Pāḷi Dictionary

Pāḷi Dictionary

Pāḷi Dictionary

Input Word Explanation Preview

What Languages of Dictionaries to Show?
Pāli-English
Pāli-Japanese
Pāli-Chinese
Pāli-Vietnamese
Pāli-Burmese

The Order of Languages of Dictionaries to Show?
No Such Word
Looking Up ...
Loading Words ...
Internet Connection Error

About This Website

This site is online Pāḷi Dictionary (Pāli to Chinese, Pāli to English, Pāli to Japanese, Pāli-Vietnamese, Pāli-Burmese). The source of the dictionaries come from Pali Canon E-Dictionary Version 1.94 (PCED). The source code of this website is at pali repository on GitHub, and the data of this website is at data repository on GitHub. Any suggestion or questions? Welcome to contact me.

漢譯パーリ語辭典 黃秉榮譯
citta:① citra [Sk.citra<ci] a.種種的,混雜多種的(manifold),色彩豐富的(variegated),多彩的,美的(beautiful).n.繪畫,彩色.-akkhara 美字.-āgāra 繪畫堂.-kata 已被裝飾的.-katha,-kathin,-kathika 巧說者,妙說者.-kamma 繪畫,裝飾.-kāra,-kāraka 畫家.-vyañjana 美文(美的字句).-sibbana 有美麗刺繡的.② [〃 <cinteti cit] 心.-ādhipati 心増上.-ānuparivattin 心隨轉.-ānupassanā 心隨觀.-ujukatā 心直性.-uppāda 心起,心生起.ekaggatā 心一境性.-kammaññatā 心適業性.-kkhepa 心亂.-cetasika 心心所.-ja 心生的(由心生起的).-ja-rūpa 心生色.-paṭibaddha 心繋屬的.-passaddhi 心輕安.-pāguññatā 心練達性.-mudutā 心柔軟性.-lahutā 心輕快性.-vikkhepa 心亂.-vipatti 心欠損.-vippayutta 心不相應.-vivaṭṭa 心退轉.-visuddhi 心清淨.-vūpasama 心寂靜.-saṅkhāra 心行.-santati 心相續.-samuṭṭhāna 心等起.-sampadā 心具足.-sampayutta 心相應.-sahabhū 心倶在.③ [cf.Sk.caitra] 月份名 [3月- 4月].
パーリ語辞典 水野弘元著
citta:① citra [Sk.citra<ci] a.種々の,雑種の.n.絵画,彩色.-akkhara 美字.-āgāra 絵画堂.-kata 飾られたる.-katha,-kathin,-kathika 巧説者,妙説者.-kamma 絵画,装飾.-kāra,-kāraka 画家.-vyañjana 美文.-sibbana 美しき刺繡ある.② [〃<cinteti cit] 心.-ādhipati 心増上.-ānuparivattin 心随転.-ānupassanā 心髄観.-ujukatā心直性.-uppāda 心起,心生起.ekaggatā 心一境性.-kammaññatā心適業性.-kkhepa 心乱.-cetasika 心心所.-ja 心生の.-ja-rūpa 心生色.-paṭibaddha 心繋属の.-passaddhi 心軽安.-pāguññatā 心練達性.-mudutā 心柔軟性.-lahutā 心輕快性.-vikkhepa心乱.-vipatti 心欠損.-vippayutta 心不相応.-vivaṭṭa 心退転.-visuddhi 心清浄.-vūpasama 心寂静.-saṅkhāra 心行.-santati 心相続.-samuṭṭhāna 心等起.-sampadā 心具足.-sampayutta 心相応.-sahabhū 心倶在.③ [cf.Sk.caitra] 月の名 [3月-4月].
増補改訂パーリ語辞典 水野弘元著
citta:① citra [Sk.citra<ci] a.種々の,雑種の.n.絵画,彩色.-akkhara 美字.-āgāra 絵画堂.-kata 飾られたる.-katha,-kathin,-kathika 巧説者,妙説者.-kamma 絵画,装飾.-kāra,-kāraka 画家.-vyañjana 美文.-sibbana 美しき刺繡ある.② [〃<cinteti cit] 心.citta-vivatte ñāṇaṁ.citta-vodānā sattā visujjhanti.citta-saṅkilesā sattā saṅkilissanti.-ādhipati 心増上.-anātura.-anuparivattiduka-kusalattika.-anuparivattin 心随転.-anupassanā 心髄観.-ujukatā心直性.-uppāda 心起,心生起.-uppāda-pariyāya.-ekaggatā 心一境性.-kammaññatā心適業性.-kkhepa 心乱.-cetasika 心心所.-ja 心生の.-ja-rūpa 心生色.-ṭhiti.-duka-kusalattika.-nimitta.-niyama.-paccaya-āhārasamuṭṭhāna.-paṭibaddha 心繋属の.-payoga.-passaddhi 心軽安.-pāguññatā 心練達性.-pārisuddhi.-bhāvanā.-mudutā 心柔軟性.-latā.-lahutā 心輕快性.-vikkhepa心乱.-vipatti 心欠損.-vippayutta 心不相応.-vimutta,-vimokkha.-vivaṭṭa 心退転.-viveka.-visaṁsaṭṭha dhamma.-visuddhi 心清浄.-vūpakāsa.-vūpasama 心寂静.-saṁsaṭṭha.-saṁsaṭṭhā-samuṭṭhānaduka-kusalattika.-saṁsaṭṭha-samuṭṭhānanuparivattiduka-kusalattika.-saṅkhāra 心行.-santati 心相続.-samuṭṭhāna 心等起.-sampadā 心具足.-sampayutta 心相応.-sahabhū 心倶在.③ [cf.Sk.caitra] 月の名 [3月- 4月]
巴利語匯解&巴利新音譯 瑪欣德尊者
Citta:(居士名)吉答, (古音譯:)質多羅
《巴漢詞典》Mahāñāṇo Bhikkhu編著
Citta,【形】 雜色的,多樣化的,多種形式的,美麗的。 【中】 畫,照片。~kata,【形】 裝飾的,心造的。 ~kathika,~kathī,【形】 有才氣的演說者,雄辯家。 ~kamma,【中】 繪畫,畫的藝術,裝飾品。 ~kāra,【陽】畫家,裝飾者。 ~tara,【形】 更不同的,更多元化的。~āgāra,【中】 畫廊。(p127)
《巴漢詞典》Mahāñāṇo Bhikkhu編著
Citta,【中】 心,想法。【陽】 制多月(月份名,大約在三月至四月之間)。~kkhepa,【陽】發狂,思想擾亂。 ~passaddhi,【陰】心輕安,心平靜。~mudutā,【 陰】 心柔軟性,心的可塑性。 ~vikkhepa,【 陽】 瘋狂。 ~santāpa,【陽】 悲傷。~samatha,【陽】 心鎮定。 ~anupassanā,【陰】 心評論。~ābhoga,【陽】 考慮。 ~ujjukatā,【陰】 心正直性。 ~uttrāsa,【陽】恐怖,恐懼。 ~uppāda,【陽】 心生起。(p127)
《巴漢詞典》明法尊者增訂
Citta,3﹐【陽】制多月(月份名,大約在三月至四月之間,農歷2月16至3月15)。
《巴漢詞典》明法尊者增訂
Citta,2(‹cit思;Sk.citta,orig.pp.of cinteti,cit),【中】【陽】心( the heart (psychologically)),想法。Nom.cittaṁ; Gen.(Dat.) cetaso (44) & cittassa (9); Instr.cetasā (42) & cittena (3); Loc.citte (2) & cittamhi (2).-- Nom.cittaṁ.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 & cittasmiṁ.-- Plural only in Nom.cittāni (āsavehi cittāni (vi) mucciṁsu;they purified their hearts from intoxications”。cittakkhepa,【陽】發狂,思想擾亂。cittajaṭṭhamakarūpa﹐【中】心生八法聚。cittapassaddhi,【陰】心輕安,心平靜。cittamudutā,【陰】心柔軟性,心的可塑性。cittavikkhepa,【陽】瘋狂。cittasantāpa,【陽】悲傷。cittasamatha,【陽】心鎮定。cittanupassanā,【陰】心評論。cittābhoga,【陽】考慮。cittujjukatā,【陰】心(citta)的正直性。cittuttrāsa,【陽】恐怖,恐懼。cittuppāda,【陽】心生起。cittakāgata(梵cittaikāgrata)心一境性。SA.4.25.:Suvimuttacittoti arahattaphalavimuttiyā suṭṭhu vimuttacitto.(心得善解脫:阿羅漢果解脫是善心解脫)。DhsA.CS:p.92:Cintanaṭṭhena cittā,vicittaṭṭhena vā cittā.(以思想之義,為‘心’;以考慮之義,為‘心’。)
《巴漢詞典》明法尊者增訂
Citta,1﹐Citra,【形】雜色的,多樣化的,多種形式的,美麗的。【中】畫,照片。cittakata,【形】裝飾的,心造的。cittakathika,cittakathī,【形】有才氣的演說者,雄辯家。cittakamma,【中】繪畫,畫的藝術,裝飾品。cittakāra,【陽】畫家,裝飾者。cittatara,【形】更不同的,更多元化的。cittāgāra,【中】畫廊。cittaniyāma,【陽】心的定律(Mohavicchedanī斷除愚癡(CS:p.78):Yathāvuttena bhavaṅgāvajjanādikiccakkameneva cittappavatti cittaniyāmo nāma.(有分、轉向等作用,以心生起的方式進行,稱為「心的定律」。) Dhs.#11.:Katamā tasmiṁ samaye cittassekaggatā hoti? Yā tasmiṁ samaye cittassa 1ṭhiti 2saṇṭhiti 3avaṭṭhiti 4avisāhāro 5avikkhepo 6avisāhaṭamānasatā 7samatho 8samādhindriyaṁ 9samādhibalaṁ 10sammāsamādhi--ayaṁ tasmiṁ samaye cittassekaggatā hoti.(《法集論》:在此時什麼是‘心一境性’?此時是凡是心1住、2等住、3堅住、4不散、5不亂、6不散亂性、7奢摩他、8定根、9定力、10正定--即此時是心一境性)。)) 《法集論註釋》(殊勝義)(CS:DhsA.pg.188):「‘一境性’之義,住於所緣上,不能動搖,為‘住’。」(Ekaggatāniddese acalabhāvena ārammaṇe tiṭṭhatīti ṭhiti.)「此外,相應法所緣上,已組合之後而住立,為‘等住’。」(Apica sampayuttadhamme ārammaṇamhi sampiṇḍetvā tiṭṭhatīti saṇṭhiti.)「於所緣上,已潛入,已進入,為‘堅住’。」(ārammaṇaṁ ogāhetvā anupavisitvā tiṭṭhatīti avaṭṭhiti.)「生起掉舉、疑,心煩意亂的相反,為‘不散’。處於掉舉、疑、擾亂已離去的心。」(Uddhacca-vicikicchā-vasena pavattassa visāhārassa paṭipakkhato avisāhāro.Uddhaccavicikicchāvaseneva gacchantaṁ cittaṁ vikkhipati nāma.)「處於掉舉、疑、擾亂已離去的心。如此,這種不擾亂,為‘不亂’。」(Uddhaccavicikicchāvaseneva gacchantaṁ cittaṁ vikkhipati nāma.Ayaṁ pana tathāvidho vikkhepo na hotīti avikkhepo.)
四念住課程開示集要巴利語字匯(葛印卡)
citta: 心
巴英術語匯編 《法的醫療》附 溫宗堃
Citta:心。
巴利文-漢文佛學名相辭匯 翻譯:張文明
Citta:心
Pali Word Grammar from Pali Myanmar Dictionary
citta:citta(pu)
စိတၱ(ပု)
[cittā+ṇa]
[စိတၱာ+ဏ]
Pali Word Grammar from Pali Myanmar Dictionary
citta:citta(ti)
စိတၱ(တိ)
[citta+ṇa]
[စိတၱ+ဏ]
Pali Word Grammar from Pali Myanmar Dictionary
citta:citta(na)
စိတၱ(န)
[cinta+ta.citi+ta.ci+ta.citta+a.citta+karaṇa.karaṇa khye.cita+tā+a.cita+.ārammaṇaṃ cintetīti cittaṃ,vijānātīti attho,yasmā vā cittanti sabbacittasādhāraṇo esa saddo,tasmā yadettha lokiyakusalākusalakiriyacittaṃ,taṃ javanavīthi vasena attano santānaṃ cinotīti cittaṃ,vipākaṃ kammakilesehi citanti cittaṃ,api ca sabbampi yathānurūpato cittatāya cittaṃ,cittakaraṇatāya cittanti evampettha attho veditabbo.abhi,ṭṭha,1.1va6.ārammaṇaṃ cintetīti cittaṃ,vijānātīti attho....yaṃ vaṭṭassa paccayo hoti,taṃ saṃsāradukkhaṃ cinotītipi cittaṃ.paṭisaṃ,ṭṭha,1.92.cintetīti cittaṃ,ārammaṇaṃ vijānātīti attho....cintentivā etena karaṇabhūtena sampayuttadhammāti cittaṃ.atha vā cintanamattaṃ cittaṃ.vibhāvinī.74.kammakilesehi citaṃ sañcitaṃ attabhāvaṃ tāyati rakkhatīti cittaṃ,vipākaviññāṇameva.maṇimañjū,1.129,13va.cintetīti cittaṃ,viññāṇaṃ cittakammādi ca.ṇvādi.83.(-saṃ,ṭṭha,2.91.abhi,ṭṭha,1.92.paṭisaṃ,ṭṭha,1.92.dhamma,ṭṭha,1.182.mahāni,ṭṭha.19,251.netti,ṭṭha.177.netti,vi.245.vibhāvinī.74.maṇimañjū,1.124-13va.ka.656.rū.6va8,666.nīti,dhā.3va5-6-7.,ṭī.152-).]
[စိႏၲ+တ။ စိတိ+တ။ စိ+တ။ စိတၱ+အ။ စိတၱ+ကရဏ။ ကရဏပုဒ္ကို ေခ်။ စိတ+တာ+အ။ စိတ+တက္။ အာရမၼဏံ စိေႏၲတီတိ စိတၱံ၊ ဝိဇာနာတီတိ အေတၳာ၊ ယသၼာ ဝါ စိတၱႏၲိ သဗၺစိတၱသာဓာရေဏာ ဧသ သေဒၵါ၊ တသၼာ ယေဒတၳ ေလာကိယကုသလာကုသလကိရိယစိတၱံ၊ တံ ဇဝနဝီထိ ဝေသန အတၱေနာ သႏၲာနံ စိေနာတီတိ စိတၱံ၊ ဝိပါကံ ကမၼကိေလေသဟိ စိတႏၲိ စိတၱံ၊ အပိ စ သဗၺမၸိ ယထာႏု႐ူပေတာ စိတၱတာယ စိတၱံ၊ စိတၱကရဏတာယ စိတၱႏၲိ ဧဝေမၸတၳ အေတၳာ ေဝဒိတေဗၺာ။ အဘိ၊ ႒၊ ၁။ ၁ဝ၆။ အာရမၼဏံ စိေႏၲတီတိ စိတၱံ၊ ဝိဇာနာတီတိ အေတၳာ။...ယံ ဝ႗ႆ ပစၥေယာ ေဟာတိ၊ တံ သံသာရဒုကၡံ စိေနာတီတိပိ စိတၱံ။ ပဋိသံ၊ ႒၊ ၁။ ၉၂။ စိေႏၲတီတိ စိတၱံ၊ အာရမၼဏံ ဝိဇာနာတီတိ အေတၳာ။...စိေႏၲႏၲိဝါ ဧေတန ကရဏဘူေတန သမၸယုတၱဓမၼာတိ စိတၱံ။ အထ ဝါ စိႏၲနမတၱံ စိတၱံ။ ဝိဘာဝိနီ။ ၇၄။ ကမၼကိေလေသဟိ စိတံ သၪၥိတံ အတၱဘာဝံ တာယတိ ရကၡတီတိ စိတၱံ၊ ဝိပါကဝိညာဏေမဝ။ မဏိမၪၨဴ၊ ၁။ ၁၂၉၊ ၁၃ဝ။ စိေႏၲတီတိ စိတၱံ၊ ဝိညာဏံ စိတၱကမၼာဒိ စ။ ဏြာဒိ။ ၈၃။ (-သံ၊ ႒၊ ၂။ ၉၁။ အဘိ၊ ႒၊ ၁။ ၉၂။ ပဋိသံ၊ ႒၊ ၁။ ၉၂။ ဓမၼ၊ ႒၊ ၁။ ၁၈၂။ မဟာနိ၊ ႒။ ၁၉၊ ၂၅၁။ ေနတၱိ၊ ႒။ ၁၇၇။ ေနတၱိ၊ ဝိ။ ၂၄၅။ ဝိဘာဝိနီ။ ၇၄။ မဏိမၪၨဴ၊ ၁။ ၁၂၄-၁၃ဝ။ ကစၥည္း။ ၆၅၆။ ႐ူ။ ၆ဝ၈၊ ၆၆၆။ နီတိ၊ ဓာ။ ၃ဝ၅-၆-၇။ ဓာန္၊ ဋီ။ ၁၅၂-တို႔လည္းၾကည့္)။]
Buddhist Dictionary by NYANATILOKA MAHATHERA
citta:'mind','consciousness','state of consciousness',is a synonym of mano (q.v.) and viññāṇa (s.khandha and Tab.1).Dhs.divides all phenomena into consciousness (citta),mental concomitants (cetasika,q.v.) and corporeality (rūpa).

In adhicitta,'higher mentality',it signifies the concentrated,quietened mind,and is one of the 3 trainings (s.sikkhā).The concentration (or intensification) of consciousness is one of the 4 roads to power (s.Iddhipāda ).
Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera
citta:[nt.] mind; thought; (m.),name of a month:March-April.(adj.),variegated; manifold; beautiful.(nt.),a painting; picture.
PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Citta,2 [cp.Sk.caitra,the first month of the year:MarchApril,orig.N.of the star Spica (in Virgo); see E.Plunket,Ancient Calendars,etc.,pp.134 sq.,171 sq.] N.of the month Chaitra PvA.135.Cp.Citra-māsa KhA 192.(Page 268)
PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Citta,2 (nt.) [Sk.citta,orig.pp.of cinteti,cit,cp.yutta› yuñjati,mutta›muñcati.On etym.from cit.see cinteti].

I.Meaning:the heart (psychologically),i.e.the centre & focus of man’s emotional nature as well as that intellectual element which inheres in & accompanies its manifestations; i.e.thought.In this wise citta denotes both the agent & that which is enacted (see kamma II.introd.),for in Indian Psychology citta is the seat & organ of thought (cetasā cinteti; cp.Gr.frήn,although on the whole it corresponds more to the Homeric qumόs).As in the verb (cinteti) there are two stems closely allied and almost inseparable in meaning (see § III,),viz.cit & cet (citta & cetas); cp.ye should restrain,curb,subdue citta by ceto,M.I,120,242 (cp.attanā coday’attānaṁ Dhp 379 f.); cetasā cittaṁ samannesati S.I,194 (cp.cetasā cittaṁ samannesati S.I,194).In their general use there is no distinction to be made between the two (see § III,).-- The meaning of citta is best understood when explaining it by expressions familiar to us,as:with all my heart; heart and soul; I have no heart to do it; blessed are the pure in heart; singleness of heart (cp.ekagga); all of which emphasize the emotional & conative side or “thought” more than its mental & rational side (for which see manas & viññāṇa).It may therefore be rendered by intention,impulse,design; mood,disposition,state of mind,reaction to impressions.It is only in later scholastic lgg.that we are justified in applying the term “thought” in its technical sense.It needs to be pointed out,as complementary to this view,that citta nearly always occurs in the singular (=heart),& out of 150 cases in the Nikāyas only 3 times in the plural (=thoughts).The substantiality of citta (cetas) is also evident from its connection with kamma (heart as source of action),kāma & the senses in general.‹-› On the whole subject see Mrs.Rh.D.Buddh.Psych.Eth.introd.& Bud.Psy.ch.II.

II.Cases of citta (cetas),their relation & frequency (enumd for gram.purposes).-- The paradigma is (numbers denoting %,not including cpds.):Nom.cittaṁ; Gen.(Dat.) cetaso (44) & cittassa (9); Instr.cetasā (42) & cittena (3); Loc.citte (2) & cittamhi (2).-- Nom.cittaṁ (see below).Gen.cittassa only (of older passages) in c° upakkileso S.III,232; V,92; A.I,207; c° damatho Dh.35 & c° vasena M.I,214; III,156.Instr.cittena only in S.I,viz.cittena nīyati loko p.39; upakkiliṭṭha° p.179; asallīnena c° p.159.Loc.citte only as Loc.abs.in samāhite citte (see below) & in citte vyāpanne kāyakammam pi v.hoti A.I,162; cittamhi only S.I,129 & cittasmiṁ only S.I,132.-- Plural only in Nom.cittāni in one phrase:āsavehi cittāni (vi) mucciṁsu “they purified their hearts from intoxications” Vin.I,35; S.III,132; IV,20; Sn.p.149; besides this in scholastic works=thoughts,e.g.Vbh.403 (satta cittāni).

III,Citta & cetas in promiscuous application.There is no cogent evidence of a clear separation of their respective fields of meaning; a few cases indicate the rôle of cetas as seat of citta,whereas most of them show no distinction.There are cpds.having both citta° & ceto° in identical meanings (see e.g.citta-samādhi & ceto°),others show a preference for either one or the other,as ceto is preferred in ceto-khila & ceto-vimutti (but:vimutta-citta),whereas citta is restricted to combn w.upakkilesa,etc.The foll.sentences will illustrate this.Vivaṭena cetasā sappabhāsaṁ cittaṁ bhāveti “with open heart he contemplates a radiant thought” S.V,263=D.III,223=A.IV,86; cetasā cittaṁ samannesati vippamuttaṁ “with his heart he scrutinizes their pure mind” S.I,194; vigatâbhijjhena cetasā is followed by abhijjāya cittaṁ parisodheti D.III,49; anupārambhacitto bhabbo cetaso vikkhepaṁ pahātuṁ A.V,149; cetaso vūpasamo foll.by vūpasanta-citto A.I,4; samāhite citte foll.by ceto-samādhi D.I,13≈; cittaṁ paduṭṭhaṁ foll.by ceto-padosa A.I,8; cp.It.12,13; cetaso tato cittaṁ nivāraye “a desire of his heart he shall exclude from this” S.IV,195.

IV.Citta in its relation to other terms referring to mental processes.

1.citta≈hadaya,the heart as incorporating man’s personality:hadayaṁ phaleyya,cittavikkhepaṁ pāpuṇeyya (break his heart,upset his reason) S.I,126; cittaṁ te khipissāmi hadayan te phālessāmi id.S.I,207,214; Sn.p.32; kāmarāgena cittaṁ me pariḍayhati S.I,188›nibbāpehi me hadaya-pariḷāhaṁ Miln.318 (“my heart is on fire”); cp.abhinibbutatto Sn.343=apariḍayhamāna-citto SnA 347; cittaṁ adhiṭṭhahati to set one’s heart on,to wish DhA.I,327.

2.c.as mental status,contrasted to (a) physical status:citta›kāya,e.g.kilanta° weary in body & mind D.I,20=III,32; ātura° S.III,2--5; nikaṭṭha° A.II,137; ṭhita° steadfast in body & soul (cp.ṭhitatta) S.V,74; °passaddhi quiet of body & soul S.V,66.The Commentators distinguish those six pairs of the saṅkhārākkhandha,or the cetasikas:citta-kāya-passaddhi,--lahutā,etc.as quiet,buoyancy,etc.,of (a) the viññāṇakkhandha (consciousness),(b) the other 3 mental khandhas,making up the nāma-kāya (DhsA.150 on Dhs.62:Compendium of Phil.96,n.3); passaddha° D.III,241,288.-- (b) intellectual status:citta›manas & viññāṇa (mind›thought & understanding).These three constitute the invisible energizer of the body,alias mind in its manifestations:yañ ca vuccati cittan ti vā mano ti vā viññāṇan ti vā:(a) ayaṁ attā nicco dhuvo,etc.,D.I,21; (b) tatr’assutavā puthujjano n’âlaṁ nibbindituṁ,etc.S.II,94; (g) taṁ rattiyā ca divasassa ca añña-d-eva uppajjati aññaṁ nirujjhati S.II,95,cf.ThA.1 on 125.-- Under ādesanā-pāṭihāriya (thought reading):evam pi te mano ittham pi te mano iti pi te cittaṁ (thus is your thought & thus your mind,i.e.habit of thinking) D.I,213=III,103; A.I,170.-- niccaṁ idaṁ c.niccaṁ idaṁ mano S.I,53; cittena niyyati loko “by thoughts the world is led” S.I,39=A.II,177 (cp.KS 55); apatiṭṭhita-citto ādīna-manaso avyāpaṇnacetaso S.V,74; vyāpanna-citto paduṭṭha-manasaṅkappo S.III,93; paduṭṭha-citto=paduṭṭha-manaso PvA.34,43. 3.c.as emotional habitus:(a) active=intention,contrasted or compared with:(a) will,c.as one of the four samādhis,viz.chanda,viriya,c.,vīmaṁsā D.III,77; S.V,268; Vbh.288.-- (b) action,c.as the source of kamma:citte vyāpanne kāyakammam pi vyāpannaṁ hoti “when the intention is evil,the deed is evil as well” A.I,262; cittaṁ appamāṇaṁ ...yaṁ kiñci pamāṇakataṁ kammaṁ,etc.A.V,299.-- Esp.in contrast to kāya & vācā,in triad kāyena vācāya cittena (in deed & speech & will otherwise as k.v.manasā,see under kāya III,) S.II,231,271=IV.112.Similarly taṁ vācaṁ appahāya (cittaṁ°,diṭṭhiṁ°) S.IV,319=D.III,13,15; & under the constituents of the dakkhiṇeyyasampatti as khetta-sampatti,citta°,payoga° (the recipient of the gift,the good-will,the means) VvA.30,32.-- (b) passive=mood,feelings,emotion,ranging with kāya & paññā under the (3) bhāvanā D.III,219; S.IV,111; A.III,106; cp.M.I,237; Nett 91; classed with kāya vedanā dhammā under the (4) satipaṭṭhānas D.II,95,100,299 sq.; S.V,114,etc.(see kāya cpds.).As part of the sīlakkhandha (with sīla ethics,paññā understanding) in adhisīla,etc.Vin.V,181; Ps.II,243; Vbh.325; cp.tisso sampadā,scil.sīla,citta,diṭṭhi (see sīla & cp.cetanā,cetasika) A.I,269.-- citta & paññā are frequently grouped together,e.g.S.I,13 = 165; D.III,269; Th.I,125 sq.As feeling citta is contrasted with intellection in the group saññā c.diṭṭhi A.II,52; Ps.II,80; Vbh.376.

4.Definitions of citta (direct or implied):cittan ti viññāṇaṁ bhūmikavatthu-ārammaṇa-kiriyādi-cittatāya pan’etaṁ cittan ti vuttaṁ DhA.I,228; cittan ti mano mānasaṁ KhA 153; cittaṁ manoviññāṇaṁ ti cittassa etaṁ vevacanaṁ Nett 54.yaṁ cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ,etc.Dhs.6=111 (same for def.of manindriya,under § 17; see Buddh.Psych.).As rūpâvacara citta at Vism.376.

V.Citta in its range of semantical applications:(1) heart,will,intention,etc.(see I.).

(a) heart as general status of sensory-emotional being; its relation to the senses (indriyāni).A steadfast & constrained heart is the sign of healthy emotional equilibrium,this presupposes the control over the senses; samādahaṁsu cittaṁ attano ujukaṁ akaṁsu,sārathī va nettāni gahetvā indriyāni rakkhanti paṇḍitā S.I,26; ujugato-citto ariyasāvako A.III,285; ṭhita c.S.I,159≈; A.III,377=IV.404 (+ānejjappatta); c.na kampati Sn.268; na vikampate S.IV,71; opp.capalaṁ c.Dh.33; khitta° a heart unbalanced A.II,52 (+visaññin); opp.:avikkhitta° A.V,149; PvA.26; c.rakkhitaṁ mahato atthāya saṁvattati a guarded heart turns to great profit A.I,7; similarly:c.dantaṁ guttaṁ saṁvutaṁ ibid.-- cittaṁ rakkhetha medhāvī cittaṁ guttaṁ sukhāvahaṁ Dh.36; cakkhundriyaṁ asaṁvutassa viharato cittaṁ vyāsiñcati ...rūpesu S.IV,78; ye cittaṁ saññamessanti mokkhanti Mārabandhanā “from the fetters of Māra those are released who control their heart” Dh.37; pāpā cittaṁ nivāraye Dh.116; bhikkhuno c.kulesu na sajjati,gayhati,bajjhati S.II,198 (cp.Schiller:“Nicht an die Güter hänge dein Herz”).

(b) Contact with kāma & rāga:a lustful,worldly,craving heart.-- (a) kāmā:kāmā mathenti cittaṁ Sn.50; S.IV,210; kāmarāgena ḍayhāmi S.I,188; kāme nâpekkhate cittaṁ Sn.435; mā te kāmaguṇe bhamassu cittaṁ Dh.371; manussakehi kāmehi cittaṁ vuṭṭhapetvā S.V,409; na uḷāresu kāmaguṇesu bhogāya cittaṁ namati A.IV,392; S.I,92; kāmāsavā pi cittaṁ vimuccati A.II,211,etc.; kāmesu c.na pakkhandati na ppasīdati na sanṭiṭṭhati (my h.does not leap,sit or stand in cravings) D.III,239; kāmesu tibbasārāgo vyāpannacitto S.III,93; kāmāmise laggacitto (divide thus!) PvA.107.-- (b) rāgā:rāgo cittaṁ anuddhaṁseti (defilement harasses his heart) S.I,185; II,231=271; A.II,126; III,393; rāga-pariyuṭṭhitaṁ c.hoti A.III,285; sārattacitto S.IV,73; viratta° S.IV,74; Sn.235; PvA.168.‹-› (g) various:patibaddha -- c.(fettered in the bonds of °) A.IV,60; Sn.37,65; PvA.46,151,etc.-- pariyādinna° (grasping,greedy),usually combd w.lābhena abhi‹-› bhūta:S.II,226,228; IV,125; A.IV,160; D.III,249.-- upakkiliṭṭha° (etc.) (defiled) S.I,179; III,151,232 sq.; V,92 (kāmacchando cittassa upakkileso); A.I,207; V,93 sq.-- otiṇṇa° fallen in love A.III,67; SnA 322.

(c) A heart,composed,concentrated,settled,selfcontrolled,mastered,constrained.-- (a) c.pasīdati (pasanna-°c) (a heart full of grace,settled in faith) S.I,98; A.I,207; III,248; Sn.434; pasanna°:A.IV,209,213; Sn.316,403,690,cp.c.pakkhandati pasīdati S.III,133; A.III,245; also vippasanna°:S.V,144; Sn.506; cp.vippasannena cetasā Pv.I,1010.-- (b) c.santiṭṭhati in set s.sannisīdati,ekodihoti,samādhiyati (cp.cetaso ekodibhāva) S.II,273; IV,263; A.II,94,157.-- (g) c.samādhiyati (samāhita-c°,cp.ceto-samadhi quiescence) D.I,13=III,30,108; S.I,120,129,188; IV,78=351; A.I,164; II,211; III,17,280; IV,177; Vbh.227; Vism.376,etc.-(d) supatiṭṭhita-c° always in formula catūsu satipaṭṭhānesu-s-c°:S.III,93; V,154; 301; D.III,101; A.V,195.-- (e) susaṇṭhita c.S.V,74.-- vasībhūta c.S.I,132; A.I,165.-- danta c.Dh.35.-- (d) “with purpose of heart,” a heart set on,striving after,endeavouring,etc.-- (a) cittaṁ namati (inclines his h.on,with dat:appossukkatāya S.I,137); nekkhamma-ninna S.III,233; viveka° D.III,283; A.IV,233; V,175.-- (b) cittaṁ padahati (pa+dhā:pro-ti/qhti) in phrase chandaṁ janeti vāyamati viriyaṁ ārabbhati c° ṁ paggaṇhāti padahati D.III,221; A.II,15=IV.462; S.V,269; Nd2 97; Nett 18.In the same ṣense pa-ni-dahati (in paṇidhi,paṇihita bent down on) (cp.ceto-paṇidhi) S.I,133 (tattha) IV.309 (dup°); V,157; Dh.42=Ud.39; Dh.43 (sammā°).

(e) An evil heart (“out of heart proceed evil thoughts” Mk.7,21) -- (a) paduṭṭha-c° (cp.ceto-padosa) D.I,20= III,32; A.I,8 (opp.pasanna-c°); IV,92; It.12,13; Pv A 33,43,etc.-- (b) vyāpanna-c°:citte vyāpanne kāyakammam pi vyāpannaṁ hoti A.I,262.Opp.a°:S.IV,322; A.II,220.-- (g) samoha-c° (+sarāga,etc.) D.I,79; II,299; III,281; Vism.410,& passim.

(f) “blessed are the pure in heart,” a pure,clean,purified (cp.Ger.geläutert),emancipated,free,detached heart.(a) mutta-c°,vimutta-c°,etc.(cp.cetaso vimokkho,ceto-vimutti,muttena cetasā),āsavehi cittāni mucciṁsu S.III,132,etc.; vi° Sn.p.149.-- vimutta:S.I,28 (+subhāvita),29,46=52; III,45 (+viratta),90; IV,236 (rāgā); Sn.23 (+sudanta); Nd2 587.-- suvimutta:S.I,126,141,233; IV,164; A.III,245; V,29; Sn.975 (+satimā).-- (b) cittaṁ parisodheti M.I,347; A.II,211; S.IV,104.-- (g) alīna c.(unstained) S.I,159; A.V,149; Sn.68; 717; Nd2 97 (cp.cetaso līnatta).

(g) good-will,a loving thought,kindliness,tenderheartedness,love (“love the Lord with all your heart”).-- (a) metta-c° usually in phrase mettacittaṁ bhāveti “to nourish the heart with loving thought,” to produce good-will D.I,167; S.II,264; A.I,10; V,81; Sn.507 (cp.mettā-sahagatena cetasā).-- (b) bhāvita-c° “keep thy heart with all diligence” (Prov.4,23) S.I,188 (+susamāhita); IV,294; V,369 (saddhā-paribhāvita); A.I,6 (+bahulīkata,etc.); Sn.134 (=S.I,188); Dh.89=S.V,29; PvA.139.

(h) a heart calmed,allayed,passionless (santa° upasanta°) D.III,49; S.I,141; Sn.746.

(i) a wieldy heart,a heart ready & prepared for truth,an open & receptive mind:kalla° mudu° udagga° pasanna° A.IV,186; kalla° PvA.38 (sanctified); lahu° S.I,201; udagga° Sn.689,1028; S.I,190 (+mudita); mudu° PvA.54.

(k) Various phrases.Abbhuta-cittajātā “while wonder filled their hearts” S.I,178; evaṁcitto “in this state of mind” S.II,199; Sn.985; cittam me Gotamo jānāti (G.knows my heart) S.I,178; theyya-citto intending to steal Vin.III,58; āraddha-citto of determined mind M.I,414; S.II,21,cp.107; Sn.p.102; aññācittaṁ upaṭṭhāpeti S.II,267; nānā° of varying mind J.I,295; nihīnacitto low-minded PvA.107; nikaṭṭha° A.II,137; āhata° A.IV,460=V.18; supahata° S.I,238 (cp.Miln.26); visaṅkhāragata° Dh.154; sampanna° Sn.164; vibbhanta° S.I,61=A.I,70=II.30=III,391. (2) thought:mā pāpakaṁ akusalaṁ cittaṁ cinteyyātha (do not think any evil thought) S.V,418; na cittamattam pi (not even one thought) PvA.3; mama cittaṁ bhaveyya (I should think) PvA.40.For further instances see Dhs.& Vbh.Indexes & cp.cpds.See also remarks above (under I.).Citta likened to a monkey Vism.425.

--âdhipati the influence of thought (adj.°pateyya) Nett 16; Dhs.269,359; DhsA.213.Commentators define c.here as javanacittuppāda,our “thought” in its specialized sense,Compendium of Phil.177,n.2.--ânuparivattin consecutive to thought Dhs.671,772,1522; --ânupassanā the critique of heart,adj.°ânupassin D.II,299; III,221,281; M.I,59 & passim (cp.kāy°); --āvila disturbance of mind Nd2 576 (°karaṇa); --ujjukatā rectitude of mind Dhs.51,277,etc.; --uppāda the rise of a thought,i.e.intention,desire as theyya °ṁ uppādesi he had the intention to steal (a thought of theft) Vin.III,56; -- M.I,43; III,45; J.II,374; --ekaggatā “one-pointedness of mind,” concentration Nett 15,16; Vism.84,137,158; DhA.III,425; ThA.75; cp.ekagga-citto A.III,175; --kali a witch of a heart,a witch-like heart Th.1,356; --kallatā readiness of heart,preparedness of mind VvA.330; --kilesa stain of h.Dh.88 (DhA.II,162=pañca nīvaraṇā); --kelisā pastime of the mind Th.1,1010; --kkhepa derangement of the mind,madness Vin.V,189=193 (ummāda+); A.III,219 (ummāda+); DhA.III,70 (=ummāda); PvA.39; Dh.138; cp.°vikkhepa; --cetasika belonging to heart & thought,i.e.mental state,thought,mind D.I,213; Dhs.1022 (-dhammā,Mrs.Rh.D.:emotional,perceptual & synthetic states as well as those of intellect applied to sense-impressions),1282; Ps.I,84; Miln.87; Vism.61,84,129,337; --dubbhaka a rogue of a heart,a rogue-like heart Th.1,214; --pakopana shaking or upsetting the mind It.84 (dosa); --pamaddin crushing the h.Th.2,357 (=ThA.243; v.l.pamāthin & pamādin); --pariyāya the ways (i.e.behaviour) of the h.A.V,160 (cp.ceto-paricca); --passaddhi calm of h.,serenity of mind (cp.kāya°) S.V,66; Dhs.62; --bhāvanā cultivation of the h.M.III,149; --mala stain of h.PvA.17; --mudutā plasticity of mind (or thought) Dhs.62,277,325; --rucita after the heart’s liking J.I,207; --rūpaṁ according to intention,as much as expected Vin.I,222; II,78; III,161; IV,177,232; --lahutā buoyancy of thought Dhs.62,323,1283; Vism.465; --vikkhepa (cp.°kkhepa) madness S.I,126 (+ummāda); Nett 27; Vism.34; --vippayutta disconnected with thought Dhs.1192,1515; --visaṁsaṭṭha detached fr.thought Dhs.1194,1517; --vūpasama allayment of one’s h.S.I,46; --saṅkilesa (adj.) with impure heart (opp.c.-vodāna) S.III,151; --saññatti conviction Miln.256; --santāpa “heart-burn,” sorrow PvA.18 (=soka); --samādhi (cp.ceto-samādhi) concentration of mind,collectedness of thought,self-possession S.IV,350; V,269; Vbh.218; --samodhāna adjustment,calming of thoughts ThA.45; --sampīḷana (adj.) h.‹-› crushing (cp.°pamaddin & °pakopana) Nett 29 (domanassa).--sahabhū arising together with thought Dhs.670,769,1520.--hetuka (adj.) caused by thought Dhs.667,767.(Page 266)
PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Citta,1 & Citra (adj.) [to cetati; *(s)qait to shine,to be bright,cp.Sk.citra,Sk.P.ketu,Av.ciprō,Lat.caelum,Ags.hador,Ohg.heitar,see also citta2] variegated,manifold,beautiful; tasty,sweet,spiced (of cakes),J.IV,30 (geṇḍuka); Dh.171 (rājaratha); Vv 479; Pv.II,112 (aneka°); IV,313 (pūvā=madhurā PvA.251).Citta (nt.) painting Th.1,674.-- Sn.50 (kāmā=Nd2 240 nānāvaṇṇā),251 (gāthā); J.V,196 (geṇḍuka),241 VI,218.-- sucitta gaily coloured or dressed S.I,226 (b); Dh.151 (rājaratha); Pv.I,109 (vimāna). --akkhara (adj.) with beautiful vowels S.II,267 (Cp.°vyañjana); --attharaka a variegated carpet DA.I,256; --āgāra a painted house,i.e.furnished with pictures; a picture gallery Vin.IV,298; --upāhana a gaily coloured sandal D.I,7≈; --kata adorned,dressed up M.II,64= Dh.147=Th.1,769; DhA.III,109 (=vicitta); --katha (adj.) =next S.I,199 (+bahussuta); --kathin a brilliant speaker,a wise speaker,an orator,preacher.Freq.combd w.bahussuta (of wide knowledge,learned),e.g.paṇḍita ...medhāvin kalyāṇapaṭibhāna S.IV,375,samaṇa bahussuta c.uḷāra Vv 8426.-- A.III,58; J.I,148; Miln.1,21; --kathika=°kathin A.I,24; Th.2,449 (+bahussuta),expld at ThA.281 by cittadhammakatha; --kamma decoration,ornamentation,painting J.IV,408; VI,333; Miln.278; Vism.306; PvA.147; DhsA.334; (m.) a painter J.VI,481; --kāra a painter,a decorator (cp.rajaka) S.II,101=III,152; Th.2,256; J.VI,333; --chatta at J.VI,540 to be changed into °patta; --patta (adj.) having variegated wings J.VI,540,590; --pāṭalī (f.) N.of a plant (the “pied” trumpet-flower) in the world of Asuras J.I,202; DhA.I,280; --pekhuna having coloured wings J.I,207; VI,539; --bimba (-mukhi) (a woman whose face is) like a painted image J.V,452 (cp cittakata); --miga the spotted antelope J.VI,538; --rūpa (nt.) a wonder,something wonderful J.VI,512; as adv.°ṁ (to citta2?) easily Vin.II,78=III,161; IV,177,232; --latā the plant Rubia Munjista J.VI,278; °vana the R.M.grove,one of Indra’s gardens [Sk.caitraratha] J.I,52,104; II,188; VI,590,etc.; --vitāna a bright canopy DhA.IV,14; --vyañjana (adj.) with beautiful consonants (cp.°akkhara) S.II,267=A.I,73=III,107; --sāṇī variegated cloth J.II,290; DhA.IV,14; --sālā a painted room or picture gallery DA.I,253; --sibbana with fine sewing; a cover of various embroidery Sn.304= J.IV,395; J.VI,218.(Page 265)
Buddhist Dictionary of Pali Proper Names by G P Malalasekera
Citta:The Bodhisatta was once born as a Candāla in Ujjeni in the kingdom of Avanti.He was called Citta and his brother Sambhūta.One day,when they were out sweeping,two rich women on their way to the park noticed them and turned back.Their followers,disappointed at their loss of a picnic,beat the two Candālas.

Then the brothers went to Takkasilā to study.Citta became very proficient,and was sent one day,in place of his teacher,to the house of a villager who had invited the teacher and his pupils.But while there,in a moment of forgetfulness,the brothers used the Candāla dialect,and having thus disclosed their caste,were driven out of Takkāsilā.

In their next birth they became does and in a subsequent birth ospreys.They were always together and always met their death together.Later Citta was born as the son of the chaplain of Kosambī,and Sambhūta as son of the king ofUttarapañcāla.Citta,becoming an ascetic at the age of sixteen,remembered his past births.He waited till Sambhūta had reigned for fifty years,and knowing that he also had some recollection of his previous existences,taught a stanza to a lad and sent him to recite it before the king.Sambhūta heard the stanza,remembered his brother,and,after inquiry,visited Citta,who had then gone to the royal park.There Citta gave him counsel,and not long after Sambhūta renounced the world.After death they were both born in the Brahma world.

Ananda is identified with Sambhūta.The story was told in reference to two monks,colleagues of Mahā-Kassapa,who were greatly devoted to each other.J.iv.390-401.
Buddhist Dictionary of Pali Proper Names by G P Malalasekera
Citta:1.Citta (called Cittagahapati).-A householder ofMacchikāsanda,where he was Treasurer.He was later declared by the Buddha to be pre-eminent among laymen who preached the Doctrine (A.i.26).On the day of his birth the whole city was covered knee-deep with flowers of various hues,hence his name.

When Mahānāma visitedMacchikāsanda,Citta,pleased with his demeanour,invited him to his park,the Ambātakārāma,and built for him a monastery there.And there the Elder preached to Citta the Salā-yatana-vibhatti and Citta became an Anāgāmī.Thereafter many monks visited the Ambātakārāma and accepted Citta’s hospitality.Among them was Isidatta,a former acquaintance of Citta,but Isidatta left when he found that his identity had been discovered.Mahānāma and Mahaka did likewise,after having performed miracles at the request of Citta.

The Citta Samyutta (S.iv.282ff) contains a record of conversations between Citta and members of the Order,among whom,besides those already mentioned,were Kāmabhū and Godatta.Citta is also said to have had discussions withNigantha Nātaputta andAcela Kassapa and to have refuted their views.

A Thera named Sudhamma was a permanent resident in the Ambātakārāma and was looked after by Citta.Once,when the two Chief Disciples and several other eminent Elders came to the Ambātakārāma,Citta invited first these and then Sudhamma; the latter,feeling slighted,blamed Citta beyond measure,but the Buddha,hearing of this,sent Sudhamma to ask for Citta’s pardon (Vin.ii.15ff; DhA.ii.74f; for details see Sudhamma).

Some time later,Citta visited the Buddha.He was accompanied by two thousand others and took with him five hundred cartloads of offerings to the Buddha and the Order.As he fell at the feet of the Buddha,flowers of five hues showered from the sky and the Buddha preached to him theSalāyatana-vibhatti.For a fortnight he continued distributing his gifts to the Order and the devas filled his carts with all kinds of valuables (AA.i.210).

When Citta lay ill just before his death,devas visited him and advised him to wish for kingship among them,but he refused to aspire to anything so impermanent,and instructed the devas and his kinsfolk gathered round him,telling them of the Buddha and his teachings (S.iv.302f).He is regarded as the ideal layman (E.g.,at A.i.88; ii.164; iii.451).

He owned a tributary village called Migapattaka (SA.iii.93).

In the time of Padumuttara Buddha,Citta conceived his desire to be placed first among laymen in the teaching of the Dhamma.In the time of Kassapa Buddha he was a huntsman.One day,seeing a monk in a glen,and being pleased thereat,he hurried home,prepared a meal and brought it to the monk,together with flowers he had gathered on the way.After the offering,he made a wish that he should never lack for tribute and that showers of flowers should fall on him.In the deva-world he surpassed all others in his great beauty (AA.i.209).In the Bhisa Jātaka (J.iii.314),he is identified with the slave.

Though Citta was not an arahant,he possessed the patisambhidā of a probationer (sekha).Vsm.442.

2.Citta.-The Bodhisatta born as a Candāla.For details see theCitta-Sambhuta Jātaka.

3.Citta,Cittaka.-A deer,brother of Rohanta,the Bodhisatta.He is identified with Ananda.For details see theRohantamiga Jātaka.

4.Citta called Hatthirohaputta (Hatthisāriputta).-A thera,son of an elephant trainer,who,having entered the Order,studied under the Buddha and gained special proficiency in distinguishing subtle differences in the meanings of words.Six times he left the Order and six times returned.His last quarrel was with Mahā Kotthita,who objected to his constant interruptions of the Elder’s discussions regarding the Abhidhamma.(This incident is recorded at A.iii.392ff).

It is said (DA.ii.378f.; AA.ii.688) that in the time ofKassapa Buddha,Citta and a friend entered the Order.When the friend expressed a desire to return to household life,Citta encouraged him to do so,coveting his belongings.This was the reason for Citta’s inability to remain in the Order.He was a friend ofPotthapāda,and when he had returned for the sixth time to a householder’s life,Potthapāda brought him to the Buddha.Citta listened to their conversation and asked questions regarding personality.At the end of the discourse (recounted in the Potthapāda Sutta) Citta once more joined the Order,never again to leave it,for he soon after became an arahant (D.i.199ff).

The Kuddāla Jātaka (J.i.311f) gives the circumstances in which he first joined the Order.He was a youth of good family at Sāvatthi.One day,while on his way home from ploughing,he received from the bowl of a certain Elder some rich and dainty food.In order to gain similar food for himself,he became a monk,but soon after,lust overcame him and he left the homeless life.Even after he became an arahant his colleagues are said to have taunted him,asking when he would be leaving them,and it was only when the Buddha told them that such a time would never be were they satisfied.

The same story,except for certain details,is also found in the Dhammapada Commentary (DhA.i.305ff),but there Citta is called Cittahattha,and a different explanation is given of his name:esa cittavasiko hutvā vicarati ti Cittahatthan ti nāmam karimsu.It is further stated that on the last occasion of his leaving home he saw his pregnant wife lying asleep and was so filled with revolt that he returned to the Order.He started forth at once,a yellow robe tied round his waist,and as he walked to the vihāra,he became asotāpanna.The monks were at first reluctant to re-ordain him,but his importunity was so great that they relented,and in a few days he became an arahant.

5.Citta.-One of the chief lay supporters ofSujāta Buddha.Bu.xiii.30.

6.Citta.-A Thera of Ceylon.King Mahādāthika Mahā-nāga had a young and beautiful queen,named Damiladevī.One day,when she was worshipping at the Ambatthala at Cetiyagiri,Citta,who had joined the Order in his old age,fell in love with her and behaved as one mad,constantly repeating to himself ”beautiful as Damiladevī.” Even when told of her death,which took place soon after,he refused to believe the news and continued as before; he became,therefore,known as Ummattaka Citta.AA.i.13.

7.Citta.-A herdsman,servant of Dīghagāmani.He was put to death by the brothers of Ummāda-Cittā,because he refused to promise to kill Ummāda-Cittā’s child should it be a boy.He was reborn as a Yakkha.SeeCittarāja.Mhv.ix.22f.; MT.278.

8.Citta.-A minister,spoken of as Cittamahāmatta.He was very generous and kept in his house a gong,by sounding which monks could obtain the requisites at any time.Each day he spent sixty kahāpanas for the supply of medicines alone.VibhA.341.

9.Citta.-A city where Mangala Buddha performed his Twin Miracle.BuA.119.
Pali Viet Dictionary Bản dịch của ngài Bửu Chơn.
CITTA:[a] khác nhau về màu sắc,nhiều thứ,tốt đẹp [nt] một tấm tranh,một tấm ảnh --kata [a] do tâm tạo,trang sức --kathika,--kathī [a] người diễn thuyết,người phát ngôn hay --kamma [nt] một tấm tranh nghệ thuật,sự sơn vẽ,sự chưng dọn --kāra [m] người thợ sơn,người thợ vẽ tranh --tara [a] càng nhiều thứ (màu sắc) --tagāra [nt] một bức tranh của hành lang
Pali Viet Dictionary Bản dịch của ngài Bửu Chơn.
CITTA:[nt] tâm,tinh thần,tư tưởng [m] tên của một tháng (lối tháng 3-4) --kkhepa [m] tâm bấn loạn --passaddhi [m] tâm yên tịnh --mudutā [f] tâm hoan hỷ --vikkhepa [m] sự cuồng,loạn tâm --santāpa [m] tâm buồn rầu --samatha [m] tâm niệm--tānupassanā [f] sự xem xét tâm --tābhoga [m] tâm suy nghĩ --tujjukatā [f] tâm ngay thẳng --uttrāsa [m] tâm ghê sợ,hoảng hốt --tuppāda [m] tâm phát khởi lên
Pali Viet Abhidhamma Terms Từ điển các thuật ngữ Vô Tỷ Pháp của ngài Tịnh Sự, được chép từ phần ghi chú thuật ngữ trong các bản dịch của ngài.
citta:tâm
Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္
citta:စိတၱ(န)
[စိႏၲ+တ။ စိတိ+တ။ စိ+တ။ စိတၱ+အ။ စိတၱ+ကရဏ။ ကရဏပုဒ္ကို ေခ်။ စိတ+တာ+အ။ စိတ+တက္။ အာရမၼဏံ စိေႏၲတီတိ စိတၱံ၊ ဝိဇာနာတီတိ အေတၳာ၊ ယသၼာ ဝါ စိတၱႏၲိ သဗၺစိတၱသာဓာရေဏာ ဧသ သေဒၵါ၊ တသၼာ ယေဒတၳ ေလာကိယကုသလာကုသလကိရိယစိတၱံ၊ တံ ဇဝနဝီထိ ဝေသန အတၱေနာ သႏၲာနံ စိေနာတီတိ စိတၱံ၊ ဝိပါကံ ကမၼကိေလေသဟိ စိတႏၲိ စိတၱံ၊ အပိ စ သဗၺမၸိ ယထာႏု႐ူပေတာ စိတၱတာယ စိတၱံ၊ စိတၱကရဏတာယ စိတၱႏၲိ ဧဝေမၸတၳ အေတၳာ ေဝဒိတေဗၺာ။ အဘိ၊ ႒၊ ၁။ ၁ဝ၆။ အာရမၼဏံ စိေႏၲတီတိ စိတၱံ၊ ဝိဇာနာတီတိ အေတၳာ။...ယံ ဝ႗ႆ ပစၥေယာ ေဟာတိ၊ တံ သံသာရဒုကၡံ စိေနာတီတိပိ စိတၱံ။ ပဋိသံ၊ ႒၊ ၁။ ၉၂။ စိေႏၲတီတိ စိတၱံ၊ အာရမၼဏံ ဝိဇာနာတီတိ အေတၳာ။...စိေႏၲႏၲိဝါ ဧေတန ကရဏဘူေတန သမၸယုတၱဓမၼာတိ စိတၱံ။ အထ ဝါ စိႏၲနမတၱံ စိတၱံ။ ဝိဘာဝိနီ။ ၇၄။ ကမၼကိေလေသဟိ စိတံ သၪၥိတံ အတၱဘာဝံ တာယတိ ရကၡတီတိ စိတၱံ၊ ဝိပါကဝိညာဏေမဝ။ မဏိမၪၨဴ၊ ၁။ ၁၂၉၊ ၁၃ဝ။ စိေႏၲတီတိ စိတၱံ၊ ဝိညာဏံ စိတၱကမၼာဒိ စ။ ဏြာဒိ။ ၈၃။ (-သံ၊ ႒၊ ၂။ ၉၁။ အဘိ၊ ႒၊ ၁။ ၉၂။ ပဋိသံ၊ ႒၊ ၁။ ၉၂။ ဓမၼ၊ ႒၊ ၁။ ၁၈၂။ မဟာနိ၊ ႒။ ၁၉၊ ၂၅၁။ ေနတၱိ၊ ႒။ ၁၇၇။ ေနတၱိ၊ ဝိ။ ၂၄၅။ ဝိဘာဝိနီ။ ၇၄။ မဏိမၪၨဴ၊ ၁။ ၁၂၄-၁၃ဝ။ ကစၥည္း။ ၆၅၆။ ႐ူ။ ၆ဝ၈၊ ၆၆၆။ နီတိ၊ ဓာ။ ၃ဝ၅-၆-၇။ ဓာန္၊ ဋီ။ ၁၅၂-တို႔လည္းၾကည့္)။]
(၁) စိတ္၊ အာ႐ုံကို သိတတ္ေသာ သေဘာတရား၊ ယွဉ္ဖက္ ေစတသိက္တရားတို႔၏ အာ႐ုံကို သိေၾကာင္း သေဘာတရား၊ အာ႐ုံကို သိမႈသဘာဝ။ (၂) သမာဓိ၊ အာ႐ုံကို ကပ္၍ စူးစူးစိုက္စိုက္႐ႈတတ္ေသာ သေဘာတရား။ (၃) ပန္းခ်ီ၊ ပန္းခ်ီကား။ (၄) ဆန္းၾကယ္မႈ၊ ဆန္းၾကယ္ျခင္း။ စိတၱကတ-ၾကည့္။ (၅) စိတၱၿမိဳ႕။ မဂၤလဘုရားရွင္သည္ ယင္းၿမိဳ႕ကို အမွီျပဳ၍ စကားပင္ရင္း၌ တိတၳိတို႔၏ မာန္ကို ႏွိမ္ႏွင္းေၾကာင္း ေရမီးအစုံ တန္ခိုးျပာဋိဟာကို ျပေတာ္မူသည္။ (ပု) (၆) ေျပာက္က်ားေသာအဆင္း။ (၇) စိတၱမည္ေသာ သူ။ (က) စိတၱသူႂကြယ္၊ မစၧိကာသ႑ၿမိဳ႕သား,ဓမၼကထိကဧတဒဂ္ရ,အနာဂါမ္ အလုပ္အေကြၽး စိတၱဥပါသကာ။ စိတၱဂဟပတိ-လည္းၾကည့္။ (ခ) သုဇာတဘုရားရွင္၏ အလုပ္အေကြၽး စိတၱဥပါသကာ။ (ဂ) ဆင္ဆရာ၏သား စိတၱ။ (ဃ) ဘုရားေလာင္း စိတၱပ႑ိတ။ (င) စိတၱမည္ေသာ နတ္။ စိတၱေသန-ၾကည့္။ (တိ) (၈) ဆန္းၾကယ္ေသာ။ (၉) ေျပာက္က်ားေသာ။ စိတၱဒါ႐ု-ၾကည့္။ (၁ဝ) အံ့ဩဖြယ္၊ အံ့ဩဖြယ္ေကာင္းေသာ။ စိတၱ႐ူပ-(၁)-ၾကည့္။ မူရင္းၾကည့္ပါ။
Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္
citta:စိတၱ(တိ)
[စိတၱ+ဏ]
စိတ္ရွိေသာ၊ သူ။
Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္
citta:စိတၱ(ပု)
[စိတၱာ+ဏ]
တန္ခူးလ။
Pali Roots Dictionary ဓါတ္အဘိဓာန္
citta:စိတၱ
စု = စိတၱီကရဏ ဒႆေနသု-အဆန္းတၾကယ္ျပဳျခင္း,ၾကည့္႐ႈျခင္းတို႔၌။ စိေတၱတိ၊ စိတၱယတိ။
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
citta:စိတၱ (ပ) (စိတၱ+ဏ)
စိၾတနကၡတ္ႏွင့္ ယွဥ္ေသာ တန္ခူးလ။
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
citta:စိတၱ (န) (√စိတ္+ရ)
ပန္းခ်ီမႈ။ မွန္ကူျခင္း။
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
citta:စိတၱ (တိ) (√စိတ္+ရ)
ဆန္းၾကယ္သည္။
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
citta:စိတၱ (န) (တီ-ကိတ္) (√စိတ္+တ)
အၾကံ။ သိတတ္ေသာ စိတ္။
စိေႏၲတီတိ စိတၱံ။ အာရမၼဏံ ဝိဇာနာတီတိ အေတၳာ။

Browse Dictionary

Powered by web.py, Jinja2, AngularJS, Bootstrap, Glyphicons Halflings,