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
cunda:m.象牙師.-kāra 轆轤師.
漢譯パーリ語辭典 黃秉榮譯
Cunda:m.チュンダ(Cunda),純陀,周那 [① 舍利弗之弟.② 對釋尊做最後供食的鍛工子].
パーリ語辞典 水野弘元著
cunda:m.象牙師.-kāraろくろ師.
パーリ語辞典 水野弘元著
Cunda:m.チュンダ,純陀,周那 [① 舎利弗の弟.② 釈尊に最後の供食をした鍛工子].
巴利語匯解&巴利新音譯 瑪欣德尊者
Cunda:(比庫名)準達, (古音譯:)純陀,準陀
Pali Word Grammar from Pali Myanmar Dictionary
cunda:cunda(pu)
စုႏၵ(ပု)
[cunda+a]
[စုႏၵ+အ]
Pali Word Grammar from Pali Myanmar Dictionary
cunda:cunda(pu)
စုႏၵ(ပု)
[sundara+ṇa.sa- ca-pruç ra- khye.tassa viññutaṃ pattassa ārohapariṇāharūpavayānaṃ sundaratāya sa-kārassa ca-kāraṃ katvā cuntoti nāmaṃ kariṃ su.apa,ṭṭha,2.76.]
[သုႏၵရ+ဏ။သ-ကို စ-ျပဳ,ရ-ကို ေခ်။တႆ ဝိညဳတံ ပတၱႆ အာေရာဟပရိဏာဟ႐ူပဝယာနံ သုႏၵရတာယ သ-ကာရႆ စ-ကာရံ ကတြာ စုေႏၲာတိ နာမံ ကရႎ သု။ အပ၊ ႒၊ ၂။ ၇၆။]
PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Cunda,an artist who works in ivory J.VI,261 (Com:dantakāra); Miln.331.(Page 270)
Buddhist Dictionary of Pali Proper Names by G P Malalasekera
Cunda:1.Cunda.-A worker in metals (kammāraputta) living inPāvā.When the Buddha reached Pāvā on his way to Kusinārā,he stayed in Cunda’s Mango grove.There Cunda visited him and invited him and the monks to a meal the next day.The meal consisted of sweet rice and cakes and sūkaramaddava.At the meal the Buddha ordered that he alone should be served with sūkaramaddava,and that what was left over should be buried in a hole.This was the Buddha’s last meal,as very soon after it he developed dysentery (D.ii.126; Ud.viii.5).The Buddha,a little while before his death,gave special instructions to Ananda that he should visit Cunda and reassure him by telling him that no blame at all attached to him and that he should feel no remorse,but should,on the contrary,rejoice,in that he had been able to give to the Buddha a meal which,in merit,far exceeded any other (D.ii.135f).

The Suttanipāta Commentary (SNA.i.159) mentions that,at this meal,Cunda provided golden vessels for the monks’ use; some made use of them,others did not.One monk stole a vessel and put it in his bag.Cunda noticed this but said nothing.Later,in the afternoon,he visited the Buddha and questioned him as to the different kinds of samanas there were in the world.The Buddha preached to him the Cunda Sutta.

The Commentary adds (p.166; also UdA.399) that Cunda reached no attainment,but merely had his doubts dispelled.The Digha Commentary,however,says (DA.ii.568) that he became a Sotāpanna at the first sight of the Buddha and built for him a vihāra at theAmbavana.This latter incident,probably,took place at an earlier visit of the Buddha,for we are told (D.iii.207) that while the Buddha was staying in Cunda’s Mango grove,he was invited by the Mallas to consecrate their new Mote-hall,Ubbhataka.He accepted the invitation,preached in the hall till late at night,and then requested Sāriputta to continue,which he did by preaching theSangīti Sutta.This was soon after the death of Nigantha Nātaputta (D.iii.210).

The Anguttara Nikāya (v.263ff) mentions another conversation between the Buddha and Cunda.Cunda tells the Buddha that he approves of the methods of purification (soceyyāni) laid down by the brahmins of the west (Pacchābhūmakā).The Buddha tells him of the teaching of the Ariyans regarding the threefold defilement and purification of the body,the fourfold defilement and purification of the speech,and the threefold defilement and purification of the mind.Cunda accepts the Buddha’s explanations and declares himself his follower.

2.Cunda.-The books appear to refer to two theras by the name of Cunda,the better known being Mahā-Cunda and the other Cūla-Cunda.But the legends connected with them are so confused that it is not possible to differentiate clearly one from the other.

Mention is also made of a Cunda-Samanuddesa whom,however,the Commentaries (E.g..DA.iii.907) identify with Mahā-Cunda.Mahā-Cunda is,for instance,described in the Theragāthā Commentary (ThagA.i.261; see also DhA.ii.188 and AA.ii.674) as the younger brother ofSāriputta,under whom he joined the Order,winning arahantship after arduous and strenuous effort.

In the time of Vipassī Buddha he had been a potter and had given to the Buddha a bowl made of clay.The Apadāna verses quoted in the Theragāthā Commentary are,in the Apadāna itself (Ap.ii.444),ascribed to a monk named Ekapattadāyaka.They make no mention whatever of his relationship to Sāriputta.On the other hand,there are to be found elsewhere in the Apadāna (Ap.i.101f) certain verses ascribed to a Cunda Thera,which definitely state that he was the son of the brahmin Vanganta,and that his mother wasSārī.But in these verses he is called Cūla-Cunda,and mention is made of his previous birth in the time ofSiddhattha Buddha,to whom he gave a bouquet of jasmine flowers.As a result he became king of the devas seventy-seven times and was once king of men,by name Dujjaya.It is further stated that he became arahant while yet a sāmanera and that he waited upon the Buddha and his own brother and other virtuous monks.This account goes on to say that after his brother’s death,Cunda brought his relics in a bowl and presented them to the Buddha,who uttered praises of Sāriputta.This would identify Cūla-Cunda with Cunda Samanuddesa who,according to the Samyutta Nikāya (S.v.161f),attended Sāriputta in his last illness and,after his death,brought to the Buddha atJetavana Sāriputta’s bowl and outer robe and his relics wrapt in his water-strainer.Therefore if Buddhaghosa is correct in identifying Cunda Samanuddesa with Mahā-Cunda,then all three are one and the same.(Buddhaghosa says that the monks called him Samanuddesa in his youth before his upasampadā,and he never lost the name,DA.iii.907).

Cunda Samanuddesa was,for some time,the personal attendant of theBuddha (ThagA.ii.124; J.iv.95,etc.),and when the Buddha prepared to perform the Twin Miracle,offered to perform a miracle himself and so save the Buddha trouble and exertion (DhA.iii.211).Cunda’s teacher was Ananda,and it was to Ananda that he first brought the news of Sāriputta’s death.(SA.iii.178; see also the Pāsādika Sutta and the Sāmagāma Sutta,where Cunda brings to Ananda and then to the Buddha the news ofNigantha Nātaputta’s death; see also the Sallekha Sutta).

Mahā-Cunda was evidently a disciple of great eminence,and is mentioned by the Buddha (A.iii.299; see also M.iii.78; Ud.i.5) in company with the Two Chief Disciples,Mahā Kassapa,Mahā Kotthita,Mahā Kaccāna and other very eminent Elders.

The Pitakas contain several discourses (A.iii.355; v.41,157) given to the monks by Mahā-Cunda while residing at Sahajātī among the Cetis,probably after the Buddha’s death.Cunda (or Cundaka as he is called in this context) was with the Buddha in his last journey toKusinārā,and spread a bed for him in the Mango grove by the Kakutthā River (D.ii.134f; Ud.viii.5).

Cunda is mentioned (S.iv.50f.; M.iii.263f ) as having accompaniedSāriputta when he went to seeChanna at the Kalandakanivāpa in Rājagaha,just before Channa’s suicide.Once,when the Buddha lay ill in theKalandakanivāpa,Cunda visited him and they talked of the bojjhangas.There and then the Buddha’s sickness vanished.S.v.81.

3.Cunda.-See Cunda-Sūkarika.

4.Cunda.-A rājakumāra,brother of Cundī and,therefore,son of Bimbisāra.(A.iii.35)
Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္
cunda:စုႏၵ(ပု)
[သုႏၵရ+ဏ။သ-ကို စ-ျပဳ,ရ-ကို ေခ်။တႆ ဝိညဳတံ ပတၱႆ အာေရာဟပရိဏာဟ႐ူပဝယာနံ သုႏၵရတာယ သ-ကာရႆ စ-ကာရံ ကတြာ စုေႏၲာတိ နာမံ ကရႎ သု။ အပ၊ ႒၊ ၂။ ၇၆။]
စုႏၵ မည္ေသာသူ။ မူရင္းၾကည့္ပါ။
Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္
cunda:စုႏၵ(ပု)
[စုႏၵ+အ]
ပြတ္သမား၊ ပန္းပြတ္သမား။ ပန္းထြင္းသမား၊ ဆင္စြယ္ပြတ္သမား။
Pali Roots Dictionary ဓါတ္အဘိဓာန္
cunda:စုႏၵ
စု = ေဆဒေန-ျဖတ္ျခင္း၌၊ သေၪၥာဒေန စ-တိုက္တြန္း ျခင္း၌လည္း၊ ဝါ-တစ္နည္း = နိသာမေန-သိုမွီးျခင္း၌။ ဓာန္ဋီ၊ ၅ဝ၉။ (စုေႏၵတိ၊ စုႏၵယတိ။) ဤသို႔ ဓာန္ဋီ၌ စုႏၵကို ဓာတ္အေနျဖင့္ ျပဆို ထားသည္ကို ေတြ႕ရပါသည္၊ ထို႔ျပင္ ေကာတၳဳဘ ၌လည္း- စုႏၵီ ၊ ထီ ၊ [Âစုႏၵ+အ+ဤ] မိန္းမထိန္း။ ဤသို႔ ျပဆိုထားသည္ကို ေတြ႕ရျပန္ပါသည္၊ ကရ-စသည္တို႔ကဲ့သို႔ ဓာတ္တစ္ခုအေနျဖင့္ သီးျခား ျပဆိုထားသည္ကိုကား မေတြ႕ရပါ။ ပါဠိေတာ္,အ႒ကထာ,ဋီကာမ်ားမွာလည္း စုႏၵ ဓာတ္ကို ႀကိယာပုဒ္အေနျဖင့္ အသုံးျပဳထားသည္ကို မေတြ႕ရပါ၊ နာမ္ပုဒ္အေနျဖင့္ကား စုႏၵ,စုႏၵီ,စုႏၵေထရ,စုႏၵကာရ-စသည္ျဖင့္ အသုံးျပဳထား သည္ကို ေတြ႕ရပါသည္။ သို႔ျဖစ္၍ ဂိုဏ္းအေနျဖင့္ မထင္ရွားပါ၊ သို႔ေသာ္ ေကာတၳဳဘလာ စုဏၬဓာတ္ကို နည္းမွီ၍ "စု"ဟု ဆိုက သင့္မည္ထင္ပါသည္။
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
cunda:စုႏၵ (ပ)
စုႏၵေထရ္။

Browse Dictionary

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