃ)，第五古传说(itihāsapañcamānaṃ)，句子(padako)，文法(veyyākaraṇo)，于顺世论(lokāyata)及大人相(mahāpurisalakkhaṇesu) 完整的受持。) AA.3.58./II,261.︰Tiṇṇaṃ vedānanti irubbedayajubbedasāmabbedānaṃ.(三吠陀︰梨俱吠陀（Irubbeda；梵ṛgveda赞诵明论）、夜柔吠陀（Yajubbeda；梵Yajurveda祭祀明论）、娑摩吠陀（Samabbeda；梵Sāmaveda歌咏明论）。Oṭṭhapahatakaraṇavasena pāraṃ gatoti pāragū.(完全做到振动嘴唇，为(唇法)通达者。) Saha nighaṇḍunā ca keṭubhena ca sanighaṇḍukeṭubhānaṃ.(同义词与诗体学，合称同义词与诗体学) Nighaṇḍūti nāmanighaṇḍurukkhādīnaṃ vevacanapakāsakasatthaṃ.(同义词︰命名树木等的名称，解释同义词之论。) Keṭubhanti kiriyākappavikappo kavīnaṃ upakārāya satthaṃ.(诗体学︰适当的(文句)表现与安排，有助于作诗之论)。Saha akkharappabhedena sākkharappabhedānaṃ.(字符串的分解，为解析字母)。Akkharappabhedoti sikkhā ca nirutti ca. (字符串的分解，为语言规则)。 Itihāsapañcamānanti āthabbaṇavedaṃ catutthaṃ katvā itiha āsa, itiha āsāti īdisavacanapaṭisaṃyutto purāṇakathāsaṅkhāto khattavijjāsaṅkhāto vā itihāso pañcamo etesanti itihāsapañcamā. Tesaṃ itihāsapañcamānaṃ vedānaṃ.(第五古传说︰涵盖阿闼婆吠陀(禳灾明论)在第四，古书(Itihāsa= Iti + ha +āsa)在第五，古书是像如此相关的古论，即剎帝利(战士)书于第五古书，这就是第五古传说之论)。Padaṃ tadavasesañca byākaraṇaṃ adhīyati vedeti cāti padako veyyākaraṇo.(通晓零散的句子，通晓文法，称为通文句、通文法) Lokāyataṃ vuccati vitaṇḍavādasatthaṃ.(顺世论︰诡辩之论)。AA.3.58./II,262.︰ Mahāpurisalakkhaṇanti mahāpurisānaṃ Buddhādīnaṃ lakkhaṇadīpakaṃ dvādasasahassaganthapamāṇaṃ satthaṃ, yattha soḷasasahassagāthāpadaparimāṇā Buddhamantā nāma ahesuṃ, yesaṃ vasena “iminā lakkhaṇena samannāgatā Buddhā nāma honti iminā paccekabuddhā, dve aggasāvakā, asīti mahāsāvakā, Buddhamātā, Buddhapitā, aggupaṭṭhākā, aggupaṭṭhāyikā, rājā cakkavattī”ti ayaṃ viseso ñāyati.(大人相︰佛陀等大人相之论，一万二千束之量之论，一万六千偈诵份量，佛咒，「具足这些相貌称为佛陀，独觉佛，两大弟子，八十大声闻众，佛父，佛母，首席侍者，转轮王」，这殊胜的系谱。)

Tesaṭṭhi,【阴】六十三。

Tesattati,【阴】七十三。

Tomara(Sk. tomara from tud),【阳】【中】矛，(御象的)枪矛(a pike, spear, lance, esp. the lance of an elephant-driver)。

Toya(Vedic toya),【中】水(water (poetical for udaka))。

Toraṇa(Sk. toraṇa),【中】拱门，(印度公共集会等用的)临时棚舍，牌楼(an arched gateway, portal)。

Tosa,【阳】快乐，满足。

Tosanā,【阴】Tosāpana,【中】令人满足的动作，令人高兴的动作。

Tosāpeti (tussati 的【使】), 使快乐，使喜欢。【过】tosāpesi。【过分】tosāpita。

Toseti(Caus. of tussati), (参考Tosāpeti)使快乐，使喜欢。【过】tosesi。【过分】tosita,【现分】tosenta, tosayamāna,【独】tosetvā。

-tta, 附在中性名词的字尾，变成抽象名词。另有附上-yya, -ya，以做重音变化为主，及附上-ava。

Tya (Sk.tya°, nt.Tyad) base of demonstr.pron.=ta°, this, that; Loc.sg.tyamhi; Loc.pl.fem.tyāsu (Com.tāsu)。

Tyajja(=te ajja), 他们今天。

Tyāssa, Tyāssāti te assa.(他们是)

Tyāssu(Tyassu =te assu) , 实在他们。(assu是强调词)

Tyāhaṃ(=te ahaṃ), 他们。

Tvaṃ, 【代】你(you)。参考 tuvaṃ。tvaṃ tvaṃ,你！你！(=你真是的！)

单数single 复数plural
主格Nom. tvaṃ﹑tuvaṃ﹑taṃ tumhe vo
宾格Acc. taṃ﹑tvaṃ﹑tuvaṃ﹑tavaṃ﹑tyaṃ tumhe﹑tumhākaṃ vo
具格Inst.﹑

离格Abl.

 tayā﹑tvayā te tumhehi vo
与格Dat.﹑

属格Gen.

 tava﹑tavaṃ﹑tuyhaṃ (Sk. tubhyaṃ)﹑tuyhaṃ te tumhākaṃ﹑tumhaṃ vo
处格Loc. tayi﹑tvayi tumhesu vo

Tveva(tv eva)﹐1.(= tu eva)しかしながら。2.(=iti eva)…とこそ。tvevāhaṃ = tveva ahaṃ。

Th

Th, 巴利文字母表的罗马化拼音第十七个辅音字母。发音是送气清音的 t, 汉语没有这个辅音, 请参考英语或马来语的发音, 试试送气发汉语的 t。

thak﹐【字根VII.】关上(to shut)。

Thakana,【中】盖着，盖子(covering, lid; closing up)。

Thaketi (thak关+e), 关，关上，覆盖(to cover, cover up, close)。【过】thaketesi。【过分】thakita。【现分】thakenta。【独】thaketvā。

Thañña,【中】母奶(mother’s milk)。

Thaṇḍila,【中】多石的硬地，土墩(bare, esp. hard, stony ground)。thaṇḍilasāyikā, thaṇḍilaseyyā,【阴】躺在地上。

Thaddha(pp. of thambeti, Sk. stabhnāti to make firm, prop, hold up),【形】硬的，僵硬，硬结的(hard, rigid, firm)。thaddhamaccharī,【阳】大守财奴。athaddha﹐【形】不硬的。

than﹐【字根VII.】吼(to roar)。

Thana,【中】女人的胸部，(牛、羊等的)乳房。thanagga,【中】乳头。thanapa,【阳】【中】哺乳，婴儿(infant)。

Thanayati (than吼+aya), 吼，打雷。【过】thanayi。【现分】thanayanta。

Thanita,【中】雷电。

Thaneti (than吼+e), 吼，打雷。【过】thanesi。【过分】thanita。【现分】thanenta。【独】thanetvā。

Thanin,【形】有乳房(having breasts)。

Thapati,【阳】1.木匠(a builder, master carpenter)。2.官员(officer, overseer S.V,348.)。

Thabaka,【阳】串。

Thambha,【阳】栋梁，柱子，草丛，顽固。thambhaka,【阳】草丛。

Thambhitatta(abstr. to thambha)﹐刚硬(thambha 2, viz. hardness, rigidity, obduracy, obstinacy)。

Thammayut,【泰语】法宗派(意为坚持法的僧团)，指的是在1830 年由暹逻王子Mongkut 所建的宗派。Mongkut重视巴利经典的学习，坚持覆盖两肩的僧袍、在家众为出家众服务等。对其它的派系称为Mahanikai(大宗派)。

Tharaṇa(Sk. staraṇa to stṛ),【中】铺设(strewing, spreading. In cpds. like assatharaṇa, bhummatharaṇa, rathatharaṇa, hatthatharaṇa, etc.)。

Tharu,【阳】武器的柄或把。

Thala1(Vedic sthala, to sthā, orig. standing place),【中】陆地；旱地(dry ground, viz. high, raised or solid, firm (opp. water) As plateau opp. to ninna (low lying place))。thalagocara,【形】生活在陆地(living on land)。thalajā,【形】地上生(sprung from land (opp. vārija or udakarūha =water-plant))。thalaṭṭha,【形】被置在地上的。thalapatha,【阳】陆路(a road by land (opp. jalapatha by water))。

Thala2,【中】剑柄、剑鞘(the haft of a sword, the scabbard)。

Thava,【阳】称赞，赞词。

Thavati (thu称赞+a), 称赞，颂扬。【过】thavi。【过分】thuta, thavita。【现分】thavamāna。【独】thavitvā。

Thavikā,【阴】钱包，背包。

Thāma,【阳】力量，活力，能力。thāmavantu,【形】强壮的，有力的。

Thāla,【阳】【中】thāli,【阴】碟子，盘子。

Thālaka,【中】thālikā,【阴】小碗，大口杯。pānīyathālaka,【中】水碗，茶杯。

Thālipāka,【阳】一锅饭。

Thāvara,【形】固定的，持久的。thāvariya,【中】不动性，坚固，固体性。

Thira,【形】牢固的，固体的，耐久的。thiratara,【形】更牢固的，更固体的，更耐久的。thiratā,【阴】坚固，不动性。

Thī,【阴】女人。thīraja,【阳】【中】月经来潮。

Thīna, Thina, Thena, Thāna,(<the缩；梵styāna),【中】惛沉(昏沉)，沉滞。《法集论》Dhammasaṅgaṇī #1162(PTS:1159)(CS:p.233)：Tattha katamaṃ thinaṃ? Yā cittassa 1akallatā 2akammaññatā 3olīyanā 4sallīyanā 5līnaṃ 6īyanā 7līyitattaṃ 8thinaṃ 9thiyanā thiyitattaṃ cittassa–idaṃ vuccati thinaṃ.(什么是‘昏沉’？那个心是1不聪明的、2不适合工作、3偷懒、4迟钝、5萎缩、6萎靡、7昏沉、8昏昧、9昏迷，称为昏沉。)

thu﹐【字根V.】称赞(to praise)。

Thuti,【阴】称赞。thutipāṭhaka,【阳】致颂词者，吟游诗人。

Thunāti (thu称赞+nā), 呻吟，称赞。【过】thuni。【现分】thunanta, thunamāna。【独】tyunttvā。

Thulla,【形】庞大的，肥的，严重的，总的。thullaccaya,【阳】严重的罪过。thullakumārī,【阴】胖女孩，老处女。thullaphusitaka,【形】有大下降的(雨)。thullavajja，偷兰遮，偷罗遮，偷罗柘。thullasarīra,【形】肥胖的身体。

Thusa,【阳】糠，谷壳。thusaggi,【阳】谷壳火。thusapacchi,【阴】收谷壳的篮子。thusasodaka,【中】一种醋。

Thūṇa,【阳】thūṇā,【阴】献祭的柱。

Thūpa,【阳】佛塔，宝塔，石堆纪念碑，竖立在埋葬圣者骨灰处的纪念碑，顶端。thūpāraha,【形】应该为怹建宝塔来尊敬者。

Thūpikā,【阴】高峰，尖塔。

Thūpikata,【形】为了要有尖的顶端而堆积的。

Thūla,【形】总的，粗糙的，胖的，庞大的。thūlatā,【阴】粗糙。thūlasāṭaka,【阳】粗布。

Theta,【形】可靠的，可信赖的。

then﹐【字根VII.】偷(to steal)。

Thena, thenaka,【阳】小偷，贼。thenī,【阴】女小偷，女贼。athenī,【形】不偷。

Thenana,【中】窃盗。

Theneti (then偷+e), 偷。【过】thenesi。【过分】thenita。【现分】thenenta。【独】thenentvā。

Theyya,【中】窃盗。theyyacitta,【中】盗心，贼意。【形】有心要偷的。theyyasaṃvāsaka,【形】贼住者(假冒比丘)。

Thera,【阳】上座，长老，长者，有十个戒腊以上的比丘。【形】老，年长者。Theragāthā,【阴】《长老偈》。Theravāda(梵sthāvira他鞞罗),【阳】长老的教义，南传佛教，上座部，长老说佛教。therā bhikkhū,长老比丘，上弟子。 majjhimā bhikkhū, navā bhikkhū,中腊比丘、年少比丘(中、下弟子)。

Therī,【阴】上座尼，长老尼，老女人。Therigāthā,【阴】《长老尼偈》。

Theva,【阳】滴，点滴。

Thoka, thoka,【形】小的，一点点的，一些的。thokathokaṃ,【副】渐渐地。

thom﹐【字根VII.】称赞(to praise)。

Thomana,【中】thomanā,【阴】称赞。参考 thuti。

Thometi (thom称赞+e), 称赞，颂扬。【过】thomesi。【过分】thomita。【现分】thomenta, thomayamāna。【独】thometvā。

D

D, 巴利文字母表的罗马化拼音第十八个辅音字母。发音是带音的 d, 汉语没有这个辅音, 请参考英语或马来语的发音。

-da(suffix of dā, see dadāti)﹐【形】给予…(giving, bestowing, presenting, only as annada, balada, vaṇṇada, sukhada; varada; kāmada; ambuda, 给水。

Daṃseti (for dasseti), 显示。see upadaṃseti; pavidaṃseti, vidaṃseti. nidaṃseti。nidaṃsanī

Daka,【中】水。dakarakkhasa,【阳】水鬼，水怪。

Dakkha,【形】聪明的，能干的，熟练的，灵巧的。dakkhatā,【阴】技术，能力，聪明。

Dakkhaka,【形】领会的人。

Dakkhati (dis+a, dis 被改成 dakkh), 看。【过】addakkhi,【不】dakkhituṃ, dakkhitāye。

Dakkhiṇa,【形】南方的，右边的。dakkhiṇakkhaka,【中】右锁骨。dakkhiṇadisā,【阴】南方。dakkhiṇadesa,【阳】南部国家。dakkhiṇāpatha,【阳】“南路”(即今名 “德干” Decan)。dakkhiṇāyana,【中】黄道向南移时(黄道向赤道的南方 移进时期，即：太阳看来像是向南方移进的时期)。dakkhiṇāraha,【形】值得奉献的。dakkhiṇāvatta,【形】向右绕的。

Dakkhiṇā,【阴】南方，礼物，(对圣人的)布施品。dakkhiṇāvisuddhi,【阴】净施(礼物的纯净)。dakkhiṇodaka,【中】献水。

Dakkhiṇeyya (grd.-formation fr. dakkhiṇā as from a verb *dakṣiṇāti=pūjeti),【形】【中】值得供养的。dakkhiṇeyyapuggala,【阳】值得供养的人。

Dakkhī,【阳】见者，察觉的人。

Daṭṭha (ḍasati 的【过分】) 已咬。daṭṭhāna,【中】被咬过的地方。daṭṭhabhāva,【阳】被咬的事实。

Daḍḍha (dahati 的【过分】), 已烧〔伤, 焦〕，已烧毁。daḍḍhaṭṭhāna,【中】被 火烧毁的地方。daḍḍhageha,【形】房子被烧毁的的人。

daṇḍ﹐【字根VII.】处罚(to punish)。

Daṇḍa,【阳】1.茎，棍，棰，棍棒，拐杖，(大体上)木材。2.罚款，处罚。daṇḍaka,【中】棍，小枝，竿，柄。daṇḍakamadhu,【中】悬挂在树枝上的蜂巢。daṇḍakamma,【中】处罚，惩罚，赔偿。daṇḍakoti,【阴】棍端。daṇḍadīpikā,【阴】火把。daṇḍanīya,【形】有处罚倾向的。daṇḍappatta,【形】被告发的人。daṇḍaparāyaṇa,【形】靠着手杖的，借着支柱支撑的。daṇḍapāṇī,【形】一手持着杖的。daṇḍabhaya,【中】怕被处罚。daṇḍahattha,【形】手中有杖的人。

Datta,【过分】已给。

Datti,【阴】保存食物的小容器。

Dattika, datthiya,dattiya,【形】(在【合】中) 被给的。

Dattu,【阳】愚蠢的人。

Datvā, daditvā, (dadāti 的【独】) 给了。

dad(梵dad, dā)﹐【字根I.】给(to give)。

Dada,【形】(在【合】中) 给的，授予的。

Dadāti (dā+a, dā 重迭，而前 ā 被短化), 给，提供，允许，移交。【过】dadi, adadi。【过分】dinna。【现分】dadanta, dadamāna。【不】dātuṃ, dadituṃ。fut.dassati, dammi。pret.adā (=adāsi); 1st.pl.adamha; aor.adāsi; pl.adaṃsu。inf.dātuṃ & dātave。grd.dātabba & da tabba。pp. datta。ger. datvā & datvāna; also as °dā (for °dāya or °dāna) in prep.cpds., like an-upādā, ādā, etc.Der.fr.1.are Caus.dāpeti, pp. dāpita; n.ag.dātar; nt.dāna.See also suffix dā,° datti, dattikā, etc.; and pp. atta (=ā-d[a]ta).– 2.Bases dāy & (reduced) day, contracted into de.(a) dāy°：only in der.dāya, dāyaka, dāyin and in prep.cpds.ā-dāye (ger. of ādāti). (b) de°：pres.ind.deti。1st sg.demi; 2nd desi。1st pl.dema(shall we give); 2nd detha; 3rd denti。imper.dehi。3rd sg.detu; 2nd pl.detha。ppr.dento。grd.deyya 。Other der.fr.base 2 are dayati & dayā。3.Base dadā：pres.ind.dadāti; 1st.sg.dadāmi; 3rd.pl.dadanti。imper.dadāhi。pot.dadeyya & dade; 1st.sg.dadeyyaṃ; 2nd.sg.dadeyyāsi. Also contracted forms dajjā (may he give)(=dadeyya ); 1st sg.dajjaṃ(dajjāhaṃ=dajjaṃ ahaṃ)(=dammi Com.);2nd.pl.dajjeyyātha; 3rd y.dajjeyya & 3rd.pl.dajjuṃ in cpd.anupa°.。ppr.dadanto。Gen.etc.dadato & dadaṃ。ppr.med.dadamāna。aor.adadaṃ (=adāsiṃ); proh.2nd.pl.mā dadiṭṭha。ger. daditvā(datvā)：contr.into dajjā (should be read dajja) (=datvā).。der.dada for °da.。4.(passive) base di (& dī)：pp. dinna pres.dīyati diyyati; cp. ādiyati; pret.dīyittha。ppr.dīyamāna。der.fr.4 are desid.dicchati, diti, etc.

Daddu,【阴】皮肤病、湿疹、轮癣(一种皮肤的出疹)。

Daddula,【中】1.软骨。2.米的一种(直译：头头逻)。

Dadhi,【中】凝乳。dadhighaṭa,【阳】一锅凝乳。dadhimaṇḍa,【中】乳清(指 在奶酪制造过程中，以乳汁中分离出来的牛奶中的水质部分)。

Danta1(梵danta),【中】牙齿，牙，尖牙。dantakaṭṭha,【中】牙刷、牙签(tooth-pick﹐tooth-cleaner) (古译：杨枝)。dantaṭṭhika,【中】牙齿(颚骨?)。dantakāra,【阳】象牙工匠。dantapanti,【阴】整排牙齿。dantapoṇa,【阳】清洁牙齿的工具(tooth-cleaner)(古译：杨枝)。dantavalaya,【中】象牙制的手镯。dantavidaṃsaka,【形】(=dantavidassaka or =dantaghaṃsaka)露齿(而笑)。dantāvaraṇa,【中】唇。dantavakkalika﹐穿树皮的苦行僧( a kind of ascetics–peeling the bark of trees with their teeth?)。dantavaṇṇa﹐(ivory-coloured, ivory-white)。dantavidaṃsaka。dantasampatti﹐美齿( splendour of teeth )。dantajina 象牙(ivory) (gloss:dhanadhaññaṃ) 。dantaṭṭhika﹐象牙( “teeth-bone,” ivory of teeth)。dantāvaraṇa﹐唇( the lip–lit.protector of teeth)。A.5.208./III,250.：Cakkhussaṃ, mukhaṃ na duggandhaṃ hoti, rasaharaṇiyo visujjhanti, pittaṃ semhaṃ bhattaṃ na pariyonandhati, bhattamassa chādeti.((嚼杨枝五利益：)适可于眼、口不恶臭、味神经清净、胆汁与痰不缠络食物、食物甘于彼。)

Danta2 (梵dānta)﹐【形】象牙制品(made of ivory, or ivory-coloured (yāna=dantamaya)。dantakāsāva﹐象牙白或象牙黄。

Danta3 (dameti 的【过分】；梵dānta, pp. dāmyati to make, or to be tame), 已驯服，已受约束，已抑制。dantatā,【阴】dantabhāva,【阳】驯熟，温顺，控制，被抑制的状态。sudanta﹐很驯服。dantabhūmi﹐安全的地方(a safe place =Nibbāna)。

Dantasaṭha,【阳】酸橙树，【中】酸橙。

Dandha,【形】慢的，无聊的，愚蠢的(slow; slothful, indocile; silly, stupid)。《增支部》A.3.68./I,200.：‘rāgo kho, āvuso, appasāvajjo dandhavirāgī, doso mahāsāvajjo khippavirāgī, moho mahāsāvajjo dandhavirāgī’(友！染是小罪迟退离，瞋是大罪速退离，痴是大罪迟退离。)

Dandhatā,【阴】愚蠢(stupidity)。dandhattaṃ﹐愚蠢的状况态。

Dandhanatā,【阴】懒散，呆滞。adandhanatā﹐不懒散，不呆滞(absence of sluggishness)。

Dandhāyanā,【阴】(clumsiness)。

Dandhāyitatta(der. fr. dandheti,【中】愚蠢(stupidity (=dandhatā)。opp. vitthāyitatta)。

dap﹐【字根III.】骄傲(to be proud)。

Dappa,【阳】傲慢态度，蛮横。

Dappaṇa,【中】镜子。

Dappita,【形】傲慢的，骄傲的。

Dabba,【形】明智的，能干的。【中】木材，财富，物质。dabbajātika,【形】聪明的。dabbasambhāra,【阳】木制品的收集物，建材的收集物。

Dabbatiṇa,【中】印度画眉草(印度的一种禾草 (Eragrostis cynosuroides), 用于印度教礼仪中–亦称达勃哈 (darbha))。

Dabbimukha,【阳】一种鸟(Turdus Ginginianus)。

Dabbī,【阴】匙，杓子(ladle)。

Dabbha,【阳】印度画眉草(kusa-grass﹐见 Dabbatiṇa)。

dam(梵dam)﹐【字根VII.】驯服(tame)，控制(control)。

Dama, damatha,【阳】damana,【中】驯服，征服，调伏，抑制，控制。

Damaka,【形】驯兽师，控制者，训练者。

Dameti (dam+e), 驯服，训练，征服，使转变。【过】damesi。【过分】damita, danta。【现分】damenta。【独】dametvā。【义】dametabba, damanīya。

Dametu,【形】驯兽师，训练者。参考 damaka。

Dampati,【阳】夫妻，妻子和丈夫。

Damma(Sk. damya, grd. of dāmyati see dameti & cp. damaya (damiya)),【形】要被驯养的，要被训练的(to be tamed or restrained; esp. with ref. to a young bullock M.I,225 (balagāvā dammagāvā the bulls & the young steers))。also of other animals: assadamma-sārathi a horse-trainer A.II,112; & fig. of unconverted men likened to refractory bullocks in phrase purisa-damma-sārathi (Ep. of the Buddha) “the trainer of the human steer” D.I,62 (misprint °dhamma°)。dammagavabalavagavesu,(在)小牛、壮牛。

dams(梵daṅś / daś)﹐【字根I.】咬(to bite)。

Dayā(Ved. dayā, to dayati2),【阴】同情，怜悯，仁慈(sympathy, compassion, kindness)。anuddayā﹐仁慈。dayāpanna﹐仁慈(showing kindness (=dayaṃ metta-cittaṃ āpanno)。

Dayālu,【形】富于同情心的。

Dayita,【过分】已同情。dayitabba,【义】可以同情，可以帮助。

Dayitā,【阴】女人。

Dara, daratha,【阳】悲伤，焦虑，苦恼。

Darī,【阴】劈开，裂缝，巨穴。

Dala,【中】草叶，叶，花瓣。

Dalidda﹐贫穷。S.46.46./V,100.：“Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘daliddo’ti vuccati.(比丘！不修习、不多修七觉支，称为贫穷。)

Dava,【阳】游戏，运动。davakamyatā,【阴】喜爱开玩笑。davatthāya, davāya,【与.单】开玩笑地。

Davaḍāha,【阳】森林火灾。

Dasa,【形】十。Gen.dasannaṃ, dasānaṃ; Instr.dasahi & dasabhi。dasaka,【中】十年，十个一组。dasakkhattuṃ,【副】十次。dasadhā,【副】十方式。dasabala,【形】十力，佛陀。dasavidha,【形】十倍的。dasasata,【中】千。dasasatanayana 【形】有一千只眼睛的(即：帝释 Sakka)。dasasahassa,【中】十千(=一万)。

Dasa,【形】(在【合】中) 见者，领会的人。duddasa =难领会的，不易看到的。

Dasana,【中】齿。dasanacchada,【阳】唇。

Dasā,【阴】1.衣服的边缘或须边。2.条件。

Dasikasutta,【中】(衣服)边缘的须线。

Dassaka,【形】显示的人。

Dassati1 (Sk. *darś in dadarśa pref. to dṛś; caus. darśayati),见，觉知，见识(to see, to perceive)。

1. (pres.) base dakkh (Sk. drakṣ): pres. (a) dakkhati (=passati), 1st dakkhāmi(=passāmi), 2nd dakkhasi; (=adakkhi); imper. dakkha(=passa). — (b) dakkhiti(=dakkhati), 3rd pl. dakkhinti(=dakkhanti). — aor. addakkhi (Sk. adrakṣīt)(=addasa); & dakkhi; 1st sg. addakkhiṃ. Spelling also adakkhi & adakkhiṃ. — inf. dakkhituṃ. — caus. p.p. dakkhāpita (shown, exhibited). — der. dakkhin (q. v.).  2. (pret.) base dass (Sk. darś & draś): aor. (a) addasa (Sk. adarśat)(mā addasa=addakkhiṃ); & (older, cp. agamā) addasā(=addasa); 1st sg. addasaṃ; & addasaṃ(=adakkhiṃ), 1st pl. addasāma, 3rd pl. (mā) addasuṃ(=mā passiṃsu)；3rd pl. dassayiṃsu (b) addasāsi, 1st sg. addasāsiṃ(v. l. addasāmi), 3rd pl. addasāsuṃ. — (c) shortened forms of aor. are: adda Th 1, 986; addā. — inf. daṭṭhuṃ(daṭṭhukāma); (=passituṃ). — ger. daṭṭhu (=Sk. dṛṣṭvā) (in phrase nekkhammaṃ daṭṭhu khemato)=1098; 681. Expl. at Nd2 292 with expl. of disvā=passitvā, etc. grd. daṭṭhabba (to be regarded as); & dassanīya (see sep.). Also in Caus. (see below) & in daṭṭhar (q. v.).  3. (med.-pass.) base diss (Sk. dṛś): pres. pass. dissati (to be seen, to appear) (dissare), (dissasi you look, intrs.); ppr. dissamāna (visible) PvA 71, 6 (°rūpa); VvA 78 (°kāya); & der. dissamānatta (nt.) (visibility). — ger. disvā & disvāna; also a ger. form diṭṭhā, q. v. under adiṭṭhā. — pp. diṭṭha (q. v.)。dassayiṃsu

4. Caus. (of base 2) dasseti (Sk. darśayati), aor. dassesi & (exceptional) dassayi, only in dassayi tumaṃ showed himself at Pv III.24 (=attānaṃ uddisayi) & (=attānaṃ dassayi dassesi pākaṭo ahosi). 3rd pl. dassesuṃ; ger. dassetvā; inf. dassetuṃ to point out, exhibit, explain, intimate.

Dassati2 (dadāti 的【未】), 他将会给。

Dassana (梵 Darśana),【中】看见，直觉，洞察力。dassanatthaṃ, 以便指出(in order to point out, meaning by this)。

Dassanīya, dassaneyya,【形】被认为美丽的，美丽的，英俊的。

Dassāvī, dassī,【阳】见者(只有在【合】中，例： bhayadassāvī)。

Dassu,【阳】强盗。

Dasseti (dis+e, dis 被改成 das), 出示，展现。【过】dassesi。【过分】dassita,【现分】dassenta,【独】dassetvā, dassiya。

Dassetu,【阳】指出的人，出示的人。

dah﹐【字根I.】流浪生活、乞讨(to bum)。cp. (梵dah), 烧(burn)。

Daha(Sk. draha),【阳】湖。(a lake, D.I,45. udakadaha)。devadahanti devā vuccanti rājāno, tesaṃ maṅgaladaho, sayaṃjāto vā so dahoti, tasmā “devadaho”ti vutto. Tassa avidūre nigamo devadahantveva napuṃsakaliṅgavasena saṅkhaṃ gato.

Dahati1 (dahate)(Sk. dadhāti to put down, set up) 放置，接受(to put, place; take for (Acc. or Abl.), assume, claim, consider)。okkākaṃ pitāmahaṃ=ṭhapeti DA.I,258); S.III,113 (mittato daheyya); A.IV,239 (cittaṃ dahati, fix the mind on); Sn.825 (bālaṃ dahanti mithu aññamaññaṃ=passanti dakkhanti, etc. Nd1 163). Pass dhīyati (q. v.); grd. dheyya (q. v.). Note. dahati is more frequent in combn with prefixes & compositions like ā°, upa°, pari°, sad°, san°, samā°, etc. pp. hita。【过】dahi。

Dahati2(dah流浪+a), 燃烧(=ḍahati to burn; as dahate Pv.II.98 (=dahati vināseti PvA.116).。

Dahana(Sk. dahana, to dahati, orig. “the burner”),【中】烧。【阳】火(fire；Vism.338. dahanakicca)。

Dahara,【形】年纪轻的(small, little, delicate)。【阳】男孩(young, a young boy, youth)。daharā,【阴】年轻的太太(young wife)。daharī,【阴】女孩(lad)。opposed to mahallaka; to vuḍḍha Vism.100.

Daḷidda﹐Dalidda(Sk. daridra, to daridrāti),【形】【名】穷，贫穷；浪子，贫穷的人(vagrant, strolling, poor, needy, wretched; a vagabond, beggar)。

Daḷha(Sk. dṛḍha to dṛhyati to fasten),【形】结实的，强壮的，稳固的。daḷhadhamma,【形】全面加强(strong in anything)，熟练(skilled in some art, proficient)。daḷhaparakkama,【形】很努力的，精力充沛的。daḷhaṃ,【副】坚定地，强烈地。

Daḷhāya﹐蛇，蚖蛇。

Daḷhī-(>daḷha),【阴】锻炼(身体)(kāya-daḷhī-bahula strong in body)。

Daḷhīkamma, daḷhīkaraṇa,【中】加强(making firm)，强化(strengthening)。

dā(梵dad, dā)﹐【字根I.】给(to give)。

Dāthā(Sk. daṃṣṭrā to ḍasati, cp. also daṭṭha),【阴】巨牙，犬齿(fang)。dāthādhatu,【阴】(佛陀的)牙舍利。dāthāvudha,【形】以牙为武器的。dāthābalī,【形】力量落在牙的。

Dātabba,【义】可以给。

Dātar(k. dāṭr, n. ag. of dadāti to give)施主(a giver, a generous person)。adātā(=na dātā (hoti)),不布施的人(one who does not give, a miser)。

Dātu,【阳】布施者，慷慨的人。

Dātuṃ,【不】要给。

Dātta,【中】镰刀，长柄镰刀。

Dāna﹐-dāna,【中】布施，慈善，捐献，施舍。dānakathā,【阴】布施论(谈论布施)。dānagga,【中】救济院，布施所。dānapati,【阳】施主，音译：旦那、旦越。dānaphala,【中】慷慨给与的果报。dānamaya,【形】由布施所组成的(福报)。dānavaṭṭa,【中】经常布施。dānavatthu,【中】布施的物品。dānaveyyāvaṭika,【形】布施的 分发者。dānasālā,【阴】布施堂。dānasīla,【形】有布施品质的。dānasoṇḍa,【形】喜欢布施的。dānanāraha,【形】值得布施的。《佛说除盖障菩萨所问经》卷第二(T14..708.2)︰「菩萨若行十种施法。即得布施具足。何等为十。一者法施。二者无畏施。三者财施。四者不求饶益果施。五者悲愍施。六者不轻慢施。七者恭敬施。八者供养承事施。九者无所著施。十者清净施。」《大方广佛华严经》卷第二十一(T10.112.3 ~ p.113.3)︰「此菩萨，行十种施。所谓︰(一)分减施(若得美味，不专自受，要与众生，然后方食)。(二)竭尽施(为饶益众生，随其所有，一切皆舍，乃至尽命，亦无所吝)。(三)内施(转轮王舍手足血肉，头目骨髓予索求者)。(四)外施(舍王位予贫窭的索求者)。(五)内外施(舍王位及王身–降为臣仆予索求者)。(六)一切施(施诸贫人国土、妻子、手足、血肉心肺、头目髓脑)。(七)过去施(闻过去诸佛菩萨所有功德，闻已不着)。(八)未来施(闻未来诸佛之所修行，了达非有，不取于相)。(九)现在施(闻诸天，乃至闻声闻缘觉，具足功德，但观诸行，如梦不实，无有贪着)。(十)究竟施(假使有无量众生，诸根残缺，索手足血肉等，经阿僧祇劫，诸根不具，亦不心生一念悔惜)。」

Dānava,【阳】巨人(一类的阿修罗)。

Dāni(shortened form for idāni),【副】现在。参考 Idāni(现在)。

Dāpana,【中】鼓励布施。

Dāpeti (deti 的【使】), 促使布施。【过】dāpesi。【过分】dāpita。【现分】dāpenta。【独】dāpetvā。

Dāpetu,【阳】促使布施的人。

Dāma,【阳】花圈，粗绳，链，花环。

Dāya1(Sk. dāva, conflagration of a forest; wood=easily inflammable substance; to dunoti (to burn) caus. dāvayati) 【阳】森林，小树林。(wood; jungle, forest; a grove)。migadāya﹐鹿园。tiṇadāya﹐草丛及树林。bahukaṇṭaka dāya=jungle)。dāyapāla,【阳】守林人(a grove keeper)。

Dāya2(Sk. dāya, to dadāti, etc.),【中】赠品(a gift, donation; share, fee)。M.3./I,12.：“Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā.”(诸比丘！你们应为我的法的继承者，勿为财之继承者。)

Dāyaka, dāyī(Sk. dāyaka, dā as in dadāti & dāna),【形】布施，赡养(giving, bestowing, distributing, providing (通常作dāyaka-, dāyī-)。【中】施主，布施者，赡养者(a donor, benefactor; a munificent person)。dāyikā,【阴】女施主。adāyaka【中】无施者(a stingy person, one who neglects almsgiving)。

Dāyajja(Sk. dāyādya; see dāyāda),【中】继承、遗产、遗赠(inheritance)。【形】继承人(one who inherits)。

Dāyati(dā给+ya)(Sk. dāti & dyāti (dā) to cut, divide, etc.; cp. dayati, dātta, dāna), 割草，收获(to cut, mow, reap)。【过】dāyi。【过分】dāyita。【使】dāyāpeti(to cause to be cut or mowed)。

Dāyana,【中】割草(cutting)。

Dāyāda(Sk. dāyāda=dāya+ā-da),【阳】继承，继承人(heir)。【形】(在【合】中) 继承的。

Dāyādaka(=dāyāda),【阳】继承人。dāyādikā(=dāyajjarahā),【阴】女继承人。

Dāyika(=dāyaka),【形】【阳】布施，施主。

-dāyin(Sk. dāyin, of dadāti),【形】布施，赠予(giving, granting, bestowing)。

Dāyikā,【阴】女施主。

Dāra﹐Dārā(Sk. dāra (m.) & dārā (f.), more freq. dārā (m.pl.)),【阳】妻子(Instr. sg. dārena; instr, pl. dārehi, Loc. pl. dāresu)。dārā,【阴】妻子(dārā vuccati bhariyā)。dārī,【阴】淑女(maiden, young girl)。putta-dārā(pl.)﹐妻与子(wife & children; putta ca dārā ca)。paradāra(parassa dāra)，别人的太太(the wife of another)。dārabharaṇa,【中】蓄妻，扶养妻子。paradārūpasevana,【中】淫他人之妻。

Dāraka(Sk. dāraka),【阳】男孩，年青人。

Dārikā(Sk. dārikā, see dāraka) ,【阴】女孩，女儿(a young girl, daughter)。

Dāreti (dāl +e), 分离，爆裂。【过】dāresi。【过分】dārita。【现分】dārenta。【独】dāretvā。

Dāru(Sk. dāru),【中】木头，木材，木柴。dārukhaṇḍa,【中】一块木头。dārukkhandha,【阳】木材堆。dārubhaṇḍha,【中】家具，木制品。dārumaya,【形】木材做的。dārusaṅghāṭa,【阳】木筏。S.35.200.︰“Sace so, bhikkhave, 1dārukkhandho na orimaṃ tīraṃ upagacchati, 2na pārimaṃ tīraṃ upagacchati, 3na majjhe saṃsīdissati, 4na thale ussīdissati, 5na manussaggāho gahessati, 6na (CS:p.2.387) amanussaggāho gahessati, 7na āvaṭṭaggāho gahessati, 8na antopūti bhavissati; evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro. (诸比丘！此木块若1不着此岸，2不着于彼岸，3不沈于流中(《杂阿含1174经》︰‘不阂洲渚’)，4不被系上陆地，5不被人取，6不被非人取，7不被漩涡所取，8内部不朽腐，诸比丘！如是，其木块则向海、趣海、而入海。)

Dāruṇa,【形】严格的，粗糙的，残酷的。

Dālana(<dalati) (梵dalana),【中】分离(splitting)。参见Vidālana。

Dāleti, (dāl +e), 分离，爆裂。参考 dāreti。【过】dālesi。【过分】dālita。【现分】dālenta, dālayamāna。【独】dāletvā。

Dāvaggi,【阳】森林火。

Dāsa,【阳】奴隶。dāsaka,【阳】奴隶。dāsagaṇa,【阳】一群奴隶。dāsatta, dāsavya,【中】奴隶的身份，奴隶的情况。Pāci.IV,224.︰Dāso nāma antojāto dhanakkīto karamarānīto.(奴婢(奴隶)︰在家中生的(奴婢)、买来的、掳掠的)。

Dāsitta,【中】女奴隶的身份。

Dāsī,【阴】女奴隶。

Dāha,【阳】燃烧，怒火，热。upasantadāhaṃ﹐怒火已安静。

Dāḷima, dāḍima,【中】石榴(pomegranate﹐一种原产于亚洲的落叶灌木或矮树 (Punica granatum)，因其可食用的果实而被广泛种植)。台语：榭榴(sia7 liu5)。

Dāḷiddiya,【中】贫穷。

Dikkhati (dis+a), 1.看。2.出家。

Dikkhita (Dikkhati的【过分】), 已传授，已献身。

Digambara,【阳】裸行者。

Diguṇa,【形】两倍的，双倍的。

Digghikā,【阴】沟渠。

Dija,【阳】1.婆罗门(印度四大阶级最高的阶级)，两次生的。2.鸟。dijagaṇa,【阳】一群婆罗门，一群鸟。

Diṭṭha (passati 的【过分】), 已看。【中】视觉。diṭṭhadhamma,【阳】这个世界。【形】见法(领悟真理的人)。diṭṭhadhammika,【形】这个世界的。diṭṭhamaṅgalika,【形】信仰看到的吉兆事物的人。diṭṭhasansandana,【中】比较在被看到或已知的事物上的视野。diṭṭhanugati,【阴】效法所看到的。diṭṭhadhamma-nibbāna-vāda﹐现在生涅盘论(认为在现世就可以获得涅盘的说法)。

Diṭṭhadhamma﹐见法(领悟真理的人)。见法者的自述：《增支部》A.6.16./III,297.作：Yāvatā kho, gahapati, tassa Bhagavato sāvikā gihī odātavasanā imasmiṃ dhammavinaye 1ogādhappattā 2patigādhappattā 3assāsappattā 4tiṇṇavicikicchā 5vigatakathaṃkathā 6vesārajjappattā 7aparappaccayā Satthusāsane viharanti, ahaṃ tāsaṃ aññatarā. (长者！至于彼世尊之白衣在家女弟子当中，于此法律中，1已潜入、2已立足、3已汲取、4已度疑、5离犹豫、6得无畏、7不入异缘而住(大)师之教中者，我是其中之一。)(参见AA.CS:p.3.97；Aṭ.CS:p.3.97)。《增支部》A.6.97./III,441说证预流果有六种胜利：1正法决定(saddhamma-niyato)，2不退法(aparihāna-dhammo)，3作彼(生死之)边际苦(pariyantakatassa dukkhaṃ即灭尽苦)，4(于异生)成就不共通之智(asādhāraṇena ñāṇena samannāgato)，5又彼善见其因(hetu cassa sudiṭṭho)，6又(见)诸法由因生(hetusamuppannā ca dhammā)。《瑜伽师地论》说见法者得十种胜利。一者、于四圣谛已善见，说名见法。二者、 随获一种沙门果，说名得法。三者、知法。于己所证，能自了知，我今已尽所有那落迦(niraya地狱)、傍生、饿鬼(此境界必须要省察智才能省察)。四者、得四证净(四不坏净)，于佛、法、僧如实知，名遍坚法。五者、于自所证无惑。六者、于他所证无疑。七者、宣说圣谛相应教时，不藉他缘。八者、不观他面，不看他口，于此正法、毘奈耶(Vinaya律)中，一切他论所不能转。九者、记别一切所证解脱，都无所畏。十者、由二因缘，随入圣教，谓正世俗及第一义故。(T30.778.3)

Diṭṭhadhammasukhavihāranti diṭṭhadhammasukhavihāro nāma āraññikasseva labbhati, no gāmantavāsino. Gāmantasmiñhi vasanto dārakasaddaṃ suṇāti, asappāyarūpāni passati, asappāye sadde suṇāti, tenassa anabhirati uppajjati. āraññiko pana gāvutaṃ vā aḍḍhayojanaṃ vā atikkamitvā araññaṃ ajjhogāhetvā vasanto dīpibyagghasīhādīnaṃ sadde suṇāti, yesaṃ savanapaccayā amānusikāsavanarati uppajjati.(现法乐住：)

Diṭṭhi (<diss(dis)见；梵dṛṣṭi<dṛś)),【阴】见(对于事物的看法；意见)，邪见，教条，理论，信念。diṭṭhika,【形】(在【合】中) 信任…的，有…理论的。diṭṭhikantāra,【阳】见荒(杂乱无序的教条)。diṭṭhigata,【中】成见，邪见(后缀词gata没有任何涵义)。diṭṭhigahana,【中】见丛(错综复杂的推测)。diṭṭhijāla,【中】见网(诡辩的网)。diṭṭhadhammavedanīya kamma，现法报业、顺现业、顺现受业、顺现法受业，即于现在世即受到果报。diṭṭhivipatti,【阴】破见，坏见(理论上的失败)。diṭṭhivipallāsa,【阳】见颠倒(歪曲的见解)。diṭṭhivisuddhi。【阴】见清净(清楚的见解)。diṭṭhisampanna,【形】见具足。diṭṭhisaṃyojana,【中】见结(见解的桎梏)。bhava-diṭṭhi, 常见(有见the view of existence)。vibhava-diṭṭhi, 断见(无见the view of non-existence)。diṭṭheva dhamme, 就在这一生中。

Diṭṭhijjukammavasena﹐见正直业。

Diṭṭhī,【形】信任…的，有…理论的。参考 Diṭṭhika。

Ditta (dippati 的【过分】), 已燃烧。

Ditti,【阴】光，光亮。

Diddha,【形】有涂上的，下毒的。

Dina,【中】日子。dinakara,【阳】太阳。dinaccaya,【阳】一天的竭尽，傍晚。dinapati,【阳】太阳。

Dindibha,【阳】凤头麦鸡，田凫(lap-wing﹐麦鸡东方田凫属禽类，属鸻鸟类，尤指田凫类，有狭窄的颈冠、飞行动作缓慢且不规则)。

Dinna (deti 的【过分】), 已给，已允许。dinnādāyī,【形】取所给予的。

Dinnaka,【阳】1.养子。【中】2.给予的事物。

Dipada,【阳】两足动物，人。dipadinda, dipaduttama,【阳】两足尊(两足动物之中最贵族；即：世尊)。

Dippati (dip+ya), 照耀。【过】dippi。

Dippana,【中】光亮。

Dibba,【形】天神的，天国的。dibbacakkhu,【中】天眼(「称为天眼是被生起充满光的智慧–这是得天眼清净。」(Dibbacakkhu nāma ālokapharaṇena uppannaṃ ñāṇaṃ, yaṃ–“dibbena cakkhunā visuddhenā”ti (pārā.13 ma.ni.2.341) āgataṃ.(SA.CS:p.3.1.)。dibbacakkhuka,【形】有超人的眼睛的。dibbavihāra,【阳】天居(心的至高情况)。dibbasampatti,【阴】天上的福佑。

Dibbati (div +ya), 炫耀，消遣。【过】dibbi。

Diyaḍḍha,【阳】一又二分之一 (1 1/2)。

Diyaḍḍhasata,【中】一百五十(diyaḍḍha一又二分之一，sata百。)

Diva,【阳】天堂。

Divasa,【阳】白天，日子。divasakara,【阳】太阳。divasabhāga,【阳】白天。Ravivāro﹐星期日(日语：日曜日)。Candavāro﹐星期一(日语：月曜日)。Kujavāro﹐星期二(日语：火曜日)。Budhavāro ﹐星期三(日语：水曜日)。Guruvāro﹐星期四(日语：木曜日)。Sukkavāro﹐星期五(日语：金曜日)。Sanivro﹐星期六(日语：土曜日)。【反】ratti(晚上)。

Divā,【无】日子，在白天。divākara,【阳】太阳。divāṭhāna,【中】在白天度过日子的地方。divāvihāra,【阳】在热天的休息。divāseyyā,【阴】在正午的卧倒，午睡。taṃdivasaṃ, 当日。divādivassa(=divā divassa), 大清早(so early in the day)。

Diviya, divya,【形】天神的，天国的。参考 Dibba。

dis(梵diś)﹐【字根VII.】详细说明(to expound)。

Disa,【阳】敌人。

Disampati,【阳】皇。

Disā,【阴】方向，(东南西北)方。disākāka,【阳】引向鸦(为了要知道陆 地的方向，在船上养的乌鸦)。disākusala,【形】知道方向的人。disāpāmokkha,【形】世界著名的。disābhāga,【阳】一个方向。disāmūḷha,【形】迷失方向的人。disāvāsin, disāvāsika,【形】住在国外的，住在不同方向的。

diss(dis) (梵dṛś)﹐【字根III.】出现(to be seen, to appear)。

Dissati (dis+ya), 似乎，出现。【现分】dissanta, dissamāna, (=看得见的)。

Dīgha(梵dīrgha),【形】长的。dīghaṅgulī,【形】长指的(有长手指的)。dīghajātika,【阳】蛇类的众生。dīghatā,【阴】dīghatta,【中】长度。dīghadassi,【形】有远见的。Dīghanikāya,【阳】《长部》(梵文版汉译为Dīrgha-āgama长阿含经)。dīghabhāṇaka,【阳】重复说或解释《长部》的人。dīgharattaṃ,【副】长久地。dīghalomaka,【形】有长毛的。dīghasottiya,【中】长眠，偷懒。dīghāyuka﹐【阳】长寿。(【反】appāyuko﹐【阳】夭寿。)

Dīghavaṇṭa,【阳】木蝴蝶 (Oroxylum indicum)。

Dīdhiti,【阴】光，光辉。

Dīna,【形】悲惨的，低级的，低劣的。dīnatā,【阴】dīnatta,【中】可怜(台语：克亏khik khui，侥幸hiau hing7，离经li7 king)。adīna,【反】不悲惨的，不低劣的。

Dīpa1,【阳】灯(梵dīpa)。dīpaṅkara(=pabhaṃ kara),【形】点灯者(making light, shining, illuminating)，燃灯佛(Dīpaṅkara﹐或译「锭光佛」古佛名，据《本生经》因缘序中说，四阿僧祇劫十万大劫之前，燃灯佛曾为释迦牟尼佛(当时的善慧Sumedha)授记未来成佛。)。dīpacci,【阴】灯苗、灯火。dīparukkha,【阳】灯柱。dīpasikhā,【阴】灯苗。dīpāloka,【阳】灯光。

Dīpa2(Ved.dvīpa=dvi二+ap(āpa)水–两侧有水),【阳】【中】岛、洲(mahādīpa大的岛)、渚(paritta-dīpā小的岛)。引申为「依靠处」、「庇护所」(shelter, refuge)。dīpālaya﹐dīpagabbhaka﹐休息处(resting place)。cattāro mahādīpā﹐四大洲–1.梵Pūrva-videha；巴Pubbavideha，弗于逮洲，又作毘提诃，为天下四大洲中之东胜身洲，又称东毘提诃。2.梵Jambu-dvīpa；巴Jambudīpa，阎浮洲又作阎浮提、赡部洲、位于须弥山之南，故又称南阎浮提，为吾人所居之处。3.梵Apara-godānīya；巴Aparagoyāna，拘陀尼洲，又作俱耶尼、瞿伽尼，位于须弥山之西方，为四大洲中位居西方之西牛货洲。4.梵巴Uttarakuru，郁单越洲，又作郁单曰，为须弥四大洲中位居北方之北俱卢洲。

Dīpa3(cp.Sk.dvīpa tiger’s skin),【阳】虎皮。

Dīpaka2 (=dīpa2)【中】小岛。

Dīpaka3 in vaṇidīpaka PvA 120 for vanibbaka (q.v.).

Dīpanā,【阴】例证，解释。

Dīpanī,【阴】注释(an explanatory work)，可译作：明灯、灯论。

Dīpin, dīpika(Sk. dvīpin),【阳】豹(a panther, leopard)。

Dīpikā,【阴】1.火把(=daṇḍadīpikā)。2.注释(=dīpaka)。dīpikakkara﹐dīpikātittira ﹐a decoy partridge; dīpikāpakkhin a decoy bird; dīpikāmiga a d.antelope。

Dīpita (dīpeti 的【过分】), 已举例说明，已解释，已显示。

Dīpinī,【阴】母豹(female panther)。

Dīpeti (dip(梵dīp)+e), 点燃，清楚地表达，解释。【过】dīpesi。【过分】dīpita,【现分】dīpenta, dīpayamāna。【独】dīpetvā。【义】dīpetabba。

Du-﹐du-﹐【前缀】恶(badness)，反常(perverseness)，困难(difficulty)。

Duka,【中】两个一组，双。【形】二数的。

Dukūla(Sk. dukūla),【中】陀拘罗布(音译)，一种非常好的布料。

Dukkata, dukkaṭa,(梵duṣkṛta)【形】错误的做，恶作，古音译：突膝吉栗多。【中】错误的行动。

Dukkara,【形】难做的。dukkaratā,【阴】dukkaratta,【中】dukkarabhāva,【阳】困难。

Dukkha(梵duḥkha,<duḥ-ka,dukkha= du1厌恶+kha空间(=ākāsa)见Vism.494), 【阳】【中】【形】苦，苦楚，痛苦，悲惨，极大的痛苦，不便之处。dukkhakkhaya,【阳】苦尽(痛苦的消失)。dukkhakkhandha,【阳】苦蕴。dukkhanijjiṇṇa﹐苦边，即苦之边际、苦之灭尽。dukkhanidāna,【中】痛苦的来源；【形】引起痛苦的。dukkhanirodha,【阳】苦灭。dukkhanirodhagāminī,【阴】导致苦灭之道。dukkhantagū,【形】已征服苦的人。dukkhapaṭikkūla,【形】嫌恶苦的。dukkhapareta,【形】被悲惨而痛苦的。dukkhappatta,【形】在痛苦中的。dukkhappahāṇa,【中】断苦(痛苦的断除)。dukkhavipāka,【形】苦报的(有痛苦的果报的)，创造痛苦的。dukkhasacca,【中】苦谛(痛苦的真理)。dukkhasamudaya,【阳】苦集(痛苦的起源)。dukkhasamphassa,【形】苦触的(有痛苦的触觉的)。dukkhaseyyā,【阴】苦睡(不舒服的睡眠)。dukkhanubhavana,【中】受苦(在受处罚中)。dukkhapagama,【阳】除苦(痛苦的断除)。【反】sukha乐(pleasant)。S.38.14.：“Tisso imā, āvuso, dukkhatā. Dukkhadukkhatā, saṅkhāradukkhatā vipariṇāmadukkhatā–imā kho, āvuso, tisso dukkhatā”ti.(具寿！这三者是苦性，苦苦性、行苦性、坏苦性。具寿！这三者是苦性。) DA.33(CS:p.3.174.)：Dukkhadukkhatāti dukkhabhūtā dukkhatā. Dukkhavedanāyetaṃ nāmaṃ. Saṅkhāradukkhatāti saṅkhārabhāvena dukkhatā. Adukkhamasukhāvedanāyetaṃ nāmaṃ. Sā hi saṅkhatattā uppādajarābhaṅgapīḷitā, tasmā aññadukkhasabhāvavirahato saṅkhāradukkhatāti vuttā. Vipariṇāmadukkhatāti vipariṇāme dukkhatā. Sukhavedanāyetaṃ nāmaṃ. Sukhassa hi vipariṇāme dukkhaṃ uppajjati, tasmā sukhaṃ vipariṇāmadukkhatāti vuttaṃ.( 苦苦性：已变成苦性，这是苦受之谓。行苦性：以行的情况为苦，这是不苦不乐受之谓。坏苦性：于坏的苦，这是乐受之谓。乐受变坏，苦生起，由乐受变坏说为苦性。)SA.38.13-15./III,89.：Dukkhatāti dukkhasabhāvo. Dukkhadukkhatāti-ādīsu dukkhasaṅkhāto dukkhasabhāvo dukkhadukkhatā.(苦性：苦的性质。苦苦性等：苦性的有为性、苦性、苦苦性。) Sṭ.38.14.：Dukkhasaṅkhātoti “dukkhan”ti saṅkhātabbo viditabbo ca dukkhasabhāvo dhammo dukkhadukkhatā. Yasmā dukkhavedanāvinimuttasaṅkhatadhamme sukhavedanāya ca yathā idha saṅkhāradukkhatā vipariṇāmadukkhatāti dukkhapariyāyo niruppateva, tasmā dukkhasabhāvo dhammo ekena dukkhasaddena visesetvā vutto “dukkhadukkhatā”ti. Sesapadadvayeti saṅkhāradukkhatā vipariṇāmadukkhatāti etasmiṃ padadvaye. Saṅkhārabhāvena dukkhasabhāvo saṅkhāradukkhatā. Sukhassa vipariṇāmanena dukkhasabhāvo vipariṇāmadukkhatā.(苦性的有为性：‘苦’：当知道有为和「苦性」的法是「苦苦性」。因为已脱离的苦受的有为性的法，如乐受–具有为苦性、坏苦性等，苦的性–不再显现，所以苦性法以这一苦义定义为「苦苦性」。最后句两种是，有为苦性和坏苦性这两句，以有为性的苦性是「有为苦性」。以乐的变坏的苦性是「坏苦性」。) SA.35.136./II,400.：Dukkhāti dukkhitā.(苦：折磨的) S-ṭ(S.1.38.)︰Dukkhāti dukkhamā duttitikkhā. 苦：具有难忍耐之苦。《增支部注》(AA.7.17.) 说：dukkhānupassīti pīḷanākāraṃ dukkhato anupassanto.(苦随观：由苦随观损害的制造者)。ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjiretabbaṃ.(这些苦的边际，这些苦应当灭除。)

Dukkhanirodha,【阳】苦灭。S.56.11./V,421.︰Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ– yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.(诸比丘！苦灭圣谛者，即此：凡是对此渴爱无余、离染、灭，放出(cāgo舍弃)，对之无执着(paṭinissaggo(<paṭi对 + nissajjati(√srj)无执着))，解脱(mutti)，无附着(anālayo)。)

Dukkhasamudaya,【阳】苦集。S.56.11./V,421.︰Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ– yāyaṃ taṇhā ponobbhavikānandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ– kāmataṇhā, bhavataṇhā, vibhavataṇhā.(诸比丘！苦集谛者，凡是对后有起、喜染俱行、随处欢喜，即：欲爱、有爱、无有爱。)

Dukkhasacca,【中】苦谛。S.56.11./V,421.︰“Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ– jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ– saṃkhittena pañcupādānakkhandhā dukkhā. (诸比丘！苦圣谛者，即是此：生苦、老苦、病苦、死苦、愁悲忧恼苦、遇怨憎者苦、与所爱者别离苦、所求不得苦，略说为五取蕴苦。)

Dukkhanirodhagāminī,【阴】导致苦灭之道。S.56.11./V,421~2.︰Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ– ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ– sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.(诸比丘！苦灭行道圣谛者，此即是八支圣道：正见、正思惟、正语、正业、正命、正精进、正念、正定。)

Dukkhassantakara(=dukkhass’antaṃ karoti)﹐【阳】作苦边际，即灭尽苦。 M.71./I,483.︰“Natthi kho, Vaccha, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro”ti.( (世尊答复婆蹉︰) 婆蹉！实 无有任何在家者不舍断在家之结，于身坏(命终)作苦边际时(证阿罗汉果)。)

Dukkhaṃ,【副】不容易地。

Dukkhāpana,【中】伤害。

Dukkhāpeti (dukkha 的【派】), 使痛苦，引起痛苦，伤害。【过】dukkhāpesi。【过分】dukkhāpita。【现分】dukkhāpenta。【独】dukkhāpetvā。

Dukkhī, dukkhita(梵duḥkhita；dukkhāpeti的【过分】),【形】折磨的(afflicted)，使悲伤的(grieved)，不快乐的(unhappy)，沮丧的(dejected、disappointed)，生病的(ailing)。dukkhito bāḷhagilāno﹐病入膏肓(折磨的重病)。【反】sukhita。

Dukkhīyati (dukkha 的【派】), 痛，被苦恼。【过】dukkhīyi。【过分】dukkhita。

Dukkhudraya,【形】引起痛苦的，造成疾病的。

Dukkhūpasama,【阳】减轻痛苦。

Dukkhotiṇṇa,【形】变成悲惨的。

Dugga,【中】难进入的地方，城堡。

Duggata,【形】贫穷的，悲惨的。duggatamanussa, 【阳】穷人。

Duggati,【阴】恶趣(悲惨的世界，即：四恶道)。

Duggandha,【形】难闻的气味的。【阳】臭味。

Duggama,【形】难去的。

Duggahita,【形】持错的，拿错的。【中】误解，错误的了解。

Duccaja,【形】难离开的，难放弃的。

Duccarita,【中】差劲的行为，错误的行动。

Dujivha,【阳】蛇(serpent)。

Dujjaha,【形】难放弃的，难除去的。

Dujjana﹐【阳】坏人，坏男人。dujjana-hadaya﹐【中】坏人的心。Lokanīti #90(世间格言)︰Siñgī paññāsa hatthena, Vajje satena vājinaṃ.

Hatthiṃ dantiṃ sahassena, Desa cāgena dujjanaṃ.(对有角的动物，要保持五十肘的距离。与野马要保持一百肘的距离。对有象牙的大象，要保持一千肘的距离。远离恶人，甚至可以放弃国度。)

Dujjāna,【形】难懂的。

Dujjīvita,【中】邪命(错误的生计)。dujjīvitamajīvamha﹐我们曾做邪命、非正命。

Duṭṭha,【形】破坏的，腐败的，不道德的，坏的。duṭṭhacitta,【中】邪恶的心意，恶意。

Duṭṭhu,【副】严重地，恶劣地。

Duṭṭhulla,【中】猥辞(淫荡的谈话)。【形】劣等的，下流的。

Dutappaya,【形】不容易满足的。

Dutiya,【形】【阳】第二的，伴侣(第二自己之意)。dutiyaka,【形】同伴，共事者。dutiyayaṃ,【副】第二次。purāṇa-dutiyakā﹐【阴】旧妻；古译：故二。

Dutiyā,【阴】1.妻子。2.(巴利语法)第二格，即：宾格。

Dutiyikā,【阴】妻子。

Duttara,【形】难渡的，难越过的。

Duddama,【形】难处理的，难驯的。

Duddasa,【形】难见的，难理解的。duddasatara,【形】更难见的。

Duddasā,【阴】不幸，倒运(不幸的时期)。duddasāpanna,【形】倒霉。

Duddasika,【形】难看的(指相貌丑陋)。

Duddina,【中】阴云密布的日子，不幸运的日子。

Duddiṭṭha﹐恶见。duddiṭṭhaṃ vata addasāma,我们正是见了不该见的。

Duddha,【中】乳，牛奶。

Dundubhi,【阴】鼓。

Dunnāmaka,【中】痔(pile)，痔疮(haemorrhoids)。

Dunnikkhitta,【形】错置的(错误地放置的)，放置得很差劲的。

Dunniggaha,【形】难征服的，难控制的。

Dunnimitta,【中】凶兆。

Dunnīta,【形】错误地应用的。

Dupaṭṭa,【形】有两层的，夹层的。

Duppañña,【形】愚蠢的。【阳】愚人。

Duppaṭinissaggiya,【形】难放弃的，难戒除的。duppaṭinissaggita﹐固执。

Duppaṭivijjha,【形】难明白的。

Duppamuñca,【形】难解脱的。

Dupparihāriya,【形】难使用的，难处理的。

Duphassa,【阳】荨麻(the nettle plant﹐荨麻科类植物 (Urtica) 荨麻属齿形叶，无花瓣，接触其植物刺毛会引起皮肤过敏)，不愉快的触觉。

Dubbaca (du难+vaca说),【形】难教(ㄐㄧㄠ)，难可教化。《中阿含经》误译：戾语。

Dubbaṇṇa,【形】不光彩的颜色的，异色的，变色的，丑陋的。dubbaṇṇarūpa﹐丑陋的容貌。

Dubbala,【形】微弱的，弱的。dubbalatta,【中】dubbalatā,【阴】dubbalabhāva,【阳】弱。dubbalīkaraṇa, 使微弱(making weak)。

Dubbā,【阴】稷(panic grass﹐黍属的一种禾本科作物 (Paniecum Dactylon))。

Dubbijāna,【形】难懂的。

Dubbinīta,【形】倔强的，不良地训练的。

Dubbuṭṭhika,【形】无雨的。【中】饥荒，旱灾。

Dubbhaka,【形】叛逆的，阴险的人。

Dubbhati (dubh+a), 叛逆，背叛，造反。【过】dubbhi,【独】dubbhitvā。

Dubbhana,【中】叛逆。

Dubbhara,【形】难培养的，难滋养的。

Dubbhāsita,【中】丑话，坏话，粗话，刺儿话，脏话。

Dubbhikkha,【中】饥荒，粮荒。

Dubbhī,【形】造反，谋害。

Duma,【阳】树。dumagga,【中】树稍(树的顶端)。dumantara,【中】多种树，树的间隔。duminda, dumauttama,【阳】树王(即：菩提树)。

Dumuppala,【阳】翅子树(见 Kaṇikāra)。

Dummaṅku,【形】难使沉默的人，倔强的人。

Dummatī,【阳】心地邪恶的人，恶毒的人，愚人。

Dummana,【形】不快乐的，悲伤的。

Dummukha,【形】愁容的。愁忧不乐的。台语：面忧忧bin7 iu iu，目头结结bak8 thau5 kat kat，喙目鼻结归球chui3 bak8 phinn7 kat kui khiu5。

Dummedha,【形】愚蠢的。

Duyhati (duhati 的【被】), 被挤(奶)。【过】duyhi。

dur-﹐dus-﹐恶，难，坏。

Durakkha,【形】难保护的。

Duraccaya, duratikkama 【形】难通过的。

Durabhisambhava (dur难 + abhisambhava得达),【形】难到达。

Durabhisambhavatara (dur难 + abhisambhava得达 + tara更),【形】更难得达。

Duraccaya (dur难 + accaya消逝),【形】难消逝。

Duranubodha, durājāna,【形】难懂的，难知的。

Durāsada,【形】难接近的。

Durutta,【形】说得差的。【中】差劲的话。

Durita,【中】孽，坏行为，不良的举动。

Dulladdha,【形】不容易获得的。

Dulladdhi,【阴】邪见。

Dullabha,【形】难获得的，难得的。

Duvaṅgika,【形】由两部分所组成。

Duvidha,【形】两倍的。

Duve (dvi 的【主、复】), 二，二个人(或事物)。

Dussa,【中】白布或指未染色的粗布衣(音译：头舍衣)。dussakaraṇḍaka,【阳】衣箱，缄簏。dussakoṭṭhāgāra,【中】布料的仓库，储衣室。dussayuga,【中】一套衣服。dussavaṭṭi,【阴】一卷布料，布料的边缘。

Dussati (dus+ya﹐梵duṣati<梵tuṣ), 生气，堕落。【过】dussi。【过分】duṭṭha(梵duṣṭhta)。【独】dussitvā。【使】dūseti﹐dusseti(梵dūṣayati)。【未被】dosaneyya。

Dussana﹐Dussanā (梵dūṣana),【中】犯罪，堕落，忿怒。Dussanā,【阴】害意，秽恶。

Dussanīya(cf. 梵dveṣanīya),【形】忿怒的。

Dussassa(du+sassa),【形】饥馑的。

Dussaha,【形】难涉及的。

Dussīla,【形】坏性格的，无道德的，劣戒，破戒，难戒。SA.14.23.-24./II,143.︰Dussīlāti nissīlā.(难戒︰无戒)

duh(梵duh)﹐【字根I.】挤乳(to milk)。

Duha,【形】(在【合】中) 挤奶的，出产的，允许的。

Duhati (duh+a), 挤(奶)。【过】duhi。【过分】duddha。【独】duhitvā。【现分】duhamāna。

Duhana,【中】挤奶。

Duhitu,【阴】女儿。

Dūta1(Ved. Dūta),【阳】报信者，使者，外交使节(a messenger, envoy)。dūteyyapaniṇa-gamanānuyogaṃ anuyuttā viharanti(传递双方往来讯息之使者)。dūtakammaṃ﹐报信的工作(doing a messenger’s duty)。devadūta, 阎罗王的使者(Yama’s envoy, Death’s messenger)。dūtaṃ pāheti, 送使者(to send a messenger)。

Dūta2 (Sk. dyūta, see jūta) ,【中】玩，赌(play, gaming, gambling J.IV,248.)。

Dūtī,【阴】dūteyya,【中】差事，委托，送信(传递消息)(errand, commission, messages)。dūtapahiṇagamana,传递消息(sending & going on messages)。

Dūbhaka,【形】叛逆的人。

Dūra,【中】远方。【形】远的，遥远的。dūraṅgama,【形】到远方去。dūrato,【无】从远方来。dūratta,【中】远的事实。Vbh.2.︰7.Tattha katamaṃ rūpaṃ dūre? Itthindriyaṃ …pe… kabaḷīkāro āhāro, yaṃ vā panaññampi atthi rūpaṃ 1anāsanne 2anupakaṭṭhe 3dūre 4asantike–idaṃ vuccati rūpaṃ dūre. (在此，什么是‘远色’？女根色、男根色、心色、命根色、食色(、水、限界色、身表色、语表色、色轻快性、色柔软性、色适应性、色积聚、色相续性、色老性、色无常性)，凡是此色1不近(anāsanne；not near)、2不靠近(anupakkaṭṭhe；not closed)、3远(dūre；distant)、4不邻近(asantike；not proximate)，这称为远色。)Vbh.3.︰Tattha Katamaṃ rūpaṃ santike? Cakkhāyatanaṃ …pe… phoṭṭhabbāyatanaṃ, yaṃ vā panaññampi atthi rūpaṃ 1āsanne 2upakaṭṭhe 3avidūre 4santike–idaṃ vuccati rūpaṃ santike. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ dūre santike daṭṭhabbaṃ.(在此，什么是‘近色’？眼处(眼净色)、耳处(耳净色)、鼻处(鼻净色)、舌处(舌净色)、身处(身净色)、触色(地、火、风)、颜色、声、香、味，凡是此色1近(āsanne；near)、2靠近(upakkaṭṭhe；closed)、3不远(avidūre；not distant)、4邻近(santike；proximate)，这称为近色。取这个色、取那个色，当见到远色、近色。)

Dūsaka,【形】弄脏的人，丑化的人，败德的，破坏的。

Dūsana,【中】腐败，弄脏，污损，污辱，污染。

Dūsita, (Dūseti的【过分】) 1.破坏，污染。2.诽谤。3.虐待。

Dūseti (dus+e), 1.破坏，污染。2.诽谤。3.虐待。【过】dūsesi。【现分】dūsenta, dūsayamāna,【独】dūsetvā。kumāriṃ dūseti﹐强暴童女。

Dūhana,【中】污染，抢夺，群袭。

Deḍḍubha,【阳】水蛇。

Deṇḍima,【阳】半球形铜鼓，定音鼓(一种大的半球形红铜或黄铜鼓，面为羊皮纸，能通过调整拉力调音)。

Deti (dā+e), 给。【过】adāsi。【现分】denta。【过分】dinna。【独】datvā。参考 Dadāti。A.8.37./IV,243-4.：“Aṭṭhimāni, bhikkhave, sappurisadānāni. Katamāni aṭṭha? 1Suciṃ deti, 2paṇītaṃ deti, 3kālena deti, 4kappiyaṃ deti, 5viceyya deti, 6abhiṇhaṃ deti, 7dadaṃ cittaṃ pasādeti, 8datvā attamano hoti.(诸比丘！善士之施有八种。以何为八？即：1鲜洁而施、2殊妙而施、3随时而施、4适当而施、5辨别而施、6屡屡而施、7施时心明净、8施后愉悦。)

Deva,【阳】1.神，2.天空，3.雨云，4.国王。devakaññā,【阴】天女。devakāya,【阳】天众，一群神。devakumāra,【阳】神的王子。devakusuma,【中】丁香。devagaṇa,【阳】一组神。devacārikā,【阴】天堂的旅程。devaccharā,【阴】女神，天女。devatara,【形】次等神。devaṭṭhāna,【中】天祠，神庙。devattabhāva,【阳】神的情况，神身。devadattika, devadattiya,【形】神授的。devadundubhi,【阴】雷。devadūta,【阳】天讯(神的报信者)。devadeva,【阳】神中神(神的神)。devadhamma,【阳】天法(天神的德行)，怕犯罪。devadhītu,【阴】少女神。devanagara,【中】天城(天神的城市)。devanara,【中】天人(SA.9.6./I,293.︰Naradevānanti devanarānaṃ.诸天人)。devanikāya,【阳】天神的团体。devaparisā,【阴】天神的集会。devaputta,【阳】神的儿子。devapura,【中】天神的城市。devabhavana,【中】神的住所。devayāna,【中】去天堂的路径，飞艇。devarāja,【阳】天王，神王。devarukkha,【阳】天树。devarūpa,【中】神像。devaloka,【阳】天堂，天界。devavimāna,【形】天上的大厦。aññataraṃ devanikāyaṃ uppajjati﹐生为天众中之一(《中阿含经》译作：生余意生天)。SA.35.135.：devaloke ca ekantasukhasamappitattā ekantakhiḍḍārativasena uppannapamādena maggabrahmacariyavāsaṃ vasituṃ na sakkā.(天世间一向是受乐，一向是享乐，生起放逸之心，那是不可能安住于修道、修梵行。)

Devatā,【阴】天人，女天人。sā devatā﹐彼男天人，彼女天人。天人是指从四天王天(Catumahārāja)以上至色究竟天(Akaniṭṭha)的二十四层天。其中有欲界六天即︰四天王天，忉利天，夜摩天，兜率天，化乐天，他化乐天。色界十八天即︰梵身天，梵辅天，大梵天；少光天，无量光天，光音天；少净天，无量净天，遍净天；少福天，福生天，广果天，和五阿那含天(无烦天，无热天，善现天，善见天，色究竟天)及无想天。无色界四天，也是属于天人，但在经典中不见他们与人间往来。

Devatta,【中】神性。

Devadāru,【阳】雪松(一种高大的西洋杉，〔雪松属〕(Cedrus deodara)，原产于喜马拉雅山脉，树枝下垂，叶子黑绿色，在印度是一种重要的木材松树；亦称喜马拉雅杉)。

Devara,【阳】姊夫，丈夫的兄弟。

Devasika,【形】日常发生的。devasikaṃ,【副】日常地。

Devātideva,【阳】诸神的神。

Devānubhāva,【阳】deviddhi,【阴】神力。

Devisi,【阳】神仙(神的先知者)。

Devī,【阴】女神，皇后。

Devūpapatti,【阴】再生为神。

Desa,【阳】区域，国家。

Desaka, desetu,【阳】弘法者，传道者，详细说明的人。

Desanā,【阴】讲道，训诫，弘法。desanāvilāsa,【阳】美妙的教育。

Desika,【形】国家或省的。

Desita, (Deseti的【过分】) 指出，传道，弘法。

Deseti(dis(梵diś)详说+e)(Sk. deśayati, caus. of disati), 指出，传道，弘法，详细说明，忏悔(to point out, indicate, show; set forth, preach, teach; confess)。【过】desesi, adesesi, adesayi(in Ratanasuttaṃ)。【现分】desenta, desita。【独】desetvā。

Dessa, dessiya(Sk. dveṣya, to dvis, see disa),【形】不愉快的，嫌恶的，可憎的(disagreeable, odious, detestable)。

Deha,【阳】【中】身体。dehanikkhepana,【中】放下身体，死亡。dehanissita,【形】与身体连接的，身体的。dehaja(< deha-ja),「身体-所生的」。

Dehī,【阳】有身体的，生物。

Doṇa(Sk. droṇa (nt.)),【阳】【中】陀那(bucket桶, 容量，大约 1 加仑，或 ⅛ 蒲式耳〔容量等于八加仑〕；a wooden pail, vat, trough; usually as measure of capacity (4 āḷhaka generally))。taṇḍuladoṇa, a doṇa of rice。doṇamāpaka, of which a doṇa full is cooked, a doṇa measure of food; doṇamāpaka (mahāmatta) (a higher official)。doṇapāka(doṇa桶+pāka烹调),【阳】一桶烹调的饭菜。

Doṇika(<doṇa),【形】一桶的(measuring a doṇa in capacity)。

Doṇī, doṇikā,【阴】独木舟，木钵，船(a hollow wooden vessel, tub, vat)。rajanadonī﹐染缸(a dye vat)。ekarukkhadoṇikanāvappamāṇo nāgarājā,一条木制独木舟大小的龙王。

Doniyā﹐糟。sāpānadoniyā, 狗食用之糟。sūkaradoniyā, 猪食用之糟。rajakadoniyā, 染物师所用之糟。

Domanassa,【中】忧，忧戚，不愉快，忧郁，伤心事。

Dolā,【阴】秋千，轿子。

Dolāyati (dolā 的【派】), 摇摆，来回移动。【过】dolāyi。

Dovārika,【阳】守门人。

Dosa1(梵dosa咎),【阳】腐败(corruption)，缺点(defect)，过失(fault)。dosakkhāna,【中】责备。dosāpagata,【形】无过失的，无缺点的。dosāropaṇa,【中】责备，挑剔。【阳.复】dosā。

Dosa2(<dus不悦；梵doṣa, dveṣa),【阳】忿怒、憎(anger)。dosaggi,【阳】怒火。sadosa, 有瞋。【反】adosa,无瞋、无憎。SA.3.2./I,137.︰dussanalakkhaṇo doso.(忿怒相，称为‘忿怒’)。M.45.(=Ud.6-8./p.72.)：‘natthi kāmesu doso’ti.(诸欲无过(属于邪见))。

Dosaniya, Dosanīya & Dosaneyya (grd.-formation either to dosa1 or dosa2, but more likely=Sk. *dūṣanīya= dūṣya (see dussa2 & dussati) influenced by dveṣaṇīya)【形】。

Dosinā,【阴】明亮，月光照耀的，月明的。

Dohaka,【阳】产乳的人。

Dohaḷa,【阳】想怀孕的女人，强壮的欲望。dohaḷinī,【阴】有点渴望的女人。

Dohī,【形】1.产乳的人。2.忘恩负义的人。

Dvaṅgula,【形】二寸的。【中】二寸。

Dvatti, Dvattikkhattuṃ,【副】两三次。

Dvattipatta,【中】两三碗。

Dvattiṃsati(=battiṃsati),【阴】三十二。Dvattiṃsāka﹐【阳】三十二种身体的成份，指身体的发、毛、爪、齿、皮等三十二种成份。Khuddakapāṭha (Kh.)《小诵》(3.Dvattiṃsākāro三十二身分)︰Atthi imasmiṃ kāye– 1kesā 2lomā 3nakhā 4dantā 5taco, 6maṃsaṃ 7nhāru 8aṭṭhi 9aṭṭhimiñjaṃ 10vakkaṃ, 11hadayaṃ 12yakanaṃ 13kilomakaṃ 14pihakaṃ 15papphāsaṃ, 16antaṃ 17antaguṇaṃ 18udariyaṃ 19karīsaṃ 20 matthaluṅgaṃ, 21pittaṃ 22semhaṃ 23pubbo 24lohitaṃ 25sedo 26medo, 27assu 28vasā 29kheḷo 30siṅghāṇikā 31lasikā 32muttan’ti.(在此身有：1.诸发（m. kesā﹐台语：头鬃thau5 cang）。2.诸毛（体毛n. lomā）。3.诸指甲（m. nakhā﹐台语：指甲cainn2 ka）。4.诸齿（m. dantā﹐喙齿chiu3 khi2）。5.皮（m. taco）。6.肉（n. maṃsaṃ, 台语：bah）。7.筋（m. nahāru）。8.骨（n. aṭṭhi）。9.髓（f. aṭṭhi-miñjā）。10.肾（n. vakkaṃ﹐台语：sin7﹐腰子io ci2）11.心（n. hadayaṃ）。12.肝（n. yakanaṃ）。13.肋膜（n. kilomakaṃ；英 pleura）。14.脾（n. pihakaṃ）。15.肺（n. papphāsaṃ）。16.肠（n. antaṃ）。17.肠膜（n. antaguṇaṃ）。18.胃中物（n. udariyaṃ）。19.屎（n. karīsaṃ）。20.脑(n. matthaluṅgaṃ)。21.胆汁(n. pittaṃ)。22.痰(n. semhaṃ) 23.脓(m. pubbo)。24.血(n. lohitaṃ)。25.汗(m. sedo)。26.脂肪(m. medo, 台语chi hong)。27.泪(n. assu﹐台语：目屎bak8 sai2)。28.油膏(f. vasā；英 tallow)。29.唾(m. kheḷo﹐口水﹐台语：喙澜chiu3 nua7)。30.涕(f. siṅghāṇika鼻水)。31.关节液(f. lasikā；英 synovic fluid)。32.尿(n. muttaṃ)。

Dvanda,【中】一对，夫妇，二数。【阳】连接词的复合词〔巴利语法〕。

Dvaya,【中】一对，夫妇，二数。

Dvācattāḷīsati,【阴】四十二。

Dvādasa,【形】十二。

Dvānavuti,【阴】九十二。

Dvāra(Ved. dvār (f.) & dvāra (nt.), base *dhvār),【中】门，入口。dvārakavāṭa,【中】门的百叶窗，门和窗户。dvārakoṭṭhaka,【中】门口，入口，关口，大门的空间。dvāragāma,【阳】在城门外面的村庄。dvārapāla, dvāraṭṭha,【阳】守门人，看门人。dvārabāhā,【阴】门坎，户奠(a door post﹐doorpost)。dvārasālā,【阴】门附近的大厅。

Dvārika,【形】门的。【名】看门人,【阳】。

Dvāvīsati,【阴】二十二。

Dvāsaṭṭhi(=dvisaṭṭhi)，【阴】六十二。dvāsaṭṭhidiṭṭhi﹐六十二见。六十二见：于过去世五阴上。各横计四句。过去四句者。一者如去。二者不如去。三者亦如去亦不如去。四者非如去非不如去。于未来五阴上计四句。一者有边。二者无边。三者亦有边亦无边。四者非有边非无边。于现在阴上。各计四句。一者常。二者无常。三者亦常亦无常。四者非常非无常。二阴上各起四见。五阴合数为二十。三世总计为六十见。总目断常无见以为根本。是为六十二见(《法门名义集》T54.196.1)

Dvāsattati,【阴】七十二。

Dvāsīti,【阴】八十二。

Dvi,【形】(数位)二。dvika,【中】二数，一对，夫妇。dvikkhattuṃ,【副】两次。dviguṇa,【形】两倍的，加倍的。dvicattālīsati,【阴】四十二。dvijivha,【形】蛇(有两个舌头的)。dvinavuti,【阴】九十二。dvipaññāsati,【阴】五十二。dvimāsika,【形】两个月大，已生存了两个月。dvisaṭṭhi，【阴】六十二。dvisata,【中】。二百。dvisattati,【阴】七十二。dvisahassa,【中】二千。

Dvija,【阳】婆罗门，鸟，牙齿，(两次生的)。

Dvidhā,【副】以二的方式，在两个部份中。dvidhāpatha,【阳】道路的交叉。

Dvipa,【阳】象。

Dvipada (dvi-pada), Dipada,【阳】两足，二足，人类。

Dvīha,【中】两天。dvīhatīhaṃ,【副】两三天。

Dve (dvi 的【主、复】) 二。dvebhāva,【阳】二重性。dvevācika,【形】只有两个字(重复)。

Dvāsaṭṭhi﹐【阴】六十二。

Dvejjha,【中】疑惑，矛盾。【形】可疑的。

Dvedhā(Sk. dvidhā),【副】以二的方式，在二(in two parts, in two)。dvedhāgata﹐成为二分(gone to pieces)。dvedhāpatha,【阳】交叉道路(犹豫不决)(a twofold way, a crossing; only fig. doubt.)。

Dveḷhaka(Sk. *dvaidhaka fr. adv. Dvidhā),【中】疑惑。dveḷhajāta,【形】在怀疑着的(in doubt )。dveḷhacitta﹐不确定(uncertain)。adveḷhaka,【反】确定(sure, certain, without doubt)。

Dh

Dh, 巴利文字母表的罗马化拼音第十九个辅音字母。发音是送气带音的 d，汉语没有这个辅音，请参考英语或马来语的发音。

dhaṃs﹐【字根I.】落下、跌倒(to fall down)，毁灭(to perish)。

Dhaṅka,【阳】乌鸦(=kāka)。

Dhaja,【阳】旗，符号，象征(siong7 teng (上丁)或 siong7 tin(上珍)。)。dhajagga, 旗尖。dhajālu,【形】以旗子装饰的。dhajāhaṭa,【形】在战争中捕获的，作为战利品。

Dhajinī,【阴】军队。

Dhañña,【中】谷粒，玉黍蜀。dhaññarāsi,【阳】谷粒堆。dhaññagāra, 谷仓。dhaññaphala, 谷粒。dhaññaphalarasa, 谷汁。

Dhañña, dhaññavantu,【形】幸福的，幸运的。

Dhata (dhāreti 的【过分】), 已紧记，已熟记。

Dhata-raṭṭha(梵Dhṛitarāṣṭra)﹐持国天，音译提头赖咤、持梨哆阿啰哆、提多罗咤；又作治国天、安民天、顺怨天，四天王之一。此天王护持国土，安抚众生，又称东方天。

Dhataraṭṭha﹐持国天王，四天王依四方而分四界。每一界皆由一位天王所统治。在东方，持国天王统治干达婆(gandhabba音乐神)。

Dhana,【中】财富，财产。dhanakkhaya,【阳】财尽。dhanakkīta,【形】用钱买的。dhanatthaddha,【形】以财为傲的。dhanatthika,【形】需要财富的。dhanalola,【形】贪婪财富的。dhanavantu,【形】富有的。dhanahetu,【副】为了财富。dhanāsā,【阴】渴望财富。

Dhanāyati (dhana 的【派】), 视某物为财富。

Dhanika,【阳】债权人。

Dhaniṭṭhā,【阴】虚宿(二十七星宿之一)。

Dhanita,【中】声音。【形】发出声音的，〔语〕有浊音的，浊音的。

Dhanī,【形】富有的。【名】富有的人。

Dhanu(梵dhanus),【中】弓(一弓等于四肘长)。dhanuka,【中】小弓。dhanukāra,【阳】弓匠。dhanuketakī,【阳】露兜树(参考 Ketakī)。dhanuggaha,【阳】弓箭手。dhanusippa,【中】箭术。

Dhanta, (dhamati 的【过分】)。

dham(梵dham/ dhmā)﹐【字根I.】吹(to blow)。

Dhama(Sk. dhama, to dhamati), Dhamaka,【形】【阳】吹的人，(喇叭等)演奏者。

Dhamakaraka,【阳】过滤器，滤水器。(时常看到 dhammakaraka 的词形)。

Dhamati (dham吹+a), 吹，使发声，激起(to blow, to sound (a drum); to kindle (by blowing), melt, smelt, singe)。【过】dhami。【现分】dhamāna。【过分】dhamanta, dhamanita。dhamanta,【独】dhamitvā。

Dhamani,【阴】血管。dhamanisanthatagatta,【形】全身血管暴露的(缺乏肌肉)。

Dhameti (dham吹+e), 吹，使发声。【过】dhamesi。【过分】dhamita。【现分】dhamenta。【使】dhamāpeti。

Dhamma (梵Dharma<dhṛ支持﹑握着), 【中】(有时作【阳】)法，教义，自然，事实，规格，道德，好行为。dhammakkhāna,【中】弘法(教义的讲道)。dhammakathā,【阴】法论(宗教性的谈话，伦理的讨论)。dhammakathika,【阳】法论者(传道的人)。dhammakamma,【中】法业(合法的行为)，如法羯磨(符合戒律规则的程序)。dhammakāma,【形】热爱真理的人。dhammakāya,【形】法身。dhammakkhandha,【阳】法蕴 (规格的部分)。dhammagaṇa,【阳】法众(dhamma-clubmen)。dhammagaṇḍikā,【阴】断头台，刑场。dhammagaru,【形】法尊(尊敬规格的)。dhammagutta,【形】法护。dhammaghosaka,【阳】法音者(宣教的人)。dhammacakka,【中】法轮。dhammacakkappavattana,【中】转法轮(训诫宇宙的正义)。dhammacakkhu,【中】法眼(智慧的眼睛)(已生起道智，称为法眼(SA.6.1./I,200.︰tiṇṇaṃ maggañāṇānaṃ “dhammacakkhū”ti.) 称为法眼是低的三道和三果–远尘，离垢，得法眼净。Dhammacakkhu nāma heṭṭhimā tayo maggā tīṇi ca phalāni, yaṃ–“virajaṃ vītamalaṃ dhammacakkhuṃ udapādī”ti āgataṃ.。dhammacariyā,【阴】法行(遵守正义)。dhammacārī,【阳】法行者(遵守正义的人)。【形】有品德的。dhammacetiya,【中】法塔。dhammajīvī,【形】正直地生活的。dhammaññū,【形】懂得教义的人。dhammaṭṭha,【形】正义的，正直的。dhammaṭṭhiti,【阴】法住。dhammatakka,【阳】法思择(正确的推论)。dhammatā,(顺)法性，法自然。dhammadāna,【中】法施(规格的礼物)。dhammadāyāda,【形】法嗣(以法为遗产，教义的继承人。Dhammadāyādā me bhikkhave bhavatha mā āmisadāyādā比丘们！成为我的法嗣者，莫成为我的财产的继承者。)。dhammadīpa,【形】法灯，法岛(以法为可靠的立足点)。dhammadesanā,【阴】说法，开示佛理。dhammadessī,【阳】法憎者(憎恨法者)。dhammadhaja,【形】法旗(以法为旗帜的)。dhammadhara,【形】法持，持法者(牢记法的人)。dhammaniyāma,【阳】法序(法的次序)。dhammapaṇṇākāra,【阳】法赠(法为赠品)。dhammapada,【中】法句。dhammappamāṇa,【形】法量(借着教义为测量)。dhammabhaṇḍāgārika,【阳】法司库(正义的财务员)。dhammabheri,【阴】法鼓(正义之鼓)。dhammarakkhita,【形】法护(被正义保护的)。dhammarata,【形】法爱(爱好法)。dhammarati,【阴】法乐(以法为乐)。dhammarasa,【阳】法味(法的味道)。dhammarāja,【阳】法王(正义之王)。dhammaladdha,【形】法获(正直取得的)。dhammavara,【阳】优法(优良的教义)。dhammavādī,【形】法语者(依法说的)。dhammavicaya,【阳】择法(对法做检讨)。dhammavidū,【形】知法者(懂法的人)。dhammavinaya,【阳】法与律，法律。dhammavinicchaya,【阳】法决(正当的决定)。dhammavihārī,【形】法住(依法而住的)。dhammasaṃvibhāga,【阳】法的分配。dhammasaṅgīti,【阴】法诵(法的背诵)。dhammasaṅgāhaka,【阳】法的编辑者。dhammasamādāna,【中】法的获得。dhammasaraṇa,【中】归依法。dhammasavaṇa,【中】听闻法。dhammasākacchā,【阴】讨论法。dhammasālā,【阴】法堂。dhammasenāpati,【阳】法将(法的大元帅或总司令，在经典中，指舍利弗、目犍连)。dhammasoṇḍa,【形】爱好法。dhammassāmī,【阳】法主(法的统治者)。dhammadhipati,【形】敬法为指南。dhammānudhamma,【阳】法随法(法次法，合法，守法)。dhammānudhammappaṭipanna﹐【阳】法随法行、法次法向，《长阿含经》译：法法成就。dhammanuvattī, dhammanusārī,【形】随法行(dhamma-follower守法的行动的；相对于‘信行者’ saddhānusārī (faith-follower))。dhammabhisamaya,【阳】法现观(理解真理)。dhammamata,【中】法的甘露。dhammādāsa,【阳】法镜。dhammādhāra,【形】法的支持者。dhammānupassin(dhammānupassī= dhamma(单数形态表达复数意义)+anupassī),随观诸法(adj.,m.s.Nom.)。dhammāsana,【中】法座。nippariyāya-dhammadesanā, 直接或没有受到装饰的教法(直接的方式全面地解说诸究竟法，而完全没有受到装饰)。pariyāya-dhammadesanā, 譬喻式或受到装饰的教法。AA.3.30./II,203.︰Dhammānudhammappaṭipannoti navalokuttaradhammassa anudhammaṃ saha sīlena pubbabhāgapaṭipadaṃ paṭipanno. (法次法向︰行向九种出世间法、适当的法及戒的前分行道。) A.7.64./IV,57.︰Dhammānudhammappaṭipannoti navannaṃ lokuttaradhammānaṃ anurūpadhammaṃ pubbabhāgapaṭipadaṃ paṭipanno.(法次法向︰行向九种出世间法、适当的法的前分行道。)

Dhammacakka,【中】法轮。佛陀入灭后150年左右，阿育王(公元前273～前236年在位)大统一印度，之后，他成为佛教徒，阿育王在印度各地立有单一巨石所雕刻而成的石柱(Ashoka Pillar)，刻有昭告天下的文字。在佛陀初转法轮的鹿野苑，阿育王石柱顶端，特别雕刻四只背对背的威武精美石狮，石狮下有24辐的法轮──象征24缘，象征向四面八方传播佛陀的纶音。

Dhammadhātu﹐【阴】法界。Vism.589.：Taṃsampayuttā phassādayo dhammadhātūti.(与彼(诸识)相应的触等为法界)。SA.12.32./II,67.：Sā hi bhikkhu Sāriputtassa dhammadhātūti ettha dhammadhātūti paccayākārassa vivaṭabhāvadassanasamatthaṃ sāvakapāramīñāṇaṃ. Sāvakānañhi sāvakapāramīñāṇaṃ sabbaññutaññāṇagatikameva hoti. Yathā Buddhānaṃ atītānāgatapaccuppannā dhammā sabbaññutaññāṇassa pākaṭā honti, evaṃ therassa sāvakapāramīñāṇaṃ sabbepi sāvakañāṇassa gocaradhamme jānātīti.()。CS:S-ṭ(S.19.1)pg.2.182：Dhammadhātūti sabbaññutaññāṇaṃ sandhāya vadati. Dhammadhātūti vā dhammānaṃ sabhāvo.

Dhammavinaya,【阳】法与律，法律。有时作「正法律」(saddhammavinaya)。

Dhammasangaṇī, 《法聚论》(或《法集论》)，南传巴利论藏七部论之一。本论对心的善恶、地位、阶段等详加分析，得出八十九种心。)

Dhammapariyāya (梵 Dhammaparyāya), 法门，法波梨耶夜，为佛教教法的通称。

Dhammatā,【阴】常法(一般的规则)，法性(自然)。

Dhammani,【阳】捕食鼠类的游蛇类(如：鼠蛇，锦蛇等)。

Dammika,【形】如法的，正直的。

Dhammilla,【阳】髻，辫子，发辫。

Dhammīkathā,【阴】宗教性的谈话。【工】【离】dhammiyā kathāya。

dhar﹐【字根I.】是(to be)，存在、有(to exist)。

dhar(梵Dhṛ)﹐【字根VII.】支持(support)，握着(to hold)，忍受(to bear)。

Dhara,【形】(在【合】中)怀有的，持有的，记住的，穿着的，戴着的。

Dharaṇa,【中】重量：大约 2/5 盎司。

Dharaṇī,【阴】地球。dharaṇīruha,【阳】树。

Dharati (dhar+a), 持续，继续，活着。【过】dhari。【现分】dharanta, dharamāna。【工】dharantena。

Dharā,【阴】地球。

Dhava,【阳】丈夫，儿茶树(参考 Khadira)。

Dhavala,【形】白色的，清洁的。【名】白色。

dhā(梵dhā, dadh)﹐【字根I.】放(to put)，忍受(to bear)。

Dhāta,【过分】已饱，已喂养，已满足。atidhāta,【过分】太饱。

Dhātī,【阴】护士(nurse)，养母。

Dhātu(Sk. dhātu to dadhāti),【阴】元素，天然的情况，舍利(神圣的遗物)，词根，身体的体液，官能。Dhātukathā,【阴】《界论》。dhātukusala,【中】对元素熟练。dhātughara,【中】舍利室。dhātunānatta,【中】自然或元素的各式个样。dhātuvibhāga,【阳】元素的区分，分配舍利。Aṭṭhārasa dhātuyo：cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātu.(十八界︰眼界、色界、眼识界、耳界、声界、耳识界、鼻界、香界、鼻识界、舌界、味界、舌识界、身界、触界、身识界、意界、法界、意识界。) dhātuso, Abl.从界(according to one’s nature)。

Dhātukathā,【阴】《界论》，巴利论藏的第三本书，阐述蕴、处、界诸法之摄不摄及相应不相应之关系。内容共分十四品，首揭十四品之名目和五蕴、十二处、十八界等二十八种论母，次入十四品本文，包括摄类五品、相应类五品及摄、相应组合类四品，共703条问答分别。(《中华佛教百科全书(六)》p.3253.1))

Dhātuka,【形】(在【合】中) 有…性质的。

Dhāna, -dhāna, (Sk. dhāna, to dadhāti; cp. dhātu),【形】1.持拿，包括(holding, containing),【中】(a receptacle). f. dhānī a seat (=ṭhāna), in rāja° “the king’s seat,” a royal town. Often in comb with gāma & nigama (see gāma 3 a): Vin.III,89; J.VI,397; Pv.II,1318.

Dhāniya, -dhāniya, (Sk. dhānya, cp. dhañña2),【形】财富(wealthy, rich, abundant in)。

Dhāra, dhāraka, dhārī(Sk. dhāra to dhāreti; cp. dhara),【形】(在【合】中) 怀有的，持有的，穿着的，戴着的(bearing, holding, having)。

Dhāraka (dhāra-ka)﹐【阳】受持者。dhāraka jātika﹐有受持的性质。

Dhāraṇa﹐【中】受持，忆持。

Dhāraṇaka﹐【中】忆持者，债务者。

Dhāraṇā﹐【阴】忆持，大池。

Dhārā,【阴】1.奔流，水流，阵雨。2.武器的利刃(日语：剑叶)。

Dhāreti (dhar+e), 忍受，支撑，穿着，戴着。【过】dhāresi。【过分】dhārita。【现分】dhārenta 【独】dhāretvā。dhāreyya, 3s.opt.。

Dhāretu,【阳】受持者，持有人，所有者，穿着者，顶戴者。

dhāv(梵dhav, dhanv)﹐【字根I.】跑(to run)。cp.(梵dhav),流动(flow)

Dhāvati (dhāv跑+a), 跑，跑掉(逃走)。【过】dhāvi。【过分】dhāvita。【现分】dhāvanta。【独】dhāviya, dhāvitvā。

Dhāvana,【中】奔跑。

Dhāvī,【形】跑的人。

Dhi,【无】(表示嫌恶，震惊等)咄！呸！(反对演说者时的喊叫)真可耻！没羞！(表示悲痛、懊恼、不幸)唉！咳！呀！

Dhikkata,【形】轻视的，厌恶的，辱骂的。

Dhiti,【阴】精力，勇气。dhitimantu,【形】精力充沛的，坚决的。

Dhī,【阴】智慧(=paññā)，厌恶(=jigucchana)。dhīmantu,【形】明智的。

Dhītalikā,【阴】娃娃。

Dhītu(dhītar),【阴】女儿。dhītā,【3.单.主】。dhītaro,【3.复.主】。puttassa dhītaraṃ, 孙女。

Dhītupati,【阳】女婿。

Dhīyati (dhā+i+ya), 被生。【过】dhīyi。【现分】dhīyamāna。

Dhīra,【形】明智的，明智者。

Dhīvara,【阳】渔夫。

Dhuta, dhūta (dhunāti 的【过分】), 已抖落，已摆脱，已撤走。dhutaṅga ,【中】头陀支，苦行支。dhutadhara,【形、中】修持头陀支者，苦行者。dhutavādī,【阳】人教授头陀支的人。《清净道论》Vism.59︰十三头陀支。即(一)粪扫衣支，(二)三衣支，(三)常乞食支，(四)次第乞食支，(五)一座食支，(六)一钵食支，(七)时后不食支，(八)阿练若住支，(九)树下住支，(十)露地住支，(十一)冢间住支，(十二)随处住支，(十三)常坐不卧支。

Dhutta, Dhuttaka(Sk. dhūrta, dhūrtaka,from dhūrvati & dhvarati to injure, deceive),【阳】沉湎，过着堕落生活的人，恶棍，狡猾，奸狡，骗子(of abandoned life, wild, fast, cunning, crafty, fraudulent; wicked, bad. (m.) a rogue, cheat, evil-minded person, scoundrel, rascal)。Sn.v.106.︰“Itthidhutto surādhutto, akkhadhutto ca yo naro; Laddhaṃ laddhaṃ vināseti, taṃ parābhavato mukhaṃ”.(这种好色、嗜酒、好赌的人，将所得挥霍一空，是毁灭的原因。)

Dhuttī, dhuttikā,【阴】上方的。

Dhunana,【中】抖落，摆脱，废除。

Dhunāti (dhu+nā), 投，掷，抖落，摆脱，除去。【过】dhuni。【现分】dhunanta。【义】dhunitabba,【独】dhunitvā。

Dhura,【中】1.办公室，职责，费用。2.轭、槅。3.车辕。4.前部。【形】最初的，接近的。dhuragāma,【阳】附近的村庄。dhurandhara,【形】有办公室的，接受职责的。dhuranikkhepa,【阳】放弃希望，放弃职责。dhurabhatta,【中】经常施食。dhuravahana,【中】有轭，有办公室。dhuravihāra,【阳】附近的寺院。

Dhuva,【形】稳定的，长久的，经常的，不变的。dhuvaṃ,【副】经常地，不变地。

dhū(梵dhū / dhu)﹐【字根V.】使震惊(to shake)。

Dhūpa,【阳】熏香(incense)。

Dhūpana, 1.熏，香熏。2.调味料，(咖哩的)调料。

Dhūpāyati (dhūpa 的【派】) 出烟，熏制。【过】dhūpāyi。【现分】dhūpāyanta。【过分】dhūpāyita。

Dhūpeti (dhūp+e), 以油滋味，以油调味，熏制，使发香。【过】dhūpesi。【过分】dhūpita。【独】dhūpetvā。

Dhūma,【阳】烟，臭气。dhūmaketu,【阳】慧星，火。dhūmajāla,【中】烟网(大量的烟)。dhūmanetta,【中】烟囱，烟斗，烟袋，烟嘴。dhūmasikha,【阳】火。dhūmāyitatta,【中】黑暗化，乌云密布，成为似烟的。

Dhūmāyati (dhūma 的【派】), 吸烟，发烟燃烧，乌云密布。【过】dhūmāyi。

Dhūli,【阴】灰尘。台语：土沙粉thoo5 sua hun2，扬(霙)埃ing ia。

Dhūsara,【形】灰褐色的，微黄色的。

Dhenu,【阴】母牛，任何雌性动物。dhenupa,【阳】牛犊(未断奶的小牛)。

Dhota, (dhovati 的【过分】)。Dhotodano﹐纯净饭王(古译：斛饭王)。

Dhona,【形】明智的。

Dhorayha,【形】能负担的，能驮轭的，【阳】驮畜。

dhov﹐【字根I.】洗(to wash)。

Dhovati (dhov洗+a), 洗，冲洗，纯净。【过】dhovi。【过分】dhota。【现分】dhovanta。【义】dhovitabba。【独】dhovitvā, dhoviya。

Dhovana,【中】洗涤。

N

N, 巴利文字母表的罗马化拼音第二十个辅音字母。发音好像汉语中的 n。

Na,【无】(否定虚词), 没有，不(no, 也是否定虚词，有强调之意)。Kadā,【副】什么时候? na koci﹐无人(no one﹐not anyone)。na kassaci﹐无人的(of no one)。na kiñci﹐无事、无物(nothing﹐not anything)。na kathañci﹐无法(no way﹐not in anyway﹐under no circumstances)。na kadāci﹐无任何时候、从不(never)。na katthaci﹐无论任何地方(nowhere﹐not anywhere)。

Naṃ, 1.ta的中.单.主(另外两种taṃ (the usual form) ﹑tad(older))。2. ta的阳.单.宾或ta的中.单.宾。

Nakula,【阳】猫鼬(mungoose)。

Nakka,【阳】龟(turtle)。

Nakkhatta,【中】星座，星宿(ㄒㄧㄡˋ，台语chinn siu3)，星，庆祝。nakkhattakīḷā,【阴】nakkhattakīlana,【中】在某些星座的出现而庆祝的节日。nakkhattapāṭhaka,【阳】占星家。nakkhattayoga。【阳】行星的连接，占星术。nakkhattarāja,【阳】星王(月亮)。

Nakha,【阳】【中】指甲，爪。nakhapañjara,【阳】爪。nakhasikha, 【阴】指端。

Nakhī,【形】有爪的。

Naga,【阳】山。gāmā gāmaṃ nagā nagaṃ, 从这村到那村，从这山到那山。

Nagara,【中】城镇，城堡，要塞。nagaraguttika,【阳】市长。nagaravara,【中】皇家城市。nagaravāsin,【阳】市民。nagarasodhaka,【阳】清道夫。nagarasobhinī,【阴】城市的美女，城镇的妓女。

Nagga(Ved. nagna)(=niccola PvA. 32),【形】赤裸的，裸的(naked, nude)。naggacariyā,【阴】裸露。naggasamaṇa,【阳】裸行者。

Naggiya,【中】裸露。

Naṅgala,【中】犁。naṅgalaphāla,【阳】(犁)铧，铧头。naṅgalalīsā,【阴】犁辕。

Naṅguṭṭha,【中】尾。

Nacirassaṃ,【副】不久。

nacc(梵naṭ)﹐【字根I.】跳舞(to dance)。cp.(梵nṛt),跳舞(dance)

Nacca(<naṭ跳舞),【中】舞蹈，表演。naccaṭṭhāna,【中】剧场，舞场。A.3.103./I,261.︰Ummattakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ naccaṃ.(诸比丘！于圣者之律，舞蹈是疯子。)受八戒时，「离舞蹈」之一项，《小诵注释》：naccaṃ nāma yaṃkiñci naccaṃ.(舞蹈：任何舞蹈。) (KhA.CS:p.26)

Naccaka,【阳】舞者，演员。

Naccati (naṭ(梵 nṛt )舞蹈+ya,(=naṭati VvA.210)), 跳舞，表演(to dance, play)。【过】nacci。【现分】naccanta, naccanto(m.s.Nom., D.I,135)。【独】naccitvā。fut. naccissati ; inf. naccituṃ.。caus. naccāpentī(to make play Vism.305 (so read for nacch°))。

Naccana (Ved. *nṛtyana, cp. Naṭana), 跳舞(dance, dancing)。

naṭ﹐【字根I.】跳舞(to dance)。

Naṭa, naṭaka, naṭṭaka, nattaka,【阳】舞者(dancer)，演员。

Naṭṭa, natta, nattana,【中】舞蹈，表演，演艺。

Naṭṭha, (nassati 的【过分】), 已遗失，已毁灭。

Nata, (namati 的【过分】)( Sk. nata, pp. of namati)﹐已弯曲，已弯下，已倾向(bent (on) )。【反】anata﹐已不弯曲。

Nati,【阴】弯曲，倾向，弯腰。

Nattamāla,【阳】水黄皮(产于亚洲的一种豆科乔木 (Pongamia glabra)，具羽状复叶，有光泽；花序总状，花乳白色，芳香，用作遮荫树和一种照明油的来源)。

Nattu,【阳】孙子。nattupanattakā(nattu+pa-nattakā), 孙子的孙子。

Natthi (na+atthi), 没有，不，不呈现。natthika-diṭṭhi,【阴】断见(否认死后还会以任何形式存在，因此不承认业有善恶)。natthikavāda,【阳】断见论。natthikavādī,【阳】持断见的人。natthitā,【阴】缺席。natthibhāva,【阳】缺席。natthī ti (=na atthi ti)(ti之连音「连音规则」)没有。natthipaccaya﹐无有缘。《发趣论》(Paṭṭhāna)(CS:p.1.9)：22. Natthipaccayoti-samanantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ natthipaccayena paccayo.(无有缘：(前一名聚)诸心心所法等无间灭去，对于现在诸心心所法来说，是由无有缘而为缘。)

Natthu,【阴】鼻子。natthukamma,【中】鼻子的治疗(采用倒油等)。

nad(梵nad)﹐【字根I.】制造噪音(to make a noise)。

Nadati (nad制造噪音+a), 吼，制造噪音。【过】nadi。【现分】nadanta。【过分】nadita。【独】naditvā。

Nadana,【中】吼声。

Nadī,【阴】河。nadīkūla,【中】河岸。nadīdugga,【中】因为有河而不能达到的地方。nadīmukha,【中】河口。nadīsota,【中】河流。Gaṅgā, Yamunā, Sarabhū, Aciravatī, Mahī, (印度五大河：)恒何(恒伽)、摇尤那、舍牢浮、阿致罗筏底河、摩企。) Aññaṃ uppajjate cittaṃ, aññaṃ cittaṃ nirujjhati; Avīcimanusambandho, nadīsotova vattatīti.(一心生起，另一心灭去；相续不断，滚滚如河流。)(DA.2./I,193.；MA.10./I,261.；SA.47.2./III,190.)

Naddha, (nandhati 的【过分】), 已打结，已包装，已以…拧。

Naddhi,【阴】皮带。

Nanandā,【阴】丈夫的姊妹。

Nanu,【无】(肯定虚词)不是吗？确定地，当然。

nand(梵nand)﹐【字根I.】高兴(to be glad)。

Nanda, nandaka,【形】1.庆祝的，欢庆的。2.人名。

Nandati (nand高兴+a), 很高兴，欢喜，嗜好。【过】nandi。【过分】nandita。【现分】nandamāna。【义】nanditabba。【独】nanditvā。

Nandana,【中】庆祝，难陀园(在忉力天，因陀罗城的一个花园名)。

Nandanā,【阴】庆祝。

Nandi,【阴】快乐，欢喜，高兴，渴望。nandikkhaya,【阳】喜尽(渴望的耗尽)。nandirāga,【阳】喜染(热情的高兴)。nandisaṃyojana,【中】喜结(渴望的桎梏)。

nandh﹐【字根I.】绑(to bind)。

Nandhati (nandh绑+ṃ-a) (for nayhati, der. fr. naddha after analogy of baddha>bandhati), 裹，拧，系(to bind, to cover)。【过】nandhi。【独】nandhitvā。参考 Vinandhati, apiḷandhati, upanandhati, onandhati, pariyonandhati。

Nandhi, Nandi, (Sk. naddhrī to naddha, pp. of nah to bind)【阴】皮带(a strap, thon)。参考 Naddhi。

Napuṃsaka(napuṃsaka=na+puṃs “notmale”),【形】【阳】太监，中性(of no sex;; in gram. of the neuter gender)。

Nabha,【阳】【中】天空(mist, vapour, clouds, sky)。(在【合】中取nabho 的词形。例：nabhogata = 存在天空中。

nam(梵nam)﹐【字根I.】弯曲(to bend)。

Namakkāra(梵namaskāra),【阳】尊崇，尊敬，顶礼。

Namati (nam弯曲+a), 鞠躬，顶礼。【过】nami。【过分】nata。【现分】namanta。【独】namitvā。【义】namitabba。bhāsāya cittaṃ namati.(把心转向于论说)。

Namaste(namas+te), namaskar, 【印】我敬礼你，你好(Literally “I bow to you.”)。

Namassati (namas+a；Ved. namasyati, denom. fr. namo), 敬礼，尊敬(to pay honour to, to venerate, honour, do homage to (often with pañjalika & añjaliṃ katvā)。【过】namassi, namassiṃsu。【过分】namassita。【现分】namassaṃ, namassanto, namassamāna。【独】namassitvā, namassiya。【不】namassituṃ。【使】namassāpeti。pot. namasseyya, 1st pl. namassemu; ppr.

Namassana,【中】namassnā,【阴】尊敬，崇拜。

Namuci,【阳】破坏者，死亡；魔王。

Namo & Nama (Ved.﹑梵 namas),【无】敬礼、归敬、归依、归命(nomage, veneration)。音译：南牟、那谟、南谟、那摩、曩莫、纳莫等。多使用于念诵前的礼敬语，如：

Namo tassa Bhagavato Arahato Sammāsambuddhassa.

南摩 达色 巴鹅瓦多 阿拉哈多 三妈三菩达色

归依 彼 有幸福者、世尊 阿罗汉 等 | 正觉

namo ta bhagavant arahant sammā+sambuddha

ind. m.s.Dat. m.s.Dat. m.s.Dat. m.s.Dat.

皈依世尊‧阿罗汉‧正等觉者(三遍)

《大悲咒》：南无喝啰怛那哆啰夜耶(梵语namo ratna-trayāya)，即：归依佛法僧三宝。

namo te atthu : 我礼敬您(namo … atthu : 直译是「让礼敬…存在」，意译是︰我礼敬！。te<ta, s.Dat.对他，在此「他」，是指「您」，一种尊敬的用法。)。

Nammadā,【阴】印度的一条河名。

Naya,【阳】方法，计划，方式，推论，正确的结论。

Nayati, (ni+a), 带领，指导，引导。【过】nayi。参考 Neti。【独】natvā。

Nayana,【中】眼睛。

Nayāvudha,【阳】眼睛即武器(即：阎摩王 Yama)。

Nayidaṃ(na不+ y +idaṃ那么)﹐那么，不…。

Nayhati (nah +ya), 系，绑，裹，拧。【过】nayhi。【过分】naddha。【独】nayhitvā。

Nara,【阳】人，人类。naradeva,【阳】国王。naravīra,【阳】英雄，佛陀。narasīha,【阳】人中狮，佛陀。narāsabha,【阳】人中君王(人的统治者)。nararuttama,【阳】人之最。narādhama,【阳】坏人，恶劣的人。

Naraka, 炼狱，地狱，音译：那落迦。cf. niraya,【阳】地狱。

Naraggi,【阳】地狱火。

Nalāṭa,【阳】额。

Nalinī,【阴】莲花池。

Nava,【形】1.新的。2.九。navakamma,【中】新的工作。navakammika,【形】建筑的专家。navaṅga,【形】有九部分的。navanavuti,【阴】九十九。

Navaka,【阳】初学者，新人，年轻人。【中】九个一组。navatara,【形】较年轻的(年纪较小者)。bhikkhū navakatarā﹐诸较年轻的比丘。

Navattabbārammaṇa, 【中】当新的所缘(=现在所缘)。

Navanīta,【中】鲜奶油。

Navama,【形】第九。navamī,【阴】农历初九〔白月初九〕(或农历廿四日〔黑月初九〕)。

Navuti,【阴】九十。

nas﹐【字根III.】消失(to vanish)。cp. (梵nas),使联合(unite)。

Nassati (nas消失+a), 毁灭，消失。【过】nassi。【过分】naṭṭha。【现分】nassanta。【独】nassitvā。

Nassana,【中】不见，损失，破坏。

Nahāta, nhāta (nahāyati 的【过分】), 已经沐浴(的人)。

Nahāna, nhāna,【中】沐浴，洗澡。《南海寄归内法传》卷三︰“又洗浴者,并须饥时，浴已方食，有其三益︰一则身体清虚,无诸垢秽。二则痰癊消散，能餐饮食。”nahāniya,【中】沐浴粉(洗澡用的肥皂粉)，任何对沐浴有用的东西。

Nahāpaka,【阳】沐浴待人(服务沐浴的员工)。

Nahāpana,【中】(服务他人)沐浴，(给人)洗澡。

Nahāpita,【阳】理发师。

Nahāpeti (nah+āpe), (给人)沐浴，洗，洗礼(to bathe (trs. & intr.), to wash, to perform an ablution)。【过】nahāpesi。【过分】nahāpita。【现分】nahāpenta。【独】nahāpetvā。

Nahāyati (nhā+ya), 洗澡。【过】nahāyi。【现分】nahāyanto, nahāyamāno。【独】nahāyitvā, nahātvā。【不】nahāyituṃ。3s.opt. nahāyeyya, nhāyeyya。grd. nahāyitabbaṃ(Vin.II,220, 280)。

Nahāru, nhāru(sk.snāyu),【阳】筋，腱，筋缠。nahārusambandha(nahāru + sambandha< saṃ+bandh绑),【阳】以筋连结的。Vism.253︰Nhārūti nava nhārusatāni. (腱︰有九百的腱)

Nahuta,【中】一万，万数，直译︰那由他。Mv.I,41.︰“bahukehi kappanahutehīti.(无数万劫中)

Naḷa,【阳】芦苇，管。naḷakāra,【阳】编篮工人，芦苇业员工。naḷakalāpa,【阳】一捆芦苇。naḷamīṇa,【阳】虾。naḷagāra,【中】茅屋(以芦苇制成的小屋)。

Nāka,【阳】天堂。

Nāga,【阳】龙，眼镜蛇，象，铁力木(指藤黄科东印度产的乔木 (Mesua ferrea)，羽状复叶，叶子长椭圆形，花期每年3~5月，花大，红色，生长在热带地区。为木材中最坚韧者、最重的，每立方米重达1122公斤，呈黑褐色或紫褐色，可用来雕刻；用其花芽可以获得红色的染料)，高贵的人。nāgadanta, nāgataka,【中】象牙钉，在墙壁上的钉。nāgabala,【形】有象的力量的。nāgabalā,【阴】猫尾射 (Uraria Lagopodioides)。nāgabhavana,【中】龙的区域。nāgamāṇavaka,【阳】龙族的年轻人。nāgamānavikā,【阴】龙族的年轻未婚女子。nāgarāja,【阳】龙王。nāgarukkha,【阳】龙树，铁力木树。nāgalatā,【阴】龙藤(蒌叶藤)。nāgaloka,【阳】龙的世界。nāgavana,【中】铁力木树林，有象的森林。Nāgārjuna(ārjuna阿顺那),【梵】龙树(据说弥勒菩萨将在此树下成佛)。anīkaggaṃ nāgasaṅghapurakkhato, 以象为前锋的军队。

Nāgara,【中】市民。

Nāgarika,【形】有市民特征的，彬彬有礼的，有礼貌的。

Nāṭaka,【中】戏剧。

Nāṭakiṭṭhī, nāṭikā,【阴】舞女。naccagītakusalaṃ nāṭakitthiṃ, 擅长歌舞的舞女。

Nadika, 那低卡，一那低卡等于24分钟。

nāth(梵nāth / nādh)﹐【字根I.】问(to ask)，精通、拥有(to be master)。

Nātha,【阳】保护，保护者，依怙主。《法句经注》(DhA.v161.)：Nātho’ti patiṭṭhā.(‘保护’为‘支持’(或依怙、救助、保护)义)古锡兰文《法句经规矩》(Dhammapada puranasannaya﹐p.77.，将nātho一字代以pihita vaneya「乃一支柱(依怙、救助)」。anātha，无助)、无支应、无保护、贫乏；不可译为「没有主宰」或「无主」。Lokanātho﹐世间的皈依处；不可译为「世间之救主」。

Nāda,【阳】吼，声音。

Nānatā,【阴】各式各样。参考 Nānatta。

Nānatta,【中】各式各样，多样性，多种。nānāttakāya,【形】有多样性的身体状态的。

Nānā,【无】不同的，不同地。nānākaraṇa,【中】各式各样，差异。gotta,【形】种种血统的。nānājacca,【形】种种国家的。nānājana,【阳】种种人。nānātitthiya,【形】种种宗教的。nānāppakāra,【形】各种不同的，多种形式的。nānāratta,【形】种种颜色的。nānāvāda,【形、中】有不同的见解，种种见解。nānāvidha,【形】各种不同的，种种的。nānāsaṃvāsaka,【形】住在不同的团体的。

Nābhi,【阴】脐，肚脐，轮毂(车轮的中心部)。

Nāma,【中】名字，名(name。S.1.61.，缅甸英译：nomenclature命名)。有名无实的非物质元素，例：心识，知觉等，由于它等只挂个名，所以就称它等为名)。倾向故为「名」(namatīti nāmaṃ)，变坏故为「色」(ruppatīti rūpaṃ)(Vism.527)。SA.12.2./II,16.：namanalakkhaṇaṃ nāmaṃ. Ruppanalakkhaṇaṃ rūpaṃ.(‘倾向之相’为‘名’。‘败坏之相’为‘色’。)。Vbh.162.︰Tattha katamaṃ nāmaṃ? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho–idaṃ vuccati “nāmaṃ”. Tattha katamaṃ rūpaṃ? Yaṃ rūpaṃ nissāya manoviññāṇadhātu vattati–idaṃ vuccati “rūpaṃ”.( 此中，什么是‘名’？受蕴、想蕴、行蕴，这称为名。此中，什么是‘色’？凡是色藉由意识界支持而转起，这称为色。)【形】(在【合】中) 名叫…。nāmakaraṇa,【中】命名。nāmagahaṇa,【中】得名。nāmadheya, nāmadheyya,【中】名字。【形】名…的。nāmapada,【中】名词。nāmarūpa,【中】名色(name-and-form)。

Nāmaka,【形】(在【合】中) 名叫…的，凭名字。

Nāmeti (namati 的【使】), 鞠躬，顶礼，合十。【过】nāmesi。【过分】nāmita。【独】nāmetvā。

Nāyaka,【阳】领袖，主人。nāyikā,【阴】女领袖，女主人。cha nāyaka-guṇa,六种领袖的特质，1.khama【形】宽恕的。2.jāgariya,【中】清醒，警寤。3.dayā【阴】怜悯，仁慈。4.uṭṭhāna【中】敏锐。5.saṃvibhāga,【阳】分享。6.ikkhana【中】看见，睿智。balanāyako﹐有力的领袖。

Nāraṅga,【阳】柑橘树(the mandarin orange tree﹐亚洲东南部的小型有刺常绿树 〔柑橘属〕(Citrus reticulata)，结甜的可食用果实)。

Nārāca,【阳】铁棒。

Nārī,【阴】女人，婇女(有时作‘天女’，另一字：apsaras(梵))。

Nālaṃ (na+alaṃ),【无】不足够，不适合的。

Nāvā,【阴】船，舟。nāvatittha,【中】船埠，港口，渡口。nāvasañcāra,【阳】通航。

Nāvika,【阳】水手。nāvikī,【阴】女水手。

Nāvutika,【形】九十岁。

Nāsa(Sk. nāśa, see nassati),【阳】毁灭，破坏，死亡(destruction, ruin, death)。usually vināsa, also adj. vināsaka.

Nāsana(Sk. nāśana),【中】杀害，破坏，逐出，灭摈(destruction, abandoning, expulsion)。《普端严》解释说：「这里有三种灭摈(nāsana)：共住灭摈(saṃvāsanāsana)、形相灭摈 (liṅganāsana)和处罚灭摈(daṇḍakammanāsana)。(Sp.pāci..428.) nāsanantika,【形】灭摈的(a bhikkhu who is under the penalty of expulsion Vin.I,255.)。

Nāsā(Vedic nāsā),【阴】1.鼻子(nose)。2.象鼻(the trunk (of an elephant))。nāsārajju,【阴】鼻绳，牛绳(串在牛鼻的绳)。nāsāpuṭa﹐【阳】【中】鼻腔(“nose-cup”; the outside of the nose, the nostril)。nāsāvāta,【阳】鼻风(breath from the nostrils J.III,276.)。

Nāsika (cp. Sk. nāsikya) ,【形】鼻子的(belonging to the nose, nasal, in nāsikasota the nostril or nose (orig. “sense of smell”)。

Nāsikā,【阴】鼻子。nāsikasota﹐鼻孔。

Nāsitaka (see nāsa & nāseti) ,【形】灭摈的(one who is ejected Vin.IV,140 (of a bhikkhu))。

Nāseti (nas+e)(Sk. nāśayati, Caus. of nassati), 杀，毁灭，破坏，驱逐(to destroy, spoil, ruin; to kill)。【过】nāsesi。【过分】nāsita。【现分】nāsenta。【独】nāsetvā。【义】nāsetabba。【不】nāsetuṃ。SA.42.9./III,107.︰Vidhamatīti dhamento viya nāseti.(吹毁︰如(风)吹毁。)

Nāla, Nāḷa(Sk. nāla),【阳】茎，梗，管，度量器(a hollow stalk, tube, pipe; also a measure of capacity)。nāḷamatta,【形】大约一管的容量。

Nāḷi, Nāḷī(Sk. nāḍī),【阴】呐砺(一种管形的容量，16 nāḷi = 1 doṇa；1 nāḷi = 1 pattha)，管。nāḷipaṭṭa,【阳】帽，笠。

Nāḷikā,【阴】管，瓶子。

Nāḷikāyanta,【中】时钟(沙钟，沙定时器)，测量时间的仪器。

Nāḷikera(Sk. nārikera, nārikela, nalikera, nālikela),【阳】椰子树(the coconut tree Vv 4413; J.IV,159; V,384; DA.I,83; VvA.162.。有羽状叶子的椰子树〔椰子属〕(Cocos nucifera)，在热带地区广泛种植，用于食品、饮料、油、盖屋顶、纤维制品、器皿和装饰品)。【中】椰子(椰子树的褐色硬外壳的大种子，包括围绕有部分液体充填的中央果穴的白果肉)。印度传统草药(Ayurvedic)的一些药方中，椰子油是重要成分，有些地方病人每天喝整杯椰子油治病。近代提炼出较高纯度的中链脂肪酸(c-8, c-10)，大大的提高排毒、清除身体的垃圾，治病的能力。

Nāḷikerika,【形】椰子树(belonging to the coconut tree J.V,417.)。

Nāvika (Sk. nāvika) 1.船员(a sailor, mariner J.II,103; IV,142; Miln.359; Dāvs.IV,43 (captain)。2.船员(a ferryman J.II,111; III,230 (Avariya-pitā.))。

Ni-﹐【前缀】下。

Ni-, nir-﹐【前缀】否，无，外。

Nikaṭa, nikaṭṭha,【中】邻居关系。【形】接近的。

Nikaṇṇika, 【形】秘密地(under (4) ears, secret, cp. catukkaṇṇa J.III.124; nt. adv. secretly。

Nikati(Sk. nikṛti),【阴】欺骗(fraud, deceit, cheating)。Instr. nikatiyā (metri causa) J.I.223, nikatyā J.II.183, nikacca S.I,24.

Nikanta, nikantita, (Nikantati的【过分】) 砍倒，切断。

Nikantati (ni+kant+a), 砍倒，切断。【过】nikanti。【独】nikantitvā。

Nikanti﹐【阴】微细的欲求。

Nikara,【阳】多数。

Nikaraṇā﹐【阴】欺骗(=nikati (fraud))。

Nikaroti(Sk. nikaroti, ni+karoti),欺骗(to bring down, humiliate, to deceive, cheat) (nikubbetha 2p.pl.pot.=vañceyya). pp. nikata。

Nikasa(Sk. nikasa, ni+kasati),【阳】磨石(a whetstone)。

Nikāmanā(=nikanti),【阴】渴求。

Nikāmalābhī,【形】已轻易获得某物的人。

Nikāmeti (ni+kam(梵kram)超越+e), 渴望，要求。【过】nikāmesi。【过分】nikāmita。【现分】nikāmenta。

Nikāya,【阳】团体，教派，收集。

Nikāsa,【阳】邻近。

Nikiṭṭha,【形】低的，劣的。

Nikīḷitāvin (fr. ni-kīḷati),【形】游戏(playful, playing or dallying with (c. Loc.), finding enjoyment in S I.9 (a° kāmesu); IV.110 (id.).

Nikuñja,【阳】【中】峡谷，灌木丛。

Nikūjati (ni+kūj +a), 吱喳而呜，鸟鸣。【过】nikūji。【过分】nikūjita。【现分】nikūjamāna。

Niketa, niketana,【中】住所，家。

Nikkaṅkha,【形】自信的，无疑的。

Nikkaḍḍhati (ni+kaḍḍh +a), 丢出，拖出，驱逐。【过】nikkaḍḍhi。【过分】nikkaḍḍhita。【义】nikkaḍḍhitabba。【独】nikkaḍḍhitvā, nikkaḍḍhiya。

Nikkaḍḍhana,【中】拖出，逐出。

Nikkaṇṭaka,【形】无刺的，无敌的。

Nikkaddama,【形】无泥的。

Nikkama,【阳】努力。

Nikkaruṇa,【形】无慈悲心的，无良心的。

Nikkasāva,【形】无杂质的。

Nikkāma,【形】无渴望的，无贪欲的。

Nikkāraṇa,【形】无根据的，无显著原因的。nikkāraṇā,【副】没有理由，没有原因，没有目的。

Nikkilesa,【形】不堕落的，没有沾污的。

Nikkujja,【形】心烦意乱的，颠倒，放弃的。

Nikkujjeti (ni+kuj +e), 颠倒，倒置。【过】nikkujjesi。【过分】nikkujjita。【独】nikkujjetvā, nikkujjiya。Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti.(大德！就像颠倒的当翻转，隐覆的当揭露，迷失的当示道，黑暗的当提(油)灯，使「有眼的看到东西(诸色)。」)

Nikkuha,【形】不骗人的。

Nikkodha,【形】不忿怒的。

Nikkha,【阳】大金币，大约等于 25 dharaṇa 的重量。

Nikkhanta (nikkhamati ‘离去’的【过分】), 已出去，已离去，已出发。

Nikkhama,【阳】nikkhamana,【中】出去，离开。

Nikkhamati (ni+kam(梵kram)超越+a), 离去，往前去，出家。【过】nikkhami。【现分】nikkhamanta。【独】nikkhamitvā, nikkhamma。【义】nikkhamitabbha。【不】nikkhamituṃ。

Nikkhāmeti (nikkhamati 的【使】), 令出去，出示，使显示。【过】nikkhāmesi。【过分】nikkhāmita。【现分】nikkhāmenta。【独】nikkhāmetvā。

Nikkhitta, (Nikkhipati的【过分】放下，搁置，放弃。nikkhittadhura﹐【中】放下职责。paviveke nikkhittadhurā﹐闲居而无所事事。

Nikkhipati (ni+khip抛+a), 放下，搁置，放弃。【过】nikkhipi。【现分】nikkhipanta。【独】nikkhipitvā。【义】nikkhipitabba。

Nikkhepa,【阳】nikkhepana,【中】放下，摆脱，丢弃，概括的处理。

Nikhanati, & Nikhaṇati (ni+khan掘+a；Sk. nikhanati), 掘进去，埋葬(to dig into, to bury, to erect, to cover up)。【过】nikhaṇi。【过分】nikhāta。【现分】nikhaṇanta。【独】nikhaṇitvā。

Nikhāta (pp. of nikhaṇati), 1.掘，埋(dug, dug out (of a hole), buried (of a body))。2.掘入，埋入(dug in, erected (of a post))。【反】anikhāta。

Nikhādana,【中】凿子。

Nikhila,【形】所有的，整个的，全部的。

Nigacchati (ni+gam去+a), 遭受，达到。【过】nigacchi。

Nigaṇṭha(梵nirgrantha),【阳】尼干陀、尼干子(耆那教的称呼)。Nigaṇṭho Nāṭaputto﹐尼干陀若提子(耆那教教主，又称为‘大雄’Mahvīra)。《中阿含19经》叙说佛指示尼干外道以苦行灭前世之业非解脱之正道，有三点理由：(一)尼干不知前世为有我为无我，不知前世有作恶或未作恶，现世苦尽或未尽。(二)尼干依苦行即于现世作苦而已。因为业不可因勤、因苦行转作乐报。(三)尼干等亦知以苦行转苦报业为乐报业，乃至转熟报业为不熟报业，是不可能的。又说尼干有五可憎恶，如来得五称誉。中部(cf. M.101.Devadahasuttaṃ天臂经)。

Nigama,【阳】市镇。

Nigamana,【中】结论，说明，跋。

Nigaḷa,【阳】锁象脚的链。

Nigūhati (ni+gūh+a), 掩盖(台语︰am kham3)，隐藏，藏。【过】nigūhi。【过分】nigūhita, nigūha,【独】nigūhitvā。

Nigūhana,【中】隐匿，内敛。

Niggacchati (ni+gam去+a), 出去，从…传出。【过】niggacchi。【过分】niggata。【独】niggantvā。

Niggaṇhaṇa,【中】责备，处罚。

Niggaṇhāti (ni+gah拿+ṇhā) 斥责，指责，制止，蹈。【过】niggaṇhi。【过分】niggahita。【现分】niggaṇhanta。【独】niggayha, niggaṇhitvā, niggahetvā。vāmena pādena niggahetvā dakkhiṇena pādena vittharetvā﹐左足蹈之，右足展之。

Niggama,【阳】niggamana,【中】出去，离开，结果。

Niggayha-vādī,【阳】责难地说的人。

Niggaha,【阳】责难，过失，责备。

Niggahaṇa(梵nirgahaṇa, nis+gahaṇa)﹐【形】获得物的。

Niggahīta,【中】鼻音的辅音 ṃ。

Niggahetabba,【义】可以被责备，可以被检查。

Niggāhaka﹐【阳】斥责的人，制止的人。

Nigguṇḍī,【阴】梣叶槭牡荆 (Vitex Negundo)(药草)。

Niggumba,【形】无矮树丛的，清楚的。

Nigghātana,【中】杀害，破坏。

Nigghosa,【阳】大喊大叫。

Nigrodha,【阳】孟加拉国榕(一种热带的印度无花果树〔榕属 Ficus benghalensis〕因其枝上生有气根，垂入土中并长成另外的树干，所以覆盖面积很大。因装饰性和树荫而被种植)。nigrodhapakka,【中】孟加拉国榕的成熟果实。nigrodhaparimaṇḍala,【形】有如孟加拉国榕的圆周一般相称的四肢。ajapāla-nigrodha, 阿阇惒罗尼拘类(榕树之一种)。

Nighaṃsa,【阳】nighaṃsana,【中】摩擦，擦伤。

Nighaṃsati (ni+ghaṃs+a), 擦，摩擦，抹掉。【过】nighaṃsi。【过分】nighaṃsita。【独】nighaṃsitvā。

Nighaṇḍu, 同义词字典。

Nighāta,【阳】击倒，杀死，破坏。

Nicaya,【阳】积聚，堆起。

Nicita (nicināti 的【过分】), 已堆积。

Nicca,【形】不变的，连续的，长备的。niccakālaṃ,【副】时常地，不变地。Niccadāna,【中】常施((AA.4.39.)：Niccadānanti salākabhattaṃ(以木片(木瓢)分发食物)。niccabhatta,【中】连续不断的粮食。niccasīla,【中】不间断的守戒。

Niccatā,【阴】连续性，永久性。

Niccamma,【形】无皮肤的，鞭打脱的。

Niccala,【形】不动的。niccalabhāvena﹐以不动的状态。

Niccaṃ,【副】不变地，总是地，长备地。

Niccola,【形】无覆盖的，赤裸的。

Nicchaya,【阳】决议，果断，辨别。

Niccharaṇa,【中】散发，传出。

Niccharati (ni+car+a), 从…出去，从…往前，散发。【过】nicchari。【过分】niccharita。【独】niccharitvā。

Nicchāta,【形】不饥饿的，满足的。

Nicchāretā﹐

Nicchāreti (niccharati 的【使】), 1.发出，送出。2.说话。【过】nicchāresi。【过分】nicchārita。【独】nicchāretvā。

Nicchita, (Nicchināti的【过分】) 区别，考虑，调查。

Nicchināti (ni+chi +nā), 区别，考虑，调查。【过】nicchini。

Nija(Sk. nija),【形】自己的。nijadesa,【阳】自己的国家。

Nijjaṭa(Sk. *nirjaṭa, nis+jaṭa, adj. to jaṭā),【形】松开的，解缠结的(disentangled)。

Nijjara(Sk. nirjara),【形】衰老的，衰退的(causing to decay, destroying, annihilating)。【阳】神。

Nijjareti (ni+jar +e；Sk. nir-jarayati; nis+jarati1), 毁坏，消灭(to destroy, annihilate, cause to cease or exist)。【过】nijjaresi。

Nijjiṇṇa(Sk. nirjīrṇa, nis+jiṇṇa),【过分】已破坏、已用尽(destroyed, overcome, exhausted, finished, dead)。

Nijjivha,【形】没有舌头的。【阳】野公鸡。

Nijjīvata (Sk. nirjīvita, nis+jīva1,【形】无生命的(lifeless, soulless)。

Nijjhatti (abstr. to nijjhatta, cp. BSk. nidhyapti, formation like P. ñatti>Sk. jñapti) ,【阴】说服、了解、实现(conviction, understanding, realization; favourable disposition, satisfaction. diṭṭhinijjhāna-kkhanti, (delighting in speculation)。

Nijjhāna1 (<ni+jhā (梵dhyā) *Sk. nidhyāna),【中】洞察力，审谛(understanding, insight, perception, comprehension; favour, indulgence (=nijjhāpana), pleasure, delight)。nijjhānaṃ khamati, 乐在其中，寻求快速(to be pleased with, to find pleasure in)。

Nijjhāna2 (nis+jhāna2),【中】(conflagration, in anto nijjhāyana = nijjhāyana PvA.18 (cittasantāpa+in expln of soka)。

Nijjhāpana (Sk. *nidhyāpana, ni+jhāpana, Caus. to jhāpeti),【中】(favourable disposition, kindness, indulgence J.IV.495 (°ṃ karoti=khamāpeti Com.; text reads nijjhapana).

Nijjhāpaya (Sk. *ni-dhyāpya, to nijjhāpeti),【形】已辨别、已了解(to be discriminated or understood)。dunijjhāpaya, 不易辨别。

Nijjhāma (Sk. niḥkṣāma, cp. niḥkṣīṇa, nis+ jhāma of jhāyati2=Sk. kṣāyati) 【形】【中】毁灭、消耗掉(burning away, wasting away, consuming or consumed A.I,295; Nett 77, 95 paṭipadā.)。nijjhāmataṇha (adj.) of consuming thirst, very thirsty J.I.44; nijjhāmataṇhika=nijjhāmataṇha denoting a class of Petas (q. v.) Miln.294, 303, 357.。

Nijjhāyati1 (ni+jhā(梵dhyā)沉思+ya, Sk. nidhyāyati), 修禅，反映(to meditate, reflect, think)。【过】nijjhāyi。【过分】nijjhāyita。

Nijjhāyati2 (ni+jhāyati2)烦躁、磨损、焦急(to be consumed (by sorrow), to fret Nd1 433.)。

Niṭṭha (Sk. niṣṭha, ni+°tha; cp. niṭṭhā1),【形】依赖(dependent on, resting on, intent upon S.III,13 (accanta°); Nd1 263 (rūpa°)。

Niṭṭhā1 (Sk. niṣṭhā; ni+ṭhā, abstr. of adj.-suff. °ṭha)【阴】基础(basis, foundation, familiarity with)。

Niṭṭhā2 (Vedic niṣṭhā (niḥṣṭhā), nis+ṭhā from °ṭha)【阴】结束，结论，完美(end, conclusion; perfection, height, summit; object, aim)。niṭṭhaṃ gacchati to come to an end; fig. to reach perfection, be completed in the faith M.I,176; J.I.201; Miln.310; freq. in pp. niṭṭhaṃ gata (=niṭṭhaṅgata) one who has attained perfection (=pabbajitānaṃ arahattaṃ patta)。

Niṭṭhāti (ni+ṭhā+a), 被结束，被完成，终了。【过】niṭṭhāsi。【过分】niṭṭhita。

Niṭṭhāna,【中】完成，结束。

Niṭṭhāpeti (niṭṭhāti 的【使】), 实现，完成，实行。【过】niṭṭhāpesi。【过分】niṭṭhāpita。【现分】niṭṭhāpenta。【独】niṭṭhāpetvā。

Niṭṭhita,【过分】已终结，已完成。

Niṭṭhubhati (ni+ṭhubh+a), 吐出(唾沬)，咳出，吐痰。【过】niṭṭhubhi。【过分】niṭṭhubhita。【独】niṭṭhubhitvā。

Niṭṭhubhana,【中】唾吐，唾沬。

Niṭṭhura,【形】粗糙的，硬的，残酷的。niṭṭhuriya,【中】粗糙的事物，粗糙程度。

Niḍḍha(ni+sad “sitting down”),【中】巢，栖身(nest, place, seat Dh.148 (v. l. niḷa))。

Niḍḍeti (ni+ḍi +e), 除草，铲除。【过】niḍḍesi。

Niṇṇaya,【阳】决定，辨别。

Nitamba,【阳】1.臀部。2.山脊。

Nittaṇha(ni无+taṇha渴爱),【形】无欲望的。

Nittiṇṇa,【过分】已离开，已越过。

Nittudana,【中】刺，刺破。

Nitteja,【形】无力的，不安的，窘迫的。

Nittharaṇa,【中】被人理解，穿越，克服，完成。

Nittharati (ni+thar+a), 越过，克服。【过】nitthari。【过分】nittharita。【独】nittharitvā。

Nitthāreti (Nittharati的【使】), 终结，完成。【过】nitthāresi。【过分】nitthārita。【独】nitthāretvā。

Nitthunana,【中】哀悼，呻吟，叹息。

Nitthunāti (ni+thu+nā), 呻吟，哀悼。【过】nitthuni。【现分】nitthunanta。【独】nitthunitvā。

Nidaṃsanī, 现露。kopīnanidaṃsanī, 现露阴物(D.31./III,183.)。

Nidassana,【中】例子，证据，比较。

Nidasseti (ni+dis指出+e), 指出，解释，定义。【过】nidassesi。【过分】nidassita。【独】nidassetvā, nidassiya。【义】nidassitabba。

Nidahati (ni+dah放置+a), 存放，埋(藏宝物)。【过】nidahi。【过分】nidahita, nihita。【独】nidahitvā。

Nidāgha,【阳】干旱，热，夏天。

Nidāna,【中】来源，因素，起因。nidānakathā,【阴】(一本书的)说明，序文。

Nidānaṃ,【副】(在【合】中) 经由，的结果，因为…的缘故，由于。

Niddaya,【形】无慈悲心的，残酷的。

Niddara,【形】无苦闷的，无痛苦的，无恐惧的。

Niddā(Vedic nidrā, ni+drā in Sk. drāti, drāyate),【阴】睡觉(sleep)。niddāyana,【中】睡觉。niddālu, niddāsīlin,【形】喜欢睡眠的，昏昏欲睡的习惯。niddārāma,【阳】睡眠的喜爱。niddārāmatā,【阴】睡眠的喜爱。niddaṃ okkamati, 进入睡眠(to fall asleep)。opp. jāgariyā, 醒寤。

Pañcime, Upāli, ānisaṃsā upaṭṭhitassatissa sampajānassa niddaṃ okkamato. Katame pañca? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, devatā rakkhanti, asuci na muccati.(优婆离！近住正念正知的入睡有五种功德。哪五种？睡得快乐，醒来快乐，不见恶梦，诸天守护，不释放不净(遗精))(Vin.Pari.V,205.；CS:p.357)《杂阿含241 经》：「多闻圣弟子作如是学：睡眠者，是愚痴活，痴命，无果、无利、无福。我当不眠，亦不起觉想，起想者生于缠缚、诤讼，令多人非义饶益，不得安乐。」

Niddāna (Sk. *nirdāna, nis+dāna of dayati2, Sk. dāti, cp. dātta,【中】砍掉，割草，破坏(cutting off, mowing, destroying Sn.78 (=chedana lunana uppāṭana SnA 148)=S.I,172; K.S. I.319, cp. niḍḍāyati.

Niddāyati (niddā 的【派】), 睡(to sleep)。【过】niddāyi。【现分】niddāyanta。【独】niddāyitvā。

Niddāyitar(n. ag. fr. niddāyati), 睡眠者(a sleepy person Dh.325.)。

Niddiṭṭha, (niddisati的【过分】)已指出，已解释，已定义。

Niddisati (ni+dis指出+a) 指出，解释，定义。【过】niddisi。【独】niddisitvā。【义】niddisitabba。

Niddukkha,【形】无痛苦的，无悲惨的。

Niddesa(Sk. nirdeśa, fr. niddisati, cp. desa, desaka etc.),【阳】1.描述，(分析的)解释(description, attribute, distinction)。2.(descriptive exposition, analytic explanation by way of question & answer, interpretation, exegesis Vin.V,114 (sa°); Nett 4, 8 38 sq.; Vism.26; DhsA.54; VvA.78; PvA.71, 147. <-> 3. N. of an old commentary (ascribed to Sāriputta) on parts of the Sutta Nipāta (Aṭṭhaka-vagga, interpreted in the Mahā-Niddesa; Pārāyana-vagga and, as a sort of appendix, the Khaggavisāṇa-sutta, interpreted in the Culla-Niddesa)

Niddosa,【形】完美的，无污的。

Niddhana,【形】贫穷的，没有财产的。

Niddhanta, (niddhamati的【过分】) 吹走，排出，泻。

Niddhamati (ni+dham+a), 吹走，排出。【过】niddhami。【独】niddhamitvā。

Niddhamana,【中】排水沟，运河，排出物。niddhamanadvāra,【中】储水池的水门。

Niddhāraṇa,【中】详述。

Niddhāreti (ni+dhar+e), 叙述 【过】niddhāresi。【过分】niddhārita。【独】niddhāretvā。

Niddhunana,【中】摆脱。

Niddhunāti (ni+dhu+nā), 摆脱。【过】niddhuni。【过分】niddhūta,【独】niddhunitvā。

Niddhota,【过分】1.洗过，纯净过。2.已削尖。

Nidhāna,【中】存放物，宝藏。

Nidhāya, (nidahati 的【独】) 存放了，保留了。

Nidhāpeti (nidahati 的【使】), 使存放。【过】nidhāpesi。【过分】nidhāpita。nidhāpeyya﹐【未被】。

Nidhi,【阳】宝藏。nidhikumbhi,【阴】宝壶。

Nidhīyati, (Nidheti的【被】) 存放，藏，保留。

Nidheti (ni+dah放置+e), 存放，藏，保留。【过】nidhesi, 参考 nidahati。

nind(梵nind / nid)﹐【字根I.】侮辱(to disgrace)。

Nindati (nind侮辱+a), 责备，蔑视，侮辱。【过】nindi。【过分】nindita。【现分】nindanta。【独】ninditvā。【义】ninditabba。

Nindana,【中】nindanā,【阴】侮辱，轻视。

Nindiya,【形】该受责备的，有过失的。

Ninna,【形】低的，倾向的，弯腰的(弯下身的)。【中】低地，洼地，坳(ㄠ)。

Ninnatā,【阴】低，倾向。

Ninnāda,【阳】悦耳的音调，曲调，声音。ninnādī,【形】很响亮的，有旋律 美妙的嗓音的。

Ninnāmeti (ni+nam弯曲+e), 弯下身，熄灭。【过】ninnāmesi。【独】ninnāmetvā。【过分】ninnāmita。

Ninnetu,【阳】引向下的人，决定的人。

Nipaka,【形】聪明的，审慎的，明智的。Vism.3.︰Nipakoti nepakkaṃ vuccati paññā.(聪明︰审慎名为慧。) CpA.2-4.(CS:p.132)︰Nipakāti paññavanto. (聪明︰具有智慧。)

Nipacca (nipatati 的【独】), 已跪拜的，已鞠躬的，已服从的。nipaccakāra,【阳】谦逊，服从，尊敬。

Nipajja (nipajjati 的【独】), 已睡，已躺下。

Nipajjati (ni+pad去+ya), 躺下，睡。【过】nipajji。【过分】nipanna。【现分】nipajjanta。【独】nipajja, nipajjiya, nipajjitvā。【使】nipajjāpeti。

Nipajjana,【中】躺下。

Nipatati (ni+pat+a)(Sk. nipatati), 跌倒，倒塌下来。【过】nipati。【过分】nipatita。【独】nipatitvā。yaṃ nūnāhaṃ catukuṇḍiko nipatitvā﹐我宁可四(肢)弯曲(身体)倒地。

Nipanna (nipajjati的【过分】), 躺下，睡。

Nipāta,【阳】落下，降下，无变化的虚词。

Nipātana,【中】遭遇，卧倒(使倒下)。

Nipātī,【形】遭遇的人，上床。

Nipāteti (ni+pat落下+e), 让倒下，倒入。【过】nipātesi。【过分】nipātita。【现分】nipātenta。【独】nipātetvā。

Nipāna,【中】动物常去饮水的地方，养牛等的水槽。

Nipuṇa,【形】深妙的，聪明的，有技术的，多才多艺的。(AA.5.59-60.)：nipuṇoti saṇho sukhumakāraṇaññū.(聪敏：做精致的、细腻的知者。)

Nippakka,【形】煮沸的，沏或泡(茶、药等)的。

Nippadesa,【形】包括一切的，不留下任何部分。

Nippapañca,【形】无污秽的，无散播的，无戏论的。SA.44.9./III,112.︰Taṇhā-māna-diṭṭhi- papañcānaṃ abhāvena nippapañcaṃ.(渴爱、慢、习邪见的戏论消失称为‘无戏论’。)

Nippabha,【形】没有光彩壮丽的，无光彩的。

Nippariyāya(ni(nis)+pariyāya),【形】1.无有残余(nippariyāyena not figuratively不(能)指出)。2.不能改变(unchangeable, not to be turned)。AA.9.42./IV,206.︰Nippariyāyenāti na ekena kāraṇena, atha kho āsavakkhayo nāma sabbasambādhānaṃ pahīnattā sabbena sabbaṃ okāsādhigamo nāmāti.(无一可将︰那时无有任一因素不漏尽，名为断除一切‘愦乱’，证得所有一切空(SA.2.7./I,106.：空间(okāsaṃ)，指禅那)之谓。) SA.2.7./I,106.：「两种愦乱︰五盖愦乱、五欲愦乱。五欲乃至非想非非想处，皆为世尊所说之‘愦乱’(紧绷)。)

Nippalāpa,【形】无谷壳的，无废话的。

Nippāpa,【形】无罪的。

Nippesika(cp. Sk. niṣpeṣa clashing against, bounce, shock, niṣ+piṣ)﹐欺骗者(one who performs jugglery, a juggler)。

Nippitika,【形】无父的。

Nippīḷana(nis+pīḷana),【中】压榨，压制产物(squeezing, pressing; a blow)。

Nippīḷeti (ni+pīḷ虐待+e), 挤，压。【过】nippīḷesi。【过分】nippīḷita。【独】nippīḷetvā。

Nippurisa,【形】完全由女人组成的。

Nippoṭhana,【中】打，抖落。

Nipphajjati (ni+pad去+ya), 被生产，往前跳，产生，发生，赚。【过】nipphajji。【过分】nipphanna。【现分】nipphajjamāna。【独】nipphajjitvā。

Nipphajjana,【中】nipphatti,【阴】结果，效果，成就。

Nipphala,【形】无结果的，无用的，徒然的。

Nipphannarūpa﹐【中】完成色(1.地界、2.水界、3.火界、4.风界、5.眼净色、6.耳净色、7.鼻净色、8.舌净色、9.身净色、10.颜色、11.声、12.香、13.味、14.女根色、15.男根色、16.心所依处(心色)、17.命根色、18.食素、*触(=地、火、风))，它们拥有自性，适合作为观禅的目标。【反】：anipphannarūpa﹐【中】不完成色。Vibhv.PTS:p.153︰Kakkhaḷattādinā attano attano sabhāvena upalabbhanato sabhāvarūpaṃ nāma. Uppādādīhi, aniccatādīhi vā lakkhaṇehi sahitanti salakkhaṇaṃ. Paricchedādibhāvaṃ vinā attano sabhāveneva kammādīhi paccayehi nipphannattā nippharūpaṃ nāma.(具有(如)石头带有‘硬’等自己的自性，为‘有自性色’。附带产生无常等相，为‘有相’。区分、分别自己的以有自性完成业缘的状态，为‘完成色’。

Nipphādaka,【形】产生的，生产者。

Nipphādana,【中】制造，成就。

Nipphādeti (ni+pad去+e), 生产，出示，完成。【过】nipphādesi。【过分】nipphādita。【现分】nipphādenta。【独】nipphādetvā。

Nipphādetu, nipphādaka,【阳】生产者。

Nipphoṭana,【中】打。

Nipphoṭeti (ni+phuṭ+e), 打倒，窒息，压碎。【过】nipphoṭesi。【过分】nipphoṭita。【现分】nipphoṭenta。【独】nipphoṭetvā。

Nibaddha,【形】经常的，连续的，不变的。【过分】被强求。nibaddhaṃ,【副】总是。

Nibandha,【阳】nibandhana,【中】绑，系结，硬要。

Nibandhati (ni+bandh绑+a), 绑，催促，强求。【过】nibandhi。【过分】nibaddha。【独】nibandhitvā。

Nibbaṭṭa, nibbatta(梵nirvṛtta, nis+vaṭṭa, nibbattati的【过分】) 【形】已生存(existing)，已再生( having existed, being reborn)。nibbattanibbattaṭṭhāne, 无论投生到何处。

Nibbaṭṭeti (ni+vaṭṭ+e), 除去。【过】nibbṭṭesi。【过分】nibbaṭṭita。【独】nibbṭṭetvā。

Nibbatta (nibbattati 的【过分】), 已再生，已兴起。

Nibbattaka, nibbattanaka,【形】生产的，出现的，提出的。

Nibbattati (ni+vat+a), 出生，产生，出现。【过】nibbatti。【过分】nibbatta。【现分】nibbattanta。【独】nibbattitvā。【使】nibbattīyati。

Nibbattana,【中】nibbatti,【阴】出生，再生，产品，出现。

Nibbattāpana,【中】再现，繁殖。

Nibbatteti (ni+vat+e﹐ caus. of nibbattati), 生产，提出(to produce, bring forth; practise, perform; to bring to light, find something lost)。【过】nibbattesi。【过分】nibbatttita。【现分】nibbattenta。【义】nibbattetabba。【独】nibbattetvā。

Nibbatti (Sk. nirvṛtti, nis+vatti),【阴】(constitution, product; rebirth)。

Nibbattita (pp. of nibbatteti,【形】done, produced, brought forth PvA 150 (a°kusalakamma=akata)。

Nibbattin (<nibbatti),【形】(arising, having rebirth, in neg. anibbattin not to be born again)。

Nibbana,【形】1.无森林的(Sk. nirvana；without forest, woodless)。2.无渴望的(an abstr. fr. nibbāna, see nibbāna I.; cp. vana2. freq. nibbāna as v. l. instead of nibbana；without cravings)。

Nibbanatha (nis+vanatha),【形】无渴望的(free from lust or cravings)。

Nibbasana(nis+vasana),【中】弃布(被丢弃的布料)(no longer worn, cast off (of cloth))。

Nibbāti (ni+vā+a), 寒冷，变成不热情。被熄灭。【过】nibbāyi。【过分】nibbuta。【现分】nibbāyanta。【独】nibbāyitvā。

Nibbāna, (<nibbāti被吹灭、被熄灭；巴利文字根来自vṛ (盖to cover), 不是vā (吹to blow))(cp. BSk. nirvāṇa)【中】1.冷却(the going out of a lamp or fire)，2.健康(health, the sense of bodily well-being)，3.熄灭(The dying out in the heart of the threefold fire of rāga, dosa & moha: lust, ill-will & stupidity)，4.涅盘(the sense of spiritual well-being, of security, emancipation, victory and peace, salvation, bliss.)。nibbānagamana,【形】导致涅盘的。nibbānadhātu,【阴】涅盘的领域。nibbānapatti,【阴】证得涅盘。nibbānasacchikiriyā,【阴】作证涅盘。nibbānasampatti,【阴】涅盘的福佑。nibbānabhirata,【形】乐于涅盘的，喜欢涅盘的。 nibbānārammaṇa﹐以涅盘为所缘。

S.38.1./IV,251.︰“Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo–idaṃ vuccati nibbānan”ti.(友！若染尽，瞋尽，痴尽，这称为涅盘。)「染尽」即(贪)染被灭尽，而涅盘到来(nibbānaṃ āgamma rāgo khīyati)之意。瞋尽，痴尽是同理。

M.I,487：aggi anāhāro nibbuto(无燃料而火灭a fire gone out through lack of fuel)。pajjotass’eva nibbānaṃ﹐如灯灭(like the going out of a lamp S.I,159)。

Vibhv.PTS:p.59.︰Upādānakkhandhasaṅkhātalokato uttarati anāsavabhāvenāti lokuttaraṃ, maggacittaṃ. Phalacittaṃ pana tato uttiṇṇanti lokuttaraṃ. Ubhayampi vā saha nibbānena lokato uttaraṃ adhikaṃ yathāvuttaguṇavasenevāti lokuttaraṃ.(渡过取蕴的世间，成为无漏的状态，为‘出世间道心’。然而，从此越过，为‘出世间果心’。两者同样是从世间(渡过)而得涅盘，正如说处于无上的、优胜的功德，为‘出世间’。」)

涅盘的同义词有︰1无为法(asaṅkhata)、2尽头(anta=anata渴求尽头的消失)、3无漏(anāsava﹐无流向﹐四流向的消失)、4真谛(sacca=paramatthasacca胜义谛)、5彼岸(pāra﹐vaṭṭassa parabhāga回转的另一部分﹐or vaṭṭadukkhato pārametīti从苦回转至另一边)、6微妙(nipuṇa=saṇha细致的)、7难见(sududdasa﹐suṭṭhu duddasatā非常难见的)、8不老(ajajjara﹐jarāya a-jaritatta从老而不老性or niccasabhāvattā恒常之状态)、9坚牢(dhuva=thira牢固的)、10不崩溃(a-palokita=a-palujjana)、11不可见(anidassana﹐cakkhuviññāṇena a-passitabbattā不适合以眼识看到)、12无戏论(nippapa﹐taṇhā-māna-diṭṭhi-papañcānaṃ abhāvena渴爱、慢、邪见诸戏论消失)、13寂静(santa=santabhāva寂静之状)、14无死(amata=maraṇābhāva死亡的不存在)、15极妙(panīta=uttama最好的、优良的)、16吉祥(siva=sassirika光荣的、灿烂的)、17安稳(khema=nirupaddava安心的、无不幸之事的)、18爱尽(taṇhākkhayo=taṇhākkhayassa paccayattā爱尽之因缘性)、19不思议(acchariya=vimhāpanīyaṭṭhena accharaṃ paharitabbayuttakanti以令人惊讶之义，带着适当的不思议)、20稀有(abbhuta=abhūtameva bhūtaṃ ajātaṃ hutvā atthīti vā.有了未生，不真的消失、或真的被发现)、21无灾(anītika=niddukkhattā无苦性，= ītirahita无灾)、22无灾法(anītikadhamma=niddukkhasabhāvattā无苦的自性)、23涅盘(nibbāna=vānābhāva渴望之消失)、24无瞋(avyāpajjha=byābajjhābhāva瞋(=拂逆)之消失)、25离染(virāga﹐virāgādhigamassa paccayato获得离染的因缘)、26清净(suddhi﹐paramatthasuddhita胜义谛清净)、27解脱(mutti﹐tīhi bhavehi muttatāya解脱三有)、28无执着(anālayo﹐kāmālayānaṃ abhāvena欲的执着的消失)、29洲岛(dīpa=patiṭṭha依止处)、30窟宅(leṇa=allīyitabbayutta应与执着连接)、31庇护所(tāṇa=tāyana保护所)、32归依(saraṇa=bhayasaraṇa恐惧的归依)、33归宿(parāyaṇa﹐parā向其它+√i 去﹐paraṃ ayanaṃ gati patiṭṭhāti死者他方道路依止)。(《相应部》S.43.13.~44./IV,368.~373.；SA.43.12-33./III,111~112；Sṭ.CS:p.2.387~8)。《导论》记载涅盘的异名51个，其中1~23个与S.43.13.-44./IV,368.~373.相同，其余的： 34不生(ajāta=anibbatti-sabhāvattā不出生的自性)、35未曾有(abbhūta从(不生)那里正是未曾有。以上两者皆无出生)、无危难(anupaddava=anupaddutattā无骚扰性)、无作(akata﹐na kenaci paccayena katanti不以某因缘作)、无忧(asoka=natthi ettha sokoti这里没有忧愁)、离忧(nisoka﹐sokahetuvigamena以离开忧愁之因)、无祸患(an-upasagga﹐kenaci anupasajjitabbattā以无某事先准备)、无祸患法(anupasagga-dhamma﹐anupasaggabhāvahetuto从无祸患之因)、甚深(gambhīra﹐gambhīrañāṇagocarato从甚深智行境。《瑜伽师地论》卷第八十七(T30.793.1)：涅盘极难知故，最微细故，说名甚深。)、难见(duppassa﹐sammāpaṭipattiṃ vinā passituṃ pattuṃ asakkuṇeyyattā无正行、无获得看的可能性)、上(uttara﹐sabbalokaṃ uttaritvā ṭhitanti住立在克服一切世间)、无上(anuttara﹐natthi etassa uttaranti没有这些「上」的)、无等(asama﹐samassa sadisassa abhāvena相等的、相似的消失)、无比(appaṭisama﹐paṭibhāgābhāvena相似的消失)、最胜(jeṭṭha﹐uttamaṭṭhena以最高之义)、殊胜(seṭṭha﹐pāsaṃsatamattā vā或最高的称赞)、窟宅(leṇa﹐saṃsāra-dukkha-ṭṭitehi letabbato住立在拿掉轮回苦之处)、庇护所(tāṇa﹐tato rakkhaṇato从保护)、无诤(araṇa﹐raṇābhāvena以过失的消失)、无秽的(anaṅgana﹐aṅgaṇābhāvena以污秽的消失)、无污的(akāca﹐niddosatāya无污性)、离垢(vimala﹐rāgādimalāpagamena以染等垢离去)、岛屿(dīpa﹐catūhi oghehi anajjhottharaṇīyato无应该被四瀑流淹没)、乐(sukha﹐saṃsāravūpasamasukhatāya轮回寂止乐)、无可度量(appamāṇa﹐pamāṇakaradhammābhāvato作度量法的消失﹐gaṇetuṃ etassa na sakkāti ca不能计算这些。涅盘极难知故，最微细故，说名甚深。种种非一诸行烦恼断所显故，说名广大。《瑜伽师地论》卷第八十七(T30.793.1)：现量、比量及正教量所不量故，说名无量。)、依止(patiṭṭha﹐saṃsārasamudde anosīdanaṭṭhānatāya不沉没轮回海)、无所有的(akiñcana﹐rāgādikiñcanābhāvena pariggahābhāvena ca染等世间的执着的消失和摄受的消失)、无戏论(appapañca)。(Nettipakaraṇa CS:p.48；Nettippakaraṇa-aṭṭhakathā pg.120)

Nibbāpana,【中】冷却，熄，消失。

Nibbāpeti (ni+vā+e), 熄灭，冷却，熄灭。【过】nibbāpesi。【过分】nibbāpita。【现分】nibbāpenta。【独】nibbāpetvā。

Nibbāyati (ni+vā +ya),不再存在，变成很凉爽。【过】nibbāyi。见nibbāti。

Nibbāyituṃ, nibbātuṃ,【不】不再存在。

Nibbāhana,【中】移掉，清除。【形】导出的。

Nibbikāra,【形】不变更的，坚定的。

Nibbicikiccha,【形】无疑的，确信的，信任的。

Nibbijja, (Nibbijjati的【独】) 被使气馁，被令人厌恶。

Nibbijjati (ni+vij发抖+ya), 被使气馁，被令人厌恶。【过】nibbijji。【过分】nibbinna。【独】nibbijjitvā。

Nibbijjhati (ni+vidh(梵vyadh / vidh)贯穿+ya), 刺穿，突破。【过】nibbijjhi。【过分】nibbiddha。

Nibbidā(Sk. nirvid, & nirveda),【阴】厌恶，疲倦(weariness, disgust with worldly life, tedium, aversion, indifference, disenchantment.)。“Nibbidāti sikhāpattā vuṭṭhānagāminibalavavipassanā. Virāgoti ariyamaggo. Vimuttīti arahattaphalaṃ. Catubbidhopi hi ariyamaggo arahattaphalassa upanissayapaccayo hoti. Vimuttiñāṇadassananti paccavekkhaṇāñāṇaṃ.” (厌：已达到顶峰(sikhā)，具有有力的毘钵舍那出起(vuṭṭhānagāmi)。离欲：圣道。解脱：阿罗汉果，及四种圣道–阿罗汉果的亲依止缘。解脱智见：省察智。)(Vin.Parivāra-aṭṭhakathā《附随注释》CD.pg.5.208) 《中部古疏》说：saṅkhārupekkhāñāṇaṃ sikhāppatta- vipassanā. Keci pana– “bhaṅgañāṇato paṭṭhāya sikhāpattavipassanā”ti vadanti.(‘行舍智’是‘至顶观’。但是，有些人说，从‘坏灭智’以后的观智是‘至顶观’)(Ps-pṭ I,159)。SA.12.23.：“Virāgoti maggo. So hi kilese virājento khepento uppanno, tasmā virāgoti vuccati. Nibbidāti nibbidāñāṇaṃ. Etena balavavipassanaṃ dasseti. Balavavipassanāti bhayatūpaṭṭhāne ñāṇaṃ ādīnavānupassane ñāṇaṃ muñcitukamyatāñāṇaṃ saṅkhārupekkhāñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ.”(离欲：圣道。他生起弃除、耗费烦恼，于此称为‘离欲’。厌：厌智，它指示那有力的毘钵舍那。有力的毘钵舍那：怖畏现起智，过患随观智，欲解脱智，行舍智，四种智的同义词。)

Nibbindati (ni+vid2知道+ṃ-a)(nis+vindati), 厌倦，讨厌(to get wearied of)。【过】nibbindi。【过分】nibbinna。【独】nibbindetvā。

Nibbisa,【中】工资(earnings, wages)。【形】无毒的。

Nibbisati (ni+ vis (梵viś), 进入)+a)(nis+visati) , 追求(to enter into; to earn, gain, find, enjoy)。【过】nibbisi。【现分】nibbisanta。

Nibbisesa(nis+visesa),【形】相似的，没差别的(showing no difference, without distinction, equal, similar )。

Nibbuti(Sk. nirvṛta﹐nivṛta, both pp. of vṛ),【阴】和平，快乐，(痛苦、烦恼、情绪激动等)减轻，涅盘。

Nibbuyhati(ni+vah +ya)( Sk. niruhyate, nis+vuyhati, pass. of vahati, cp. nibbāhati),被引开，被解救(to be led out to, to be saved)。SA.1.1./I,18.：Nibbuyhāmīti ṭhātuṃ asakkonto ativattāmi.(我被救：我超越，站着，不生起。)

Nibbeṭhana(Sk. nirveṣṭana, nis+veṭhana),【中】放松，解释(unwinding, fig. explanation)。

Nibbeṭheti (ni+veṭh+e)(Sk. nirveṣṭate, nis+veṭheti, to twist round), 解开，拆开(搓合的绳，线等)，阐明(to unravel, untwist, unwind; to explain, make clear)。【过】nibbeṭhesi。【过分】nibbeṭhita。【独】nibbeṭhetvā。S.22.3./III,12.︰“Niggahitosi; nibbeṭhehi vā sace pahosī’ti.”(汝已堕负处，若能者答辩。)

Nibbedha (<ni+vyadh),【阳】渗透，刺穿，决择(penetration, insight; adj.: penetrating, piercing, scrutinising, sharp)。nibbedhabhāgiya, 决择分。

Nibbedhika,【形】决择的，抉择的。nibbedhikā,【阴】决择的。nibbedhikapaññā决择慧。nibbedhikapariyāya(=nibbijjhanakāraṇa(洞察原因)(AA.))﹐抉择的法门。

Nibbematika(nis+vimati+ka),【形】一致的，无异议的(not disagreeing, of one accord, unanimous)。

Nibbhaya(nis+bhaya),【形】大胆的，勇敢的(free from fear or danger, fearless, unafraid )。

Nibbhoga(Sk. nirbhoga, nis+bhoga1),【形】无用的，废弃的(deprived of enjoyment; deserted, being of no avail, useless)。

Nibha,【形】相等的，相似的。

Nibhā,【阴】光彩，光(shine, lustre, splendour)。vaṇṇanibhā﹐光彩的颜色。

Nibhāti (ni+bhā+a), 照耀。【过】nibhāsi。

Nimantaka,【形】邀请的人。

Nimantana,【中】邀请。

Nimanteti (ni+mant讨论+e), 邀请。【过】nimantesi。【过分】nimantita。【独】nimantetvā, nimantiya。【现分】nimantenta。

Nimitta(cp.梵nimitta, to mā),【中】迹象(sign)，预兆(omen)，前兆(portent)，因素(prognostication)。nimittaggāhī,【形】取相，被向外的告示引导离开。nimittapāṭhaka,【阳】预知的人。pubbanimitta﹐前兆。VbhA. (CS:p.148)︰Saṅkhepato paṭisandhiyā tīṇi ārammaṇāni honti–kammaṃ, kammanimittaṃ gatinimittanti. Tattha kammaṃ nāma āyūhitā kusalākusalacetanā. Kammanimittaṃ nāma yaṃ vatthuṃ ārammaṇaṃ katvā kammaṃ āyūhati. Tattha atīte kappakoṭisatasahassamatthakasmimpi kamme kate tasmiṃ khaṇe kammaṃ vā kammanimittaṃ vā āgantvā upaṭṭhāti.…(CS:p.149) Gatinimittaṃ nāma nibbattanaka-okāse eko vaṇṇo upaṭṭhāti. Tattha niraye upaṭṭhahante lohakumbhisadiso hutvā upaṭṭhāti. Manussaloke upaṭṭhahante mātukucchikambalayānasadisā hutvā upaṭṭhāti.(在结生，约略说，有三种所缘︰业、业相、趣相。此中，业︰已累积的善不善业。业相︰指累积的作(善不善)业的所缘的样貌。此中，过去百千俱祇劫已作的业，以业或业相来了之后，就生起。趣相︰在空中出现的某景象，此中，在地狱的话，生起那地方的铜锅(lohakumbhī)之类。在人间的话，生起母胎(mātukucchi)、毛织品(kambala)、车子(yāna)之类。) 《阿毘达摩广释》(Vibhv.CS:p.191~2.) ：Apica paccuppannaṃ kammanimittaṃ cuti-āsannappavattānaṃ pañcadvārikajavanānaṃ ārammaṇaṃ hoti. “Pañcadvārika-kammañca paṭisandhinimittakaṃ na hoti paridubbalabhāvato”ti. (此外，临终转起现在(当面)的业相，为五门诸速行的所缘。不过，五门的业过于微弱，不会是结生的相。) (按︰五门心路之后，紧接着意门心路，意门心路取五门心路的所缘。)

Nimināti (ni+mā+nā), 交换，物物交换。【过】nimini。【过分】niminita。

Nimisa, nimesa,【阳】眨眼。

Nimisati (ni+mis (梵miṣ)+a), 眨眼。【过】nimisi。【现分】nimisanta。

Nimīleti (ni+ mīl眨眼+e), 眨眼，关上，关。【过】nimīlesi。【过分】nimīlita。【独】nimīletvā。

Nimīlana,【中】眨眼。

Nimugga, (Nimujjati的【过分】) 下沉，潜入，跳入。

Nimujjati (ni+mujj下沉+a), 下沉，潜入，跳入。【过】nimujji。【独】nimujjitvā,【不】nimujjituṃ。

Nimujjā,【阴】nimujjana,【中】潜水，沉没，钻入水中。

Nimesa,【阳】眨眼。一闭眼0.1秒，一开眼0.2秒，每次眨眼间隔只有4~5秒，瞇眼睛的人，眨眼的次数也比平常少，眼睛会因此干涩、不舒服。20~40岁之间的正常人每分钟眨眼约20次。

Nimokkhaṃ =vimokkhaṃ解脱(S.1.2/I,2)

Nimba,【阳】印度楝(东印度群岛的一种大乔木 (Melia azadirachta)，其树干渗出一种粘胶，树皮味苦，有滋补作用，果实和种子产一种药用芳香油)，古音译：纴婆树。

Nimmakkhika,【形】无苍蝇的，无幼虫的。

Nimmajjana,【中】挤压。

Nimmathana,【中】压碎。

Nimmathati (ni+math摇+a), 镇压，破坏，挤。【过】nimmathi。【过分】nimmathita。【独】nimmathitvā。

Nimmanthati (ni+manth搅拌+a), 参见 Nimmathati。

Nimmaddana (to nimmādeti),【中】接触，粉碎，征服(touching, touch, crushing, subduing)。

Nimmala(nis+mala),【形】干净的，纯粹的，无杂质的(free from impurity, stainless, clean, pure)。

Nimmaṃsa,【形】无肉的。

Nimmātāpitika (nis+māta-pitika),【形】成孤儿的( one who has neither mother nor father, an orphan。

Nimmānarati(=manāpakāyikā devatā可意天众)﹐化乐天，此天能随心所欲造出色、声、乐(《增支部》A.8.46./IV,263.)。

Nimmātika,【形】无母的。

Nimmātar(Sk. nirmātṛ, n. ag. of nimmināti),【阳】创作者，制造者，建立者(maker, builder, creator)。

Nimmāna1(Sk. nirmāṇa, see nimmināti,【中】度量，产生，创造，神造(measuring; production, creation, work; issara-n-hetu caused by God)。

Nimmāna2(Sk. nirmāna, nis+māna),【形】无自傲的(free from pride, humble )。

Nimmita, (Nimmināti的【过分】)测出，计划，产生，创造，禅相(measured out, planned, laid out; created (by supernatural power, iddhi); sign)。Vibhv.CS:p.258︰Parikammassa nimittaṃ ārammaṇattāti parikammanimittaṃ, kasiṇamaṇḍalādi. Tadeva cakkhunā diṭṭhaṃ viya manasā uggahetabbaṃ nimittaṃ, uggaṇhantassa vā nimittanti uggahanimittaṃ. Tappaṭibhāgaṃ vaṇṇādikasiṇadosarahitaṃ nimittaṃ upacārappanānaṃ ārammaṇattāti paṭibhāganimittaṃ.(遍作相︰预备的所缘的相。取相︰心当取的相或所取的相，正如开眼所见。似相︰这相似的(颜)色遍等毫无瑕疵的相，为近行(定)、安止(定)的所缘。)

Nimmināti (ni+mi +nā﹐cp.Sk.nirmimīti & nirmāti, nis+mināti, mā), 产生，形成，建立，生产。【过】nimmimini。【现分】nimminanta。【独】nimminitvā, nimmāya。

Nimmoka(Sk. nirmoka fr. nis+moceti)),【阳】蛇蜕的皮( the slough or castoff skin of a snake)。

Niya, niyaka(Sk. nija),【形】自己的。参考 nija。

Niyata(pp. of ni+yam),【形】确信的，确定的，不变的(restrained, bound to, constrained to, sure (as to the future), fixed (in its consequences), certain, assured, necessary)。

Niyati(cp. Sk. niyati, ni+yam),【阴】命运(necessity, fate, destiny)。

Niyama(cp. Sk. niyama, ni+yam; often confused with niyāma),【阳】1.制约，自制(restraint, constraint, training, self-control )。2.定律，确定，限制(definiteness, certainty, limitation)。niyamena (Instr.) ; niyamato (Abl.)。aniyama不明确(indefiniteness, choice, generality VvA 16 (yaṃ kiñci=aniyame, i. e. in a general sense), 17 (same of ye keci); PvA 175 (vā saddo aniyamattho=indefinite). DhsA.(CS:p.312)：Imasmiṃ pana ṭhāne pañcavidhaṃ niyāmaṃ nāma gaṇhiṃsu–1bījaniyāmaṃ 2utuniyāmaṃ 3kammaniyāmaṃ 4dhammaniyāmaṃ 5cittaniyāmanti.(这里有五种定律：种子定律、时节定律、业定律、法的定律、心的定律。)

Niyamana(Sk. niyamana, to niyameti),【中】固定，解决，定义(fixing, settling, definition, explanation in detail )。

Niyameti (ni+yam抵达+e)(cp. Sk. niyamayati, ni+yamati), 固定，确定，命令，控制，定义(to tie down, to fix; explain in detail, exemplify)。【过】niyamesi。【过分】niyamita。【独】niyametvā。

Niyāma(Sk. niyama & niyāma),【阳】niyāmatā,【阴】确定，固定的方法(way, way to an end or aim, esp. to salvation, right way (sammatta°); method, manner, practice)。micchattaniyāma, 邪性决定(即邪见强得足以决定下一生投生于恶趣)。sammattaniyāma, 正性决定。okkanto sammattaniyāmaṃ (=niyāmaṃ okkamituṃ sammattaṃ), 入正性决定、入正性离生(=法现观)。SA.25.1-10./II,346.︰Okkanto sammattaniyāmanti paviṭṭho ariyamaggaṃ.(入正性决定︰进入圣道。) A.6.98./III,442.︰“‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṃ vijjati. ‘Anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatī’ti ṭhānametaṃ vijjati. ‘Sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti ṭhānametaṃ vijjatī”ti.(诸比丘！谓：观一切行是无常之比丘，当成就随顺忍(PṭsA.CS:pg.2.7.︰随顺出世间诸法的随顺智)者，则有是处。谓：若成就随顺忍，当入正性决定者，则有是处。谓：若入正性决定，当证预流果、或一来果、或不还果、或阿罗汉果者，则有是处。)(cf. Pṭs.II,236.)

Vism.611.︰Bhagavatā “katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamehi cattārīsāya ākārehi sammattaniyāmaṃ okkamatī”ti etassa vibhaṅge–

“Pañcakkhandhe (1)aniccato, (2)dukkhato, (3)rogato, (4)gaṇḍato, (5)sallato, (6)aghato, (7)ābādhato, (8)parato, (9)palokato, (10)ītito, (11)upaddavato, (12)bhayato, (13)upasaggato, (14)calato, (15)pabhaṅguto, (16)addhuvato, (17)atāṇato, (18)aleṇato, (19)asaraṇato, (20)rittato, (21)tucchato, (22)suññato, (23)anattato, (24)ādīnavato, (25)vipariṇāmadhammato, (26)asārakato, (27)aghamūlato, (28)vadhakato, (29)vibhavato, (30)sāsavato, (31)saṅkhatato, (32)mārāmisato, (33)jātidhammato, (34)jarādhammato, (35)byādhidhammato, (36)maraṇadhammato (37)sokadhammato, (38)paridevadhammato, (39)upāyāsadhammato, (40)saṃkilesikadhammato”ti (Pṭs.II,238.)(世尊说：「以怎样的四十行相而获得随顺忍？以怎样的四十行相入于正决定？」其分别的方法是这样的：「他观五蕴是(1)无常、(2)苦、(3)从病、(4)从痈、(5)从箭、(6)从恶、(7)从疾、(8)从敌、(9)从毁、(10)从难、(11)从祸、(12)从怖畏、(13)从灾患、(14)从动、(15)从坏、(16)从不恒、(17)从非保护所、(18)从非避难所、(19)从非归依处、(20)从无、(21)从虚、(22)从空、(23)从无我、(24)从患、(25)从变易法、(26)从不实、(27)从恶之根、(28)从杀戮者、(29)从乌有、(30)从有漏、(31)从有为、(32)从魔食、(33)从生法、(34)从老法、(35)从病法、(36)从死法、(37)从愁法、(38)从悲法、(39)从恼法、(40)从杂染法。」

《瑜伽师地论》T30.880.2︰「正性定法聚者，谓学无学所有诸法。」「正性定法聚」并非「入正性决定」之释义。

Niyāmaka1(either to niyama or niyāma),【形】【阳】建立，导引(sure of or in, founded in, or leading to, completed in)。

Niyāmaka2,【阳】船长(ship’s captain Vism 137.(simile))。

Niyuñjati (ni+yuj连接+a), 参加。【过】niyuñji。

Niyutta﹐Niyuttaka, (Niyuñjati的【过分】), 已连系，已任命，已参加，已委任(tied to, appointed to (with Loc.), commissioned, ordered )。

Niyoga(ni+yoga),【阳】指令，命令(command, order; necessity)。Abl. niyogā﹐ 严格说来(“strictly speaking” Dhs 1417. )。

Niyojana,【中】敦促，命令，委托。

Niyojita (Niyojeti的【过分】), 代表。

Niyojeti (ni+yuj连接+e), 催促，刺激，委托(to urge, incite to (with Loc.) )。【过】niyojesi。【现分】niyojenta。【独】niyojetvā。

Niyyati, nīyati, (nayati 的【被】), 被引导，被指导，被携带。

Niyyātana,【中】给掌管，奉献，归还(一些事物)。

Niyyāti (ni+yā去+a), 外出，离开。【过】niyyāsi。【过分】niyyāta。

Niyyātu,【阳】领袖，引导者，外出的人。

Niyyāteti, niyyādeti (ni+nikka伸直+e), 给掌管，交出，分配，献出。【过】niyyātesi。【过分】niyyātita, niyyādita。【独】niyyātetvā, niyyādetva。

Niyyāna(nis+yāna, cp. niyyāti),【中】1.外出，出发(going out, departure (=niggamana ))。2.释放，救出(way out, release, deliverance)。

Niyyānika,【形】导致超脱的，导致有利的(leading out (of saṃsāra), leading to salvation, salutary, sanctifying, saving, profitable)。

Niyyāsa,【阳】树胶(gum)，树的渗出物。

Niyyūha,【阳】小塔，高峰。

Niraṅkaroti, nirākaroti (ni+ā+kar行+o)(Sk. nirākaroti), 拒绝，忽视(o think little of, despise, neglect, disregard, repudiate; throw away, ruin, destroy)。【过】niraṅkari。【过分】niraṅkata。【独】niraṅkatvā。It 83 (nirākare); pp. anirākata (a + nirākata)。

Niraggala,【形】无阻碍的，自由的。

Nirata,【形】喜欢的，执着的。

Nirattha, niratthaka,【形】无用的，不精通的，徒然的。niratthakaṃ,【副】徒然。

Nirantara,【形】连续的，无间断的。nirantaraṃ,【副】总是，不断地。S.55.21./V,369.︰ākiṇṇamanussanti nirantaramanussaṃ.(人群布满︰人潮汹涌。)

Niraparādha,【形】无罪行的，清白的。

Nirapekha, nirapekkha,【形】无关紧要的，不注意的，不顾的。

Nirabbuda,【形】无麻烦的，无肿瘤的。【中】一个巨大的数位。【阳】尼剌部陀地狱(地狱的名字)。

Niraya(BSk. niraya, nis+aya of i=to go asunder, to go to destruction, to die, cp. in meaning Vedic nirṛti),【阳】炼狱，地狱；又译为泥梨、不乐、可厌、苦具、苦器、无有，众生由罪业而招感的极苦处所。nirayagāmī,【形】导致地狱的。nirayadukkha,【中】地狱的痛苦。nirayapāla,【阳】地狱卒。nirayabhaya,【中】地狱的恐惧。nirayasaṃvattanika,【形】有助于地狱的。apāyaṃ duggatiṃ vinipātaṃ nirayaṃ uppajjeyya(当生于无幸处、恶趣、险难处、地狱。) yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya– ‘Khīṇanirayo’mhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpanno’ham asmi avinipātadhammo niyato sambodhiparāyaṇo’ti?(于具足的圣声闻，可依自己的愿望各自能宣布：『我是地狱已灭，畜生胎已灭、饿鬼境界已灭及无幸处、恶趣、险难处(无幸处、恶趣、险难处都是地狱的同义词)已灭，我是须陀洹果，(住)不退转法，确信注定要正菩提。』) (《长部》D.16./II,93~4.；CS:p.2.79~80)。cf. naraka﹐那落迦。

Niravasesa,【形】包含的，无剩余物的。

Nirassāda,【形】没有味道的，无味的，迟钝的。

Nirākula,【形】不困惑的，无扰乱的。

Nirātaṅka,【形】无病痛的，健康的。

Nirāmaya,【形】无病痛的，健康的。

Nirāmisa (nir无+āmisa财、味、利益),【形】无肉的，无欲望的，无染的。

Nirārambha,【形】不杀害动物的。

Nirālamba,【形】不支持的，无根据的。

Nirālaya,【形】无欲望的，不管，无房子的。

Nirāsa,【形】无欲望的。

Nirāsaṅka,【形】无怀疑的，无疑的。

Nirāsaṃsa,【形】无愿的，无期待的。

Nirāhāra,【形】无食物的，禁食的。

Nirindhana,【形】无燃料的。

Nirujjhati (ni+rudh成长+ya)(pass. of nirundhati (nirodhati)), 被止灭，停止，解散，消失。【过】nirujjhi。【过分】niruddha。【独】nirujjhitvā。

Nirujjhana,【中】停止，消失。

Niruttara,【形】不可回答的，没有答复的，没有长者的人，最贵族的。

Nirutti,【阴】语言，语言学。niruttipaṭisambhidā,【阴】分析方言的知识，分析语言学的知识。

Nirundhati, Nirodhati, 止灭，停止，解散，消失。see nirujjhati, niruddha, nirodha & nirodheti. Cp. parirundhati.。【被】nirujjhati。

Nirudaka,【形】无水的。

Niruddha (nirujjhati 的【过分】), 已停止，已不再存在。

Nirupaddava,【形】无害处的，安心的，没有不幸之事的。

Nirupadhi,【形】无激情的，无执着的。

Nirupama,【形】无比的。

Niroga,【形】健康的。

Niroja,【形】没有味道的，无树液的。

Nirodha(ni无+rodha牢狱, cf. Vism.495.),【阳】【中】灭，停止，最终的真理。nirodhadhamma,【形】灭法(会灭的事物)。nirodhadhātu,【阴】灭界。nirodhasamāpatti,【阴】灭尽定，又称为「灭受想定」(nirodha-vedayita-samāpatti) 。经中说：“saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca vūpasantā honti.” (入想.受灭定者，想、受皆止息)。

Nirodheti (ni+rudh成长+e), 破坏，溶解，歼灭。【过】nirodhesi。【过分】nirodhita。【独】nirodhetvā。

Nilaya,【阳】家，兽穴，住所，住宅。

Nilīyati (ni+lī执着+ya), 藏，潜藏，躲藏。【过】nilīyi。【过分】nilīna。【独】nilīyitvā。

Nilīyana(abstr. fr. nilīyati, cp. Sk. nilayana),【中】躲藏(hiding)。nilīyanaṭṭhāne,匿藏处(hiding-place)。

Nillajja,【形】不知羞耻的。

Nillāḷeti & Nilloḷeti (nis+lul, cp. Sk. laḍayati & loḍayati),移转，鼓动(to move (the tongue) up & down)。pp. nillāḷita-jivhā。DhA.IV,197 (jivhaṃ nilloleti; v. l. nillāleti & lilāḷeti)=J.V,434 (v. l. nillelati for °lo°).

Nillekha (nis+lekha),【形】无刻痕(without scratches, without edges (?))。

Nillehaka,【形】舔，舔者。

Nillokana (adj.-n.) [nis+lokana] watching out; watchful, careful J.V,43, 86 (°sīla).

Nilloketi [nis+loketi] to watch out, keep guard, watch, observe Vin.II,208.

Nillopa(cp. Sk. nirlopa, nis+lup),【阳】掠夺(plundering, plunder)。

Nillobha (nis+lobha) ,【形】无贪的(free from greed J.IV,10.)。

Nillolupa,【形】无贪的。

Nivatta (Nivattati的【过分】), 已停止，已停留。

Nivattati (ni+vat+a), 折回，转离，停留，留下。【过】nivatti。【现分】nivattanta(opp. anivattanta)。【独】nivattitvā, nivattiya。【不】nivattituṃ。

Nivattana,【中】nivatti,【阴】中断，回返，折回，留下。

Nivatteti (ni下+vat+e), 停止，使回去，禁止，使留下。【过】nivattesi。【过分】nivattita。【现分】nivattenta。【独】nivattetvā。

Nivattha (nivāseti 的【过分】), 已使蒙受，已穿着。dunnivattha,已少穿着。

Nivasati (ni下+vas住+a), 居住，逗留(to live, dwell, inhabit, stay)。【过】nivasi。【过分】nivuttha。【现分】nivasanta。【独】nivasitvā。also nivāsana2 & nivāsin.

Nivaha(fr. ni+vah),【阳】堆，大群(multitude, quantity, heap)。

Nivātaka(fr. nivāta1),【中】庇护处，躲藏的机会(a sheltered place, a place of escape, opportunity (for hiding))。

Nivātavuttī,【形】谦逊的，孝顺的。

Nivāpa(cp. Sk. nivāpa, ni+vap, cp. nivapati),【阳】马料，饵，为饲养被丢的食物(food thrown (for feeding), fodder, bait; gift, portion, ration)。

Nīvāra﹐穄米，野生之谷类。

Nivāraṇa (fr. nivāreti) ,【中】【形】预防，挡住，拒绝(warding off, keeping back, preventing; refusal)。

Nivāraya (grd. of nivāreti), 【形】应该被避免的，应该被阻止的。dunivāraya, (hard to check or keep back).

Nivāreti (ni下+var +e) [Caus. of nivarati], 防范，避免，阻止，禁止，阻隔(to keep back, to hold back from (c. Abl.), to restrain; to refuse, obstruct, forbid, warn)。【过】nivāresi。【过分】nivārita。【独】nivāretvā。

Nivāretar(Nivāretu),【阳】避免者，禁止者，阻隔者(one who holds back or refuses (entrance) (opp. pavesetar))。

Nivārita (pp. of nivāreti),【形】无障碍(unobstructed, open PvA.202 (=anāvaṭa))。

Nivāsa(fr. nivasati2),【阳】住所，休息处，居住面积(stopping, dwelling, resting-place, abode; living, sheltering)。nivāsabhūmi,【阴】住宅。

Nivāsana1 (fr. nivāseti) ,【中】【形】1.穿(dressed, clothed; dressing, clothing, undergarment (opp. pārupana)。2.内衣，下裙，涅盘僧，泥嚩些那。

Nivāsana2 (fr. nivasati2), 居住(dwelling, abode)。nivāsanaṭṭhāna, 居住处(place of abode) )。

Nivāsika, Nivāsin,【阳】居住者，停留者。

Nivāseti (ni下+vas住+e), 穿着(自己)，穿衣，穿着。【过】nivāsesi。【过分】nivāsita, nivattha。【现分】nivāsenta。【独】nivāsetvā。【不】nivāsetuṃ。

Niviṭṭha (Nivisati的【过分】), 已潜藏，已定居，已建立在，已专心于…。

Nivisati (ni下+vis进入+a), 安定下来，住着，滞留。【过】nivisi。

Nivuta,【过分】已包封，已给…缝边，已包围。

Nivuttha, (nivasati 的【过分】)。

Nivedaka,【形】宣布的人，告知者。

Nivedana,【中】公告，情报，报告。

Nivedeti (ni+vid知+e), 令知道，沟通，报告，公告。【过】nivedesi。【过分】nivedita。【独】nivedetvā, nivediya。【义】nivedeyya。

Nivesa,【阳】nivesana,【中】殖民地，住所，房子。ghananivesana,聚集的小区。

Niveseti (ni+vis+e﹐caus. of nivesati), 使进入，建立在，安顿，安排(to cause to enter, to establish; to found, build, fix, settle)。【过】nivesesi。【过分】nivesita。【独】nivesetvā。

Nisajja, (nisīdati 的【独】), 已坐下。

Nisajjā,【阴】坐下。

Nisada,【阳】磨石(磨辣椒)。nisadapota,【阳】磨石杖(印度人磨辣椒用的磨石，下一块是大平石台，上一块是石杖，形如擀面杖)。

Nisabha,【阳】领导公牛，人类之中最好的人。

Nisamma, (nisāmeti 的【独】), 已考虑。【副】体贴地。nisammakārī,【形】体贴地行动。

Nisā,【阴】夜晚。nisākara, nisānātha,【阳】月亮。

Nisāṇa,【阳】磨石(磨刀)。

Nisādī,【形】躺下。

Nisāmaka,【形】深切注意的，注意听的。

Nisāmeti (ni+sām +e),观看，观瞻。【过】nisāmesi。【过分】nisāmita。【现分】nisāmenta。【独】nisāmetvā。SnA.v.410./II,383.︰Nisāmethāti passatha.(你们观看︰你们看！)

Nisita,【形】锐利的，磨了的，削尖的。

Nisinna, (nisīdati 的【过分】) 已坐下。

Nisinnaka,【形】坐下。

Nisītha,【阳】午夜。

Nisīdati (ni+sad坐+a；(Sk. niṣīdati), 坐下(to sit down, to be seated, to sit, to dwell)。【过】nisīdi。【现分】nisīdanta。【过分】nisinna。【义】nisīditabba。【独】nisīditvā, nisajja, nisīditvāna, nisīdiya。ekamantaṃ nisīdati﹐却坐一面，退坐一面，坐于一隅。3pl. nisīdiṃsu, nisīdisuṃ; 【使】nisīdāpeti。Cp. abhinisīdati, sannisīdati.

Nisīdana(Sk. niṣadana, fr. nisīdati),【中】1.坐下(sitting down, occasion or opportunity to sit, a mat to sit on)。2.座，位子，坐垫，坐具。《南寄归内法传》卷第三〈二十一坐具衬身〉：「礼拜敷其坐具。五天所不见行。致敬起为三礼。四部罔窥其事。…南海诸僧。人持一布巾长三五尺。迭若食巾。礼拜用替膝头。行时搭在肩上。西国苾刍来见。咸皆莞尔而笑也。」(T54.221.1)

Nisīdāpana,【中】令人坐下。

Nisīdāpeti (nisīdati 的【使】；cp. Sk. niṣādayati), 使坐下(to cause to sit down, to make one be seated, to invite to a seat.)。【过】nisīdāpesi。【过分】nisīdāpita。【独】nisīdāpetvā。

Nisedha,【阳】nisedhana,【中】预防，禁令，抑制。

Nisedhaka(<nisedha)﹐【形】禁止的，避免者，阻隔者。

Nisedhanatā (f.) (abstr. to nisedheti) 避免，禁止，避开。

Nisedheti (ni+sedh+e), 避免，禁止，避开，绝灭。【过】nisedhesi。【过分】nisedhita。【现分】nisedhenta。【义】nisedhetabba。【独】nisedhetvā。nisedhiya。cp.imper.nisedha.

Nisevati (ni+sev+a), 交往，追求，沉迷于。【过】nisevi。【过分】nisevita。【独】nisevitvā。

Nisevana,【中】1.结交。2.使用。3.练习。

Nissakka (<nis+sakkati=sakk), 离格(“going out from,” a name of the ablative case)。

Nissagga,【阳】放弃。nissaggiya,【形】【阳】应该被拒绝的，应该被放弃的。nissaggiyaṃ pācittiyaṃ, 舍忏(应该被舍弃，然后忏悔)。

Nissaṅga,【形】不执着的，不自私的。

Nissajati (ni+saj +a), 放弃，解放。【过】nissaji。【过分】nissaṭṭha。【独】nissajja, nissajitvā。

Nissaṭa, (nissarati 的【过分】), 已从…出来，已拒绝，已解放。

Nissaṭṭha, (nissajati 的【过分】), 已解散，已放弃，已移交。

Nissatta,【形】没有精神的(非佛教称：无灵魂的)，无众生的。

Nissadda,【形】沉默的，无声的。

Nissanda(Sk. nisyanda & niṣyanda, ni+syand (梵syad), see sandati),【阳】1.一滴一滴地流下(flowing or trickling down, dropping,)。2.解除(discharge)。3.产生，结果(result, outcome, esp. effect of Kamma)。

Nissaya (Sk. niśraya, of ni+śri, corresp. in meaning to Sk. āśraya),【阳】依赖，支持，保护，依止(that on which anything depends, support, help, protection; endowment, resource, requisite, supply; foundation, reliance on)，逐字注释或逐词对译。nissayaṃ karoti, 作依止(to rely on)。nissayakamma, 支援(giving assistance or help, an (ecclesiastical) act of help or protection)。nissayasampanna, finding one’s strength in A IV.353.

Nissayasampanna﹐【过分】基础巩固。

Nissayati(ni+si眠﹑卧+ya)(Sk. niśrayati, but in meaning=āśrayati, ni+ śri), 倚靠，信赖，交往。【过】nissayi。pass. nissīyat. pp. nissita; ger. nissāya。

Nissaraṇa,【中】1.出离，离开，外出，脱。2.逃脱。SA.5.1./I,189.︰Nissaraṇanti nibbānaṃ.(脱离︰涅盘)。pañca nissaraṇīyā dhātuyo, 五出要界，指思惟欲(kāmaṃ)、瞋(byāpādaṃ)、害(vihesaṃ恼害)、色(rūpaṃ)、有身(sakkāyaṃ)之五种出离之要。(cf. A.5.200./III,245)。

Nissaraṇīya, Nissāraṇīya, (grd. of nissarati, with relation to nissaraṇa) ,【形】解脱，逐出(connected with deliverance, leading to salvation, able to be freed. The 3 n. dhātuyo (elements of deliverance) are nekkhamma (escape from cravings), āruppa (from existence with form), nirodha (from all existence), in detail at It.61 (kāmānaṃ n. nekkhammaṃ, rūpānaṃ n. āruppaṃ, yaṃ kiñci bhūtaṃ saṅkhataṃ n. nirodho)。

Nissarati (ni+sar(梵sṛ)动转+a),离开，逃(to depart, escape from, be freed from)。【过】nissari。【过分】nissaṭa,【独】nissaritvā。grd. nissaraṇīya。

Nissāya(ger. of nissayati, Sk. *niśrāya, BSk niśritya, ni+śri),【不】经由，借着支持，在附近(leaning on (in all fig. meanings)。1. near, near by, on, at J.I,167 (pāsānapiṭṭhaṃ), 221 (padumasaraṃ); PvA.24 (bāhā), 134 (taṃ=with him). 2. by means of, through, by one’s support, by way of J.I,140 (rājānaṃ: under the patronage of the k.); IV,137 (id.); II,154 (tumhe); Miln.40 (kāyaṃ), 253 (id.); PvA.27 (ye=yesaṃ hetu), 154 (nadī° alongside of). — 3. because of, on account of, by reason of, for the sake of)。

Nissāra,【形】无价值的，无树液的，无实体的。

Nissārajja,【形】不缺乏自信的，对自己的力量很有自信的。

Nissāraṇa,【中】逐出。

Nissita (nissayati 的【过分】), 已依靠着，有赖于，以…为生。

Nissitaka,【形、名】信徒，追随者，拥护者，支援的人。

Nissirīka,【形】不幸的，悲惨的。

Nisseṇī(fr. nis+śri, orig. that which leans against, or leads to something, cp. Sk. śreṇī a row),【阴】梯子，(阶梯的)一段(a ladder, a flight of stairs)。

Nissesa,【形】整个的，全部。nissesaṃ,【副】完全地。

Nissuta (nis+suta< su(梵śru)听闻)﹐【形】流失的，消失的。

Nissoka,【形】无悲伤的。

Nihata, (Nihanati的【过分】)已杀，已击败，已破坏，已判定。nihatamāna,【形】无自傲的，有礼貌的。nihatatā, 已破坏的状态。

Nihanati (ni+han+a), 杀，击败，使丢脸，破坏。【过】nihani。【独】nihantvā。

Nihita (nidahati 的【过分】), 已保持，已放进，已整理。

Nihīna,【形】低的，恶劣的，低级的。nihīnakamma,【中】罪业(有罪的行动)。【形】有罪的，贱行为。nihīnapañña,【形】劣慧(次等的智慧)。nihīnasevī,【形】有坏的结交，恶劣的追求。

Nihīyati (ni+ha+i+ya), 被毁灭，被破坏。【过】nihīyi。【过分】nihīna。【现分】nihīyamāna。

nī(梵nī)﹐【字根I.】带领、引导(to lead)。台语︰ (cua7)。

Nīgha,【阳】悲惨，混乱。

Nīca,【形】低的，卑下的，卑贱的，次等的，谦卑的。nīcakula,【中】贱种姓(低的印度世袭阶级)。nīcakulīnatā,【阴】有出生卑贱的情况。nīcāsana,【中】低座。

Nīta (neti 的【过分】), 已携带，已推论出，已指明，已牵着走。nītattha,【阳】推论出的意义。

Nīti,【阴】法律，指导。nītisattha,【中】政治学(政治手腕的科学)，(载 有法律条文或案例等的)法律书籍。

Nīpa,【阳】东印度团花(参考 Kadamba)。

Nīyati (neti 的【被】), 被引导，被携带。

Nīyāti(=niyyāti) (nī引导+yā去+a), 外出，离开。

Nīyādeti, 给掌管，交出，分配，献出。参考 niyyādeti。

Nīyānika,【形】导致超度的，有利可图的。参考 niyyānika(有利可图的)。

Nīra,【中】水。

Nīla,【形】蓝的，青的。【阳】蓝色。nīlakasiṇa,【中】(修禅取相的)青遍(准备一个直径约30公分的圆盘，把它敷上青莲花或结黎根尼迦(nīluppala-girikaṇṇikā,即蓝蝴蝶clitoria ternatea)等青色花或青铜(kaṃsanīla)、青叶(palāsanīla)、青染料(añjananīlānaṃ)等青色物，当作对象。Vism.173)。nīlagīva(脖子),【阳】孔雀(peacock青颈鸟)。nīlamaṇi,【阳】蓝宝石，青玉(sapphire)。nīlavaṇṇa,【形】有蓝色的。nīlavallī,【阴】一种药藤。nīlasappa,【阳】瘦蛇 (一种青色的蛇the whip snake﹐Dryophis)。nīlakaṇṭha,青颈，(梵)青颈观音。

Nīlinī, nīlī,【阴】木蓝(the indigo plant；Indigofera tinctoria)。

Nīluppala,【中】青莲。

Nīvaraṇa(Sk. *nivāraṇa, nis+ varaṇa of vṛ (vṛṇoti), see nibbuta & cp. nivāraṇa),【中】障碍，隐藏，盖(an obstacle, hindrance。称为「盖」是具有所障(āvuṭā)、所遮(nivuṭā)、所妨(onaddhā)、所碍(pariyonaddhā)。对禅修妨碍的五盖pañca nīvaraṇā，即：欲欲、瞋恚、惛沉.睡眠、掉举.恶作、疑)。断五盖：断欲贪–不净相(asubhanimittaṃ)，断瞋恚–意慈心解脱(mettā cetovimutti)，断惛沉.睡眠–发勤精进(āraddhavīriya)，断掉举.后悔–心寂静(cetaso vūpasamo)，断疑–从根源作意(yonisomanasikāro)。《法门名义集》：「何名为盖？能覆行人，名之为盖。盖掩其心，令不明了。是名为盖。」(T54.195.3)

Dhs.(PTS:1152；CS:1158.)︰Katame dhammā nīvaraṇā? Cha nīvaraṇā — kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ, avijjānīvaraṇaṃ.(什么是‘盖’？六盖–欲欲盖、瞋盖、惛沈.睡眠盖、掉举.恶作盖、疑盖、无明盖)。

Nīvaraṇiya,【形】形成妨害的。

Nīvāra,【阳】野米，稻谷。

Nīhaṭa, (niharati 的【过分】) 已取出，已驱赶，已伸展。anīhaṭa,不伸展。

Nīharaṇa,【中】取出，带走。

Nīharati (ni+har拿+a), 取出，驱赶，伸展。【过】nīhari。【现分】nīharanta。【独】nīharitvā。

Nīhāra,【阳】1.喷出。2.实行。3.方法，样子。

Nihita, (nidahati 的【过分】)。1.已存放。2.已安排。

Nīla (Vedic nīla),【形】dark-blue, blue-black, blue-green. Nīla serves as a general term to designate the “coloured-black,” as opposed to the “colouredwhite” (pīta yellow), which pairs (nīla-pīta) are both set off against the “pure” colour-sensations of red (lohitaka) & white (odāta), besides the distinct black or dark (see kaṇha).遍处禅 nīla pīta lohita odāta; in the description of the 5 colours of the Buddha’s eye: nīla pītaka lohitaka kaṇha odāta (Nd2 235, Ia under cakkhumā)(mahānīla great blue lotus); nīla-abbha a black cloud. nīla-abhijāti a dark (unfortunate) birth (cp. kaṇh°) A III.383; nīlauppala blue lotus J III.394; Vv 454 (=kuvalaya); DhA I.384;nīlakasiṇa the “blue” kasiṇa; nīlagīva “blue neck,” a peacock Sn 221 =maṇi-daṇḍa-sadisāya gīvāya n. ti SnA 277); nīlapupphī N. of plant (“blue-blossom”) J VI.53; nīlabījaka a waterplant (“blue-seed”) Bdhgh at Vin III.276; nīlamaṇi a sapphire (“blue-stone”) ;nīlavaṇṇa blue colour, coloured blue or green (of the ocean); Dhs 246.

DhsA.(CS:p.354)：umāpupphasamānaṃ nīlaṃ.(相似于umā花的颜色，为’蓝色’。)

Nīla,【中】巢(a nest)。nīlaja,【阳】鸟。

Nu, 【无】1.肯定语的不定虚词(affirm.-indef. part. “then, now.”)，时常与疑问代词配合(nu kho﹐或许；kin nu kho J.II.159; kacci nu J.I.279; kaccin nu (for kaccid nu) J.II.133; kathan nu (kho) Vin.I,83; kattha PvA.22; etc.)。

nud﹐【字根I.】除去(to remove)。cp.(梵nud), 推动(push)。

Nuda, nudaka,【形】驱逐。驱散。

Nudati (nud除去+a), 驱赶，驱逐，拒绝。【过】nudi。【独】nuditvā。

Nuṇṇa (Nudati‘驱赶’的【过分】), 赶走了，拿开了。

Nūtana,【形】新的，新鲜的。

Nūna,【无】的确，当然，确定地。

Nūpura,【中】脚镯(anklet)。

Ne﹐【阳】他们，它们。与‘te’同属【复.主】、【复.宾】。

Neka,【形】一些的，许多的。

Nekākāra,【形】各种不同的，种种的。

Nekatika(<nikati),【阳】欺骗，骗子。【形】欺诈的(deceitful, fraudulent; a cheat)。

Nekāyika(<nikāya),【形】精通四或五部尼柯耶(versed in the 4 or 5 Nikāyas)。

Nekkha(Vedic niṣka; cp. nikkha),【中】大金币(a golden ornament, a certain coin of gold)。

Nekkhamma,【中】放弃世俗生活，放弃，远离。nekkhammavitakka, nekkhammasaṅkappa,【阳】无欲之思。nekkhammasukha,【中】过着离世生活的快乐。nekkhammabhirata,【形】喜欢放弃的。

Nekkhammasaṅkappa,【阳】无欲之思。DA.22./III,802-3︰Nekkhammasaṅkappādayo kāmabyāpādavihiṃsāviramaṇasaññānaṃ nānattā pubbabhāge nānā, maggakkhaṇe pana imesu tīsu ṭhānesu uppannassa akusalasaṅkappassa padapacchedato anuppattisādhanavasena maggaṅgaṃ pūrayamāno ekova kusalasaṅkappo uppajjati. Ayaṃ sammāsaṅkappo nāma.(出离思惟等，远离诸欲、瞋、害之想，各种前分；于道剎那之际，斩断已生的这三项不善思之根柢，抵达证得道分，圆满生起善思，这称为‘正思’。) SA.45.8./III,124-5.︰Nekkhammasaṅkappādīsu kāmapaccanīkaṭṭhena kāmato nissaṭabhāvena vā, kāmaṃ sammasantassa uppannoti vā, kāmapadaghātaṃ kāmavūpasamaṃ karonto uppannoti vā kāmavivittante uppannoti vā nekkhammasaṅkappo.( ‘出离思惟’等，与欲相反之义，由欲解放，或彻知已生之欲，或斩断已生之欲的根柢，已作欲的寂静，或已生起隔离欲，这称为‘离欲之思’。)

Negama,【形】市镇的。【阳】镇议会。

Neti (nī带领+a)(=nayati)(Vedic nayati, nī), 带领，指导，拿走(to lead, guide, conduct; to take, carry (away))。【过】nesi。【过分】nīta。【现分】nenta。【义】netabba。【独】netvā。imper. naya & nehi; poetic imper. nayāhi see in paṭinayāhi; pot. naye(to lead a cause=vinicchineyya). fut. nessāmi; aor. nayi. ger. netvā. inf. netuṃ (°kāma), & netave. grd. neyya, Pass. nīyati.

Neto (na+ito)﹐此…无。

Netaṃ (na无+eta这﹑那)﹐无这，无那。

Netaṃ ṭhānaṃ vijjati﹐无有是处(这个(或那个)不可能存在)。

Netu,【阳】领袖。Netta,【中】眼睛。netutārā,【阴】瞳孔。

Netti,【阴】1.渴望。2.水道。

Nettika,【阳】造灌溉水道的人。

Nettiṃsa,【阳】刀剑。

Nepakka(fr. nipaka),【中】审慎(prudence, discrimination, carefulness; usually as satinepakka S.V,197 sq.)。

Nepuñña (fr. nipuṇa) ,【中】经验，熟练，聪明(experience, skill, cleverness )。

Nema (cp. nemi),【中】边缘，点，根(edge, point; root; gambhīranema (adj.) with deeply rooted point, firmly established)。

Nemi(Vedic nemi, perhaps to namati),【阴】轮缘，轮圈(the circumference of a wheel, circumference, rim, edge)。jarāmaraṇanemi, 生死之轮(the rim of old age & death)。

Nemitta,【阳】占相者，占星者。

Nemittika,【阳】算命佬，预言者。

Nemittikatā(梵nimittī-kṛ)﹐现相(欲得他物表欲得相，如言此物好)。

Nemindhara,【阳】尼民陀罗山、持辐山(山名)。

Neyya,【形】被引导的，被运的，被推论出的，被了解的，未了的行者(经过详细解说，精研教义，还要经精进地修习，才可契入道与果)。Pug.PTS:p.42.︰150.Katamo ca puggalo neyyo? Yassa puggalassa uddesato paripucchato yoniso manasikaroto kalyāṇamitte sevato bhajato payirupāsato evaṃ anupubbena dhammābhisamayo hoti– ayaṃ vuccati puggalo “neyyo”.(什么人是‘应被引导者’？哪个人从诵经、从遍问，而从根源作意、被结交、被深交、敬奉诸善友，如此依次第(产生)法现观，这称为被引导者。)

Nerayika,【形】在地狱出生的，命中注定在地狱受苦。

Neru,【阳】尼噜山(最高的山名字，即：须弥山)。参考 Meru，Sumeru，Sineru。

Nerutta (<nierutta)﹐语源学者，语言学者。

Nela﹐ neḷa (na+eḷa﹐梵anenas)﹐1.【形】无缺点的，柔和的。nelapatī(=vatī)﹐【阴】柔和。2.【阳】一种花。

Neva (na无+eva实)﹐实在没有。Neva…na﹐非…非。

Nevāsika(fr. nivāsa, cp. BSk. naivāsika AvS.I,286, 287),【阳】【形】常住者，同室者(特指在医院、监狱)，居民(one who inhabits, an inmate; living in a place, local)。

Nevidha, n’ev’idha, 无此。

Nesajjika,【形】维持坐姿的。

Nesāda,【阳】猎人。

No1, 不(na的强调型)。no ce, 如果不。

No2,【代】ahaṃ‘我’的【复.业】【复.属】【复.与】。

Nonīta,【中】鲜奶油，熟酥。

Nyāsa,【阳】抵押贷款，典当。

Nhātaka﹐nahātaka﹐【阳】沐浴，沐浴者。

Nhāna﹐nahāna﹐【中】沐浴。

Nhāyati﹐nahāyati﹐沐浴。

Nhāru﹐nhāru﹐【阳】腱。

P

P, 巴利文字母表的罗马化拼音第二十一个辅音字母。发音好像汉语中清音的 b。

pa, 中略(可能是[peyyāla中略] 的缩写)。

Pa- (梵pra-)﹐【前缀】1.出。2.在前。3.彻底。

Paṃsu,【阳】土壤，灰尘。paṃsukūla,【中】垃圾、废弃物。paṃsukūlacīvara,【中】粪扫衣(从垃圾堆得来的碎布所制成的袈裟)。paṃsukūlika,【形】粪扫衣支苦行僧。

Pakaṭṭha,【形】最贵族的。

Pakata,【形】做，制造。pakatatta,【形】好行为的，健全情况的。

Pakati,【阴】最初的形式，本性的形态，自然。pakatigamana,【中】平常的散步。pakaticitta,【中】本性心(指有分心)。【形】本性心的。pakatisīla,【中】本性的德行。Kv.p.615.︰Hañci Arahā pakaticitte ṭhito parinibbāyati, no ca vata re vattabbe– “Arahā āneñje ṭhito parinibbāyatī”ti.(假如阿罗汉住立于本性心而入灭，你不应该说–阿罗汉住立于不动而入灭。)

Pakatika,【形】(在【合】中) 有…性质的，天生的，天然的。

Pakappanā,【阴】评理，计划，安排。

Pakappeti (pa+kapp+e), 考虑，设计，安排。【过】pakappesi。【过分】pakappita。【独】pakappetvā。

Pakampati (pa+kamp+a, BSk. prakampati), 战栗，震动(to shake, quake, tremble)。caus. pakampeti。【过】pakampi。【过分】pakampita。

Pakaraṇa,【中】场合，文学的作品，文学的说明。

Pakāra,【阳】种类，模式，方法，样子。

Pakāraka(fr. pakāra) ,【形】种类的(of that kind)。nānappakāraka,不同种类的。

Pakāsa,【阳】光亮，报喜，解释。pakāsaka,【阳】出版者，宣布者，解释者。

Pakāsati (pa+kās +a), 能看得见，被知道，照耀。【过】pakāsi。【过分】pakāsita。

Pakāsana,【中】光亮，宣告，公开。

Pakāseti (pa+kās+e), 使知道，举例说明，出版。【过】pakāsesi。【过分】pakāsita。【现分】pakāsenta。【独】pakāsetvā。

Pakiṇṇaka,【形】到处散布的，各种的。

Pakitteti (pa+kitt+e), 高度评价，称赞，。【过】pakittesi。【过分】pakittita。【现分】pakitteyenta。【独】pakittetvā。

Pakirati (pa+kir散+a), 散布，让倒下，丢下。【过】pakiri。【过分】pakiṇṇa。

Pakuppati (pa+kup+ya), 生气。【过】pakuppi。

Pakubbati (pa+kar行+o, karo 被改成 kubba), 做，制造，运行。【现分】pakubbamāna。

Pakopa(pa+kopa),【阳】激怒(agitation)，愤怒，激动。

Pakopana,【形】使狂暴的，煽动的。

Pakka (pacati 的【过分】), 已成熟，已煮沸，已烹调，已衰退。【中】成熟的水果。

Pakkaṭhita, Pakkaṭṭhita, Pakkuthita,【过分】很热，潜伏，煮沸(cooked up, boiled, boiling hot, hot)。

Pakkama,【阳】pakkamana,【中】离开，走开。

Pakkamati (pa+kam(梵kram)超越+a), 向前走，走开。【过】pakkami。【过分】pakkanta。【现分】pakkamanta。【独】pakkamitvā。

Pakkāmi (pakkamati的【过完】), 他往前去了。

Pakkosati (pa+kus(梵kruś)大叫+a), 呼叫，召唤。【过】pakkosi。【过分】pakkosita。【独】pakkositvā。

Pakkosana,【中】pakkosanā,【阴】呼叫。

Pakkha,【阳】旁边，党，派系，身边，侧面，翅膀，半个月份。【形】信徒，和…共事的。

Pakkha,【阳】跛子，跛足的人。

Pakkhandati (pa+khandh(梵skand)+a), 向前跳，跳上(to spring forward, to jump on)。【过】pakkhandi。【过分】pakkhanta。【独】pakkhanditvā。

Pakkhandana,【中】1.跃，跳(leaping, springing)。2.攻击，追(attack, assault, chasing)。

Pakkhandikā,【阴】痢疾(dysentery)，腹泻(diarrhoea)。

Pakkhandī,【阳】跳上者，吹嘘。

Pakkhabilāla,【阳】果蝠(flying-fox)。

Pakkhalati1(pa+kṣal), 洗，冲洗(to wash, cleanse) (ger. pakkhalya=dhovitvā). caus. pakkhāleti.

Pakkhalati2 (pa+khal+a) 绊倒、踉跄、蹒跚(to stumble, trip, stagger)。【过】pakkhali。【过分】pakkhalita。【独】pakkhalitvā。

Pakkhāyati(pa+khyā见, Ved. prakhyāyate; cp. khāyati & pakkha2),出现(to appear)，明显可见的(to be clearly visible)。

Pakkhalana, pakkhalita,【中】绊倒。

Pakkhāleti (pa+khal(梵kṣal)+e), 洗，冲洗。【过】pakkhālesi。【过分】pakkhālita。【独】pakkhāletvā。

Pakkhika,【形】派系的，偏袒的，半个月份的。pakkhikabhatta,【中】半个月才给一次的食物。

Pakkhitta, (Pakkhipati的【过分】) 已放进，已丢进。

Pakkhipati (pa+khip抛+a), 放进，封住装入，丢入。【过】pakkhipi。【现分】pakkhipanta。【独】pakkhipitvā。【义】pakkhipitabba。

Pakkhipana,【中】放进，丢入。

Pakkhiya,【形】成分的，派系的，偏袒的，半个月份的。参考 pakkhika。

Pakkhī,【阳】鸟，有翼的。

Pakkhepa,【阳】放进，丢入。参考 Pakkhipana。

Pakhuma,【中】睫毛(eyelash)。

Pagabbha,【形】大胆的，勇敢的，不计后果的。

Pagāḷha, (Pagāhati的【过分】) 跳入水，下沉，投入。

Pagāhati (pa+gāh冲进+a), 跳入水，下沉，投入。【过】pagāhi。【现分】pagāhanta。【独】pagāhitvā。

Pagiddha (pagijjhati 的【过分】), 已贪婪着，已执着于。

Paguṇa(pa+guṇa cp. Sk. praguṇa straight, der. “kind”),【形】熟练的，练达的，熟知的，熟悉的(learned, full of knowledge, clever, wellacquainted, familiar.)。paguṇabhāva, 熟练的状态(familiarity with, acquaintance, efficient state, cleverness in, experience. knowledge)。

Paguṇatā,【阴】Paguṇatta,【中】胜任( fitness, competence)。DhsA.(CS:DhsA.pg.195)：Paguṇatāti paguṇabhāvo, anāturatā niggilānatāti attho.(练达性：练达，无疾苦性，无病性之义。)

Pagumba,【阳】矮树丛，繁茂处。

Pageva,【无】太早的，虽说不上的。

Payoga( pa+yuj, 见payuñjati) 1.方法，工具 (=karaṇa)。2.准备，工作，练习。

Payogatā (<payoga)﹐【阴】专心(application to)。

Paggaṇhāti (pa+gah拿+ṇhā), 举起，拿起，坚持，支援，赞同，伸展，策励，鞭策。【过】paggaṇhi。【现分】paggaṇhanta。【独】paggaṇhetvā, paggayha。【义】paggaṇhetabba。

Paggaha, paggāha,【阳】paggahaṇa,【中】努力，精力，提起，举起，支援，赞助，策励，鞭策。cittaṃ paggaṇhāti padahati﹐努力鞭策心。

Paggahita (paggaṇhāti 的【过分】), 已举起，已伸展。

Paggharaṇa,【中】一滴一滴地流，渗出，滴。paggharaṇaka,【形】流动的，渗出的，一滴一滴地流的。

Paggharati (pa+ghar+a), 流动，渗出，滴下，滴流。【过】pagghari。【过分】paggharita。【现分】paggharanta。【独】paggharitvā。

Paghaṇa,【阳】台阶(房子前后门门前的台阶)。

Paṅka,【阳】泥，泥沼，杂质，污秽。

Paṅkaja, paṅkeruha,【中】睡莲，从泥中升起的。

Paṅgu, paṅgula,【形】【名】跛足的，跛子。

pac(梵pac)﹐【字根I.】煮沸(to boil)，烹调(to cook)。

pac﹐【字根VII.】消化(to digest)。

Pacati (pac+a)(Ved. pacati), 烹调、折磨、煎熬(to cook, boil, roast, torment)。【过】paci。【过分】pacita, pakka。【现分】pacanta。【义】pacitabba。【独】pacitvā。Caus. pacāpeti & pāceti。Pass. paccati.

Pacana,【中】烹饪。

Pacarati (pa+car+a), 练习，观察，走路。【过】pacari。

Pacalāyati (pa+cal +āya), 困倦，打盹儿，打瞌睡(拄痀tuh ku，啄龟toh ku)。【过】pacalāyi。

Pacalāyikā(abstr. fr. pacalāyati),【阴】打盹，打瞌睡(nodding, wavering (of the eyelids), blinking, being sleepy)。

Pacāpeti (pacati 的【使】) 使烹调。【过】pacāpesi。【独】pacāpetvā。

Pacāyana﹐

Pacāraka,【阳】处理者，令人知道者，出版者。

Pacāreti (pa+car+e), 处理，广播，出版。【过】pacāresi。【过分】pacārita。【独】pacāretvā。

Pacālaka,【形】【中】摇摆的，震动的。pacālakaṃ,【副】摇动地。kāyappacālaka,【中】摇晃身体。

Pacināti, pacinati, (pa在前+cināti积聚), 摘，拔去(鸡、鸭等毛)，采集，收集，堆积。【过】pacini。【现分】pacinanta。【3.单.未】pacessati。【现分】pacinanta。

Pacura,【形】丰富的，各种不同的，许多的。

Pacessati, [pacinati摘] 的【3.单.未】。

Paccakkosati (pati+ā+kus(梵kruś)大叫+a), 骂回。【过】paccakkosi。

Paccakkha(paṭi对着+akkha眼),【形】显然的，明白的，现量的，在眼前的，现见的，眼前(眼之所对)，当面。paccakkhakamma,【中】实现，领会。

Paccakkhāti (pati+ā+khā掘+a), 驳回，拒绝，否认，放弃。【过】paccakkhāsi。【过分】paccakkhāta。【独】paccakkhāya。

Paccakkhāna,【中】拒绝，退回，放弃。

Paccaggha,【形】昂贵的。

Paccaṅga,【中】分支，小支(区别于大支)。

Paccati (pacati 的【被】), 被烹调，遭受。【过】pacci。【独】paccitvā。【现分】paccamāna。

Paccatta,【形】分开的，单独的。paccattaṃ,【副】个别地，单独地。paccattavacanaṃ(梵praṭhamā；accusative)﹐主格。

Paccattharaṇa,【中】盖子，覆盖的东西，床单。

Paccatthika,【阳】敌人，对手。【形】反对，敌对的。

Paccana,【中】沸腾，遭受，苦楚。

Paccanīka,【形】相反的，颠倒的，否定的，不利的，障碍的，违义的。【阳】敌人，对手。

Paccanubhavati, paccanubhoti (pati+anu随+bhū+a), 遭受，经历，经验。【过】paccanubhavi。【独】paccanubhavitvā。

Paccanubhūta (Paccanubhavati的【过分】), 已遭遇，已经历。

Paccanta,【阳】国界，边地，乡下地方。paccantadesa,【阳】国家的近郊。paccantavāsin,【阳】村民，乡下人。paccantavisaya,【阳】参考 paccantadesa。

Paccantima,【形】边疆的，在远方的。

Paccaya(fr. paṭi+i, cp. Ved. pratyaya & P. pacceti, paṭicca),【阳】1.因素，动机，方法，支持。2.必需品(四资具)。Abl. paccayā as adv. by means of, through, by reason of, caused by。paccayatā,【阴】因果关系。paccayākāra,【阳】因素的模式(缘相)，原因的起源。paccayuppanna,【形】有因素兴起的。paccayasatti﹐【阴】缘力。AA.3.99./II,362.：Yathāpaccayaṃ vā kātunti yathā icchati, tathā kātuṃ.(随缘所作︰任意处置。)。paccayadhamma﹐缘法。paccayuppannadhamma﹐缘所生法，缘生法。

Paccayika,【形】可信赖的。

Paccavekkhati (paṭi+ava下+ikkh见+a), 省思，省察，考虑，回顾，沉思。【过】paccavekkhi。【过分】paccavekkhita。【独】paccavekkhitvā, paccavekkhiya。

Paccavekkhaṇa (paṭi+avekkhana, 梵 Pratyavekṣaṇa),【中】paccavekkhaṇā,【阴】考虑，检讨，反省(looking at, consideration, regard, attention, reflection, contemplation, reviewing)。paccavekkhaṇāvasitā﹐省察自在，能够在出定后省察刚刚证得的禅那的能力。

Paccassosi (paṭissuṇāti 的【过】), 同意了，答应了。

Paccāsati (fr. paṭi+āśā or=paccāsaṃsati or °siṃsati?), 问、请求(to ask, beg, pray)。

Paccāsanne (paṭi+āsanne) ,【副】靠近(near by, PvA.216=280)。

Paccāsā(paṭi+ āsā(梵āśā)希望, cp. Sk. pratyāśā),【阴】期待(expectation Vin.IV,286.)。

Paccāsāreti(paṭi+ā+sāreti, Caus. of sṛ)转回(to make go (or turn) backward M.I,124=A.III,28 (=paṭinivatteti C.); Vism.308 (sāreti pi p. pi))。

Paccākata(pp. of paṭi+a+kṛ),【过分】已拒绝，已失望(rejected, disappointed)。

Paccākoṭita(pp. of paṭi+ākoṭeti),【过分】已使平滑，已烫(flattened or smoothed out, pressed, ironed)。

Paccāgacchati (pati+ā+gam去+a), 回返，回来，撤回。【过】paccāgacchi。【过 分】paccāgata。【独】paccāgantvā。

Paccāgata (pp. of paccāgacchati), 返回，抽离(gone back, withdrawn)。

Paccāgamana(fr. paṭi+ā+gam),【中】返回，回来(return, going back, backsliding Miln.246.)。)。

Paccācamati (paṭi+ā+camati; often spelt paccāvamati), (to swallow up, resorb)。caus. paccācamāpeti.

Paccācikkhati (Intens. of paccakkhāti, paṭi+ā+cikkhati of khyā),拒绝(to reject, repudiate, disallow D.III,3; M.I,245, 428; Vin.IV,235.

Paccājāta(pp. of paccājāyati),再生(reborn, come to a new existence)。

Paccājāyati (pati+ā+jan+ya), (转世)再生(to be reborn in a new existence)。【过】paccājāyi。paccājāta。【独】paccājāyitvā。

Paccāmitta(paccā=Sk. pratyak, adv.;+mitta, cp. Ep. Sk. pratyamitra),【阳】敌人，对手(lit. “back-friend,” adversary, enemy)。

Paccāropeti (paṭi反+āropeti检举)﹐反诘(to show in return, retort, explain)。

Paccāsiṃsati(paṭi+ā+siṃs+a), 期待，需要，等候( to expect, wait for, desire, hope for, ask)。【过】paccāsiṃsi。【过分】paccāsiṃsita。【现分】paccāsīsanta。grd. paccāsīsitabba。

Paccāharati (paṭi+ā+har拿+a), 拿回去(to bring back, take back)。【过】paccāhari。【过分】paccāhaṭa。【独】paccāharitvā。

Paccāhāra,【阳】原谅，道歉。

Paccuggacchati (pati+u 出+gam去+a), 去会见。【独】paccuggantvā。

Paccuggamana,【中】去会见。

Paccuṭṭhāti (paṭi对+uṭṭhāti(ud+sthā)起立﹑奋起), (表示敬礼地)起立(rise, reappear, to rise from one’s seat as a token of respect)。【过】paccuṭṭhāsi。【过分】paccuṭṭhita。【独】paccuṭṭhāya。

Paccuṭṭhāna,【中】尊敬，起立(rising from one’s seat, reverence D.I,125.)。paccuṭṭhānaka,【形】出现的，产生的。

Paccuttarati (paṭi回﹑反+uttarati渡水而出), 渡水再出(to wipe off or down (with a cloth, colakena))。【独】paccuttaritvā。Udakapuñchaniṃ, “to wear out a robe”)。

Paccupakāra(paṭi+uddhāra),【阳】帮回(taking up, casting (the lot) again)。

Paccupaṭṭhahati ([paṭi对]+[upa近﹑全部]+[sthā站立﹑存续] ), 1.对…全部存续(“to stand up before,” to be present)。2.照顾，奉侍。【过分】paccupaṭṭhita。【使】paccupaṭṭhāpeti。【未被】paccupaṭṭhātabba。

Paccupaṭṭhāti (pati+upa近+ ṭhā (梵sthā) +a), 出席。【过】paccupaṭṭhāsi。【过分】paccupaṭṭhita。【独】paccupaṭṭhitvā。

Paccupaṭṭhāna(fr. paṭi+upa+ ṭhā (梵sthā)),【中】明白，现起，突然产生(appearance, happening, coming on, phenomenon)。DhsA.(CS:p.106)：Upaṭṭhānākāro vā phalaṃ vā paccupaṭṭhānaṃ nāma.(产生现起或果，称为’现起’。)

Paccupaṭṭhāpeti (pati+upa近+ṭhā +āpe), [paccupaṭṭhahati对…全部存续﹑照顾] 的【使】，提交…讨论，提供，侍候。

Paccuppanna, ([paṭi对﹑反﹑回+uppajjati被生] 的【过分】)。【阳】现在。【形】已存在的，当面的。Vism.431︰三种现在︰khaṇapaccuppanna,剎那现在(生、住、灭的三心剎那)，santatipaccuppanna, 相续现在(包摄二或三速行的时间)，addhāpaccuppanna, 一期现在(限于一生的期间)。

Paccūsa,【阳】早晨。paccūsakāla,【阳】破晓。

Paccūsasamaya (paccūsa破晓+samaya时【阳】), 破晓时。

Paccūsasamaye (paccūsasamaya破晓时的【单，处】), 在破晓时。

Pacceka ( [paṭi对]+[eka一､单独] ),【形】分开的，各自的，各种不同的，单一的。paccekaṃ,【副】个别地，个人地。

Paccekabuddha (pacceka独一+buddha已觉者),【阳】辟支佛、独觉(独觉不一定观缘起，所以不应称「缘觉」)、已独一觉者(没有老师指导而自己独自觉悟的人)。

Paccekasambuddha (pacceka独一+sambuddha已完全觉者),【阳】已独一完全觉者。

Pacceti ([pati对﹑回]+[eti去﹑到﹑来]), 1.回到。2.缘，转而依靠。【过】paccesi。【独】paṭicca。【过分】paṭīta, patīta。

Paccorohati (pati回++orohati下降), 下来，降。【过】paccorohi。【过分】paccorūḷha。【独】paccorohitvā。paccoruyha。

Paccosakkati (pati回+ava下+sakk+a), 撤退，撤回。【过】paccosakki。【过分】paccokkita。【独】paccokkitvā。

Paccosakkanā,【阴】撤退，退缩。

Pacchato,【无】来自后面，后面。【副】从以后。

Pacchanna (pacchādeti 的【过分】), 已覆盖，已隐藏，已以…包起来。

Pacchā,【无】然后。【副】以后。pacchājāta,【形】后生的，后起的。pacchānipātī，【阳】比其它更稍后退休者。pacchānutāpa,【阳】懊悔，后悔。pacchābāhaṃ,【副】手被绑在背后地。pacchābhattaṃ,【副】在食后。pacchābhāga,【阳】后边的部份。【处】然后。pacchāsamaṇa,【阳】后沙门(走在长老背后，较小辈的出家人)。

Pacchāgacchati (参考 [paccāgacchati回来﹑撤回] ),1.回来。2.撤回。

Pacchāgata,【过分】返回。

Pacchāda,【阳】盖子，二轮战车的毯子。

Pacchānipātin (pacchā以后+nipātin就寝),【形】晚就寝。

Pacchānutappati (pacchā+anu随+tap(梵tap)热+a), 感到懊悔。【过】pacchānutappi。

Pacchāpuresaññī (pacchā后+pure前+saññī想【形】),【形】前后想。

Pacchāyā (pa在前+chāyā影),【阴】阴暗的部份，荫凉处。

Pacchi,【阴】手提篮(菜篮)。macchapacchiṃ﹐鱼篮。

Pacchijjati (pa+chid切断+ya), 被打断，被中断。【过】pacchijji。【过分】pacchinna。【独】pacchijitvā。

Pacchijjana,【中】打岔，中止。

Pacchindati (pa+chid切断+ṃ-a), 中断，瓦解，结束。【过】pacchindi。【过分】pacchinna。【独】pacchinditvā。

Pacchima,【形】1.最后。2.最落后。3.西方的。pacchimaka,【形】1.最后的。2.最落后的。

Pacchimayāma (pacchima最后+yāma夜分), 最后夜分(2am~6am)。

Pacchedana,【中】切断，打破。

paj﹐【字根VII.】驾驶(to drive)。cp. (梵paj), 出发，开始(start)

Pajagghati (pa+jaggh笑+a), 高声地笑(to laugh out loud)。

Pajappati (pa+japp+a), 天真地说，恳求。【过】pajappi。

Pajappā(pa先﹑前+jappā )﹐贪得无厌(repeatedly greed for)。

Pajahati(pajahāti) (pa+hā放弃+a, ha 重迭，而前 h 被改成 j), 放弃(give up)，退隐(renounce)，遗弃(abandon, let go, get rid of)。【过】pajahi, pahāsi。【过分】pajahita, pahīna。【独】pajahitvā, pahāya, passim(=hitvā), pahatvāna, pajahitvā。【现分】pajahaṃ, pajahanta。【未】pahāssaṃ﹐pajahissati。【义】pahātabba﹐pajahitabba。【被】pahīyati。《中部》《一切漏经》说，当七种舍离方法：1.有漏由(正)见而能舍离(āsavā dassanā pahātabbā)。2.有漏由守护(六根)而能舍离(atthi āsavā saṃvarā pahātabbā)。3.有由受用(食衣住药)而能舍离(atthi āsavā paṭisevanā pahātabbā)。4.有由忍耐(寒暑饥渴等)而能舍离(atthi āsavā adhivāsanā pahātabbā)。5.有由回避(危险)而能舍离(atthi āsavā parivajjanā pahātabbā)。6.有由遣除(欲念、瞋念、害念等)而舍离(atthi āsavā vinodanā pahātabbā)。7.有由修习(七觉支)而能舍离(atthi āsavā bhāvanā pahātabbā)。(M.2./I,7.)

Pajā,【阴】后裔，子孙，世代，人类。Pajāpati,【阳】波阇波提(佛教第一个比丘尼，世尊的姨母)，造物主。

Pajānanā,【阴】知识，理解，辨别。

Pajānāti (pa+ñā +nā), 慧、知、详悉。pajānāti与vijānāti(了别、了知)同义。(M.43./293.)

Pajāyati (pa+jan+ya), 出生，生产。【过】pajāyi。

Pajāyana,【中】出生，存在。

Pajja,【中】1.诗，韵文。2.。pajjabanda,【阳】诗。

Pajja1 (cp. Sk. padya) 【阳】道路，路径(a path, road Sn.514; DA.I,262.)。

Pajja2 (cp. Sk. padya & pādya belonging to the feet), 对脚有益的(foot-oil, foot-salve(=pādabbhañjana))。

Pajjati (pad, Vedic padyate only in meaning “to come to fall,” later Sk. also “to go to”), 去(to go, go to; usually not in simplex, but only in compn with prefixes; as āpajjati, uppajjati, nipajjati etc. (vv. ll. paccati, pabbati, gacchati.))。pp. panna (q.v.)。

Pajjalati (pa+jal(jval)+a), 燃烧起来，燃烧(to burn (forth), blaze up, go into flame)。【过】pajjali。【过分】pajjalita。【现分】pajjalanta。【独】pajjalitvā。

Pajjalana,【中】燃发。

Pajjunna,【阳】雨云，雨神。

Pajjota,【阳】灯，光，光彩。

Pajjhāyati (pa+jhā+ya), 悲痛不堪，懊悔不堪，深思。【过】pajjhāyi。【现分】pajjhāyanta。

Pañca,【形】五的。pañcakalyāṇa,【中】五个美人标志(即：头发，肉，牙齿，皮肤和年龄)。pañcakāmaguṇa,【阳】五欲。pañcakkhandha,【阳】五蕴(即：rūpaṃ色、vedanā受、saññā想、saṅkhārā行、viññāṇaṃ识)。pañcagorasa,【阳】五牛味(母牛的五种产品，即：牛奶，凝乳，酥油，鲜奶油和酸奶)。pañcaṅga, pañcaṅgika,【形】五支，无个部份所组成。pañcaṅgulika, 五指印(手指浸过香水后，才打的五个指印)。pañcacakkhu, pañcanetta,【形】五眼(有五种视觉)。pañcacattāḷīsati,【阴】四十五。pañcacūḷaka,【形】五髻(有五个发结)。pañcatiṃsati,【阴】三十五。pañcadasa,【形】十五。pañcanavuti,【阴】九十五。pañcanīvaraṇa, 五盖(五种禅修障碍，即：贪欲、瞋恚、惛沉.睡眠、掉举.恶作、疑)。pañcapaññāsati,【阴】五十五。pañcapatiṭṭhita,【中】五体投地(=paramanipaccākāro作最上的五体投地礼。即：以额，腰部，手肘，膝和脚来顶礼)。pañcabandhana,【中】五缚。pañcabala,【中】五力(信、精进、念、定、慧)。pañcamahāpariccāga,【阳】五大施舍(即：最尊贵的财富，儿子，老婆，王国和四肢)。pañca-maṇḍala-namakkāra (梵namaskāra那谟悉羯罗)，五体投地。pañcamahāvilokana,【中】五大观(菩萨转世前所作的五种调查，即：时间，大陆，地方，氏族和母亲)。pañcavaggiya,【形】五位一伙的(当乔达摩出家修苦行时，陪伴一起修行的五位比丘)。pañcavaṇṇa,【形】五色的(即：蓝，黄，红，白，褐)。pañcavīsati(梵pañca-viṃśati),【阴】二十五。pañca-viṃśati-bhava(梵), 二十五有：「四恶趣(为四)四天下天(并前为八)六欲天(并前为十四)梵天(并前为十五)无想天(并前十六)五净居天(并前十七)初禅二禅三禅四禅等(并前合二十一)无色界四天。是名二十五有。」(《法门名义集》T54.204.1)

pañcasaṭṭhi，【阴】六十五。ekūnapañcasata,【中】四百九十九。pañcasata,【中】五百。pañcasattati,【阴】七十五。pañcasahassa,【中】五千。pañcasīla,【中】五戒(离杀生、离偷盗、离邪淫、离妄语、离饮酒)。pañcahattha,【形】五腕尺的。pañca-smṛti(梵)﹐五停心观：即：(一)不净观(梵 aśubhā-smṛti)，观(看)想死尸，对治自他色身之贪。(二)慈悲观(梵 maitri-smṛti)，观想众生「离苦」、「愿他们快乐」等，以对治瞋对治瞋恚。(三)缘起观(梵 idaṃpratyayatā-pratītyasamutpāda-smṛti)，又作因缘观。乃观想顺逆之十二缘起，以对治愚痴。(四)界分别观(梵 dhātu-prabheda-smṛti)，乃观想十八界之诸法悉由地、水、火、风、空、识所和合，以对治我执之障。(五)数息观(梵 ānāpāna-smṛti)，又作安那般那观、持息念。《五门禅经要用法》中以念佛观(梵 buddhānusmṛti)取代界分别观，称为五门禅。

Pañcaka,【中】五个一组，五品。

Pañcakāmaguṇa,【阳】五欲，五种欲。A.9.65./IV,458.：“Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā.(眼所识知(见)之色为可意、可爱、可乐、可爱色、伴随欲、可染。耳所闻之声…。鼻所嗅之香…。舌所尝之味…。身所触之触为可爱、可乐、可意、爱色、引欲、可染。诸比丘！此为五种欲。)

Pañcakkhattuṃ,【副】五次。

Pañcadvārāvajjanacitta﹐【中】五门转向心，若所缘呈现于五根门(dvāra)其中之一，把心转向所缘的是五门转向心，其作用是转向(āvajjana)呈现于五根门之一的目标；它使五识之一(看、听、嗅、尝、触)能够随后生起。

Pañcadhā,【副】以五方式。

Pañcavidha,【形】五倍。

Pañcasaṅgā(<pañca五+saṅga执着)，【阳】五执着(复数)(五执着是染(rāga)、瞋(dosa)、痴(moha)、傲慢(māna)、见解(diṭṭhi)。

Pañcasīla,【中】五戒(离杀生、离偷盗、离邪淫、离妄语、离饮酒)。KhA.31.︰ Aṅgatoti ettha ca pāṇātipātassa pañca aṅgāni bhavanti — (1)pāṇo ca hoti, (2)pāṇasaññī ca, (3)vadhakacittañca paccupaṭṭhitaṃ hoti, (4)vāyamati, (5)tena ca maratīti. Adinnādānassāpi pañceva– (1)parapariggahitañca hoti, (2)parapariggahitasaññī ca, (3)theyyacittañca paccupaṭṭhitaṃ hoti, (4)vāyamati, (5)tena ca ādātabbaṃ ādānaṃ gacchatīti. Abrahmacariyassa pana cattāri aṅgāni bhavanti– (1)ajjhācariyavatthu ca hoti, (2)tattha ca sevanacittaṃ paccupaṭṭhitaṃ hoti, (3)sevanapaccayā payogañca samāpajjati, (4)sādiyati cāti, tathā paresaṃ dvinnampi. Tattha musāvādassa (1)tāva musā ca hoti taṃ vatthu, (2)visaṃvādanacittañca paccupaṭṭhitaṃ hoti, (3)tajjo ca vāyāmo, (4)paravisaṃvādanañca viññāpayamānā viññatti pavattatīti cattāri aṅgāni veditabbāni. Surāmerayamajjapamādaṭṭhānassa pana (1)surādīnañca aññataraṃ hoti, (2)madanīyapātukamyatācittañca paccupaṭṭhitaṃ hoti, (3)tajjañca vāyāmaṃ āpajjati, (4)pīte ca pavisatīti imāni cattāri aṅgānīti. Evamettha aṅgatopi viññātabbo vinicchayo.(「从构成要素」：在这些当中，「杀生」有五种条件：(1)是生物，(2)生物想，(3)现起杀心，(4)付之行动，(5)及因此而死。「不与取」也有五（种条件）：(1)是他人所有物，(2)他人所有物想，(3)现起盗心，(4)努力，(5)以及因此而取可取之物。「非梵行」有四种条件：(1)交媾，(2)现起从事的心，(3)达到从事之缘的方式，(4)以及受(乐)。后面两者同样(四条件)。这里，当知「虚诳语」有四种条件：(1)是虚诳，(2)对那对象现起欺骗的心，(3)适当的努力，(4)以及转起欺骗他人所知的表示。「放逸原因的谷物酒、花果酒和酒精」有这四条件：(1)谷物酒等其中之一，(2)现起想要喝酒的心，(3)从事适当的努力，(4)以及已喝入。如此乃从构成有素对所应知的抉择。)

Pañcaso,【无】五个五个地，以五方式。

Pañcānantariya,【中】五无间业(五种重大的罪孽，犯了死后堕无间地狱，即：弑母，弑父，弑圣者〔阿罗汉〕，使佛身上充血，破和合僧)。

Pañcābhiññā,【阴】五神通(即：神变智iddhividhaṃ，天耳界智dibbasotadhātuñāṇaṃ，他心智cetopariyañāṇaṃ，宿住随念智pubbenivāsānussatiñāṇaṃ，有情死生智sattānaṃ cutūpapāte ñāṇaṃ)。

Pañcāvudha,【中】五武器(即：刀剑，矛，战斧，弓，钉头槌)。

Pañcāsīti,【阴】八十五。

Pañcāha,【中】五天。

Pañjara,【阳】笼。

Pañjalika, pañjalī,【形】合掌，合十。

Pañña,【形】明智的，具有智慧的。(在【合】中)。

Paññatā,【阴】(在【合】中) 有智慧的事实。

Paññatta, (paññāpeti 的【过分】)。已使知道，已宣布，已准备(座位等)

Paññatti(=Paṇṇatti)(<paññāpeti),【阴】指示，名字，概念，主意，规则(making known, manifestation, description, designation, name, idea, notion, concept)。两种概念：「事务概念」（attha-paññatti通过概念表达某事务）与「名字概念」（nāmapaññatti表达该事务的名字或名称）。概念(施设)有十二种︰1.tajjā-paññatti,适当的概念(胜义谛，取究竟法作为禅观的对象)。2.upādā-paññatti, 所造的概念(由胜义谛衍生出来的概念)。3.samūha-paññatti, 集合的概念。4.jāti-paññatti, 生的概念(一般的概念)。5.saṇṭhāna-paññatti,形状的概念。6.disā-paññatti, 方位的概念。7.kāla-paññatti, 时间的概念。8.ākāsa-paññatti, 空间的概念。9.nimitta-paññatti, 相的概念(似相paṭbhāga-nimitta、取相uggaha-nimitta、遍作相parikamma-nimitta预备相)。10.natthi-paññatti, 无有的概念。11.santati-paññatti, 连续的概念。12.saṅketa-paññatti, 世俗的概念。在《中部经》中，paññatti与samaññā(名称、称呼)之语并用，在《相应部经》则与saṅkhā(称、名称)、samaññā(名称、称呼)之语一起使用，并以paññatti-patha(施设路)而与nirutti-patha(词路)、adhivacana-patha(增语路)同时使用。在《长部经》则与samaññā, nirutti, vohāra(通称)等语共享。《义释》：saṅkhā samaññā paññatti vohāra nāma nāmakamma nāmadheyya nirutti vyañjana abhilāpa(称、名称、施设、通称、名、名业、命名、词、文(标记)、称呼)。

Paññavantu,【形】明智的，聪明的。

Paññā (梵 Prajñā, pa+ñā(梵jñā)知),【阴】智能，智能，知识，洞察力( intelligence, comprising all the higher faculties of cognition)。paññākkhandha,【阳】慧蕴(智力准则，修道证悟的最高知识)。paññācakkhu,【中】慧眼。SA.35.1./II,354.︰Paññācakkhu nāma catusaccaparicchedakañāṇaṃ, yaṃ– “cakkhuṃ udapādī”ti(S.56.11./V,422.；Mv.I,11.) āgataṃ.(称为‘慧眼’是(得)四谛的分别智，那是来自–“生起慧眼”。)paññādhana,【中】慧财。paññābala,【中】慧力。paññāvimutti,【阴】慧解脱。paññāvuddhi,【阴】慧增上。paññāsampadā,【阴】慧具足。三慧，「闻所成慧」、「思所成慧」、「修所成慧」。(Vism 439) 《瑜伽师地论》(T30.780-1)说，闻慧(suta-mayā paññā闻所成慧)，耳根由善知识听闻法或文字来闻法所得的智慧；思慧(cintā-mayā paññā思所成慧)，以从根源作意的方式，来通达法义；修慧(bhāvanā-mayā-paññā修所成慧)，体证无常、苦、无我等法。

Paññāṇa,【中】标志，告示，表征。

Paññāta, (paññāyati 的【过分】)。

Paññāpaka,【形】建议者，分配者，任命者。

Paññāpana,【中】公告，安排(位子等)。

Paññāpeti (pa+ñā+āpe), 管理规则，设下规则，使知道，宣布，准备(座 位等)。【过】paññāpesi。【过分】paññāpita, paññatta。【现分】paññāpenta。【独】paññāpetvā。catugguṇaṃ saṃghāṭiṃ paññāpesi,你施设四折僧伽梨。

Paññāpetu,【阳】整者，宣布者。

Paññāyati (pa+ñā+ya), 出现，明显化。【过】paññāyi。【过分】paññāta。【现分】paññāyamāna。【独】paññāyitvā。

Pañha,【三】问题，质询。pañhavissajjana, pañhavyākaraṇa,【中】回答。

Paṭa,【阳】【中】布料，衣服。

Paṭaggi,【阳】还火(归还的火)。

Paṭaṅga,【阳】蚱蜢、蝗虫(grasshopper)。

Paṭala,【中】1.盖子，薄膜，衬里，封套，皮，膜(a covering, membrane, lining, envelope, skin, film)。(maṃsapaṭala, of the liver, where KhA 54 reads maṃsa-piṇḍa), (phaṇapaṭala); (akkhipaṭala眼翳);(samuppaṭana), 55 (udarapaṭala, mucous membrane of the stomach); (kappāsapaṭala, film of cotton seed)。2.屋顶(roof, ceiling；ayopaṭala铁皮屋顶)。3.一堆，一片(a heap, mass；meghapaṭala一片云；abbhapaṭala大量的云). (madhupaṭala, honey comb)。4.白内障(cataract of the eye)。

Paṭalika(<paṭala),【形】绣花的毛织被单(belonging to a cover or lining, having or forming a cover or lining, as adj. said of sandals (ekapaṭalika with single lining) J II.277 (v. l. for ekatalika).)

Paṭalikā,【阴】绣花的毛织被单(a woven cloth, a woollen coverlet (embroidered with flowers), usually combd with paṭikā)。

Paṭaha,【阳】半球形铜鼓，战鼓。

Paṭākā,【阴】旗子。

paṭi-, pati-, (梵 prati),【前缀】逆，相反，回，反对。

Paṭikaṅkha (paṭi相反+ kakh (梵kāṅkṣ)欲望), 【义】可被期待的。

Paṭikaṅkhati (paṭi相反+ kakh(梵kāṅkṣ)欲望+ṃ-a), 愿，渴望。【过】paṭikaṅkhi。【过分】paṭikaṅkhita。

Paṭikaṇṭaka,【形】不利的，相对的，怀敌意的，有敌意的。【阳】敌人。

Paṭikamma,【中】矫正，赎罪。

Paṭikata (paṭikaroti 的【过分】), 已纠正。

Paṭikara,【形】抵销的，矫正的，赎罪的。apaṭikara,【反】。

Paṭikaroti (paṭi相反+kar行+o), 发露(忏悔)，纠正，赎罪，违反。【过】paṭikari。【现分】paṭikaronta。accayaṃ accayato disvā yathādhammaṃ paṭikaroti, 于过见过而如法忏悔。

Paṭikassati (paṭi相反+ka +a), 倒退，丢回。【过】paṭikassi。【过分】paṭikassita。

Patikāra,【阳】抵抗，补救，偿还(日语：へんさい,返済)。

Paṭikujjati (paṭi+kuj (梵kubj)+a), 俯身(to bend over)，遮没，倒转。

Paṭikujjana,【中】遮盖物(covering)。

Paṭikujjeti (paṭi+kuj +e), 遮没，倒转。【过】paṭikujjesi。【过分】paṭikujjita。【独】paṭikujetvā, paṭikujitvā, paṭikujjiya。

Paṭikujjhati (paṭi+kudh生气+ya), 倒生气。

Paṭikuṭṭha,【过分】已轻蔑，已诽谤，该受责备的。

Paṭikūlatā(<paṭikkūla),【阴】嫌恶(disgustiveness Vism 343 sq.)。

Paṭikkanta, (paṭikkamati 的【过分】)已向后行走，已回去。

Paṭikkama,【阳】去到旁边，回去。paṭikkamosāna(paṭikkama回去+osāna停止)﹐减缓。paṭikkamosānaṃ paṅṅāyati no abhikkamo(知道(病)减缓不前进(增加)？)

Paṭikkamati (paṭi+kam(梵kram)+a), 向后行走(to step backwards)，回去(to return)。【过】paṭikkami。【现分】paṭikkamanta。【独】paṭikkamitvā。

Paṭikkamana,【中】回去，引退。paṭikkamanasālā,【阴】休息室。

Paṭikkamma,【独】到旁边去。

Paṭikkūla,【形】讨厌的，不愉快的，该反对的。paṭikkūlatā,【阴】不愿，讨厌。paṭikkūlasaññā,【阴】厌恶想(有不净的意识)。

Paṭikkosanā,【阴】抗议。

Paṭikkosati (paṭi+kus(梵kruś)大叫+a), 责备，拒绝，轻蔑，辱骂(to blame, reject, revile, scorn, =paṭibāhati DA.I,160)。【过】paṭikkosi。【过分】paṭikkuṭṭha。【独】paṭikkositvā。

Paṭikkhipati (paṭi+khip(梵kṣip)抛+a), 否决(refused)，拒绝(rejected)，杜绝。【过】paṭikkhipi。【过分】paṭikkhitta。【独】paṭikhipitvā, paṭikkhippa。

Paṭikkhepa,【阳】拒绝(opposition)，否认(negation)，异议(contrary)。

Paṭigacca,【独】预先。

Paṭigijjhati (paṭi+gidh+ya), 渴望，需要，贪婪化。【过】paṭigijjhi。【过分】paṭigiddha。参考 Gijjhati。

Paṭigūhati (paṭi+gūh+a), 隐藏，隐瞒。【过】paṭigūhi。【过分】paṭigūhita。【独】paṭigūhitvā。

Paṭiggaha,【阳】痰盂。

Paṭiggaṇhana,【中】接受，接待，拿。paṭiggaṇhanaka,【形】收受的，接收者，能保持的。

Paṭiggaṇhāti(paṭigaṇhāti) (paṭi+gah拿+ṇhā), 拿，接收，接受，领受(to receive, accept, take (up))。【过】paṭiggaṇhi。【过分】paṭiggahita。【现分】paṭiggaṇhanta。【独】paṭiggahetvā, paṭiggaṇhiya, paṭiggayha。【使】paṭiggaheti。accayaṃ paṭiggaṇhāti﹐接受忏悔过失(to accept (the confession of) a sin, to pardon a sin)。

Paṭiggahaṇa,【中】接受，接待，拿。参考 Paṭiggaṇhana。

Paṭiggahetu,【阳】paṭiggāhaka,【阳】接受者，接收者，拿者。

Paṭigha(paṭi反 + gha (ghan的接尾词=han杀﹑击､接触)),【阳】【中】反击、抵抗(resistive)，厌恶(repulsion)，反感(repugnance)。cf. sappaṭigha,有对(有质碍)。

Paṭighāta(paṭi相反+ghāta),【阳】敲击(warding off)，厌恶(repulsion)，反击(beating off)，忿怒(resentment)。

Paṭighosa,【阳】回声。

Paṭicaya, Paṭicaya, & Paṭiccaya (paṭi+caya) 增加，堆积，累积(adding to, heaping up, accumulation, increase)。

Paṭicarati (paṭi相反+car移动+a), 转向(to wander about)，避开话题(to go about or evade (a question))。aññena aññaṃ paṭicarati(顾左右而言他﹐to be saved by another in another way; to receive a difference, answer to what is asked)。【过】paṭicari。

Paṭicodeti (paṭi相反+cud+e), 责备，倒回责备。【过】paṭicodesi。【过分】paṭicodita。【独】paṭicodetvā。

Paṭicca (ger. of pacceti依靠, paṭi+i; cp. BSk. pratītya),【不、独】因为，由于，关于(grounded on, on account of, concerning, because)。paṭiccasamuppanna,【形】因缘关系的。paṭiccasamuppāda,【阳】缘起。paṭiccasamuppannā dhammā﹐缘生法、因缘所生法。dvādasa paṭiccasamuppādaṅgāni﹐十二支缘起。

Paṭiccasamuppāda,【阳】缘起(即因缘法)。Vism.520-1.：So hi yasmā patīyamāno hitāya sukhāya ca saṃvattati, tasmā paccetumarahanti naṃ paṇḍitāti paṭicco. Uppajjamāno ca saha sammā ca uppajjati, na ekekato, nāpi ahetutoti samuppādo. Evaṃ paṭicco ca so samuppādo cāti paṭiccasamuppādo. Apica saha uppajjatīti samuppādo, paccayasāmaggiṃ pana paṭicca apaccakkhāyāti evampi paṭiccasamuppādo.(此缘起，因为了解它有助于利益和幸福，故智者值得去领解(paccetum)，是名为「缘」(paṭicca﹐pacceti=paṭi+ī；pacceti it=paṭicca)，生起之时，是俱(saha)(生起uppajjati)而非单独，是正(sammā)生起(uppajjati)而非无因，是名为「起」(samuppādo)。)《俱舍论》：「此中缘起(pratityasamutpāda)是何句义？钵刺底(prat)是至义。医底(itya)界是行义，由先助力界义转变，故行由至转变成缘。参(sam)是和合义。嗢(ut)是上升义。钵地(pāda)界是有义，有藉合升转变成起，由此有法至于缘已和合升起，是缘起义。」(T29.50.1) S.12.20./II,25~27.(cf.《杂阿含296经》)说「缘起」：ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā(此(法)住于界，法住、法决定性，即是此缘性)SA.12.20.：ṭhitāva sā dhātūti ṭhitova so paccayasabhāvo, na kadāci jāti jarāmaraṇassa paccayo na hoti. (此(法)住于界：它住立于因缘的自性，不会某时没有生缘老死(等)。)Dhammaṭṭhitatā dhammaniyāmatāti imehipi dvīhi paccayameva katheti. Paccayena hi paccayuppannā dhammā tiṭṭhanti, tasmā paccayova “dhammaṭṭhitatā”ti vuccati. Paccayo dhamme niyameti, tasmā “dhammaniyāmatā”ti vuccati.(法住、法决定性：具有这两种因缘论，的确，以因缘、已再生缘，从此因缘，法住性。在法上缘的确定，称为决定性。) Idappaccayatāti imesaṃ jarāmaraṇādīnaṃ paccayā idappaccayā, idappaccayāva idappaccayatā.( 此缘性：这些老死等诸缘的此缘，以此缘称为此缘性。)。《瑜伽师地论》：「无始时来展转安立，名为法性。由现在世(因果次第)，名为法住。由过去世(因果次第)，名为法定。由未来世(因果次第)，名法如性。」(T30.833.1)

缘起偈(见S.12.37.、S.12.61.~62、S.55.28.)：‘Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati.’ (「此有故彼有」(在此存在时，彼变成)，「此生故彼生」(由于此的被生，彼被生)；「此无故彼无」(在此无存在时，彼无有)，「此灭故彼灭」(由于此的灭，彼被灭)。)

Abs.：tabbhāvabhāvībhāvākāramattopalakkhito paṭiccasamuppādanaya,( < taṃ+ bhāva+ bhāvī+ bhāva+ ākāra+ matta + upalakkhito)﹐缘起(的方)法是：「依靠其它法，而有为法纯粹只是发生」，而被赋予特性。(tabbhāva，其它的法，bhāvī(将成为的法)有为法，bhāvākāramatta纯粹只是发生，upalakkhito，被赋予特性、辨别；paṭiccasamuppāda，缘起，nayo，方法)。

S.12.2./II,2.︰“Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.(无明缘行(以‘无明’为缘生起‘诸行’)，行缘识(以‘诸行’为缘生起‘识’)，识缘名色(以‘识’为缘生起‘名色’)，名色缘六入(以‘名色’为缘生起‘六入’)，六入缘触(以‘六入’为缘生起‘触’)，触缘受(以‘触’为缘生起‘受’)，受缘爱(以‘受’为缘生起‘爱’)，爱缘取(以‘爱’为缘生起‘取’)，取缘有(以‘取’为缘生起‘有’)，有缘生(以‘有’为缘生起‘生’)，以‘生’为缘而生起‘老与死、愁、悲、苦、忧、恼’，这样这是全部苦蕴的集。就是因为无明灭无余而行灭，因为诸行灭而识灭，因为识灭而名色灭，因为名色灭而六入灭，因为六入灭而触灭，因为触灭而受灭，因为受灭而爱灭，因为爱灭而取灭，因为取灭而有灭，因为有灭而生灭，因为生灭而老死、愁、悲、苦、忧、恼灭，这样这是一切苦蕴的灭。)

Paṭicchati (paṭi+isu+a), 接受，接收。【过】paṭicchi。【过分】paṭicchita。【独】paṭicchitvā, paṭicchiya。【使】paṭicchāpeti。

Paṭicchanna, (paṭicchādeti 的【过分】)已遮没，已隐藏。A.2.3./I,60.说：“Paṭicchannakammantassa bhikkhave, dvinnaṃ gatīnaṃ aṅṅatarā gati pāṭikaṅkhā–nirayo vā tiracchānayoni vāti.(造覆藏(恶)业之人，应预期二趣之随一趣：地狱或傍生。) Pāci.IV,269︰Paṭicchanno nāma okāso kuṭṭena vā kavāṭena vā kilañjena vā sāṇipākārena vā rukkhena vā thambhena vā kotthaḷiyā vā yena kenaci paṭicchanno hoti.(隐密处︰或围墙，或窗户，或草席，或(麻布制的)屏壁，或树，或柱子，或粗布袋(?)，任何这些空间是隐密处。)

Paṭicchādaka,【形】隐藏的，作掩护的，模糊的。paṭicchādana,【中】隐蔽，遮盖物。

Paṭicchādaniya,【中】肉汤，肉汁。

Paṭicchādeti (paṭi+chad盖+e), 遮没，隐藏。【过】paṭicchādesi。【过分】paṭicchādita, paṭicchanna。【现分】paṭicchādenta。【独】paṭicchādetvā, paṭicchādiya。【不】paṭicchādetuṃ。

Paṭicchādika,【形】隐藏的。vajjappaṭicchādikā, 隐藏罪的。

Paṭicchādī(fr. paṭicchādeti),【阴】1.庇护，掩护，隐藏(covering, protection)。2.矫正方法(antidote, remedy, medicine (or a cloth to protect the itch))。

Paṭijaggaka,【阳】养育者，教育者，看护者。

Paṭijaggati, (paṭi+jag +a), 看守，照顾，护理，滋养，修理，清理。【过】paṭijaggi。【过分】paṭijaggita。【独】paṭijaggitvā, paṭijaggiya。

Paṭijaggana,【中】养育，收养，管理，照料，修理。paṭijagganaka,【形】看护的，照料的。

Paṭijaggiya,【形】可以被看护的，可以被修理的。

Paṭijānāti (paṭi+ñā+ā), 承认，答应，同意。【过】paṭijāni。【过分】paṭiññāta。【现分】paṭijānanta。【独】paṭijānitvā。

Paṭiñña,【形】(在【合】中，例：samaṇapaṭiñña), 假装的。

Paṭiññā,【阴】诺言，誓约，同意，许可，表白。中国人谨慎处世的至理名言「有言在先」。

Paṭiññāta, (patijānāti的【过分】) 承认，答应，同意。

Paṭidadāti (paṭi+dā+a), 归还，回复。【过】paṭidadi。【过分】paṭidadinna。【独】paṭidadatvā。

Paṭidaṇḍa,【阳】报应，报偿。

Paṭidasseti (paṭi+dis指出+e), 现身，再出现。【过】paṭidassesi。【过分】paṭidassita。【独】paṭidassetvā。

Paṭidāna,【中】奖赏，归还。

Paṭidissati (paṭi+dis指出+ya), 被看到，出现。【过】paṭidissi。

Paṭideseti (paṭi+dis指出+e), 承认，悔过，认过。【过】paṭidesi。【过分】paṭidesita。【独】paṭidesetvā。grd. paṭidesetabba。

Paṭidhāvati (paṭi+dhāv追+a), 跑回去，跑近。【过】paṭidhāvi。【独】paṭidhāvitvā。

Paṭinandati (paṭi+nand欢喜+a), 很高兴，高兴地接受。【过】paṭinandi。【过分】paṭinandita。【独】paṭinanditvā。

Paṭinandanā,【阴】高兴。

Paṭināsikā,【阴】假鼻。

Paṭinivatta (paṭinivattati的【过分】), 已回返，已回来。

Paṭinivattati (paṭi+ni+vat+a), 再折回。【过】paṭinivatti。【独】paṭinivattitvā。

Paṭinissagga,【阳】放弃，丢弃，对之无执着，舍遣，定弃。《清净道论大疏》(Vism-mhṭ﹐CS:p.1.79)：「对诸行转起对之无执着的随观，称为‘对之无执着’。」(Saṅkhārānaṃ paṭinissajjanākārena pavattā anupassanā paṭinissaggānupassanā.)(Vism-mhṭ﹐CS:p.2.442)：「对之无执着：遍舍、跳出，两种对之无执着。」(Paṭinissaggasaddo pariccāgattho, pakkhandanattho cāti paṭinissaggassa duvidhatā vuttā.)

Paṭinissajjati (paṭi+ni+saj+ya), 放弃，弃绝，抛弃( to give up, renounce, forsake)。【过】paṭinissajji。【过分】paṭinissaṭṭha。【独】paṭinissajitvā, paṭinissajjiya。

Paṭineti (paṭi+nī +a), 引回去。【过】paṭinesi。【过分】paṭinīta。【独】paṭinetvā。

Paṭipakkha(paṭi+pakkha),【形】对治的，反对的，相反的(opposed, opposite)。【阳】敌人，对手(an enemy, opponent)。paṭipakhika, 有敌意的，对立党派的。《清净道论》(Vism.141)：Tathā hi samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyāti peṭake vuttaṃ.(《彼多迦》(Peṭaka)中说：三昧对治欲欲，喜对治瞋恚，寻对治惛沉睡眠，乐对治掉举恶作，伺对治疑。)

Paṭipajjati (paṭi+pad去+ya), 迈向，上路，启程，前进，跟随一个方法。【过】paṭipajji。【过分】paṭipanna。【现分】paṭipajjamāna, paṭipajjanta。【独】paṭipajitvā。

Paṭipajjana,【中】过程，练习，遵守。

Paṭipaṇṇa,【中】回复信。

Paṭipatti,【阴】操行，练习，行为，修行。

Paṭipatha,【阳】相反方向，前方。

Paṭipadā,【阴】行道(行为的线路)，进行的方式。A.4.161-162.说四种行(catasso paṭipadā)：Dukkhā paṭipadā dandhābhiññā(苦迟通行=贪瞋痴炽盛，五根弱，证道迟), dukkhā paṭipadā khippābhiññā(苦速通行=贪瞋痴炽盛，五根强，证道速), sukhā paṭipadā dandhābhiññā(乐迟通行=贪瞋痴不炽盛，五根弱，证道迟), sukhā paṭipadā khippābhiññā(乐速通行=贪瞋痴不炽盛，五根强，证道速)。A.4.164.另说四种行：akkhamā paṭipadā(不堪忍行=以骂报骂等), khamā paṭipadā(堪忍行=不以骂报骂等), damā paṭipadā(调伏行=护诸根，眼见色不取于相), samā paṭipadā(寂静行=不容纳已生之欲寻，断之、除之、息之、远之、令灭亡)。

Paṭipanna, (patipajjati 的【过分】) 已回击。

Paṭippassaddha(pp. of paṭippassambhati；BSk. form is pratiprasrabdha), allayed, calmed, quieted, subsided .

Paṭippassaddhi (<paṭippassaddha),【阴】subsidence, calming, allaying, quieting down, repose, complete ease。

Paṭipassambhitatta,【中】使回到轻安状态。

Paṭipaharati (paṭi相反+pa+har拿+a), 回击。【过】paṭipahari。【过分】paṭipahaṭa。【独】paṭiparitvā。

Paṭipahiṇāti (paṭi+pa+hi+ṇā), 送回。【过】paṭipahiṇi。【过分】paṭipahita。【独】paṭipahiṇitvā。

Paṭipāṭi,【阴】次序，一连串的人或事。paṭipāṭiyā,【副】井然有序地，连续地，一个接一个地。

Paṭipādaka,【阳】1.安排者，提供者。2.床的支架。

Paṭipādeti (paṭi+pad去+e), 带进，安排，提供。【过】paṭipādesi。【过分】paṭipādita。【独】paṭipādetvā。

Paṭipīḷana(<paṭipīḷeti),【中】拥抱、压抑、压迫(oppression)。DhA.v.278.CS:pg.2.256.︰dukkhāti paṭipīḷanaṭṭhena dukkhā.(苦︰即以压迫之义称为苦。)

Paṭipīḷeti (paṭi+pīḷ虐待+e), 压迫。【过】paṭiīḷesi。【过分】paṭipīḷita。【独】paṭipīḷetvā。

Paṭipuggala,【阳】对手，伙伴，匹配。

Paṭipucchati (paṭi+pucch询问+a), 反问(反诘)，深究。【过】paṭipucchi。【过分】paṭipucchita。

Paṭipucchā,【阴】反问的问题。

Paṭipūjanā,【阴】尊敬，敬意。

Paṭipūjeti (paṭi+pūj礼拜+e), 尊敬，崇敬。【过】paṭipūjesi。【过分】paṭipūjita。【独】paṭipūjetvā。

Paṭipeseti (paṭi+pes +e), 送回，送出去。

Paṭippassaddha (< paṭi 对+ sambh(梵śrambh)使平静、平息；sambh at Dhtp 214 in meaning “vissāsa”信赖), (paṭippassambhati 的【过分】)。回到轻安。Paṭippassaddhi (<paṭippassaddha回到轻安(【过分】),【阴】回到轻安。

Paṭippassambhati (paṭi回+pa+sambh+a), 回到轻安。【过】paṭippassambhi。

Paṭippassambhanā,【阴】回到轻安。参考 paṭippassaddhi。

Paṭippharati (paṭi+sphur)﹐反对，敌对。

Paṭibaddha, (paṭibandhati 的【过分】), 已被…所绑，已依靠，已被…所吸引。paṭibaddhacitta,【形】迷住的，被爱所绑的。eka-jāti-pratibaddha(梵),一生补处(一生所系菩萨，即下一生就要成佛。弥勒菩萨还不一定是一生补处)。

Paṭibandhu (paṭi遍+bandhu亲戚) 亲戚(a relation, relative)。

Paṭibala,【形】能干的，适当的，胜任的。

Paṭibāhaka,【形】逐退的，防止的，预防者。

Paṭibāhati (paṭi+vah带+a), 挡住，规避，让开，拒绝，责备(=paṭikkosati , DA.I,160)。【过】paṭibāhi。【过分】paṭibāhita。【现分】paṭibāhanta。【独】paṭibāhitvā, paṭibāhiya。

Paṭibimba,【中】副本，图像，反映。paṭibimbita,【形】反映的。

Paṭibujjhati (pati+budh醒+ya), 理解，醒来。【过】paṭibujjhi。【独】paṭibujhitvā。

Paṭibuddha (Patibujjhati的【过分】), 已醒来。

Paṭibhaya,【中】害怕，恐怖，惊骇。

Paṭibhāga,【形】等于，相似的，相对称。【阳】相似物，相似处。paṭibhāganimitta﹐似相、相似相(counterpart sign。灿烂而透明的相，呈现：棉花、气流、明亮的红宝石、明亮的珍珠、晨星、烟 、云 、莲花、车轮、月亮、太阳时，这就是似相。)；修习十遍禅(kasiṇa)、十不净、入出息随念及身至念的二十二种禅法可得到似相(稳定的禅相)，得近行定(upacārasamādhi)。appaṭibhāga﹐不相似的。《广释》(Vibhv.CS:p.258)：Tappaṭibhāgaṃ vaṇṇādikasiṇadosarahitaṃ nimittaṃ upacārappanānaṃ ārammaṇattāti paṭibhāganimittaṃ.(似相：这相似的(颜)色遍等毫无瑕疵的相，为近行(定)、安止(定)的所缘。)

Paṭibhāti (paṭi+bhā+a), 显露(to appear)，想到(to come into one’s mind)，被证实(to be evident)。【过】paṭibhāsi。

Paṭibhāṇa,【中】机智，敏捷，准备就绪演讲，智力。paṭibhāṇavantu,【形】有机智的。

Paṭibhāsati (paṭi+bhās+a), 回…致辞，答复。【过】paṭibhāsi。

Paṭimagga,【阳】逆途，来路。

Paṭimaṇḍita (paṭinaṇḍeti 的【过分】), 已用…装饰，已由…组成。sabbābharaṇapaṭimaṇḍito, 盛装。

Paṭimalla(paṭi+malla),【阳】对手，摔交对手(a rival wrestler)。

Paṭimā(<paṭi+mā),【阴】图像，图形。

Paṭimāneti (paṭi+mān+e), 尊敬，等待。【过】paṭimānesi。【过分】paṭimānānita。【独】paṭimānetvā。

Paṭimāreti(paṭi+caus. of mṛ), 怒杀(to kill in revenge)。

Paṭimukka (Paṭimuñcati的【过分】), 已使披上，已扣紧在，已被用带(或绳子等)系住在。

Paṭimuñcati (paṭi+muc释放+ṃ-a), 穿上(衣服)，扣紧，绑。【过】paṭimuñci。【独】paṭimuñcitvā。

Paṭiyādeti (paṭi+yat+e), 准备，安排，交出，供应。【过】paṭiyādesi。【过分】paṭiyādita, paṭiyatta。【独】paṭiyādetvā。

Paṭiyodha,【阳】怀敌意的战士，反攻。

Paṭirāja,【阳】怀敌意的国王。

Paṭirūpa, patirūpa,【形】适合的，适当的。patirūpadesavāsa﹐住处应适宜。patirūpadesavāso nāma yattha catasso parisā vicaranti, dānādīni puññakiriyavatthūni vattanti, navaṅgaṃ satthu sāsanaṃ dibbati, tattha nivāso sattānaṃ puññakiriyāya paccayattā maṅgalanti vuccati.(住处应适宜：无论何处有四众(比丘、比丘尼、优婆塞、优婆夷)走动，可做布施等功德处，有「九分教」的辉煌，说该处居民有作福因缘说为吉祥。)

Paṭirūpaka, patirūpaka,【形】相似的，假扮成的，看起来像的。

Paṭirūpatā,【阴】外观，相似物，适切性。

Paṭiladdha, (Paṭilabhati的【过分】) 获得，接受，取得。

Paṭilabhati﹐paṭilabbhati (paṭi+labh+a), 获得，接受，取得(to obtain, receive, get)。【过】paṭilalabhi。【现分】paṭilabhanta。【独】paṭilabhitvā, paṭilaladdhā。pret. 3rd pl. paccaladdhaṃsu(paccalatthaṃsu). aor. 1st sg. paṭilacchiṃ. Caus. paṭilābheti.

Paṭilābha,【阳】达到，取得，获得。

Paṭilīna(paṭilīyati 的【过分】),远离。A.4.38./II,41.︰Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu patilīno hoti.…Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccatī”ti.(世间有比丘，断我慢，切断其根，如截断多罗树头，令灭亡，当来不生。诸比丘！比丘有如是远离(patilino)。…遣除各别之见取，正确舍弃一切爱，身行轻安，名为远离。)

Paṭilīyati (paṭi+lī执着+ya), 倒退，远离。【过】paṭilīyi。【过分】paṭilīna。【独】paṭilīyitvā。paṭilīnanisabha, 【阳】人中最好的人。

Paṭilīyana,【中】防范，倒退。

Paṭiloma,【形】颠倒的，相对的，相反的。paṭilomapakkha,【阳】反对党，反对派。

Paṭivacana,【中】答案，答复。

Paṭivattana,【中】倒退，折回。

Paṭivattiya,【形】被折转的，被击退的。

Paṭivattu,【阳】反对者，反驳者。

Paṭivatteti (paṭi+vat+e), 击退，折回。【过】paṭivattesi。【过分】paṭivattita。【独】paṭivattetvā, paṭivattiya。

Paṭivadati (paṭi+vad说+a), 回答，答复，反对。【过】paṭivadi。【过分】paṭivutta。【独】paṭivatvā, paṭivaditvā。

Paṭivasati (paṭi+vas住+a), 居住。【过】paṭivasi。【过分】paṭivuttha。【独】paṭivasitvā。

Paṭivāta﹐逆风。paṭivātaṃ,【副】逆风地。

Paṭivāda,【阳】反驳，反诘(retort, recrimination)。

Paṭiviṃsa(paṭi-aṃsa with euphonic consonant v instead of y (paṭi-y-aṃsa) and assimilation of a to i (paṭiyiṃsa> paṭiviṃsa)),【阳】部份。

Paṭivijjha (grd. of paṭivijjhati),【形】贯通的。【反】duppaṭivijjha。

Paṭivijānāti (paṭi+vi +ā+nā), 认可，知道。【过】paṭivijāni。

Paṭivijjhati (paṭi+vidh(梵vyadh / vidh)贯穿+ya), 贯通，透彻，看穿，了解(to pierce through, penetrate (lit. & fig.), intuit, to acquire, master, comprehend)。【过】paṭivijjha﹐paccavyādhi。【独】paṭivijjha﹐paṭivijjhitvā。【现分】paṭivijjhanta。3rd pl. paccavidhuṃ。【过分】paṭividdha。Mv.I,40., 42︰paccabyattha padamasokaṃ, 你已到达无忧处。

Paṭividita (paṭivijānāti 的【过分】), 已知道，已确定( known, ascertained)。

Paṭividdha (paṭivijjhati 的【过分】), 已看穿(being or having penetrated or pierced)，已了解(having acquired, mastering, knowing)。

Paṭivineti (BSk.Praṭivineti), (paṭi+vi+nī ), 驱逐，除去，征服(to drive out, keep away, repress, subdue)。【过分】paṭivinīta。【义】paṭivineyya。

Paṭivinodana(<paṭivinodeti),【中】移掉，开除，逐出(removal, driving out, explusion)。

Paṭivinodaya(<paṭivinodeti),【形】【中】驱散，除去，摆脱(dispelling, subduing, riddance, removal)。duppaṭivinodaya, 不易摆脱(hard to dispel)。【独】paṭivinodayitvā(=pavinodayitvā)。

Paṭivinodeti (paṭi+vi+nud+e；cp. BSk. prativinudati), 驱散，除去，摆脱。【过】paṭivinodesi。【过分】paṭivinodita。【独】paṭivinodetvā。

Paṭivibhajati (paṭi+vi+bhaj +a), 分开，定义(analysed)。【过】paṭivibhaji。【过分】paṭivibhatta。【独】paṭivibhajitvā。

Paṭivirata, (Paṭiviramati的【过分】；cp. BSk. prativiramati) 戒除(abstaining from, shrinking from (with Abl.))。appaṭivirata﹐不戒除。

Paṭivirati (<paṭivirata),【阴】戒除(abstinence from)。

Paṭiviramati (paṭi+vi+ram+a), 戒除(to abstain from)。【过】paṭivirami。【现分】paṭiviramanta。【独】paṭiviramitvā。

Paṭivirujjhati (paṭi+vi+rudh成长+ya), 抗拒，怀敌意，反驳(to act hostile, to fall out with somebody, to quarrel (saddhiṃ) )。【过】paṭivirujjhi。【独】paṭivirujjhitvā。【过分】paṭiviruddha。

Paṭiviruddha (paṭivirujjhati的【过分】；cp. BSk. prativiruddha rebellious ), 已反对，已相抵触(obstructed or obstructing, an adversary, opponent)。

Paṭivirūhati (paṭi+vi+ruh上升+a), 再生长(to grow again)。【过】paṭivirūhi。【过分】paṭivirūḷha。【独】paṭivirūhitvā。

Paṭivirodha(paṭi+virodha障碍),【阳】敌意(hostility, enmity, antagonism)，反对派。

Paṭivisiṭṭha(paṭi+visiṭṭha), 奇异(peculiar)，特殊的(distinguished)。

Paṭivissaka,【阳】邻居。【形】附近的，住近的。

Paṭivedeti (paṭi+vid知+e), 使知道，告知，宣布。【过】paṭivesi。【过分】paṭivedita。【独】paṭivedetvā。pot. paṭivedayi

Paṭivedha(<paṭi+vyadh贯通), cp.paṭivijjhati & BSk.prativedha),【阳】渗透，通达(体证道、果、涅盘)，贯通、洞察(piercing)。duppaṭivedha﹐【形】难以通达。lakkhaṇapaṭivedhā, 通达相(通达(喜)的自相和共相，(Mṭ.118./II,pp.312.))。

Paṭisaṅkhata (patisaṅkharoti 的 【过分】), 已修理，已准备。

Paṭisaṃyutta (patisaṃyujjati 的【过分】), 已连接，已属于。

Paṭisaṃvedin(fr. paṭisaṃvedeti; BSk. pratisaṃvedin Divy.567),【阳】【形】感觉到的人，经验者，体证者，享受者，具有感受的人(experiencing, feeling, enjoying or suffering)。sabbakāyapaṭisaṃvedī, 体验全呼吸(者)。

Paṭisaṃvedeti, paṭisaṃvediyati(by-form), (paṭi对+saṃ一起+vid知+e), 【使】体验，体证，感觉，经历(to feel, experience, undergo, perceive)。【过】paṭisaṃvesi。【过分】paṭisaṃvidita, paṭisaṃvedita。【独】paṭisaṃdetvā。

Paṭisaṃharaṇa(fr. paṭisaṃharati),【中】Paṭisaṃhāra,【阳】折迭，移动 (removing Nett 27, 41.)。

Paṭisaṃharati (paṭi+saṃ+har(梵hṛ)拿+a), 撤回，移掉，折迭。【过】paṭisaṃhari。【过分】paṭisaṃharita, paṭisaṃhaṭa。【独】paṭisaṃharitvā。

Paṭisaṅkharaṇa,【中】恢复，修改。

Paṭisaṅkharoti (paṭi+saṃ+kar行+o), 修理，回复，修改(to restore, repair, mend)。【过】paṭisaṅkhari。【过分】paṭisaṅkhata。【独】paṭisaṅkharitvā。Caus. II. paṭisaṅkhārāpeti。

Paṭisaṅkhā, paṭisaṅkhāya(<khyā测、察),【独】省察了，考虑了，区别了。

Paṭisaṅkhāna,【中】辨别，考虑，留心。

Paṭisaṅkhāra,【阳】回复，恢复，修改。参考 paṭisaṅkharaṇa。Vibhv.p.197.︰Bhāvanāya paṭisaṅkhārakammabhūtā.(一再回到原本的工作(禅修对象)的修习。)

Paṭisañcikkhati, paṭisaṃcikkhati (paṭi对+saṃ一起+cikkh+a), 思择，思虑，区别。【过】paṭisañcikhi。【过分】paṭisañcikhita。

Paṭisañjānati, 溯源，溯往。

Paṭisata,(paṭi回﹑对+ sata2<pp. of sarati, of smṛ记忆、正念),【中】回到正念者，护念。【形】回想的。Paṭissatoti paṭissatisaṅkhātāya satiyā yutto.(已回到正念︰所谓的回到正念(回想)，与念相关联的。) S.35.95./IV,74.︰“Na so rajjati rūpesu, rūpaṃ disvā paṭissato; Virattacitto vedeti, tañca nājjhosa tiṭṭhati. “Yathāssa passato rūpaṃ, sevato cāpi vedanaṃ; Khīyati nopacīyati, evaṃ so caratī sato. Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.(他在诸色(相)不染，见色而回到正念，体验心无执着，也不黏住于此。他如此见色(相)，和正被交会的感受，被灭尽，没有被累积，如是他具正念而行，如是正散失苦，靠近涅盘解脱。) sampajāno paṭissato, 有正知地回到正念。

Paṭisantharati(paṭi+saṃ+tharati <stṛ散播), 编造，关心。ger. paṭisanthāya. pp. paṭisanthata.

Paṭisanthāra,【阳】欢迎，宽待。

Paṭisandahati (paṭi+saṃ+dah放置+a), 重聚。【过】paṭisandahi。【过分】paṭisandhita 或 paṭisandahita。

Paṭisandhātu,【阳】重聚者，调解者，和事佬。

Paṭisandhāna,【中】结生，团圆。

Paṭisandhi,【阴】结生，再投胎，怀孕，团圆。(Vibhv.CS:p.125)：Bhavato bhavassa paṭisandhānaṃ paṭisandhikiccaṃ.(从(前一生的)‘存在’(有)，成为存在的结生，为‘结生的作用’。)

Paṭisandhicitta﹐【中】结生心，投生的(第一个)心识(三界中有十九种结生心paṭisandhicittāni ekūnavīsati)。

Paṭisambhidā (<bhid破,梵 pratisaṃvid),【阴】无碍解，分析的洞察力，识别的知识。Paṭisambhidāmagga, 《无碍解道》。catasso paṭisambhidā, 四无碍解。四无碍解，即义无碍解智(attha-paṭisambhidā)：对苦谛的无碍解智。法无碍解智(dhamma-paṭisambhidā)：对集谛的无碍解智。辞无碍解智(nirutti-paṭisambhidā)：对苦谛法与集谛法的语词及文法使用上的无碍解智。应辩无碍解智(paṭibhāna-paṭisambhidā)：对上述三种无碍解智的无碍解智。

Paṭisammodati (paṭi+sam+mud +a), 友善地交谈，友善地欢迎。【过】paṭisammodi。【过分】paṭisammodita。【独】paṭisammoditvā。

Paṭisaraṇa,【中】庇护所，帮忙，保护。

Paṭisallāna(paṭi+saṃ+lī执着),【中】隐居禅修(retirement for the purpose of meditation)，隐居(seclusion)，宴默，孤独(Paṭisallānāti ekībhāvā.(S.A.CS:p.2.275))，果定(Paṭisallānāti phalasamāpattito.(S.A.CS:p.3.18))，身远离(paṭisallānanti kāyavivekaṃ (S.A.CS:p.3.31) ) paṭisāruppa,【形】适当隐居的。(Paṭisallānasāruppānīti nilīyanasāruppāni.(S.A.CS:p.3.13))

Paṭisallīyati (paṭi+saṃ+lī执着+ya), 退隐(to be in seclusion)。【过】paṭisallīyi。【过分】paṭisallīna。【独】paṭisallīyitvā。

Paṭisāmeti (paṭi+sam+e), 井然有序地设定，防范。【过】paṭisesi。【过分】paṭisāmita。【独】paṭisāmetvā。

Paṭisāsana,【阴】答复，提出抗衡的情报。

Paṭisedha(fr. paṭi+sidh 1, sedhati drive off),【阳】paṭisedhana,【中】防止，禁令，拒绝(warding off, prohibition)。paṭisedhaka,【形】禁止，预防，防止，拒绝。

Paṭisedhati(paṭi+sedhati), 防止，禁止，避免，拒绝(to ward off, prohibit, prevent, refuse)。

Paṭisedheti (paṭi+sidh+e) (caus.), 防止，禁止，免除。【过】paṭisedhesi。【过分】paṭisedhita。【独】paṭisedhetvā。paṭisedhiya。

Paṭisevati (paṭi+sev+a), 跟随，追求，练习，沉迷于，使用药等。【过】paṭisevi。【过分】paṭisevita。【现分】paṭisevanta。【独】paṭisevitvā。paṭiseviya。

Paṭisevana,【中】练习，使用，跟随。

Paṭisotaṃ,【副】逆流地。

Paṭissata (paṭi+smṛ的【过分】),【形】回想的。

Paṭissati(paṭi+sati of smṛ)﹐【阴】回想。appṭissati﹐不能回想(lapse of memory)。DhsA.(CS:p.191)：「当面的(记住)，离去了之后，处于再回想记住，为回想。」(Abhimukhaṃ gantvā viya saraṇato paṭisaraṇavasena paṭissati.)

Paṭissatika(<paṭissati)﹐【形】回想的。

Paṭissava(<paṭi+ su(梵śru, śruṣ)听到),【阳】诺言，赞成(assent, promise, obedience (cp. paṭissaya VvA 347))。

Paṭissavatā(abstr.<paṭissava)﹐【阴】遵守(obedience)。【反】appaṭissavatā (want of deference)。

Paṭissā & Patissā (paṭi+ su(梵śru, śruṣ)听到, cp. paṭissuṇāti & paṭissāvin)﹐【阴】(deference, obedience, only in cpd. sappaṭissa obedient, deferential (sappatissa) & appaṭissa disobedient, not attached to。

Paṭissāvin (<paṭi+ su(梵śru, śruṣ)听到),【形】(assenting, ready, obedient, willing)。S III.113 (kiṅkāra-paṭi°).

Paṭissuṇāti (paṭi+su(梵śru, śruṣ)听到+ṇā), 同意，允诺，应(声)。【过】paṭissuṇi。【过分】paṭissuta。【独】paṭisuṇitvā。【3.复.过】paccassosuṃ(他们应(声))。

Paṭihaññati (paṭi+han打+ya), 被撞，被折磨。【过】paṭihaññi。【独】paṭihaññitvā。

Paṭihata (Paṭihaññati的【过分】), 已重击，已受打击。

Paṭihanana,【中】打击，反击，冲撞。

Paṭihanati (pati+han打+a), 反击，防止，碰撞。【过】paṭihani。【过分】paṭihata。【独】paṭihantvā。

Paṭu,【形】聪明的，有技术的，聪明的人。paṭutā,【阴】paṭutta,【中】聪明，技术。

Paṭola,【阳】蛇瓜(snake-gourd﹐一种栝楼属植物 (Trichosanthes anguina)，果实长形，扭转，绿色和白色，可食，在完全成熟时呈鲜橙黄色)。

Paṭṭa, paṭṭaka,【中】薄片，平板，金属板，条板。

Paṭṭa,【中】丝布料，绷带，长布条。【形】绸的。

Paṭṭana,【中】港口，靠近港口的城镇。

Paṭṭikā,【阴】长布条，绷带，腰带。

Paṭṭhapeti (pa+ṭhā(sthā)站+āpe), 建立，开始。【过】paṭṭhapesi。【过分】paṭṭhapita。【独】paṭṭhapetvā。

Paṭṭhāna(pa+ ṭhā, cp.paṭṭhahati；梵prasṭhāna),【中】出发、端绪、发端(setting forth)，放出(putting forward)，出发点(starting point)。《发趣论》(Paṭṭhānappakaraṇa)︰又称《发趣大论》(Patthānamahāppakaraṇa)，乃七论中最大之论书，故称大论。内容详述「论本母」一二二门与二十四缘的关系，初分论母设置分(列举二十四缘之名目)及缘分别分(释论二十四缘)，次述由二十四发趣组成的本文。所谓二十四发趣，先分为顺发趣、逆发趣、顺逆发趣、逆顺发趣四大类，其后四大类再各自衍伸出三法发趣、二法发趣、二法三法发趣、三法二法发趣、三法三法发趣、二法二法发趣等六种，共二十四发趣。(《中华佛教百科全书(六)》p.3253.2)《发趣论注》(PtnA.CS:pg.343)︰Kenaṭṭhena paṭṭhānanti? Nānappakārapaccayaṭṭhena. ‘Pa-kāro’ hi nānappakāratthaṃ dīpeti, ṭhānasaddo paccayatthaṃ.(所谓「发趣」︰各种不同的缘之义。「发」解释各种不同的(缘)之义。「趣」缘之义。) 在《发趣论》中，「各种不同的缘」，指二十四缘。

Paṭṭhānanaya﹐发趣法，有二十四缘：1.因缘(hetupaccayo ; root-cause condition)，2.所缘缘(ārammaṇapaccayo ; object condition)，3.增上缘(adhipatipaccayo ; predominance condition)，4.无间缘(anantarapaccayo ; proximity condition)，5.相续缘 (等无间缘) (samanatarapaccayo ; contiguity condition)，6.俱生缘(sahajātapaccayo ; conascence condition)，7.相互缘(aññamaṇṇapaccayo ; mutuality condition)，8.依止缘(nissayapaccayo ; support condition)，9.亲依止缘(upanissayapaccayo;decisive-support condition)，10.前生缘(purejātapaccayo ; prenascence condition)，11.后生缘(pacchājātapaccayo ; postnascence condition)，12.重复缘(数数习行缘) (āsevanapaccayo ; repetition condition)，13.业缘(kammapaccayo ; kamma condition)，14.异熟缘(vipākapaccayo ; kamma-result condition)，15.食缘(āhārapaccayo ; nutriment condition)，16.根缘(indriyapaccayo ;faculty condition)，17.禅那缘(jhānapaccayo ; jhāna condition)，18.道缘(maggapaccayo ; path condition)，19.相应缘(sampayuttapaccayo ; association condition)，20.不相应缘(vippayuttapaccayo ; dissociation condition)，21.有缘(atthipaccayo ; presence condition)，22.无有缘(非有缘) (natthipaccayo ; absence condition)，23.离去缘(vigatapaccayo ; disappearance condition)，24.不离去缘(avigatapaccayo ; non-disappearance condition)。

Paṭṭhāya,【独】首先，自此以后，今后，从…时候起。tatopaṭṭhāya, 自那以后，自那时以来。

paṭh(梵paṭh)﹐【字根I.】读(to read)。

Paṭhati (paṭh读+a), 读，背诵。【过】paṭhi。【过分】paṭhita。【独】paṭhitvā。

Paṭhana,【中】读。

Paṭhama,【形】第一，最初的，先前的。paṭhamaṃ,【副】起先，第一次。paṭhamataraṃ,【副】首先，尽快地。prathama-citta-utpada,【梵】初发心(初发觉悟的心)。paṭhama-vacana,【中】主格。

Paṭhavī,【阴】地。paṭhavīkampana,【中】地震。paṭhavīkasiṇa,【中】(修禅取相的)地遍。paṭhavīcalana,【中】paṭhavīcāla,【阳】地震。paṭhavīdhātu,【阴】地界，地元素。paṭhavīsama,【形】似地的。paṭhavojā,【阴】地的元气，地的精髓。Dhs.(PTS:962；CS:967.)︰Katamaṃ taṃ rūpaṃ pathavīdhātu? Yaṃ 1kakkhaḷaṃ 2kharagataṃ 3kakkhaḷattaṃ 4kakkhaḷabhāvo ajjhattaṃ vā bahiddhā vā upādiṇṇaṃ vā anupādiṇṇaṃ vā– idaṃ taṃ rūpaṃ pathavīdhātu.(什么是「色的地界」(What is the Corporeality which is the Element of solidity)？凡是1坚(hardness)、2硬(roughness)、3坚性(hard)、4坚实(hardness)，生起于内、外，或已执取、未执取，这是「色的地界」。)

Paṇava(cp. Ep. Sk. paṇava, dial; accord. to BR a corruption of praṇava)，锣(a small drum or cymbal)。paṇavasadda﹐锣声。

Paṇāma(<pa+nam, see paṇamati)鞠躬，礼拜。(bending, salutation, obeisance)。(cp. paṇāmeti 1)。paṇāmaṃ karoti=añjaliṃ karoti)。【中】paṇāmana。

Paṇamati (pa+nam+a), 鞠躬，崇拜，礼拜。【过】paṇami。【过分】paṇamita, paṇata。【独】paṇamitvā。

Paṇāma,【阳】顶礼，行礼，崇拜，鞠躬。

Paṇāmeti (pa+nam +e), 解散，逐放，关上，伸手。【过】paṇāmesi。【过分】paṇāmita。【现分】paṇāmenta。【独】paṇāmetvā。

Paṇidahati (pa+ni+dah放置+a), 追求，渴望，放出，指示，设定(to put forth, put down to, apply, direct, intend; aspire to, long for, pray for)。【过】paṇidahi。【过分】paṇihita, paṇidahita。【独】paṇidahitvā, paṇidhāya。

Paṇidhāna,【中】paṭidhi,【阳】热望，决心。

Paṇidhāya (paṭidahati 的【独】) 热望了，有了意图。

Paṇidhi(<paṇidahati，cp.BSk. praṇidhi)﹐誓愿(aspiration, request, prayer, resolve)。

Paṇipāta,【阳】崇拜，拜倒，顶礼，俯身致敬。DA.2./I,231.︰Paṇipāto nāma– “Ajjādiṃ katvā ahaṃ abhivādana-paccuṭṭhāna-añjalikamma- sāmīcikammaṃ Buddhādīnaṃyeva tiṇṇaṃ vatthūnaṃ karomī’ti maṃ dhārethā”ti evaṃ Buddhādīsu paramanipaccākāro. Imesañhi catunnaṃ ākārānaṃ aññatarampi karontena gahitaṃyeva hoti saraṇaṃ.(顶礼：『请您忆持我：从今天开始，我只对佛等三种对象行顶礼、起迎、合掌、恭敬业。』如此对佛等作最上的五体投地礼。取这四种方式其中之一而归依。)

Paṇiya,【中】贸易的对象。【阳】商人。

Paṇihita (paṭidahati 的【过分】, pa+ni+ dah放置), 已指示，已下决心…的，已意图。【形】被放置，定向。

Paṇīta(pp. of pa+neti﹐梵praṇīta),【形】优良的，可口的，美妙的。paṇītatara,【形】更尊贵的，多可口的。KhA.170.︰Paṇītanti uttamaṃ seṭṭhaṃ atappakaṃ.(最上的、优良的、无烦的)

Paṇeti (pa+ni +e), 判定(罚款或处罚)。【过】paṇesi。【独】paṇetvā。

paṇḍ﹐【字根VII.】破坏(to destroy)。

Paṇḍaka(梵paṇḍa & paṇḍaka),【阳】太监，阉人、不男；音译：半择迦、般咤、般荼迦、半择、半挓迦(a eunuch, weakling)。意译为男根损坏之人，没有男性生殖器。本性损坏称为「扇搋」(梵ṣaṇḍha)，意译作黄门，指男子无生殖器者，有先天(本性扇搋)与后天(损坏扇搋)二种。

Paṇḍara(Ved. pāṇḍara),【形】白色，微黄色(white, pale, yellowish )。

Paṇḍicca(<paṇḍita),【中】聪叡，博学(erudition, cleverness, skill, wisdom )。

Paṇḍita(Ved. paṇḍita),【形】明智的(wise, clever, skilled, circumspect, intelligent )。【阳】明智的人；《中阿含经》译：沙门蛮头。paṇḍitaka,【阳】炫学者(a pedant)。

Paṇḍu(cp. Ved. pāṇḍu, palita, pāṭala),【形】淡黄色的，微黄色的。paṇḍukambala,【中】橙色的毛毯，帝释的王座名字。paṇḍupalāsa,【阳】凋谢的叶子，准备出家的人。paṇḍuroga,【阳】黄疸(台语︰ng5 than2)。paṇḍurogī,【阳】患黄疸的人。kāyaṃ paṇḍumattikāya tikkhaṭṭuṃ subbattitaṃ ubbaṭṭeti(以黄土涂摩身体三次)。

Paṇṇa, paṇṇaka (梵 Parṇa),【中】叶子，供书写的叶子，信。paṇṇakuṭi,【阴】茅舍。paṇṇacchatta,【中】以树叶制成的伞。paṇṇasanthara,【阳】树叶垫子。paṇṇasālā,【阴】茅庐(沙罗树叶)。paṇṇa-chadana,叶屋。

Paṇṇatti(=Paññatti),【阴】名字，概念。

Paṇṇarasa (=Pañcadasa),【形】十五。

Paṇṇākāra,【阳】礼物。

Paṇṇāsā,【阴】五十。

Paṇṇika,【阳】蔬菜水果商，菜贩。

Paṇṇikā,【阴】蔬菜，野菜。

Paṇya,【中】贸易的对象。【阳】商人。参考 Paṇiya。

Paṇhi,【阳】脚后跟。

pat(梵pat)﹐【字根I.】落下(to fall)。

Patati (pat落下+a), 跌倒，降落，(鸟)飞落(在树上)。【过】pati。【过分】patita。【现分】patanta。【独】patitvā。

Patana,【中】落下。

Patanu,【形】非常瘦的。

Patākā,【阴】旗子，旗帜。

Patāpa,【阳】光彩壮丽，最高权威。patāpavantu,【形】宏伟的，壮丽的。

Patāpeti (pa+tap(梵tap)热+e), 烧焦，加热。【过】patāpesi。【过分】patāpita。

Pati,【阳】统治者，丈夫，主人。patikula,【中】丈夫的家庭。

Patibbatā (pati+vatā)【阴】真诚的妻子(a devoted wife)。AA.7.59：Patibbatāti patidevatā.(真诚的妻子：丈夫的天人)

Paṭigādha (paṭi+gādha2) 稳固的立足点(a firm stand or foothold A.III,297 sq.; Pug.72=Kvu 389.

Patigādhappatta,【形】已得立足、已安住的(patiṭṭhaṃ pattā)。

Patiṭṭhahati, patiṭṭhāti (pati+ṭhā站+a), 被建立，站住(站稳)，找支持。【过】1.patiṭṭhahi, 2.patiṭṭhāsi。【过分】patiṭṭhita。【现分】patiṭṭhanta。【独】patiṭṭhahitvā, patiṭṭhāya。【不】patiṭṭhituṃ, patiṭṭhātuṃ。

Patiṭṭhā,【阴】帮忙，支持，休息处，依止处，渡津处。S.3.20./I,93.︰“Tasmā kareyya kalyāṇaṃ, nicayaṃ samparāyikaṃ; Puññāni paralokasmiṃ, patiṭṭhā honti pāṇinan”ti.(因此作善事，积善为来世，功德是后世，生灵渡津处。)

Patiṭṭhātabba, patiṭṭhitabba,【义】可以建立的。

Patiṭṭhāna,【中】安住，建立，支持。

Patiṭṭhāpita (patiṭṭhāpeti的【过分】) 已制定的。

Patiṭṭhāpeti (patiṭṭhāti 的【使】), 建立，设立，安装。【过】patiṭṭhāpesi。【现分】patiṭṭhāpenta,【独】patiṭṭhāpetvā, patiṭṭhāpiya。

Patiṭṭhāpetu,【阳】创办人，建立者。

Patiṭṭhīyati (only apparently (Pass.) to patiṭṭhahati, of sthā, but in reality=Sk. prati-sthyāyate, of sthyā, see thīna. Ought to be paṭitthīyati; but was by popular analogy with patiṭṭhāya changed to patiṭṭhīyati), 顽固、抗拒、叛逆(to be obdurate, to offer resistance)。

Patita, (patati 的【过分】)。

Patitiṭṭhati (pati+ṭhā+a), 再站起来。

Patibbatā,【阴】深爱的妻子。

Patirūpa,【形】适合的，适当的。参考 Paṭirūpa适合的。

Patissata,【形】深思的，忆念的。(参考Paṭissata)。

Patīci,【阴】西部。

Patīta,【形】欢欣的。Patīteti tuṭṭhe.(欢欣的︰已满足的)。Patīteti somanassajāte.(欢欣的︰生喜)

Patoda(pa彻底+tud刺穿、伤害；cp.Ved.pratoda),【阳】(赶牲口用的)刺棒，驾驶(马车)棒。patodaka,【中】踢马剌，用手指轻挪(搔)。patodalaṭṭhi,【阴】驾驶者的棒、鞭。

Patta1 (q.v.paṇṇa), 【中】1.翅膀，羽毛。2.叶子。一种棕榈叶(talipot；Corypha umbraculifera)贝叶树，锡兰叫ola，傣语叫lan(烂)，树高20米左右，长得高大、雄伟，树干笔直，浑圆，没有枝桠，树冠像一把巨伞，叶片象手掌一样散开，树龄可达60年左右)用于写经用，称为贝叶(贝多罗)(巴patta；梵pattra)。pattagandha,【阳】树叶的气味。pattakkhandha, (参考 Panna, Pannakkhandha 这样的连接词形比较适当)【形】气馁的，沮丧的，肩下垂的。

Patta2,【阳】钵。pattagata,【形】在钵里的。pattagāhaka,【阳】携带其它人的钵的人。pattathavikā,【阴】钵的套子。pattapānī,【形】在手上的钵。pattapiṇḍika,【形】一钵食(十三头陀支之一，第五头陀支)。M.139./III,235.：婆提(pāti瓯)，钵陀(vitta钵)，吃陀(patta碗)，沙罗瓦(sarāva杯)，达噜拔(dhāropa杅)，钵那(poṇa饮食器)，美系罗(pisīlava饮水器)，均为同一物。

大钵──容纳半āḷhaka的饭（或其四分之一量的米）和一些菜。

中钵──容纳一nāḷika的饭（或其四分之一量的米）和一些菜。

小钵──容纳一pattha的饭（或其四分之一量的米）和一些菜。

根据《インド学大事典》III, 389页：4 prastha（Pā.：pattha）＝1 adhaka

（Pā.：āḷhaka）＝386g。《四分律》：「大（钵）者三斗，小者一斗半」（大22, 622上）。释妙因《佛制比丘六物图集解》，注：「姬周三斗，即今唐斗一斗。斗半，即今五升」。至于nāli，字典的解释大多是长度和时间的单位，只有在《The Book of the Discipline》I,103页‧注释1中提到：(1) 1 Sinhalese nāḷi＝1.5 Magadha nāḷi。(2) 1 Magadha＝13pala。所以1 Sinhalese nāḷi＝19.5 pala。又根据《インド学大事典》 III, 389页：1 pala＝6g。所以换算起来，1 nāli就有19.5×6g＝117g。也就是说，大钵──可以容纳386g的饭（或96g的米）和一些菜。中钵──可以容纳117g的饭（或29g的米）和一些菜。小钵──可以容纳96g的饭（或24g的米）和一些菜。

Patta3 (pāpuṇāti 的【过分】), 已到达，已达到，已获得。

Pattabba (pāpunāti 的【义】), 应该被得到，应该被达到，应该被到达。

Pattādhāraka,【阳】钵架(钵的架子)。

Pattānumodanā,【阴】回向功德。

Patti,【阳】1.步兵。2.步兵团。【阴】3.抵达。4.达到。5.功德，利润。6.分享。pattika,【形】有份的，合伙人。pattidāna,【中】回向功德，转让一份。

Pattika (= Padika),【形】走路的。【阳】1.行人。2.军人走路。pattiko upasaṅkamma, 步行往诣。

Pattuṇṇa,【中】丝布。

Pattuṃ,【不】到达，达到，获得。

Pattha,【阳】粑铊(谷粒或液体的衡量，4 粑铊 = 1 西阿 (seer)〔印度液量单位，约一公升〕。参考 Pasata)。

Patthaṭa (pattharati 的【过分】), 已传开，大家知道的。

Patthaddha,【形】非常僵硬的。

Patthanā(梵prāthanā),【阴】瞄准，热望，贪求。

Patthayati (pa+atth+aya) 想要，需要，热望。【过】patthayi。【现分】patthayanta。【过分】patthita。【独】patthayitvā。

Patthayāna,【形】渴望的。

Patthara,【阳】厚平板，平坦的石头。

Pattharati (pa+thar+a), 传开，扩充。【过】patthari。【过分】patthaṭa。【现分】pattharanta。【独】pattharitvā。

Patthiva,【阳】国王。

Pattheti (pa+atth+e), 热望，渴望。【过】patthesi。【过分】patthita。【现分】patthenta。【独】patthetvā。“dibbasampattiṃ patthetvā”ti(热望生天。)

Patvā, (pāpuṇāti 的【独】), 到达了，达到了，获得了。appatvā﹐未到达后。pātvākāsi, 到达了，他曾作。

Patha,【阳】路径，方法，道路。(在【合】中) 量，例： gaṇanapatha = 数量。

Pathavī,【阴】地。参考 Paṭhavī。

Pathāvī, pathika,【阳】行人，旅行者。

pad(梵pad)﹐【字根III.】去、走(to go)，移动(to move)。

Pada,【中】1.脚[迹]。2.路，位置，地方。3.句，一句话，一行诗节。4.理由，因素。padaṭṭhāna,【中】最接近的因素(近因)。padacetiya,【中】神圣的脚印。padajāta,【中】种种的脚印。padapūraṇa,【中】虚词。padabhājana,【中】词句的划分，每个字分开来论述。padabhāṇaka,【形】背诵圣经的人。padavaṇṇanā,【阴】逐字解释。padavalañja,【中】足迹，脚印。padavibhāga,【阳】字的区别，剖析。padavītihāra,【阳】步骤的交换。padasadda,【阳】脚步声。padasamācāra,【阳】礼节(MA.69.)CS:p.3.128)：padasamācāroti dubbalasamācāro oḷārikācāro (礼节：粗行、细行))。

Padaka1 (fr. pada4),通文句(one who knows the padas (words or lines), versed in the padapāṭha of the Veda (Ep. Of an educated Brahmin) D.I,88=Sn.p. 105 (where Avś II.19 in id. p. has padaśo=P. padaso word by word, but Divy 620 reads padako; ajjheti vedeti cā ti padako); M.I,386; A.I,163, 166; Sn.595; Miln.10, 236.

Padaka2 (nt.)=pada 3, viz. basis, principle or pada 4, viz. stanza, line J.V,116 (=kāraṇa-padāni C.).

Padaka2 (nt.) [fr. pada1] in cpd. aṭṭha° an “eight-foot,” i. e. a small inset square (cp. aṭṭha-pada chess-board), a patch (?) Vin.I,297. See also padika.

padavyañjana (pada句+vyañjana文),【中】文句。

Padakkhiṇa (pa在前+dakkhiṇa右),【形】右绕(两手合掌向尊敬的人右绕三圈，依顺时钟方向行走。此为印度人表达极大敬意。)。

Padakkhiṇā,【阴】右绕，绕佛，行右绕礼。古印度有「右尊左卑」，中国也有这种思想。S.16.6./II,204.︰“…appadakkhiṇaggāhino anusāsaniṃ.(不能随教授率直执受。)

Padatta (padāti 的【过分】), 已放弃，已分配。

Padaparama,【形】文句为最者，可以根据修行的阶段，细分为许多类别，包括了必须修习七日禅的行者(处于最精进状态)，乃至于必须修习长达数十年，才可能证得阿罗汉的。年轻时修习可证得阿罗汉果，到老年时可能只能证得较低层的果位。Pug.PTS:p.41.︰151. Katamo ca puggalo padaparamo? Yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti– ayaṃ vuccati puggalo “padaparamo”.(什么人是‘文句为最者’呢？哪个人有多闻、多说、多忆持、多教导，他没有在此生中法现观，这个人被称为‘文句为最者’。)

Padara,【中】木板。

Padahati (pa彻底+dah放置+a), 努力(直译：彻底放置)，着手进行，面对。【过】padahi。【过分】padahita。【独】padahitvā。tulayitvā padahati, pahitattho samāno kayena c’eva paramaṃ saccaṃ sacchikaroti paññāya ca naṃ ativijjha passati(考虑已精勤，因为有精勤，以身作证第一谛，以慧精密地观察它。)

Padahana,【中】努力，尽力。参考 Padhāna。

Padātave,【不】给。

Padātu,【阳】施主，送礼者，分配者。

Padāna (<[pa出﹑彻底﹑在前]+[dā给与﹑施] ),【中】给，授予。

Padālana,【中】裂开，劈开，撕裂处。

Padāleti (pa+dal爆炸﹑冲+e), 劈开，切开，爆裂开。【过】padālesi。【过分】padālita。【现分】padālenta。【独】padāletvā。

Padāletu,【阳】切开者，砸开者。

Padika,【形】由诗节所组成的。【阳】行人。

Paditta, (Padippati的【过分】) 燃烧，爆发。

Padippati (pa+dip+ya), 燃烧，(激情、怒火)爆发。【过】padippi。【现分】padippamāna。

Padissati (pa+dis指出+ya), 被看到，出现。【过】padissi。【过分】padiṭṭha。【现分】padissamāna。

Padīpa,【阳】灯，光。padīpakāla,【阳】点灯的时间。padīpeyya,【中】点灯的材料。Dhp.166︰Ko nu hāso kimānando, niccaṃ pajjalite sati. Andhakārena onaddhā, padīpaṃ na gavessatha?(为何笑.为何喜？常存在燃烧；黑暗所系缚，(你们)何不寻求灯(Dhp.A.=智灯)？)(世上有十一种火常在燃烧，贪rāga、瞋dosa、痴moha、病vyadhi、老jarā、死maraṇa、愁soka、悲parideva、苦dukkha、忧domanasa、恼upāyāsa。)

Padīpeti (pa+dip+e), 点灯，解释，使激烈。【过】padīpesi。【过分】padīpita。【现分】padīpenta。【独】padīpetva。

Padīyati (pa+da+i+ya), 被分发，被赠送。【过】padīyi。【过分】padinna。

Paduṭṭha (padussati 的【过分】), 已坏，已腐败，已污染，彻底污染。paduṭṭha-bhari【阴】﹐恶妻。

Padubbhati (pa+dubh+ya), 谋反。【过】padubbhi。【过分】padubbhita。【独】padubbhitvā。

Paduma,【中】红莲花，红莲地狱(地狱的名字)，一个巨大的数位名。padumakaṇṇika,【阴】睡莲的果皮。padumakalapa,【阳】一束睡莲。padumagabbha,【阳】睡莲之内部。padumapatta,【中】莲花瓣。padumaraga,【阳】红宝石。padumasara,【阳】【中】莲池。paduminī,【阴】红睡莲(植物)。padumīpatta,【中】莲叶。

Padumī,【形】有睡莲的，有斑点的(象)。

Padussati (pa+dus +ya), 犯错，违犯，变坏。【过】padussi。【过分】paduṭṭha,【独】padussitva。

Padussana,【中】冒犯，谋反。

Padūseti (pa+dus+e), 弄脏，污染，破坏，堕落。【过】padūsesi。【过分】padūsita。【独】padūsetvā。

Pade pade (<pada足[迹] ), 一步又一步。

Padesa,【阳】1.指示(indication)。2.地方(location)，范围(range)，区域、地域(台语︰te7 ek8)(district、region)，位置(spot)，地点(place)。padesañāṇa,【中】有限制的知识。padesarajja,【中】在一个区域上的侯国。padesarāja,【阳】副王。

Padesavattin (padesa指示+vattin转动),【形】转动指示。

Padosa1(pa+dosa1, 梵pradoṣa),【阳】缺点，污点，瑕疵。

Padosa2(pa+dosa2憎, 梵pradoṣa、pradveṣa, see remarks to dosa2)﹐激怒。

Padma,【中】红莲花。参考 Paduma。

Padhaṃsa,【阳】padhaṃsana,【中】毁灭，违反，冒犯，抢夺。

Padhaṃsita,【过分】破坏。

Padhaṃsiya,【形】易受侵犯，易受袭击，易受掠夺。

Padhaṃseti (pa+dhaṃs+e), 破坏，袭击，掠夺，冒犯。【过】padhaṃsesi。【过分】padhaṃsita。【独】padhaṃsetvā。【现分】padhaṃsenta。

Padhāna,【形】领袖，最初的。

Padhāna, (= padahana),【中】努力，尽力。padhānaghara,【中】为修禅而备的。padhānasaṅkhārā,勤行：SA.51.13.：Padhānasaṅkhārāti padhānabhūtā saṅkhārā, catukiccasādhakasammappadhānavīriyassetaṃ adhivacanaṃ.(勤行：变更勤行，这是完成四事勤(四正勤)的精进的同义词。) cattāri padhānāni, 四勤(four efforts)︰saṃvara-padhānaṃ 律仪勤 (the effort to avoid (unwholesome states))，pahāna-padhānaṃ 断勤 (the effort to overcome (unwholesome states))，bhāvanā-padhānaṃ 修勤 (the effort to develop (wholesome states))，anurakkhaṇā-padhānaṃ 随护勤 (the effort to maintain (wholesome states))。

pat﹐【字根I.】落下(to fall)。

Paloka(pa-ruj)﹐【阳】破坏，败坏。

Padhāna(=padahana)﹐【中】努力，尽力。padhānaghara﹐【中】禅堂。padhānika﹐【形】努力修禅的。

Padhāvati (pa+dhāv+a)﹐跑出、奔前(runs out or forth)。【过】padhāvi。

Padhāvana,【中】，跑出。

Padhūpeti (pa+dhup+e) 熏制(肉、鱼等)。参考dhūpeti, see dhūpeti.【过分】padhūpita。

Padhota (padhovati的【过分】) 已彻底地洗，已彻底地削尖。

Pana(反意和疑问虚词)((adversative and interogative particle) ind.) 和，仍然，但是，正相反，既然，而且，此外。pan’assā = pana assā (assā < ima(ṃ), f.Gen.sg.「她的」)而她的。panetā(pana+etā)﹐。pan’ettha﹐于此。

Panaṭṭha (panassati的【过分】) 已遗失，已走向毁灭。

Panasa,【阳】菠萝蜜(jack tree)。【中】菠萝蜜果(jack fruit)。

Panassa(pana或又+assa彼(阳.单.属格))﹐又彼。

Panassati (pa+nas +ya; cp.BSk. praṇāśa)被遗失、遗失、走向毁灭(to be lost, to disappear, to go to ruin)。【过】panassi。【过分】panattha。

Panāḷikā,【阴】管，沟，水道(a pipe, tube, channel, water course)。

Panudati (pa+nud +a) 驱散、除去、推掉(dispels, removes, pushes away)。

【过】panudi。【过分】panudita。【独】panuditvā, panudiya。【现分】panudamāna。

Panudana, panūdana【中】移掉，驱散，拒绝(removal, dispelling, rejection)。

Panta,【形】远的，遥远的，隐退的，独居的(distant, remote, secluded; solitary)。pantasenāsana,【中】隐退的休息处(a secluded resting place)。

Panti,【阴】排、行列、行(a row, range, line)。

Pantha,【阳】路径、道路(a path, road)。panthaka, panthika【阳】旅客、旅行者(a wayfarer, traveller)。panthaghāta,【阳】埋伏(waylaying)，偷窃(robbery)。【中】panthadūhana。panthaghātaka,【阳】埋伏者，偷窃者(a waylayer)。

Panna,【形】跌落的，坠落的。pannabhāra,【形】已放下负担人。pannaloma,【形】已落发的人，即：抑制的。

Pannaga﹐【阳】蛇(a serpent)。

Pannarasa﹐【形】十五。pannarasamaṃ﹐第十五。

Papa,【中】水。

Papañca,【阳】障碍(an obstacle)，妨碍(impediment)，延迟(delay)，错觉(illusion)，修行的妨害(hindrance to spiritual progress)。papañcasaññā﹐妄想。

Papañceti (pa+pac+e) 解释，延迟。【过】papañcesi。【过分】papañcita。【独】papañcetvā。

Papaṭikā,【阴】干树皮(the outer dry bark)、树的硬皮(crust of a tree)。

Papatati (pa+pat落下+a), 跌倒，跌落，跌入。【过】papati。【过分】papatita。【独】papatitvā。

Papatana,【中】跌倒。

Papada,【阳】脚端。

Papā﹐【阴】路旁供给旅行者的一个棚(a shed by the roadside to provide travellers with water)。

Papāta,【阳】悬崖，陡直的岩石。papātaṭa,【阳】陡峭的山坡。

Papitāmaha,【阳】内祖父(paternal great-grandfather.父系的祖父)。

Paputta,【阳】孙子。

Pappaṭaka,【阳】蕈、香菇(a mushroom)。

Pappoṭheti(pa+poth+e), 拍打(flaps)，打(beats)。【过】pappoṭhesi。【过分】pappoṭhita。【独】pappoṭhetvā。

Pappoti(pa+ap+o)﹐到达，获得，达到。【独】pappuyya。【不】pappotuṃ。

Papphāsa,【阳】肺。

Pabandha,【阳】连续性(continuity)，论文、诗(a treatise or poem)。

Pabala,【形】有势力的，强大的。mighty.

Pabujjhati (pa+budh醒+ya)﹐觉醒，觉悟(awakes, understands)。【过】pabujjhi。【独】pabujjhitvā。【过分】pabuddha。

Pabodhana,【中】苏醒，清醒，觉悟。awakening; arousing; enlightenment.

Pabodheti (pa+budh醒+e)﹐醒来，觉醒，觉悟。arouses; awakens; enlightens。【过】pabodhesi。【过分】pabodhita。【独】pabodhetvā。【现分】pabodhentā。

Pabba,【中】茎的节，关节，区段，区分。

Pabbaja﹐babbaja(Sk. balbaja), 芦苇、香蒲(bulrush)。

Pabbajati(pa+vaj(vraj)继续进行+a)(Sk. pravrajati)﹐向前去(goes forth)，出家(becomes a monk; leaves household life)。【过】pabbaji。【过分】pabbajita。【独】pabbajitvā。【现分】pabbajanta。agārasmā anagāriyaṃ pabbajati, 离家为了出家(的生活)(而)出家，古译：家非家出家(to go forth into the homeless state)(agārasmā(Abl.) 离俗家+anagāriya(Dat.)为了出家+ pabbajjaṃ(Acc.)出家。(p)pa-(v)vaj> pabbajati。)。imper. pabbaja. Pot. pabbajeyya. — Fut. pabbajissati. Aor. pabbaji; ger. pabbajitvā. –. Caus. pabbājeti. — pp. pabbajita.

Pabbājitattā, 出家的状态。

Pabbajana﹐【中】Pabbajjā﹐【阴】出家(taking up of the ascetic life; become a monk)。

Pabbajita﹐【阳】出家人(a monk)。

Pabbata﹐【阳】山，岩石。pabbatakūṭa﹐【中】山顶。pabbatagahana﹐【中】山区。pabbataṭṭha,【形】位于山上的。pabbatapāda,【阳】山脚。pabbatasikhara,【中】山顶。pabbateyya,【形】经常在山上走动的。

Pabbājana﹐【中】放逐(exile)，驱逐(banishment)。pabbājaniya,【形】该被驱逐的，该被流放的(deserving to be expelled or exiled)。

Pabājeti (pa+vaj+e) , 放逐、驱逐、使出家(exiles; banishes; makes a monk)。【过】pabajesi。【过分】pabajita。【独】pabajetvā。Pārā.III,46(CS:p.57)︰Pabbājeyyuṃ vāti gāmā vā nigamā vā nagarā vā janapadā vā janapadapadesā vā pabbājeyyuṃ.(放逐︰放逐于村外、或乡外、或城外、或省外、或国外。)

Pabbhāra,【阳】山坡。【形】倾斜的，有坡度的，导向的。

Pabhagga﹐(pabhañjati的【过分】) 已打碎，已破坏，已击败。

Pabhaṅkara(pabhā-光、光芒+kara制造、带来)﹐【阳】带光来者，即：太阳。one who makes light, one who light up, light-bringer, i.e.the sun.

Pabhaṅgu, pabhaṅgura【形】易碎的，脆弱的，易腐坏的。brittle; frail; perishable.

Pabhava(pa+bhū),【阳】起源(origin)，来源(source)。【形】(在【合】中)有如起源。

Pabhavati (pa+bhū+a), 流下，发生。flows down; originates.【过】pabhavi。【过分】生命。【独】pabhavitvā。

Pabhassara﹐【形】非常明亮的，辉煌的(resplendent)。A.I,258 .佛陀有谈到心有明亮的光pabhassara极光净)。

Pabha,【阴】光，光辉。

Pabhāta,【阳】黎明(daybreak)，破晓(dawn)。【形】变成清楚的，变成光亮的。

Pabhāva(梵prabhava)﹐【阳】威德，势力(power, strength)。

Pabhāveti (pa+bhū+e)﹐增加，增大，弥漫。increases; augments; permeates with.【过】pabhāvesi。【独】pabhāvetva。

Pabhāsa﹐【阳】光，光彩壮丽。

Pabhāsati (pa+bhas+a) 照耀。【过】pabhāsi。【独】pabhasitvā。【现分】pabhasanta。

Pabhāseti(pabhasati【使】)，照明，以光弥漫。。【过】pabhasesi。【过分】pabhasita。【现分】pabhasenta。【独】pabhasetvā。

Pabhijjati (pa+bhid打破+ya)，被打破，爆裂开。【过】pabhijji。【现分】pabhijjamāna。【独】pabhijjitvā。

Pabhijjana,【中】分离，分裂。

Pabhinna (pabhijjati的【过分】) 1.已打破。2.已分开。3.已爆发。

Pabhuti﹐【无】从…开始，自…以后，后来。(ind.) beginning from; since; subsequently.(Tato pabhuti= 从那时thence forth)。pabhutika,【形】自…时代存在至今，得自，来自。

Pabhū ,【阳】大君主，统治者。

Pabheda,【阳】多样性，劈开。pabhedana,【中】分开，瓦解，分泌。【形】毁灭性。

Pamajjati (pa+ mad(梵mad / mand)使被发狂+ya) 醉(becomes intoxicated)，粗心，怠惰，疏忽(日语：ゆだん,油断)。【过】pamajji。【过分】pamatta。【独】pamajjitvā，pamajja﹐pamajjiya。【不】pamajjituṃ。【现分】pamajjanta。

Pamajjanā, 【阴】pamajjana,【中】延迟，疏忽。

Pamatta(Pamajjati的【过分】)，已怠惰，已疏忽(的人)(slothful, indolent, indifferent, careless, negligent)。pamattabandhu ,【阳】粗心者的朋友(friend of the careless特指：魔王)。appamatta,【反】不怠惰。

Pamattaka(=pamatta)【形】, 怠惰。只用于appamattaka, 不怠惰。

Pamathati (pa+math+a) 压迫，使服从。【过】pamathi。【过分】pamathita。【独】pamathitvā。

Pamadāvana,【中】在王宫附近的花园。

Pamadā(Sk. pramadā, <pra+mad, cp. pamāda),【阴】女人(a young (wanton) woman, a woman)。

Pamaddati (pa彻底+ mad(梵mad / mand)使被发狂+a) 压倒，击败，战胜。【过】pamaddi。【过分】pamaddita。【独】pamadditvā。

Pamaddana(<pamaddati), 【形】【中】压服，战胜(crushing, defeating, overcoming)。parasenapamaddana, 摧伏敌军。id.=maddituṃ samattho SnA。mārasenapamaddana, 摧伏魔军。

Pamaddī(Pamaddin)(<pa+ madd(梵mṛd/ mrad)压碎),【阳】压服者，战胜者。(=maddana-samattha C.)

Pamāṇa(pa+mā, Vedic pramāṇa),【中】1.尺寸，大小，数量(measure, size, amount)，2.时间长短，周围，长度(measure of time, compass, length, duration)。3.年龄(age; often by Com. taken as “worldly characteristic,” ); 4.有限(limit)。5.引申为「正确的知见」，标准，准则(standard, definition, description, dimension)。Sn.1076.(ch.5-7)︰“Atthaṅgatassa na pamāṇamatthi, (Upasīvāti Bhagavā) Yena naṃ vajjuṃ taṃ tassa natthi. Sabbesu dhammesu samohatesu, samūhatā vādapathāpi sabbe”ti. ((世尊说：)这样的人(解脱者)消失后，形量不存在，人们谈论他的依据不存在，一切谈论方式也消失。」(注：谈论方式指确定事物的标志和特征。)

Pamāṇaka,【形】用…测量的，有…大小的。

Pamāṇika(<pamāṇa),【形】【中】度量，依照一般的测量的。

Pamāda(cp. Vedic pramāda, pa+mad)﹐【阳】疏忽，懒惰，怠慢(carelessness, negligence, indolence, remissness)。pamādapāṭha,【中】一本猥亵的书。

Pamāya1 (ger. of pamināti i. e. pa+mā)已测量(having measured, measuring)。【现分】pamāyanta(Nettivibhāvinī(CS:p.287)︰pamāyinaṃ pamāyantaṃ)。

Pamāya2 (ger. of pamināti i. e. pa+mṛ, Sk. pramārya of pramṛṇāti)破坏(crushing, destroying)。

Pamiṇāti (pa+mi +nā) 测量，估计，定义。【过】pamiṇi。【过分】pamita。【独】pamiṇitvā, pamitvā。

Pamukha1(pa+mukha, cp. late Sk. pramukha),【形】最初的，首要的，显著的。【中】前面，房前。

Pamukha2 (nt.) [identical with pamukha1, lit. “in front of the face,” i. e. frontside, front] 1. eyebrow (?) only in phrase alāra° with thick eyebrows or lashes. Perhaps we should read pakhuma instead.

Pamuccati(pa+muc释放+ya)(pass. of pamuñcati)解脱，自由。【过】pamucci。【过分】Pamuccita。【独】pamuccitvā。

Pamucchati (pa+mucch昏倒+a) 昏晕，昏倒。swoons; faints.【过】pamucchi。【过分】pamucchita。【独】pamucchitvā。

Pamuñcati (pa+muc释放+ṃ-a) 1.释放，发出，解放(lets loose; emits; liberates)。2.放弃( to shake off, give up, shed)。【过】pamuñci。【过分】pamuñcita, pamutta。【独】pamuñciya, pamuñcitvā。【现分】pamuñcanta。2s.imp. pamuñcassu。

Pamuṭṭha (pamussati的【过分】) 已忘记(being or having forgotten)。

Pamutta, 参考pamuñcati。pamutti。【阴】自由，释放。

Pamudita (pamodati的【过分】)，已非常高兴(greatly delighted)。

Pamuyhati (pa+ muh(梵muh)昏迷+ya) 迷惑、着迷(is bewildered or infatuate)。 【过】pamuyhi。【独】pamuyhitvā, pamuyha。

Pamussati (pa+mus +ya) 忘记。【过】pamussi。【过分】pamuṭṭha。【独】pamussitvā。

Pamūḷha (pamuyhati的【过分】) ，已迷惑。

Pameyya,【形】可量的，可限制的，可测的。

Pamokkha,【阳】释放(release)，解脱(deliverance)，解放(letting loose, discharge)。

Pamocana,【中】释放，放松，救出。

Pamoceti (pa+muc释放+e) 释放，解脱。【过】pamocesi。【过分】pamocita。【独】pamocetvā。

Pamoda,【阳】高兴，欢喜。

Pamodati (pa+mud+a)欢喜，享受，很高兴。【过】pamodi。【过分】pamodita。【现分】pamodamāna。【独】pamoditvā。

Pamodanā,【阴】参考Pamoda。

Pamohana,【中】骗局，错觉(deception; delusion)。

Pamoheti (pa+ muh(梵muh)昏迷+e) 欺骗、使迷惑、使着迷(deceives; bewilders; fascinates)。【过】pamohesi。【过分】pamohita。【独】pamohetvā。

Pampaka,【阳】懒猴(a loris)。

Pamha,【中】睫毛(the eye-lash)。

Paya﹐【阳、中】(mano组)，牛奶，水。

Payacchati (pa+yacchati of yam), 提供，呈(to offer, present, give)。

Payata(pp. of payacchati), 【无】抑制的，净化的(restrained, composed, purified, pure)。payatapāṇi, 张开掌(施)(with outstretched hand, open-handed, liberal )。

Payatana,【中】努力。

Payāti (pa+yā +a)，向前去，出发，着手进行，泼(水)。【过】payāsi。【过分】payāta。

Payirupāsati (pari+upa+ās+a),侍候(attends on)，交往(associates)，尊敬(honours)。【过】payirupāsi。【过分】payirupāsita。【独】payirupāsitvā。payirupāseyya﹐【未被】应被交往。

Payirupāsanā,【阴】侍候，结交。

Payuñjati (pa+yuj +ṃ-a)，束以马具(harnesses)，雇用，应用。【过】payuñji。【过分】payutta。【现分】payuñjamāna。【独】payuñjitvā。

Payuttaka,【形】受任命一件工作的人，间谍。

Payoga﹐【阳】1.方法(means)、工具(instrument, =karaṇa)。2.准备，从事，事业，练习(preparation, undertaking, occupation, exercise)。payogakaraṇa,【中】努力，追求。payogavipatti,【阴】方法的失败，错误的应用。payogasampatti,【阴】方法的成功。

Payojaka, payojetu,【阳】指示者，处理者，经理。

Payojana(<pa+yuj),【中】1.做事业(undertaking business)。2.约会(appointment)。3.应用(prescript, injunction)。4.使用(purpose, application, use)。

Payojeti (pa+yuj+e) 参加，从事，应用，准备，雇用，使用，向…挑战。【过】payojesi。【过分】payojita。【现分】payojenta。【独】payojetvā, payojiya。

Payodhara,【阳】雨云(a rain cloud)，乳房(the breast of a woman)。

Payyaka,【阳】内曾祖父(paternal great-grandfather)。

Para(Ved. para, parā, paraṃ),【形】1.其它的，另外的，外国的，外侨的，局外人(beyond, on the further side of (with Abl. or Loc.), over, paro and parā & cp. cpds. like paraloka)。2.他，敌(na para, 无障难，无敌，无对手)。sg. Nom. paro, Acc. paraṃ, Gen. Dat. parassa, Instr. parena, Loc. paramhi, and pare; pl. Nom. pare, Acc. pare, Gen. Dat. paresaṃ, Instr. parehi。pāra,【中】。parakata【形】他人所做的。parakāra【阳】他人的行动。parajana【阳】陌生人，局外人。parattha【阳】他人的福利。paradattūpajīvī【形】依他人所施而活的。paraneyya【形】被他人引导的。parapaccaya﹐parapattiya【形】依靠他人的。parappavāda, 异道持他论者(指信仰佛教以外之言论者，一般称「外道」)。parapuṭṭha﹐【形】被他人教育的。parapessa﹐【形】服务他人的。parabhāga﹐【阳】后面的部分，外部的部份。paraloka【阳】彼世。paravambhana﹐【中】他人的轻视。paravāda﹐【阳】相反的见解。paravādī﹐【阳】论争的对手。paravisaya【阳】外国，另外的王国。parasenā﹐【阳】敌军。parahatthagata﹐【形】被敌人抓住的。parahita【阳】他人的福利。parahetu﹐【副】其它的原因。

1.(adv.& prep.) beyond, on the further side of (with Abl.or Loc.), over(para Gangāya, v.l.°āyaŋ).– 2.(adj.) para follows the pron.declension; cases：sg.Nom.paro, Acc.paraŋ, Gen.Dat.parassa, Instr.parena, Loc.paramhi Sn 634, and pare; pl.Nom.pare, Acc.pare, Gen.Dat.paresaṃ, Instr.parehi.– Meanings：(a) beyond, i.e.”higher” in space (like Ved.para as opp. to avara lower), as well as “further” in time (i.e.future, to come, or also remote, past：see Loc.pare under c.), freq.in phrase paro loko the world beyond, the world (i.e.life) to come, the beyond or future life (opp. ayaŋ loko) (asmā lokā paraŋ lokaŋ na socati), (asmiŋ loke paramhi ca); (paramhi loke); (id.=paraloke); but also in other combn, like santi-para (adj.) higher than calm.Cp.paraloka, paraŋ and paro.– (b) another, other, adj.as well as n., pl.others(parassa dāraŋ nâtikkameyya), (paresaṃ, cp.Nd1 150); (ko paro who else), (pare others); (parassa dānaṃ); II.943 (pare, Loc.= paramhi parassa);(Gen.pl.); (paresaṃ Dat.) (parassa purisassa & paraŋ purisaŋ).Often contrasted with and opposed to attano (one’s own, oneself), (paraṃ vambheti attānaŋ ukkaŋseti);(attānaṃ samukkaṃse paraṃ avajānāti); (paresaṃ, opp. attanā); (att-attha opp. par-attha, see cpds.°ajjhāsaya & °attha).– paro …paro “the one …the other” (kiŋ hi paro parassa karissati); paro paraŋ one another (paro paraŋ nikubbetha). In a special sense we find pare pl.in the meaning of “the others,” i.e.outsiders, aliens (to the religion of the Buddha), enemies, opponents (like Vedic pare) (=paṭiviruddhā sattā).– (c) some oblique cases in special meaning and used as adv.：paraṃ Acc.sg.m.see under cpds., like parantapa; as nt.adv.see sep.In phrase puna ca paraŋ would be better read puna c’aparaŋ (see apara).–parena (Instr.) later on, afterwards (=aparena samayena C.).–pare (Loc.); in the past, before, yet earlier (where it continues ajja and hiyyo, i.e.to-day and yesterday, and refers to the day before yesterday.Similarly at Vin IV.63 pare is contrasted with ajja & hiyyo and may mean “in future,” or “the day before yesterday.” It is of interest to notice the Ved.use of pare as “in the future” opp. to adya & śvas); (the day before yesterday).(sve vā pare vā) and in the sense of “on the day after tomorrow.” –parā (only apparently Abl., in reality either para+a° which represents the vocalic beginning of the second part of the cpd., or para+ā which is the directional prefix ā, emphasizing para.The latter expln is more in the spirit of the Pali language)：see separately.–paro (old Abl.as adv.=Sk.paras) beyond further：see sep.–parato (Abl.) in a variety of expressions and shades of meaning, viz.(1) from another, as regards others(attano parato ca).– (2) from the point of view of “otherness,” i.e.as strange or something alien, as an enemy (in “anicca”–passage);Miln 418 and passim; in phrase parato disvā “seen as not myself”(saṅkhāre parato passa, dukkhato mā ca attato).(3) on the other side of, away from, beyond(kuḍḍānaŋ).– (4) further, afterwards, later on.– Note.The compounds with para° are combinations either with para 1 (adv.prep.), or para 2 (adj.n.).Those containing para in form parā and in meaning “further on to” see separately under parā°.See also pāra, pārima etc.  –ajjhāsaya intent on others (opp. att°).–attha (parattha, to be distinguished from adv.parattha, q.v.sep.) the profit or welfare of another (opp. attattha).–âdhīna dependent on others(=paresu adhīno parass’eva ruciyā pavattati); (°vuttika); (°vutti, paresaṃ bhāraŋ vahanto).–ûpakkama aggression of an enemy, violence.–ûpaghāta injuring others, cruelty.–ûpaghātin killing others(=paraŋ upahananto).–ûpavāda reproaching others.–kata see paraṅkata.–kamma service of others, °kārin serving others.–kāra see below under paraṅkāra.–kula clan of another, strange or alien clan.–kkanta [para° or parā° *krānta?] walked (by another? or gone over?).–kkama (parā+kram) exertion, endeavour, effort, strife (daḷha°); (purisa°); (purisa°);; adj.(-°) sacca° one who strives after the truth.–kkamati [*parakramati] to advance, go forward, exert oneself, undertake, show courage(ger. parakkamma);(imper. parakkāma, v.l.parakkama)(=payogaŋ karoti).–kkaroti [either for parā+kṛ or more likely paras+kṛ, cp.paro] lit.”to put on the opposite side,” i.e.to remove, do away with(corresponding to apaneti, C.explns as “parato kāreti,” taking parato in the sense of para 2 c 3), (mā parākari=mā pariccaji C.).–gatta alien body, trsl.”limbs that are not thou”.–gavacaṇḍa violent against the cows of another (opp. sakagavacaṇḍa, cp.PugA 226：yo attano gogaṇaŋ ghaṭṭeti, paragogaṇe pana so rato sukhasīlo hoti etc.).–(n)kata made by something or somebody else, extra-self, extraneous, alien(nayidaŋ attakataŋ bimbaŋ nayidaŋ parakataŋ aghaŋ); with ref.to loka & dukkha and opposed to sayaṅkata.–(n)kāra condition of otherness, other people, alienity(opp. ahaṅkara 自我selfhood).–citta the mind or heart of others.–jana a stranger, enemy, demon, fig.devil (cp.Sk.itarajana) –tthaddha [parā+tthaddha] propped against, founded on, relying on (with Loc.) (=upatthadda C.).–tthabbha is to be read for °tthambha at, in meaning=°tthaddha (kismiŋ).–dattûpajīvin living on what is given by others, dependent on another’s gift.–davutta see sep.under parada –dāra the wife of another, somebody else’s wife (°sevanā) (°upasevin, cp.DhA III.482); (°kamma).–dārika (better to be read as pāra°) an adulterer.–dhammika “of someone else’s norm,” one who follows the teaching of another, i.e.of an heretic teacher (Nd1 485：p° ā vuccanti satta sahadhammika ṭhapetvā ye keci Buddhe appasannā, dhamme appannā, saṅghe appasannā).–niṭṭhita made ready by others S I.236.–nimmita “created by another,” in °vasavattin having power under control of another, N.of a class of Devas (see deva).–neyya to be led by another, under another’s rule (=parapattiya parapaccaya).–(n)tapa worrying or molesting another person (opp. attantapa).–pāṇa other living beings.—puggala other people.–putta somebody else’s son.

Paraṃ﹐(adv.) after; beyond; further; on the other side of.|| pāraṃ (adv.) beyond; across; over.Paraŋ (param°) (adv.) [orig.nt.of para] further, away (from); as prep.(w.Abl.) after, beyond; absolute only in phrase ito paraṃ from here, after this, further; also in tato paraṃ(从此之后).  –parā (f.) [adv.converted into a noun paraŋ+Abl.of para] lit.”after the other,” i.e.succession, series Vin II.110; IV.77, 78 (parampara-bhojana “taking food in succession,” successive feeding, see under bhojana, and cp.C.at Vin IV.77, 78 and Vin Texts I.38); (paramparāya in phrase anussavena p.itikirāya, as at Nd2 151); Bu I.79; J I.194; IV.35 (expld by C.as purisa°, viz.a series of husbands, but probably misunderstood, Kern, Toev.s.v.interperts as “defamation, ravishing”); Nett 79 (°parahetu); (sīsa°).–maraṇā (adv.) after death; usually in combn with kāyassa bhedā p.after the dissolution of the body, i.e.after death; absolutely only in phrase hoti Tathāgato p.

Parakkama,【阳】parakkamana,【中】努力(exertion; endeavour; effort)。

Parakkamati (parā+kamm +a),发挥(exerts)，勇气(shows courage)。【过】parakkami。【过分】parakkanta。【现分】parakkamanta。【独】parakkamitvā, parakkamma。

Parattha,【无】【阳】在另外的一个地方中，将来(hereafter)。

Paradāra,【阳】别人的妻子(somebody else’s wife)。paradārakamma,【中】通奸。paradāragamana(=paradāraṃ gacchato),【形】去(淫)他人的妻子，通奸的。paradārika, pāradārika,【阳】强暴他妻，通奸者。

Parama,【形】较高的(superior)，最好的(best)，卓越的(excellent)。paramatā,【阴】(在【合】中)最高的数量，最多。nāḷikodanaparamatāya = 最多1 nāḷi的饭量。paramattha,【阳】最高的理想，最终意义的事实。paramāyu ,【中】年限。

Paramāṇu ,【阳】极微(aṇu的第36个部份)。

Paramparā,【阴】血统(lineage)，世系(succession)，系列(series)。

Parammukha,【形】不在场的，脸转开的。paramukhā,【副】不在场，在缺席中(in one’s absence)。

Parasuve﹐【副】后天(day after tomorrow)。

Parasu ,【阳】手斧(hatchet)，斧(axe)。

Para-﹐【前缀】他，彼，相反的。

Parājaya,【阳】败北(defeated)，输(losing at play)。

Parājīyati(parājeti的【被】), 已被击败。【过】parājīyi。

Parājeti (parā+ji +e) 击败，征服，使服从，赢，胜。【过】parājesi。【过分】parājita。【现分】parājenta。【独】parājetvā。

Parādhīna,【形】倚赖他人的，属于他人的。

Parābhava,【阳】毁灭(ruin)，耻辱(disgrace)，退化(degeneration)。

Parābhavati (parā+bhū+a) ,衰退，受毁灭。declines; goes to ruin.【过】parābhavi。【过分】parābhūta。【现分】parābhavanta。

Parāmaṭṭha(pp. of parāmasati；cp. BSk. aparāmṛṣta) 触摸，抓取(touched, grasped, usually in bad sense: succumbing to, defiled, corrupted)。【反】dupparāmaṭṭha﹐apparāmaṭṭha。

Parāmasati (pari+ā+mas(梵mṛś)+a), 触摸，坚持，被执着，爱抚。【过】parāmasi。【过分】parāmasita。【现分】parāmasanta。【独】parāmasitvā。

Parāmasa﹐Parāmāsa,【阳】parāmasana,【中】碰触，抓持(touching, seizing, taking up)。【三】传染。

Parāyaṇa, Parāyana(<parā向其它+i去, cp. Vedic parāyaṇa highest instance, also BSk. parāyaṇa),【中】归宿，彼岸，支持，休，息减，最终，(在【合】中)瞄准，终止在，注定要(final end, i. e. support, rest, relief)。【形】归宿。【无】suggaparāyaṇa = 注定要出生在天堂。

Parāyatta,【形】属于他人的。

Pari-,【前缀】圆满(all round)，全部(altogether)，完全地(completely)。

Parikaḍḍhana,【中】曳(drawing over)，拖拉(dragging)。

Parikaḍḍhati (pari+kaḍḍh+a；cp. BSk. parikaḍḍhati), 拉过来(draws over or towards oneself)，拖拉(drags)，赢(to win over)，引诱(seduce)。【过】parikaḍḍhi。【过分】parikaḍḍhita。【独】parikaḍḍhitvā。cp. parikassati and samparikaḍḍhati.

Parikaḍḍhana,【中】拖拉(drawing, dragging along J.II,78; Miln.154.)。

Parikathā,【阴】说明(exposition)，介绍(an introduction)，迂回地谈话(round-about talk)。

Parikantati (pari+kant+a) , 切开、割破(cuts open or through)。【过】parikanti。【过分】parikantita。【独】parikantitvā。

Parikappa,【阳】意图(intention)，假定(assumption)，想象(supposition)。DhsA.(PTS:598；CS:597)︰Sace taṃ rūpaṃ cakkhussa āpāthaṃ āgaccheyya, cakkhumhi paṭihaññeyya taṃ rūpanti ayamettha parikappo.(假如色进入眼的范围，于眼(净色)当摄取色，于此，这称为‘取像’。)

Parikappeti (pari+kap+e)计划(intends)，推测(surmises)，推想(supposes)。 【过】parikappesi。【过分】parikappita。【独】parikappetvā。

Parikamma,【中】安排，准备，初步行动，涂抺灰泥(arrangement; preparation; prelimenary action; plastering)。parikammakata,【形】抺以泥灰的。parikammakāraka,【阳】准备者。Vibhv.(PTS:p.197；CS:p.257)︰Bhāvanāya paṭisaṅkhārakammabhūtā, ādikammabhūtā vā pubbabhāgabhāvanā parikammabhāvanā nāma.(一再回到原本的工作(禅修对象)的修习，或初始原本工作的前分修习(前方便)，称为遍作修习。)

Parikassati (pari+kas+a), 牵引(drags about)，扫掉，倒退。【过】parikassi。【过分】parikassita。

Parikiṇṇa (parikirati的【过分】)散布，包围。

Parikitteti (pari+katt+e) , 详细说明(expounds)，称赞(praises)，公众化(makes public)。【过】parikittesi。【过分】parikittita。

Parikirati (pari+kir+a), 散布，包围。parikittita﹐scatters about; surrounds.【过】parikiri。【过分】parikiṇṇa。【独】parikiriya, parikiritvā。

Parikilanta (parikilamati的【过分】) 已被耗尽，已疲劳。

Parikilamati (pari+kilam+a) , 非常疲倦，被耗尽，疲劳。【过】parikilami。【独】parikilamitvā。

Parikiliṭṭha (parikilissati的【过分】) 已沾染，已弄脏。

Parikilinna , 【过分】已沾染，已弄脏，已肮脏已弄湿。

Parikilissati (pari+kilis+ya), 沾染，弄脏，招致不幸(gets stained or soiled; gets into trouble)。【过】parikilissi。【独】parikilissitvā。

Parikilissana,【中】杂质。

Parikuppati (pari+kup+ya) 感到兴奋，很激动(is excited or much agitated)。【过】parikuppi。【过分】parikupita。

Parikopeti (pari+kup+e) 非常兴奋，生气。【过】parikopesi。【过分】parikopita。【独】parikopetvā。

Parikkamana,【中】在附近的空间，周围的走道，盘旋。

Parikkhaka,【阳】调查员，主考者，检查员。parikkhaṇa,【中】调查，考试。

Parikkhata (parikhaṇati的【过分】) 1.挖出。2.受伤。3.准备，装备。

Parikkhati (pari+ikkh见+a), 检查，调查。【过】parikkhi。【过分】parikkhita。【独】parikkhipitvā。

Parikkhaya(pari遍+khaya尽),【阳】遍尽，疲惫，废物，衰退，损失。

Parikkhā, 参考parikkhaṇa。

Parikkhāra(<*parikkharoti, cp. late Sk. pariṣkāra),【中】必需品，资粮，零件，仪器，器具( requisite, accessory, equipment, utensil, apparatus)。sakaparikkhāraparaparikkhāra(saka-parikkhāra-para-parikkhāra)﹐自物.他物。

Parikkhitta (parikkhipati的【过分】)已环绕，已包围。

Parikkhipati (pari+khip抛+a), 环绕，包围。encircles; surrounds.

【过】parikkhipi。【现分】parikkhipanta。【独】parikkhipitvā。【潜】parikkhipitabba。【使】parikkhipāpeti。

Parikkhīṇa (parikhīyati的【过分】) ,已耗尽。aparikkhīṇa, 未耗尽。

Parikhīyati(pari+khīyati of kṣi2)﹐已耗尽(to go to ruin, to be wasted or exhausted )(=parikhayaṃ gacchati)。

Parikkhepa,【阳】围住(enclosure)，围(closing round)，圆周(circumference)。

Pariklesa,【阳】艰难(hardship)，不纯(impurity)。

Parikhaṇati, paḷikhaṇati, (pari+khan+a)到处挖。【过】parikhaṇi。【过分】parikhata。【独】parikhaṇitvā。

Parikhā,【阴】沟渠(a ditch)，壕沟(a moat)。

Parigaṇhana,【中】调查(investigation)，理解(comprehension)。

Parigaṇhāti (pari+gah拿+ṇā) ,探究，调查，搜寻，占有，了解。【过】parigaṇhi。parigaggahita。【现分】parigaṇhanta。【独】parigaṇhitvā, parigaṇhetvā﹐pariggayha。

Parigilati (pari+gil+a) ,吞下。【过】parigili。【过分】parigilita。【独】parigilitvā。

Parigūhati (pari+gūh+a) 藏，隐藏。【过】parigūhi。【过分】parigūhita, parigūḷha。【独】parigūhitvā, parigūhiya。

Parigūhanā,【阴】藏，隐蔽。

Pariggaha,【阳】着手进行，拥有，获得，掌握，财产，妻子。摄受。

Pariggahita (parigaṇhti的【过分】) ,已拥有，已占有，已占领。

Paricaya,【阳】练习，熟悉，相识。

Paricaraṇa,【中】注意，照顾，享乐。

Paricarati (pari+car+a) ,直译：到处移动(to move about, to go about)。1.服侍，照顾(look after)。2.崇拜(to worship)。3.流浪，感官享受，游戏(to roam about, to amuse oneself, play)。【过】paricari。【独】paricaritvā。pariharati for paricarati; cp. paricāreti for parihāreti; paricaraṇā for pariharaṇā。【过分】pariciṇṇa。【使】paricāreti。

Paricāraka,【形】服务，照顾。【阳】仆人，服务员。

Paricāraṇa,【中】照顾，款待。

Paricārika,【中】女仆人，妻子。

Paricāreti (paricarati 的【使】) , 服侍，等候，消遣。【过】paricāresi。【过分】paricārita。【独】paricāretvā。

Pariciṇṇa, paricita (paricināti的【过分】) , 已熟练，已参加，已知晓，已累积，已习惯。

Paricumbati (pari+cub+ṃ-a) ,满吻。【过】paricumbi。【过分】paricumbita。(缺【独】)。

Paricca,【独】辨别了，了解了。

Pariccajati (pari+caj +a), 放弃，遗弃，残留，授予。【过】pariccaji。【过分】pariccatta。【现分】pariccajanta 。【独】pariccajitvā。【不】pariccajituṃ。

Pariccajana,【中】pariccāga,【阳】放弃，抛弃，赠予，出家。

Pariccatta(pariccajati的【过分】)，已放弃。

Pariccāga,【阳】捐赠物，慈善。

Paricchanna (paricchādeti的【过分】) , 已遮遍，已包装。

Paricchādanā,【阴】完全封蔽。

Paricchindati (pari+chid+ṃ-a) 划线分出，限制，定义。【过】paricchindi。【过分】paricchinna。【独】paricchindiya, paricchijja。

Paricchindana,【中】定义，划线分出，限制，分析。

Pariccheda(pari+chid),【阳】1.测定，(章节的)章，尺寸(exact determination, circumscription, range, definition, connotation, measure)。2.界限，边界(limit, boundary)。3.限制，约束(limitation, restriction)。4.区分(division (of time), in rattipariccheda夜分 & divāpariccheda日分)。5.计划((town)–planning, designing)。

Paricchedaka (<pariccheda,【形】决定(determining, fixing)。

Paricchedarūpa,【中】界限色；28种色法之一。「界限色」有时译作「虚空界」(ākāsadhātu)，但是它不是单纯的虚空，而是色聚与色聚紧邻的空隙。

Parijana(pari+jana；“the people round”) ,【阳】随行人员、随扈(retinue)，从者(followers)，随从(attendants)。

Parijanana,【中】parijānanā(pari+jānanā=jānana) ,【阴】知识，认识(cognition, recognition, knowledge)。

Parijānāti (pari+ñā+nā) 遍知(完全知道)，肯定，了解。【过】parijāni。【过分】pariññāta。【现分】parijananta﹐parijānaṃ。【独】parijānitvā, pariññāya。

Parijjiṇṇa(Parijjīyati的【过分】)，已磨破，已衰退。

Parijjīyati﹐磨破，衰退。

Pariññā, (梵 parijñā),【阴】，精确的知识(exact knowledge)，遍知、完全的理解( full understanding)。三遍知(tisso pariññā)：一、知遍知(ñāta pariññā)–包括「名色分别智」与「缘摄受智」；二、审察遍知(tīrāṇa pariññā，亦作度遍知)–「思惟智」和「生灭随观智」的作用是审察与辨明一切名色法及其诸因的无常、苦与无我三相。三、断遍知(pahāna pariññā)–从「坏灭随观智」(bhaṅga ñāṇa)开始的观智，见到一切名色法及其诸因的坏灭，和这些法的无常、苦与无我三相。于此暂时断除烦恼。

Pariññāta, 完全知道。参考Parijānāti(肯定，了解，真知)。

Pariññāya,(parijānāti的【独】)肯定后，了解后。

Pariññeyya,【中】应该被正确地知道的。

Paridayhati (pari+dah放置+ya), 被燃烧，被使烧焦。【过】paridayhi。【过分】parinata。【独】paridayhitvā。

Paridayhana,【中】烧。

Pariṇāta(Pariṇāmati的【过分】), 已被转换成，已成熟，已到期。

Pariṇāmati (pari+nam+a) 被转换成，成熟，到期，消化。【过】pariṇami。Yena ca santappati yena ca jiriyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati.(由于它(身)被温暖，由于它而衰老，由于它而被烧，由于它所食、所饮、所嚼、所尝正当地消化。)

Parinaya,【阳】婚姻(marriage)。

Parinama,【阳】成熟，变化，发展，消化。

Pariṇāmana, 【阳】【中】挪为某人使用(diverting to somebody’s use)。

Pariṇāmeti (pari+nam+e)挪用，充用，获得，换成，变化，斡旋。【过】parinamesi。【过分】pariṇāmita。【独】parinametvā。

Pariṇāyaka﹐【阳】引导者，领袖。pariṇāyakaratana﹐【中】转轮王的主帅。【阴】pariṇāyikā﹐女领袖，洞察力。

Parināha,【阳】周围，尺寸，圆周。

Paritappati (pari+tap(梵tap)热+ya),使悲伤，烦恼。【过】paritappi。

Paritassati (paritasati) (pari+tas+ya)(pari+tasati1,梵paritṛṣyati, but freq.confused with tasati2, Sn 924 is the only example of paritasati representing tasati2), 兴奋，焦虑，显示渴望(to be excited, to be tormented, to show a longing after, to be worried)。【过】paritassi。【过分】paritassita。【现分】aparitassaṃ。【过分】paritasita。

Paritassanā(<paritassati),【阴】恐惧，紧张，刺激，渴望(trembling, fear; nervousness, worry; excitement, longing(=ubbijjanā phandanā etc. DA. I,111))。

Paritapa,【阳】paritapana(pari+tāpana, of tap),【中】苦恼，痛苦，苦修。

Paritapeti (pari+tap(梵tap)热+e), 使烧焦，折磨，调戏。【过】paritapesi。【过分】paritapita。【独】paritapetvā。

Parituleti (pari+tul+e)称(重量)，考虑。【过】paritulesi。【过分】paritulita。【独】parituletvā。

Parito【副】周围，在每边，各处。

Paritoseti (pari+tus+e)使满足，使快乐。【过】paritosesi。【过分】paritosita。【独】paritosetva。

Paritta, parittaka,【形】小的，不重要的，一点点，些许的。

Paritta, 【中】1.少许(small; insignificant; little)。2.护卫，保护咒(protection; protective charm)。parittasutta,【中】施法线(enchanted thread)。

Parittāna, Parittāṇa,【中】保护，避难所，安全。

Parittāyaka,【形】保护的，保护。

Paridahati (pari++dah放置+a), 穿上，给穿上，给自己穿上。【过】paridahi。【过分】paridahita。【独】paridahitvā。

Paridahana,【中】穿着，给自己穿着。

Paridīpaka,【形】说明的，照亮的。

Paridīpana,【中】paridīpanā,【阴】解释，例证。

Paridīpeti (pari+dīp+e), 解释，说明，照明。【过】paridipesi。【过分】paridīpita。【现分】paridipenta。【独】paridipetvā。

Paridūseti (pari+dūs+e) 完全破坏。【过】paridūsesi。【过分】paridūsita。【独】paridūsetvā。

Parideva(pari+deva of dev),【阳】悲叹(wailing)，哀悼(lamentation)。M.10./I,62.︰“Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa 1ādevo 2paridevo 3ādevanā 4paridevanā 5ādevitattaṃ 6paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo. (复次，诸比丘！什么是‘悲’呢？诸比丘！凡是俱有种种不幸，为种种苦法所恼的1悲(m.)、2悲痛(m.)、3叹息(f.)、4悲哀(f.)、5悲叹(n.)、6悲怆(n.)，诸比丘！这称为‘悲’。)

Paridevati (pari+dev(梵dev/div)悲痛﹑哀悼+a) , 悲叹，哀悼。【过】paridevi。【过分】。【独】paridevitvā。【现分】paridevanta, paridevamāna。

Paridevana,【阴】悲叹，哀悼。

Paridevita【中】悲叹。

Paridhamsaka,【形】毁灭性的，破坏性的，毁灭性地说的人。

Paridhāvati (pari+dha+a),乱跑。runs about.【过】paridhāvi。【过分】paridhāvita。【独】paridhavitvā。

Paridhota (paridhovati的【过分】)已纯净。

Paridhovati (pari+dhov+a), 四处洗，纯净。washes all round; cleanses.【过】paridhovi。

Parinitthāna,【中】结束，成就。

Parinitthāpeti (pari+ni+ṭhā +āpe) 结束，完成。【过】parinitthapesi。【过分】parinitthapita。【独】parinitthapetvā。

Parinibbāna,【中】般涅盘，圆寂(阿罗汉最后一生的逝世)。parinibbapāna,【中】完全消失、完全冷却(complete extinction or cooling)。 upahacca-parinibbāna，生般涅盘，三果圣者于欲界死后生至色界时，立即断五上分结而般涅盘。antarāparinibbāna﹐中般涅盘，三果圣者于欲界死后生至色界至寿命的一半，即断灭五上分结而般涅盘。 sasaṅkhāra-parinibbāna﹐有行般涅盘，三果圣者生色界后，努力修行，断五上分结之后而般涅盘。asasaṅkhāra-parinibbāna﹐无行般涅盘，三果圣者于欲界死后生色界，不必加行而断五上分结而般涅盘。Uddhaṃ soto akaniṭṭhagāmī(=uddhaṃsoto hoti akaniṭṭhagāmin)﹐(往)上流阿迦腻咤般涅盘。akaniṭṭha，阿迦腻咤(即指色究竟天)。先往生色界初禅天，渐次上生至色究竟天，于其间久时乃断五上分结而般涅盘。

Parinibbāti (pari+ni+va+a)入灭(dies without being reborn(觉悟者)死后不再转世)。【过】parinibbāyi。【过分】parinibbuta。【独】parinibbāyitvā。

Parinibbāyī﹐【形】入灭者(one who has attained the final release)。

Paripakka (paripaccati的【过分】)﹐已相当成熟，已充分地成熟。paripakkavedanīya kamma﹐熟报业，因缘具足已成熟的业报。

Paripatati , Paripaṭati (pari+pat落下+a)跌倒，走向毁灭。【过】paripati。【过分】paripatita。

Paripantha,【阳】危险，障碍。paripanthika,【形】阻隔的，反对的。corā pāripanthikāti gahetvā sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ.为盗贼拦路(抢劫)而被捕，被砍头流出之血。

Paripāka,【阳】成熟，发展。sattva-paripāka, sattva-paripācanatā,【梵】成熟有情。

Paripācana,【中】成熟，发展。

Paripāceti (pari+pac+e)﹐使成熟，发展，斡旋。【过】paripacesi。【过分】paripacita。

Paripāteti (pari+pat落下+e)﹐攻击，跌倒，杀，带来毁灭。【过】paripatesi。【过分】paripatita。【独】paripatetvā。

Paripāleti (pari+pal +e)﹐保护，保卫，看守。protects; guards; watches.【过】paripalesi。【过分】paripalita。【独】paripaletvā。

Paripīleti (pari+pīḷ虐待+e),压迫。oppresses.【过】paripīlesi。【过分】paripīlita。

Paripucchaka,【形】发问者，调查者。

Paripucchati (pari+pucch询问+a)﹐质问，查究。【过】paripucchi。【过分】paripucchita, pariputtha。【独】paripucchitvā。

Paripucchā(pari+pucchā),【阴】问题，审问，遍问(完全的研究与讨论疑难)(question, interrogation)。

Paripuṇṇa (paripūrati的【过分】) ,已相当满，已实现，已完全，已完美。paripuṇṇaviriya﹐卯足全力的精进。paripuṇṇatā,【阴】满，完全。

Paripūra,【形】满的，完全的。paripūraka,【形】装满者，实践者。paripūrakārita,【阴】完成。【阳】完成者，实践者。paripūraṇa,【中】实践，完美。DA.21./III,706.︰Sīlesu paripūrakārinīti pañcasu sīlesu paripūrakārinī.(于戒圆满︰圆满五戒者。)

Paripūrati (pari+ pūr(梵pṛ / pṛṇ/ pūr)充满+a),变成充满，变成完美。【过】paripūri。【过分】paripuṇṇa。【独】paripūritvā。

Paripūreti (paripūrati 的【使】)，填充，实践，完成，圆满，遍满。【过】paripūresi。【过分】paripūrita。【现分】paripūrenta。【独】paripūretvā, paripūriya。【潜】paripūretabba。

Paripphuṭa (paripūreti的【过分】)已充满，已遍及。

Pariplava,【形】不稳定的，动摇的，背离的。

Pariplavati (pari+pla+a) ,颤抖，偏斜，到处漫游。【过】pariplavi。【过分】pariplavita 。

Pariphandati (pari+phand+a) 战栗，悸动。【过】pariphandi。【过分】pariphandita。

Paribāhira,【形】外部的，外国的，局外人。

Paribbajati (pari+vaj+a) ,到处游荡(wonders about)。【过】paribbaji。

Paribbaya,【阳】费用，花费，薪水。

Paribbājaka,【阳】遍行者，云游僧。游行僧(a wandering religious mendicant)。另有游行僧āgantuka﹐【梵】。

Paribbājika,【阴】云游尼。游行尼(a wandering nun)。

Paribbūlha, (paribrūhati的【过分】) 包含，包围。

Paribbhamati (pari+bham+a) 到处走走，到处漫游。【过】paribbhami。【过分】paribbhanta。【现分】paribbhamanta。【独】paribbhamitvā。

Paribbhamana,【中】到处漫游，四周旋转。

Paribbhameti (paribbhamati 的【使】) 使旋转。【过】paribbhamesi。【过分】paribbhamita。【独】paribbhametvā。

Paribhaṭṭha (paribhassati的【过分】) 己跌落，已下降。

Paribhaṇḍa,【阳】在地面上抺灰泥，环绕。paribhandakata,【形】抺过泥灰的。

Paribhava,【阳】paribhavana,【中】轻视，滥用。

Paribhavati (pari+bhū+a) 不尊敬，轻视(also paribhoti, to treat with contempt, to neglect, despise)。【过】paribhavi。【过分】paribhabhūta。【现分】paribhavanta, paribhavamāna。【独】paribhavitvā。【义】paribhotabba。【使】paribhāveti。

Paribhāvita (paribhāveti的【过分】) ,已训练，已穿透，已熟练，已混合，已装满，已养育。

Paribhāsa,【阳】paribhāsana,【中】辱骂，过失，责难。paribhasaka,【形】虐待者，辱骂者，辱骂的，责备者。

Paribhāsati (pari+bhas+a) 辱骂，责骂，诽谤。【过】paribhāsi 。【过分】paribhasita。【现分】paribhāsamāna 。【独】paribhasitvā。

Paribhinna (paribhindati的【过分】),已打破，已劈开，已使分歧。

Paribhuñjati (pari+bhuj吃+ṃ-a) 吃，使用，享受。【过】paribhuñji。【过分】paribhutta。【现分】paribhubjanta, paribhubjamāna, 【独】paribhubjitvā, paribhutvā, paribhuñjiya。【潜】paribhubjitabba。

Paribhutta,(paribhuñjati的【过分】) 已吃，已使用，已享受。

Paribhūta (paribhavati的【过分】)已不尊敬，已轻视，已滥用，已辱骂。

Paribhoga,【阳】使用，享乐，饲养，享受的物质。paribhogacetiya,【中】圣地(佛陀用过的东西进而演变成圣物)。

Paribhojaniya,【形】适合被用的。paribhojaniyudaka,【中】洗用水。

Parimajjaka,【阳】擦者，抚摸者。

Parimajjaka(fr. pari+marj(梵mṛj)擦),【形】触及，到达(touching, reaching (up to))。

Parimajjati(pari+majjati< maj) 1.拭去，拭掉(to wipe away, wipe off or out)。2.触，抚摸，击打(to touch, stroke)。3.擦，擦亮，扫(to rub, polish, groom (a horse))。【过】parimajji。【过分】parimajjita, parimaṭṭha。【独】parimajjitvā。

Parimajjana(fr. parimajjati),【中】1.擦，拭掉(wiping off or out, Pug 33︰ ukkhaliparimajjanaṃ, 擦锅)。2.擦，扫(rubbing, grooming (a horse))。

Parimaṇḍala,【形】【阳】圆的，圆形的，给人深刻印象的。Parimaṇḍalaṃ nivāsessāmī’ti, sikkhā karaṇīyā.(「我要圆整地整齐穿好(内裙)」，应当学)(比丘守则七十五应学法的第一条)。

Parimandalaṃ 【副】整个围绕着。

Parimaddati (pari+madd(梵mṛd)压碎+a) ,擦，压破，按摩(to rub, crush, rub off, treat, shampoo, massage)。【过】parimaddi。【过分】parimaddita。【独】parimadditvā。

Parimaddana,【中】摩擦，压碎，征服，按摩。

Parimasati(pari+ mas(梵mṛś)+a),接触，碰触(to touch, stroke, grasp)。pp. parimaṭṭha (same as pp. of parimajjati)。

Parimāṇa(pari+mā),【中】尺寸，范围，界限。【形】(在【合】中)测定，包含，扩充。

Parimita (parimiṇāti的【过分】) ,已测量，已限制，已约束。

Parimukhaṃ(pari遍+mukha口、面),【副】

在前面( in front of)；鼻端，鼻子正下方

人中或它的附近部位上的任何一处。都

可作为专注入、出息所依靠的接触点。

ujuj kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.(使身正直，起正念于鼻端。《中阿含经》作：正身正愿，反念不向)。《分别论》Vibh.p.294﹐#537. “Parimukhaṃ satiṃ upaṭṭhapetvā”ti tattha katamā sati? Yā 1sati 2anussati 3paṭissati[sati 4saraṇatā 5dhāraṇatā 6apilāpanatā 7asammusanatā sati 8satindriyaṃ 9satibalaṃ] 10sammāsati–ayaṃ vuccati “sati”. Ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā. …”(「使存念于口上(parimukha﹐pari上+ mukha口)」者，此中，什么是「念」(sati)，凡是1念(处在记住)、2随念(一而再地记住)、3回想(当面记住，离去后，再回想)、4记住(免得再记)、5忆持性(听闻与诵习的忆持)、6不漂浮性(溶入所缘)、7不忘性(久做久说都不忘。不失忆性(asammusanatā= naṭṭha-muṭṭhassatitā))、8念根(使作统治的根)、9念力(没有懒惰的摇摆)、10正念(正确的念、有利可图的念、善念)，这被称作「念」，此「念」存续、善存续在鼻端(nāsika-agge)或在口相(mukhanimitte) ，以念住于鼻端被称为「念」的存续之后。)()。DA.2./I,210-1.︰Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. Mukhasamīpevā katvāti attho. Teneva Vibhaṅge vuttaṃ– “ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā”ti (vibha.537). Athavā parīti pariggahaṭṭho. Mukhanti niyyānaṭṭho. Satīti upaṭṭhānaṭṭho. (「念」存续于遍口(鼻端)之后︰使念被放置于业处的前面，放置接近于口之意。或然，遍︰掌握之意。口︰释放之意。念︰存续之意。《分别论》说︰此「念」存续、善存续在鼻端(nāsika-agge)或在口相(mukhanimitte))，以念住于鼻端被称为「念」的存续之后。) 《沙门果经》新疏(Dṭ2./pg.2.124)︰Nāsikaggeti nāsapuṭagge. Mukhanimittaṃ nāma uttaroṭṭhassa vemajjhappadeso, yattha nāsikavāto paṭihaññati.：(鼻端︰鼻腔出口。口相︰是上唇的中部，空气出入鼻孔时磨擦之处。) ‘parimukha’ 在此译作：「人中(鼻下沟中，正中上方1/3处)附近」，或「(鼻下)口上」较写实；译：面前、全面、in front、before、facing皆不够精确。「面前」或「前面」，也可用pamukha(pa(梵pra-)先, 前)，或sammukha前面，或paṭimukha对面。

Parimuccati (pari+muc释放+ya) ,被释放，逃脱。【过】parimucci。【过分】parimutta。【独】parimuccitvā。

Parimuccana,【中】释放，逃亡。

Parimutta(parimuccati的【过分】)已被释放，已逃脱。

Parimutti,【阴】释放，解脱。

Parimoceti (pari+muc释放+e) 释放，解脱。【过】parimocesi。【过分】parimocita。【独】parimocetvā。

Pariyatti,【阴】圣典(the Scriptures)。pariyattidhara,【形】精通圣经的。knowing Scripture by heart.pariyattidhamma,【阳】pariyattisāsana,【中】圣典(code of the Holy Texts)。《众经撰杂譬喻》(14) (T4.534.3)︰「若有凡人解深经一句，口诵心念，身中三毒四魔八万垢门，皆不能自安，何况博采众法，为世桥梁者也。」

Pariyanta,【阳】末端，界限，高潮。pariyantavatiṃ(pariyanta节度+vatiṃ围墙),【阴】有节度。

pariyantakata,【形】限制的，约束的。

Pariyantika,【形】(在【合】中)终止在，由…所限制的。

Pariyayadassavin, 看见法门者。

Pariyāti (pari+ya+a) ,四处走动。

Pariyādāti (pari+a+da+a=pari+ādāti),极端地继续(to take up in an excessive degree)，用尽(to exhaust)。【过分】pariyādinna。【独】pariyādāya。【被】pariyādiyati。

Pariyādiyati﹐pariyādiyyati(pari遍+ādiyati拿, pariyādāti的【被】)﹐遍拿(直译)，控制(overpower)，变成耗尽(to become exhausted)。【过】pariyadiyi。【过分】pariyādinna。【独】pariyādiyitvā。pot. pariyādiyeyyaṃ。ger. °adiyitvā。【反】parivaḍḍhati﹐遍增长。

Pariyāpanna (【过分】)已包含，已属于，已进入。【反】apariyāpanna。

Pariyāpajjati (pari+āpajjati) 被完成(to be finished)。【现分】pariyāpanna。【使】pariyāpādeti。

Pariyāputa (pariyāpuṇati的【过分】) ,已精通。

Pariyāpuṇana,【中】学习。

Pariyāpuṇāti (pari+a+pu+ṇa) ,彻底地学习，精通。【过】pariyāpuni。【过分】pariyāputa。【独】pariyapuṇitvā。

Pariyāya(fr. pari+i, cp. Class. Sk. paryāya),【阳】(lit. “going round” analysed by Bdhgh in 3 diff. meanings, viz. vāra (turn, course), desanā (instruction, presentation), and kāraṇa (cause, reason, also case, matter)。1.安排(arrangement, disposition, in phrase pariyāyaṃ karoti to arrange D.I,179; or change of habit, see Dial I.245); 2.命令，旋转，课程(order, succession, turn, course (=vāra)。3.继续，道路，习惯，份量(what goes on, way, habit, quality, property)。pariyayakatha,【阴】大约谈话。

Pariyāhata (pariyahanati的【过分】) 已撞击，已撞。

Pariyāhanati (pari+ā+han+a) 撞击，撞。【过】pariyahani。【过分】pariyahata。

Pariyāhanana (fr. pari+ā+han) ,【中】撞击，撞(striking, beating Vism.142 (āhanana- in exposition of vitakka)=DhsA.114 (“circumimpinging” Expos. 151)。

Pariyuṭṭhāti (pari+u+ṭhā+a) 出现，弥漫。【过】pariyuṭṭhāsi。【过分】pariyuṭṭhita。

Pariyuṭthāna(pari+uṭṭhāna﹐梵paryuṭṭhāna),【中】缠(现行烦恼，相对于「随眠」(潜在的烦恼))，爆发(outburst)，偏爱，先入为主观念。偏见(prepossession)。【过分】pariyuṭṭhita。thīnamiddhapariyuṭṭhita﹐睡眠缠。十缠：一无惭、二无愧、三嫉、四悭、五悔、六睡眠、七掉举、八昏沉、九瞋忿、十覆也。见智度论七，俱舍论二十一。

Pariyeṭṭhi,【阴】寻找(search for)。

Pariyesati (pari+es+a) ,寻找，搜寻，调查，寻求(sim5 kiu5)。【过】pariyesi。【过分】pariyesita。【现分】pariyesanta, pariyesamāna。【独】pariyesitvā。

Pariyesanā,【阴】搜寻，探索。

Pariyoga,【阳】沙锅，面盆，汤盆，咖哩锅。

Pariyogāḷha, (pariyogahati的【过分】) 已跳入，已看穿。parigaḷhana﹐【中】。

Pariyogāhati (pari+av+gāh冲进+a) 跳入，看穿，穿透，细察。【过】pariyogāhi。【独】pariyogahitvā。

Pariyogāhana,【中】投入，清净。

Pariyodapanā,【阴】洗净，清净。

Pariyodapeti(=pariyodāpayati) (pari+ava+dā+āpe) 使清洁，净化。【过】pariyodapesi。【过分】pariyodapita。

Pariyodāta,【形】非常干净的，纯粹的。

Pariyonaddha, pariyonandhati的【过分】。

Pariyonandhati (pari+av+nah+ṃ-a)限制(某人的)自由，束缚(某人)， 包封，掩盖。【过】pariyonandhi。

Pariyonahana,【中】pariyonāha【阳】覆盖，包封。

Pariyosāna,【中】尽头，结论，完美，结束，究竟。

Pariyosāpeti (pari+ava+sa+āpe) 结束，完成，总结。【过】pariyosapesi。(【过分】pariyosapita。【独】pariyosapetvā。

Pariyosita( pariyosapeti的【过分】)，已完成，已总结，已满足。

Parirakkhati (pari+rakkh+a),参考 rakkhati。

Parirakkhana,【中】保卫，保护。

Parillaka(cp. Sk. pirilī, pirillī Bṛh. Saṃh. 86, 44) 一种鸟(of a bird) (ThA.1, 49).

Pariḷāha(pari+ḍah)﹐【阳】热恼，苦恼，热。pariḷāhanānatta﹐种种热恼。pariḷāhasamaya﹐热时。uṇhasamaya﹐暑时。

Parivaccha,【中】准备，用具。

Parivajjana,【中】避免，避开。

Parivajjeti (pari+vaj +e) 避开，避免，远离。【过】parivajjesi。【过分】parivajjita。【现分】parivajjenta。【独】parivajjetvā。

Parivaṭṭa,【中】圆周。

Parivatta (Parivattati 的【过分】), 已旋转，已滚动。

Parivattaka,【形】交换的，滚动的，旋转的，扭转的，滚动的人，翻译者。

Parivattati (pari遍+vat+a), 旋转，滚动，见异思迁。【过】parivatti。【独】parivattitvā。【现分】parivattamāna。

Parivattana,【中】旋转，滚动，翻译。

Parivatteti (Parivattana的【使】), 旋转，滚动，背诵，交换，翻译。【过】parivattesi。【过分】parivatita。【独】parivattetvā, parivattiya。【现分】parivattenta。

Parivasati (pari遍+vas2住+a), 1.停留，住(to stay, dwell)。2.别住(parivāsa(波利婆沙)，罚令独宿，静思其过)，在缓刑(to live under probation)。【过】parivasi。【过分】parivuṭṭha & parivuttha。grd. parivasavatthabba; Sn.697 (=pabbajitvā tāpasavesena vasati SnA 490). — ppr. med. paribbasāna.

Parivāra(pari+ var(梵vṛ)),【阳】随行人员，随员，壮丽，从者。parivāraka,【形】陪伴。

Parivāraṇa,【中】包围。

Parivāreti (pari遍+var+e), 包围，跟随。【过】parivāresi。【过分】parivārita。【独】parivāretvā。

Parivāsita (parivāseti 的【过分】), 已发香味，已发出气味。

Parivitakka (pari遍+vi+tak思索),【阳】反映，考虑周详。

Parivitakketi (pari遍+vi+tak思索+e), 反映，考虑周详。【过】parivitakkesi。【过分】parivitakkita。【独】parivitakketvā。

Parivisati (pari遍+vis+a), 以食物招待，在他人用餐时侍立一旁。【过】parivisi。【独】parivisitvā。

Parivīmaṃsati (pari遍+vi+ma+ṃ-a), 考虑，彻底地考虑，遍观。【过】parivīmaṃsi。

Parivuta, (parivāreti 的【过分】) 已包围，已跟随。

Pariveṇa,【中】被隔开的僧居所。(目前它意谓为：宗教教所)。

Parivesaka(pari+viṣ),【形】侍候饮食的人(waiting, serving up meals)。

Parivesanā(pari+vis),【阴】分配食物、饲养、侍候饮食(distribution of food, feeding, serving meals)。

Parivyaya﹐【梵语】辛，西藏语 spod(药味之义)。指五种有辛味之蔬菜，五辛，又作五荤。五辛：(一) 蒜(大蒜、蒜头、葫菱、家蒜，巴lasuṇa；梵 laśuna)、葱(慈葱、胡葱、春葱，梵 latārka)、路荞(荞菜、小根菜、小蒜、野韭、宅蒜、菜芝、山择蒜、薤白头、薤子、野蒜、介白、小独蒜，梵 palāṇḍu)、革葱(茖葱、山葱、革山葱、薤，梵gṛñjana)、兴渠(阿魏、胡荽，梵hiṅgu)等五种。Vin.Cv.II,141.；CS:p.282： “ābādhappaccayā lasuṇaṃ khāditun”ti.(病缘，许食蒜。)(巴利律没有提到不准吃其它四辛)

Parisakkati (pari遍+sakk +a), 努力，试。【过】parisakki。【过分】parisakkita。

Parisagata,【形】加入一个团体的。

Parisaṅkati (pari遍+sak+ṃ-a), 怀疑，有忧虑。【过】parisaṅki。【过分】parisaṅkita。【独】parisaṅkitvā。

Parisaṅkā,【阴】怀疑。

Parisadūsaka,【阳】害群之马。

Parisappati (pari遍+sap服务+a), 到处爬行。【过】parisappi。【过分】parisappita。

Parisappanā,【阴】到处爬行，发抖，怀疑，犹豫(台语：踌躇tiu5 ti5)。

Parisamantato,【副】到处，周围。

Parisambāhati (pari遍+saṃ+bāh+a), 完全按摩，完全触摸。【过】parisambāhi。【独】parisambāhitvā。parisambāhanta【现分】。

Parisahati (pari遍+sah胜过+a), 克服，征服。【过】parisahasahi。

Parisā,【阴】社团，集会，协会。parisāvacara,【形】手足情谊(在团体中活动的人)，议员。〔它的尾元音在【合】被弄短，例：parisapariyanta, pari-samajjha〕。aṭṭha parisā,八众 (eight assemblies)︰1.khattiya-parisā,剎帝利众(the assembly of Khattiyas)，2.brāhmaṇa-parisā,婆罗门众 (the assembly of Brahmins)，3.gahapati-parisā 居士众 (the assembly of householders)，4.samaṇa-parisā,沙门众(the assembly of ascetics)，cātummahārājika-parisā,5.四大(天)王众(the assembly of devas of the Realm of the Four Great Kings)，6.tāvatiṃsa-parisā,三十三天众(the assembly of the Thirty-Three Gods)，7.māra-parisā,魔众(the assembly of Māras)，8.brahma-parisā,梵众(the assembly of Brahmās)。

Parisiñcati (pari遍+sic倾倒+ṃ-a), 到处洒。【过】parisiñci。【过分】parisitta。【独】parisiñcitvā。

Parisujjhati (pari遍+sudh(梵śudh / śundh)弄干净+ya), 变成干净，使洁净，使净化。【过】parisujjhi。【现分】parisujjhanta。【独】parisujjhitvā。

Parisuddha (Parisujjhati的【过分】), 已清理，已纯粹，已完美。tikoṭiparisuddha﹐三际清净(不自作、不教他作、不赞叹作(杀、盗、淫、妄语、离间语、麤恶语、绮语))(S.55.7./V,354~5.)。

Parisuddhi,【阴】纯净，清净。有四遍清净戒(catupārisuddhisīla)：一、别解脱律仪戒(pātimokkhasaṃvarasīla)：比丘守则，共有227戒。二、根律仪戒(indriyasaṃvarasīla)：以正念防护六根，不迎可喜、不拒可厌的对象。三、活命遍净戒(ājīvaparisuddhisīla) ：比丘应以适合的方式活命。四、资具依止戒(paccayasannissitasīla)：使用衣、食、住、药(或必需品)之前、之时、之后，适当地省察运用它们的正确目的。pārisuddhi-uposatha, 清净布萨。pārisuddhi-dāna, 清净布施。 ājīva-pārisuddhi, 生活清净。vacī-pārisuddhi, 语清净。sīla-pārisuddhi, 戒清净。dassana-pārisuddhi, 见清净。

Parisussati (pari遍+sus(梵śuṣ)弄干+ya), 干涸，浪费掉。【过】parisussi。【过分】parisukkha。【独】parisussitvā。

Parisussana,【中】完全干涸，凋萎。

Parisedita (parisedeti 的【过分】), 已蒸热，已孵。

Parisedeti (pari遍+sid +e), 孵，蒸热。

Parisodhana,【中】洗净，使净化。

Parisodheti (pari遍+sudh(梵śudh / śundh)弄干净+e), 使清洁，使清净。【过】parisodhesi。【过分】parisodhita。【独】parisodhetvā, parisodhiya。【潜】parisodhayi。

Parisoseti (pari遍+sus+e), 弄干，蒸发。【过】parisosesi。【过分】parisosita。

Parissajati (pari遍+saj黏住+a), 拥抱。【过】parissaji。【过分】parissajita。【现分】parissajanta。【独】parissajitvā。

Parissajana,【中】拥抱。

Parissanta,【过分】已疲累，已疲劳。

Parissama,【阳】努力，辛劳，疲劳，疲惫。

Parissaya,【阳】危险，风险，麻烦。

Parissāvana,【中】滤水器，过滤器，滤…器。

Parissāveti (pari遍+sav(梵sru)流动+e), 滤，过滤。【过】parissāvesi。【过分】parissāvita。【独】parissāvetvā。

Pariharaṇa,【中】pariharaṇā,【阴】保持，保护，注意。

Pariharati (parihārati, parihīrati) (pari遍+har拿+a), 持续，保护，随身携带，避免。【过】parihari。【过分】pariharita, parihaṭa。【独】pariharitvā。【义】paritabba。【3复.祈】pariharantu。

Parihasati (pari遍+has笑+a), 笑，嘲笑，嘲弄。【过】parihasi。【独】parihasitvā。

Parihāna(<pari+hā减少)【阴】损失(diminution)，减少(decrease)，浪费掉(wasting away)，毁灭(decay)。

Parihāni,【阴】损失，减少，浪费掉，毁灭。D.16./II,77.︰“Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.”(又，诸比丘！只要诸比丘依照未制立者不制立，已制立者不废，实行所制立律 法，诸比丘！则应预期诸比丘之兴盛而非衰亡。)(七不退法之一)

Parihāniya,【形】引起损失或毁灭。

Parihāpeti (pari遍+hā减少+āpe), 使缩小，带来毁灭，疏忽，省略。【过】parihāpesi。【过分】parihāpita。【独】parihāpetvā。

Parihāyati (pari遍+hā减少+ya), 缩小，浪费掉，从…消失。【过】parihāyi。【过分】parihīna。【现分】parihāpāyamāna。【独】parihāyitvā。

Parihāra,【阳】照料，注意，保护，避免，尊严，防范。parihāraka,【形】保护的，保卫的。parihārapatha,【阳】环行道，圆形的道路。parihārika,【形】维持，持续。

Parihāsa,【阳】笑，嘲弄。

Parihīna (parihāyati 的【过分】), 已从…消失，已困穷，已瘦弱。

Parūpakkama,【阳】敌人的进攻。

Parūpaghāta,【阳】伤害他人。

Parūpavāda,【阳】被他人指责，他人的责备。

Parūḷha (parūhati 的【过分】), 已变长。parūḷhakesa,【形】有长头发的。

Pareta,【形】折磨的，被征服的，继续的。

Paro,【无】在远处，更进一步地，更远地，此外，在上面，向上，以上，不止。parovara, parovariya,【形】高低的。parosata,【形】不止一百的。parosahassa,【形】不止一千的。

Parokkha(paro-akkha,眼界之外),【形】看不见之处，背地里。parokkhe,【处】在缺席中，在背后(台语：尻脊后kha ciah au7，尻川后kha chng au7)。

Parodati (pa+rud+a), 大声呼喊，悲叹。【过】parodi。【独】paroditvā。

Parovara, Paropara (para+avara) 【形】【中】高低的，高低(high & low, far & near; pl. in sense of “all kinds”)。

Pala, pala-(classical Sk. pala),【中】斤(一种重量，大约 4 盎司)(a certain weight (or measure), spelt also phala (see phala2), only in cpd. satapala a hundred (carat) in weight Th.1, 97 (of kaṃsa); J.VI,510 (sataphala kaṃsa=phalasatena katā kañcana-pātī C.). Also in combn catuppala — tippala — dvipala — ekapala — sāṭikā Vism.339.

Palaka (cp. late Sk. pala, flesh, meat), (a species of plant J.VI,564.)。

Palagaṇḍa(cp. Sk. palagaṇḍa Halāyudha II.436; BSk. palagaṇḍa Avś I.339; Aṣṭas. Pār. 231; Avad. Kalp. II.113),【阳】大厦，泥瓦匠(a mason, bricklayer, plasterer)。

Palaṇḍu, palaṇḍuka(cp. Epic Sk. palāṇḍu, pala (white)+aṇḍu (=aṇḍa? egg),【阳】洋葱(onion﹐原产亚洲的植物 (Allium cepa)，味道强烈，广泛用作蔬菜)。

Palapati (pa+lap唠叨+a), 胡说(to talk nonsense)。【过】palapi。【过分】palapita。【独】palapitvā。

Palapana, palapita,【中】废话。

Palavati (Vedic plavati, plu), 游泳(to float, swim Vin.IV,112; Dh.334; Th.1, 399; J.III.190.)。

Palasata(possibly fr. Sk. parasvant), 犀牛(a rhinoceros J.VI.277 (v. l. phalasata; expld as “khagga-miga,” with gloss “balasata”); as phalasata at J.VI.454 (expld as phalasata-camma C.))。

Palāta, (palāyati 的【过分】)。

Palāpa,【阳】(玉黍蜀的)谷壳，废话，胡扯，无实质的。vacīpalāpo﹐废话。

Palāpī,【阳】胡说八道的人。

Palāpeti (palāyati 的【使】), 使飞行。【过】palāpesi。【过分】palāpita。【独】palāpetvā。

Palāyati (pal+aya), 逃走，逃脱。【过】palāyi。【过分】palāta。【现分】palāyanta。【独】palāyitvā。

Palāyana,【中】逃走。palāyanaka,【形】逃避。

Palāyī,【阳】逃者。

Palāla(cp.Ved.& Epic Sk.palāla), 【阳】【中】稻草(straw)。Palālachannaka﹐稻草屋顶(a roof of thatch)。palālapiṇḍa﹐(a bundle of straw)。palālapīṭhaka (Straw Seat；straw foot-stool；a kind of punishment or torture， i.e.being so beaten with clubs, that the bones are broken, and the body becomes like a heap of straw)。palālapuñja, palālapuñjaka,【阳】稻草堆。

Palāsa1(Vedic palāśa),【阳】【中】1. 紧叔迦树、坚叔迦树、紧祝迦树，意译赤色花树或肉色花树(the tree Butea frondosa or Judas tree，印度婆罗门教的圣树。属豆科之巨木，树高四十尺至百尺，叶为羽状复叶，颇大，小叶约长五、六寸，无毛；花呈房状花序，色橙红，可炼制黄色或赤色染料，种子榨油则可作杀虫剂，多分布于印度北部喜马拉雅山至南方的斯里兰卡，以及缅甸。)2.树叶(a leaf; collectively (nt.) foliage)。palāsāda,【形】吃树叶的。

Palāsa2﹐Paḷāsa,【形】恶意，怨恨(unmercifulness, malice, spite)。apaḷāsa﹐无恶意，慈悯(mercifulness)。

Palāsata,【阳】犀牛(rhinoceros)。

Palāsī,【形】怀恨的，怀恶意的。

Paligha﹐【阳】门闩(ㄕㄨㄢ,门的横关)，门拴(ㄕㄨㄢ)。

Pali° (=pari°, 摩揭陀语，当接头词)圆(round)，遍(around)。

Paligedha(pali遍+gedha贪), 贪得无厌(遍贪wanting everything)。

Palita,【形】成熟的。【中】白头发。

Palipa,【阳】沼泽。

Palipatha,【阳】危险的道路，困难的路径。

Palipanna,【过分】已跌进，已沉入。

Palimaṭṭha (Parimajjaka的【过分】)﹐已磨光(polished)。cp. parimaṭṭha。

Palugga, (Palujjati的【过分】跌倒，崩溃，被溶解。

Palujjati (pa+luj+ya), 跌倒，崩溃，被溶解。【过】palujji。【现分】palujjamāna。【独】palujjitvā。

Palujjana,【中】崩溃，毁灭(breaking up, destruction )。cf. palokita(崩溃)。

Paluddha (palubbhati 的【过分】), 已诱惑，已很执着(seduced, enticed S.IV,307.(where id. p. M.I,511. reads paladdha). See also palobheti & palobhita.)。

Palubbhati(pa+lubh), 诱惑

Palumpati (pa+lup),抢劫(to rob, plunder, deprive of A.I,48.)。

Palepa [fr. pa+lip] smearing; plaster, mortar

Palepana (nt.) [fr. pa+lip] smearing, anointing; adj. (palepana-) smeared or coated with M.I,429 (gāḷhapalepana thickly smeared).

Paleti, 逃走，逃脱。参考 palāyati。

Palokita﹐【中】坏、崩溃(=palujjana)。

Palobha (fr. pa+ lubh (梵lubh)执取), 欲望(desire, greed PvA.265.)。

Palobhana(=palobha),【中】引诱。

Paloka [fr. pa+*luj=ruj, thus standing for *paloga, cp. roga] breaking off or in two, dissolution, decay Vin.II,284; M.I,435=Miln.418 (in formula aniccato dukkhato rogato etc., with freq. v. l. paralokato; cp. A.IV,423; Nd2 214; Ps.II,238); S.III,167 (id.) IV.53; V, 163.

Palokin (fr. paloka),【形】(destined for decay or destruction)。

Palobhita (pp. of palobheti), 欲望(desired)。

Palobheti (pa+lubh (梵lubh)执取+e), caus.引诱，勾引(to desire, to be greedy)。【过】palobhesi。【过分】palobhita。【独】palobhetvā。

Pallaṅka (pari遍+aṅka膝；cp. Class Sk. palyaṅka & Māgadhī paliyaṅka),【阳】1.盘腿坐(跏趺坐)( sitting cross-legged, in Instr. pallaṅkena upon the hams S.I,124, 144)。pallaṅkaṃ ābhujati(梵语 paryavkam ābhujya)﹐结跏趺(弯跏趺)，迭足盘坐(“to bend (the legs) in crosswise”；ābhujati︰结、弯、组)。跏，为「加」之别写；趺，是脚背。诸坐法中，结跏趺坐最安稳而不易疲倦。迭一足在另一足之上为半跏趺坐；迭两足为全跏趺坐。2.床座、轿(肩舆)，英语palankeen或palanquin。

Pallattha (Sk. *paryasta, pari+pp. of as to throw, cp. Prk. Pallattha), 抱住膝盖而坐(the posture of sitting or squatting or lolling)。

Pallatthikā,【阴】抱住膝盖而坐。【bhikkhu sekhiya 26】︰Na pallatthikāya antaraghare nisīdissāmī’ti, sikkhā karaṇīyā.(「在住宅区，我不要抱住膝盖坐」，应当学。)

Pallala,【中】1.沼泽地(marshy ground)。2.小湖(a small pond or lake)。

Pallava (cp. Class Sk. pallaka),【中】1.新鲜的叶子，苗芽(a sprout)。2.钵罗婆国。

Paḷiguṇṭheti (pari遍+guṇṭh+e), 纠缠，包封。【过】paḷiguṇṭhesi。【过分】paḷiguṇṭhita。

Paḷigha,【阳】横木，障碍。

Paḷibujjhati (pari遍+budh醒+ya), 被延迟，被破坏，被阻隔。【过】paḷibujjhi。【过分】paḷibuddha。【独】paḷibujjhitvā。

Paḷibujjhana,【中】变成肮脏。

Paḷibodha,【阳】障碍，妨碍，故障。

Paḷiveṭhana,【中】包装材料，包围。

Paḷiveṭheti (pari遍+veth盘绕+e), 包起来，缠住，包围。【过】paḷiveṭhesi。【过分】paḷiveṭhita。

Pavakkhati (pavadati 的【未】), 他将会看得出。

Pavaḍḍha, Pavaddha,【形】长大的，强壮的。

Pavaḍḍhati (pa+vaḍḍh增长+a), 生长，增加。【过】pavaḍḍhi。【过分】pavaḍḍhita。【独】pavaḍḍhitvā。

Pavaḍḍhana,【中】长大，增加。

Pavatta,【形】继续的，跌倒的。【中】(生死)轮回。

Pavattati (pa+vat(梵vṛt)逮捕+a), 1.继续行进，着手进行( to move on, go forward, proceed)。2.存在，成为，转起(to exist, to be, continue in existence )。opp. 被停止(ucchijjati))。3.结果，继续(to result, to go on)。【过】pavatti。【过分】pavattita。【独】pavattitvā。pp. pavatta; Caus. pavatteti。suppavatti, 彻底熟练。

Pavattana(fr. pavattati), 【形】【中】前进(moving forward, doing good, beneficial, useful; f. pavattati, pavattinī)。2.执行(execution, performance, carrying out)。

Pavattāpana,【中】使持续着，维持，保存。

Pavatti(<pa+ vat (梵vṛt)转动),【阴】1.显示，行使(权力)(manifestation, wielding, execution, giving)。āṇāpavatti﹐王权(royal authority)。2.发生，事件，新闻，转起 (happening, incident, news) (=pavutti)。

Pavatteti (pa+vat+e)(caus. of pavattati), 使运转(开动)，继续，挥，运转。【过】pavattesi。【过分】pavattita。【现分】pavattenta。【独】pavattetvā。【不】pavattetuṃ。

Pavattetu,【阳】继续的人。

Pavana,【阳】风。【中】大森林。

Pavara,【形】贵族，优良的。

Pavasati (pa+vas住+a), 在国外居住，远离家。【过】pavasi。【过分】pavuttha。【独】pavasitvā。

Pavassati (pa+vass下雨+a), 下雨。【过】pavassi。【过分】pavuṭṭha。

Pavassana,【中】下雨。

Pavāta,【中】多风的地方。

Pavāti (pa+vā吹+a), 散播气味，吹。

Pavāyati (pa+vā吹+ya), 吹，散播。【过】pavāyi。【过分】pavāyita。【独】pavāyitvā。suppavāyita, 好好地分散。

Pavāraṇā(梵pravāraṇā<pra+vṛi)),【阴】邀请，自恣(雨季安居最后一天的仪式)。S.8.7./I,191. ：“Handa dāni, bhikkhave, pavāremi vo. Na ca me kiñci garahatha kāyikaṃ vā vācasikaṃ vā”ti. (诸比丘！今日我自恣。你们对于我身语之上有什么之非难吗？)

Pavārita (Pavāreti的【过分】), 已邀请，已进行过自恣的出家人。

Pavāreti (pa+var选择+e), 邀请，使满意，给掌管，行自恣。【过】pavāresi。【独】pavāretvā。

Pavāsa,【阳】在国外逗留。

Pavāsin,【阳】在国外居住者，离家的人。

Pavāha,【阳】连续的流动，水流。pavāhaka,【形】冲走的。

Pavāheti, Pavahati (pa+vah(bṛh1)+e, Sk. prabṛdha (pravṛdha)), 使流动，使被冲走，除去。【过】pavāhesi。【过分】pavāhita。【独】pavāhetvā。cp. abbūlha & ubbahati (ud+bṛh1)。

Pavāḷa, Pavāla,【阳】【中】珊瑚(coral，古代视为宝石一种)，芽。

Pavāḷha(pavāheti 的【过分】), 已逐放，已拒绝。

Pavāsa(<pa+vas, cp. Vedic pravāsa in same meaning),(sojourning abroad, being away from home)。

Pavijjhati (pa+vidh(梵vyadh / vidh)贯穿+ya), 往前丢，射击。【过】pavijjhi。【过分】paviddha。【独】pavijjhitvā。

Paviṭṭha (pavisati 的【过分】), 已进入。

Pavivitta,【形】分开的，隔离的。

Paviveka,【阳】孤独，隔离，隐退。SA.2.29./I,122.：Pavivittoti kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānanti, imesaṃ tiṇṇaṃ vivekānaṃ lābhī.(隔离：1.身远离之义即喜欢放弃，2.心远离即得遍净心(parisuddhacittānaṃ) 及得到最上明净 (paramavodānappattānaṃ﹐即达到八定，得到许多明净与清净)，3.执取远离是达到众补特伽罗剥除所有东西而无执取，这些是得到已达到最终点的远离。)Sn.2-3(v.257.)︰Pavivekarasaṃ pitvā, rasaṃ upasamassa ca; Niddaro hoti nippāpo, dhammapītirasaṃ pivanti.(品尝了隐居的美味，品尝了寂静的美味，摆脱恐惧，涤除罪恶，(进而)品尝法喜的美味。)

Pavisati (pa+vis进入+a), 进，入，闯入。【过】pavisi。【现分】pavisanta。【独】pavisitvā。【不】pavisituṃ。

Pavīṇa,【形】聪明的，有技术的。

Pavuccati (pa+vac说+ya), 被叫做，被说，被宣称。【过分】pavutta。

Pavuttha, (pavasati 的【过分】)。

Paveṇī,【阴】传统，连续，世系，族类，发辫子。

Pavedana,【中】公告。

Pavediyamāna,【被、现分】被宣布。

Pavedeti (pa+vid知+e),告知，宣布。【过】pavedesi。【过分】pavedita。【独】pavedetvā。【现分】pavedenta。

Pavedayati (=Pavedeti), 告知，宣布，传播。pavedayanti, 传播(复3现)。

Pavedhati (pa+vedh+a), 战栗，被激动。【过】pavedhi。【过分】pavedhita。【独】pavedhitvā。【现分】pavedhamāna。

Pavesa,【阳】pavesana,【中】进入，入口。pavesaka,【形】使进入的人。pavesananikkhamana, 【中】进出，延长。

Paveseti (pa+vis进入+e), 使进入，介绍，预示。【过】pavesesi。【过分】pavesita。【独】pavesetvā。【现分】pavesenta。【不】pavesetuṃ。

Pavesetu,【阳】引导员，允许进入的人。

Pasaṃsaka,【阳】称赞者，奉承者。

Pasaṃsati (pa+saṃs称赞+a), 称赞，委托。【过】pasaṃsi。【过分】pasaṃsita, pasattha。【现分】pasaṃsanta。【义】pasaṃsitabba, pasaṃsiya。【独】pasaṃsitvā。【不】pasaṃsituṃ。

Pasaṃsana,【中】pasaṃsā,【阴】称赞，赞赏。

Pasaṅga,【阳】倾向，执着，事件，场合。

Pasaṭa (pasarati 的【过分】；pa+sṛ), 已张开，已遮蔽(表面)( let out, produced)。

Pasata1 (Vedic pṛṣant, f. pṛṣatī),【形】(spotted, only in cpd. pasatamiga spotted antelope J.V.418 (v. l. pasadamiga). The more freq. P. form is pasada°, e. g. S.II,279 (gloss pasata)

Pasata2 (Late Sk. pṛṣat or pṛṣad a drop; cp. phusita1 rain-drop=pṛṣata; probably dialectical & Non-Aryan), ,【阳】一把，巴沙答(谷粒或液体的衡量，4 把挲哒 = 1 西阿 (seer) 〔印度液量单位，约一公升〕。参考 Pattha)。(a small measure of capacity, a handful (seems to be applied to water only) J.I.101 (pasatamattaṃ udakaṃ); IV.201 (udakapasata); V.382 (pasatamattaṃ pānīyaṃ). Often redupl. pasataṃ pasataṃ “by handfuls” M.I,245, J.V.164. At DA.I,298 it is closely connected with sarāva (cup), as denoting the amount of a small gift.

Pasattha, pasaṭṭha, (pasaṃsati 的【过分】), 已赞美，已委托。

Pasada,【阳】花鹿。

Pasanna (pasīdati 的【过分】) 1.已清除，已明亮。2.已取悦。3.已信仰。pasannacitta, pasannamānasa,【形】喜悦的心，投入的心。A.4.33./II,34.︰“Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati. Ye, bhikkhave, ariye aṭṭhaṅgike magge pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.(诸比丘！无论多少的有为法，八支圣道称为它们(当中)最上。诸比丘！凡信仰八支圣道者，信仰是它们的最上，而在最上的信仰，有最上果报。)

Pasayha(ger. of pasahati),【独】强制地，强行。

Pasaraṇa (<pa+sṛ动转)【中】伸展(stretching, spreading, being stretched out)。

Pasava(<pa+su (梵sru)流动),【阳】流出，提出，子孙(bringing forth, offspring)。

Pasavati (pa+su+a), 提出，生，流动，累积。【过】pasavi。【过分】pasavita, pasūta。【现分】pasavanta。【独】pasavitvā。【使】pasaveti。

Pasavana (<pa+su),【中】1.分娩(giving birth)。2.生产，招致(producing, generating, effecting)。puññapasavana, 生福。

Pasaha(<pa+sah胜过), 克服，掌握(overcoming, mastering)。duppasaha,【形】难克服(hard to overcome)。

Pasahati (pa+sah胜过+a), 使用武力，使服从，压迫。【过】pasahi。【独】pasahitvā, pasayha。

Pasahana,【中】克服，征服。

Pasākha (pa+sākhā；梵 praśākhā branch),【阳】【中】1.小分枝(J.VI.324. sākhapasākha)。2.像小树枝。3.从主干分支的身体(即：腹部、大腿等)。4.钵罗奢佉(the extremities。受胎后第五个七日至第三十八个七日(出生之时)之间，手足已形成)。

Pasāda,【阳】明净，明亮，欢喜，信心，感官，净色(pasādarūpa；sensitivity elements。眼、耳、鼻、舌、身中能识知外境的色法。净色即是透明的色聚，五净色都是透明的，其它的色聚都是非明净(非透明的))。pasādaka,【形】明亮化的，令人清楚的，令人喜爱的，令人快乐的。

Pasādaniya,【形】激发信心的。

Pasādeti (pa+sad坐+e), 使喜悦，使洁净，使忠实，转换。【过】pasādesi。【过分】pasādita。【现分】pasādenta。【独】pasādetvā。【义】pasādetabba。

Pasādhana,【中】装饰。

Pasādheti (pa+sādh+e), 装饰，布署。【过】pasādhesi。【过分】pasādhita。【独】pasādhetvā, pasādhiya。

Pasāraṇa,【中】伸展，传布。

Pasārita (Pasāreti的【过分】), 已伸展。

Pasāreti [Caus. of pa+sṛ动转] 1. to cause to move forwards, to let or make go, to give up J VI.58 (pasāraya, imper.). — Pass. pasāriyati ; (are turned out of doors). — 2. 伸展(to stretch out, hold out or forth, usually with ref. to either arm (bāhuṃ, bāhaṃ, bāhā) (opp. sammiñjeti); or hand (hatthaṃ) ; or feet (pāde, pādaṃ); (=sandhiyo paṭippanāmeti). 3. to lay out, put forth, offer for sale. — pp. pasārita , Cp. abhi°

Pasāsati [pa+śās] 1. to teach, instruct. — 2. to rule, reign, govern

Pasāreti (pa+sar(梵sṛ)动转+e), 转动，伸展，传布，伸出，出售。【过】pasāresi。【过分】pasārita。【独】pasāretvā。

Pasāsati (pa+sās教+a), 教，规定，统治。【过】pasāsi。【过分】pasāsita。

Pasibbaka,【阳】钱包，麻布袋，袋。

Pasīdati (pa+sad坐+a), 明亮化，被取悦，被洁净，被使清楚，被献身。【过】pasīdi。【过分】pasanna。【独】pasīditvā。【义】pasīditabba。

Pasīdana,【中】pasīdanā,【阴】热爱，晴朗，满足。

Pasu,【阳】畜牲，四脚动物。pasupati,【阳】湿婆(印度三大神中司破坏之神)，大自在天。

Pasuta,【形】经营的，执着的，做的。

Pasūta (pasavati 的【过分】), 已生产，已为…接生，已出生。

Pasūti,【阴】带来，出生。pasūtikā,【阴】生过孩子的女人。pasūtighara,【中】产房。

Passa1 (cp.Sk.paśya,<passati),【阳】【现分】看见(seeing, one who sees)。【处】passe。

Passa2【阳】【中】1.旁边(side)，侧面(flank)。2.斜坡(mountain slope)。【处】pasmani (= passe)。Himavantassa passato, 雪山山麓。

Passati (dis说明(梵paś观)+a), 看，见，找，明白。【过】passi。【过分】diṭṭha。【现分】passanta, passamāna。【独】passitvā, disvā。‘passaṃ na passatīti’﹐见不可见(正在看而看不见)。1pl. passāma。imper. sg. passa。pl. passatha & passavho (cp. Sk. paśyadhvaṃ)。ppr. passaṃ & passanto。f. passantī。grd. passitabba。fut. passissati。aor. passi。

Passaddha, (passambhati 的【过分】)轻安。

Passaddhi (pa+sambh(梵pra+śrambh)使平静、平息),【阴】轻安。

Passambhati (pa+sambh+a), 【使】使轻安(to calm down, quiet, allay)。【过】passambhi。【独】passambhitvā。【现分】passambhayaṃ, 正在轻安、正在使…轻安(M.I,56; III,82, 89)。

Passambhanā,【阴】轻安。

Passambheti (pa+sambh +e), 使轻安。【过】passambhesi。【过分】passambhita。【独】passambhetvā。【现分】passambhenta。

Passasati (pa+sas(梵śvas)吹+a), 呼出(呼吸)。【过】passasi。【过分】passasita。【独】passasitvā。【现分】passasanta。

Passāva,【阳】小便，尿。passāvamagga,【阳】小便道(尿道urethra)，阴道(阴道与尿道是不同管道，但古代常用「尿道」呼作「阴道」)。

Passāsa,【阳】呼气。passāsasī,【阳】呼气的人。

Passituṃ,【不】看(to see)。

Passitabba,【义】适合被看到。

Passiya (passati 的【独】), 看到了。

Pahaṭa, Pahata, (paharati 的【过分】) 已打击，已袭击。

Pahaṭṭha (pahaṃsati 的【过分】), 已高兴，已非常快活。

Paharaṇa,【中】打，攻击，袭击武器。paharaṇaka,【形】碰撞的，打击的。

Paharati (pa+har拿+a), 打，打击，袭击，传递。【过】pahari。【现分】paharanta。【独】paharitvā,【不】paharituṃ。

Pahāna(fr. pa彻底+hā放弃, see pajahati),【中】放弃，离去，舍断，拒绝(giving up, leaving, abandoning, rejection)。【单.与】【单.属】pahānāya。

Pahāya, (pajahati 的【独】), 遗弃了，放弃了。

Pahāyī,【阳】放弃的人。

Pahāra,【阳】殴打，打击。pahāradāna,【中】给打击，攻击。ekappahārena = 突然。

Pahāsa(<pa+has笑, cp. Class. Sk. prahāsa),【阳】非常欢乐，欢笑(laughing, mirth)。

Pahāsati, 令人笑。in pahāsanto saparisaṃ at ThA.69 should preferably be read as pahāsayanto parisaṃ, thus taken as Caus. of pa+has, i. e. making one smile, gladdening.

Pahāseti (pa+has笑+e；Caus. of pahasati), 令人笑，使喜悦(to make laugh, to gladden, to make joyfu)。【过】pahāsesi。【过分】pahāsita。

Pahiṇana,【中】发送，派遣。

Pahiṇagamana,【中】去当使者(going on errands)。

Pahiṇāti (pa+hi +ṇā), 送。【过】pahiṇi。【现分】pahiṇanta。【独】pahiṇitvā。

Pahita, I.(padahati<dhā的【过分】) 努力，热心。pahitatta﹐自励，精进，不惜身命。SA.6.3./I,204.：Pahitattoti pesitatto(自己已豁出去，称为自励)。MA.57./CS:p.3.75：Pahitattoti kāye ca jīvite ca anapekkhatāya pesitatto.(对身体及生命没有期待的自我精进，称为自励。) II.(pahiṇāti<hi的【过分】) 送。

Pahīna(pajahati 的【过分】), 已排除，已抛弃，已消灭( given up, abandoned, left, eliminated)。

Pahīyati, Pahiyyati(pa+hā放弃+ī+ya)(pass. of pajahati),被舍弃，消失，过世(to be abandoned, to pass away, vanish)。【过】pahīyi。【过分】pahīna。【现分】pahīyamāna。【独】pahīyitvā。

Pahū(cp. Vedic prabhū, fr. pa+bhū),【形】能干的，能够的，能…的(able)。

Pahūta(pp. of pa+bhū, cp. Vedic prabhūta),【形】丰富的，很多的，宽广的(sufficient, abundant, much, considerable)。pahūtajivha,【形】有宽舌的。pahūtabhakkha,【形】可吃很多的，吃很多的。

Paheṇaka(cp. BSk. praheṇaka in sense of “sweetmeat” (糖果、蜜饯),【中】适宜送给他人的礼物(a present)。

Pahena(=paheṇa?),【中】派遣(=pahiṇa)。

Pahoti (pa+hū+a), 能够，胜任，充份。

Pahonaka,【形】充份的，充足的。

pā(梵pā)﹐【字根I.】1.保护(to protect)。2.喝(to drink)。

Pāka,【阳】烹饪，被烹调的(饭、菜)，成熟。pākavaṭṭa,【中】食物的连续补给。

Pākaṭa,【形】众所周知的，明白的，显著的(patent)。

Pākatika,【形】自然的，最初的。

Pākāra(cp. Epic Sk. prākāra, pa+ā+kṛ),【阳】围墙，篱笆，垒(an encircling wall, put up for obstruction and protection, a fence, rampart Vin.II,121 (3 kinds: made of bricks, of stone, or of wood, viz. iṭṭhakāpākāra, silāpākāra, dārupākāra))。pākāraparikkhitta,【形】被一面墙壁围着的。 parikkhepa-pākāra,。sāṇipākāra, (麻布制的)屏壁(screen-fencing)。

Pāgabbhiya,【中】大胆，轻率，卤莽。

Pāguññatā,【阴】练达。Abhidhammatthavibhāvinīṭīkā(CS:p.110)：Tā kāya-citta-akammañña-bhāva-vūpasamalakkhaṇā. Paguṇassa bhāvo pāguññaṃ, tadeva pāguññatā, kāyassa pāguññatā kāyapāguññatā.( 它平息心所不适应的状态的相，练达状态的练达，它正是练达性，心所的练达性，为心所练达性。)。

Dhs.#48.：Katamā tasmiṃ samaye kāyapāguññatā hoti? Yā tasmiṃ samaye vedanākkhandhassa saññākkhandhassa saṅkhārakkhandhassa 1paguṇatā 2paguṇattaṃ 3paguṇabhāvo–ayaṃ tasmiṃ samaye kāyapāguññatā hoti.(在此时什么是‘心所练达性’？此时是凡是受蕴、想蕴、行蕴的1练达性、2练达、3练达的态，即此时是‘心所练达性’)。

Dhs.#49.：Katamā tasmiṃ samaye cittapāguññatā hoti? Yā tasmiṃ samaye viññāṇakkhandhassa 1paguṇatā 2paguṇattaṃ 3paguṇabhāvo–ayaṃ tasmiṃ samaye cittapāguññatā hoti.(在时什么是‘心练达性’？此时是凡是识蕴的1练达性、2练达、3练达的态，即此时是心练达性。)

Pācaka(fr. pac, cp. pāceti),【形】【中】烹饪的，成熟的，消化的，厨师(one who cooks, a cook; f. pācikā)。pācaka tejo(=pācakaggi)﹐消化之火(这是命根九法聚的作用之一)。

Pācana1 (fr. pac, Caus. pāceti),【中】烹调(bringing to boil, cooking J.I.318 (yāgupācana)。

Pācana2 (for pājana, cp. pāceti2 & SnA 147),【中】刺棒(a goad, stick)。

Pācariya,【阳】老师的老师，师公(teacher of teachers)。

Pācāpeti (pac +āpe), 使烹调。【过】pācāpesi。【过分】pācāpita。【独】pācāpetvā。

Pācikā,【阴】女厨师。

Pācittiya (most likely prāk+citta+ika, i. e. of the nature of directing one’s mind upon, cp. pabbhāra= *prāg+bhāra. So expld also by S. Lévi J.As. X.20, p. 506. Geiger, P.Gr. § 27, n. 1 inclines to etym. prāyaś+cittaka),【形】波逸提，忏悔(requiring expiation, expiatory Vin.I,172, 176; II.242, 306 sq.; IV.1 sq., 258 sq.; A.II,242 (dhamma); Vism.22. — It is also the name of one of the books of the Vinaya (ed. Oldenberg, vol. IV.). See on term Vin. Texts I.18, 32, 245. 《十诵律》卷第十七(T23.121.2)︰「波逸提者‘煮烧覆障’，若不悔过能障碍道。」

Pācīna (Vedic prācīna, fr. adv. prāc bent forward),【形】东方的(eastern i. e. facing the (rising) sun (opp. pacchā))。pācīnadisā,【阴】东部，东方。pācīnamukha,【形】面对东部的。

Pāceti1 (Caus. of pacati), 使烹调(to cause to boil, fig. to cause to torment D.I,52 )。ppr. pācayato, Gen., also pācento。参考 Pācāpeti。

Pāceti2 (for pājeti, with c. for j (see Geiger, P.Gr. § 393); pra+aj: see aja), 驾驶，促使( to drive, urge on)。

Pājana,【中】1.驾驶。2.刺棒。

Pājeti (pa+aj+e), 驾驶，带领。【过】pājesi。【过分】pājita。【现分】pājenta。【独】pājetvā。【使】pājāpeti。

Pāṭala,【形】淡红色的，粉红的。

Pāṭaliputta,【中】华氏城(摩揭陀国的一城名，现在的巴特那〔Patna﹐印度东北部城市，比哈尔首府〕)。

Pāṭalī,【阳】喇叭花 (the trumpet-flower；Bignonia suaveolens)，音译：波罗利华、波波罗、波咤厘；重叶树、重生华，春季开香紫花。

Pāṭava,【阳】【中】技术。

Pāṭikaṅkha,【形】被需要的，被预期的。pāṭikaṅkhī,【阳】需要者，期待者。

Pāṭikā,【阴】半月形石台阶。

Pāṭikūlya,【中】讨厌。

Pāṭipada,【阳】阴历初一(或十六日)。

Pāṭibhoga,【阳】赞助者，保证人，保释，安全。

Pāṭiyekka,【形】分开的，单一的。pāṭiyekkaṃ,【副】分开地，个别地。

Pāṭihīra, Pāṭihera, Pāṭihāriya, Paṭihāra, (<paṭi+hṛ)(梵prātihārakapakṣaṃ),【中】敲击(striking, that which strikes)；奇迹(=iddhipāṭihāriya)。pāṭihāriyapakkha,【阳】神变日(《杂阿含1121经》：「汝等诸瞿昙！于法斋日及神足月，受持斋戒，修功德不？」神足月：pāṭihāriyapakkha (pāṭihāriya额外的+pakkha半个月(m.)､明晰(a.) )神奇节{an extra holiday, an ancient festival, not now kept (PED, p.451)} (水野弘元译︰神变月､特别の月)(Bodhi译: special periods )。VvA(CS:p.65)：Pāṭihāriyapakkhañcāti paṭiharaṇakapakkhañca, cātuddasīpañcadasī-aṭṭhamīnaṃ yathākkamaṃ ādito antato cāti pavesana-nikkhamanavasena uposathasīlassa paṭiharitabbaṃ pakkhañca terasī pāṭipadā sattamī navamī cāti attho.((及)额外的半月(古译︰神足月)：(及)额外的半月，(一般布萨日)从(农历)初八开始，接着第十四，到第十五(日)结束，延伸布萨戒(的日份)，当是额外的半月，增加第十三，初七、初九之义。)

SA.10.5./I,307.︰Pāṭihāriyapakkhañcāti manussā “aṭṭhamī-uposathassa paccuggamanañca anuggamanañca karissāmā”ti sattamiyāpi navamiyāpi uposathaṅgāni samādiyanti, cātuddasīpannarasīnaṃ paccuggamanānuggamanaṃ karontā terasiyāpi pāṭipadepi samādiyanti, “vassāvāsassa anuggamanaṃ karissāmā”ti dvinnaṃ pavāraṇānaṃ antare aḍḍhamāsaṃ nibaddhuposathikā bhavanti. Idaṃ sandhāya vuttaṃ “pāṭihāriyapakkhañcā”ti. ((及)额外的半月︰人“初八布萨，我们去作、跟着去作”，我们承当初七、初九布萨，第十四，到第十五(日)去作、跟着去作，增加第十三(日)也承当，“(三个月的)雨安居，我们去作、跟着去作”，(前雨安居、后雨安居结束时)两次自恣在半月的中间，也继续作(一个月的)布萨，这是关于“(及)额外的半月”。)

AA.3.38./II,235.︰Pāṭihāriyapakkhañcāti ettha pāṭihāriyapakkho nāma antovasse temāsaṃ nibaddhuposatho, taṃ asakkontassa dvinnaṃ pavāraṇānaṃ antare ekamāsaṃ nibaddhuposatho, tampi asakkontassa paṭhamapavāraṇato paṭṭhāya eko addhamāso pāṭihāriyapakkhoyeva nāma.((及)额外的半月(古译︰神足月)：此处(及)额外的半月，指内安居(前安居)三个月连续的布萨。他不在两次的自恣之间的一个月继续作布萨，他不在第一次自恣后开始作一个月(作布萨)，称为“额外的半月”。

依据藏传佛教的说法：于神变月所造之任何善业与恶业，皆辗转增盛。故应于此月：励力断一切恶缘，行一切善业。 神变月：农历1月1日~2月1日(藏历相同)。神变节：农历1月1~14日。神变日：农历 1月15日。(这种说法有问题)

tīṇi pāṭihāriyāni(三神变)：Iddhipāṭihāriyaṃ(神通神变) ādesanāpāṭihāriyaṃ(记心神变) anusāsanīpāṭihāriyaṃ(【梵】anuśāsti-prātihārya)(教诫神变)。见A.3.144./I,292.、D.11./I,212.。Pāṭihārika(=pāṭihāriya or der. fr. pātihāra in meaning of pāṭihāriya), 特别的，额外的(special, extraordinary; only in cpd. pāṭihārikapakkha an extra holiday)。

yamaka-pāṭihāriya, 双神变(Twin Psychic Phenomenon, Twin Miracles, cf. Pṭs.I,125.；J.I,77, 88, 193.)。《解脱道论》(T32.427.3)作︰「双变智」。

Pāṭekka,【形】分开的，单一的。参考 pāṭiyekka。

Pāṭha﹐pātha﹐【阳】通道，朗诵文。pāṭhaka,【形】背诵者，阅读者。

Pāṭhīna,【阳】叉尾鲇(东南亚产的一种大形淡水鲇鱼 (Silurus Boalis))。

Pāṇa,【阳】生命，呼吸，生物，生灵。pāṇaghāta,【阳】杀害，杀害生命。pāṇaghātī,【阳】杀生者。pāṇada,【形】保护生命者。pāṇabhūta,【阳】活的生物。pāṇavadha,【阳】生命的破坏。pāṇasama,【形】宝贵如生命的。pāṇahara,【形】夺命的。pāṇupeta (pāṇa生命+upeta已赋予),终身。

Upeti (upa近+i+a), 靠近，获得。pāṇanti, 他们呼吸。

Pāṇaka (fr. pāṇa), 【形】【阳】生命，有呼吸生物(a living being, endowed with (the breath of))。pāṇakajāta, (小)生物。sappāṇaka, 有生命。appāṇaka, 无生命。

Pāṇātipātā(pāṇa呼吸+atipāta杀)﹐杀生(杀有呼吸者)。KhA.31.︰ettha ca pāṇātipātassa pañca aṅgāni bhavanti — (1)pāṇo ca hoti, (2)pāṇasaññī ca, (3)vadhakacittañca paccupaṭṭhitaṃ hoti, (4)vāyamati, (5)tena ca maratīti.(1.(对象)是众生(pāṇo ca hoti)。2.认定是众生(pāṇasaññī ca生物想)。3.生起杀心(vadhakacittañca paccupaṭṭhitaṃ hoti)。4.付之行动(vāyamati)(注2)。5.导致死亡(tena ca maratīti)。)KhA.33.︰Pāṇātipātā veramaṇiyā cettha aṅgapaccaṅgasampannatā ārohapariṇāhasampattitā javasampattitā suppatiṭṭhitapādatā cārutā mudutā sucitā sūratā mahabbalatā vissatthavacanatā lokapiyatā nelatā abhejjaparisatā acchambhitā duppadhaṃsitā parūpakkamena amaraṇatā anantaparivāratā surūpatā susaṇṭhānatā appābādhatā asokitā piyehi manāpehi saddhiṃ avippayogatā dīghāyukatāti evamādīni phalāni.(离杀生：此中，肢体匀称，长广适中，足善安立，优美、柔软、明净、勇敢、大力，语明了，受世间喜爱，其众不破，无畏惧，不被迫害，被他攻击不死，眷属〔随从〕无量，善姿容，善外形，少病、无忧，与所喜爱、可意的相处而不别离，长寿，如此等。) MA.9./I,198.：Asādhāraṇesu pana pāṇassa atipāto pāṇātipāto, pāṇavadho pāṇaghātoti vuttaṃ hoti. Pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ.(不共通有情(=别的生物)之杀害，称为‘杀生’，处死有情，杀害有情之谓。‘有情’，此处是从世俗的表达，从胜义谛，称为(具有)命根。)

Pāṇaka,【阳】昆虫。

Pāṇana,【中】呼吸。

Pāṇi,【阳】1.手、手掌(the hand)。2.手拿。pāṇitala,【中】手掌(the palm of the hand)。pāṇiggaha,【阳】婚姻(台语：牵手)。【工】pāṇinā。payatapāṇi, 张开掌(with outstretched hand, open-handed, liberal )。pāṇibhāga, 手的部份(handshare, division by hand)。pāṇimatta, 手的大小(of the size of a hand, a handful)。pāṇissara, 手的乐器(hand sound, hand music, a cert. kind of musical instrument)。

Pāṇikā(<pāṇi; Sk. *pāṇikā),【阴】一种汤匙(a sort of spoon)，抹子，耙子。

Pāṇin (<pāṇa),【形】【中】呼吸，生物，生灵(having life, a living being)。Acc.pl. pāṇine。pāṇinaṃ, pl. 诸有呼吸者，诸生物。

Pāta(<pat),【阳】1.落下(fall)。2.投(throwing, a throw)。

Pātana,【中】使倒下，丢下，杀害。

Pātabba (pivati 的【义】), 可以喝。

Pātarāsa,【阳】早餐。bhuttapātarāsa,【阳】吃早餐。

Pātavyatā (=pātabyatā﹐patabyatā ) (<pāt, see pāteti)【阴】落下、灭亡(downfall, bringing to fall, felling)。

Pātāla,【阳】深渊，倾向，地球的另一边。

Pāti,【阴】碗，盘子，钵。同义词有：patta﹐vitta﹐sarāva﹐dhāropa﹐poṇa﹐pisīlava。(见M.139./III,235.)

Pāti (pa+a), 看，保护。

Pātika,【中】碟子。

Pātita, (pāteti 的【过分】)。

Pāṭimokkha, Pātimokkha,(fr. paṭi回+ muc(梵muc / mokṣ)释放﹑解脱；梵Praṭimokkha波罗提木叉),【阳】守则。音译：波提木叉、巴帝摩卡。bhikkhupātimokkha,【阳】比丘守则、比丘波提木叉(the code of monastic discipline)。

《律藏·大品·诵戒篇》中解释︰「巴帝摩卡者，此是最初，此是头首，此是诸善法之上首，因此称为『巴帝摩卡』。」律注《疑惑度脱》中说︰「巴帝摩卡为极殊胜(pa-atimokkha)、极上首(atipamokkha)、极尊、极上之义。」《清净道论》中说︰「若他看护(pāti)、保护此者，能使他解脱(mokkheti)、脱离恶趣等苦，所以称为『巴帝摩卡』。」

sāvakā āraññakā pantasenāsanā āraññavanapatthāni pantāni senāsanāni ajjhogahetvā viharati. Te anvaḍḍhamāsaṃ sajghamajjhe osarati pātimokkhuddesāya.(诸弟子住闲林者、住边地坐卧处者，潜入森、林、薮、边地而住。他们每半月为了诵戒而入众。) 。《善见律毘婆沙》卷第七(T24.719.1)︰「于诸光明日光为王，于诸山中须弥为最，一切世间学波罗提木叉为最。如来出世便有此法，若无佛出世，无有众生能竖立此法，身口意行诸恶业，佛以‘无等学’而制。」《五分律》卷十八说：「波罗提木叉者，以此戒防护诸根，增长善法，于诸善法最为初门故，名为波罗提木叉。」(T22.122.1)。《毘尼母经》(卷二：大正24.809.1)卷三：大正24.814.2) )：「波罗提木叉者，名最胜义。以何义故名为最胜，诸善之本，以戒为根，众善得生，故名胜义。」

Pātī,【形】(在【合】中) 丢者，射击者。

Pātu,【无】在前面，看得见的，显然的。pātukamma, pātukarana,【中】显示，令人看得见。pātubhāva,【阳】外表，到来显示。pātubhūta,【过分】已出现。

Pātu-﹐【前缀】出现。

Pātukamyatā,【阴】需要喝。

Pātukaroti (pātu+kar行+o), 显示。【过】pātukari。【过分】pātukata。【独】pātukaritvā, pātukatvā。SA.42.1./III,102.︰Pātukarotīti bhaṇḍantaṃ paṭibhaṇḍanto akkosantaṃ paccakkosanto paharantaṃ paṭipaharanto pākaṭaṃ karotīti dasseti.(显示(怒相)︰展现出显著的吵架，争论，臭骂，骂，打，回击。)

Pātukāma,【形】想饮料的。

Pātubhavati (pātu+bhū+a), 变成显然，出现。【过】pātubhavi。【过分】pātubhūta。【独】pātubhavitvā。

Pāturahosi(=pātur + ahosi, pātubbavati 的【过】) , 已变成显然，已出现。

Pātuṃ,【不】要喝。

Pāteti (pat+e), 跌落，丢开，杀害。【过】pātesi。【过分】pātita。【独】pātetvā。

Pāto(pātaṃ),【无】在早晨。pātova,【无】破晓。sāya-pātaṃ, sāyaṃ-pātaṃ, sāyañ ca pāto ca, 朝暮(晚上和早晨)。

Pātheyya,【中】旅程的预备。

Pāda,【阳】【中】脚，腿，基础，四分之一，第四个诗节。pādaka,【形】有脚的，有基础的。【中】基础。pādakajjhāna,【中】以禅定形成基础。pādakaṭhalikā,【阴】洗脚时站上的木块。pādaṅguṭṭha,【中】拇趾。pādaṅguli,【阴】脚趾。pādaṭṭhika,【中】腿骨(腿的骨头)。pādatala,【中】脚掌。pādaparicārikā,【阴】妻子。pādapīṭha,【中】脚凳。pādapuñchana,【中】擦拭脚的地毯。pādamūle, 在脚。pādamūlika,【阳】仆人，坐在一脚的人。pādalola,【形】想到处流浪。pādasambāhana,【中】脚的按摩。

Pādapa,【阳】树。

Pādāsi (padāti 的【过】), 他给了。

Pādukā,【阴】拖鞋，鞋。

Pādudara,【阳】蛇。

Pādodaka,【阳】洗脚水。

Pāna,【中】喝(台语：lim1)，饮料，糖浆(syrup)。pānaka,【中】饮料。pānamaṇḍala, pānagāra,【中】喝亭，酒馆。pānasoṇḍā﹐贪杯者。

Pānīya,【中】水，饮料(如茶、酒、牛奶、汽水等)。pānīyaghaṭa,【阳】水壶。pānīyacāṭi,【阴】饮料容器。pānīyathālikā,【阴】杯子。pānīyabhājana,【中】饮料容器。pānīyamālaka,【中】pānīyasālā,【阴】放置饮用水的厅堂。

Pāpa,【中】恶，孽，邪恶，错误的行动。【形】坏的，有罪的，缺德的。pāpakāpagata,【形】已离去恶业。pāpakamma,【中】恶业，罪行，邪恶的行动。pāpakammanta, pāpakammī,【形】作恶者，坏人。pāpakara, pāpakārī,【形】有罪的，坏的。pāpakaraṇa,【中】做恶，干坏事。pāpadhamma,【形】恶法。pāpamitta,【阳】坏朋友。【形】有损友的。pāpamittatā,【阴】结交歹徒。pāpasaṅkappa,【阳】邪思维(邪恶想法)。pāpasamācāra,【阳】恶行。pāpasupina,【中】恶梦。pāpatara, 【形】较恶的。pāpatama,【形】最恶的。pāpiṭṭha, 【形】最恶的。pāpiṭṭhatara, 【形】比最恶还恶的。pāpiṭṭhatama, 【形】最最恶的。

Pāpaka,【形】坏的，有罪的，(在【合】中：)导致。

Pāpaṇika( pa+āpaṇa市场+ika)﹐【阳】【形】店员(shopkeeper)，商人。

Pāpasamācāra,【阳】恶行。Pārā.III,185.︰Pāpasamācāroti mālāvacchaṃ ropetipi ropāpetipi, siñcatipi siñcāpetipi, ocinātipi ocināpetipi, ganthetipi ganthāpetipi.(种植也令种植花圃，浇水也令浇，采集也令采集，编织也令编织者。)

Pāpikā, (pāpaka 的【阴】)。

Pāpita, (pāpeti 的【过分】)。

Pāpimant,【形】【名】罪人，魔王。

Pāpiya,【形】有罪的。

Pāpuṇana,【中】达到，到达。

Pāpuṇāti (pa+āp+uṇā), 到达，达到，达成。【过】pāpuṇi(=apāpuṇi, a-为aor.的「扩增音」)。【现分】pāpuṇanta。【独】pāpuṇitvā, patvā。【不】pāpuṇituṃ, pattuṃ。【义】pāpuṇeyya。apāpuṇitvā﹑apatvā﹐【反】不达成之后。

Pāpuraṇa(through *pāvuraṇa fr. pra+pur(vṛ), cp. Sk. prāvaraṇa),【中】盖子，宽大外衣，毛毯(cover, dress, cloak)。

Pāpurati (pa+ā+pur(vṛ)+a), 披上，覆盖，包装。(通常写作)Pārupati。

Pāpeti1(DeNom. fr. pāpa)使坏(to make bad)。【过分】pāpita。

Pāpeti2(pa+ap+e)( pāpuṇāti的【使】), 使到…去，使到达，使达到(to make attain, to let go to, to cause to reach, to bring to)。【过】pāpesi。【过分】pāpita。【现分】pāpenta。【独】pāpetvā。imper. pāpaya, and pāpayassu J IV.20. fut. pāpessati and pāpayissati.

Pābhati(pa+ā+pp. of bhṛ支持；“that which has been brought here,”),【中】 1.礼物，贿赂(a present, bribe)。2.金钱，价格(money, price)。kathāpābhati,带来之说(“a tale brought,” occasion for something to tell, news, story)。

Pābhata(pa+ābhata),【中】礼物(brought, conveyed)。

Pāmaṅga,【中】腰带，束腰带(a band or chain)。

Pāmeti (pa+mi(梵mā)+e), 比较。

Pāmujja(grd. form. tr. pa+mud欢乐),【中】高兴，欢喜，快乐(delight, joy, happiness; often combd with pīti.)。

Pāmokkha,【形】1.主要的，第一的，杰出的。2.向东的。【阳】领袖。

Pāmojja, pāmujja(cp. BSk. prāmodya),【中】高兴，欢喜，快乐。

Pāya(<pa+ā+yā),【形】(在【合】中)开始(setting out, starting)。

Pāyena(<pāya),【副】几乎完全地，一般地，主要地，大部分，通常(for the most part, commonly, usually)。

Pāyaka(<pā to drink),【形】令人吮吸者，使喝者(drinking)。

Pāyāti (pa(pra)+ā+yā去+a), 出发，开始，往前去(to set out, start, go forth)。【过】pāyāsi。pāyī,【形】喝的人。【过分】pāyāta。3rd pl. pāyesuṃ and pāyiṃsu. pp. pāyāta

Pāyāsa (cp. Class. Sk. pāyāsa), 牛奶粥(rice boiled in milk, milk-rice, rice porridge)。

Pāyin (<pā, see pivati), 【形】【中】喝(drinking)。

Pāyeti (pā(梵pā)喝+e, see pibati), 1.给喝的，做饮料(to give to drink, to make drink)。2.灌溉(to irrigate)。【过】pāyesi, apāyesi。【过分】pāyita。【现分】pāyenta, pāyamāna。【独】pāyetvā。Caus. II. pāyāpeti。

pār﹐【字根VII.】能干(to be able)。

Pāra,【中】彼岸，另一边。pāragata,【形】达到终点的人，达到彼岸者。pāragavesī,【形】找寻终点，寻觅彼岸。pāragāmī,【阳】到彼岸去。pāragū, pāraṅgata, pārappatta,【形】已超越，经过，越过。pāralokika,【形】与另一个世界连接，未来的再生。lakkhaṇamantapāragū, 精通相术。

Pārada,【阳】水银，汞。

Pāradārika,【阳】奸夫，通奸者。

Pāramitā, pāramī(<parama),【阴】完成，完美，波罗蜜(completeness, perfection, highest state)。有十种波罗蜜：1布施(dāna)、2持戒(sīla)、3出离(nekkhamma出离欲望)、4智慧(paññā闻.思.修)、5精进(vīriya)、6忍辱(khanti)、7真实(sacca不妄语)、8决意(adhiṭṭhāna不动摇己意、信守诺言)、9慈(mettā增益众生安乐)、10舍(upekkhā旁观、平等心)。「天竺俗法，凡造事成办，皆言到彼岸。」(T25.145.2)

Pārampariya,【中】传统。

Pāraṃ,【副】超过，横过，越过。

Pārājika,【形】波罗夷(比丘犯的四大重罪：行淫、杀人、偷窃五钱以上、大妄语)。pārājika可能由para-√aj或para-√ji而来；√aj有「驱摈」﹑「赶出」的意思，√ji有「打败」﹑「征服」的意思，所以pārājika可以译为「驱摈」或「他胜」。比丘、比丘尼犯了这一重罪后，会遭到「驱摈」，并取消比丘资格。Pārā.III,28.(CS:Pārā.pg.34)：Pārājiko hotīti seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṃ.(驱摈(波罗夷)︰如同人断了头，虽然有身体不可能活命。) Pārā.III,47.(CS:Pārā.pg.58)：Pārājiko hotīti seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāya(驱摈︰如同树上掉来的枯叶不可能再绿。)

Pārāpata, pārāvata,【阳】鸽子。

Pārāyana,【中】最终的目标，主要的对象。

Pāricariyā(<paricarati),【阴】服侍，服务，等候(going about, service, ministration, worship)。

Pāricchattaka(=pārijāta),【阳】刺桐(亚洲热带地区和澳大利亚北部的一种有刺小乔木 (the coral tree；Erythrina indica))。又作：昼度树，波利质多罗，香遍树，为生于忉利天之树。

Pārijuñña (abstr. fr. parijuṇṇa, pp. of pari+jur),【中】1.衰落，损失(decay, loss (bhogapārijuñña)。2.失财(loss of property, poverty)。

Pāripanthika(<paripantha),【形】1.拦路强盗，强盗(highwayman, robber)。2.危险的，胁迫的(connected with danger, threatening)。

Pāripūrī(abstr. fr. pari+pūr充满, cp. BSk. pāripūri),【阴】充满，实践，完成(fulfilment, completion, consummation)。。【单.具﹑离﹑与﹑属﹑处】paripūriyā。

Pārima,【形】那边的，更远的。

Pāribhogika(fr. paribhoga),【形】属于使用的、享用的(belonging to use or enjoyment)。

Pārivaṭṭaka,【形】交换，物物交换。

Pārisajja,【形】集会的，会议的成员。

Pārisuddhi,【阴】纯净。pārisuddhisīla,【中】生计的纯净。

Pāruta, (Pārupati的【过分】) 裹住，戴面纱，穿上。duppāruta, 穿薄衣的。

Pārupati (pa+ā+rup+a), 裹住，戴面纱，穿上。【过】pārupi。【独】pārupitvā。【现分】pārupanta。pārupana,【中】宽大外衣，袈裟。

Pārevata,【阳】鸽子，鸽色。

Pāroha,【阳】树的叉子，从树枝悬垂的根(像孟加拉国榕树的)。

Pāla, pālaka, pāletu,【阳】守卫，监护人，保护者。

Pālana,【中】pālanā,【阴】保护，保存，政府。

Pāli, Pāḷi,【阴】线，行，范围，本文，佛教经典，巴利语(是一种古代印度俗语，是属于印欧语系、印度-伊朗语族、印度-雅利安语支的一种中古印度-雅利安语，与梵文十分相近。上座部所有的三藏经典都是以巴利文记载)。摩竭陀王朝时代(公元前390～公元182年)，以巴利语为主，但大众系与南方的分别说系使用阿布兰迦语(印度俗语)。案达罗王朝(公元前29～公元233年)时代的空相应大乘经出于大众系的『杂藏』，所以也使用阿布兰迦语；西北方的说一切有系，使用雅语(梵语)。笈多王朝(公元320～540年)前后，真常唯心与秘密经轨，后代论师的作品，才多使用梵语。

Pālicca,【中】头发的白色。

Pālita, (Pāleti‘保护’的【过分】) 保护。

Pāleti﹐pālayati (pāl +e), 保护，保卫，保持。【过】pālesi。【现分】pālenta。【现分】pāletabba。【独】pāletvā。【不】pāletuṃ。

Pāvaka,【阳】火。

Pāvacana,【中】圣经。

Pāvaḷa,【阳】臀部。

Pāvassi, (pavassati 的【过】)。

Pāvāra,【阳】斗蓬(cloak披风)，覆盖物。pāvārika,【形】斗蓬商人。

Pāvusa,【阳】雨季，一种鱼。

Pāvussaka,【形】雨季的。

Pāsa1 (Vedic pāśa),【阳】pāsaka,【中】陷阱(snare)，弹弓(a sling)，钮扣洞，诱惑，结(tie, fetter)。

Pāsa2 (Class. Sk. prāsa fr. pra+as), (a spear, a throw)。

Pāsa3 (a stone?) at PvA.63 (pās’antare) is probably a misreading and to be corrected to palāsa (palās’antare, similarly to rukkh’antare, kaṭṭh’– and mūl’antare), foliage)。

Pāsaka,【阳】骰子，投。

Pāsaṇḍa(cp.梵pārṣada),【中】异端。pāsaṇḍaka, pāsaṇḍika,【阳】异教徒，宗派。

Pāsāṇa,【阳】石头，岩石，岩。pāsāṇaguḷa。【阳】石球。pāsāṇacetiya,【中】石塔 (以石头制成的圣地)。pāsāṇapitthi,【阴】岩石的表面。pāsāṇaphalaka,【阳】石板。pāsāṇalekhā,【阴】石碑文。pāsāṇacchatta, 石伞。

Pāsāda(pa+ā+sad, cp. Class. Sk. prāsāda),【阳】大厦，宫殿，城堡(a lofty platform, a building on high foundations, a terrace, palace)。pāsadatala,【中】(大厦的)上层，楼上。Migāramātupāsāda, 【阳】鹿母讲堂。satta-bhūmakapāsāda, 【阳】七层塔(a tower with 7 platforms)。

Pāsādika(fr. pasāda),【形】1.令人喜爱的，可爱的，亲切的，端正的(pleasing, pleasant, lovely, amiable)。2.舒适的(comfortable)。

Pāsāvin(fr. pasavati) ,【形】产生(bringing forth S.V,170; J.I,394.)。

Pāhuṇa,【阳】客人。【中】招待客人的餐，礼物。pāhuṇeyya,【形】值得款待的(cf. āhuvanīya可奉献的；值得先供或最先奉献)。

Pāheti (pa+hi+e), 使送。【过】pāhesi。

Pi,【无】(当 api 与前一词结合的词形)也，以及，虽然如此，但是，然而，或许，也许。pi ce﹐即使、尽管。

Pika,【阳】杜鹃鸟(cuckoo)。

Piṅgala,【形】褐色，黄褐色的。piṅgalanetta,【形】有红眼睛的。piṅgalamakkhikā,【阴】牛虻(gadfly)。

Picu,【中】棉花。picupaṭala,【中】一薄层的棉花。

Piccha,【中】1.尾羽毛，2.(任何类型的)树胶。picchila,【形】光滑的。

Piñja,【中】尾羽毛，鸟的尾部。

Piñjara,【形】微红色的。

Piññāka,【中】芝麻饼、油饼(tila seed-cake, oilcake)，椰子油渣饼(亦称椰干饼)(ground sesamum, flour of oil-seeds)。

Piṭaka,【中】篮子，容器，佛教三藏经典之一藏。piṭakattaya。【中】三藏(即：律藏Vinaya、经藏Sutta、论藏abhidhamma)。piṭakadhara,【形】熟悉任何一藏者(例：律师、法师、论师)。

Piṭṭha,【中】背面，后面，表面，(谷粒等的)面粉。piṭthakhādaniya,【中】以面粉制成的糕点或糖果。piṭthadhītalikā,【阴】素烧玩偶。piṭthapiṇḍī,【阴】面团。

Piṭṭhi,【阴】背面，背部(台语：尻脊骿(背)kha ciah4 phainn7)，上边，顶端。piṭṭhiṭṭhika,【中】脊椎骨。piṭṭhigata,【形】骑在兽背，骑在人背。piṭṭhipassa,【中】后面。【处】在后面，在后边。piṭṭhipāsāṇa,【阳】平坦的岩石。piṭṭhimaṃsika,【形】诽谤，背后指责。piṭṭhivaṃsa,【阳】后阳台。Mv.I,40.︰piṭṭhito piṭṭhito anubandheyyaṃ, 应尾随其后。

Piṭhara,【阳】大广口瓶。

piṇḍ﹐【字根VII.】滚成一堆、团(to roll into a lump)。

Piṇḍa, piṇḍaka,【阳】块(尤指小块)，食团。piṇḍacārika,【形】托钵者。piṇḍadāyaka,【阳】施食者。piṇḍapāta(piṇḍa团状食物+pāta落下),【阳】托钵。古译：分卫。piṇḍapātika,【形】常乞食苦行僧，只吃托钵的食物苦行僧。piṇḍaḍācāra,【阳】行托钵。

Piṇḍāya (piṇḍa 的【与.单】), 施食。

Piṇḍikamaṃsa,【中】臀部。

Piṇḍiyālopabhojana,【中】托钵所得的食物。

Piṇḍī,【阴】群，串。

Piṇḍita, (Piṇḍeti的【过分】) 弄成团，混合，收缩。

Piṇḍeti (piṇḍ+e), 弄成团，混合，收缩。【过】piṇḍesi。【独】piṇḍetvā。

Piṇḍolya,【中】行去托钵。

Pitāmaha,【阳】祖父。

Pitika,【形】(在【合】中) 有父亲的，父亲的，来自父亲的。

Pitipakkha,【阳】父系。

Pitar(梵pitṛ﹐父二人(双数格)表双亲),【阳】父亲。单.主.pitā；复.主pitaro；单.呼.pita﹑pitā；复.呼pitaro；单.宾.pitaraṃ；复.宾.pitare﹑pitaro；单.具.﹑离.pitarā；复.具.﹑离.pitarehi﹑pitarebhi﹑pitūbhi﹑pitūhi；单.与.﹑属.pitu﹑pitauno﹑pitussa；复.与.﹑属.pitarānaṃ﹑pitānaṃ﹑pitūnaṃ；单.处.pitari；复.处.pitaresu﹑pitūsu。pitukicca,【中】父亲的责任。pitughāta,【阳】弑父。pitusantaka,【形】父亲的所有物，父亲的。pitito, 【离.单】由父系(by the father’s side)。cuḷapituputto﹐【阳】小叔父之子。

Pitucchā(pitu+svasā, cp. Sk. pitṛ-ṣvasṛ),【阴】姑母(父亲的姊妹father’s sister, aunt)。pitucchāputta, pituputta,【阳】姑妈的儿子(aunt’s son, (boy) cousin)。pitucchādhītā, (aunt’s daughter, (girl) cousin)。

Pitta,【中】胆汁(bile)。pituadhika,【形】胆汁质的。

Pithīyati (api+dhā+i+ya, pidahati 的【被】), 被关闭，关上，使暗。【过】pithīyi。

Pidahati (api+dhā+a), 关上，关，覆盖。【过】pidahi。【过分】pidahita, pihita。【独】pidahitvā, pidhāya。

Pidahana,【中】关闭。

Pidhāna,【中】盖子，罩子。

Pināsa,【阳】黏膜炎(catarrh)。

Pipāsā(desid. form. fr. pā, pibati>pipati, lit. desire to drink),【阴】1.口渴(thirst﹐=udaka-pipāsā)；饥饿khudā (hunger) (khuppipāsā); or jighacchā. 2.饥渴(longing (for food))。3.渴求(desire, craving, longing (avigata°); (pipāsavinaya))。

Pipāsita (pivāsati 的【过分】) 已口渴。

Pipillikā, pipīlikā,【阴】蚂蚁。

Pipphala, pipphalaka,【中】剪刀。

Pipphalī(梵pippalī),【阴】荜拨，荜茇(long pepper，亚洲东部的一种胡椒科植物(Piper longum) 的果实，不如普通胡椒那样辛辣，但略甜更香的调味料。性辛热，归胃、大肠经。温中散寒，下气止痛。用于脘腹冷痛，呕吐，泄泻，偏头痛，疝气，外治牙痛。)《南海寄归内法传》卷第三：「若觉有冷投椒姜荜[卄/(乏-之+友)]。若知是风。着胡葱荆芥。医方论曰。诸辛悉皆动风。唯干姜非也。」(T54.224.3)「姜椒荜茇，旦咽而风冷全祛。」(T54.225.2)

Piya (梵 Priya),【形】亲爱的(对自身、亲族)，亲切的，心爱的。【阳】丈夫。【中】亲爱的事物。piyakamyatā,【阴】渴求亲爱的事物，渴求变成亲爱。piyatara,【形】更亲爱的。piyatama,【形】最亲爱的。piyadassana,【形】漂亮的。piyarūpa,【中】动人心目的外貌。piyavacana,【中】爱语，婉言。【形】婉转的。piyabhāṇī, piyavādī,【形】措词婉转。piyavippayoga,【阳】爱别离(与心爱的分离)。piyacakkhūhi sampassitabbo(MA.6./I,156.), 以爱眼相视。piyāpiya,【形】亲爱与怨恨的。《法句经》212偈︰“Piyato jāyatī soko, piyato jāyatī bhayaṃ; Piyato vippamuttassa, natthi soko kuto bhayaṃ.”(从喜爱生忧，从喜爱生怖；离喜爱无忧，从何处恐怖。)D.22./II,306.130.︰“Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti 1atthakāmā 2hitakāmā 3phāsukakāmā 4yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.(然，诸比丘！什么是‘爱别离苦’呢？于此，凡是可喜的、愉快的、合意的色、声、香、味、触、法；或者凡是1有益的欲、2有利的欲、3舒适的欲、4从执着中释放的欲，或母、或父、或兄弟、或姐妹、或朋友、或同事、或亲戚，凡是不和合、不集合、不联合、不会合。诸比丘！这称为‘爱别离苦’。)

Piyaṅgu,【阳】粟(medicinal plant﹐一种粗糙，抗旱，但不耐霜冻的一年生禾草 (Setaria italica)，作谷物、干草和饲料)。

Piyatā,【阴】心爱。

Piyā,【阴】妻子。

Piyāpāya,【形】爱别离的(与心爱的分离的)。

Piyāyati (piya 的【派】), 喜欢，持为亲爱的，投入的。【过】piyāyi。【过分】piyāyita。【现分】piyāyanta, piyāyamāna,【独】piyāyitvā。

Piyāyanā,【阴】爱，喜爱。

Pilakkha,【阳】糙叶榕(一种有粗糙叶片的无花果树 (Ficus infectoria)，果不可食)。

Pilandhati (api+nah+a), 装饰，穿上。【过】pilandhi。【过分】pilanhita。【独】pilandhiya, pilandhitvā。

Pilandhana,【中】装饰，穿着，修饰。

Pilavati, plavati (plav+a), 飘浮，很快地移动，游泳。【过】plavi。【过分】plavita。【独】plavitvā。cf. Uplavati (飘浮)。

Pilotikā,【阴】碎布，旧衣。

Pillaka,【阳】小动物。

Piḷhaka (v. l. miḷhakā), 粪虫(at S.17.5./II,228 is to be read as mīḷhakā “cesspool” (q. v.). The C. quoted on p. 228 expls incorrectly by “kaṃsalak’ādi gūthapāṇakā,” which would mean “a low insect breeding in excrements” (thus perhaps=paṭaṅga?). The trsl. (K.S. II.155) has “dung-beetle.”。

Pivati, Pibati (pā+a﹐pā被改成 piba), 喝(to drink)。【过】pivi。【过分】pita。【现分】pivanta, pivamāna。【独】pītvā, pivitvā。【不】pātuṃ, pivituṃ。

Pivana,【中】喝。

pis﹐【字根II.】磨擦(to grind)。

Pisati (pis磨擦+a), Piṃsati (pis磨擦+ṃ-a), 磨擦，压破。【过】piṃsi。【过分】piṃsita。【独】piṃsetvā。

Pisana, piṃsana,【中】研磨，磨成粉。

Pisāca, Pisācaka﹐Pesāca(梵piśācāḥ﹐piśācaka),【阳】小妖(a demon, goblin, sprite)，音译：毕舍遮、毘舍阇鬼。

Pisita,【中】肉。

Pisuṇa, 【形】中伤，挑拨离间(backbiting, calumnious, malicious)。pisuṇāvācā,【阴】两舌，挑拨的话。两舌：台语liong2 sih8，离间，嚼舌(哺舌poo7 sih8)，讲长短脚话kong2 tng5 te2 kha ue7。「沙门瞿昙舍弃中伤语(pisuṇaṃ vācaṃ)、戒除(paṭivirato)两舌(pisuṇāya vācāya)，不此处闻彼处告，以离间此处之诸人；又不彼处闻此处告，以离间彼处之诸人。」 “‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo Gotamo, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya《梵网经》D.1./I,4.。yāya vācāya yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ, parassa ca suññabhāvaṃ karoti, sā pisuṇā vācā. (DA.1(CS:p.1.72) Suññabhāvanti pītivirahitatāya rittataṃ. Sā pisuṇavācāti yāyaṃ yathāvuttā saddasabhāvā vācā, sā piyasuññakaraṇato pisuṇavācāti niruttinayena atthamāha. Pisatīti vā pisuṇā, samagge satte avayavabhūte vagge bhinne karotīti attho. Dṭ.1(CS:p.1.119) Cp. pesuna.

pih﹐【字根VII.】渴爱(to desire)。

Pihaka,【中】脾脏(spleen)。

Pihayati (pih渴爱+ya), 需要，渴望，努力。【过】pihayi。【过分】pihāyita。

Pihā, (<spṛh, 梵spṛhā)【阴】羡慕，欲望。apiha【形】无欲望。

Pihana﹐Pihanā(<piheti)﹐羡慕(envying)。

Pihāyanā,【阴】欲望，亲爱，钟爱。

Pihālu,【形】妄羡的。

Pihita, (pidahati 的【过分】)。

Piḷakā,【阴】疖子(boil)，水泡(blister)。

Piṃsati, 磨擦，压破。参考 pisati。

pī﹐【字根V.】乐于、嗜好(to take delight in)。

Pīṭha,【中】椅子，座位。pīṭhaka,【中】pīṭhikā,【阴】小椅子，长椅子。

Pīṭhasappī,【阳】跛者(cripple)。

Pīṇana,【中】喜悦，满足。

Pīṇeti (pīṇ+e), 使喜悦，取悦，使满意，鼓舞，使清新。【过】pīṇesi。【过分】pīṇita。【独】pīṇetvā。【现分】pīṇenta。

Pīta, (pivati 的【过分】)。

Pīta, pītaka,【形】黄色的，金色的。【阳】黄色。pītakasiṇa黄遍。kaṇikārapupphasamānaṃ pītakaṃ﹐相似于翅子树花(之色)，为金色 (Pterospermum Acerifolium)。

Pītana,【中】黄色素，黄色颜料。

Pīti (<pīṇayati使清新),【阴】禅悦，欢喜，高兴。pītipāmojja,【中】欢喜和高兴。pītibhakkha,【形】以禅悦为食的。pītimana,【形】心的喜悦，使高兴的。pītirasa,【阳】禅悦的味道，禅悦的情绪。sambojjhaṅga,【阳】喜觉支。pītisahagata,【形】有喜陪伴的。《分别论》(vibha.567)：Tattha katamā pīti? Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa–ayaṃ vuccati “pīti”.(此中，什么是喜呢？凡是喜、高兴、喜悦、极悦、欢乐、极欢乐、幸福、洋洋得意、心满意足，称为‘喜’。)

Pīna,【形】肥的，胖的，膨胀的。【梵】pīnāyatakarṇa(having a full and prominent ears), (两)耳厚长(《大般若经》(T6.968.2)作︰世尊耳厚广大修长轮埵成就)( (八十种好之一)。

Pīṇeti﹐高兴(to gladden)，快乐(please, cheer)，满意(satisfy),使强壮(to invigorate)。【过分】pīṇita。

pīḷ﹐【字根VII.】虐待(to maltreat)。

Pīḷaka,【形】压迫，压迫者。

Pīḷana,【中】pīḷa,【阴】压抑，受伤，损害。

Pīḷā (cp. Class. Sk. pīḍā fr. pīḍ) ,【阴】1.痛苦(pain, suffering )。2.压迫，伤害(oppression, damage, injury)。

Pīlikoḷikā (reading not quite sure, cp. koḷikā) ,【阴】眼屎(眼的分泌物)(eyesecretion)。

Pīḷita [pp. of pīḷeti] 已压迫，已折磨。dubbhikkhapīḷita, 食物缺乏的折磨。cp. abhipīḷita, papīḷita.

Pīḷeti (pīḷ虐待+e, cp. Vedic pīḍayati, pīḍ压), 压迫，压，压碎，使屈服，骚扰(to press, to weigh down heavily, to crush, to keep under, subjugate, to molest)。【过】pīḷesi。【过分】pīḷita。【独】pīḷetvā。

Puṃ, 音︰补(as a term for Purgatory (niraya地狱): see Bdhgh’s etym. of puggala补伽罗Vism.310.)。

Pukkusa(non-Aryan; cp. Epic Sk. pukkuśa, pukkaśa pulkasa),【阳】清洁工，拒绝，补羯婆(音译)( (Non-Aryan) tribe, hence designation of a low social class, the members of which are said (in the Jātakas) to earn their living by means of refuseclearing)。

Puggala(梵pudgala),【阳】个体(individual)，人(person, man；saṅgha或parisā的反义词)，补伽罗(character, soul(=attan))。puggalañū, 知人(knowing individuals)。parapuggala, 他人(another man)。purisapuggala, 个人(individual man, being, person)。Vism.310.：“pun ti vuccati nirayo, tasmiŋ galantī ti puggalā”(由于地狱之义的「补」(pun)及堕于彼处(地狱)之义的「伽罗」(galanti)而成为补伽罗(人)。)。补伽罗(puggala﹐梵语 pudgala补特伽罗)，《一切经音义》卷第十六(T54.406.2)︰「富伽罗(梵语此译为「数取趣」也，数数于三界中往来也，或云「补特迦罗」也)。」。虽然有以上的定义，称作「四双八辈」(cattāri purisayugāni aṭṭha purisapuggalā初果向、初果，乃至阿罗汉向、阿罗汉)的圣者，尚以「补伽罗」为名。puggalaparoparaññū﹐观察众人，知人胜劣，知人胜如(AA.7.64./IV,57-8.)︰puggalaparoparaññū hotīti evaṃ bhikkhu puggalānaṃ paroparaṃ tikkhamudubhāvaṃ jānanasamattho nāma hoti.(知人胜劣︰如是比丘识别众人高低、利钝。)。aṭṭha ca puggaladhammaddasā(< puggala-dhamma-(d)dasa, m.Nom.pl. dasa < dis/das, a. 看见的(人))﹐八辈(八个ㄍㄜˋ)见法之人。

cattāri purisayugāni aṭṭha purisapuggalā, 四双八辈(须陀洹道及须陀洹果，向斯陀含道及斯陀含果，向阿那含道及阿那含果，向阿罗汉道及阿罗汉果)。

Puggalapaññatti,【阴】《人施设论》巴利论藏第四部，「人」(puggala)，是指凡人、圣人、因人、果人等意义的人。「施设」(paññatti)意为类集、安立、与分别。全书包含论母(mātikā)与解说两部份。而在汉译《集异门足论》、《舍利弗阿毘昙论》〈人品〉中也有与本书相似的叙述。puggalika,【形】个人的，个体的。

Puggalappasanna(puggala人+pasanna已明亮)﹐为人光明正大。

Puṅkha,【中】箭羽(箭的羽毛部份the feathered part of an arrow)。Cp. poṅkha.

Puṅgava,【阳】公牛，高贵的人。Buddhaguṇagāthāvalī(佛陀功德颂)︰mahāpabodhipuṅgavo, v.53.；munipuṅgavo, v.96.﹑v.814.；paññapuṅgavo, v.141.；purisapuṅgavo, v.508.；isipuṅgavo,v.603.(ṛṣipuṅgava牛王仙, śatapañcāśatka, v.91.)。ñāṇapuṅgavo, v.618.。

Pucimanda(<picumanda),【阳】印度楝(the Nimba tree, Azadirachta Indica。参考 Nimba)。

Puccaṇḍa (pūti+aṇḍa),【中】腐臭的蛋。

pucch﹐【字根I.】询问(to question)。

Puccha,【中】尾巴。

Pucchaka,【阳】发问者。

Pucchati (pucch询问+a), 问，询问。【过】pucchi。【过分】puṇḍha, pucchita。【现分】pucchanta。【独】pucchitvā。【义】pucchitabba。【不】pucchituṃ。

Pucchana,【中】询问的行为。

Pucchā,【阴】问题。

Pujja,【形】光荣的，表示尊敬的。

Pujāriji, Pujāri ji,【印】【无】住持(abbot, 由主持供奉仪式转变而来的字)。Dhp.v.73.︰āvāsesu ca issariyaṃ(僧院为院主)。issariya(院主)可能不通用。

Puñchati (puñch+a), 拭去，清理。【过】puñchi。【过分】puñchita。【独】puñchitvā。【现分】puñchanta, puñchamāna。

Puñchana,【中】1.擦掉，2.擦拭的布料，手巾。

Puñchanī,【阴】擦拭的布料，手巾，音译：晡旃尼。

Puñja,【阳】堆，大堆。puñjakata,【形】成堆的，堆积的。

Puñña,【中】福，善，功德，功绩，正义。puññakamma,【中】福业(有功德的行动)。puññakata(=katapuñña)﹐作福。puññakāma,【形】想福的，想功德的。puññakiriyā,【阴】好行动，福业。puññakkhandha,【阳】福蕴(大量的功绩)。puññakkhaya,【阳】福尽(功绩的疲惫)。puññatthika,【形】想功绩的。puññapekkha,【形】希望有功德的。puññaphala,【中】福报，福果。puññabhāga,【阳】福份。Puññabhāgiyanti dibbe kāme patthetvā sucaritapāripūriyā devaloke nibbattassa attabhāvo puññabhāgiyo nāma, duccaritapāripūriyā apāye nibbattassa attabhāvo apuññabhāgiyo nāma.(顺福分：已望天国，实践善行，自体再生于天世间的顺福分之名。非顺福分：实践恶行，自体已再生于恶趣顺福分之名。)。puññabhāgī,【形】有福份的。puññabhisaṅkhāra﹐【阳】福行、善行。puññavantu,【形】有福的，有品德的。puññānubhāva,【阳】福的力量。puññabhisanda,【阳】积福。puññasampadā,【阴】功德财。A.9.10./IV,373.：九种补特伽罗者是世间无上福田(anuttaraṃ puññakkhettaṃ lokassa)：Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphala- sacchikiriyāya paṭipanno, sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, gotrabhū.(阿罗汉、向阿罗汉、不还者、向不还果之现证者、一来者、向一来果之现证者、预流者、向预流果之现证者、(改变凡夫成为圣人的)种姓者。) A.7.58./IV,89.︰Mā bhikkhave puññānaṃ bhāyittha, sukhass’etaṃ bhikkhave adhivacanaṃ, yad idaṃ puññānan ti.(诸比丘！你们不要怕诸褔，这是乐的同义语，这即是诸褔。) Aṭ.7.59./CS:pg.3.182.︰puññānīti yadidaṃ vacanaṃ, etaṃ sukhassa iṭṭhassa vipākassa adhivacanaṃ nāmaṃ. (褔︰这句话，是乐的、令人喜爱的果报的同义语。)

(A.8.36./IV,241-3.) 施类福业事 戒类福业事 修类福业事
苦厄之人 少作 少作 未作
安乐之人 中作 中作 未作
四天王之伙伴 多作 多作 未作
忉利天之伙伴 多作 多作 未作
夜摩天之伙伴 多作 多作 未作
兜率天之伙伴 多作 多作 未作
自在化乐天之伙伴 多作 多作 未作
他化自在天之伙伴 多作 多作 未作

Puṭa, puṭaka,【阳】【中】(通常是以树叶做的)容器，口袋，篮子(“tube,” container, hollow, pocket)。puṭabaddha,【形】打包成包裹的。puṭabhatta,【中】一包饭。puṭabhedana,【中】包裹迸裂(种子)的袋子(breaking of the (seed-) boxes of the Pāṭali plant)。puṭaṃsa,【形】挂肩上的背包(装旅途资粮的肩袋)。

Putoḷi(=mutoḷi), 【阴】袋子(sack)。

Puṭṭha1 (poseti 的【过分】), 喂，滋养，培养。

Puṭṭha2 (pucchati 的【过分】), 已被问，已被审问。puṭṭhakāla, 已被问之时。

Puṇḍarīka,【中】白睡莲。

Puṇṇa (pūrati 的【过分】), 已满，已完成。puṇṇaghaṭa,【阳】已满的大水罐。puṇṇacanda,【阳】满月，望月，月圆。puṇṇapatta,【中】礼物。

Puṇṇamāsī, puṇṇamī,【阴】月圆日(农历十五。中国民间说「十五的月亮十六圆」，是因为月球绕地球转动，平均需要29天12小时44分钟。在「望」时，月、地、日最接近一条直线，月亮因此也最圆、最亮。月亮每次抵达「望」的时间不同，大多在农历十六日甚至十七日凌晨。目前泰、缅、斯三国的月圆日都不完全一样，会误差为一天。) Thupavaṃso︰Sve puṇṇamuposathadivase uttarāsāḷha nakkhattena﹐以星宿来说是明日「斗宿」的月圆的布萨日。S.22.82./III,100.︰Tena kho pana samayena Bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.(那时，世尊于布萨日，十五满月的月圆之夜，为比丘众所围绕在露地坐。)

Puṇṇatā,【阴】puṇṇatta,【中】满。

Putta,【阳】儿子，孩子。puttaka,【阳】小儿子。puttadāra, 孩子和妻子。mama putto, 我的儿子(在批注书中，佛陀有时用此句称呼他的证果的弟子)。

Puttima(=Puttimant, Puttavant), puttiya,【形】有孩子的。

Puthu,【无】分开的，个别的，甚远地和广阔地，个别地。【形】多的。

Puthujjana (BSK.pṛthagjana),【阳】凡夫，普通人，俗人，没有受过教育的人。Yena puthujjanoti, ettha–“Duve puthujjanā vuttā, buddhenādiccabandhunā; Andho puthujjano eko, kalyāṇeko puthujjano”ti. Tattha yassa khandhadhātu-āyatanādīsu uggaha-paripucchā-savana-dhāraṇa-paccavekkhaṇāni natthi, ayaṃ andhaputhujjano.(以那凡夫，此处–以太阳的种族佛陀所说，一种闇钝凡夫，一种善凡夫，闇钝凡夫为不学习问、闻、忆持、省思蕴处界的人。)(DA.1./I,59.；CS:p.1.58~9) (so hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjano.(凡夫，因为生产、制造许多的各种不同的污染)。闇钝凡夫(andhaputhujjana)为不学习问、闻、忆持、省思蕴处界的人(khandhadhātu-āyatanādīsu uggaha-paripucchā-savana-dhāraṇa- paccavekkhaṇāni natthi, ayaṃ andhaputhujjano.) (DA.1./I,59.；CS:p.1.58~9)

Puthuka,【中】砸倒了玉米苗。【阳】小动物。

Puthubhūta﹐【形】广泛蔓延的。

Puthula,【形】宽广的，大的。

Puthuloma﹐【阳】鱼。

Puthuvī,【阴】地，土。

Puthuso,【副】不同地，不一致地。

Puna(cp. Vedic punar, punaḥ),【无】再一次(again)。punadivasa,【阳】下一天，隔天(punadivase, on the following day)。punābhinibbatti, 再生(birth in a new existence)。punappunaṃ,【无】一次又一次(屡屡)。punabbhava,【阳】再生(renewed existence, new birth)。punavacana,【中】punarutti,【阴】重复(repetition)。punāgamana,【中】再来，又来(coming again, return)。puna caparaṃ, 另外。punāvāsa,【阳】再生(rebirth)。punanivattati, 再转回来(to turn back again) punavāre(Loc.), 别的时间(another time)。

Punabbasu,【阳】井宿(二十七星宿之一)。

Punāti (pu+nā), 清理，筛出。【过】puni。【独】punitvā。

Puneti (puna+eti), 再来，又来。

Punnāga,【阳】胡桐(Alexandrian laurel tree﹐产于东印度群岛和太平洋群岛的藤 黄科胡桐属 (Calophyllum) 的乔木)。

pupph﹐【字根I.】开花(to blow (as a flower))。

Puppha,【中】花，〔生理〕月经来潮。pupphagaccha,【阳】开花植物，矮树丛。pupphagandha,【阳】花香。pupphacumbaṭaka,【中】花冠(环)，(戴在头上的)花串。pupphachaḍḍaka,【阳】清理凋谢的花的人，清道夫，厕所清洁工人。pupphadāma,【阳】花环。pupphadhara,【形】持花的。pupphapaṭa,【阳】【中】绣花布。pupphamuṭṭhi,【阳】一把花。puppharāsi,【阳】花堆。pupphavatī,【阴】月经期的女人。 akāla-puppha﹐非时花(非其开花季节开花)。

Pupphati (pupph开花+a), 开花，盛开花。【过】pupphi。【独】pupphitvā。

Pupphita (Pupphati‘开花’的【过分】), 已开花，已盛开花。

Pubba,【阳】脓，物质。

Pubba,【形】先前的(往昔：台语：以早i2 ca2，以往i2 ong2，以前i2 cing5，卡早khah ca2，古早koo2 ca2，向时hing3 si3，往阵ing2 cun7，往过ing kue3往摆ing2 pai2)，比较早的，东方人。(在【合】中) 以前曾经是，例： gatapubba = 曾经去过。pubbanta,【阳】过去，以前的末端。pubbakamma,【中】过去业。pubbakicca,【中】事前准备工作。pubbaṅgama,【形】走在前头的，在前的。pubbacarita,【中】前世传记。pubbadeva,【阳】古神，即：阿修罗。pubbanimitta,【中】前兆、瑞相。pubbapurisa,【阳】祖先，古人。pubbapeta,【阳】已故的鬼。pubbabhāga,【阳】前部份。【形】早先的。pubbayoga,【阳】前连接。pubbavideha,【阳】弗婆提洲、东胜身洲(东方大陆的名字)。

Pubbaṇṇa,【中】前食，首食(七谷的名字，七谷即：sāli 米(泰国说「小麦」wheat)、 vīhi 稻谷、yava 大麦(泰国说‘糯米’glutinous rice)、godhūma 小麦(泰国说「野豌豆」tares)、kaṅgu 黍(或小米、粟millet or sorghum)、varaka 豆(泰国说「薏苡仁」Job’s tears)、 kudrūsa 谷类)。

Pubbaṇha,【阳】午前。pubbaṇhasamaya,【阳】午前。

Pubbā,【阴】东部。

Pubbācariya,【阳】先师。

Pubbāpara,【形】什么开始和什么随后，前后的。

Pubbuṇḍhāyī,【形】(比他人)先起床的。

Pubbe,【处】从前，过去。pubbekata,【形】从前完成的。pubbenivāsa,【阳】宿世，前世。pubbenivāsañāṇā,【中】pubbesānussati,【阴】记得前世，前世智，前世随念。pubbe katahetu(=pubbekatahetu)﹐宿命造，其因为于前世所作业。又译作：因本作，本作因，宿作因。bhūtapubbaṃ,往昔。

Pumati﹐吹(台语：歕pun5)，打击。to blow, aor. pumi; ger. pumitvā。

Puma(Puman),【阳】雄，男，人(a male, a man)。nom sg. pumo; Instr. pumunā. Nom. pl. pumā(itthi-pumā men & women); Acc. sg. pumaṃ。

Pura﹐前面，之前(base of adv. & prep. denoting “before”; Abl. purato (adv. & prep.) in front of (with Gen.), before (only local))。

Pura(Vedic pur. f., later Sk. puraṃ nt. & purī f.),【中】1.城镇，城市(a town, fortress, city)。2.住处，房屋，房间(dwelling, house or (divided) part of a house (=antepura内室))。3.身体(the body )。

Purakkhata,【过分】已置在前面，已尊敬，已尊重。

Purakkharoti (purā (梵puraḥ) +kar行+o), 置在前面(to put in front)，尊敬(revere)。【过】purakkhari。【过分】purakkhata。【独】purakkhatvā。【现分】purakkharāna(holding before oneself)。【过.3.复】purakkharuṃ; 【独】purakkhatvā。

Purato,【无】在前，之前。purato purato, 之前之前。【反】pacchato pacchato, 之后之后。

Puratthā,【无】东部。puratthābhimukha,【形】向东方看的。

Puratthima,【形】东方的。《海寄归内法传》卷第三：「西国五天，皆名东方为前方，南为右方。」(T54.225.2)

Purā,【无】从前，在过去。

Purāṇa,【形】远古的，旧的，穿旧的，用过的，先前的。purāṇadutiyikā,【阴】前妻(本二，故二)。purāṇasālohita,【形】前血亲。

Purātana,【形】远古的，旧的，先前的。参考 purāṇa。

Purindada,【阳】富兰陀罗(天神王的浑名)。

Purima,【形】先前的，比较早的。purimajāti,【阴】purimattabhāva,【阳】前世，前生。purimataraṃ, 非常早，比较早的，更早的。purimā koṭi,本际(最初的边际)。Purimā…koti na paññāyati bhavataṇhāya ‘ito pubbe bhavataṇhā nāhosi, atha pacchā sambhavī’ti, evā c’etaj…vuccati. Atha ca pana paññāyati ‘idappaccayā bhavataṇhā’ti. (「有爱」之最初边际不可知而说：「从此以前无‘有爱’，(从此)以后有(有爱)之生起。」然而，可知：「由此缘有‘有爱’。」‘有爱’即对生存之执取。)

Purimakammabhava﹐以前的业有。PsA(CS:p.1.223)：purimakammabhavasminti purime kammabhave, atītajātiyaṃ kammabhave kariyamāneti attho.(在以前的业有：在以前的业有，带来在过去生所作的业有。)

Purisa,【阳】雄，男人。purisakāra,【阳】男子气概。purisathāma,【阳】像男人的力量。purisadamma,【阳】被训练的人，被改变的人。purisadammasārathī,【阳】被调御的男人的教练。So vuccati yoggācariyānaṃ anuttaro purisadammasārathīti.(他被称为「诸调御者的无上调御人」)。purisaparakkama,【阳】像男人的努力。purisapuggala, 【阳】男的补伽罗。purisamedha,【阳】人祭(精明地提拔及鼓励官员)。purisaliṅga, purisavyañjana,【中】男性的性器官。purisājañña(purisa+jañña纯粹的﹑贵族的), 优秀的人。purisājaṇḍa,【阳】显著的男人。purisasādaka,【阳】食人者。purisādhama,【阳】坏男人。purisindriya,【中】男根，男子气。purisuttama,【阳】举世无双的人，最崇高的男人。Dhp.v.193.︰“Dullabho purisājañño, na so sabbattha jāyati. Yattha so jāyatī dhīro, taṃ kulaṃ sukhamedhatī”ti.(圣人极难得，彼非随处生；智者所生处，家族咸蒙庆。)

Purisatta (abstr. fr. purisa),【中】男子气概(manhood, virility)。

Pure,【副】在…之前，从前，比较早的。purecārika,【形】走在前头的，领先的。purejava,【形】跑在前面的。puretaraṃ,【副】在任何人之前，最早的。purebhatta,【中】午前。

Purekkhāra,【阳】放在前面，尊敬，热爱。

Purejāta,【形】前生的。前生缘(Purejātapaccayo)《发趣论》(Paṭṭhāna)(CS:p.1.7)：「前生缘(Purejātapaccayo)：1.~5 是眼(、耳、鼻、舌、身)处是依眼(、耳、鼻、舌、身)识界及其(意识界)诸法之前生缘为缘。6.~10 色(、声、香、味、触)处是依眼(、耳、鼻、舌、身)识界及其相应诸法之前生缘为缘。11.色处、声处、香处、味处、所触处依意界及其相应诸法之前生缘为缘。凡依止于某色而意界及意识界转者，其色依意界及其相应法之前生缘为缘，而于意识界及其相应之诸法，有时依前生缘为缘，有时不依(指无色界)前生缘为缘。」

Purohita,【阳】国王的宗教顾问(国师、司祭官)。

Pulava, pulavaka,【阳】虫。

Pulina,【中】沙，沙滩。

pus﹐【字根I.】1.珍爱(to cherish)。【字根VII.】2.滋养( to nourish)。

pū﹐【字根V.】使…洁净(uppannato purify)。

Pūga,【阳】公会，社团。【中】堆，槟榔果(青仔)。pūgarukkha,【阳】槟榔树(台语：青仔欉chenn a2 cang5)(一种棕榈属 (Areca) 和散尾葵属 (Chrysalidocarpus) 的东半球热带棕榈植物)。

pūj(梵pūj)﹐【字根VII.】礼拜(to worship)，供奉、供养(to offer)。

Pūjana, pūjā(fr. pūj, see pūjeti),【阴】供奉，尊敬，尊崇(devotional attention, honour, worship)。

Pūjaneyya, pūjanīya, pūjāraha,【形】有尊崇资格的，庄严的。

Pūjiya,【形】值得被尊敬的。【中】尊敬的对象。pūjiyamāna,【形】被尊敬的。

Pūjita, (pūjeti的【过分】) 尊敬，尊重，供奉。

Pūjeti (pūj+e), 尊敬，尊重，供奉。【过】pūjesi。【现分】pūjenta, pūjayamāna。【独】pūjetvā。【不】pūjetuṃ。

Pūti, pūtika,【形】腐烂的，腐败的，发恶臭的。pūtikāya,【阳】藏满污秽的身体。pūtigandha,【阳】臭味。pūtimaccha,【阳】臭鱼。pūtimukha,【形】有烂口的。pūtimutta,【中】牛的小便。pūtilatā,【阴】心叶青牛胆(见 Gaḷocī)。pūtimuttabhesajja﹐陈弃药(尿疗法，据说，每日喝自己的尿100c.c.以上才有疗效)。pūtimuttaṃ bhesajjānaṃ, 尿药(误译︰陈弃药)︰AA.4.27./III,43.︰Pūtimuttanti yaṃkiñci muttaṃ. Yathā hi suvaṇṇavaṇṇopi kāyo pūtikāyoti vuccati, evaṃ abhinavampi muttaṃ pūtimuttameva.(牛的小便︰任何(牛)尿；金黄色身体的牛尿，正是这样新鲜的牛尿。)

Pūpa,【阳】【中】蛋糕。pūpakāra﹐制面包人(baker)。

Pūpiya,【阳】蛋糕商。

Pūya,【阳】脓(pus)。

pūr(梵pṛ / pṛṇ/ pūr)﹐【字根I.】全部、充满(to be full)。

Pūra,【形】满的，充满的。duppūra,【形】难满的。

Pūraka,【形】装满者，实践，完成。

Pūraṇa(<pūreti) 【形】【中】1.【形】充满(filling)。2.【中】填充物(an expletive particle)。padapūraṇa，偈诵填词(verse-filler)。

Pūrāpeti (pūreti‘填充’的【使】), 使填充。【过】pūrāpesi。【过分】pūrāpita。【独】pūrāpetvā。

Pūreti (pūr充满+e；< caus. of pūrati < pūr；梵pṛṇa(ā)ti <pṛ), 使充满，使填充，使实践，使完成，使圆满。【过】pūresi。【过分】pūrita。【现分】pūrenta, pūrayamāna。【独】pūretvā。【不】pūretuṃ。

Pūva,【阳】【中】蛋糕，面包。

Pūvika,【阳】蛋糕经销商。

Pekkha1 (-°) (cp.梵prekṣā f.& prekṣaka adj.; fr.pa+īks) 【形】looking out for, i.e.intent upon, wishing。puñña° desirous of merit.

Pekkha2 (grd.of pekkhati, 梵prekṣya)【形】盼望(to be looked for)，to be expected, desirable。

Pekkhaka,【形】正在看着的人。

Pekkhaṇa﹐pekkhana﹐【中】看，视力。

Pekkhati (pa+ikkh见+a), 看，看着。【过】pekkhi。【过分】pekkhita。【独】pekkhitvā。【现分】pekkhamāna。

Pekhuṇa,【中】孔雀的尾部羽毛。

Pecca(ger. of pa+i, BSk.pretya),【独】死后(after death)。

Peta,【形】死的，已故的。【阳】鬼。petakicca,【中】丧事。petayoni,【阴】鬼的状态。petaloka,【阳】鬼的世界。petavatthu,【中】鬼故事。

Pettaṇika,【形】靠父亲的财产生活的人。

Pettanika [fr. pitar] one who lives on the fortune or power inherited from his father A.III,76=300.

Pettāpiya(for pettāviya (Epic Sk. pitṛvya)),伯父(fatḥer’s brother, paternal uncle)。

Pettika(<pitar；梵paitṛka),【形】父亲的(paternal)。pettika gocara, 父亲行处(sake p. visaye “your own home-grounds” )。mātā-pettika, 母亲的及父亲的(maternal & paternal)。

Petī,【阴】女鬼。

Pettivisaya(& Pitti°) (petti饿鬼+visaya境) (梵paitrya-viṣaya & pitryaviṣaya, <pitar, 但受到peta(鬼)的影响),【阳】祖灵界(the world of the manes)，饿鬼界(the realm of the petas)。

Petteyya,【形】尊敬父亲的(father-loving, showing filial piety towards one’s father)。pettayyatā,【阴】孝顺，孝心。

Pema (<prī, see pīṇeti & piya；梵 Prema),【中】爱(友情)，感人的。pemanīya,【形】挚爱的，亲切的。

Peyya,【形】可以喝的。【中】饮料。

Peyyavajja,【中】善意的话。

Peyyāla,【中】同上(省略填词)。

Pelaka,【阳】野兔(hare)。

pes﹐【字根VII.】发送、寄(to send)。

Pesaka,【阳】寄件人，参加者。

Pesakāra,【阳】织布者。

Pesana,【中】送出，信息，服务。pesanakaraka。【阳】仆人。pesanakārikā,【阴】女仆人，婢女。

Pesala(cp. Epic Sk. peśala; SA.6.9.︰Pesalāti piyasīlā.),【形】举止良好( lovable, pleasant, well-behaved, amiable)。

Pesi, Pesī(梵 peśī), Pesikā,【阴】薄的切片；闭尸，意译为凝结、肉段。指第三个七日间的胎位。

Pesita (peseta 的【过分】) 已送出，已放出(sent out or sent forth)。pesitatta﹐自己已豁出去。

Pesīyati (peseta 的【被】), 被送。【现分】pesiyamāna。

Pesuṇa,【中】诽谤。pesuṇakāraka,【形】诽谤者。

Pesuṇika,【阳】诽谤。

Pesuñña,【中】中伤，毁谤，诽谤。Pāci.IV,12(CS:p.20)︰Pesuññaṃ nāma dvīhākārehi pesuññaṃ hoti– piyakamyassa vā bhedādhippāyassa vā. Dasahākārehi pesuññaṃ upasaṃharati– jātitopi, nāmatopi, gottatopi, kammatopi, sippatopi, ābādhatopi, liṅgatopi, kilesatopi, āpattitopi, akkosatopi.(诽谤︰有两种情况︰讨好别人、有挑拨的意图。集录十种诽谤情况︰(由)名字、种姓、工作、手艺、疾病、特征(或男性性器官)、染、犯罪、责备。)

Peseti (pes+e), 送出，送去，雇用，召唤，派人去拿。【过】pesesi。【过分】pesita。【现分】pesenta。【独】pesetvā。【义】pesetabba。。

Pessa, pessiya, pessika(<peseti),【阳】报信者，仆人。

Pessitā (<pessa, 梵preṣyatā),【阴】作仆人(being a servant, doing service)。

Peḷā,【阴】盒子，箱子，柜子，容器(箱、盆、罐、壶、桶、坛子)。

Pokkhara,【中】睡莲，睡莲植物，象鼻端，琴身。pokkharatā,【阴】美。pokkharapatta,【中】莲叶。pokkharamadhu,【中】睡莲的蜜汁。pokkharavassa,【中】一场花雨，雪暴风雨。

Pokkharaṇi,【阴】池塘，人造池。

Poṅkha,【中】箭羽(箭的羽毛部份)。参考 Puṅkha。

Poṭṭhapāda,【阳】布咤波陀月(月份名，大约在八月至九月之间，农历7月16至8月15)。

Poṭhana,【中】打，殴打。

Poṭheti, potheti (poth+e), 打，袭击，捻(手指)使劈啪作响。【过】poṭhesi。【过分】poṭhita。【独】poṭhetvā。【被】poṭhiyati。

Poṭhiyamāna,【现分】正在挨打。

Poṇa,【形】向下倾斜的，倾向于，聚合的，领导的。

Pota,【阳】1.小动物，2.芽，分枝，3.大船的小船。potaka,【阳】小动物。【阴】potikā。potavāha,【阳】水手。

Potthaka,【阳】【中】书，绘画的帆布。potthakasibbaka﹐【阳】装订书的人(book-binder)。

Potthanikā,【阴】匕首。

Potthalikā,【阴】人体模型，布娃娃。

Pothujjanika,【形】凡夫的。

Ponobhavika, ponobbhavikā(pono-=puna再),【形】再生。aponobhavika, 不再生(no more rebirth)。

Porāna, porānaka,【形】古的，旧的，先前的。porāṇaka-therā﹐诸古长老(复数)，批注书提到的，他们的主张学说有纪元前一世纪的斯里蓝卡之古长老们的场合。

Porisa,【中】男子气概，人(举高手)的高度。

Porisāda,【形】食人者。

Pori,【阴】彬彬有礼的，有礼貌的。

Porohicca,【中】国师的办公室。

Posa,【阳】人。

Posaka,【形】饲养的，有营养的，抚养的人。

Posikā,【阴】护士，后母。

Posatha,【阳】布萨，斋戒日。参考 uposatha。posathika,【阳】守持斋戒者。

Posana,【中】抚养，滋养，饲养。

Posāvanika,【中】抚养费，津贴，生计。

Posita (Poseti的【过分】), 已抚养，已滋养。

Poseti (pus +e), 滋养，抚养，照顾，喂。【过】posesi。【现分】posenta。【义】posetabba。【独】posetvā。【不】posetuṃ。

Plava,【阳】浮子，筏。plavana,【中】跳跃，浮子。

Plavaṅgama,【阳】猴子。

plu(梵plu)﹐【字根I.】飘浮(to float)，跳(to spring)。

Ph

Ph, 巴利文字母表的罗马化拼音第二十二个辅音字母。发音好像汉语中送气清音的 p。

Phaggu,【阳】禁食的时期(a special period of fasting)。

Phagguṇa (cp. Vedic phālguna),【阳】孟春月(月份名，大约在二月至三月之间，农历1月16至2月15；marking the beginning of Spring; always with ref. to the spring full moon, as phagguṇa-puṇṇamā at Vism.418)。phagguṇī, 二十七星宿之二(张宿 (pubbaphagguṇī)，翼宿 (uttaraphagguṇī))。

Phagguṇī (cp. Vedic phālgunī),【阴】孟春月。

Phaṇa(cp. Epic Sk. phaṇa),【阳】(眼镜蛇等)颈部因胁骨运动而膨胀的(the hood of a snake)。

Phaṇaka (fr. phaṇa),【中】(用来弄平头发等，外形像眼镜蛇膨着的颈部的)工具(Vin.II,107.)。

Phaṇī,【阳】眼镜蛇。

phad(梵spand)﹐【字根II.】颤抖(quiver)。

Phandati (phad(梵spand)颤抖+ṃ-a), 战栗(to throb, palpitate)。2.激起，悸动，搅乱(to twitch, tremble, move, stir)。【过】phandi。【过分】phandita。【现分】phandamāna,【独】phandetvā。

Phandana(<phandati, 梵spandana),【中】phandanā,【阴】悸动(throbbing)，震颤(trembling)，激动(wavering)。

Phandita (pp. of phandati),【中】悸动，激动(throbbing, flashing; throb)。

phar﹐【字根I.】弥漫(to pervade)。

Pharaṇa (fr. pharati),【中】1.充满(pervading, suffused (with), quite full (of))。2.弥漫，震颤( pervasion, suffusion, thrill)。pharaṇaka,【形】遍布的，装满的。

Pharati (phar弥漫+a), 弥漫，遍布，徧满。【过】phari。【过分】pharita。【独】pharitvā。【现分】pharanta。

Pharasu, parasu,【阳】斧头(hatchet)。

Pharusa,【形】粗糙的，苛刻的，无情的。pharusavacana,【中】pharusāvācā,【阴】言语粗鲁、苛薄，恶口。

phal(梵phal)﹐【字根I.】展现成果(to bear fruit)。【字根VII.】把…划分(to split up)。

Phala (cp. Vedic phala, to phal [sphal] to burst),【中】水果，坚果，结果，武器的刀锋。phalacitta,【中】果心，道果。phalaṭṭha,【形】停住在道的享乐。phalatthika,【形】找寻果报。phaladāyī,【形】成功的，有利的，结果的，产生果报的。phalaruha,【形】从种子生长的。phalabhāranamita,【形】果实硕重下垂。phalavantu,【形】产生果实的，有果实的。phalāphala,【中】各种不同的果实。phalāsava,【阳】果计。phalasamāpatti 果定(果三摩地)。D.16./II,100︰「阿难！当如来于一切相不作意(sabbanimittānaṃ amanasikārā)，于灭诸受的无相心三昧(=果定)具足住(ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati。)阿难！那时如来的身体，才会最舒服。」 DA.16./II,548.︰由住于‘果定’才会舒服(yasmā iminā phalasamāpattivihārena phāsu hoti)。‘果定’与‘灭尽定’不同。巴宙译︰入于灭想定；元亨版译︰入于灭受想三昧时。

Phalaka,【阳】【中】甲板，厚木板，盾。

Phalati (phal +a),1.分裂(to split, burst open)。2.结(果)，爆裂开(to become ripe, to ripen)。【过】phali。【过分】phalita, phulla。【独】phalitvā。【现分】phalanta。【使】phāleti , phāṭeti。

Phalika﹐水晶(crystal)。又作水精、颇梨。《翻译名义集》卷第三(大54.1105.3)作：「颇梨，或云塞颇胝迦。此云水玉，即苍玉也，或云水精，又云白珠。」

Phalin (fr. phala),【形】有果实(的树)，产生果实(bearing fruit)。

Phalu (cp. Vedic paru),【中】(芦苇等的)节(a knot or joint in a reed)。phalubīja,【中】(竹等)产出植物的节。

phas, phus(梵spṛś)﹐【字根I.】接触(to touch)。cp. (梵mṛś)接触(touch)。

Phassa1, (<phussati 去触)【阳】触觉，接触，古译：更乐。tiṇṇaṃ saṅgati phasso﹐三事和合触(i.e.眼cakkhu, 色rūpā, 眼识cakkhu-viññāṇa)，三法相依相关；亦即能缘之心(与心所)，依靠「依处」(vatthu﹐六依处之一)，取「所缘」(ārammaṇa﹐对象)，而产生识知的作用。

Phassa2 (grd.<phusati,梵spṛśya) 【形】被感觉(to be felt)。

Phassati﹐与phusati(触)相同。phassatī ti phasso.(Vism.527)

Phassanā(<phassa)【阴】触(touch, contact with )。

Phasseti (phus+e), 触，达到。【过】phassesi。【过分】phassita。【独】phassitvā。

Phāṇita,【中】甘蔗汁，糖蜜(juice of the sugar cane, raw sugar, molasses)。phāṇitapuṭa,【阳】叶制的甜蜜容器。Pāci.IV,348(CS:p.466)︰Phāṇitaṃ nāma ucchumhā nibbattaṃ.(糖蜜︰从甘蔗榨汁。)

Phātikamma,【中】恢复，增加，增进。

Phārusaka (<pharusa, cp.梵pāruṣaka),【中】刺篱木(sweet lovi-lovi﹐一种小的、常为灌木状的、雌雄异株的乔木 (Flacourtia indica) 原产马达加斯加和亚洲南部，在热带地区作为绿篱植物栽培，果深红色，微酸，味似李子——亦称雷蒙子 (ramontchi))。

Phāla,【阳】1.镵、犁头(ploughshare)。2.伐木楔。3.咸鱼，咸鱼片(loṇa-macchaphāla a string (?) or cluster of salted fish)。

Phālaka(fr. phāleti),【阳】分离者，打破者(splitting; one who splits)。Vism.413 (kaṭṭhaphālana)。

Phālana,【中】分离(splitting)。dāruphālana,【中】劈木头。Vism.500︰sūcimukhakhuradhārāhi vijjhanaphālanasadisaṃ dukkhaṃ uppajjati, 如受针刺及剃刀割裂之苦一样。。

Phāleti(phāl +e)(Caus. of phalati, phal; a variant is phāṭeti fr. sphaṭ), 打破，分离，切成碎片(to split, break, chop, in phrases)。【过】phālesi。【过分】phālita。【现分】phālenta。【独】phāletvā。【不】phāletuṃ。phaleyya(可能破裂)。gaṇḍaphālanaṃ karoti=gaṇḍaṃ phāleti﹐破痈。

Phāsu,【阳】安逸，安慰。【形】舒服的，容易的。phāsuka,【形】愉快的。phāsuvihāra﹐(安)乐住。aphāsuka, 不愉快的(unpleasant, uncomfortable, not well)。Sk. *sparśuka (cp. Pischel § 62), which would be a der. fr. spṛś in same meaning as phassa2 (“lovely”).

Phāsukā(梵pārśukā), phāsulikā(<phāsuḷi肋骨),【阴】肋骨、肋状物(rib, only in cpd. upphāsulika)。

Phāsuḷā (for phāsukā),肋骨(rib S.II,255 (phāsuḷ-antarikā))。

Phāsuḷī (cp. phāsukā & phāsuḷā),肋骨(a rib M.I,80.)。

Phiya,【中】桨、橹(oar)。

Phīta,【形】丰裕的，繁荣的，富有的(opulent, prosperous, rich)。

Phuṭa1 (pharati 的【过分】)(=phuta; at DA.I,217 puṭṭha, phuṭṭha), 已遍及，已弥漫，已传布(pervaded, permeated, thrilled；cp. pariphuṭa)。aphuṭa﹐不遍满。pītiyā phuṭa-sarīro,喜遍满身体。See also ophuṭa & cp. phuta3.

Phuṭa2 (pp. of sphuṭ to expand, blossom),开花(blossoming out, opened, in full bloom)。phuṭakumuda(Dāvs.IV,49.), 白莲开敷。cp. phuṭita.

Phuṭa3, 充满。A.I,159.︰‘Pubbe sudaṃ ayaṃ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṃpātikā gāmanigamarājadhāniyo’ti.’(往昔此世界是充满有如无间(地狱)之人，村、邑、庄、都市栉比。)。The same passage as M.I,377 is found at D.I,57, where T. reads phuṭṭa (as also at DA.I,168), with vv. ll. puṭṭha & phuṭa.

Phuṭṭha (phusati 的【过分】) 接触(touched, affected by, influenced by)。

Phulla, phullita,【过分】已完全打开，已完全扩大，已盛开花。

phus(梵spṛś)﹐【字根I.】接触(to touch)。cp. (梵mṛś)接触(touch)。

Phusati (phas, phus(梵spṛś)接触+a), 触，到达，达到。【过】phusi。【现分】phusanta, phusamāna。【过分】phusita, phuṭṭha。【独】phusitvā。

Phusana (abstr. fr. phusati1), 【中】触(touch)。

Phusanā (abstr. fr. phusati1),【阴】得到，触证(attainment, gaining, reaching)。

Phusita1 (either pp. of phusati2 or direct correspondent of Sk. pṛṣata (see pasata2)), 下雨(rain-drop)。

Phusita2 (pp. of phusati2 2. i. e. pruṣ, cp. Sk. pruṣita sprinkled, pṛṣatī spotted antelope), (spotted, coloured, variegated (with flowers) Sn.233 (°agga=supupphit’agga-sākha KhA 192)。

Phusita3, Phussita3 (=phassita2, Kern. Toev. s. v. takes it as pp. of *puṃsayati), 已触(touched, put on, in phusitaggaḷa with fastened (clinched) bolts (or better: door-wings)。

Phusitaka (fr. phusita1),【形】下降(having raindrops)。S.12.23./II,32.︰“Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṃ paripūrenti. (诸比丘！譬如天降雨于山顶，落大粒时，其水转向低处、充满山侧之洞穴、罅、隙、壑，充满山侧之洞穴、罅、隙、壑，更充满小池，充满小池更充满大池， 充满大池更充满小河，充满小河更充满大河，充满大河，继而充之于海，大海。)

Phusīyati (phusati 的【被】), 被触。

Phussa1 (fr. puṣ to blossom, nourish, etc. cp. Ved. puṣya),【阳】报沙月(月份名，大约在十二月至一月之间，11月16至12月15)，鬼宿(二十七星宿之一)。

Phussa2 (ger. of phusati1), 接触(touching, realising)。

Phussa3 (grd. formation fr. phusati2; scarcely fr. Sk. puṣya (to puṣ nourish, cp. poseti),【形】有斑驳的，华丽彩色的(speckled, gaily-coloured)。 phussakokila, 斑驳的杜鹃鸟(the spotted cuckoo)。phussaka(pussaka), 有斑驳。

Phussaphussaratha,【阳】国家马车 (它自己到处奔跑，为了要找一位王座的继承人)。phussarāga,【阳】黄晶(topaz)。

Pheggu (cp. Vedic phalgu ),【中】围绕木髓的木材，无价值的事物(accessory wood, wood surrounding the pith of a tree)。

Pheṇa (cp. Vedic phena),【中】泡沫，浮渣，泡(scum, foam, froth)。pheṇapiṇḍa,【阳】一团泡沬。pheṇuddehaka,【形】呕吐泡沫。

Pheṇaka =pheṇa Vism.254; VbhA.237.

Pheṇila (梵ariṣṭa 阿唎瑟迦柴),【阳】无患子(soap-berry plant；Sapindus mukorossii Gaertn.，又称为黄目子、肥皂果、假龙眼破布子，无患子科，落叶乔木，高二三丈。成树1～3月落叶前转金黄色，甚美观，适作行道树、庭园树、诱鸟树。种子可代替肥皂洗涤衣物)。《木槵子经》中说：「佛告王言。若欲灭烦恼障报障者。当贯木患子一百八。以常自随。若行若坐若卧。恒当至心无分散意。称佛陀达摩僧伽名。乃过一木患子。如是渐次度木患子。若十若二十。若百若千。乃至百千万。若能满二十万遍。身心不乱。无诸谄曲者。舍命得生第三焰天。衣食自然。常安乐行。若复能满一百万遍者。当得断除百八结业。始名背生死流。趣向泥洹。永断烦恼根。获无上果。」(T17.726.1)

Phoṭa (fr. sphuṭ, cp. Sk. sphoṭa)( (v.l. pota & poṭha),【阳】phoṭaka,【中】疖子，水泡(swelling, boil, blister)。

Phoṭaka=phoṭa

Phoṭṭhabba(grd. of phusati),【中】能被触者，触觉，接触，触(tangible, touch, contact)。

Phosita (pp. of phoseti, cp. Sk. pruṣita),【过分】已洒(sprinkled)。

Phoseti (Caus. of phusati2, cp. Sk. pruṣāyati=P. phusayati), 洒(to sprinkle (over) Vin.II,205 (inf. phosituṃ)。pp. phosita。cp. pariphoseti。

B

B, 巴利文字母表的罗马化拼音第二十三个辅音字母。发音是带音的 b，汉语没有这个辅音，请参考英语或马来语的发音。

Baka,【阳】鹤(crane)，苍鹭 (heron)。

Bajjhati (bandhati 的【被】), 被限制，被逮捕，被捕捉(在陷阱等中)。

Battiṃsati(=dvattiṃsati),【阴】三十二。

Badara,【中】枣子(jujube fruit)。badaramissa,【形】混合枣子的。

Badarī,【阴】枣树(多年生小乔木 (jujube tree；Ziziphus jujuba))。

Badalatā,【阴】盘陀罗多(一种有甜味的藤)。

Baddha (bandhati 的【过分】), 已限制，已诱捕，已抓住，已使牢固，已装配。baddhajalika,【形】合十的。baddharāva,【阳】陷入陷阱的啼叫，被捕捉的呜咽。baddhavera,【中】(心胸等)狭小的敌意。【形】有如此的敌意。

Badhira,【形】聋的，聋子。andhabadhira﹐无知的聋子。

bandh﹐【字根I.】绑(to bind)。

Bandha(<bandh, cp. Vedic bandhana),【阳】bandhana,【中】束缚，脚镣，执着，关押，补缀。D.12./ I,224.︰purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ karoti﹐切断旧的系缚，制造新的系缚。

Bandhakī(fr. bandhaka, cp. Epic Sp. bandhukī a low woman=pāṃśukā & svairinī) ,【阴】贱女(an unchaste woman (lit. binder) Vin.IV,224 (pl. bandhakiniyo)。

Bandhati (bandh绑+a), 绑，结合，联合，系，关押，捕获，组成。【过】bandhi。【过分】baddha。【现分】bandhanta。【独】bandhitvā, bandhiya。【不】bandhituṃ。【义】bandhitabba, bandhanīya。

Bandhana(<bandh),【中】捆绑(用…绑…binding)，束缚(bond)，结(fetter)。bandhanāgāra,【中】监狱。bandhanāgārika,【阳】囚犯，狱卒。

Bandhava,【阳】同族者，亲戚关系。

Bandhāpeti (bandhati‘绑’的【使】), 使被限制，使被束缚。【过】bandhāpesi。【过分】bandhāpita。

Bandhu,【阳】同族者，亲戚关系。参考 Bandhava。bandhujīvaka,【阳】朱槿(China-rose plant﹐亚洲的一种开红花的扶桑 (Hibiscus rosa-sinensis))。bandhumantu,【形】有亲戚的，很多族亲。

Babbaja,【中】须芒草(Andropogon Muricatus，参考 Usīra) 的芬香根。

Babbu, babbuka,【阳】猫。

Barihisa,【中】亚香茅(参考 Kusa)。

Bardo﹐【藏】中阴，意思是「介于两者之间」。

Bala,【中】力量，能力，精力，武力，军队。balakoṭṭhaka,【中】要塞，堡垒。balakkara,【阳】暴力，用力。balagga,【阳】集合。balada,【形】出力的，授予权力。baladāna,【中】出力。balappatta,【形】取得政权的，执政的，当权的，变强壮的。balavantu,【形】有力的。balavahana,【中】军人和兵车。

Balakaya, Balakāya,【阳】军队。A.7.63./IV,107.：rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ–hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā. (王之国境城镇，许多军队居住，这即是：象兵、骑兵、车兵、弓射手、旗手、参谋、粮食部队、威猛的王子、突击队、大龙队、勇士、胸甲兵、奴仆子。)

Balaṭṭha, balattha,【阳】军人，军队的成员。

Balākā,【阴】褐鹤。

Bali (cp. Vedic bali; regarding etym. Grassmann connects it with bhṛ),【阳】1.供品(religious offering, oblation)。2.收入，税(tax, revenue)。3.一位阿修罗的名字(Asura D.II,259.)。A.5.41./III,45.：(pañcabaliṃ五种献供)：ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ.(亲族献供、客人献供、祖先献供、国王献供、向天献供)。balikamma, 供奉(offering of food to bhūtas, devas & others)。baliṅkatā, 献供者(one who offers (the five) oblations)。balipaṭiggāhaka,【形】受供，收入，值得供养(receiving offerings, worthy of oblations)。balipuṭṭha(Sk. balipuṣṭa),【阳】乌鸦(a crow)。balisādhaka, 税务员(tax collector, tax gatherer)。baliharaṇa,【中】税收(taking oblations A.V,79 (balivanasaṇḍa))。balikaraṇa, 献供(oblation, offering of food)。balikāraka, 献供(offering oblations J.I,384.)。balipīḷita, (crushed with taxes J.V,98.)。

Balivadda, balibadda(cp. Sk. balivarda),【阳】(装备好的耕)牛(an ox, esp. an ox yoked to the plough or used in ploughing)。DhA.I,24 (dhuraṃ vahanto balivaddassa, v. l. balibaddassa))。

Balika (fr. bala) ,【形】强壮的(strong; only in der. balikataraṃ (compar.) adv. in a stronger degree, more intensely; & dubbalika weak.)。

Balin (fr. bala),【形】有力的，强壮的(strong)。paññābalī, 慧力。

Balya1 (der. fr. bala) ,【中】强壮(belonging to strength)。dubalya(=dubballa), 无力(Abl. dubbalyā as adv. groundlessly, without strong evidence)。

Balya2(C. bālya) (fr. bāla, cp. P. & Sk. bālya)愚蠢(foolishness, stupidity)。

Baḷavā (f.) [cp. Vedic vaḍavā] a mare, only in cpd. °mukha the mare’s mouth, i. e. an entrance to Niraya (cp. Vedic vaḍavâgni & vaḍavāmukha) Th.1, 1104 (trsl. “abyss-discharged mouth,” cp. Brethren, p. 418).

Bavhābādha,【形】满身疾病的。

Bahala,【形】厚的，密集的。bahalatta,【中】厚度。bahalabahala﹐浓浓地。

Bahi,【无】，外部，外面。bahigata,【形】出去的。bahinagara,【中】外部的城市，城外。bahinikkhamana,【中】外出。

Bahiddhā,【无】外面，外部的。

Bahu﹐bahu-﹐bavh-﹐bahv-﹐(Vedic bahu, doubtful whether to),【形】很多，多数，充分，丰富的(much, many, large, abundant; plenty; very, greatly) Instr. sg. bahunā; Nom. pl. bahavo & bahū; nt. pl. bahūni; Gen. Dat. bahunnaṃ & bahūnaṃ, bahunnaṃ; Instr. bahūhi; Loc. Bahūsu; nt. Nom. bahu; bahuṃ & bahud (i.e. bahud-eva) ; nt. n. bahuṃ a large quantity (opp. appaṃ); Abl. bahumhā. 【副】很多(so much)。compar. bahutara greater, more, in greater number (pl. bahutarā, opp. appakā)。【复】许多人。bahuka,【形】多数。bahukaraṇīya, bahukicca,【形】有很多事要做，忙碌的。bahukāra,【形】很耐用的，非常有用的。bahukkhattuṃ,【副】很多次。bahujana,【阳】众多的人。bahujāgara,【形】非常觉醒的。bahudhana,【形】有许多财富的。bahuppada,【形】多脚的，给很多的。bahubbīhi,【语】关系复合词。bahubhaṇḍa,【形】有丰富货物的。bahubhāṇī,【形】饶舌的，多讲话的。bahubhāva,【阳】丰富。bahumata,【形】很受尊敬的，被多数人接受的。bahumāna,【阳】bahumānana,【中】尊敬。bahumānita,【形】非常尊敬的。bahuvacana,【中】复数。bahuvidha,【形】多方面的，各种形式的。bahussuta,【形】非常有学问的。

Bahutta,【中】多种，多数。

Bahudhā,【副】以许多方式。

Bahula,【形】丰富的，时常发生的。bahulatā,【阴】bahulatta,【中】丰富。bahulaṃ,【副】大概，时常。bahulīkata,【形】时常练习的。bahulīkaraṇa, bahulīkamma,【中】bahulīkāra,【阳】继续练习，热心训练。Bahulīkarotīti kathaṃ bahulīkaroti? āvajjanto bahulīkaroti, jānanto bahulīkaroti, passanto bahulīkaroti, paccavekkhanto bahulīkaroti, cittaṃ adhiṭṭhahanto bahulīkaroti, saddhāya adhimuccanto bahulīkaroti, vīriyaṃ paggaṇhanto bahulīkaroti, satiṃ upaṭṭhāpento bahulīkaroti, cittaṃ samādahanto bahulīkaroti, paññāya pajānanto bahulīkaroti, abhiññeyyaṃ abhijānanto bahulīkaroti, pariññeyyaṃ parijānanto bahulīkaroti, pahātabbaṃ pajahanto bahulīkaroti, bhāvetabbaṃ bhāvento bahulīkaroti, sacchikātabbaṃ sacchikaronto bahulīkaroti.(多作(bahulīkaroti)者，如何而多作？正在倾心多作，知多作，见多作，观察多作，心决定多作，信解多作，提起精进多作，念近住多作，心集中多作，慧知多作，证知应证知多作，遍知应遍知多作，断应断多作，多作应多作而多作，现证应现证多作。) (Ps.CS:p.285；PTS.II,94.)

Bahulīkaroti (bahula+ī+kar行+o), 认真地着手进行，增加。【过】bahulīkari。【过分】bahulīkata。

Bahuso,【副】大概，时常，重复地。

Bahūpakara,【形】非常有帮助的。

Bāṇa,【阳】箭。bāṇadhi,【阳】箭袋。

bādh﹐【字根I.】骚扰(to harass)。

Bādhaka,【形】避免的，不断袭击的，阻隔的。bādhakatta,【中】妨害的事实。

Bādhati (bādh骚扰+a), 阻碍，阻隔，使痛苦，诱捕。【过】bādhi。【过分】bādhita。【独】bādhitva。

Bādhana,【中】妨害，痛苦，陷阱，捕捉。A.1.14.：Appābādhānaṃ yadidaṃ Bākulo.(无病者(appābādhānaṃ)，是薄俱罗(Bākulo))。appābādho appātaṅko, 无病者。

Bādha,【阴】妨害，预防。

Bādhita, (Bādheti的【过分】) 压迫，使痛苦，骚扰。

Bādheti (bādh骚扰+e), 压迫，使痛苦，骚扰，诱捕，避免。【过】bādhesi。【现分】bādhenta。【独】bādhetvā。

Bāttiṃsati﹐【数】三十二。bāttiṃsati lakkhaṇa﹐三十二相。三十二相大人相(巴dvattiṃsamahāpurisa-lakkhaṇāni；梵dvātriṃśan mahā-puruṣa-lakṣaṇāni) (D.30.)︰(1)足安平立相(suppatiṭṭhita-pādatā-lakkhaṇa；梵 su-pratiṣṭhita-pāda)，即足下平满相。平足蹈地，平(足)举起，脚掌完全放下触地。(2)脚掌轮相(pāda-tala-cakka-lakkhaṇa；梵 cakrāṅkita-hasta-pāda-tala)，即千辐轮相。两脚掌生二轮，有千辐(之肉纹相)、有辋、有毂，所有的纹路明显，分明整然。(3)足踵(圆满)广平相(āyatapaṇhi-lakkhaṇa；梵 āyata-pāda-pārṣṇi)，足跟广平相。(4)(诸)指纤长相(dīghaṇguli-lakkhaṇa；梵 dīrghāṅguli)，手臂美嫩形端正，指头柔软又纤长。(5)身体直如梵天相(brahmujugatta-lakkhaṇa；梵 ṛjugātratā)，有如梵天身直挺，清秀明净长得帅。(6)七隆满处相(sattussadatā-lakkhaṇa；梵 saptotsada)即两手、两足、两肩、颈项等七处(肉)皆隆满。(7)手足柔软相(mudutalunahatthapāda-lakkhaṇāni；梵 mṛdu-taruṇa-hasta-pāda-tala)。(8)手足有网缦相(jāla-hattha-pāda-lakkhaṇāni；梵 jālāvanaddha-hasta-pāda)手足指间，有缦网相。《大本经》(T1.5.2)︰「三者、手足网缦，犹如鹅王。」《中阿含59经》《三十二相经》(T1.493.2)：「8大人手足网缦，犹如鴈(=雁)王。」(9)足踝高相(ussaṅkhapāda-lakkhaṇa；梵 ucchaṅkha-pāda)两踝月庸相(ussaṅkhapāda)，即足趺隆起相，为足背高起圆满之相。(10)身毛端向上相(uddhagga-lomatā-lakkhaṇa；梵 ūrdhvaṃ-garoma)身毛向上生，乌青色(nīlāni añjanavaṇṇāni)、卷曲状(kuṇḍalāvaṭṭāni)、向右旋(dakkhiṇāvaṭṭakajātāni)。(11)小腿如羚羊相(eṇijaṅgha-lakkhaṇa；梵 aiṇeya-jaṅgha)。小腿像羚羊腿。小腿，古译作︰腨(足专ㄕㄨㄢˋ)。(12)肌肤软细相(sukhumacchavilakkhaṇa；梵 sūkṣma-suvarṇa-cchavi)，即皮肤细软相，尘垢不沾身。(13)黄金色相(suvaṇṇavaṇṇalakkhaṇa；梵 suvarṇa-varṇa)有似黄金的皮肤。(14)马阴藏相(鞘内藏阴相)(kosohita-vatthaguyha-lakkhaṇaṃ；梵 kośopagata-vasti-guhya)，指男阴密隐于体内如马阴之相。《中阿含59经》：「13大人阴马藏。犹良马王。」(15)身围如尼拘律树相(nigrodha parimaṇḍala-lakkhaṇa；梵 nyagrodha-parimaṇḍala)身围如尼拘律树(榕树科)，身形圆好。(16)立正不弯时，双手掌可触摸双膝(相)(ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati；梵 sthitānavanata-pralamba-bāhutā)，即不弯触膝相(anonama-jaṇṇuparimasana-lakkhaṇa)。(17)上躯如狮子相(sīhapubbaddhakāya-lakkhaṇa；梵 siṃha-pūrvārdha kāya)即︰上身安住如狮子。《大本经》(T1.5.2)︰「胸膺方整如师子。」▓46世尊身分上半圆满，如师子王威严无对。(18)两肩间充满相(citantaraṃsa-lakkhaṇa；梵 citāntarāṃsa)。又作腋下平满相、肩膊圆满相。(19)两肩圆度相等相(samavaṭṭa-kkhandha-lakkhaṇa；梵 su-samvrta-skandha) 即两肩圆满丰腴之相。《中阿含59经》：「21大人两肩上连，通颈平满。」(20)最上之味觉相(rasagga-saggitā-lakkhaṇa；梵 rasa-rasāgratā)脖子之上(舌上)，味觉敏锐传滋味。大本经》(T1.5.2)︰「二十六、咽喉清净，所食众味，无不称适。」(21)眼绀碧青相(abhinīla-netta-lakkhaṇa；梵 abhinīla-netra)目绀青色相，如青莲华。《大本经》(T1.5a)︰「三十、眼如牛王，眼上下俱眴。」(22)眼睫如牝牛相(go-pakhuma-lakkhaṇa；梵 go-pakṣmā)又作眼睫如牛王相，指睫毛整齐而不杂乱。▓38世尊眼睫上下齐整稠密不白。(23)头顶有肉髻相(uṇhīsasīsa-lakkhaṇa；梵 uṣṇīṣa-śiraskatā)顶上有肉，隆起如髻形之相。《中阿含59经》：「31大人顶有肉髻，团圆相称，发螺右旋。」▓66顶相无能见者。◆1无见顶。–此「无见顶」之说须要保留。(24)一一毛由一一毛孔生(相)(ekekalomo ca hoti；梵 ekaika-roma-pradakṣiṇāvarta)一孔一毛(ekeka-loma)，指一孔各生一毛。《大本经》(T1.5.2)︰「其毛右旋，绀琉璃色。」《中阿含59经》：「11大人一一毛，一一毛者，身一孔一毛生，色若绀青，如螺右旋。」▓64世尊身毛绀青光净。如孔雀项。红晖绮饰色类赤铜。◆31毛处处右旋。(25)眉间生白毫毛(相)(uṇṇā bhamukhāntare jātā；梵 ūrṇā-keśa)。眉间生白毫毛似兜罗绵(odātā mudutūlasannibhā)。《大本经》(T1.5a)︰「三十一、眉间白毫柔软细泽，引长一寻，放则右旋螺如真珠。」(一寻︰一成人的身高)▲70眉间毫相光白鲜洁。「白毫相」长一寻，或一丈五尺(T34.29.1)，恐怕是讹传。(26)四十齿相(cattālīsa-lakkhaṇa；梵 catvāriṃśad-danta)齿有四十颗。(27)齿无缝相(aviraḷadanta-lakkhaṇa)，无间隙，极坚固。《中阿含59经》：「24不踈齿。」(28)广长舌相(pahūta-jivha-lakkhaṇa；梵 prabhūta-tanu-jihva) 又作广长舌相、舌广博相、舌软薄相。舌头可伸展至发际。《大本经》(T1.5.2)︰「左右舐耳。」(29)梵音之迦陵频伽声音(相)(brahmassaro ca karavīkabhāṇī；梵 brahma-svara)，梵音(brahmassara)，声如迦陵频伽鸟(karavīka-bhāṇi)的清脆(《佛说长阿含经》卷第五(T1.35.2-3)︰「一者其音正直。二者其音和雅。三者其音清彻。四者其音深满。五者周遍远闻。具此五者。乃名梵音。」(30)狮子颊相(sīhahanulakkhaṇaṃ；梵 siṃha-hanu)指两颊隆满(两腮圆润)如狮子颊。▲65颊相平满。▲66颊无缺减。▲66颊无过恶。(31)齿整齐相 (samadantasudāṭhālakkhaṇāni；梵 sama-danta)。(32)齿纯白相(susukkadāṭhālakkhaṇāni；梵 suśukka-danta)。

▲=《方广大庄严经》(T3.557.2~3)卷第三

▓=《大般若波罗蜜多经》卷第三百八十一 (T6.968.8~9)

◆=《坐禅三昧经》卷上(T15.276.3)

Bārasa,【形】十二。

Bārāṇasī,【阴】贝拿勒斯(印度东北部城市瓦腊纳西 (Varanasi))。Bārāṇaseyyaka,【形】贝拿勒斯制造的，来自贝拿勒斯的。

Bāla,【形】年轻的，无知识的，愚蠢的。【阳】孩子，愚人(fool)。bālaka,【阳】孩子。bālata,【阴】愚蠢。cf. mūḷha(愚人)。Tīṇ’imāni, bhikkhave, bālassa bālalakkhanāni bālanimittāni bālapadānāni.(诸比丘！此三是愚人的愚痴之特征、愚痴之特相、愚痴之特质。)

Bālā, Bālikā,【阴】女孩。

Bālisika,【阳】渔夫。

Bālya,【中】童年，愚蠢。

Bāvīsati,【阴】二十二。

Bāhā,【阴】手臂(台语：手胳头chiu2 kok thau5)，柱，柄。bāhābala,【中】臂力，即：手工劳动。在印度古老的文献—「吠陀赞歌」的「原人歌」中，最早谈到了人类的起源，歌中述说印度的四个种姓阶级里；婆罗门（ Brahmana，司祭者）生于原人的嘴、剎帝利（Ksatriya，王族）生于原人的双臂、吠舍（Vaisya，庶民）生于原人的双腿，而首陀罗（Sudra，奴隶）则是从原人的双足出生。

Bāhābalaparicita (bāhā臂+bala力+paricita获得【过分】) 【过分】以臂力获得。

Bāhita, (bāheti 的【过分】)。

Bāhira,【形】外部，外部的，外国的。【中】外面。bāhiraka,【形】外道的，局外人。bāhirakapabbajjā,【阴】外道出家人(佛教以外的出家人)。

Bāhiratta,【中】外在性。

Bāhu,【阳】手臂。

Bāhujañña,【形】民众的，众人的。

Bāhulika,【形】生活得丰富充裕的。

Bāhulla, bāhulya,【中】丰富，豪华的生活。

Bāhusacca,【中】多学，多闻，非常有学问。

Bāheti (vah+e), 防范，防止，除去。【过】bāhesi。【过分】bāhita。【独】bāhetvā。

Bāḷha,【形】强壮的，很多的，过多的。bāḷhaṃ,【副】强烈地，过度地，非常地。

Bidala,【中】分裂的豌豆，劈开的竹子，木板条，条板。

Bindu,【中】点滴，点，琐事。bindumatta,【形】一滴的分量。bindumattaṃ,【副】只有一滴。

Bimba(cp. Class. Sk. bimba),【中】1.图像，图形，(太阳或月亮的)圆平面(shape, image)。2.葫芦科苦瓜属(the red fruit of Momordica monadelpha, a species of Amaranth [cp. Sk. bimba & bimbī, a kind of gourd])。bimboṭṭha(f. bimboṭṭhī) ,【阳】红唇((having) red lips )。

Bimbā,【阴】频婆(悉达多王子 (Siddhartha) 的妻子的名字)。

Bimbika=Bimba 2。

Bimbi, Bimbī(=Sk. bimbī),黄金，黄金色(gold, of golden colour DA I.280=SnA 448 (in Bdhgh’s fanciful etym. of king Bimbisāra, viz. bimbī ti suvaṇṇaṃ, sārasuvaṇṇa-sadisa-vaṇṇatāya B.))。

Bimbohana,【中】枕头(pillow)。

Bila1 (Vedic bila, perhaps fr. bhid to break),【中】兽穴，洞(a hole, den, cave)。

Bila2,【中】部分(a part, bit J.VI.153 (bilasataṃ 100 pieces)。Abl. bilaso(adv.), 一片一片地(bit by bit)。

Bila3(cp. Sk. viḍa),【中】一种盐(a kind of salt Vin.I,202; M.II,178, 181.)。

Bilaṅga(Sk. viḍaṅga the plant Embelia ribes(白花酸藤子，紫金牛科，强壮补血，治胃酸缺乏，食欲不振，鲜酸藤果二至三钱。水煎服), and vilaṅga the plant Erycibe paniculata(Convolvulaceae旋花科)),【阳】白花酸藤子。bilaṅgathālikā，【阴】酸粥锅刑。劣质白花酸藤子的碎米粥(kaṇājaka bilaṅgadutiya；sour gruel酸粥)。

Bilaso,【副】一片一片地。

Billa,【阳】孟加拉国苹果、频婆果(印度的一种有刺的乔木 (marmelos tree；Aegle marmelos；wood apple)。

Biḷāra,【阳】猫。biḷārabhastā,【阴】风箱。

Biḷālī,【阴】母猫，一种块茎植物。

Balisa & Baḷisa (cp.Sk.baḍiśa)【阳】【中】钩、钩(a fish-hook)。

Bīja,【中】种子，种籽，细菌，产生元素。有五种生种子(pañca bījajatani)：根种(mūlabījaṃ)，茎种(khandhabījaṃ)，节种(phalubījaṃ)，枝种(aggabījaṃ) ，(种)种子(bījabījaṃ)。bījakosa,【阳】花的胚囊，果皮，阴囊。bījagāma,【阳】种子王国。bījajāta,【中】种子的种类。bījabīja,【中】以种子繁殖的植物。

Bībhacca,【形】可怕的，恐怖的。

Bīraṇa,【中】岩兰草、须芒草(Andropogon muricatus)，味道带着青苔味，属于越陈越香的精油。原产地印度称为「Khas-khas」，所谓「镇定之油」。但是它不会镇压神经系统来达到镇定效果，相反的，它能让您心情平和，情绪平稳。另外，岩兰草也是对付因紧张，情绪失调，压力造成的失眠有相当的效果。bīraṇatthambha,【阳】须芒草丛。参考 Usīra，生产芬香的根。

Bujjhati (budh醒+ya), 知道，懂，感知，醒觉。【过】bujjhi。【过分】buddha。【现分】bujjhanta。【独】bujjhitvā。

Bujjhana,【中】觉悟，醒来。bujjhanaka,【形】聪明的，谨慎的。

Bujjhitu,【阳】醒来者，觉悟者。

Buḍḍha,【形】年老的，老的。buḍḍhatara,【形】更老的。

Buddha(fr. budh醒),【阳】觉悟者，佛陀，佛(亻+弗,不是人，A.4.36./II,38.：na…manusso﹐cf. 《杂阿含101经》)，浮屠(音译)、浮图、佛驮、浮陀、浮头、没驮、步他、馞陀、复豆、浮屠。季羡林在1989年又写了《再论浮屠与佛》，进一步论证汉文音译「浮屠」源自大夏语。单.主.buddho﹑buddhe；复.主buddhā﹑buddhāse﹑buddho(罕)；单.呼.buddha﹑buddhā﹑buddhe(罕)﹑buddho(罕)；复.呼buddhā；单.宾.buddhaṃ；复.宾.buddhe﹑buddhān(罕)；单.具.buddhena﹑buddhā(罕)﹑buddhasā(罕)；复.具.buddhehi﹑buddhebhi﹑buddhe(罕)；单.离.buddhā﹑buddhamhā﹑buddhasmā﹑buddhato；复.离.buddhehi﹑buddhebhi﹑buddhato；单.与.﹑属.buddhassa﹑buddhāya(罕)﹑buddhā(罕)；复.与.﹑属.buddhānaṃ；单.处.buddhe﹑buddhamhi﹑buddhasmiṃ﹑buddhasi(罕)；复.处.buddhesu。另译作：佛驮、休屠、浮陀、浮屠、浮图、浮头、没驮、勃陀、馞陀、步他、或一切知者、一切见者、知道者、开道者、说道者，或世尊、世雄(断世间一切烦恼之雄猛、雄健者)、世眼(世间之引导者)、世英(世间优秀者)、大觉世尊(简称大觉尊)、觉王(觉皇)、法王、大导师、大圣人、大沙门、大仙(大仙，仙人中之最尊者)、大医王(如应病与药之名医，应心病而说法者)、佛日(喻佛为太阳)、两足尊、二足尊、天中天(诸天中之最胜者)、人中牛王(喻佛为牛王)、人雄师子(人中之雄者，如兽王狮子)等种种异名。buddhakāraka-dhamma,【阳】成佛之法。buddhakāla,【阳】佛住世时。buddhakolāhala,【阳】佛陀到来的公告。buddhakkhetta(梵buddha-kṣetra),【中】佛剎(一佛所教化之范围)，又作佛土、佛国。buddhaguṇa,【阳】佛陀的德行。buddhaṅkura,【阳】未来佛。buddhacakkhu,【中】佛眼。buddhāṇa,【中】佛智。buddhantara,【中】佛与佛之间的间隔时期。buddhaputta,【阳】佛陀的弟子。buddhabala,【中】佛力。buddhabhāva,【阳】成为佛陀的状态。buddhabhūmi,【阴】成为佛陀的状态之地。buddhamāmaka,【形】执着佛陀，献身佛陀。buddharasmi, buddharaṃsi,【阴】佛光。buddhalīḷhā,【阴】佛陀的优雅。buddhavacana,【中】佛陀的言教。buddhavisaya,【阳】佛陀的范围。buddhaveneyya,【形】被佛陀改变信仰的。buddhasāsana,【中】佛教。buddhānubhāva,【阳】佛陀的宏伟力量。buddhānussati,【阴】佛随念(recollection of Buddha)。buddhārammaṇa, buddhālambana,【形】以佛为缘的。buddhupaṭṭhāka,【形】服侍佛陀的。Buddhuppāda,【阳】佛陀出世。在《佛种姓经》记载过去二十五佛：1.Dīpaṅkarabuddha(燃灯佛)(四阿僧祇劫十万大劫前)。2.Koṇḍaññabuddha(乔陈如佛)(无量劫前)。3.Maṅgalabuddha(吉祥佛)(无量劫前)。4.Sumanabuddha(善心佛)(无量劫前)。5.Revatabuddha(离瓦多佛)(无量劫前)。6.Sobhitabuddha(须毘陀佛)(无量劫前)。7.Anomadassībuddha(完美见佛)(无量劫前)。8.Padumabuddha(莲华佛)(无量劫前)。9.Nāradabuddha(那罗陀佛)(无量劫前)。10.Padumuttarabuddha (最上莲华佛)(十万劫前)。11.Sumedhabuddha(善慧佛)(八万劫前)。12.Sujātabuddha(善生佛)(三千劫前)。13.Piyadassībuddha(毘耶达西佛)(一千八百劫前)。14.Atthadassībuddha(见义佛)(一千八百劫前)。15.Dhammadassībuddha(见法佛)(一千八百劫前)。16.Siddhatthabuddha(悉达多佛)(九十四劫前)。17.Tissabuddha(提沙佛)(九十二劫前)。18.Phussabuddha(普沙佛)(九十二劫前)。19.Vipassībuddha(梵 Vipāsyi﹐毘婆尸佛)(庄严劫，九十一劫前)。20.Sikhībuddha(梵śikhī﹐尸弃佛)(庄严劫，三十一劫前)。21.Vessabhūbuddha(梵Viśvabhū﹐毘舍浮佛)(庄严劫，三十一劫前)。22.Kakusandhabuddha(梵Krakucchanda﹐拘留孙佛)(这个贤劫)。23.Koṇāgamanabuddha(梵Kanakamuni﹐拘那含佛)(这个贤劫)。24.Kassapabuddha(梵Kāyśāpa﹐迦叶佛)(这个贤劫)。25.Gotamabuddha(乔达摩佛)( 梵śakyamuni﹐巴Sakyamuni这个贤劫)。传说弥勒佛将出世于人寿八万岁时出世。(19.~25.为过去共有七佛)。

Buddhaghosa(梵Buddhaghoṣa),【阳】佛音，觉音(约4世纪末～5世纪) ，皈依佛教后改名「佛音」(Mahāvaṃsa (CS:p.243)#224.犹如佛陀甚深的声音一样优美，因其音声而称为「佛音」)。约在公元 4世纪末出生于北天竺菩提伽耶附近的一个婆罗门种姓家庭。据《小史》载﹐他曾受过良好的婆罗门传统教育﹐精通三吠陀和其它典籍﹐有辩才。游学印度时﹐遇一佛教长老梨婆多﹐后者在辩论中折服他﹐遂改信佛教。在梨婆多的指导下﹐修习经论﹐日益精进﹐并写出了《发智论》和《殊胜义论》。梨婆多发现他有志于从事佛教教理的著述﹐派他前往当时保存原始佛教资料较多的锡兰(今斯里兰卡)。他约于 422年到达锡兰﹐住进了大寺的大精进堂﹐在僧护长老的指导下﹐研读僧伽罗文疏释和上座部佛教教义。经过一段时间的学习﹐写出了阐述佛教主要教理的纲要作品──《清净道论》。研究上座部佛教思想和教理的重要论书，被誉为三藏典籍和义疏的精要。(http://db2.library.ntpu.edu.tw/cpedia/Content.asp?ID=56403)

《(http://en.wikipedia.org/wiki/Buddhaghosa)

PaliTipitaka Buddhaghosa’sCommentary
Vinaya (general) Samantapasadika
Patimokkha Kankhavitarani
Digha Nikaya Sumangalavilasini
Majjhima Nikaya Papañcasudani
Samyutta Nikaya Saratthappakasini
Anguttara Nikaya Manorathapurani
Khuddakapatha Paramatthajotika (I)
Dhammapada Dhammapada-atthakatha
Sutta Nipata Paramatthajotika (II),Suttanipata-atthakatha
Jataka Jatakatthavannana,Jataka-atthakatha
Dhammasangani Atthasalini
Vibhanga Sammohavinodani
Dhatukatha
Puggalapaññatti
Kathavatthu
Yamaka
Patthana

Buddhatta,【中】佛陀的境界。

Buddhavaṃsa﹐佛种姓。Buddhattaṃ patthentassa：「成佛」(遇佛授记的条件)“Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ pabbajjā guṇasampatti adhikāro ca chandatā.”1.Manussattabhāvasmiṃyeva 必须是「人类」。2.Purisaliṅge ṭhitasseva 男性特征。3.Arahattappattiyā hetusampannasseva 此生具有证得罗汉的潜力。4.Vīvamānabuddhasseva santike patthentasseva 曾生在佛活着时。5.Pabbajjāliṅge ṭhitasseva 出家。6.Pañcābhiññaṭṭhasamāpattilābhinoyeva成就五神通和八禅定(除漏尽通外)。7.āttano jīvitaṃ buddhānaṃ pariccataṃ hoti tasseva iminā adhikārena adhikārasampannassa.舍命的力量－整个生命奉献给诸佛。8.Buddhakārakadhammānaṃ atthāya mahanto chando ca ussāho ca tasseva patthanā samijjhati. 强烈意欲修十波罗蜜。āṭṭhadhammasamodhānā, abhinīhāro samijjhati.发显成佛的志向，集合八个基本条件完全具备。(《Buddhavaṃsa-aṭṭhakathā 佛种性注释》) (CS:p.115)

Buddhavisaya,【阳】佛境界。A.4.77./II,80.︰“Buddhānaṃ, bhikkhave, Buddhavisayo acinteyyo, na cintetabbo; yaṃ cintento ummādassa vighātassa bhāgī assa. Jhāyissa, bhikkhave, jhānavisayo acinteyyo, na cintetabbo; yaṃ cintento ummādassa vighātassa bhāgī assa. Kammavipāko, bhikkhave, acinteyyo, na cintetabbo; yaṃ cintento ummādassa vighātassa bhāgī assa. Lokacintā, bhikkhave, acinteyyā, na cintetabbā; yaṃ cintento ummādassa vighātassa bhāgī assa. Imāni kho, bhikkhave, cattāri acinteyyāni, na cintetabbāni; yāni cintento ummādassa vighātassa bhāgī assā”ti.「诸比丘！诸佛的佛境界(Buddhavisayo)不能被思(acinteyyo)，不应被思(na cintetabbo)；若思者，会带点狂乱与错乱。诸比丘！禅那者的禅那境界，不能被思，不应被思；若思者，会带点狂乱与错乱。诸比丘！业报不能被思，不应被思；若思者，会带点狂乱与错乱。诸比丘！思世间(世界的成败等)不能被思，不应被思；若思者，会带点狂乱与错乱。」

Buddhānussati, 【阴】佛随念。忆念佛陀的九个名号，Iti’pi so Bhagavā 1Arahaṃ 2Sammāsambuddho 3Vijjācaraṇasampanno 4Sugato 5Lokavidū 6Anuttaro purisadamma-sārathī 7Satthā Devamanussānaṃ 8Buddho 9Bhagavā’ti.(如此，他成为世尊是：1阿罗汉、2正等正觉者、3明行足、4善逝、5世间解、6无上士调御丈夫、7天人师、8佛、9世尊。)

Buddhavacana,【中】佛陀的言教。《法句经注》(DhA.)说是佛陀最初(成道)时所说的话(paṭhamabuddhavacanaṃ)：Anekajātisaṃsāraṃ　sandhāvissaṃ anibbisaṃ,　gahakārakaṃ gavesanto,　dukkhā jāti punappunaṃ. Gahakāraka diṭṭho si,　puna gehaṃ na kāhasi; sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhitaṃ; visaṅkhāragataṃ cittaṃ,　taṇhānaṃ khayam ajjhagā.(我经多生的轮回流转，寻求造屋者而未发现，一再的生是痛苦的。造屋者！你已见被发现，你不再造屋。你的一切的肋已被(我)破坏，(你的)屋顶已被(我)破坏；已去到无为心，获得诸渴爱的灭尽。)(《法句经》Dhp.vv.153.~154.)「屋顶已被破坏」：DhA.作：椽桷ㄔㄨㄢˊㄐㄩㄝˊ(kaṇṇika-maṇḍala支撑屋顶的木条)已被我破坏。佛陀的最后遗教(pacchimabuddhavacanaṃ)：‘Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto so vo mamaccayena satthā’ti(阿难！若我消逝后，以我为你们所说的法与律为师。)(D.16./II,154.；CS:p.2.126-7)

Buddhi,【阴】智慧，智力。buddhimantu, buddhisampanna,【形】明智的，聪明的。

budh(梵budh)﹐【字根I.】了解(to understand)。

budh(梵budh)﹐【字根III.】了解(to understand)。

Budha,【阳】明智的人，水星(Mercury辰星、部陀)。

Budhavāro﹐【阳】星期三(日语：水曜日)。

Bubbula, bubbulaka,【中】泡沬。

Bubhukkhati (bhuj+kha掘, bhu 重迭，首 bh 改为 b, 而 j 改成 k), 想吃。【过】bubhukhi。【过分】bubhukhita。

Beluva,【阳】孟加拉国苹果树((= Bengal quince, golden apple，Bel(女子名)Arabel(la), Isabel(la)的昵称)。参考 Billa)。beluvapakka,【中】成熟的孟加拉国苹果。beluvalaṭṭhi，【阴】小的孟加拉国苹果树。beluvasalāṭuka,【中】未成熟的孟加拉国苹果。beluva-paṇḍuvīṇā,黄色的橡木琴；古译：琉璃琴、瑠璃宝装箜篌。

Bojjhaṅga (梵bodhyaṅga),【阳】菩提分(觉悟的成份)、觉支(资益觉悟，为‘菩提分’；Pṭs.II,115.︰Bodhāya saṃvattantīti bojjhaṅgā.))。cf. saṃbodhyaṅga((完全)觉支)。

Bodha,【阳】bodhana,【中】觉悟，知识。bodhanīya, bodhaneyya,【形】有能力觉悟的。

Bodhi(<budh, 参见[bujjhati觉],【阴】菩提，觉悟，至高知识，菩提树。【阳】 菩提树，觉。bodhiaṅgaṇa,【中】种有菩提树的庭院。bodhipakkhika, bodhipakkhiya,【形】菩提分(道品，觉悟的成分)。bodhipādapa, bodhirukkha,【阳】菩提树(参考 Assattha)。bodhipūjā,【阴】bodhimaha,【阳】对菩提树的供奉。bodhimaṇḍa,【阳】菩提场，佛陀觉悟时坐在菩提树下的地方。bodhimūla,【中】菩提树根(树下)。bodhisatta,菩萨(“the great being”发愿成佛的人，属于凡夫)，在他证悟之前已经于四大阿僧祇劫十万大劫中修习菩萨行；证悟之后则成为佛陀。(Bodhisatta，梵文Bodhisattva。巴利文satta(已执着的)，转成梵文应作sakta(系者﹑爱着)，不是 sattva。)

Bodheti (budh+e), 醒来，觉悟。【过】bodhesi。【过分】bodhita。【现分】bodhenta。【独】bodhetvā。

Bodhetu,【阳】醒来者，觉悟者。

Bondi,【阳】身体。

Bya-﹐= vya-(元音之前的vi- → vy﹐by﹐viy﹐veyy)=vi-﹐viya﹐veyya-。

Byaggha(=vyaggha, veyaggha),【阳】老虎。byagghacamma﹐老虎皮。

Byañjana,【中】音节，辅音，告示，标志，咖哩饭菜。sūpabyañjana, 【中】菜肴，咖哩饭菜。

Byantīkaroti, vyantīkaroti, 废止，除去，免除。【过】byantīkari。【过分】byantīkata。【独】byantīkaritvā, byantīkatvā。

Byappanā(=vyappanā<vi+appanā)﹐入定。

Byasana﹐Vyasana﹐【中】不幸，毁灭，破坏。

Byādhayissasi﹐vyādheti的【未.2.单】

Byāpajjha (<vy-ā-pad)( =byāpajja)1.麻烦( trouble)。2.恶意(malevolence)。【反】abyāpajjha﹐abyāpajjā﹐无恶意。

Byāpāda(=vyāpāda<vi(强调)+ā向+pad去﹑走),【阳】瞋(直译：拂逆﹑逆向行)。Byāpajjati cittaṃ etenāti byāpādo, doso.(A-ṭīkā CS:p.2.199)

Byāpanna﹐Vyāpanna, (<vyāpajjati),【形】恶意的(malevolent)。断瞋(逆向行)的方法：1.修慈心(mettānimittassa uggaho)，2.慈心禅(mettābhāvanānuyogo)，3.省察自业之智(kammassakatāpaccavekkhaṇā)，4.多辨别(善恶)(paṭisaṅkhānabahutā)，5.亲近善友(kalyāṇamittatā)，6.适当的谈话(sappāyakathā)。

Byāma, Vyāma,【阳】一寻(身高的长度)。M.91./II,137.：yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo.(身长为一寻(两手扩展之长)，一寻为身长)。byāmapabhā,【阴】佛陀的光环(身光一寻)。

Byāsatta [pp. of vy+ā+sañj, cp.āsatta1] 已执着(clinging or attached to)。byāsattamānasa﹐已执着的心(possessed with longing)。

Byūha(cp. Sk. & P. vyūha fr. vi+vah),【阳】1.军队的排列，群众。2.堆，聚集(a heap, collection)。3.死巷，死路( a (blind) alley, cul-de-sac)。senābyūha,【阳】布署。

brah (梵bṛh)﹐【字根I.】生长(to grow)，发展、培育(develop)。

Brahanta,【形】巨大的，高高的，巨人般的，极广大的。(在【合】中的词形 brahā, 相似于 mahanta 的 mahā)。

Brahma (<brah﹐梵bṛh),【阳】梵天王，造物主。Brahmakāyika,【形】梵众，梵天王的伴侣)。brahmaghosa,【形】梵音。brahmacariyā(梵brahmacāryā),【阴】梵行，完成纯洁。brahmacārī, 过梵行的生活。brahmajacca,【形】婆罗门(印度的世袭)阶级。brahmañña,【中】brahmaññatā,【阴】婆罗门团体，纯粹的生活。brahmadaṇḍa,【阳】默摈(以冷落为处罚)。【形】brahmadeyya,【中】净施，忠诚的施与。brahmappatta,【形】到达最高的境界。brahmabandhu,【阳】梵天王的亲戚，即：婆罗门。brahmabhūta,【形】最优良的。brahmaloka,【阳】梵的世界。brahmavimāna,【中】梵宫。brahmavihāra,【阳】梵居，梵住，即：慈 mettā, 悲 karuṇā, 喜 muditā, 舍 upekkhā 的总称。brahmasahabyatāya(brahmānaṃ sahabyatāya)﹐与梵天合一。eso hi bhikkhu brahmā mahā-brahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sañjitā vasī pitā bhūtabhabyānaṃ.(比丘！他是梵天、大梵天、征服者、非被征服者、一切见者、权威者、主自在者、造作者、化作者、最尊最胜者、主宰者、有力者、为既生、当生一切之父。) iminā mayaṃ bhotā Brahmunā nimmitā(我们是由此可尊敬的梵天所化生的)。brahma-vaṇṇī brahma- vaccasī(具有像梵天一般的美貌及光辉)。

Brahmacariyā(梵brahmacāryā),【阴】梵行，完成纯洁。KhA.151.︰Brahmaṃ cariyaṃ, brahmānaṃ vā cariyaṃ brahmacariyaṃ, seṭṭhacariyanti vuttaṃ hoti.(梵天的行为，诸梵天的行为，称为‘梵行’，优良的行为之称。)。离淫欲，或离贪.瞋.痴的行为。KhA.152.︰Brahmacariyaṃ nāma methunaviratisamaṇadhammasāsanamaggānamadhivacanaṃ.(梵行(brahmacariyaṃ)：没有(男女)淫欲(methunavirati)，及具足沙门法。)KhA.34.︰Abrahmacariyā veramaṇiyā vigatapaccatthikatā sabbajanapiyatā annapānavatthasayanādīnaṃ lābhitā sukhasayanatā sukhappaṭibujjhanatā apāyabhayavinimuttatā itthibhāvappaṭilābhassa vā napuṃsakabhāvappaṭilābhassa vā abhabbatā akkodhanatā paccakkhakāritā apatitakkhandhatā anadhomukhatā itthipurisānaṃ aññamaññapiyatā paripuṇṇindriyatā paripuṇṇalakkhaṇatā nirāsaṅkatā appossukkatā sukhavihāritā akutobhayatā piyavippayogābhāvatāti evamādīni.(离非梵行：没有仇敌，一切人所喜爱，获得食物、饮料、衣服、住处，躺卧快乐，醒觉快乐，解脱苦界的怖畏，不会生为女性或不能男，不忿怒、不掩饰、不惊慌、脸不下向(丢脸)，女人男人互相喜爱，诸根圆满，特相圆满，无疑惑、生活悠闲、乐住，无怖畏处，无离别喜爱，如此等(果)。)

Brahmacariyogadha(Brahma+cariya+ogadha (<gāh))﹐【形】沉浸于梵行(=涅盘)。

Brāhmaṇa (<brah﹐梵bṛh),【阳】男婆罗门(梵志，印度的世袭阶级的)，印度四姓中，最上位之阶级，以习吠陀、司祭祀为业，为古印度一切知识、祭祀之垄断者。brāhmaṇakaññā,【阴】未婚的婆罗门少女。brāhmaṇavācanaka,【中】婆罗门诵吠陀经。brāhmaṇavāṭaka,【阳】婆罗门集合的地方。brāhmaṇā va Brahmuno puttā orasā mukhato jātā, brahmajā brahmanimmitā brahmadāyādā.(婆罗门正是梵天之子，从(梵天)自己之口生，是梵天所生，梵天所化，梵天之嗣续者。

Brāhmaṇī,【阴】女婆罗门。

Brūti (brū+a), 说，谈话。【过】abravi。【现分】bruvanta。【独】bruvitvā。

Brūhana,【中】发展，增加。

Brūheti (bruh+e), 增加，发展。【过】brūhesi。【过分】brūhita。【现分】brūhenta。【独】brūhetvā。

Brūhetu,【阳】增加的人。

Bh

Bh, 巴利文字母表的罗马化拼音第二十四个辅音字母。发音是送气带音的 b，汉语没有这个辅音，请参考英语或马来语的发音。

bhakkh﹐【字根VII.】狼吞虎咽地吃、吞食(to devour)。

Bhakkha,【形】适合被吃的，可以吃的。【中】食物，掠食。(在【合】中), 以…为食。

Bhakkhaka,【阳】吃的人。

Bhakkhati (bhakkh+a), 吃，食。【过】bhakkhi。【过分】bhakkhita。【不】bhakkhituṃ。

Bhakkhana,【中】吃。

Bhakkheti (bhakkh狼吞虎咽地吃+e), 吃，食。参考 Bhakkhati。

Bhaga(<bhaj(梵bhaj)分开),【中】幸福，运气，财富，女人性器官。bhagandalā 【阴】〔医〕瘘，瘘管。bhagavantu,【形】幸运的。

Bhagavant(bhaga幸福的+vant具有),【阳】具有幸福的人(佛陀，古译：众佑)，音译︰音译︰薄伽梵、婆伽婆、婆加伴。Bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammasāmī Tathāgato(世尊是知所应知者，见所应见者，具眼者，具智者，具法者，具梵者，说者，宣说者，义之指导者，与不死者，法主，如来。) Nd1.142, 466.﹑Sp.pārā.I,123.﹑Vism.210.︰“1Bhāgyavā 2bhaggavā yutto, 3bhagehi ca 4vibhattavā; 5bhattavā 6vantagamano bhavesu Bhagavā tato”ti.(1.具足祥瑞(具有生起世间出世间之乐而得达彼岸的施戒等的吉祥之德)；2.具足破坏(贪瞋痴、一切恶法)；3.吉祥相应(成就百福特相的色身)；4.以分别(诸法)；5.具足亲近(天住、梵住、圣住，身、心与执着的远离，空、无愿、无相三解脱，及其它一切世间出世间的上人法)；6.以已除去诸有(bhavesu vantagamano’ti)故为世尊。) Nd1.144﹑Sp.pārā.I,125.﹑Vism.212.︰bhavesu vantagamanoti vattabbe bhavasaddato bhakāraṃ, gamanasaddato gakāraṃ, vantasaddato vakārañca dīghaṃ katvā ādāya Bhagavāti vuccati.(「有中舍离旅行者」（bhavesuvantagamana），但现在取有（bhava）的婆（bha）字，取旅行（gamana）的伽（ga）字，取舍离（vanta）的梵（va）字，再将阿（a）变成长音的阿（ā），故称「世尊」（Bhagavā）。)

Bhaginī 【阴】姊妹。【反】bhātar，兄弟(但不用于称呼，称呼用āvuso(朋友，大德)，复数āvusā)。【主格】bhagini, bhaginī。

Bhagga (bhañjati 的【过分】), 已打破。bhaggava(bhaggavā), 具足破坏(贪瞋痴、一切恶法)(cf. Vism.212.)。

Bhaṅga,【阳】瓦解，分解，解散。【中】麻布料。bhaṅgakkhaṇa,【阳】分解的片刻。bhaṅgānupassanā,【阴】对破坏的洞察(坏灭随观)。

Bhacca,【阳】仆人，侍从。【形】被滋养的，被培养的。

bhaj(梵bhaj)﹐【字根VII.】1.分开( to divide)。诉诸(to resort to)。

Bhajati (bhaj+a), 结交，陪伴。【过】bhaji。【过分】bhajita。【现分】bhajamāna。【独】bhajitvā。【义】bhajitabba。

Bhajana,【中】协会，联合，结交。bhajana-loka(梵bhājana-loka)﹐器世间。

Bhajanā(fer. Bhaj),【阴】结交(resorting to, familiarity with)。

Bhajjati (bhaj +a), 烤，炒。【过】bhajji。【过分】bhajjita。【现分】bhajjamāna。【独】bhajitvā。【被】bhajjīyati。

bhañ﹐【字根I.】联合(to associate)。

bhañj﹐【字根I.】崩溃、故障(to break down)。

Bhañjaka,【形】打破者，破坏者。

Bhañjati (bhañj崩溃+a), 打破，破坏。【过】bhāñji。【过分】bhagga, bhañjita。【现分】bhañjanta, bhañjamāna。【独】bhañjitvā。

Bhañjana,【中】破坏，毁灭。bhañjanaka,【形】打破的，破坏的。

Bhaññam﹐=bhuñjaṃ。

Bhaññamāne(ppr. of bhaññati<pass. of bhaṇati<bhaṇ说), 正被说(时)。

Bhaṭa,【阳】军人，警察，雇工。bhaṭasenā, 步兵。lambacūlake bhaṭe﹐垂髻之佣人。

Bhaṭṭha, (bhajjati‘烤’的【过分】), 已烤，已跌倒，已降低。

bhaṇ(梵bhaṇ)﹐【字根I.】告诉(to tell)。

Bhaṇati (bhaṇ告诉+a), 说，诉说，告诉，传道。【过】bhaṇi。【过分】bhaṇita。【现分】bhaṇanta。【义】bhaṇitabba。【独】bhaṇitvā, bhaṇamāna。【不】bhaṇituṃ。

Bhaṇita,【中】说话。

Bhaṇe,【无】对下属的称呼。

bhaṇḍ﹐【字根I.】吵架(to quarrel)。

Bhaṇḍa, bhaṇḍaka,【中】货物，制品，工具，文章。bhaṇḍāgāra,【中】仓库，国库。bhaḍāgārika,【阳】守库者，司库。

Bhaṇḍati (bhaṇḍ吵架+a), bhaṇḍeti (bhaṇḍ吵架+e), 吵架。【过】bhaṇḍi, bhaṇḍesi。【独】bhaṇḍetvā。

Bhaṇḍana,【中】吵架，争论。

Bhaṇḍikā,【阴】捆，包裹。

Bhaṇḍu,【阳】剃光头的人。bhaṇḍukamma,【中】剃头发。

Bhata (bharati‘维持’的【过分】), 已培养，已维护，已养育。【阳】仆人。

Bhataka,【阳】被雇用的仆人。

Bhati,【阴】薪水，费用。

Bhatta (梵bhakta),【中】饭，食物，餐。bhattakicca,【中】用餐。bhattakāraka,【阳】厨子。bhattakilamatha, bhattasammada,【阳】饭后的睡意。bhattagāma,【阳】给贡物或服务的村庄。bhattagga,【中】斋堂，餐厅。bhattapuṭa,【中】食物的包裹。bhattavissagga,【阳】服侍他人用餐。bhattavetana,【中】食物和费用。bhattavelā,【阴】用餐时间。

Bhatti(cp. Vedic & Class. Sk. bhakti, fr. bhaj: see bhajati),【阴】1.热爱，信念，执着(devotion, attachment, fondness)。2.服务(in bhatti-kata Th 2, 413 it means “service,” thus “doing service” (or “rendered a servant”?))。3.of uncertain meaning in bhatti-kamma, probably “making lines, decoration, ornamentation” Vin II.113 (°kamma-kata decorated), I.51. The reading is uncertain, may be bhati° (? Kern, Toev. s. v. trsls “patchwork”?).。J V.340 (=sineha C.)。dṛḍhabhaktitā(梵)﹐坚固的诚信。

Bhattika(<bhatta),【形】供给食物(in dhuvabhattika being in constant supply of food, being a regular attendant (servant) or adviser)。

Bhattimantu(from bhatti) ,【形】1.信任的(devoted?)。2.分析的(discerning, analytical, perspicacious? Th 1, 370)。

Bhattu,【阳】丈夫，支援者，培养者。

Bhadanta, bhaddanta(a secondary adj. formation from address bhaddaṃ (=bhadraṃ) te “hail to thee,” cp. “bhaddaṃ vo” under bhadda),【形】德高望重的、可尊敬的(venerable, reverend)。【阳】祥善者，德高望重。bhadante﹐【阳.单.呼】祥善者！bhadantā﹐【阳.复.呼】。

Bhadda, Bhadra, (cp. Vedic bhadra),【形】威严的，吉兆的，幸运的，善的。bhaddaka,【中】幸运的事，好事物。【形】好特质的，幸运的。Bhaddakaccanā,【阴】跋陀迦旃延(罗睺罗 (Rāhula) 的母亲耶输陀罗 (Yasodharā) 的另外一个名字)。bhadda-kappa﹐【阳】贤劫，又作善劫，现在的劫。bhaddakumbha,【阳】满的大水罐(被认为是吉兆的)。bhaddaghaṭa,【阳】抽签桶。bhaddadāru,【阳】喜马拉雅杉(见 Devadāru)。bhaddapadā,【阴】二十七星宿之二(室宿 (Pubbabhaddapadā)，壁宿 (Uttarabhaddapadā))。bhaddapīṭha,【中】藤椅。bhaddamukha,【形】有英俊的脸的，补充的致辞(即：致辞时开端的称呼)。bhaddamuttaka(cp. Sk. bhadramusta), 香附子、土香。bhaddayuga,【中】最好的一双。

Bhadra, 相同于 Bhadda。

Bhaddaka﹐bhadraka, (<bhadda) 1.好的、贤善的(good, of good quality ;opp. pāpaka)。2.荣誉的(honoured, of high repute(=sambhāvita ))。3.【阳】【中】好东西(a good thing)，吉祥物(lucky or auspicious possession)。bhaddekaratta,贤善一夜( (日日)夜夜全然贤善生活之人)，音译：跋地罗帝。

M.131./III,189.Bhaddekarattasuttaṃ(一夜贤者经)

“Atītaṃ nānvāgameyya(na勿+ an不+āgameyya应回), nappaṭikaṅkhe(na勿+paṭikaṅkhe渴望) anāgataṃ;

勿追想过去，勿向望未来。

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ(a未+patta<pp. of pāpuṇāti到达).

过去已了断，未来还未来。

“Paccuppannañca yodhammaṃ, tattha tattha vipassati(vi+passati<paś看);

当下任何法，此时此地观。

Asaṃhīraṃ(a不+saṃ共+hīraṃ碎片) asaṃkuppaṃ(a不+saṃ共+kuppaṃ动摇),

taṃ vidvā(=viddasu智者) m’anubrūhaye(me+opt. of anubrūheti, 使…随增益).

不碎不动摇，知者随增益。

“Ajjeva kiccamātappaṃ(kicca应作+m+ātappaṃ热心), ko jaññā maraṇaṃ suve;

今日应热心，谁知明日死？

Na hi no saṅgaraṃ ((<saṃ+gā 唱﹑声明)承诺) tena, mahāsenena maccunā.

与死亡大军，绝对无承诺。

“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

热心如是住，日夜不倦怠(aho日+ratta夜+m+a不+tanditaṃ倦怠)。

Taṃ ve bhaddekarattoti(bhadda贤者+eka一+ratto夜), santo ācikkhate muni”.

圣者牟尼说：他是一贤者。

Bhadda, bhaddikā,【阴】贤女，行为端正的女人。

Bhaddamuttaka(cp. Sk. bhadramusta) ,【中】香附子、土香、香头草、臭头香、有头土香、雀头香、三棱草、水香陵、续根草(a kind of fragrant grass, Cyperus rotundus)，多年生草本，约20~50公分高。匍匐根茎细长，先端形成椭圆形球茎，于地下蔓延，新的球茎白色，老的球茎则呈深褐色。秆三棱形。叶由茎基部长出，线形，先端尖。苞片2-3枚，叶状。聚伞花序，具3-10个辐射枝，小穗紫红或红棕色。小坚果倒卵形，有三棱，黑褐色。为世界性的植物，生命力之强盛，似乎没有其它植物能出其右。不耐遮荫，在重密的叶片遮盖下，香附子会黄化或停止生长。具疏肝理气，调经止痛，除热消痞之功效。

Bhanta (bhamati 的【过分】), 已摇摆，已改变方向(swerving, swaying, staggering, deviating; always used of an uncontrolled car (ratha or yāna) )。bhantatta,【中】混乱，骚动。

Bhante (would correspond either to Sk. *bhavantaḥ (Māgadhism for bhantaḥ)(bhadanta 的【呼】), 尊者！大德！尊师！(Venerable sir, 在家人对比丘，或下座比丘对上座比丘的一种尊称。相当于汉地对出家众之尊称–法师，师父)。

Bhadde, 大德！

Bhabba(grd of bhū, Sk. bhavya),【形】1.能干的，有能力的，适宜的(able, capable, fit for)。2.可能的(possible；kammaṃ bhabbābhāsa apparently possible)。bhabbatā,【阴】能力，适当。abhabba﹐不适宜的(unfit, incapable)。

Bhama,【阳】漩涡，转向，辘轳(窑工在拉坯时，拨动辘轳朝逆时针或顺时针方向旋转)。bhamakāra,【阳】转辘轳者。

Bhamati (bham+a), 使旋转，漫游。【过】bhami。【过分】bhanta。【现分】bhamanta。【独】bhamitvā。

Bhamara(Sk. bhramara),【阳】蜂(a bee)。

Bhamarikā,【阴】嗡嗡叫的顶端。

Bhamu, bhamuka,【阴】眉毛。

Bhaya,【中】害怕，惊骇。bhayaṅkara,【形】可怕的，恐怖的。bhayadassavī, bhayadassī,【形】觉悟到危险的。A.3.1./I,101.︰“Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato. Ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. (诸比丘！诸怖生起，皆由愚人引起，非由智人。诸灾患生起，皆由愚人引起，非由智人。诸灾横生起，皆由愚人引起，非由智人。)

Bhayānaka, bhayāvaha,【形】可怕的，恐怖的。

bhar﹐【字根I.】珍爱(to cherish)。

Bhara,【形】(在【合】中) 支援。mātāpettībhara = 孝养父母的人。

Bharaṇa,【中】维护，承受。

Bharaṇī,【阴】胃宿(二十七星宿之一)。

Bharati (bhar+a), 忍受，支持，维持，养育。【过】bhari。【过分】bhata。【独】bharitvā。【未.1.单】bharissāmi。

Bharita,【过分】已装满，已充满，已维护。

Bhariyā(<bhṛ, Vedic bhāryā),【阴】妻子(a wife；lit. one who is supported)。十种妻子(dasa bhariyāyo)即：(1)买得妻(dhanakkītā)：已用财物买而令住；(2)乐住妻(chandavāsinī)：两情相悦而令住；(3)雇住妻(bhogavāsinī)：赠物而令住；(4)衣物住妻(paṭavāsinī)：赠衣物而令住者；(5)水得妻(odapattakinī)：触水钵而令住。共取钵水灌手，共誓言：「愿此水和合不离」，结为夫妇，为最正当的结婚仪式；(6)取下(头)垫妇(obhaṭacumbaṭā)：取下(头上布)垫子(cumbaṭaṃ oropetvā)而令住。(7)婢妻(dāsī)：既是家妻兼作婢；(8)作务妻(kammakārī)：既是家妻兼作务者；(9)俘虏妻(dhajāhaṭā)：俘虏(karamarānītā)捉来者；(10) 短暂妻(muhuttikā)：暂时(taṅkhaṇikā)之妻(行邪淫)。《律藏．经分别》(Vin.III,139-140.；CS:p.202-3) A.7.59./IV,92.：“Satta kho imā, Sujāte, purisassa bhariyāyo. Katamā satta? Vadhakasamā, corīsamā, ayyasamā, mātāsamā, bhaginīsamā, sakhīsamā, dāsīsamā.”「善生！这七种是男子的妻子。哪七(种)？有似杀手，有似贼，有似主宰，有似母，有似妹，有似友，有似婢。」《佛说玉耶女经》(大2.864上)作：「作妇之法，当有五等。…一如母妇，二如臣妇，三如妹妇，四者婢妇，五者夫妇。」《玉耶女经》(大2.865上)作：「世间下有七辈妇。…一者母妇，二者妹妇，三者知识妇，四者妇妇，五者婢妇，六者怨家妇，七者夺命妇。」

Bhallātaka,【阳】肉托果(东印度的一种乔木(marking-nut；Semecarpus anacardium))。

Bhava,【阳】生存的状态。

Bhava(<bhavati <bhū), imper. 2nd sg.令你变成，令你存在。

Bhavagga,【阳】最高的生存(culminating point of existence有顶天。Bhavaggāti akaniṭṭhabhavanato–Buddhavaṃsa-aṭṭhakathā(有顶天：色究竟天)﹐CS:p.201)。

bhavacakka,【中】转世的轮子。bhavataṇhā, bhavanetti,【阴】再生的欲求，有爱(染着伴随恒常的见解(常见)(sassatadiṭṭhisahagatarāgabhāvena “rūpaṃ niccaṃ dhuvaṃ sassatan”ti evaṃ assādentī pavattamānā bhavataṇhā.(以染着伴随常见，‘色是常、永恒、恒常’如此味着轮转，为‘有爱’)。DA.15.(CS:p.2.90)︰ Bhavataṇhāti sassatadiṭṭhisahagato rāgo.( ‘有爱’︰伴随常见的染着。)。

bhavatanuka﹐【形】一点点有的，少少有的。

bhavantaga, bhavantagū,【形】达到存在的边缘，来到世界的尾端。

bhavantara,【中】另一个生存。

bhavasaṃyojana,【中】再生的桎梏。

bhavābhava,【阳】存在或不存在。bhavavisesa(=sampattibhava三摩钵地有)﹐【阳】胜有。Vism.372.︰Upacārasamādhibhāvanāpi pana kāmāvacarasugatibhavavisesaṃ āvahatiyeva.(修近行定，必得欲界善趣的胜有(=较高的欲界天)。)

bhavavesanā,【阴】渴望再生。

bhavavogha,【阳】再生的洪水。Dṭ.33.CS:p.3.173.：Bhavadiṭṭhīti khandhapañcakaṃ “attā ca loko cā”ti gāhetvā taṃ “bhavissatī”ti gaṇhanavasena niviṭṭhā sassatadiṭṭhīti attho. Tenāha “bhavo vuccatī”ti-ādi. Bhavissatīti bhavo, tiṭṭhati sabbakālaṃ atthīti attho. Sassatanti sassatabhāvo. Vibhavadiṭṭhīti khandhapañcakameva “attā”ti ca “loko”ti ca gahetvā taṃ “na bhavissatī”ti gaṇhanavasena niviṭṭhā ucchedadiṭṭhīti attho. Tenāha “vibhavo vuccatī”ti-ādi. Vibhavissati vinassati ucchijjatīti vibhavo, ucchedo.

《分别论》(Vibh.CS:p.176；Vism.573.)Yañhi kāmupādānapaccayā kāmabhavanibbattakaṃ kammaṃ karīyati, so kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Esa nayo rūpārūpabhavesu. (即由‘欲取’的缘所造而生‘欲有’的业为「业有」；由此而生的诸蕴为「生有」。色有、无色亦同理。)《俱舍论》卷第九：「如世尊告阿难陀言：招后有业说名为‘有’。‘有’为缘故，识相续流趣未来生。」(T29.51.2)

Bhavanidānā bhavasamudayā bhavajātikā bhavapabhavā﹐从「有」为因缘，从「有」集起，从「有」而生，从「有」为根源。

Bhavaṅga(梵bhavaṅgavijñana),【中】有分识、有分心(unconsciousness无意识并不能准确表达有分心)。bhavaṅga(有分心) 之词，并没有出现在经中，早期佛教尚未普遍使用它之前，使用bhava、bhavasota (S.1.28./I,15.)、viññāṇasota(D.28./III,105.)…，作为沟通或教学，但是难以细致的分解。在《发趣论》(Paṭṭhāna)及经、论的注及疏中才对bhavaṅga作精密的探讨。「有分心」可能在佛音论师(公元五世纪中叶人)注解巴利三藏之后，才在上座部佛教界或阿毘达摩领域中成为显学。「有分心」是心识之流的一个环节，它的属性与定位，解决或厘清许多高深心识理论的问题。āgantuka-bhavaṅga,【中】客串的有分。Vibhv.PTS:p.109︰Bhavaṅgasotanti bhavaṅgappavāhaṃ.(有分流︰有分连续的流动。) Vibhv.PTS:p.109.︰bhavaṅgasantatiṃ cālentaṃ viya uppajjatīti bhavaṅgacalanaṃ.(此连续的有分动摇生起，称为‘有分波动’。) Vibhv.PTS:p.109.︰tassa occhijjanākārena uppajjanato bhavaṅgupacchedoti voharanti.(使有分中断生起，则称为‘有分断’。)

Bhavant(bhavati的【现分】)﹐尊，尊师，尊者。

Bhavantu(<bhavati)【3复.命】，愿他们，希望他们是。

Bhavaṃ (bhavant的单.主格)﹐尊，尊师，尊者。

Bhavati (bhū+a；cp. Sk. bhūmi earth), 变成，是，存在。【过】bhavi, abhavi﹐-bhavi, -abhavi。【过分】bhūta﹐-bhūta。【现分】bhavanta, bhavamāna。【义】bhavitabba。【独】bhavitvā, bhūtvā。【不】bhavituṃ。Acintitampi bhavati, Cintitampi vinassati.不想念的，却会出现；所想念的，却会消失。1. Pres. ind. Bhavāmi & homi; 2nd bhavasi & hosī; 3rd bhavati freq.; (other reads bhavanti); & hoti freq.; 1st pl. homa; 2nd hotha; 3rd bhavanti & honti freq. — imper. 2nd sg. bhava; Th 2, 8; bhavāhi; hohi; 3rd sg. hotu; Miln 18. pl. 1st med. bhavāmase Th 1, 1128; Sn 32; 2nd pl. bhavatha, bhavātha; hotha; 3rd pl. bhavantu; hontu. Pot. 1st sg. bhaveyyaṃ; 2nd bhaveyyāsi ; 3rd bhave, bhaveyya; & hupeyya(for bhavaṃ Sn 92, & bhavanto; f. hontī. — fut. 1st sg. bhavissāmi, hessāmi (ThA 283 reads bhavissāmi), & hessaṃ; 2nd bhavissasi PvA 16, hohisi; 3rd bhavissati, hessati , & med. hessate, hehitī; & hossati (in pahossati fr. pahoti DhA III.254); 1st pl. bhavissāma; 2nd hessatha; 3rd bhavissanti freq. — Cond. 1st sg. abhavissaṃ; 2nd abhavissa; 3rd abhavissa(na bhavissa=nābhavissa?); 3rd pl. abhavissaṃsu Vin I.13. 1st aor. (orig. pret. of *huvati, cp. hupeyya Pot.): 1st sg. ahuvā, with by-form (see aor.) ahuvāsiṃ Vv 826; 2nd ahuvā ibid., 3rd ahuvā;1st pl. ahuvāma & ahuvamha ibid.; 2nd ahuvattha. <-> 2nd aor. (simple aor., with pret. endings): 1st sg. ahuṃ Pv II.32 (v. l. BB ahu) (=ahosiṃ PvA 83); 2nd ahu (sk. abhūḥ) Pv II.35; 3rd ahū (Sk. abhūt) and passim & ahu & bhavi (pātubhavi); 1st pl. ahumhā (Sk. abhūma) & ahumha. — 3rd aor. (s aor.) 1st sg. ahosiṃ(=āsiṃ); 2nd ahosi; 3rd ahosi; Vin I.23; 1st pl. ahesumha; 3rd ahesuṃ & bhaviṃsu (Sk. abhāviṣuḥ). — Of medial forms we mention the 1st pl. pres. bhavāmahe, and the 3rd sg, pret. ahuvattha. — Inf. bhavituṃ & hetuye — ger. bhavitvā Sn 56, hutvā Sn 43, & hutvāna. — grd. bhavitabba; hotabba; bhabba (Sk. bhavya); see sep.; bhuyya see cpd. abhibhuyya. — Caus. bhāveti see sep. — pp. bhūta. Note. In compn with nouns or adjectives the final vowel of these is changed into ī, as in combn of the same with the root kṛ, e. g. bhasmībhavati to be reduced to ashes, cp. bhasmī-karaṇa s. v. bhasma, etc. — II. Meanings. In general the meaning “to become, to get” prevails, but many shades of it are possible according to context & combinations. It is impossible & unnecessary to enumerate all shades of meaning, only a few idiomatic uses may be pointed out. — 1. to happen, to occur, to befall J VI.368. — 2. The fut. bhavissati “is certainly,” “must be” DhA III.171 (sātthikā desanā bh.); Miln 40 (mātā ti pi na bh.). <-> 3. Imper. hotu as adv. “very well” Miln 18 (hotu bhante very well, sir). — 4. aor. in meaning and as substitute of āsiṃ, pret. of as to be; etad ahosi this occurred to him DhA I.399 (assā etad ahosi “this thought struck her”).

Bhavati (bhavant的【阴】),【阴】尊尼，尊姐。

Bhavant [cp. Sk. (& Vedic) bhavant, used as pron. of the 2nd; but constructed with 3rd person of the verb. Probably a contraction fr. bhagavant, see Whitney, Altind. Gr. 456] 尊者(pron. of polite address “Sir, Lord,” or “venerable, honourable,” or simply “you.” Cases as follows (after Geiger, P.Gr. § 983): sg. Nom. bhavaṃ Sn 486; D I.249; M I.484. nt. bhavaṃ M III.172. Acc. bhavantaṃ Sn 597; D II.231; Instr. bhotā D I.93, 110; S IV.120. Gen. bhoto Sn 565; M I.486; Voc. bhavaṃ D I.93 & bho D I.93; M I.484; J II.26. See bho also sep. — pl. Nom. bhavanto Sn p. 107 (only as v. l.; T. bhagavanto), & bhonto ibid.; M II.2; Miln 25; Acc. bhavante M II.3; Instr. bhavantehi M.III,13; Gen. bhavataṃ M.II,3; Voc. bhonto Th 1, 832; M II.2; — f. bhotī: sg. Nom. bhotī Sn 988; J III.95; Acc. bhotiṃ J VI.523; Loc. bhotiyā ibid. Voc. bhoti ibid.; D II.249. — On form bhante see this.

Bhavaṅga(梵bhavaṅgavijñana),【中】有分识(有分心)(the constituents or the condition of becoming)，意思是「生命」(bhava有)的成份(aṅga)，即是生命不可或缺的条件。有分心的作用是：保持在一世当中，从投生至死亡之间的生命流不会中断。在结生心(paṭisandhicitta)灭后，有分心紧接着生起；每当没有心路过程(cittavīthi)发生时，有分心即会于每一剎那中生灭。《阿毘达摩义广释》(Vibhv.PTS:p.96)：Avicchedappavattihetubhāvena bhavassa aṅgabhāvo bhavaṅgakiccaṃ.(令存在之因转起而不中断的存在的成分，为‘有分作用’。) 有分心、结生心、死心(cuticitta)是同一种果报心(vipākacitta)，但执行不同的作用。

Bhavaṅga-upaccheda﹐【阳】有分断，继「有分波动」而来的心识剎那，有分心之流于此被截断。

Bhavaṅga-calana﹐【中】【形】有分波动，心识剎那发生，有分心于此「波动」了一个心识剎那。

Bhavana,【中】存在，仍然存在，居住的地方。

Bhavanta,【形】繁荣的，阁下(敬辞，称对方)。

Bhavo, 富裕。Dṭ.31.CS:p.3.137：Bhavanaṃ sampattivaḍḍhanaṃ bhavoti attho, tappaṭikkhepena abhavoti āha “abhavena avuḍḍhiyā”ti.(富裕：保存增进财富之意；在它的反向‘不富裕’，他已被说是‘不富裕、不昌隆’。)

bhas﹐【字根III.】下来(to go down)，下沉(to sink)。

Bhastā,【阴】bhasta【中】风箱，皮袋。

Bhasma(Bhasman),【中】灰烬，涂灰。bhasmacchanna,【形】被灰烬复盖的。bhasmā vasalī hohi,贱民！变成灰吧！(咀咒人死)。

Bhassa,【中】废话。bhassārāmatā,【阴】执着于废话。

Bhassati(bhas下来+ya), 跌倒，落下，下降。【过】bhassi。【过分】bhaṭṭha。【现分】bhassanta, bhassamāna。【独】bhassitvā。

Bhassara,【形】明亮的，光亮的，辉煌的。

bhaṃ﹐【字根I.】使旋转(to whirl)。

Bhā,【阴】光，光彩壮丽。

Bhākuṭika,【形】眉头一皱的，皱眉头的。

Bhāga,【阳】部分，部份，派系。bhāgavantu, bhāgī,【形】分享的，带有一点的。

Bhāgadheyya, bhāgadheya,【中】财富，命运。

Bhāgaso,【副】部份地。

Bhāgineyya,【阳】外甥(姊妹的儿子)。bhāgineyyā 【阴】外甥女(姊妹的女儿)。

Bhāgiya,【形】(在【合】中) 与…连接，属于，有益于。

Bhāgī,【阳】分配者，股东。

Bhāgīrathī,【阴】恒河。

Bhāgya,【中】好运气，财富。

bhāj﹐【字根VII.】分割、分开(to divide)。

Bhājaka, bhājetu,【阳】划分者，分配者。

Bhājana,【中】1.碗，盘，容器。2.分开，分配。3.分配水果的人(one who distributes fruit, an official term in the vihāra. Vin.IV,38, cp. BSk. phalacāraka)。bhājanantarikā(bhājana容器+antarikā间隔),【阴】厨柜。

Bhājanavikati,【阴】各种不同类型的盘子或容器。Cv.II,124.︰“Na, bhikkhave, ekabhājane bhuñjitabbaṃ …pe… na ekathālake pātabbaṃ… na ekamañce tuvaṭṭitabbaṃ… na ekattharaṇā tuvaṭṭitabbaṃ… na ekapāvuraṇā tuvaṭṭitabbaṃ… na ekattharaṇapāvuraṇā tuvaṭṭitabbaṃ. Yo tuvaṭṭeyya, āpatti dukkaṭassā”ti.(诸比丘！不得食同一器，不得饮同一器，不得卧同一床，不得卧同一敷具，不得盖同一被子，卧者犯恶作。」)

Bhājāpeti(<bhājeti),【使】使分开，使分配。

Bhājeti (bhāj分开+e), 分开，分配。【过】bhājesi。【过分】bhājjita。【现分】bhājenta。【独】bhājetvā。【义】bhājetabba。【被】bhājīyati。

Bhāṇaka,【阳】1.大的广口瓶。2.诵经者。批注书提到的Bhāṇakā(诸诵出者)此系经、律等之诵出者、专家。例如：Dīghabhāṇaka(长者诵部)，Majjhimabhāṇaka(中部诵者)、Saṃyuttabhāṇaka(相应部诵者)、Aṅguttarabhāṇaka(增支部诵者)、Jātakabhāṇaka(本生经诵者)Dhammapadabhāṇaka(法句经诵者)、Ubhato-bhāṇaka(律之大分别、比丘尼分别两者之诵者)。

Bhāṇavāra,【阳】一日诵，指结集经典时，一日诵出之经典份量(约含有 8,000 字)。后世演变为一日课诵经典的份量。

Bhāṇī,【形】讲话的，背诵的。

Bhāti (bhā +a), 说，讲，照耀。【过】bhāsi。

Bhātika, bhātu,【阳】兄弟。

Bhānu, bhāṇu【阳】1.光。2.太阳。bhānumantu,【形】发光的。【阳】太阳。

Bhāyati (bhī(梵bhī / bhīṣ)害怕+a)(cp. Sk. bhayate, bhī, pres. redupl. bibheti), 害怕，畏惧。【过】bhāyi。【现分】bhāyanta。【义】bhāyitabba。【独】bhāyitvā。to be afraid. pres, ind. 1st sg. bhāyāmi; 2nd sg. bhāyasi; 1st pl. bhāyāma; 3rd pl. bhāyanto; Imper. 2nd pl. bhāyatha; pot. 3rd sg. bhāye & bhāyeyya; 3rd pl. bhāyeyyuṃ. aor. 1st sg. bhāyiṃ; 2nd sg. bhāyi & usually in prohib. mā bhāyi do not be afraid. grd. bhāyitabba. caus. I. bhāyayate to frighten ; caus. II. bhāyāpeti. pp. bhīta。abhāyana﹐不害怕。

Bhāyāpeti (bhāyati 的【使】), 惊吓。【过】bhāyāpesi。【过分】bhāyāpita。【独】bhāyāpetvā。

Bhāra(<bhṛ, Vedic bhāra; cp. bhara),【阳】重量，负荷，负担，工作，事件。bhāranikkhepana,【中】那下负担，放下负荷。bhāramocana,【中】摆脱负担。bhāravāhī,【阳】承受负担，带有公职者。bhārahāra,【阳】负担的承受者，负荷的运送者。

Bhārika,【形】装满东西的，重的，充满的。

Bhāriya,【形】重的，严重的。abhāriya,【形】不重的，不严重的。

Bhāva(<bhū),【阳】1.成为(being)，变成(becoming)，有(存在)，情况(condition)，自然(nature)，独自地(=attabhāva; by itself)，【哲】仍然存在。bhāvadasakakalāpa(bhāva-dasaka-kalāpa),【阳】性根十法聚。bhāvarūpa﹐性根色，有女根色与男根色两种。【无】bhāvayato﹐结果。atthikabhāva state of need; ūnabhāva depletion; ekībhāva loneliness; sithillbhāva (for sithila° in conn.with kṛ & bhū) relaxation.– (b) adverbs.uparibhāva high condition ; pātubhāva appearance; vinābhāva difference.(c) nouns & noun-derivations:attabhāva individual state, life, character (=citta ); asaraṇabhāva state of not remembering ; samaṇabhāva,沙门戒体(condition of a recluse)。(d) forms of verbs：nibbattabhāva fact of being reborn; magg’ārūḷhabhāva the condition of having started on one’s way ; baddha° that he was bound; suhitabhāva that they were well .The translation can give either a full sentence with “that it was” etc.( or a phrase like “the fact or state of,” or use as an English abstract noun ending in –ness (atthikabhāva needfulness, ekibhāva loneliness), –ion (ūnabhāva depletion, pātubhāva manifestation).–hood (attabhāva selfhood), or –ship (samaṇabhāva recluseship). sampayuttabhāvo (m.), for *sampayuttattaṃ (abstr.); bhākuṭikassa bhāvo=bhakuṭiyaṃ; sovacassassa bhāvo= sovacassatā; mittassa bhāva=mettaṃ. Here sometimes bhava for bhāva.– 2.(in pregnant, specifically Buddhistic sense) cultivation or production by thought, mental condition, esp.a set mental condition (see der.bhāvanā).Sometimes (restricted to Vin & J) in sense “thinking of someone,” i.e.affection, love, sentiment.– abhāva (late, only in C.style) not being, absence, want ; Abl. abhāvato through not being, in want of。有(存在)有两种：「业有」(kammabhāva)与「生有」(upapattibhāva)。「业有」是指一切能够产生新一世的善与不善业，即29种善与不善思。「生有」则是指32种果报心、它们的相应心所及业生色。

Bhāvanā(<bhāveti, or bhava in meaning of bhāva2),【阴】增加，经由思考的发展，禅修(producing, dwelling on something, putting one’s thoughts to, application, developing by means of thought or meditation, cultivation by mind, culture)。bhāvanānuyoga,【阳】应用禅修。bhāvanāmaya,【形】由禅修完成的。bhāvanāvidhāna,【中】禅修的程序。

Bhāveti, 【使】使修习。3.sg.opt. bhāvaye。

Bhāvanīya(grd.<bhāveti, or bhāvanā),【形】应修习的(to be cultivated)，令人尊敬的(to be respected)，镇定自若的(in a self-composed state﹐cp.bhāvitatta)。

Bhāvita (bhāveti 的【过分】),修习，有生起(uppādita)、增长(vaḍḍhita)的意思。bhāvitatta,【形】训练良好的，镇定的，沉着的。《增支部注》(AA.6.13./III,346~7.)︰Bhāvitāti vaḍḍhitā. Bahulīkatāti punappunaṃ katā. Yānīkatāti yuttayānasadisā katā. Vatthukatāti patiṭṭhā katā. Anuṭṭhitāti adhiṭṭhitā. Paricitāti samantato citā ācitā upacitā. Susamāraddhāti suppaguṇakaraṇena suṭṭhu samāraddhā.(修习︰增长。多作︰一再地作。作乘︰等于车子上轭的作。作基︰作依止处。实行︰摄受。积聚︰整个的堆积、累积、集聚。善确立︰以善熟练的善确立。)

Bhāvī(Bhāvin)(<bhāva, Epic Sk. bhāvin “imminent”),【形】将成为的( “having a being,” going to be)。avassabhāvī,不可避免的( sure to come to pass, inevitable)。bhāvinī,【阴】未来(future)。evaṃbhāvī, 如此将成为，如此的性质。

Bhāveti (bhū+e) (Caus. of bhū, bhavati), 修习，增加，培养，发展(to beget, produce, increase, cultivate, develop)。【过】bhāvesi。【过分】bhāvita。【现分】bhāventa, bhāvayamāna。【义】bhāvetabba。【独】bhāvetvā。【不】bhāvetuṃ。Ps.(PTS.II,94.；CS:p.285)︰Bhāvetīti kathaṃ bhāveti? āvajjanto bhāveti, jānanto bhāveti, passanto bhāveti, paccavekkhanto bhāveti, cittaṃ adhiṭṭhahanto bhāveti, saddhāya adhimuccanto bhāveti, vīriyaṃ paggaṇhanto bhāveti, satiṃ upaṭṭhāpento bhāveti, cittaṃ samādahanto bhāveti, paññāya pajānanto bhāveti, abhiññeyyaṃ abhijānanto bhāveti, pariññeyyaṃ parijānanto bhāveti, pahātabbaṃ pajahanto bhāveti, bhāvetabbaṃ bhāvento bhāveti, sacchikātabbaṃ sacchikaronto bhāveti.( ‘修习’，如何而修习？正在倾心而修习，知而修习，见而修习，观察而修习，心决定而修习，信解而修习，提起精进而修习，念近住而修习，集中而修习，慧知而修习，证知应证知而修习，遍知应遍知而修习，断应断而修习，修习应修习而修习，现证应现证而修习。) cf. āsevati(练习)。DA.：Bhāvanāti vaḍḍhanā bruhanā.( ‘修习’︰增长、增加。) DhsA (CS:p.86)：Bhāvanāyāti sesamaggattayena. Sesamaggattayañhi paṭhamamaggena diṭṭhasmiṃyeva dhamme bhāvanāvasena uppajjati, adiṭṭhapubbaṃ kiñci na passati, tasmā bhāvanāti vuccati.

bhās(梵bhās)﹐【字根I.】说(to speak)，使发光(to shine)。

Bhāsati (bhās说+a), 说，讲，照耀。【过】bhāsi, abhāsatha。【过分】bhāsita。【现分】bhāsanta。【独】bhāsitvā。【义】bhāsitabba。A.5.198./III,244.：成就五支之语者，是善说(vācā subhāsitā)，不恶说(no dubbhāsitā)；无罪(anavajjā)；不为智者所诃(ananuvajjā viññūnaṃ)。何等为五？即：应时语(Kālena ca bhāsitā)；真实语(saccā ca bhāsitā)；柔软语(saṇhā ca bhāsitā)；引利语(atthasaṃhitā ca bhāsitā)；慈心语(mettacittena ca bhāsitā)。

Bhāsana,【中】演讲，叙述，谈话。

Bhāsantara,【中】不同的语言。

Bhāsā,【阴】语言，方言。

Bhāsita,【中】叙述。

Bhāsitu, bhāsī,【阳】说话者，讲话者。

Bhāsura,【形】明亮的，光亮的。

Bhiṃsana, bhiṃsanaka,【形】恐怖的，可怕的，令人敬畏的。

Bhiṃsā(<bhiṃsa) ,【阴】吓惊(terror, fright)。mahābhiṃsa,【形】受到大惊(inspiring great terror)。Cp. Bhismā(吓惊)。

Bhiṃsikā(<bhiṃsa),【阴】吓惊之事(frightful thing, terror, terrifying omen)。

Bhikkhaka(<bhikkhu, Cp. Epic Sk. bhikṣuka & f. bhikṣukī),【阳】乞丐，托钵僧(a beggar, mendicant)。

Bhikkhati (bhikkh+a；cp. Vedic bhikṣate, old desid. to bhaj), 乞求，托钵，要求(to beg alms, to beg, to ask for)。【过】bhikkhi。【现分】bhikkhanta, bhikkhamāna。【独】bhikkhitvā。

Bhikkhana,【中】求，讨。

Bhikkhā(cp. Epic & Class. Sk. bhaikṣa of bhikṣ, adj. & nt),【阴】捐献，食物(begged food, alms, alms-begging; food)。bhikkhācariyā,【阴】bhikkhācāra(=bhikkhāya carati；Sk. bhaikṣaṃ carati),【阳】行乞，托钵。bhikkhāhāra,【阳】乞到的食物。bhikkhāpaññatti,声明供僧，打斋(declaration of alms, announcement that food is to be given to the Saṅgha, a dedication of food Vin I.309.)。ekāhā bhikkhā, 一日的食物(food for one day)。subhikkha,【中】食物丰富(abundance of food)。dubbhikkha,【中】食物缺乏(dubbhikkhā f.；scantiness of alms, famine, scarcity of food, adj. famine-stricken (cp. Sk. durbhikṣaṃ)。

Bhikkhu(Sk. bhikṣu, <bhikṣ乞讨),【阳】比丘(比丘必须遵守227条波罗提木叉戒及许多微细戒)，苾蒭。bhikkhuṇī,【阴】比丘尼。bhikkhubhāva,【阳】僧侣。bhikkhusaṅgha,【阳】比丘僧团。Pārā.III,24.︰Bhikkhūti (1)bhikkhakoti bhikkhu, (2)bhikkhācariyaṃ ajjhupagatoti bhikkhu, (3)bhinnapaṭadharoti bhikkhu, (4)samaññāya bhikkhu, (5)paṭiññāya bhikkhu, (6)ehi bhikkhūti bhikkhu, (7)tīhi saraṇagamanehi upasampannoti bhikkhu, (8)bhadro bhikkhu, (9)sāro bhikkhu, (10)sekho bhikkhu, (11)asekho bhikkhu, (12)samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannoti bhikkhu. Tatra yvāyaṃ bhikkhu samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno, ayaṃ imasmiṃ atthe adhippeto bhikkhūti.(比丘︰(1)乞求比丘、(2)从事乞食比丘、(3)穿割截衣比丘、(4)沙弥(充当)比丘、(5)自称比丘、(6)善来比丘、(7)由三归依受具比丘、(8)贤善比丘、(9)真实比丘、(10)有学比丘、(11)无学比丘、(12)由和合僧依白四羯摩之无过失、应理受具比丘。此中比丘，依和合僧，白四羯摩，无异议通过受具，即此处所谓的比丘。)Vism.16.︰ Bhikkhūti saṃsāre bhayaṃ ikkhaṇatāya vā bhinnapaṭadharāditāya vā evaṃ laddhavohāro saddhāpabbajito kulaputto.(比丘︰以应见到轮回的怖畏(saṃsāre bhayaṃ ikkhaṇatāya)，或应持割截衣等(bhinnapaṭadharāditāya)，获得信心出家的良家子这样的名称。)

Bhikkhuṇī,【阴】比丘尼(在上座部佛教中比丘尼的传承已断)，苾蒭尼。Pāci.IV,214(CS:Pāci.pg.275)︰Tatra yāyaṃ bhikkhunī samaggena ubhatosaṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannā, ayaṃ imasmiṃ atthe adhippetā bhikkhunīti.(此中，依和合的二部僧，白四羯摩，无异议通过受具之比丘尼，即此处所谓的比丘尼之意。)

Bhikkhunovādaka, 【阳】教诫比丘尼。世尊说，选派比丘去教导比丘尼的八个标准：Pāci.IV,51.(=A.8.52./IV,279.)︰(1)sīlavā hoti, (2)pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, (3)bahussuto hoti sutadharo sutasannicayo, (4)ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, (5)tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā, (6)diṭṭhiyā suppaṭividdhā; (7)ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; (8)kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; paṭibalo hoti bhikkhunisaṅghassa dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ; yebhuyyena bhikkhunīnaṃ piyo hoti manāpo; na kho panetaṃ Bhagavantaṃ uddissa pabbajitāya kāsāyavatthanivasanāya garudhammaṃ ajjhāpannapubbo hoti; vīsativasso vā hoti atirekavīsativasso vā.( (1)持戒。(2)防护波提木叉律仪，具足戒行而住，于微小罪见怖畏，受持学处而学。(3)多闻而持所闻、积集所闻。(4)若宣说诸法，初善、中善、后善，义具、文具、纯一圆满清净梵行。(5)像这样多闻受持诸法，语言流利，通达人性。(6)于见善通达。(7)详知二部波提木叉，善分别、善通晓、善决定经义。(8)言语优美、音声优美，以具有礼貌的语言，发出无瑕疵的、有义理的表达。为比丘尼僧伽说法教示，堪能于劝导、赞励，庆慰，为多数的比丘尼所爱、所中意。依此世尊而出家，在着袈裟衣之前无犯重罪法，且(戒腊)达二十岁或超过二十岁。)

Bhiṅka,【阳】小象。

Bhiṅkāra,【阳】水壶。

Bhiṅgāra﹐【阳】金瓶、金澡罐。

Bhijjati (bhid破坏+ya), 被打破，被破坏。【过】bhijji。【过分】bhinna。【现分】bhijjamāna。【独】bhijjitvā。

Bhijjana,【中】自己破。bhijjanadhamma,【形】易碎的，掉入毁灭。

Bhitti,【阴】墙壁。bhittipāda,【阳】墙壁的脚或基础。

bhid(梵bhid)﹐【字根II.】打破(to break)。【字根III.】破碎(to be broken)。

Bhindati (bhid破碎+ṃ-a), 打破，劈开，切断。【过】bhindi。【过分】bhindita, bhinna。【现分】bhindanta。【独】bhinditvā。【不】bhindituṃ。

Bhindana,【中】瓦解。

Bhinna, (Bhindana的【过分】) 瓦解。bhinnatta,【中】bhinnabhāva,【阳】被打破的情况，各式个样。bhinnāva,【形】遇海难的。bhinnapaṭa,【中】破衣。bhinnamariyāda,【形】超过极限的。bhinnasīla 【形】破戒者。

Bhiyya, bhīya, bhiyyosa,【无】非常地，更多，在较高的程度中，重复地。bhiyyoso mattāya, 非常地，超过能力的。

Bhiyyo(Bhīyo, Bhīyyo) (Vedic bhūyas, compar. form fr. bhū, functioning as compar. to bhūri. On relation Sk. bhūyaḥ: P. bhiyyo cp. Sk. jugupsate: P. jigucchati),1.(adj.)更多的(more Sn.61 (dukkham ettha bhiyyo), 584 (id.), 306 (bh. taṇhā pavaḍḍhatha); Dh.313 (bh. rajan ākirate), 349 (bh. taṇhā pavaḍḍhati))。2.(adv.) 更，多的(in a higher degree, more, repeatedly, further S.I,108 (appaṃ vā bhīyo less or more); Sn.434 (bh. cittaṃ pasīdati); Dh.18 (bh. nandati=ativiya n. C.)。– bhiyyokamyatā desire for more, greed Vin.II,214. — bhiyyobhāva, (getting more, increase, multiplication )。

Bhiyyoso (adv.)(Abl. formation fr. bhiyyo 1) 更多地(still more, more and more, only in cpd. bhiyyosomattāya [cp. BSk. bhūyasyā mātrāya MVastu II.345; Divy 263 & passim] 丰富地(exceedingly, abundantly)。

Bhisa,【中】莲藕。bhisapuppha,【中】莲花。bhisamuḷāla,【中】睡莲的球茎和须根。

Bhisakka(cp. Vedic bhiṣaj physician, P. bhesajja medicine),【阳】医师(a physician)。

Bhisi1,【阴】垫子、垫(a bolster, cushion, pad)。bhisibimbohana,【中】垫被(bolster)，枕头(pillow)。

Bhisi2,【阴】木筏(a raft)。

Bhismā(=bhiṃsā) ,【阴】吓惊(terror, fright)。

bhī(梵bhī / bhīṣ)﹐【字根I.】害怕的(to fear)。

Bhīta(bhāyati‘惊恐’的【过分】), 已颤怖，已惊恐(frightened, terrified, afraid)。niraya-bhayabhīta, 地狱的恐惧。maraṇa-bhaya bhīta, 死亡的恐惧。

Bhībhaccha see bībhaccha.

Bhīti,【阴】害怕。

Bhīma, bhīsana(<bhī, cp. Vedic bhīma),【形】可怕的，恐怖的(dreadful, horrible, cruel, awful)。bhīmakāya, 恐怖的身体(of horrible body, terrific)。bhīmarūpa, 恐怖的形象(of terrifying appearance)。bhīmasena, 恐怖的军队(having a terrifying army)。

Bhīmala (<bhīma,【中】恐怖的(terrifying, horrible, awful)(T. bhīmūla, but read bhīmala; C. expls by bhiṃsanaka-mahāsadda)。

Bhīru, bhīrika(<bhī; cp. Vedic bhīru),【形】【中】胆小的，恐怕的，懦弱的。bhīruttāna,【中】恐怕的庇护。bhīruttāṇa, (refuge for the fearful, adj. one who protects, those who are in fear)。【反】abhīru。

Bhīruka(<bhīru),【形】恐怕，害臊(afraid, shy, cowardly, shunning)。

Bhukkaraṇa, Bhuṅkaraṇa(bhu+kṛ, see bhukka),【形】【中】bhuṅkāra, bhukkāra,【阳】(狗)吠(making “bhu,” i. e. bow-wow, barking J VI.355 (bhukkaraṇasunakha)。

Bhuṅkaroti (bhuṃ+kar行+o), 吠。【过】bhuṅkari。【过分】bhuṅkata。【现分】bhuṅkaronta。【独】bhuṅkatvā, bhuṅkaritvā。

bhuj(梵bhuj)﹐【字根I.】使弯曲。【字根II.】吃(to eat)。

Bhuja1(Sk. bhuja m. & bhujā),【阳】【中】手、手臂(the arm)。bhujapatta,【阳】垂枝桦(枝无毛、枝条显著下垂的一种桦木属植物 (Bhurja tree；Betula pendula))。subhujo,手臂美。

Bhuja2(<bhuñjati2), 干净、纯净、明亮、美丽(clean, pure, bright, beautiful)。bhujadassana, 美观(beautiful to look at)。

Bhuja3(<bhuj使弯曲to bend),【形】弯曲(bending, crooked)。bhuja-laṭṭhi betel-pepper tree。bhujaga (bhuja-ga)﹐弯曲前进者、蛇(going crooked, i. e. snake)。bhujaginda,眼镜王蛇(king of snakes, the cobra)。bhujaṅga-latā ‘如蛇状的爬藤类(木本具攀缘性)’、蒌叶、荖藤、蒟酱、老叶。(“snakecreeper,” i. e. name of the betel-pepper)。

Bhujaka(<bhuj, as in bhuñjati2; or does it belong to bhuja3 and equal to bhuja-laṭṭhi?),天界一种芳香的树(a fragrant tree, growing (according to Dhpāla) only in the Gandhamādana grove of the Devaloka)。

Bhujaga(bhuja-ga), bhujaṅga, bhujaṅgarna,【阳】蛇。

Bhujissa(cp. BSk. bhujiṣya),【阳】自由民(非奴隶，a freed slave, freeman; a servant as distinguished from a slave)。bhujissaṃ karoti,赋予自由民(to grant freedom to a slave)。【阴】bhujissā。【形】由奴隶解放的(freeing from slavery, productive of freedom)。

Bhuñjaka, bhuñjitu(<bhuñjati1),【阳】吃的人，享受者(eating, one who eats or enjoys, in ‘bhuñjakasammuti’ definition of “eater,” speaking of an eater, declaration or statement of eating)。

Bhuñjati (bhuj吃+ṃ-a), 吃，享受。【过】bhuñji。【过分】bhutta。【现分】bhuñjanta, bhuñjamāna。【义】bhuñjitabba。【独】bhuñjitvā, bhuñjiya, bhutvā(【反】abhutvā)。【不】bhuñjituṃ, bhottuṃ。0

Bhuñjana(<bhuñjati1),【中】食(taking food, act of eating, feasting)。bhuñjanakāla,【阳】用餐时间(meal-time DhA I.346.)。

Bhutta (bhuñjati1 的【过分】；Sk. bhukta), 1.已吃，已享受。bhuttageha, 食堂，餐厅(eating house)。yathā-bhuttaṃ bhuñjatha, 依照吃法吃下(“eat according to eating” i. e. as ought to be eaten, eating in moderation)。bhuttadubbhuttaṃ, 难消化(indigestible)。bhutta-pātar-āsa,已吃过早餐(after having eaten breakfast )。bhuttāvasesa,餐点剩余(the remainder of a meal)。

Bhuttāvī(Bhuttāvin)(bhutta+suffix °āvin, corresponding to Vedic °āyin),【形】已吃了的人(having eaten, one who has had a meal)。Nom. sg. bhuttāvī; Instr. bhuttāvinā; Gen. Dat. bhuttavissa; Acc. bhuttāviṃ; Nom. pl. bhuttāvī & bhuttāvino。

Bhumma(<bhūmi, Vedic bhūmya),【形】【中】1.地居的，地球的，陆栖的，陆地(belonging to the earth, earthly, terrestrial; nt. soil, ground, floor)。2.处格(the locative case)。(在【合】中 ) 有阶段或故事的。bhummaṭṭha,【形】在地球上的。bhummattharaṇa,【中】地铺，地毯。bhummantara,【中】不同的阶段或世界。bhummā devā, 诸地神、诸地居天(a terrestrial deva or fairy六欲天中四王天)。bhummattharaṇa,铺地( “earth-spread,” a ground covering, mat, carpet)。bhummantara,地球。Bhummantalikkha,天地(earthly and celestial, over earth & sky (of portents))。bhummajāla,地网( “terrestrial net (of insight) gift of clear sight extending over the globe.)。

Bhusa1,【中】谷壳，(玉黍蜀的)外壳(chaff, husks)。【形】很多，丰富的。bhusaṃ,【副】非常地，常常，频繁地。bhusāgāra, 谷壳仓库(chaff-house)。opuṇāti bhusaṃ,去壳(to sift husks)。

Bhusa2,【形】大，巨大(strong, mighty, great) 。bhusaṃ,【中】多(adv. much, exceedingly, greatly, vehemently)。In cpds. bhusaṃ° & bhusa°.

Bhusati, Bhussati(bhus +ya), 吠。【过】bhussi。【现分】bhussanta, bhussamāna。【独】bhussitvā。

bhū(梵bhū)﹐【字根I.】变成(to become)。

Bhū1 (<bhū) ,【形】生物(being)。【中】生物，有呼吸的生物(creature, living being in pāṇa-bhū a living being (a breathing being)=pāṇa-bhūta)。

Bhū2 (<bhū, otherwise bhūmi),【阴】地球(the earth; Loc. bhuvi according to Kaccāyana; otherwise bhuvi is aor. 3rd sg.。

Bhūkuṭi (a different spelling of bhakuṭi,cp. Sk. bhṛkuti & bhrukuṭi),【阴】皱眉(表示不满)，生气，轻蔑的(frown, anger, superciliousness)。

Bhūta (bhavati 的【过分】), 已变成，已出生，已生产。【中】元素，鬼，众生，事实，是，已经发生的事物。bhūtakāya,【阳】身体，元素所生产的 东西。bhūtagāma,【阳】植物，草木。bhūtagāha,【阳】着魔。bhūtappasāda﹐净色。bhūtavādī,【形】诚实的。bhūtavejja,【阳】驱魔的人，召魂者。bhūta-vijjā﹐鬼咒(呼鬼唤神的咒术)。abhūta,【阳】非生物(或译作︰不成材。指愚人、说谎者falsehood, lie falsehood, lie)。M.A.1./I,31~2.(Sn.A.222；CSCD:224)︰bhūtasaddo pañcakkhandha-amanussa-dhātu-vijjamāna-khīṇāsava -satta-rukkhādīsu dissati.(生物︰(具)五蕴、非人(鬼神、天人)、(具有四大)界、存在、漏尽者、有情(satta)、树(、草木)等。) “Bhūtamidanti, bhikkhave, samanupassathā”ti-ādīsu (M.38./I,260.) hi ayaṃ pañcakkhandhesu dissati. “Yānīdha bhūtāni samāgatānī”ti (Sn.PTS:222；CS:224) ettha amanussesu. “Cattāro kho, bhikkhu, mahābhūtā hetū”ti (M.109./III,17.) ettha dhātūsu. “Bhūtasmiṃ pācittiyan”ti-ādīsu (Pāci.IV,25.) vijjamāne. “Yo ca kālaghaso bhūto”ti (J.245.；JA.II,260.) ettha khīṇāsave. “Sabbeva nikkhipissanti bhūtā loke samussayan”ti (D.16./II,157.) ettha sattesu. (M.1./I,32.) “Bhūtagāmapātabyatāyā”ti (Pāci.IV,34.) ettha rukkhādīsu.M.A.I,31.︰(1) animate Nature as principle, or the vital aggregates (the 5 Khandhas), with ref. M I.260; (2) ghosts (amanussā) Sn 222; (3) inanimate Nature as principle, or the Elements (the 4 dhātus) S III.101 (mahābhūtā); (4) all that exists, physical existence in general (vijjamānaṃ) Vin IV.25 (bhūtaṃ); (5) what we should call a simple predicative use, is exemplified by a typical dogmatic example, viz. “kālaghaso bhūto,” where bhūta is given as meaning khīṇāsava (Arahant) J II.260; (6) all beings or specified existence, animal kingdom (sattā) D II.157; (7) the vegetable kingdom, plants, vegetation (rukkh’ādayo)( 《中部注》(M.A.1./I,31~2.)︰「生物之义︰1(具)五蕴(pañcakkhandha)、2非人(amanussa鬼神、天人)、3(具有四大)界(dhātu)、4正存在者(vijjamāna)、5漏尽者(khīṇāsava)、6有情(satta)、7树(、草木)(rukkhā)等。」巴利文有时也用「非生物」(abhūta，或作︰不成材)指愚人、骗子，事实上他们也是「生物」。)

Bhūtatta,【中】已成为的事实。

Bhūtika,【形】元素所组成的。

Bhūma, bhūmaka,【形】(在【合】中) 有楼层的。

Bhūmi,【阴】土地，地面，地球，区域，阶段，平面(陆地或世界)。bhūmikampā,【阴】地震。bhūmicāla,【阳】地震。bhūmigata,【形】在地面上的，储存在地下的。bhūmitala,【中】地面。bhūmippadesa, bhūmibhāga,【阳】土地。bhūmi-pappaṭaka﹐地饼(地肥)。《增支部》A.8.70. Bhumicāla(八种)地震：地动有八因缘：(一)大地住于水上，水住于风上，风依空而住。若大风起，则水摇；若水摇，则地摇。(二) 有神通之沙门、婆罗门、大威力之天人，彼若修习地想少量、修习水想无量，则此令地动。(三)菩萨自兜率天隐没，以正念正知降入母胎。(四)菩萨以正念正知自母胎出生。(五)如来现等觉、无上正等觉时。(六)如来转无上法轮时。(七)如来以正念正知而舍寿行时。(八)如来于无余涅盘界般涅盘时。(《长部》D.16./II,106-109.(三章10-20节)，自说经(Ud.6.1)，《长阿含》第二经游行经，《增壹阿含42.5经》，《中阿含36经》地动经(T1.477b)。)

Bhūri,【阴】智慧。【形】广泛的，丰富的。bhūripañña, bhūrimedha,【形】广泛的智慧(广智)。SA.1.75.：Bhūripaññāti bahupañña ussannapañña.(广慧：多慧，丰富的智慧) SA.22.95.：Bhūripaññenāti saṇhapaññena ceva vipulavitthatapaññena ca. (广慧：细腻的智慧，广大的智慧)。

bhūs(梵bhūṣ)﹐【字根I.】装饰(to adorn)。【字根VII.】装饰(to decorate)。

Bhūsana,【中】bhūsā,【阴】装饰物，装饰品。

Bhūsāpeti (Bhūseti的【使】), 使装饰，使化妆。【过】bhūsāpesi。【过分】bhūsāpita。【独】bhūsāpetvā。

Bhūseti (bhūs+e), 化妆，装饰，美化。【过】bhūsesi。【过分】bhūsita。【现分】bhūsenta。【独】bhūsetvā。

Bheka(cp. Vedic bheka),【阳】青蛙(a frog)。

Bhejja,【形】易碎的，会破的。【中】打破，切断。

Bheṇḍivāla,【阳】一种发射物。

Bheṇḍu, bheṇḍuka,【阳】球，球形的顶端，圆屋顶。

Bhettu,【阳】打破者。

Bheda,【阳】迸裂，分裂，分离，意见不合。bhedaka,【形】分化者，分离者。bhedakara,【形】带来区分，带来分离。bhedābheda,【阳】破和未破。

Bhedana,【中】迸裂，分裂，分化，分离。bhedanaka,【形】值得打破的。bhedanadhamma,【形】容易腐烂的。

Bhedita, (Bhedeti的【过分】) 使分裂，使分开。

Bhedeti (bhid打破+e), 使分裂，使分开，使分离。【过】bhedesi。【过分】bhedita。【独】bhedetvā。caus. bhedāpeti。

Bheraṇḍa,【阳】野干、豺(jackal)。bheraṇḍaka,【中】豺的嗥叫。

Bherava,【形】可怕的。

Bheri,【阴】鼓。bhericāraṇa,【中】打鼓声明。bheritala,【中】鼓面。bherivādaka,【阳】鼓手。bherivādana,【中】打鼓。bherisadda,【阳】鼓声。

Bhesajja,【中】药。《南海寄归内法传》卷第三：「梵云晡堤木底鞞杀杜(pūti-mukta-bhaiṣajya﹐pūti-mūtraṃ bhaiṣajyānām)。晡堤是陈。木底是弃。鞞杀社译之为药(即是陈弃药也)律开大便小便。乃是犊粪牛尿。」(T54.225.1)。《律藏．大品．药犍度》(Mv.I,201.以下；cf. Pāci.IV,35.) 终生药分为六类，即：一、mūlāni bhesajjāni (根药)︰haliddiṃ, 姜黄(turmeric)。siṅgiveraṃ, 生姜(ginger)。vacaṃ, 菖蒲(sweet flag)。vacatthaṃ, 白菖蒲(a sedge or flag with fragant leaves )。ativisaṃ, 麦冬(pig-lily)。kaṭukarohiṇiṃ, 辛胡莲(galanga or galingale)。usīraṃ, 嗢尸罗(狼尾草(象草elephant grass)。bhaddamuttakaṃ﹐香附(藕土香，香荫草，臭荫香，有荫土香pig’s root or nut grass)，及其它根药。

二、涩药 (kasāvabhesajja)：a.荏婆涩(nimbakasāvo ；decoction of the neem)；b.根药的一种( kuajakasāvo；decoction of Wrightia tomentaso) ；c.婆迦瓦涩(paolakasāvo；decoction of Gymnopetalum cochinchinense)；d.苦味的植物(pakkavakasāvo；… of Tinosporacordifolia)；e.其它涩药。

三、叶药(paṇṇabhesajja)：a.荏婆叶(nimbapaṇṇaṃ ；neem-leaves)。b.具达奢叶( kuajapaṇṇaṃ；leave of Wrigthia spp.)。c.拔陀罗叶 (paolapaṇṇaṃ；Gymnopetalum cochinchinense)。d.苏罗尸叶( gulasipaṇṇaṃ；tulsi or ordinary basil)。e.迦婆尸迦叶(kappāsikapaṇṇaṃ；cotton plant)。及f.其它叶药。

四、phalāni bhesajjāni (果药)︰bilaṅgaṃ(vilaṅgaṃ), 伊兰迦(Ardisia littoralis)。pippaliṃ, 荜拨(荜茇、长胡椒long pepper；piper longuml)。maricaṃ, 胡椒(chili pepper)。harītakaṃ, 诃子(yellow myrobalan)。vibhītakaṃ, 川练(川练子、金铃子、楝实、练实、仁枣、苦楝子；苦，寒。肝，小肠，膀胱。行气止痛，清热，杀虫。Szechwan Chinaberry)。āmalakaṃ, 余甘子(emblic myrobalan)。goṭṭhaphalaṃ(goṭhaphalaṃ),五达婆罗(wormwood)。及其它果药。

五、脂药(jatubhesajja )：a.树脂；b.药脂树(hiṇgu；Ferula spp.)；c.叶和茎以火提炼出的脂 (hiṅgujatu)；d. 叶和茎以火提炼出的脂与其它东西混合 (hiṅgusipāhikā)；e. 达迦婆提 (takkapatti)；f.达迦胖离 (takkapaṇṇi)；g. 萨周拉沙 (sajjulasaṃ；gum benjamin) ；i.其它树脂药。

六、盐药(loṇabhesajja)：a.海盐(sāmuddikaṃ)；b.黑盐(kalalonāṃ)；c.岩盐(sindhavaṃ)；d.食盐 (vilaṃ)；e.于其它化合物混合之盐。

sattahakalika,七日药(比丘被允许在七日内食用的药物，指︰a.酥油 (navanita；ghee水牛的奶所制成的奶油)；b.奶油(sappi; butter乳牛的奶所制成的奶油)；c.油(tela；oil 植物油及动物油)；d.蜂蜜 (madhu)；e.糖(phāṇita糖蜜、石蜜、砂糖、冰糖、棕榈糖jaggery)。Bhojanīyaṃ nāma pañca bhojanāni–odano, kummāso, sattu, maccho, maṃsaṃ.谷肉食(另译：软食)：饭﹑粥﹑麦﹑鱼﹑肉。yāmakālika,【形】时分药，非时药(比丘被允许在午后和夜晚食用的药物)。yāvajīvikaṃ，尽形寿药(比丘被允许终身可以保存的药物)。

Bhesajjakapāla,【中】药钵。

Bho (bhavant 的呼格),【无】(对平辈或下辈的亲密的称呼)亲爱的！朋友！

Bhoga,【阳】所有物，财富，工资，享乐，蛇的盘绕。bhogakkhandha,【阳】财蕴(大量的财富)。bhogagāma,【阳】纳贡的村庄。bhogamada,【阳】财富的自傲。bhogavantu,【形】富有的。cha bhogānaṃ apāya-mukhāni(毁灭财物的六原因)；《长部31经》尸伽罗经说失财的六种原因，是：一、耽溺谷酒、迷罗耶酒、烈酒放逸处 (surā-meraya-majja-ppamāda-ṭṭhānānuyogo)。二、耽溺非时游街(vikāla-visikhācariyānuyogo)。三、涉足剧场(samajjābhicaraṇaṃ)。四、耽溺赌博(jūtappamādaṭṭhānānuyogo, 台语︰跋缴)。五、耽溺恶友(pāpamittānuyogo)。六、耽溺懒惰(ālasyānuyogo)。《长阿含16经》善生经(大1.71.2)：「六损财业者，一者耽湎于酒，二者博戏，三者放荡，四者迷于伎乐，五者恶友相得，六者懈堕，是为六损财业。」

Bhogī,【阳】蛇，富人。【形】(在【合】中) 享受的，分享的。

Bhogga,【形】可以享受的，可以拥有的。

Bhojaka,【阳】饲养者，收税者。Gāmabhojaka = 村长。

Bhojana,【中】食物，餐。bhojane amattaññuno﹐食不知量。bhojane mattaññutā﹐饮食知量。M.39./I,273.：‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṃ āharissāma, neva davāya na madāya na maṇḍanāya na vibhūsanāya (对于食物为知量者，正思量摄取食物，非为嬉戏，非为骄荣，非为装饰。)比丘戒「堕罪」(39)︰Yāni kho pana tāni paṇītabhojanāni, seyyathidaṃ–sappi, navanītaṃ, telaṃ, madhu, phāṇitaṃ, maccho, maṃsaṃ, khīraṃ, dadhi. Yo pana bhikkhu evarūpāni paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjeyya, pācittiyaṃ.(诸胜妙饮食，这即是：奶酪(熟酥)、奶油(生酥)、(麻)油、蜜、糖蜜、鱼、肉、(牛、羊等)乳、凝乳(酪)。若比丘无病，为己讨美食而食者，犯堕罪。)

Bhojaniya,【形】可以吃的。【中】软的食物。

Bhojāpeti (bhuj +āpe), 喂食，服侍(他人用餐)。【过】bhojāpesi。【过分】bhojāpita。【独】bhojāpetvā。

Bhojī,【形】以…为食的。

Bhojeti (bhuj +e), 喂，养活。【过】bhojesi。【过分】bhojita。【独】bhojetvā。【现分】bhojenta, bhojayamāna。【不】bhojetuṃ。

Bhojja,【中】食品。【形】可以吃的。

Bhoti 【呼、单】亲爱的女士！

Bhottabba, 可以吃的。参考 Bhojja。

Bhottuṃ,【不】吃。

Bhonto﹐诸尊者、诸贤(复数主格、复数呼格)。SnA.v.410./II,383.︰bhontoti amacce ālapati.(诸贤︰(国王)对臣之称呼。)

Bhovādī,【阳】婆罗门。

M

M, 巴利文字母表的罗马化拼音第二十五个辅音字母。发音好像汉语中的 m。

Maṃ﹐(ahaṃ我) 的【宾】。

Makaci,【阳】印度虎尾蓝(亚洲的一种弓弦麻 (Sansevieria roxburghiana) 由于它的柔软而绢丝状的纤维而在印度广泛栽培)。makacivāka,【中】印度虎尾蓝的纤维。makacivattha,【中】帆布。

Makara,【阳】海怪，旗鱼。makaradantaka,【中】旗鱼的牙齿形状的设计。

Makaranda,【阳】花蜜。

Makasa,【阳】蚊子，蠓仔(台语)。蚊科（学名Culicidae）是昆虫纲双翅目之下的一个科。该科生物通常被称为蚊或蚊子，是一种具有刺吸式口器的纤小飞虫。通常雌性以血液作为食物，而雄性则吸食植物的汁液。savāraṇa,【中】蚊帐，语：蠓罩。防蚊，可在皮肤抹麻油。中药防蚊，茵陈蒿35克、艾草35克，加2000cc.水煮沸抹身。

Makuṭa,【阳】【中】冠，王冠，宝冠。

Makula,【中】芽，蓓蕾，球块。

Makkaṭa,【阳】猴子。makkaṭataka,【阳】蜘蛛。makkaṭasutta,【中】蜘蛛的丝。makkaṭālepa﹐【阳】猴子的黏黐(补捉猴子用)。

Makkaṭī,【阴】母猴子。

makkh﹐【字根VII.】插入(to nib with)。

makkh﹐【字根VII.】涂(to smear)。

Makkha (<makkh涂；梵mrakṣa<mṛkṣ；cp. BSk. mṛakṣa),【阳】1.伪善(hypocrisy)，恶的覆藏。「覆藏」即属于「悭」(macchariya)心所，《清净道论》(Vism.107)说：「对于瞋行者则有忿、恨、覆(makkho)、恼、嫉、悭等法」。2.忿(《普端严》(Sp.Mv.V,972.;CS:p.253) ：「忿怒即是忿」Makkhanti kodhaṃ.)。

Makkhaṇa,【中】涂，涂油。

Makkhikā,【阴】苍蝇。

Makkhita, (makkheti 的【过分】)。

Makkhī,【阳】伪善，恶的覆藏者。

Makkheti (makkh涂+e), 涂上，涂抹，擦掉。【过】makkhesi。【过分】makkhita。【独】makkhetvā。

Maga(another form of miga=Sk. mṛga),【阳】1.猎狩的动物(animal for hunting, deer, antelope)。2.愚蠢的人(a stupid person J.VI.206, 371.)。magasira, 觜宿(二十七星宿之一)。

Magadha,【阳】摩揭陀国(包括现在的比哈尔省 (Bihar) 和奥里萨邦 (Orissa))。

magg﹐【字根I.】搜寻(to search)。【字根VII.】寻求(to seek)。

Magga (梵 Mārga, fr. mṛg to track, trace),【阳】路径，道路，方法。maggakilanta,【形】因步行而疲倦的。maggakusala,【形】识途者。maggakkhāyī,【形】指对路者。maggaṅga,【中】(八正)道支(即：正见、正思维、正语、正业、正命、正精进、正念、正定)。maggāṇa,【中】道智。maggañū, maggavidū,【形】识道者。maggaṭṭha,【形】在道上者，证道者。maggadūsī,【阳】拦路强盗。maggadesaka,【形】指路者。maggapatipanna,【形】旅行者，上道者。maggabhāvanā,【阴】修道。maggamūḷha,【形】迷路者。maggasacca,【中】道谛(四圣谛之一)。Mv.I,40.︰“…atthikehi upaññātaṃ maggan”ti.( ‘道’乃寻求者所发现。) DA.22./III,745.︰Maggoti kenaṭṭhena maggo? Nibbānagamanaṭṭhena nibbānatthikehi magganīyaṭṭhena ca.(道︰以何义称为‘道’？以趣向涅盘之义，以寻找涅盘，以被寻求之义。)

Maggati, Mageti (mag+a), 寻求，追踪，探寻。【过】maggi。【过分】maggita。【独】maggitvā。Caus.II. maggāpeti PvA.112.。Pass. maggīyati VbhA.114。Pass. magganīya。

Maggana,【中】magganā,【阴】搜寻，探寻。

Maggika,【阳】旅客。

Maggita, (maggati 的【过分】)已寻求。

Maggeti (mag+e), 寻求，追踪，探寻。参考 Maggati。

Maghavantu,【阳】帝释的一个浑名(Name of Indra, or another angel (devaputta) S.I,221 (Voc. maghavā; so read for mathavā), 229; Dh.30. Cp. māgha.)。

Maghā(cp. *Sk. maghā),【阴】星宿(二十七星宿之一。Name of a nakkhatta, in cpd. maghādeva SnA 352 (cp. M.II,74, n. 6, where spelling Makkādeva; we also find Makhadeva at śatapatha-brāhmaṇa XIV. I. 1).)。

Maṅku(cp. Vedic maṅku),【形】混乱的，气馁的，沮丧的，无精打采的(staggering, confused, troubled, discontented)。maṅkubhāva,【阳】道德弱点，气馁。maṅkubhūta,【形】沉默的，气馁的。f. pl. maṅkū Vin.I,93.

dummaṅku, (“staggering in a disagreeable manner,” evil-minded A.I,98; IV.97 (read line as “dummaṅku’yaṃ padusseti dhūm’aggamhi va pāvako” he, staggering badly, is spoilt like the fire on the crest of smoke); V.70; Vin.II,196; III.21; IV.213; S.II,218; Nett 50. )。maṅkubhāva, (discontent, moral weakness J.IV.49; Miln.227; DhA.III,359. maṅkubhūta, (discontented, troubled, confused Vin.II,19; D.II,85; A.I,186; Dh.263; J.V.211; VI.362; DhA.II,76; amaṅku, (self-possessed A.III,40; Miln.21, 339.) )。

Maṅkuna & Maṅkuṇa(cp. late Sk. matkuṇa),昆虫、跳蚤(an insect, bug or flea J.I.10; III.423; Vism.109 (where kīla-maṅkula ought to be read as kīṭamaṅkuna); DhA.II,12.)

Maṅgala(cp. Vedic maṅgala. Expld by Dhtp 24 with root maṅg),【形】吉兆的，兴旺的，幸运的，庆典的(auspicious, prosperous, lucky, festive)。【中】吉祥，欢宴，好预兆，典礼，繁荣。maṅgalakicca,【中】作吉祥事(auspicious function)，欢宴( festivity)。maṅgalakiriyā﹐庆典(festivity)，婚礼(wedding)。maṅgalakolāhala,【阳】有关吉兆的事物 或行为的争论。maṅgaladivasa,【阳】节日，婚姻日。maṅgalassa, maṅgalasindhava,【阳】皇家马。maṅgalapokkharaṇī,【阴】王室的浴池。maṅgalasilāpaṭṭa,【中】国王的坐板。maṅgalasupina,【中】好梦。maṅgalahatthī,【阳】皇家象。

Maṅgura,【形】金黄色的(golden; maṅguracchavi of golden colour, f. maṅguracchavī)。【阳】一种淡水鱼。

Maṅgalika(maṅgalika-) (fr. maṅgala),【形】1.one who is feasting in, one whose auspices are such & such; fond of; only in kotūhala° fond of excitement J.I.372; Miln.94 (apagata°, without passion for excitement). — 2. superstitious, looking out for lucky signs Vin.II,129 (gihī), 140 (id.). At J.IV.72, 73; three sets of people are exemplified, who believe in omina as either diṭṭhaṃ (seen) or sutaṃ (heard) or mutaṃ (sensed); they are called diṭṭha-maṅgalikā, suta° & muta° respectively. The same group is more explicitly dealt with in the Maṅgala-sutta KhA 118 sq. (cp. Nd1 89); diṭṭhamaṅgalika pañha “a question concerning visible omina” J.IV.73 (correct meaning given under diṭṭha1, vol. II.1561!), 390 (?). The Np. diṭṭha-maṅgalikā at J.IV.376 sq.

Maṅgalya (nt.) [fr. maṅgala] auspiciousness, good luck, fortune Dhtp 24.

Maṅgula (adj.) [cp. maṅgura] sallow; f. maṅgulī woman of sallow complexion S.II,260=Vin.III,107; Vin.III,100.

Macca(orig. grd. of marati, mṛ corresponding to Sk. martya. A diaeretic form exists in P. mātiya),【阳】男人(man, a mortal)。

Maccu(=Vedic mṛtyu, fr. mṛ; in meaning differentiated, the Ved.–Sk. meaning “death” only),【阳】死亡，魔王(the God of Death, the Buddhist Māra, or sometimes equivalent to Yama) (Gen. maccuno), (Instr. maccunā)。maccutara,【形】克服死亡者。maccudheyya,【中】死亡的领域。maccuparāyaṇa, maccupareta,【形】超越死亡的。maccupāsa,【阳】死亡的陷阱。maccumukha,【中】魔王的嘴。maccurāja,【阳】死王(魔王)。maccuvasa,【阳】死亡的力量。maccuhāyin,【形】战胜死亡的。

Maccha(Vedic matsya),【阳】鱼(fish)。macchaṇḍa,【中】鱼蛋。macchaṇḍī,【阴】外表似鱼蛋的糖(鱼珠糖)。macchamaṃsa,【中】鱼和肉。macchabandha,【阳】渔夫。phandanti macchā, 在干地上(on dry land)。

Macchara, macchariya,【形】【中】悭，小气，吝啬(niggard)(不布施、少布施、布施少都可能是悭的表现)。吝啬：台语：竭kiat8，硞khok，冻霜tang3 sng，寒酸han5 suan。「悭」属于瞋，「悭」「贪」不能同时存在，「悭贪」为经论中普遍的误译，「悭贪」早在后汉(A.D.25~220)，就出现在诸译家的译经中，如︰安世高(?-170 A.D.)、安玄(汉灵之末(188A.D.)游贾洛阳)、支娄迦谶(147-185 A.D)等。四阿含经的翻译也沿用此名词。maccharī,【阳】守财奴。台语：竭仔哥kiat8a2 ko，硞仔头khok a2 thau5，吝啬鬼ni2 sinn3 kui2。“Macchariyaṃ paṭicca ārakkho ti”iti, 由于悭悋而有守护」。cf. luddha, 【阳】吝啬鬼(miser)。

Maccharāyati (macchariya 的【派】), 小气。

Maccharin (cp. Vedic matsarin, fr. mat+sṛ, i. e. “reflecting to me”) ,【形】悭，吝啬(niggard)。maccharinī,【阴】。amaccharin, 不吝啬(niggard)。

Macchī,【阴】雌鱼。

Macchera,【中】悭，吝啬。参考Macchariya。A.5.34./III,40.︰Tasmā hi dānāni dadanti paṇḍitā, Vineyya maccheramalaṃ sukhesino.(是故诸智者，布施诸礼物，引离悭垢且求乐。) 。S.1.32./I,18.︰“Tasmā vineyya maccheraṃ, dajjā dānaṃ malābhibhū; Puññāni paralokasmiṃ, patiṭṭhā honti pāṇinan”ti.(是故引离悭，布施胜垢秽；诸功德在后世，有息者立足处。)

majj(梵mṛj)﹐【字根I.】下沉(to sink)。

Majja,【中】酒。majjana,【中】沉醉状态，疏忽。majjapa,【形】酒鬼(喝酒者)。majjapāna,【中】喝酒，酒。majjapāyī, 参考 majjapa。majjavikkayī,【阳】酒商。DA.31./I,944.：Taṃ sabbampi madakaraṇavasena majjaṃ. (烈酒：所有酿造的醉品。)

Majjati1(majj(梵majj)浸入，淹没，to immerse, submerge), 浸入，淹没(=mujjati, as found esp. in cpds. ummujjati & nimujjati)。

Majjati2(marj(梵mṛj)擦), 擦亮，擦，清理(to wipe, polish, clean；Dhtp 71 gives root majj with meaning “saṃsuddhiyaṃ”)。pp. majjita & maṭṭha.

Majjati3(mad(梵mad / mand)沉浸+ya, Sk. mādyati), 醉，沉浸(to be intoxicated; to be exultant, to be immensely enjoyed or elated; pot. majje=majjeyya SnA 364；majje= pamajje SnA 482)。【过】majji。【过分】1.matta。2.maṭṭha, majjita。【现分】majjanta。【独】majjitvā。

Majjanā,【阴】磨光，擦拭，抚摩。

Majjāra,【阳】猫。majjārī,【阴】雌猫。

Majjha,【阳】中央，腰部。【形】中央的。majjhaṭṭha, majjhatta,【形】中立者，无私的，中性的。majjhaṇha,【阳】正午。majjhattatā,【阴】公平，平静。majjhadesa,【阳】(佛教)中国。majjhantika, majjhantikasamaya,【阳】正午。

Majjhima,【形】中部的，中间的，适中的，中央的。majjhimadesa(梵madhyadeśa janapada),【阳】(佛教)中国，包括恒河两岸，佛陀常常游化的区域(婆罗门讲的中国，指︰位于喜玛拉雅山(Himavat)和文底耶山(Vindhya)之间，维那舍那(Vinaśana)以东和钵逻耶伽(Prayāga)以西的地区，约位于今之中央邦)；其它地方称为「边地」(pratyantajanapada弊生处)。majjhimapurisa,【阳】中等高度的男人，〔文法〕第二人称。majjhimayāma,【阳】中夜时分(古印度一夜分为三个时分，即：前夜、中夜、后夜)。majjhimavaya,【阳】中年。majjhimā paṭipadā, 中道。āvuso lobho ca pāpako doso ca pāpako, lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇi ñānakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati(贤友！欲是恶，恚是恶，为舍弃欲，舍弃恚，故有中道，生眼生智，能导致安息(寂静)、证智、正觉、涅盘。)

Mañca,【阳】床(台语：眠床bin5chng5)、椅。mañcaka,【阳】小床、小椅。mañcaparāyaṇa,【形】被限制在床上的。mañcapīṭha,【中】床和椅，家具。mañcavāna,【中】床帐。《南海寄归内法传》卷第一：「床量长佛八指，以三倍之长，中人二十四指。当笏尺尺半，东夏诸寺床高二尺已上，此则元不合坐。」(T54.206.3 ~ p.207.1)

Mañjarī,【阴】串，群。

Mañjiṭṭha, mañjeṭṭha(cp. *Sk. mañjiṣṭhā Indian madder),【形】淡红色的，橙色的(crimson)。(light (bright) red, crimson), usually enumd in set of 5 principal colours with nīla, pīta, lohitaka, odāta; e. g. at Vin I.25; S II.101 (f. mañjeṭṭhā)。

Mañjiṭṭhā,【阴】紫檀(red sandal tree﹐印度和东印度群岛的一种乔木 (Pterocarpus indicus)，种子被当作珠宝商的重量使用)。

Mañju,【形】迷人的，可爱的。mañjubhāṇaka, mañjussara,【形】悦耳的声音，说得亲切的。

Mañjūsaka,【阳】天树(celestial tree)。

Mañjūsā,【阴】首饰盒，盒子。Sṭ54.1~20./II,519.︰Kilesacorehi anabhibhavanīyattā jhānaṃ “cittamañjūsan”ti vuttaṃ.(由烦恼贼所无法征服的‘禅那’，所以说‘心的箱函’(cittamañjūsaṃ))。

Mañjeṭṭhī,【阴】孟加拉国茜草(Bengal madder﹐亚洲西南部的多年生〔茜草属〕 (Rubia tinctorum) 植物开有小黄花，生有卷状叶和红根)。

Maññati (man 思+ya), 想象(to imagine)，评价(to be of opinion)，认为(to deem)。【过】maññī 。【过分】maññita(《中阿含经》译：自举)。【现分】maññamāna。【独】maññitvā。kiṃ maññasi﹐你认为如何？

Maññanā,【阴】maññita,【中】想象，幻影。

Maññe,【无】我想，我想象(methink)。

Maṭṭa, maṭṭha,【形】平滑的，擦亮的。maṭṭasāṭaka,【中】优良的布料。

Maṇi,【阳】珠宝。maṇikāra,【阳】宝石琢磨工人。maṇikuṇḍala,【中】宝石耳环。maṇikkhandha,【阳】巨大的珠宝。maṇipallaṅka,【阳】珠宝座。maṇibandha,【阳】手腕(日语：てくび,手首)。maṇimaya,【形】宝石制的。maṇiratana,【中】贵重的珠宝。maṇivaṇṇa,【形】水晶的颜色。maṇisappa,【阳】玉蛇、铜头蛇。

Maṇika,【阳】1.大的广口瓶，2.以玻璃制成的手镯等。

maṇḍ﹐【字根VII.】装饰(to adorn)。cp.(梵maṇḍ), 舱面(deck)。

Maṇḍa,【阳】(牛奶等的)最好部份。【形】非常清楚的。

Maṇḍana,【中】装饰，装饰品。maṇḍanajatika,【形】想装饰。

Maṇḍapa,【阳】暂时的棚，暂时的大帐蓬。

Maṇḍala,【中】圆周，盘，圆站台，杂技场，圆平面，曼陀罗。maṇḍalamāla,【阳】圆形的大帐蓬。maṇḍalika,【形】一个圆周的，小国家的。maṇḍalissara,【阳】省长。maṇḍalī,【形】有盘的，圆形的。

Maṇḍalin(fr. maṇḍala),【形】1.圆的(circular Th.1, 863 (maṇḍali-pākāra))。2.球状的，圆形的(having a disk, orbed (of the sun) S.I,51=VvA.116.)。

Maṇḍita, [maṇḍeti 装饰] 的【过分】。

Maṇḍuka,【阳】青蛙。

Maṇḍeti (maṇḍ装饰+e), 装饰。【过】maṇḍesi。【过分】maṇḍita。【独】maṇḍetva。

Mata1, (maññati 的【过分】), 已知道，已明白。【中】观点。

Mata2, (marati 的【过分】), 已死。matakicca,【中】办丧仪式。

Mataka,【阳】死者。matakabhatta,【中】拜死人的食物。matakavattha,【中】拜死人的布料。

Mati(<man),【阴】智慧，主意，意思。matimantu,【形】明智的。mativippahīna,【形】愚蠢的。

Matta1﹐-matta﹐ (majjati‘醉’的 【过分】), 已醉，已充满的欢喜，已沉浸，…的量，…的程度，仅仅…。mattahatthī,【阳】被置在凹槽隔离区的象。

Matta2 (madati‘自负’的 【过分】),，已为…骄傲，已自负(intoxicated (with), full of joy about (-matta), proud of, conceited)。

Matta, (Mattaka), (在【合】中) 有…的大小，…那样多的。mattaññū,【形】知道限量的，适度的。mattaññutā,【阴】适量。

Matta,【阴】尺寸，量，适度，大小。mattasukha,【中】有限制的快乐。

Mattikā,【阴】泥土，土壤。mattikāpiṇḍa,【阳】一块泥土。mattikābhājana,【中】陶器(容器)。

Mattigha,【阳】弑母。

Matteyya,【形】尊敬母亲的。matteyyatā,【阴】对母亲的孝顺。

Matthaka,【阳】头，顶端，顶点。【处】在…之上，在…的距离。

Matthaluṅga,【中】脑。Sn.v.199.︰Athassa susiraṃ sīsaṃ, matthaluṅgassa pūritaṃ; Subhato naṃ maññati, bālo avijjāya purakkhato.(头颅中的窟窿，装满脑髓，愚者出于无知，才认为它是好东西。)

Matthu,【中】从凝乳分开出来的清水。

math(梵math / manth)﹐【字根I.】搅拌(to churn)，激起(to stir)。

Mathati (math+a), 摇动，搅拌，扰乱。【过】mathi。【过分】mathita。【独】mathitvā。

Mathana,【中】搅乳，骚动。

mad(梵mad / mand)﹐【字根III.】被使发狂(to be maddened)。

madd(梵mṛd/ mrad)﹐【字根I.】推进(to press)，压破(to crush)。

Mada,【阳】自豪，陶醉，醉，自负，性爱的过度。madanīya,【形】使陶醉的，使执着的。jātimada出生自豪, gottamada种姓自豪﹐ārogyamada健康自豪﹐yobbanamada年轻自豪﹐jīvita-mada长寿自豪。

Madati﹐自负(proud of)。

Madana,【阳】爱神。【中】1.陶醉。2.磨陀罗果，醉果(大如槟榔，不圆不长)(世尊头如磨陀罗果, T15.276.3)。

Madira,【阴】谷类制成的酒。

Maddati (madd压破+a), 压破，践踏，征服，【过】maddi。【过分】maddita。【现分】maddanta。【独】madditvā, maddiya。

Maddana,【中】压(轧)碎，踩踏，打谷。

Maddava,【中】柔和，温和，软的事物。【形】温和的，文雅的，软的。

Maddita (maddati 的【过分】), 已压破，已征服。

Madhu,【中】(蜂)蜜，以宽叶紫荆木花制造的酒。madhukā,【阳】宽叶紫荆木(东印度群岛紫荆属乔木 (Madhuca latifolia)，花多蜜，供食用和制作可 致醉的饮料)。madhukara,【阳】蜜蜂。madhugaṇḍa, madhupaṭala,【阳】蜂巢。madhu-gandhika, 摩头揵提华，蜜香花。madhupa,【阳】蜜蜂，蜂蜜的吸管。madhupiṇḍikā,【阴】混合蜂蜜的面团。madhubbata,【阳】蜜蜂。madhumakkhita,【形】涂以蜂蜜的。madhumeha,【阳】糖尿病。madhulaṭṭhikā,【阴】甘草，甘草根，由甘草根熬成的精。madhulāja,【阳】混合蜂蜜的油炸玉黍蜀。madhulīha,【阳】蜜蜂。madhussava,【形】有蜂蜜的滴下物。madhūkapuppha,蜜花汁(the flower of Bassia latifolia from which honey is extracted for liquor)。

Madhukā,【阴】甘草(Liquorice；Glycyrrhiza)。

Madhura,【形】甜的。【中】甜蜜事物。madhuratta,【中】madhuratā,【阴】甜蜜，可爱。madhurassara,【形】有悦耳的声音的。【阳】悦耳的声音。

Madhvāsava 【阳】以宽叶紫荆木(Bassia)花制造的酒。

man(梵man)﹐【字根III.】想(to think)，想象(to imagine)。【字根VI.】想(to think)。

Mana(manas),【阳】【中】心，意识。单.主.mano﹑manaṃ；复.主manā﹑manāni；单.呼.mano﹑manaṃ﹑mana；复.呼manā﹑manāni；单.宾.mano﹑manaṃ；复.宾.manasā﹑manāni；单.具.manasā﹑manena；复.具.manebhi﹑manehi；单.离.manasā﹑manā﹑manamhā﹑manasmā；复.离.manebhi﹑manehi；单.具.﹑离.manasā﹑manena；复.具.﹑离.manebhi﹑manehi；单.与.﹑属.manassa﹑manaso；复.与.﹑属.manānaṃ；单.处manasi﹑mane﹑manamhi﹑manasmiṃ；复.处.manesu。manasa,【形】心的(der. mānasa, mānasa- & manassa, manassa-)。《法集论》：在此时什么是意处？凡是在此时的1心、2意、3有意(意图)、4心脏、5净意、7意处、8意根、9识、10识蕴、11、相属于的意识界，在此时是意处。(Dhs.#65.：Katamaṃ tasmiṃ samaye manāyatanaṃ hoti? Yaṃ tasmiṃ samaye 1cittaṃ 2mano 3mānasaṃ 4hadayaṃ 5paṇḍaraṃ 6mano 7manāyatanaṃ 8manindriyaṃ 9viññāṇaṃ 10viññāṇakkhandho 11tajjāmanoviññāṇadhātu–idaṃ tasmiṃ samaye manāyatanaṃ hoti.)有分作为「意根」(manindriya)作用；「意根」有时作「有分意界」(bhavaṅga manodhātu)。

kāyena vācāya manasā, 以身语意。nibbānamanaso, 倾向涅盘的心(of Sn.942 at SnA 567 by nibbāna-ninna-citto. )。yathā-manena, 诚恳(“from his heart,” i. e. sincerely, voluntarily DhA.I,42)。manaṃ uppādeti, (to make up one’s mind, to resolve DhA.II,140 (cp. citt’uppāda); manaṃ karoti: (a) to fix one’s mind upon, to give thought to, find pleasure or to delight in (Loc.) J.IV.223 (rūpe na manaṃ kare=itthi-rūpe nimittaṃ na gaṇheyyāsi C. Cp. the similar & usual manasi-karoti in same sense); VI.45 (Pass. gīte karute mano); (b) to make up one’s mind DhA.II,87; manaṃ gaṃhāti to “take the mind,” take the fancy, to please, to win approval J.IV.132; DhA.II,48. — III. manamana: dhamm-uddhacca-viggahitamana A.II,157 (read manamano for manamanā); saṃkiliṭṭha-manā narā Th.2, 344; attamana pleased; gedhitamana greedy Pv.II.82; dummana depressed in mind, sad or sick at heart D.II,148; S.I,103; Vin.I,21; A.II,59, 61, 198; Th.2, 484; J.I.189; opp. sumana elated, joyful Pv.II.948 (=somanassajāta PvA.132); pītimana glad or joyful of heart Sn.766 (expld by tuṭṭha-mano, haṭṭha-mano, attamano etc. at Nd1 3; by santuṭṭha-citto at SnA 512). — IV. manasi-karoti (etc.) to fix the mind intently, to bear in mind, take to heart, ponder, think upon, consider, recognise. — 1. (v.) pres. 1st pl. manakaroma Vin.I,103; imper. 2nd sg. manakarohi, often in formula “suṇāhi sādhukaṃ m.-k.” “harken and pay attention” D.I,124, 157, 249; cp. M. I.7; A.I,227; pl. 2nd manakarotha A.I,171; D.I,214 (+vitakketha); Pot. manakareyyātha D.I,90 (taṃ atthaṃ sādhukaṃ k.); ppr. manakaronto DhsA 207; ger. manakatvā A.II,116 (aṭṭhikatvā+. . . ohitasoto suṇāti); Pv III.25 (amana=anāvajjetvā PvA.181); VvA.87, 92; PvA.62; grd. manakātabba Vism 244, 278; DhsA 205; aor. manas-ākāsi M.II,61; 2nd pl. (Prohib.) (mā) manasākattha D.I,214; A.I,171. Pass. manasi-karīyati Vism 284. — 2. (n.) manasikāra attention, pondering, fixed thought (cp. Cpd. 12, 28, 40, 282) D.III,104, 108 sq., 112, 227 (yoniso), 273 (ayoniso); M.I,296; S.II,3 (cetanā phasso m.); IV.297 (sabba-nimittānaṃ a° inattention to all  manaṅgaṇa (man°) sphere of ideation (Dhs. trsl. § 58) D.III,243, 280 and passim. manāvajjana representative cognition: Cpd. 59. manindriya (man°) mind-faculty, category of mind, faculty of ideation (cp. Dhs. trs. § 17; Cpd. pp. 183, 184) D.I,70 (with other senses cakkh-undriyaṃ etc.) III.226, and passim. manakamma work of the mind, mental action, associated with kāyakamma (bodily action) and vacī° (vocal action) A.I,32, 104; Pug.41; Dhs.981 (where omitted in text). manajava [cp. Vedic manojava] swift as thought Vv 6329; PvA.216 (assājāniya). manadaṇḍa “mind-punishment” (?) corresponding to kāya° & vacī-daṇḍa, M.I,372 sq. (Neumann, trsls “Streich in Gedanken”). manaduccarita sin of the mind or thoughts Dh.233; Nd1 386; Pug.60. manadosa blemish of mind A.I,112. manadvāra door of the mind, threshold of consciousness VbhA.41; DhsA 425, cp. Dhs. trsl. 3 (2p. 2); Cpd. 10. manadhātu element of apprehension, the ideational faculty (cp. Dhs. trsl. 129, 2p. 119, 120; and p. 2lxxxv sq.) Dhs.457 sq.; Vbh.14, 71, 87 sq., 144, 302; Vism 488; VbhA.80, 81, 239 (physiological foundation), 405; DhsA 263, 425; KhA 53. manapadosa anger in mind, ill-will D.III,72; M.I,377; Sn.702; J.IV.29; Dhs.1060 (cp. DhsA 367: manaṃ padussayamāno uppajjatī ti, i. e. to set one’s heart at anger). manapadosika (adj.) debauched in mind (by envy & ill-will), N. of a class of gods D.I,20; VbhA.498, 519. Cp. Kirfel, Kosmographie, p. 193 & Kern (Toev. I.163), slightly different: from looking at each other too long. manapasāda tranquillity of the mind, devotional feeling (towards the Buddha) DhA.I,28. manapubbaṅgama directed by mind, dominated by thought (see pubba2) Dh.1, 2; cp. DhA.I,21, 35. manabhāvanīya of right mind-culture, self-composed S.III,1; M.III,261; Vv 3413 (cp. VvA.152: mana-vaḍḍhanaka); Miln.129. Kern, Toev. I.163 trsls “to be kept in mind with honour.” manamattaka, in phrase mana-mattakena (adv.) “by mere mind,” consisting of mind only, i. e. memorial, as a matter of mind J.IV.228. manamaya made of mind, consisting of mind, i. e. formed by the magic power of the mind, magically formed, expld at Vism 405 as “adhiṭṭhāna-manena nimmitattā m.”; at DA.I,120 as “jhāna-manena nibbatta”; at DhA.I,23 as “manato nipphanna”; at VvA.10 as “bāhirena paccayena vinā manasā va nibbatta.” — Dh.1, 2; J.VI.265 (manomayaṃ sindhavaṃ abhiruyha); Sdhp.259; as quality of iddhi: Vism 379, 406. — Sometimes a body of this matter can be created by great holiness or knowledge; human beings or gods may be endowed with this power D.I,17 (+pītibhakkha, of the ābhassaras), 34 (attā dibbo rūpī m. sabbaṅga-paccaṅgī etc.), 77 (id.), 186 (id.); Vin.II,185 (Koliya-putto kālaṃ kato aññataraṃ mano-mayaṃ kāyaṃ upapanno); M.I,410 (devā rūpino m.); S.IV,71; A.I,24; III.122, 192; IV.235; V.60. manaratha desired object (lit. what pleases the mind), wish Vism 506 (°vighāta+icchā-vighāta); manaṃ pūreti to fulfil one’s wish Mhvs 8, 27 (puṇṇa-sabbamanoratha). Manoratha-pūraṇī (f.) “the wish fulfiller” is the name of the Commentary on the Aṅguttara Nikāya. manarama pleasing to the mind, lovely, delightful Sn.50, 337, 1013; Dh.58; Pv.II.958 (phoṭṭhabba), Mhvs 18, 48; VvA.340. manaviññāṇa representative cognition, rationality Vism 489; VbhA.150 (22 fold); DhsA 304, cp. Dhs. trsl. 170 (2p. 157); –dhātu (element of) representative intellection, mind cognition, the 6th of the viññāṇadhātus or series of cognitional elements corresponding to and based on the 12 simple dhātus, which are the external & internal sense-relations (=āyatanāni) Dhs.58; Vbh.14, 71, 87, 89, 144, 176 and passim. See also above II. 3 and discussions at Dhs. trsl. 132 (2p. 122) & introd. p. 53 sq.; Cpd. 1232, 184. manaviññeyya to be comprehended by the mind (cp. Dialogues II.281n) D.II,281; M.III,55, 57; J.IV.195. manavitakka a thought (of mind) S.I,207=Sn.270 (mano is in C. on this passage expld as “kusala-citta” SnA 303). manasañcetan’āhāra “nutriment of representative cogitation” (Dhs. trsl. 31) S.II,11, 13, 99; Dhs.72; Vism 341. manasatta “with mind attached,” N. of certain gods, among whom are reborn those who died with minds absorbed in some attachment M.I,376. manasamācāra conduct, observance, habit of thought or mind (associated with kāya° & vacī°) M.II,114; III.45, 49. manasilā (cp. Sk. manaḥ-śila) red arsenic, often used as a powder for dying and other purposes; the red colour is frequently found in later (Cy.) literature, e. g. J.V.416 (+haritāla yellow ointment); Vism 485; DhA.IV,113 (id. as cuṇṇa); ThA.70 (Ap. V.20); Mhvs 29, 12; SnA 59 (°piṇḍa in simile); DhA.II,43 (°rasa); VvA.288 (°cuṇṇa-piñjara-vaṇṇa, of ripe mango fruit); PvA.274 (°vaṇṇāni ambaphalāni); –tala a flat rock, platform (=silātala) SnA 93, 104; as the platform on which the seat of the Buddha is placed & whence he sends forth the lion’s roar: J.II.219; VI.399; VvA.217; as a district of the Himavant: J.VI.432; SnA 358. manahara charming, captivating, beautiful Mhvs 18, 49; N. of a special gem (the wishing gem?) Miln.118, 354.

Manakkāra, manasikāra,【阳】考虑、作意、固定思想(attention, pondering, fixed thought)。《广释》（CS:p.106）：「作，用心作，即‘作意’，它采集心的所缘。」（Karaṇaṃ kāro, manasmiṃ kāro manasikāro, so cetaso ārammaṇe samannāhāralakkhaṇo.）

Manasānupekkhita, 诸意熟虑。

Manatā,【阴】(在【合】中) 心理。attamanatā (atta+mana+tā)=心的可意性。

Manana,【中】思考。

Manasikaroti (manasi+kar行+o), 紧记，考虑。【过】manasikari。【过分】manasikata。【现分】manasironta。【独】manasikatvā。manasikaritvā。【义】manasikātabba。

Manaṃ,【无】几乎，某物。

Manāpa, manāpika,【形】令人喜爱的，迷人的。manāpāmanāpaṃ paccanubhoti, 经验喜与不喜(之事)。

Manuja,【阳】人类。manujādhipa, manujinda,【阳】人中之王，国王。

Manuñña(梵manojña) (=manorama),【形】令人愉快的，愉快的。

Manussa(fr. manus, cp. Vedic manuṣya),【阳】人类。manussatta,【中】人身(S.56.47./V,456.︰manussattaṃ)。manussabhāva,【阳】人类的状态。manussabhūta,【形】已成为人者。manussaloka,【阳】人类的世界。manussasaññā﹐人想(心中怀着关于人之念头)。Ye assu darathā gāmasaññaṃ paṭicca, te’dha na santi; ye assu darathā manussasaññaṃ paticca, te’dha na santi.(若由于村想而有任何忧患，现在无那些；若由人想而有任何忧患，现在无那些。)

Manesikā,【阴】读心术(thought-reading)。

Mano (mana 的【合】的词形) manokamma,【中】意业。manojava,【形】如心意一般地迅速。manoduccarita,【中】恶意。manodvāra,【中】意门。manodhātu,【阴】(十八界的)意界。manopadosa,【阳】恶意。manopasāda,【阳】信仰的心意。manopubbaṅgama,【形】心意所领导的。manomaya,【形】心造的((AA.1.14.)：manomayanti manena nibbattitaṃ.(心意所生：已于心产生。))。manoratha,【阳】心愿。manorama,【形】令人愉快的。manoviññāṇa,【中】意识。manoviññeyya,【形】由心意去了解的。manovitakka,【阳】心思。manohara,【形】迷人的。manomayaṃ kāyaṃ﹐意生天。“kaṃ pana tvaṃ, Udāyi, manomayaṃ kāyaṃ paccesī”ti? “Ye te, bhante, devā arūpino saññāmayā”ti.(世尊向乌陀夷说：)「乌陀夷！你以为意生天是什么？」(乌陀夷答：)「大德！他们是想所成就之无色诸天。」

Manodvārāvajjanacitta﹐【中】意门转向心，能够生起于五门或意门心路过程(cittavīthi)。当它在五门心路过程里，随推度心之后生起，它称为「确定心」(votthapanacitta)；其作用是确定或鉴别五识之一刚识知的目标。

Manodhātu﹐【阴】(十八界的)意界。《阿毘达摩义广释》(Vibhv.CS:p.121)Manoviññāṇadhātuyā viya visiṭṭhamananakiccāyogato mananamattā dhātūti manodhātu. 《法集论注》(DhsA.CS:p.305) ：455. Manodhātuniddese sabhāvasuññatanissattaṭṭhena manoyeva dhātu manodhātu.

Manobhāvanīya (mano意+bhāvanīya修习的)，意修习的。Bodhi译： worthy of esteem (值得尊敬的)。Manobhāvanīyānanti manavaḍḍhakānaṃ.Yesu hi diṭṭhesu kusalavasena cittaṃ vaḍḍhati, te sāriputtamoggallānādayo mahātherā manobhāvanīyā nāma.(意修习的：(善)意增长。在知见上，善心增长。称呼舍利弗、目犍连大上座为意修习的。)SA.22.1./II,250.(~AA.6.27.)：manobhāvanīyassāti ettha manaṃ bhāveti vaḍḍhetīti manobhāvanīyo.(意修习：此处，修习意，增长意，称为‘意修习’。)

Manomayā, 【阳.复.主】【形】心意所生。AA.1.14.：manomayanti manena nibbattitaṃ.(心意所生：已于心产生。)

Manosilā,【阴】雄黄(red arsenic，二硫化二砷S2AS2，又称：石黄、鸡冠石、黄金石，是矿物中药)。

mant﹐【字根VII.】讨论(to discuss)。

-mant, -mat﹐【结尾】。‘具有’之意。pāpimant有恶、波旬。

Manta,【中】吉祥物，符咒，诀语。mantajjhāyaka,【形】学习神圣咒语的人。Mantadharaṃ tiṇṇaṃ vedānaṃ pāragū sanighaṇḍuketubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo.(持真言，通达三吠陀又及语汇、仪轨、音韵律(或语源论)、第五史传，通文句，通文法。)

Mantana,【中】mantanā,【阴】请教，讨论。

Mantī,【阳】议员，部长。mantinī,【阴】女议员。

Mantu,【阳】想象的人。

Manteti (mant+e), 1.商量，采取商议(2nd pl. imper. mantavho, as compared with mantayavho; Sn.p. 107 (=talk privately to); mantayitvāna ger.; imper. mantayatha; aor. mantayiṃsu)。2.考虑(grd. mantayitabba & inf. mantayituṃ)。3.劝告(=kathemi kittayāmi PvA.225)。【过】mantesi。【过分】mantita。【现分】mantenta, mantayamāna,【独】mantetvā。【不】mantetuṃ。

manth﹐【字根I.】搅拌(to churn)。

Mantha(fr. math),【阳】搅乳棍，干饼，炒过的玉黍蜀面粉(a churning stick, a sort of rice-cake (=satthu) Vin.I,4,)。

Manthara,【阳】龟。

Manda,【形】1.慢的，迟钝的，懒惰的，愚蠢的。2.柔和的(mandakkhin, mandalocana, having lovely (soft) eyes关爱的眼神)。【中】稍微。mandatā,【阴】mandatta,【中】减少的状态，缓慢，愚蠢。mandaṃ, mandamandaṃ,【副】慢慢地，渐渐地。mandapaññā, 钝慧(者)。

Mandākinī,【阴】曼陀吉尼(喜玛拉雅七大湖之一和一条河的名字)。

Mandāmukhī,【阴】煤斗(coal-pan)。

Mandāra,【阳】曼陀罗山(山名)。

Mandārava(cp. Sk. mandāra),【阳】曼陀罗花、文陀罗华、圆华、适意花(the coral tree, Erythrina fulgens. 天界五种树之一)。

Mandiya(cp. Sk. māndya),【中】，1.懈怠(laziness, slackness S.I,110.)。2.愚蠢(dullness of mind, stupidity J.III.38 (=manda-bhāva).)。

Mandira(cp. late Sk. mandira),【中】大厦，宫殿(a house, edifice, palace)。

Mamaṅkāra(mamaṃ (=mama)+kāra, 梵mama-kāra磨磨迦罗),【阳】mamatta,【中】mamāyanā,【阴】自私的执着(selfish attachment, self-interest, selfishness)。

Mamāyati (mama 的【派】, cp. Sk. mamāyate), 被执着，珍爱。【过】mamāyi。【过分】mamāyita。【现分】mamāyanta。【独】mamāyitvā。

Mamma, mammaṭṭhāna(Vedic marman, fr. mṛd),【中】身体的要点，神经中心(soft spot of the body, a vital spot (in the Vedas chiefly between the ribs near the heart)。mammaghaṭṭana, 打击要点(hitting a vital spot (of speech, i. e. backbiting. cp. piṭṭhi-maṃsika))。mammacchedaka,【形】伤至要点，非常粗糙的，非常致命的。

Mammana,【形】有口吃的人(stammering, stuttering)。

-maya﹐【形】接尾词，由…所造的，由…所成的。

Mayaṃ (amha 的【主.复】), 我们。

Mayūkha,【阳】光线(a ray of light)。

Mayūra(Vedic mayūra),【阳】孔雀(peacock)。

mar(梵mṛ)﹐【字根I.】死(to die)。

Maraṇa(<mar(梵mṛ)),【中】死亡。maraṇakāla,【阳】死时(Vibhv.p.144︰Maraṇakāleti maraṇāsannakāle.死时︰临死之际)。maraṇacetanā,【阴】意图死亡(intention of death DhA.I,20.)。maraṇadhamma,【形】死法。maraṇanta, maraṇapariyosāna,【形】死为尾端的，最后是死的。maraṇabhaya,【中】怕死。maraṇamañcaka,【阳】死床。maraṇamukha,【中】死魔的嘴。maraṇsati,【阴】念死(禅修法)。maraṇasamaya,【阳】临终(the time of death)。maraṇānussati,【阴】死随念(禅修法mindfulness of death)。akālamaraṇa﹐非时死(横死，因断业而死)。khaṇikamaraṇa, 突然死(sudden death Vism.229)。maraṇanta, 死王作结束(having death as its end (of jīvita) Dh.148 (cp. DhA.II,366: maraṇa-saṅkhāto antako)。maraṇapariyosana, 死亡为终结(ending in death (of jīvita, life) DhA.III,111, 170)。maraṇapāra, 死的另一边( “the other side of death,” Np. at Nd1 154 (vv. ll. BB purāpuraṃ; SS parammukhaṃ). –maraṇabhaya, 死怖(the fear of death J.I,203; VI,398; Vbh.367. –maraṇabhojana, 死前最后一餐(food given before death, the last meal J.I,197; II,420. )。kāyassa bhedā param maraṇā﹐身坏命终。kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā﹐身体坏了、灭绝、消失，死后无有(身坏命终，更无所有)。mṛtyu-rāja(梵), 【阳】死王(阎罗王)。kālamaraṇa﹐适时死(业尽(即福尽)；寿命尽；福与寿命俱尽而死)。

Marati (mar(梵mṛ)死+a), 死。【过】mari。【过分】mata。【现分】maranta, maramāna。【义】maritabba。【独】maritvā。【不】marituṃ。

Marica,【中】胡椒粉，红辣椒。

Mariyādā,【阴】边界，界限。

Marīci,【阴】光线，海市蜃楼(mirage)。marīcikā,【阴】海市蜃楼。marīcidhamma,【形】等于海市蜃楼(幻法)，无实质的。

Maru,【阴】沙，荒沙地。【阳】神。

Marumba,【中】小圆石，小鹅卵石。

marj(梵mṛj) ﹐【字根I.】擦(to wipe)。

Mala,【中】杂质，污染，锈，污垢，(家畜的)粪。malatara,【形】更肮脏的，比较不纯的。

Malina, malinaka,【形】肮脏的，沾染的，不纯的。【中】杂质。

Malla,【阳】摔交选手，末罗 (Malla) 氏族的男人。mallayuddha,【中】摔交竞赛。

Mallaka,【阳】容器(即：杯、钵、碗、痰盂等)。

Mallikā,【阴】茉莉(Arabian jasmine，芳香的白色花)。

mas(梵mṛś)﹐【字根I.】接触(to touch)。

Masāragalla,【中】一种宝石(cat’s eye猫眼石〔常磨成圆形，从内部发出蛋白色光 的宝石“金绿宝石或玉髓”〕)。

Masi,【阳】烟灰，炭灰。

Massu,【中】胡须。massuka,【形】有胡须的。massukamma, massukaraṇa,【中】修剪胡须。

mah﹐【字根I.】参加礼拜(to worship)。

Maha,【阳】宗教性的节日。

Mahaggata,【形】变大的，高的。

Mahaggha,【形】非常昂贵的。mahagghatā,【阴】高价。

Mahagghasa,【形】多吃的，暴食的。

Mahannava,【阳】大海洋。

Mahati (mah礼拜+a), 尊敬，崇敬。【过】mahi。【过分】mahita。【独】mahitvā。

Mahatta,【中】大。

Mahaddhana,【形】有大财富的。

Mahanīya,【形】品格高尚的人。

Mahanta,【形】很棒的，大的，广大的。(mahantī, mahatī 【阴】，Mahatī parisā大众(大的群体)), mahantatara,【形】比较棒的，更大的，更广大的。mahantatā,【阴】mahantabhāva,【阳】大。

Mahaṇṇava,【阳】大海洋。

Mahapphala,【形】有大果报的。

Mahabbala,【形】有大力量的，有强烈的力量的。【中】大力量，大军队。

Mahabbhaya,【中】大恐惧。

Mahallaka,【形】老的，古旧的。【阳】老人。mahallakatara,【形】比较老的，更老的。mahallikā,【阴】老女人。mahallakitthiyo, f.pl.Nom.诸老女人。SA.1.54.︰puttā vatthūti mahallakakāle paṭijagganaṭṭhena puttā patiṭṭhā.(子乃人宅地︰老年阶段依靠儿子立足。)

Mahā (复合词中 mahanta 改成 mahā, 尾元音 ā 时常被弄短)。mahupāsaka,【阳】大优婆塞(佛陀的大信徒)。mahupāsikā,【阴】大优婆夷(大女信徒)。mahākaruṇā,【阴】大悲。mahākāya,【形】有肥胖的身体，有大身体的。mahāgaṇa,【阳】大团体。mahāgaṇī,【阳】有许多追随者。mahāggata(mahaggataṃ cittaṃ), 【阳】广大心(大至心=色、无色界心)。mahājana,【阳】公众。mahātaṇha,【形】大贪(非常贪婪的)。mahātala,【中】在宫殿的顶端上的大平坦的屋顶。mahādhana,【中】大财富。mahānaraka, mahāniraya,【阳】大地狱。mahānasa,【中】厨房。mahānubbāva,【形】大权威的。mahāpañña,【形】大智慧的(非常明智的)。mahāpatha,【阳】大道路。mahātāpana﹐大燃烧地狱，八大地狱之一。mahāpitu,【阳】伯父。mahāpurisa,【阳】大人。mahābhūta,【中】四大元素(地、水、火、风)。mahābhoga,【形】有大财富的。mahāmati,【阳】大智慧者。mahāmatta, mahāmacca,【阳】大臣，宰相，首席部长(唐朝宰相一般有数人担任，多时曾达十余人，其中有一位是首席宰相)。mahāmuni,【阳】大牟尼。mahāmegha,【阳】大雨。mahāyañña, mahāyāga,【阳】大牺牲。mahāyasa,【形】大名望。mahāraha,【形】最宝贵的。mahārāja,【阳】大王(印度还有称为︰devaputra天子、ajātiraja不世出之王)。mahāroruva﹐大号叫地狱，八大地狱之一。mahālatāpasādhana,【中】(佩带在淑女身上的全套首饰被称为)「大蔓草」。mahāsatta,【阳】大众生，大有情。mahāsamudda,【阳】大海。mahāsara,【中】大湖。mahāsāra, mahāsāla,【形】有大财富的。mahāsāvaka,【阳】大弟子。

Mahāyāna﹐【中】大乘(佛教)，大乘是佛陀灭度后四五百年间才崛起的新教派，对原始佛教的教义有心的诠释及看法，有时会完全颠覆旧说，创立新思想。《大乘庄严经论》卷第十二：「若具足七种大义说为大乘。一者缘大。由无量修多罗等广大法为缘故。二者行大。由自利利他行皆具足故。三者智大。由人法二无我一时通达故。四者勤大。由三大阿僧祇劫无间修故。五者巧大。由不舍生死而不染故。六者果大。由至得力无所畏不共法故。七者事大。由数数示现大菩提大涅盘故。(T31.654.3)

Mahikā,【阴】霜。

Mahiccha(mahā大+iccha渴望),【形】贪婪的。mahicchatā,【阴】贪欲(【反】appicchatā知足)。

Mahita, (mahati 的【过分】) 尊敬，崇敬。

Mahiddhika,【形】大神通力。D.16./II,72.︰“Ahaṃ hime Vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi(or ucchejjāmi, or ucchijjāmi) Vajjī, vināsessāmi Vajjī, anayabyasanaṃ āpādessāmi Vajjī”ti(那些跋耆人虽有如是大神力、大威力，我欲伐之，我欲根绝跋耆人，我欲令跋耆人灭亡，我欲令跋耆人破灭。」)

Mahinda,【阳】摩哂陀(人名)，大因陀(神的领袖，大神王)。

Mahilā,【阴】女人。

Mahisa,【阳】水牛。mahisamaṇḍala,【中】摩酰沙慢陀罗国(国名，今印度的迈索尔市 (Mysore))。

Mahissara,【阳】大君主，自在神 (Issara)。

Mahī,【阴】地(摩希，即：大者)，摩酰河(河名)。mahītala,【中】地面。mahīdhara,【阳】山。mahīpati, mahīpāla,【阳】国王。mahīruha,【阳】树。

Mahesakkha,【形】有影响的，有大力量的。

Mahesi (mahā+isi),【阳】大仙(大修行者﹐in poetry for mahesi)。

Mahesī,【阴】皇后。

Mahogha,【阳】大洪水。

Mahodadhi,【阳】大海。

Mahodara,【形】有大肚子的。

Mahoraga (梵巴同),【阳】摩睺罗伽、莫呼勒伽、摩休洛、摩伏勒。意译作大蟒神、大蟒蛇。

Maṃsa,【中】肉。maṃsapesi。【阴】肉片，肉脔ㄌㄨㄢˊ。maṃsapuñja,【阳】肉堆。世尊禁止比丘吃十种肉：人(manussa)，象(hatthi)，马(assa)，狗(sunakha)，蛇(ahi)，狮(sīha)，虎(byaggha)，豹(dīpi)，熊(accha)， 鬣狗(taraccha,土狼)(Vin.Mv.218~220)。世尊允许吃三净肉，第一、眼不见杀，第二、耳不闻杀，第三、不为己所杀。

Mā(cp. Vedic mā), (否定词)勿、莫、不应(prohibition particle: not, do not, let us hope not)。表达否定的命令、劝告，常配合aor.。mā evaṃ akattha, 不要这样(do not thus DhA.I,7)。mā abhaṇi, 勿说(speak not Pv.I.33)。mā cintayittha, 勿忧虑(do not worry DhA.I,12)。mā parihāyi, 勿衰退(I hope he will not go short (or be deprived) of…M.I,444)。mā bhāyi, 勿怖(fear not J.II.159; mā mariṃsu, 勿死(I hope they will not die J.III.55; mā (te) rucci may it not please (you), i. e. please do not Vin.II,198)。mā evaṃ ruccitth, 勿死(id. DhA.I,13)。2. with imper.: mā gaccha, 勿去(J.I.152)。mā detha, 勿施(J.III.275)。mā ghāta, 勿杀(do not kill: see māghāta)。3. with pot.: mā anuyuñjetha, (Dh.27)。mā bhuñjetha, 勿吃(let him not eat Mhvs 25, 113)。mā vadetha, 勿说(J.VI.364)。4. with indic. pres)。mā paṭilabhati, (A.V,194. — A peculiar use is found in phrase ānemi mā ānemi, (shall I bring it or not? J.VI.334)。5. mā=na (simple negation) in māsakkhimhā, 我们不能(we could not Vin.III,23)。

mā(梵mā)﹐【字根I.】测量(to measure)。

Mā,【阳】月亮(the short form of māsa)。

Māgadha, Māgadhaka,【形】摩揭陀国的。Māgadhī,【阴】摩揭陀国的语言。

Māgavika,【阳】猎人(捕鹿者)。

Māgasira,【阳】摩揭斯喇月(月名，大约十一月至十二月之间，农历10月16至11月15)。

Māgha,【阳】摩伽月(月名，大约一月至二月之间，农历12月16至1月15)。

Māghāta,【阳】禁杀令(不可杀生的旨令)。

Māṇava(cp. Sk. māṇava),【阳】年轻人(a youth, young man, esp. a young Brahmin)。

Māṇavaka(<fr. māṇava), 年轻人。nāgamāṇavaka﹐﹐年轻的蛇。māṇavikā, māṇavī,【阴】年轻未婚女子。nāgamāṇavaka﹐年轻的雌蛇(a young female serpent)。

Mātaṅga,【阳】象，贱民。

Mātalī,【阳】摩多梨(因陀神的战车御者的名字)。

Mātāpitu,【阳】父母，母亲和父亲。A.2.4./I,62.：Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīle sīlasampadāya samādapeti niveseti patiṭṭhāpeti, maccharī cāgasampadāya samādapeti niveseti patiṭṭhāpeti, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti, ettāvatā kho, bhikkhave, mātāpitūnaṃ katañca hoti paṭikatañcā”ti.(比丘们！凡是父母不信，为了〔使父母〕具足信，劝导之，令入〔信〕，令住〔信〕；〔父母〕悭悋，为了〔使父母〕具足施舍，劝导之，令入〔施舍〕，令住〔施舍〕；〔父母〕恶慧，劝导之，令入〔正慧〕，令住〔正慧〕。比丘们！〔作到〕此程度，已对父母尽了赡养。)

Mātāpettika,【形】来自父亲和母亲的。mātāpettibhara,【形】赡养父母的。

Mātāmaha,【阳】外公。mātāmahī,【阴】外婆。

Mātika,【形】和母亲连接的。

Mātikā(梵mātṛkā),【阴】水道，河道，目次(本母)，音译：摩怛理迦。mātikādhara﹐忆持论母的人，持论母师。《顺正理论》卷一(T29.330中)中说明「摩怛理迦」(mātṛkā)，举四念处、四正勤等三十七道品等为首的法数为例，并说：「…及《集异门》、《法蕴》、《施设》，如是等类，一切总谓‘摩怛理迦’。」。而且在《顺正理论》(T29.595中)中，说明十二分教的「论议」(upadeśa)，认为「论议」便是摩怛理迦，并视同阿毗达磨。《阿育王传》卷四(T50.113.3)也以「摩得勒伽藏」表示论藏。

Mātipakkha,【阳】母系。

Mātu(mātar),- mātu,【阴】母亲。单.主.mātā；复.主mātaro；单.呼.māta﹑mātā﹑māte(罕)；复.呼mātaro；单.宾.mātaraṃ；复.宾.mātare﹑mātāro；单.具.﹑离.mātarā﹑mātuyā；复.具.﹑离.mātarehi﹑mātarebhi﹑mātūbhi﹑mātūhi；单.与.﹑属.mātuyā﹑mātu；复.与.﹑属.mātarānaṃ﹑mātānaṃ﹑mātūnaṃ；单.处.mātari﹑mātuyā﹑mātuyaṃ；复.处.mātaresu﹑mātūsu。mātukucchi,【阳】母胎。mātugāma,【阳】女人，女人家。mātughāta,【阳】弑母。mātughātaka,【阳】弑母。mātupaṭṭhāna,【中】孝顺母亲(照料母亲)。mātuposaka,【形】赡养母亲的。mātito,【离.单】由母系(by the mother’s side)。ubhato sujāto mātito ca pitito ca sajsuddha-gahaṇiko yāva sattamā pitāmahā-yugā akkhitto anupakkuṭṭho jāti-vādena.(父母两方血统纯净，(上溯至)第七代祖先时代确实无混杂，论血统无可指责。

Mātucchā(梵 mātṛ-ṣvasā),【阴】姨母(母亲的姊妹mother’s sister, maternal aunt)。mātucchā-putta, 姨母的儿子(aunt’s son, male first cousin (from mother’s sister’s side))。

Mātula(Sk. mātula),【阳】舅父(a mother’s brother, an uncle)。 mātuladhītā, 舅父的女儿(uncle’s daughter, female first cousin (from mother’s brother’s side)。

Mātulaka,【阳】舅父=mātula DhA.I,182.

Mātulānī(Sk. mātulānī),【阴】舅母。(a mother’s brother’s wife, an aunt)。

Mātuluṅga(Sk. mātulunga),【中】香橼树(critron﹐一种多刺的常绿灌木或小树 (Citrus medica)，原产于印度，果实在外表和结梗上类似于柠檬，但比柠檬更大和没有顶乳头) (=mella; v. l. bella)。

Mādisa(Sk. mādṛś & mādṛśa, maṃ+ dṛś),【形】像我的(one like me)。

mān﹐【字根VII.】授与荣誉、尊敬(to honour)。

Māna, māṇa,【中】测量，度量。mānakūṭa,【阳】错误的尺寸。

Māna,【阳】自豪，自负，(我)慢，贡高。mānatthaddha,【形】自傲顽固的(死爱面子)。mānada,【形】激发尊敬的。

Mānatta﹐摩那埵，谓于大众面前告白忏悔之治罪法。pakkhamānattaṃ caritabbaṃ(行半月摩那埵)，指犯僧残(重罪)之比丘尼必须在比丘、比丘尼两部众之间接受半月的摩那埵。

Mānana,【中】敬礼，尊敬。

Mānasa,【中】心意，意图。【形】(在【合】中) 有意图的。

Mānita﹐[māneti尊敬] 的【过分】。

Mānī,【阳】骄傲的人。

Mānusa,【形】人。【阳】男人。mānusaka,【形】人。mānusī,【阴】女人。

Māneti (man+e), 尊敬，崇敬，看重，器重。【过】mānesi。【现分】mānenta。【独】mānetvā。

Māpaka,【阳】造物主，建设者。

Māpita (māpeti 的【过分】), 已产生。

Māpeti (mā+āpe), 建立，构造，产生，神变(以神通力变出)。【过】māpesi。【独】māpetvā。

Māmaka(<mama, lit. “mine” ),【形】专心于…的，亲爱的(one who shows affection (not only for himself), making one’s own, i.e. devoted to, loving)。

Māyā,【阴】欺骗(deceptive appearance, fraud)，伪善( hypocrisy)。《清净道论》(Vism.107)把诳归属于贪，但以覆藏相来看，它可归属于瞋；AA.2.16./II,163.：「一切悭相，作覆藏相，称为‘诳’。」Taṃ sabbampi maccharāyanalakkhaṇaṃ. Katapaṭicchādanalakkhaṇā māyā. )。māyā vuccati vañcanikā cariyā.(欺骗的行为称为‘欺骗’)(Nd1 422)。māyākāra,【阳】变戏法者。māyāvī,【形】骗人的，伪善的，魔术家。saṭhā māyāvino﹐狡诈欺蒙。S.42.13./IV,342.︰Māyaṃ cāhaṃ, gāmaṇi, pajānāmi, māyāya ca vipākaṃ, yathāpaṭipanno ca māyāvī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi”.((婆多利耶)村长(Pāṭaliyo gāmaṇi)！倘若我知道于幻，幻的果，也知道施幻术，身坏命终之后，堕于无幸处、恶趣、险难处、地狱。)。sambarimāyā﹐参婆罗幻术(可令持诵者堕地狱)。

Māra(fr. mṛ, later Vedic, māra killing, destroying, bringing death, pestilence)【阳】魔王，弊魔，撒旦，死亡的化身(death; usually personified as Np. Death, the Evil one, the Tempter)。mārakāyika,【形】魔天的。māradheyya,【中】魔界。mārabandhana,【中】死亡的脚镣。mārasenā,【阴】魔军。

Māraka,【形】带来死亡的，杀人者。

Māraṇa(<caus. māreti),【中】杀，屠杀，屠宰(killing, slaughter, death)。

Mārāpana,【中】令人被杀。

Mārāpeti (mareti 的【使】), 使被杀。【过】mārāpesi。【过分】mārāpita。【独】mārāpetvā。【现分】mārāpenta。

Mārita, (māreti 的【过分】)。

Mārisa,【形】(只在【处】) 爵士，先生，阁下。SA.1.1./I,17.：Mārisāti devatānaṃ piyasamudācāravacanametaṃ.(‘友’是诸天人的亲切表示的(称呼)语言)。

Māruta,【阳】风。

Māreti (mar+e), 杀。【过】māresi。【现分】mārenta。【独】māretvā。【不】māretuṃ。

Māretu,【阳】凶手。

Māla, mālaka,【阳】圆围墙的场地，圆院子。

Mālatī,【阴】大花素馨(great-flowered jasmine﹐见 Jātisumanā)。

Mālā,【阴】花环，花圈，花，一串。mālākamma,【中】花环手工，壁画。mālākāra,【阳】制造花环者，花匠。mālāgaccha,【阳】开花植物。mālāguṇa,【阳】一串花。mālāguḷa,【中】花丛。mālācumbaṭaka,【阳】花冠〔戴在头上的 花串〕。mālādāma,【阳】花串。mālādhara,【形】戴着花环的。mālādhārī, mālābhārī,【形】戴着花圈的。mālāpuṭa,【阳】花的容器。mālāvaccha,【中】花圃，多花的床。

Mālika, Mālī,【形】1.有花环的，有花的。2.(人名)胜鬘夫人，为舍卫城波斯匿王之女，母名末利。

Mālinī,【阴】女人戴着花环。

Māluta,【阳】风。

Māluvā,【阴】一种攀缘植物，生长在树上而慢慢地破坏那棵树。Māluvāsipāṭikā,葛之果皮(葛藤子)。

Mālūra,【阳】孟加拉国苹果树(见 Billa)。

Mālya,【中】花环。

Māsa1(cp. Vedic māsa, & mās),【阳】【中】一个月(a month)。māsasika,【形】每个月都发生的，一个月一次的。印度月份相当于中国农历月份：Citta=2月16~3月15﹐Vesākha=3月16~4月15﹐ Jeṭṭha=4月16~5月15﹐āsāḷha=5月16~6月15，Sāvaṇa=6月16~7月15﹐Poṭṭhapāda= 7月16~8月15﹐Assayuja=8月16~9月15﹐Kattika=9月16~10月15﹐Māgasira=10月16~11月15﹐Phussa=11月16~12月15﹐Māgha=12月16~1月15﹐Phagguna=1月16~2月15。addhamāsa,半月。sukka-pakkha, 白分(白月，阴历初一至十五日，由月盈至满)。kaṇha-pakkha, 黑分(黑月，自阴历十六日至二九或三十日(印度则说黑月一日至十四或十五日)，由月亏至晦)。antotemāse, 在三个月内。

āsāḷhi-māsa VvA 307 (=gimhānaṃ pacchima māsa); pl. dve māsā PvA 34 (read māse); cattāro gimhāna-māsā KhA 192 (of which the 1st is Citra, otherwise called Paṭhama-gimha “1st summer” and Bāla-vasanta “premature spring”). — Instr. pl. catūhi māsehi Miln. 82; PvA I.1012. — Acc. pl. as adv.: dasamāse 10 months J I.52; bahu-māse PvA 135; also nt. chammāsāni 6 months S III.155. Freq. Acc. sg. collectively: a period of . . ., e. g. temāsaṃ(=temāsī?) 3 months DhsA 15; PvA 20; catu° DA I.83; PvA 96; satta° PvA 20; dasa° PvA 63; aḍḍha° a fortnight Vin IV.117. — On māsa (& f. māsī), as well as shortened form °ma see puṇṇa.  –puṇṇatā fullness or completion of the month DA I.140; –mattaṃ (adv.) for the duration of a month PvA 19.

Māsa2(Vedic māṣa, Phaseolus indica, closely related to another species: mudga Phaseolus mungo), 【阳】菜豆、绿豆(一种直立灌木状一年生豆类 (Phaseolus aureus)，可能原产印度，现广泛栽培于温暖地区，作绿肥或饲料，种子可食，通常绿色或黄色，是中国烹调中豆芽的主要原料)(a bean；Phaseolus indica or radiata); usually combd with mugga. Also used as a weight (or measure?) in dhañña-māsa, which is said to be equal to 7 lice: VbhA 343。pl. māse Vv 806 (=māsa-sassāni VvA 310)。odaka bean-water KhA 237。khetta a field of beans VvA 808; VvA 308。-bīja bean-seed DhA III.212。-vana plantation J V.37 (+mugga°).

Māsa3(identical with māsa2), 摩沙(迦)(a small coin=māsaka) (satta māsā=satta māsakā C.).

Māsaka,【阳】直译：摩沙迦(当时的钱币)。规定偷窃五摩沙迦(古译：五钱)或五摩沙迦以上的物品构成死罪，是比照印度摩揭陀当时的国法。五个摩沙迦相当于一个pāda。《五分律》《四分律》《十诵律》皆译为「钱」，《僧祇律》译为「分」。aḍḍhamāsaka﹐【阳】半分钱。

Māsi,【阴】一个月。

mi﹐【字根V.】测量(to measure)。

Miga,【阳】畜牲，四脚动物，鹿。migachāpaka, migapotaka,【阳】小鹿。migataṇhikā,【阴】海市蜃楼。migadāya,【阳】鹿园。migamada,【阳】麝香鹿。migamātukā,【阴】鼷鹿(原产于中非、印度 和东南亚的热带雨林区的几种〔水鼷鹿属或鼷鹿属〕动物中任何一种，该 动物小而似鹿且无角—亦称鼠鹿)。migaluddaka,【阳】捕鹿猎人。migava,【中】狩猎。

Miginda (miga畜牲+inda王),【阳】畜王，狮子。

Migī,【阴】雌鹿。

Micchatta,【中】谎言。

Micchā,【无】不真实，谎言，错误的，错误地，邪。micchābhinivesa(倾向),【阳】邪执。micchākammanta,【阳】邪业。micchāgahaṇa,【中】错误的观念。micchācāra,【阳】错误的行为。micchācārī,【形】错误地举止者。micchādiṭṭhi,【阴】邪见，异端。micchāpaṇihita,【形】误导的。micchāvācā,【阴】邪语。micchāvāyāma,【阳】邪精进。micchājīva﹐【阳】邪命(错误的生计方式)。micchāsaṅkappa,【阳】思维。kāmesu micchācāra﹐邪欲。《分别善恶报应经》卷下：「邪欲报有十种。何等为十？一欲心炽盛。二妻不贞良。三不善增长。四善法消灭。五男女纵逸。六资财密散。七心多疑虑。八远离善友。九亲族不信。十命终三涂。」(T1.899.2)《杂阿含500经》说四种邪命食。下口：adhomukha(adho下+mukha口﹑面)。即脸部朝下，或丢脸。下口食，指不托钵乞食而自耕作营生，沙门的四邪命食之一。仰口：ubbhamukha。)，即仰脸、抬头。仰口食，以仰观星宿、日月、风雨、雷电、霹雳之术数学求衣食，而自活命，沙门的四邪命食之一。方口：disāmukha。即脸朝四方。方口食，指出家人曲媚显贵，通使于四方，借巧言令色而求活命，沙门的四邪命食之一。四维口：vidisāmukha。即脸朝东南、西南、西北、东北四面张望。四维口食，即学种种之咒术卜算吉凶，以求衣食而自活命，沙门的四邪命食之一。(cf. S.28.10.)

Micchājīva﹐【阳】邪命(错误的生计方式)。D.30./III,176.：micchājīvaṃ pahāya sammā-ājīvena jīvikaṃ kappesi, tulākūṭa kaṃsakūṭa mānakūṭa ukkoṭana vañcana nikati sāciyoga chedana vadha bandhana viparāmosa ālopa sahasākārā paṭivirato ahosi.(舍邪命，以正命为营生，远离：欺斗秤、伪币、错误的尺寸、贿赂、欺瞒、诈欺、走后门、(用手对众生)斩切、屠宰、(以粗绳)捆绑、(山中及树丛中)拦劫、(村、城等)抢劫、打家劫舍。)

Micchādiṭṭhi,【阴】邪见，异端。SA.45.1~2./III,116.：Micchādiṭṭhīti ayāthāvadiṭṭhi aniyyānikadiṭṭhi.(邪见：错误的见解和无利可图的见解)。

Micchācāra(梵kāma-mithyācāra) ,【阳】邪欲。Atthasālinī(殊胜义) (DhsA.p.98.)︰‘Kāmesu micchācāro’ti ettha pana ‘kāmesū’ti methunasamācāresu; ‘micchācāro’ti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro. (「邪欲乐行」（邪淫）里的「欲乐」是指「性交」；「邪行」是指「低贱及实应受到谴责的行为」。「邪欲乐行」的特相是生起于身门的思（cetanā，意愿），具有侵犯自己无权同其行房者的不如法意念。) Tattha agamanīyaṭṭhānaṃ nāma–purisānaṃ tāva (1)māturakkhitā, (2)piturakkhitā, (3)mātāpiturakkhitā, (4)bhāturakkhitā, (5)bhaginirakkhitā, (6)ñātirakkhitā, (7)gottarakkhitā, (8)dhammarakkhitā, (9)sārakkhā, (10)saparidaṇḍāti māturakkhitādayo dasa; (1)dhanakkītā, (2)chandavāsinī, (3)bhogavāsinī, (4)paṭavāsinī, (5)odapattakinī, (6)obhaṭacumbaṭā, (7)dāsī ca bhariyā, (8)kammakārī ca bhariyā, (9)dhajāhaṭā, (10)muhuttikāti etā dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dvinnaṃ sārakkhasaparidaṇḍānaṃ, dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā idaṃ agamanīyaṭṭhānaṃ nāma.( 于此，不正确(男人无权与之行房者)是：（甲）十种未婚女人，即：一、为母所护；二、为父所护；三、为父母所护；四、为兄弟所护；五、为姐妹所护；六、为亲戚所护；七、为族人所护；八、为宗教导师所护；九、已订婚；十、正受惩罚；以及（乙）十种已婚女人，即：一、以钱财买来（的妻子）；二、自愿为人妻者；三、为了财富而为人妻者；四、为了服饰而为人妻者；五、由双亲执行婚礼，把新郎新娘之手浸入一只碗里的水，而如法地成为人妻者；六、从社会阶级较低阶层里获得的妻子；七、奴隶妻；八、佣人妻；九、战俘妻；十、短暂的妻子。当中，有十二种女人是其它男人不可侵犯的，即：已订婚和正受惩罚的女人，以及后面十种（已婚女人）。)

Miñja,【中】miñjā,【阴】核心，髓，精华。

Miṇana,【中】测量。

Miṇāti (mi+ṇā), 量，秤重，称。【过】miṇi。【过分】mita。【现分】miṇanta。【独】miṇitvā。【不】miṇituṃ。【被】miṇīyati。

Middha(<middh迟钝)﹐【中】睡眠(迟钝torpor, 笨拙stupidity, 呆滞sluggishness。DhsA.378. gives “medhatī ti middhaṃ.”)。Abhidhammatthavibhāvinīṭīkā(阿毘达摩义广释)：Middhanaṃ middhaṃ, vigatasāmatthiyatā, asattivighāto vā, tattha thinaṃ cittassa akammaññatālakkhaṇaṃ, middhaṃ vedanādikkhandhattayassāti ayametesaṃ viseso.(诸睡眠都是‘睡眠’，别离能力性，破坏而无能力，昏沉，不适合工作相，三种受蕴等睡眠，这是它们的差别。)。《法集论》Dhammasaṅgaṇī#1163(PTS:1157；CS:p.233)：Tattha katamaṃ middhaṃ? Yā kāyassa 1akallatā 2akammaññatā 3onāho 4pariyonāho 5antosamorodho 6middhaṃ 7soppaṃ 8pacalāyikā 9soppaṃ 10supanā 11supitattaṃ–idaṃ vuccati middhaṃ.(什么是‘睡眠’？那个心所是1不聪明的、2不适合工作、3遮盖、4完全遮盖、5自己迟钝、6睡眠、7睡觉、8打瞌睡、9沉觉、10睡觉、11睡状，称为睡眠。)

Mita, (Miṇāti’量’的【过分】；Vedic mita, pp. of mā, mināti, to measure; also in meaning “moderate, measured”)已度量(measured, in measure)。mitabhāṇī(mitabhāṇin),【阳】话说得适当者。mitamita, 无限量、没有度量(unlimited, without measure, boundless. Also name of a Buddha)。mitāhāra, 度量(measured, i. e. limited food Sn.707. speaking measuredly, i. e. in moderation Dh.227; J.IV.252.)。

Mitta(cp. Vedic mitra, m. & nt., friend; Av. mipro, friend),【阳】【中】朋友。Mittaddu(Sk. mitra-druha), mittadubbhi, mittadūbhī,【阳】出卖朋友的人，叛逆的人(also in foll. forms: mittadubbha; mittadūbha; mittadūbhin [cp. Sk. mittadrohin])。mittapatirūpaka,【形】损友(a false friend, one pretending to be a friend D.31./III,185.︰是敌而似友(amittā mittapatirūpakā)：一、拿去任何物者(añña-d-atthu-haro)。二、光说不练者(vacīparamo)。三、谄媚者(anuppiyabhāṇī)。四、损友者(apāyasahāyo))。(The qualities of a Good friend are he who 1.gives what is hard to give (dana), 2.does what is hard to do, 3.hears what is hard to hear or bear, 4.confess (shares) his own secret with you, 5.keeps others’ secrets, 6.in need, forsake one not)

7. despises not when one is in ruin.)。mittabheda,【阳】绝交，断绝友情，瓦解联盟。mittasanthava,【阳】朋友关系。āgārikamitta,在家人的朋友(a house- or lay-friend)。Anāgārikamitta,出家人的朋友(a homeless- or clericalfriend)。kalyāṇa-mitta,善友(mentor, or spiritual adviser)。ñāti-sālohitamitta,有血缘关系的朋友(blood-relations; cp. ñāti-mittā relatives & friends Pv.I.59)。【反】sapatta, 敌人( enemy PvA.13)。amitta, 非友(a sham friend or enemy)。pāpa-mitta, 恶友、坏朋友(bad friend)。mittābhirādhin, 满意的朋友(one who pleases his friends J.IV.274 (=mittesu adubbhamāno C.) mittavaṇṇa, 虚假的朋友(pretence of friendship, a sham friendship Pv IV.86 (=mitta-rūpa, mitta-paṭirūpatā PvA.268)。Kavidappaṇanīti(诗人镜子格言)#238：Na vissase amittassa, mittañcāpi na vissase;Kadāci kupite mitte, sabbadosaṃ pakāsati.(可别亲信那不是朋友的人，并且，即使朋友也不应(轻)信；(因为)一当朋友(反目，)生气之时，他会将(你的)所有缺点(大加)宣扬。)vissase, pt.3sg. < vi-(s)sas, vissasati，愿望式表「劝告」，「(不)应亲爱、信赖」// amittassa < a-mitta, m.Gen.sg.，信赖(vissasati)之「处」(对象)习惯用「属格」或「处格」。mitte, m.Loc.sg. 表信赖之「处」// cāpi = ca api。kadāci = kadā-ci, 「疑问词」kadā (何时)后接 -ci变成「不定词」(某时) // kupite, mitte,均为m.Loc.sg.，此为「独立处格结构」 (Loctive Absolute)，表「时机」。sabbadosaṃ < sabba-dosa // pakāsaye, Opt. 3sg. < (p)pa-kās, pakāseti (pakāsayati)，愿望式表「可能」，「将会宣扬」。amittā mitta-paṭirūpakā(非友似友)。mittā suhadā(善心之友)。mittapaṭirūpaka﹐非友似友。

Mittatā, Mittatā-, (abstr. fr. mitta) ,【阴】友谊(state of being a friend, friendship, in kalyāṇamittatā being a good friend)。

Mitti (a by-form of metti) ,【阴】友谊(friendship J.I.468 (=metti C.))。

Mithu,【无】轮流，交替地，秘密地。mithubheda,【阳】联盟的瓦解。

Mithuna,【中】爱侣(loving couple)。

Mid﹐【字根III.】油滑、假殷勤(to be unctuous)，爱(to love)，变湿(to wet)。

Middha,【中】睡意，呆滞。middhī,【形】处于睡眠状态的，昏昏欲睡的。

Miyyati, mīyati (mar+ya, mar 被改成 miy 和 mī), 死。【现分】mīyamāna。

mil﹐【字根I.】关、闭(像眼睛) (to close (as eyes))。

mil﹐【字根I.】碰到(to meet)。

Milakkha,【阳】野蛮人。milakkhadesa,【阳】野蛮国(野蛮人居住的)。

Milāta (Milāyati的【过分】), 已凋谢。milatā,【阴】已褪色。

Milāyati (milā+ya), 褪色，凋谢。【过】milāyi。【现分】milāyamāna。【独】milāyitvā。

mis(梵miṣ)﹐【字根I.】眨眼(to wink)。→Misati

miss﹐【字根VII.】混合(to mix)。

Missa, missaka(orig. pp. of miś),【形】1.混合(mixed)。2.组合的(accompanied by)。3.性交，交陪(博感情)，联合(missa° is changed to missī in compn with kṛ and bhū (like Sk.), thus in missī-bhāva (sexual) intercourse, lit. mixed state, union)。missībhūta, 混合，偶合，联合(mixed, coupled, united)。【反】amissībhāva﹐未混合。

Missita, (Misseti’混合’的【过分】) 混合、混杂。【反】amissita﹐未混合。

Misseti (miss+e), 混合。【过】missesi。【现分】missenta。【独】missetvā。

mih﹐【字根I.】制造水(to make water)。

Mihita (=sita),【中】微笑。台语：微微仔笑bi5 bi5 a2 chio3，文文子笑bun5 bun5 a2 chio3。

Mīna,【阳】鱼。

Mīyati, 死。参考 Miyyati。

mīl﹐【字根VII.】眨眼(to wink)。

Mīḷha,【中】排泄物，(家畜的)粪。mīḷhaka, 粪虫(dung beetle)。

mu﹐【字根III.】知道(to know)。

Mukula,【中】芽，蓓蕾。

表單的頂端

表單的底部

Mukha(Vedic mukha, fr. Idg. *mu),【中】1.嘴。2.脸。3.入口。4.原因，理由，方法。5.前面。6.面门。音译：目佉。(《华严经探玄记》卷第三曰：「面门者诸德有三释：一云是口，一云是面之正容，非别口也。光统师云：鼻下口上中间是也。…今释，依梵语称面及口并门。悉名目佉，是故翻此为面门也，故知此中通举其事。」(T35.151.2))。【形】最初的。mukhatuṇḍa,【中】鸟嘴(喙)。mukhadvāra,【中】嘴。mukhadhovana,【中】洗脸，漱口。mukhapuñchana,【中】面巾。mukhapūra,【中】一口。【形】填嘴的。mukhavaṭṭi,【阴】(杯、碗等)边，轮缘，边缘。mukhavaṇṇa,【阳】容貌，脸色，面象(ming7 chiunn)。mukhavikāra,【阳】脸孔扭曲，扮鬼脸。mukhasaṅkocana,【中】撇嘴(嘴角向下，表示不高兴的情绪)。mukhasaññata,【形】控制嘴巴的。nava vaṇa-mukhāni﹐九孔、九入、九漏、九疮，即：两眼、两耳、两鼻孔、口及大小便道等九处。

Mukhara,【形】饶舌的，多嘴的。mukharatā,【阴】爱说话。mukharā vikiṇṇavācā﹐饶舌多语。

Mukhādhāna,【中】马勒(bridle)。

Mukhullokaka, mukhullokika﹐【形】寻找他人的脸(mukhaṃ ulloketi)。

Mukhodaka,【中】洗脸水。

Mukhya,【形】首要的，最初的，最重要的。

Mugga(Vedic mudga),【阳】绿豆(a kind of kidney-bean, Phaseolus mungo)。cāṭukamyatā, 豆汤语(谄媚(flattery), pātumugga Nd2; cāṭukammatā Miln; pāṭukamyatā Vbh.) mugga-sūpyatā (muggasūpatā Nd2; muggasuppatā Miln & KhA 236; muggasūpatā and suppatā Vbh & VbhA 338; supyatā Vism) pāribhaṭṭatā (muggabhatyatā Vism.; °bhaṭṭakatā Miln; °bhaṭyatā & °bbhaṭṭatā Vbh). At Nd2 391 it is used to explain sāvajja-bhogin, at Vism 17 & Vbh 246 anācāra; at Vbh 352 lapanā)。(VbhA 483 &) Vism.17：Idhekacco na veḷudānena vā na pattana pupphana phalana sinānana dantakaṭṭhadānena vā na cāṭukamyatāya vā na muggasūpyatāya vā na pāribhaṭyatāya vā na jaṅghapesanikena vā na aññataraññatarena vā Buddhapaṭikuṭṭhena micchā-ājīvena jīvikaṃ kappeti, ayaṃ vuccati ācāro.(有此类人，施竹、施叶，或施花、果、洗浴粉、牙刷，或谄谀，或说豆汤语(半真半假，似是而非)，或抚爱(他人的孩子)，或作使者，或以种种为佛陀所唾弃的不正当的生活手段以营求其生活，都称为‘不正行’。)

Muggara,【阳】棍棒，木槌。

Muṅgusa,【阳】獴(mungoose﹐一种獴属(Herpestes nyula) 的东半球食肉哺乳动物，有一柔软而灵活的躯体和长尾巴，善于捕食毒蛇)。

muc(梵muc / mokṣ)﹐【字根II.】释放(to release)。【字根III.】自由(to be free)。【字根VII.】释放(to set free)。

Mucalinda,【阳】锐棱玉蕊 (Barringtonia acutangula)。

Muccati (muc释放+ya)(Vedic muñcati; muc, to release, loosen; with orig. meaning “strip off, get rid of,” hence also “glide”), 舍弃，解脱，被释放。【过】muñci。【过分】mutta﹐muccita。【现分】muccamāna﹐muñcanto。【独】mutvā﹐muñcitvā﹐muñciya。 muñc- & mucc- are differentiated in such a way, that muñc- is the active base, and mucc- the passive. There are however cases where the active forms (muñc-) are used for the passive ones (mucc-), which may be due simply to a misspelling, ñc & cc being very similar. pot. muñcetha; imper. muñca; aor. pl. muñciṃsu; inf. muñcituṃ. — Caus. II. muñcāpeti. — B. Passive. pres. muccati; ppr. muccanto, muccamāno, mocento, mocayanto, mocayamāno, mocīyamāno; imper, sg. muccassu; pl. muccatha; pot. muñceyya ; fut. muccissati (=muñcissati); also mokkhasi ; pl. mokkhanti; aor. mucci(ṃsu); inf. muccituṃ. — Caus. moceti, mocayati. pp. mutta

mucch﹐【字根I.】昏倒(to faint)。

Mucchati (mucch(梵murch)昏倒+a), 1.昏倒(fainting, swoon)，冲昏头脑，昏倒。2.迷恋(infatuation)。【过】mucchi。【过分】mucchita。【现分】mucchanta。【独】mucchitvā, mucchiya。

Mucchana,【中】mucchanā,【阴】昏晕，无意识，胡涂。

Mucchā(fr. mūrch),【阴】1.昏倒(fainting, swoon)。2.热恋、着迷(infatuation )。kāmamucchā, 欲醉。

Mucchita(mucchati的【过分】),已失去知觉，已冲昏头脑，已昏倒。

mujj﹐【字根I.】下沉(to sink)。

Muñcaka,【形】释放的人，放出。

Muñcati (muc释放+ṃ-a), 解放，放松，释放，送别，放出，放弃。【过】muñci。【过分】mutta, muñcita。【现分】muñcanta, muñcamāna。【独】muñcitvā, muñciya。“sapattivāsā muccanatthāyā”ti(解放在和妻子的家(=获得家庭的幸福))

Muñcana & Muccana (abstr. fr. muc) ,【中】1.释放，放弃(release, being freed, deliverance); muccanākāra (muñccanākāra) means of deliverance (dukkhato from ill) DhA.I,267; muñccanakāla time of release (dukkhā from suffering) DhA.II,11 (mucc°, v. l. muñc°)。2.松掉(letting loose, emitting, giving, bestowing VbhA.249 (speaking, shouting out; Vism.reading p. 265 is to be corrected fr. mañcana!); PvA.132 (v. l. dāna).

Muñcanaka (fr. muñcana) ,【形】放出的，送出的(sending out or forth, emitting VvA.303 (pabhāmuñcanaka).

Muñja(Vedic muñja),【中】纤毛甘蔗(亚洲的一种粗壮甘蔗属植物 (Saccharum munja)，其强韧的杆通常用制绳索，麻线和篮子，古印度也用来造拖鞋等)。

Muṭṭha (mussati’忘记’的【过分】), 失念，已忘记。muṭṭhasacca,【中】健忘。muṭṭhassatī,【形】健忘的。S.35.95./IV,73.︰“Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto; Sārattacitto vedeti, tañca ajjhosa tiṭṭhati. “Tassa vaḍḍhanti vedanā, anekā rūpasambhavā; Abhijjhā ca vihesā ca, cittamassūpahaññati. Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.(见色(相)之后失念，作意可爱相，体验心有执着，也黏住于此。他的感受增长，许多色(相)的交会，(产生)贪婪和恼乱，心的被伤害，如是正累积苦，远离涅盘解脱。)

Muṭṭhi,【阳】第一，柄，拳，握。muṭṭhika, muṭṭhimalla,【阳】摔交选手，拳击家。muṭṭhiyuddha,【中】拳击。

muṇḍ﹐【字根I.】剃发(to shave)。

Muṇḍa,【形】剃光头的，无植物的，光秃的。muṇḍaka,【阳】剃光头发的人，剃光头的。muṇḍacchadda,【阳】平顶的建筑物。muṇḍatta, muṇḍiya,【中】剃光头的事实。

Muṇḍeti (muṇḍ剃发+e), 剃(头发)。【过】muṇḍesi。【过分】muṇḍita。【独】muṇḍetvā。

Muta,【中】经过鼻、舌和触觉所感觉的知觉。

Mutiṅga, mudiṅga,【阳】小鼓。

Mutimantu,【形】有感觉的。

Mutta, (muñcati 的【过分】；sk. mūtra)已释放。muttācāra,【形】放荡的习惯。

Mutta,【中】尿，小便。muttakaraṇa,【中】男女的性器官，密处。muttavatthi。【阴】膀胱。

Muttā,【阴】珍珠。muttāvali,【阴】muttāhāra,【阳】一串珍珠。muttājāla,【中】珍珠网。

Mutti,【阴】释放，自由。

Mudā,【阴】欢乐。

Mudita-(pp. of mud, modati),【形】高兴的，满足的(pleased, glad, satisfied, only in muditamana (adj.) with gladdened heart, pleased in mind)。muditamana,【形】有喜悦的心。

Muditā(abstr. fr. mudu<mṛḍ亲切的),【阴】随喜，欣赏或赞叹自他的成就)(appreciative joy)。Muditāti āmoditā pāmojjena samannāgatā.(随喜：具足高兴之欢喜)(Sāratthadīpanī-ṭīkā(1~3)《心义灯》(pg.3.152))

Mudu, muduka(Vedic mṛdu, fr. mṛd see maddati<madd压破),【形】软的，温和的，嫩的。muducitta, muduhadaya,【形】心肠软的。mudujātika,【形】天生温和的。mudutā,【阴】mudutta,【中】柔和，可塑性。mudubhūta,【形】柔软的，有延展性的。

Muddaṅkaṇa,【中】印刷。

Muddā,【阴】印章，印记，盖印，手势，印刷。muddupaka,【阳】印刷者。muddāpana,【中】印刷。muddāyanta,【中】印刷机。

Muddāpeti (muddā 的【派】), 印刷。【过】muddāpesi。【过分】muddāpita。【独】muddāpetvā。

Muddikā,【阴】印章戒指，图章戒指。

Muddikā,【阴】葡萄树(一种葡萄属的木本植物 (Vitis vinifera)，簇生可食用果实)，葡萄果(肉色的、表皮光滑的浆果，呈紫色、红色或绿色，可鲜食或制成果干，并广泛用于制酒)。muddikāsava,【阳】酒。

Muddha(pp. of muh, for the usual mūḷha, corresp. to Sk. mugdha),【形】愚蠢的(foolish)，令人困惑的(infatuated, bewildered)。mudhātuka,【形】天生愚蠢的。muddhatā,【阴】愚蠢。

Muddhā,【阳】头，顶端，顶点(summit)。muddhādhaja,【形】舌音的。【阳】头发。muddhādhipāta,【阳】头的破裂。muddhāvasitta,【形】正确灌顶的(国王)。muddhā sattadhā phaleyya, 你的头可能破成七片(警告词)。rājan khattiya muddhāvasitta﹐剎利王水浇头种(经灌顶即王位之剎利王，新王即位时，以五河之水浇灌其头)。

Mudhā,【无】免费，白送，徒然。

mun﹐【字根I.】知(=ñāṇa, to know)。

Munāti (mun知+a), 知道，明白。【过】muni。【过分】muta。

Muni,【阳】牟尼(出家人)。Muninda(muni+inda王),【阳】牟尼因陀(伟大的圣人)。

Muyhati (muh昏晕+ya), 忘记，变成迟钝，冲昏头脑，痴闇。【过】muyhi。【过分】mūḷha。【现分】muyhamāna。【独】muyhitvā。

Muyhana,【中】健忘(forgetfullness)，胡涂(infatuation)。SA.3.2./I,137.︰muyhanalakkhaṇo mohoti.(胡涂相，称为‘痴’。)

Muraja,【阳】小手鼓(tamborine)。

Murumurāyati (muru-muru 的【拟】), 咔嚓咔嚓地响着咬。

mus﹐【字根I.】伤害(to hurt)。

Musala,【阳】乳钵槌(pestle研磨棒)。musalī,【形】手中乳钵槌的。

Musā,【无】谎言(台语：嘐韶hau siau5，讲白贼kong2 peh8 chat8)，妄语。

Musāvāda,【阳】说谎。sampajāna-musāvāda﹐【阳】故意说妄语。妄语：台语：嘐韶hau siau5，白贼kong2 peh8 chat8。

KhA.31.︰Tattha musāvādassa (1)tāva musā ca hoti taṃ vatthu, (2)visaṃvādanacittañca paccupaṭṭhitaṃ hoti, (3)tajjo ca vāyāmo, (4)paravisaṃvādanañca viññāpayamānā viññatti pavattatīti cattāri aṅgāni veditabbāni.(说谎(有四条件)︰1.欺骗。2.对那对象现起欺骗心。3.适当的努力(tajjo ca vāyāmo)。4.(明白地)对他人说出欺骗的话(paravisaṃvādanañca viññāpayamānā viññatti pavattatīti)。)

A.2.3./I,60.说：“Paṭicchannakammantassa bhikkhave, dvinnaṃ gatīnaṃ aṅṅatarā gati pāṭikaṅkhā–nirayo vā tiracchānayoni vāti.(造覆藏(恶)业之人，应预期二趣之随一趣：地狱或傍生。) 「覆藏」心态含有「悭」心所(属于瞋因组)。

M.61./I,415.：yassa kassaci sampajānamusāvāde natthi lajjā nāhaṃ tassa kiñci pāpaṃ akaranīyanti vadāmi.(任何人如果故意说谎而无羞耻，则我说此人必会无恶不作。)

《法句经》(Dh.176)：Ekaṃ dhammaṃ atītassa, musāvādissa jantuno, vitiṇṇaparalokassa, natthi pāpaṃ akāriyaṃ(对于踰越(违犯)一法–妄语的人(来说)，已舍弃(不关心)后世，而无恶不作。)

Vin.Mv.I,103.(CS.Mv.pg.141)：Yo pana bhikkhu…saramāno santiṃ āpattiṃ nāvikareyya, sampajānamusāvādassa hoti. Sampajānamusāvādo kho panāyasmanto antarāyiko dhammo vutto Bhagavatā.(比丘忆念有罪而不发露，即是故妄语罪，诸具寿！故妄语罪是世尊所说的障法。)(「不发露」(nāvikareyya)即是覆藏(罪)，覆藏即属于「悭」心所。)

KhA.34.︰Musāvādā veramaṇiyā vippasannindriyatā vissaṭṭhamadhurabhāṇitā samasitasuddhadantatā nātithūlatā nātikisatā nātirassatā nātidīghatā sukhasamphassatā uppalagandhamukhatā sussūsakaparijanatā ādeyyavacanatā kamaluppalasadisamudulohitatanujivhatā anuddhatatā acapalatāti evamādīni.(离虚诳语：诸根明净，语词清晰、甜美，牙齿平置纯(白)，(齿)不太粗、不太细(瘦)、不太短、不太长、乐触，口有青莲花香，随从恭敬听闻，言语受欢迎，舌如莲花、青莲花辨一般柔软、红薄，不掉举、不轻躁，如此等(果)。)

Mussati (mu知道+ya), 忘记，被遗忘。【过】mussi。【过分】muṭṭha。【独】mussitvā。

muh(梵muh)﹐【字根III.】昏晕(to swoon)，迷路、堕落(to go astray)。

Muhutta(Vedic muhūrta, fr. muhur suddenly),【阳】【中】须臾、片刻、一瞬间(a moment, a very short period of time, an inkling, as we should say “a second.”)。muhuttena,【副】瞬间(in a short time, in a twinkling of an eye)。muhuttika,【形】只存在一会儿的。【阳】占星家。muhuttikā,【阴】须臾妇、短暂结合的太太(a temporary wife, =tan-khaṇikā)。

Muḷāla,【中】莲藕。muḷālapuppha,【中】莲花。

Mūga,【形】哑的，哑巴。jaccamūga, 天生哑巴。

Mūla,【中】根，钱，现金，脚，底部，起源，因素，基础，开始。mūlakanda,【阳】球茎根。mūladhana,【中】被存放的钱。mūlabīja,【中】根种(子)。

Mūlaka(<mūla),【形】(在【合】中)受…制约，源于(being caused by, having its reason through or from, conditioned by, originating)。2.【中】根本(=mūla, i. e. root, bulb)。3.微红(radish; only in cpd. mūlaka-kanda radish (-root))。

Mūlakammaṭṭhāna,【中】根本业处(一向修行、专注的业处)。

Mūlaṃ, mūlā,【中】尾宿(二十七星宿之一)。

Mūlika,【形】基本的，初步的。

Mūlya,【中】付款，薪水。

Mūsā,【阴】坩锅(crucible)。

Mūsika,【阳】mūsikā,【阴】鼠，老鼠。mūsikacchinna,【形】被老鼠咬破的。mūsikavacca,【中】老鼠粪。

Mūḷha (muyhati’忘记﹑痴暗’的【过分】), 已走入歧途，已搞乱，已犯错，已干傻事。

Me (amha 的【与.属.单】), 给我，我的。

Mekhalā,【阴】女人的腰带(=女的性器官)。Nd1.144﹑Sp.pārā.I,125.﹑Vism.212.︰yathā loke “mehanassa khassa mālā”ti vattabbe “mekhalā”ti vuccati.( 正如世间中(本应说「女子隐（mehanassa）处（khassa）的花环（mālā）」，但是（取me+kha+lā）说「金腰带」（mekhalā）。)

Megha,【阳】下雨，云。meghanāda,【阳】雷电。meghavaṇṇa,【形】云的色彩，即：黑色。

Meghiya (梵Mihira), (比丘)弥酰，曾为佛陀的侍者。

Mecaka,【形】黑色的，深蓝色。

Mejjati (cp. Vedic midyati, to mid, see meda), 爱(to love)。DhsA 192 (v. l. mijjati; =siniyhati lubricant润滑剂)。

Mejjha (<medha),【形】[to medha1] 纯粹的(fit for sacrifice, pure; neg. amejjha impure)。2. [to medha2 & medhāvin]【中】 in dummejjha, 愚蠢(foolishness)。

Meṇḍa, meṇḍaka,【阳】公羊，绵羊。Meṇḍakaseṭṭhi,【阳】公羊富翁(一位跋提城(Bhaddiyanagara)的巨富居士)。

Mettacitta,【形】有慈善的心，慈心。

Mettā(<mida软化﹑爱),【阴】慈，友好，善意。mettākammaṭṭhāna,【中】mettābhāvanā,【阴】慈修。mettāyanā,【阴】友好的感觉，慈性。mettāvihārī,【形】住在慈意中，慈居，慈庵。mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati.(心与慈俱，遍满一方而住。‘住’《中阿含经》译作：‘成就游’)。mettāetovimutti (mettā cetovimutti), 慈心解脱。AA.1.2./I,47.︰mettā cetovimuttīti sabbasattesu hitapharaṇakā mettā.(慈心解脱︰对一切有情徧满祝福的慈。) DhsA 192.︰mejjatīti mettā, siniyhatīti attho. Mitte vā bhavā, mittassa vā esā pavattatīpi mettā.(慈︰爱；定义作︰他希望好。或对朋友生起慈(爱)，而有友情。) KhA.248.︰ Mittassa bhāvo mettaṃ. (朋友的情感(友谊)(mittassa bhāvo)，即「慈」。)

Mettāyati (mettā 的【派】), 觉得友善，发慈悲。【过】mettāyi。【独】mettāyitvā。【现分】mettāyanta。

Metti, 慈，参考 Mettā。

Metteyya (<mitta, 梵 Maitreya), 慈(最深的友情)。

Metteyya-nātha(梵Maitreya),【阳】弥勒菩萨，未来佛，又作梅呾丽耶，译为慈氏，下一次将在阎浮提成佛，为一生补处菩萨。

Methuna,【中】行房，行淫，交接。古译：交通。methunadhamma,【阳】行房，交合。Pārā.III,24.︰Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullaṃ odakantikaṃ rahassaṃ dvayaṃdvayasamāpatti, eso methunadhammo nāma.(不净行(淫欲法)︰任何非正法、村民法、贱民法、淫猥的、(淫)水的、秘密、双双达到三摩钵地(性高潮)，这是淫欲法。)

imesaṃ sattannaṃ methunasaṃyogānaṃ,七种淫相应(七淫结)。修习梵行，须戒绝「七种淫相应」，才能称为梵行清净圆满的(paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caratī)正梵行者(sammā brahmacārī)。七种淫相应为︰(1)男女行淫(、按摩等)之事。(2)与妇人嬉笑游戏。(3)审视女人的眼睛(包括看体型、体态，或闻体香等)。(4)听隔壁女人之笑声、说话、唱歌、哭泣、(5)追忆过去曾与女人相笑、相谈、游玩。(6)见居士或居士子具备享受五欲而心动。(7)愿成天众而修梵行。(《增支部》(A.7.47./IV,54f.) ；《增壹阿含37.9经》(T2.714.3)；《清净道论》Vism.51~53)。淫欲是障道法，但是某些大乘经典却不同于佛说的言论，例如︰「(喜根法师︰)淫欲即是道，恚痴亦如是；如此三事中，无量诸佛道。若有人分别，淫怒痴及道，是人去佛远，譬如天与地。道及淫怒痴，是一法平等；若人闻怖畏，去佛道甚远。淫法不生灭，不能令心恼，若人计吾我，淫将入恶道。见有无法异，是不离有无；若知有无等，超胜成佛道。」(《大智度论》,T25.107.3 ~108.1) 「无上瑜伽」的特色，是「贪欲为道」、「以欲离欲」为方便，此乃偏离佛法的教义。

Meda,【阳】脂肪(台语：chi hong)。medakathālikā,【阴】油炸脂肪的炖锅。medavaṇṇa,【形】脂肪的颜色。

Medinī,【阴】地(墨地尼，即：友善的)。

Medha,【阳】宗教性的牺牲(祭祀)。Tato ca rājā saññatto brāhmaṇehi rathesabho assamedhaṃ purisamedhaṃ sammāpāsaṃ vācapeyyaṃ maggalaṃ.(由于诸婆罗门劝说的缘故，车乘之主──王举行马祭、人祭、大施会、酒祭、无遮会)。马祭︰杀马作祭。人祭︰杀人作祭。)大施会︰SA.︰ Daliddamanussānaṃ hatthato lekhaṃ gahetvā tīṇi vassāni vināva vaḍḍhiyā sahassadvisahassamattadhanānuppadānaṃ sammāpāsaṃ nāma.(由于诸穷人徒手三年，没有兴隆，故分发财物给为数一两千之(穷)人，为大施会(不知是否是「(五年一度)无遮大会」(pañca-vārṣikamaha)的起源。)。酒祭︰饮苏摩酒之祭。无遮会︰施一切物之祭。

Medhaga,【阳】吵架。

Medhā,【阴】智慧，聪慧。medhāvī,【阳】明智的人。medhāvinī,【阴】明智的女人。

Meniyo﹐Sil Meniyo﹐【锡兰语】十戒女(dasa sil matha=dasasīlamātā)。

Meraya,【中】发酵的酒。

Meru,【阳】须弥山(世界的最高山名)。

Melana,【中】聚集，会议。

Mesa,【阳】公羊。

Meha,【阳】泌尿的痛苦。

Mehana,【中】男女的性器官。

Mokkha,【阳】释放，自由，解脱。mokkhaka,【形】释放者。mokkhamagga。【阳】导致解脱之道。

Mokkhacika﹐【中】倒立。

Mokkhati (mokkh +a), 释放，解救。

Mogha,【形】空的，徒然的，无用的。moghapurisa,【阳】愚蠢者，没用的人。

Moca,【阳】芭蕉(plantain tree；Musa paradisiaca sapientum) 亚洲热带的土产，具软的草质的茎，单叶非常大，花由一颜色的总苞包着，并聚集下垂成一串，其中的每一朵花都产生一单个的无籽的果实)。

Mocana,【中】释放。

Mocāpana,【中】导致个人的自由，救出。

Mocāpeti, Mocāpayati(Moceti的【使】) 使被释放。

Moceti (muc+e), 释放，解脱。【过】mocesi。【过分】mocita。【现分】mocenta。【独】mocetvā, mociya。【不】mocetuṃ。

Modaka,【阳】球状的甜肉。

Modati (mud+a), 欢喜，使快乐。【过】modi。【过分】modita。【现分】modamāna。【独】moditvā。

Modana,【中】modanā,【阴】高兴，享乐。

Mona(fr. muni),【中】智慧，沉着，冷静，沉默(wisdom, character, self-possession)。monattha, 寂默。

Moneyya(fr. muni；梵mauneyāṇi),【中】道德完美，寂默(state of a muni, muni-hood; good character, moral perfection)。A.3.122./I,273.(三寂默tīṇi moneyya)：Kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ(身寂默、语寂默、意寂默)

Momuha,【形】迟钝的，愚蠢的，胡涂的。

Mora,【阳】孔雀。morapiñja,【中】孔雀的尾部。

Mosa,【阳】mosana,【中】窃盗。

Mosavajja,【中】不真实。

Moha(<muh, see muyhati; cp. Sk. moha & Vedic mogha),【阳】痴，愚蠢，迷惑(stupidity, dullness of mind & soul, delusion, bewilderment, infatuation )。mohakkhaya,【阳】无知的破坏。mohacarita,【形】愚蠢的习惯。mohatama,【阳】无知的黑暗。mohanīya, mohaneyya,【形】导致胡涂的。

Mohana,【中】造成迟钝，诱惑，引诱。mohanaka,【形】使人混乱的，导致迷路的。

Moheti (muh+e), 欺骗，愚弄，迷惑(to deceive, to befool, to take in, surprise, delude)。【过】mohesi。【过分】mohita。【独】mohetvā。, aor. 2nd sg. amohayi Sn.352; 3rd sg. amohayi S.IV,158= It.58 (maccurājan; vv. ll. asamohayi & asamohari); reading somewhat doubtful, cp. similar context Sn.1076 with “sabbesu dhammesu samūhatesu” (v. l. samoha°). — 3rd sg. (poet.) also amohayittha Sn.332

Moḷi,【阳】【阴】顶髻，头顶。