Pāḷi Dictionary

Pāḷi Dictionary

Pāḷi Dictionary

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漢譯パーリ語辭典 黃秉榮譯
kāya:m.[〃] 身,身體,聚集.-kammaññatā 身適業性.-kali 不還的身體.-kasāva 身不純.-gatā-sati 身至念,念身.-ḍāhābādha 熱病.-tikicchiya 治身,內科.-daṇḍa 身罰.-dasaka 身十法.-duccarita 身惡行.-duṭṭhulla 身粗重.-dosa 身瑕.-pariyanta 身的邊際.-passaddhi 身輕安.-pāguññatā 身練達性.-pasāda 身淨.-bandhana 帶,腰帶.-bheda 身發表(身壞?).-mudutā 身柔軟性.-lahutā 身輕快樂觀性.-viññatti 身表(表示暗示).-saṃvara 身律儀.-sakkhin 身在者(身證者,如實知身體現象者).-samācāra 身正行.-soceyya 清淨.-ānupassin 身的隨觀.
パーリ語辞典 水野弘元著
kāya:m.[〃] 身,身体,集まり.-kammaññatā 身適業性.-kali 不還な身体.-kasāva 身不純.-gatā-sati 身至念,念身.-ḍāhābādha 熱病.-tikicchiya 治身,内科.-daṇḍa 身罰.-dasaka 身十法.-duccarita 身悪行.-duṭṭhulla 身麁重.-dosa 身瑕.-pariyanta 身の辺際.-passaddhi 身軽安.-pāguññatā 身練達性.-pasāda 身浄.-bandhana 帯,腰帯.-bheda 身発表.-mudutā 身軟性.-lahutā 身軽性.-viññatti身表.-saṃvara 身律儀.-sakkhin 身在者.-samācāra 身正行.-soceyya 清浄.-ānupassin 身の隨観.
《巴漢詞典》Mahāñāṇo Bhikkhu編著
Kāya,【陽】 堆,聚集,身體。~kamma,【中】 身業,身體的行動。~kammaññatā,【陰】 身適業性。 ~gata,【形】 與身體有關。 ~gantha,【陽】 身體的束縛。 ~gutta,【形】 保衛自己的身體,平穩的身體行動。~ḍāha,【陽】 發燒,(醫)炎癥。 ~daratha,【陽】 身體的苦惱。 ~duccarita,【中】 惡身行,壞行為。 ~dvāra,【中】(三門中之)身門。 ~dhātu,【陰】 (十八界中之)身界。 ~ppakopa,【陽】 不當舉止。 ~ppacālakaŋ,【副】 搖擺身體地。 ~paṭibaddha,【形】 以身體連接的。 ~payoga,【陽】 借助於身體,靠身體。 ~parihārika,【形】 看護著身體。 ~ppasāda,【陽】 觸覺感。 ~passaddhi,【陰】 身輕安,感覺的安詳。 ~pāgabbhiya,【中】 無禮。 ~bandhana,【中】 腰帶。 ~bala,【中】 體力。 ~mudutā,【陰】 身柔軟性。~lahutā,【陰】 身輕快性。~vaṅka,【陽】 不老實的行動。~vikāra,【陽】 姿態。 ~viññatti,【陰】 以身暗示,使用示意動作。 ~viññāna,【中】 身識,經由觸覺的意識。~viññeyya,【形】 以觸覺去識知。~viveka,【陽】 身離,身體的隔離。~veyyāvacca,【中】 仆人的責任。~saŋsagga,【陽】身體的接觸。 ~sakkhī,【形】(經過身體)他體悟最終的真理。~saṅkhāra,【陽】 身行,身體的根本。 ~samācāra,【陽】 正身行,正確的行為。 ~samphassa,【陽】 身觸,觸覺感。 ~sucarita,【中】 善身行,好行為。 ~soceyya,【中】 身凈,身體的純凈。(p100)
《巴漢詞典》明法尊者增訂
Kāya,(Sk.kāya;der.probably fr.ci,cinoti to heap up,cp.nikāya heaping up,accumulation or collection),【陽】1.堆,聚集,身體(group,heap,collection,aggregate,body)。2.心所(《分別論》#587.︰Tattha katamo kāyo? Saññākkhandho,saṅkhārakkhandho,viññāṇakkhandho--ayaṁ vuccati “kāyo”.(此中,什麼是‘身’呢?想蘊、行蘊、識蘊,稱為‘身’。)kāyakamma,【中】身業,身體的行動。kāyakammaññatā,【陰】身適業性。kāyagata,【形】與身體有關。kāyagantha,【陽】身體的束縛。kāyagutta,【形】保衛自己的身體,平穩的身體行動。kāyaḍāha,【陽】發燒,(醫)炎癥。kāyadaratha,【陽】身體的苦惱。kāyaduccarita,【中】惡身行,壞行為。kāyadvāra,【中】(三門中之)身門。kāyadhātu,【陰】(十八界中之)身界。kāyappakopa,【陽】不當舉止。kāyappacālakaṁ,【副】搖擺身體地。kāyapaṭibaddha,【形】以身體連接的。kāyapayoga,【陽】借助於身體,靠身體。kāyaparihārika,【形】看護著身體。kāyappasāda,【陽】觸覺感。kāyapassaddhi,【陰】身輕安,感覺的安詳。kāyapāgabbhiya,【中】無禮。kāyabandhana,【中】腰帶。kāyabala,【中】體力。kāyamudutā,【陰】身柔軟性。kāyalahutā,【陰】身輕快性。kāyavaṅka,【陽】不老實的行動。kāyavikāra,【陽】姿態。kāyaviññatti,【陰】以身暗示,使用示意動作。kāyaviññāna,【中】身識,經由觸覺的意識。kāyaviññeyya,【形】以觸覺去識知。kāyaviveka,【陽】身離,身體的隔離。kāyaveyyāvacca,【中】仆人的責任。kāyasaṁsagga,【陽】身體的接觸。kāyasakkhī,【形】(經過身體)他體悟最終的真理。kāyasaṅkhāra,【陽】身行。kāyasamācāra,【陽】正身行,正確的行為。kāyasamudaya(=kāyassa samudaya),【陽】身集。kāyasamphassa,【陽】身觸,觸覺感。kāyasucarita,【中】善身行,好行為。kāyasoceyya,【中】身凈,身體的純凈。kāyasukha﹐身樂。(Kāyasukhanti pañcadvārikasukhaṁ.身樂:五門之樂。MA.149.)) Cetosukha﹐心樂。 (Cetosukhanti manodvārikasukhaṁ.心樂:意門之樂。MA.149.) Vism.427.:Kāyassa bhedāti upādiṇṇakkhandhapariccāgā.(身壞:是舍去有執受(有情)的五蘊。)
四念住課程開示集要巴利語字匯(葛印卡)
kāya: 身體
《巴利語入門》釋性恩(Dhammajīvī)
kāya,疑問代名詞 ka / ki(who?what?which?)f.s.屬
《巴利語入門》釋性恩(Dhammajīvī)
kāya,疑問代名詞 ka / ki(who?what?which?)f.s.奪
《巴利語入門》釋性恩(Dhammajīvī)
kāya,疑問代名詞 ka / ki(who?what?which?)f.s.與
《巴利語入門》釋性恩(Dhammajīvī)
kāya,疑問代名詞 ka / ki(who?what?which?)f.s.具
Pali Word Grammar from Pali Myanmar Dictionary
kāya: kāya(pu)
ကာယ(ပု)
[ka+aya+ṇa.ku+āya.,ṭī.63va.ci+ṇa.thoma.kucchitānaṃ sāsavadhammānaṃ āyoti kāyo,āyoti uppattideso.abhi,ṭṭha,2.42.kucchitānaṃ āyaṭṭhena.kucchitānaṃ hi paramajegucchānaṃ so āyotipi kāyo,āyoti uppattideso,tatrāyaṃ vacanattho āyanti tatoti āyo.ke āyantīti kucchitā kesādayo.iti kucchitānaṃ kesādīnaṃ āyotikāyo.mahāni,ṭṭha.38.(-paṭisaṃ,ṭṭha,1.74.iti,ṭṭha.94,231.dī,ṭī,2.32va)]
[က+အယ+ဏ။ ကု+အာယ။ ဓာန္၊ ဋီ။ ၆၃ဝ။ စိ+ဏ။ ေထာမ။ ကုစၧိတာနံ သာသဝဓမၼာနံ အာေယာတိ ကာေယာ၊ အာေယာတိ ဥပၸတၱိေဒေသာ။ အဘိ၊ ႒၊ ၂။ ၄၂။ ကုစၧိတာနံ အာယေ႒န။ ကုစၧိတာနံ ဟိ ပရမေဇဂုစၧာနံ ေသာ အာေယာတိပိ ကာေယာ၊ အာေယာတိ ဥပၸတၱိေဒေသာ၊ တၾတာယံ ဝစနေတၳာ အာယႏၲိ တေတာတိ အာေယာ။ ေက အာယႏၲီတိ ကုစၧိတာ ေကသာဒေယာ။ ဣတိ ကုစၧိတာနံ ေကသာဒီနံ အာေယာတိကာေယာ။ မဟာနိ၊ ႒။ ၃၈။ (-ပဋိသံ၊ ႒၊ ၁။ ၇၄။ ဣတိဝုတ္၊ ႒။ ၉၄၊ ၂၃၁။ ဒီ၊ ဋီ၊ ၂။ ၃၂ဝ)]
Buddhist Dictionary by NYANATILOKA MAHATHERA
kāya,(lit:accumulation):'group','body',may either refer to the physical body (rūpa-kāya) or to the mental body (nāma-kāya).In the latter case it is either a collective name for the mental groups (feeling,perception,mental formations,consciousness; s.khandha),or merely for feeling,perception and a few of the mental formations (s.nāma),e.g.in kāya-lahutā,etc.(cf.Tab.II).Kāya has this same meaning in the standard description of the 3rd absorption (jhāna,q.v.) "and he feels joy in his mind or his mental constitution (kāya)",and (e.g.Pug.1-8) of the attainment of the 8 deliverances (vimokkha,q.v.); "having attained the 8 deliverances in his mind,or his person (kāya)." - Kāya is also the 5th sense-organ,the body-organ; s.āyatanadhātuindriya
Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera
kāya,(m.),a heap; a collection; the body.
PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Kāya,[der.probably fr.ci,cinoti to heap up,cp.nikāya heaping up,accumulation or collection; Sk.kāya] group,heap,collection,aggregate,body.-- Definitions and synonyms.-- SnA 31 gives the foll.synonyms and similes of kāya:kuṭī,guhā (Sn.772),deha,sandeha (Dh.148=Th.1,20),nāvā (Dh.369),ratha (S.IV,292),dhaja,vammīka (M.I,144),kuṭikā (Th.1,1); and at KhA 38 the foll.def.:kāye ti sarīre,sarīraṁ hi asucisañcayato kucchitānaṁ vā kesādīnaṁ āyabhūtato kāyo ti vuccati....It is equivalent to deha:S.I,27; PvA.10; to sarīra KhA 38; PvA.63,to nikāya (deva°) D.III,264; and cp.formula of jāti:sattānaṁ tamhi tamhi sattanikāye jāti ...Nd2 257.

Literal meaning.--1.mahājana-kāya a collection of people,a crowd S.IV,191; V,170; VvA.78; --bala° a great crowd Sn.p.105; DhA.I,193,398.-- 2.group or division:satta kāyā akaṭā,etc.(seven eternal groups or principles) D.I,56=M.I,517=S.III,211 (in Pakudha Kaccāyana’s theory); with reference to groups of sensations or sense-organs,as vedanā-kāya,saññā°,viññāṇa°,phassa°,etc.S.III,60,61; D.III,243,244; taṇhā° D.III,244; appl.to hatthi°,ratha°,patti°,groups of elephants,carriages or soldiers S.I,72.-- A good idea of the extensive meaning of kāya may be gathered from the classification of the 7 kāyas at J.II,91,viz.camma°,dāru°,loha°,ayo°,vāluka°,udaka°,phalaka°,or “bodies” (great masses,substances) of skin,wood,copper,iron,sand,water,and planks.-- Var.other combns:Asura° A.I,143; D.III,7; Ābhassara° (“world of radiance”) D.I,17=III,29,84; Deva° S.I,27,30; D.III,264 (°nikāya); dibbā kāyā A.I,143; Tāvatiṁsa° D.III,15.

Applied meaning.--I.Kāya under the physical aspect is an aggregate of a multiplicity of elements which finally can be reduced to the four “great” elements,viz.earth,water,fire,and air (D.I,55).This “heap,” in the valuation of the Wise (muni),shares with all other objects the qualities of such elements,and is therefore regarded as contemptible,as something which one has to get rid of,as a source of impurity.It is subject to time and change,it is built up and kept alive by cravings,and with death it is disintegrated into the elements.But the kamma which determined the appearance of this physical body has naturally been renewed and assumes a new form.II.Kāya under the psychological aspect is the seat of sensation (Dhs.§§ 613‹-› 16),and represents the fundamental organ of touch which underlies all other sensation.Developed only in later thought DhsA.311 cf.Mrs.Rhys Davids,Bud.Psy.Ethics lvi.ff.; Bud.Psy.143,185 f.

I.(Physical).--(a) Understanding of the body is attained through introspection (sati).In the group of the four sati-paṭṭhānas,the foundations of introspection,the recognition of the true character of “body” comes first (see Vbh.193).The standing formula of this recognition is kāye kāyânupassī ...contemplating body as an accumulation,on which follows the description of this aggregate:“he sees that the body is clothed in skin,full of all kinds of dirty matter,and that in this body there are hair,nails,teeth,” etc.(the enumeration of the 32 ākāras,as given Kh III,).The conclusions drawn from this meditation give a man the right attitude.The formula occurs frequently,both in full and abridged,e.g.D.II,293,294; III,104,141; A.III,323=V.109; S.IV,111=V.278; Vbh.193,194; Nett 83,123; with slight variation:kāye asubhânupassī ...A.III,142 sq.; V,109 (under asubhasaññā); It.81; cp.kāye aniccânupassī S.IV,211; and kāyagatā sati.-- This accumulation is described in another formula with:ayaṁ ...kāyo rūpī cātum(m)ahābhūtiko mātā-pettika-sambhavo odana-kummās’upacayo,etc.“this body has form (i.e.is material,visible),is born from mother and father,is a heap of gruel and sour milk,is subject to constant dressing and tending,to breaking up and decay,” etc.,with inferences D.I,55=S.III,207; S.II,94; IV,194; V,282,370; D.I,76,209; M.I,144,500; II,17; A.IV,386=S.IV,83.

(b) Various qualities and functions of the material body.As trunk of the body (opposed to pakkhā and sīsa) S.II,231; also at Pv.I,83; as depending on nourishment (āhāra-ṭṭhitika,etc.) Sv.64; A.II,145 (with taṇhā,māna,methuna); as needing attention:see °parihārika.As saviññāṇaka,having consciousness A.IV,53= S.II,252=S.III,80,103,136,169; cp.āyu usmā ca viññānaṁ yadā kāyaṁ jahant’imaṁ S.III,143.As in need of breathing assāsa-passāsa S.V,330,336; as tired,fatigued (kilanta-kāya) kilanta-kāyā kilanta-cittā te devā tamhā kāyā cavanti “tired in body,tired in mind these gods fall out of this assembly” (D.I,20; III,32≈); in other connection PvA.43; see also kilanta.kāyo kilanto D.III,255 sq.;=A.IV,332; S.V,317; M.I,116; jiṇṇassa me ...kāyo na paleti Sn.1144; ātura-kāyo S.III,1 (cittaṁ anāturaṁ); paripuṇṇa-k° suruci sujāto,etc.,with a perfect body (of the Buddha) Sn.548= Th.1,818; cp.mahā-k° (of Brahmins) Sn.298.The body of a Buddha is said to be endowed with the 32 signs of a great man:Bhagavato kāye dvattiṁsa mahāpurisa-lakkhaṇāni ...Sn.p.107,cp.549.The Tathāgata is said to be dhamma-kāyo “author and speaker of Doctrine,” in the same sense Brahma-kāyo “the best body” (i.e.of Doctrine) D.III,84 (Dial.iii,81).

(c) Valuation of physical body.From the contemplating of its true character (kāyânupassī) follows its estimation as a transient,decaying,and repulsive object.-- kāye anicc’ânupassī S.IV,211 (and vay’ânupassī,nirodh’ânupassī),so also asubhânupassī It.81; kāyañ ca bhindantaṁ ñatvā It.69; evaṁdhammo (i.e.a heap of changing elements) A.III,324; aciraṁ vat’ayaṁ kāyo paṭhaviṁ adhisessati chuddho apetaviññāṇo niratthaṁ va kaliṅgaraṁ Dh.41.pittaṁ semhañ ca vamati kāyamhā Sn.198.As bahu-dukkho bahuādīnavo A.V,109; as anicca dukkha,etc.M.I,500; II,17; kāyena aṭṭiyamānā harayamānā S.IV,62; V,320; dissati imassa kāyassa ācayo pi apacayo pi ādānam pi nikkhepanam pi S.II,94.-- This body is eaten by crows and vultures after its death:S.V,370.Represented as pūti° foul S.I,131; III,120.-- Bdhgh.at Vism.240 defines kāya as “catu-mahābhūtika pūti-kāya” (cp.similar passages on p.367:patthaddho bhavati kāyo,pūtiko bhavati kāyo).

(d) Similes.--Out of the great number of epithets (adhivacanāni) and comparisons only a few can be mentioned (cp.above under def.& syn.):The body is compared to an abscess (gaṇḍa) S.IV,83=A.IV,386; a city (nagara) S.IV,194; a cart (ratha) S.IV,292; an anthill (vammīka) M.I,144; all in reference to its consisting of the four fundamental elements,cp.also:pheṇ’ûpamaṁ kāyaṁ imaṁ viditvā “knowing that the body is like froth” Dh.46; kumbh’ûpamaṁ kāyaṁ imaṁ viditvā nagar’ûpamaṁ cittaṁ idaṁ ṭhapetvā Dh.40:the body is as fragile as a water-pot.

(e) Dissolution of the body is expressed in the standard phrase:kāyassa bhedā param maraṇā ...,i.e.after death ...upon which usually follows the mention of one of the gatis,the destinies which the new kāya has to experience,e.g.D.I,82,107,143,162,245,247,252; III,96,97,146,181,235; M.I,22; S.I,94; III,241; Dh.140; It.12,14; J.I,152; PvA.27,etc.,etc.Cp.also IV.

II.(Psychological).--As the seat of feeling,kāya is the fifth in the enumeration of the senses (āyatanāni).It is ajjhattika as sense (i.e.subjective) and its object is the tangible (phoṭṭhabba).The contact between subject and object consists either in touching (phusitvā) or in sensing (viññeyya).The formulas vary,but are in essence the same all through,e.g.kāya-viññeyyā phoṭṭhabbā D.I,245; kāyena phoṭṭhabbaṁ phusitvā D.III,226,250,269; M.I,33; II,42; S.IV,104,112; kāyena phusitvā A.V,11; kāyo c’eva phoṭṭhabbā ca D.III,102.Best to be grouped here is an application of kāya in the sense of the self as experiencing a great joy; the whole being,the “inner sense,” or heart.This realization of intense happiness (such as it is while it lasts),pīti-sukha,is the result of the four stages of meditation,and as such it is always mentioned after the jhānas in the formula:so imaṁ eva kāyaṁ vivekajena pīti-sukhena abhisandeti ...“His very body does he so pervade with the joy and ease born of detachment from worldliness” D.I,73 sq.=M.I,277; A.II,41,etc.-- A similar context is that in which kāya is represented as passaddha,calmed down,i.e.in a state which is free from worldly attachment (vivekaja).This “peace” of the body (may be translated as “my senses,my spirits” in this connection) flows out of the peace of the mind and this is born out of the joy accompanying complete satisfaction (pamuditā) in attaining the desired end.The formula is pamuditassa pīti jāyati pītimanassa kāyo passambhati,passaddhakāyo sukhaṁ vedeti,sukhino cittaṁ samādhiyati D.III,241,288; S.IV,351; M.I,37; A.III,21,285; IV,176; V,3,333; Vbh.227.‹-› Similarly:pamuditāya pīti jāyati,pītimanāya kāyo p°,passadhakāyā sukhaṁ ved° Vin.I,294 (c̣p.Vin.Texts II.224:“all my frame will be at peace,” or “individuality”; see note) passaddhakāya-saṅkhāra mentioned at A.V,29 sq.is one of the ten ariya-vāsā,the noblest conditions.A quasi-analogy between kāya and kāma is apparent from a number of other passages:kāya-chando --°sneho --°anvayatā pahīyati M.I,500; ajjhattañ ca bahiddha ca kāye chandaṁ virājaye Sn.203; kāye avigata-rāgo hoti (kāme,rūpe) D.III,238=A.III,249; madhurakajāto viya kāyo S.III,106; A.III,69.

III,(Ethical).--Kāya is one of the three channels by which a man’s personality is connected with his environment & by which his character is judged,viz.action,the three being kāya,vacī (vāca) and manas.These three kammantas,activities or agents,form the three subdivisions of the sīla,the rules of conduct.Kāya is the first and most conspicuous agent,or the principle of action kat) e)coxήn,character in its pregnant sense.

Kāya as one of a triad.--Its usual combination is in the formula mentioned,and as such found in the whole of the Pāli Canon.But there is also another combination,found only in the older texts,viz.kayenā vācāya uda cetasā:yañ ca karoti kāyena vācāya uda cetasā taṁ hi tassa sakaṁ hoti tañ ca ādāya gacchati S.I,93 yo dhammacārī kāyena vācāya uda cetasā idh eva nam pasaṁsanti pacca sagge pamodati S.I,102.-- So also at A.I,63; Sn.232.Besides in formula arakkhitena kāyena a° vācāya a° cittena S.II,231=271; IV,112.‹-› With su- and duccarita the combn is extremely frequent,e.g.S.I,71,72; M.I,22,etc.,etc.In other comb.we have kāya- (v°.,m.°) kamma,moneyya,soceyya,etc.-- k°.v°.m°.hiṁsati S.I,165; saṁsappati A.V,289 sq.; kāye (v°.m°.) sati kāya-sañcetanā-hetu uppajjati S.II,39 sq.; The variations of k- in the ethics of the Dhamma under this view of k°.v°.m°.are manifold,all based on the fundamental distinctions between good and bad,all being the raison d’être of kamma:yaṁ ...etarahi kammaṁ karoti kāyena v.m.idaṁ vuccati navakammaṁ S.IV,132.-- Passages with reference to good works are e.g.D.III,245; A.I,151; V,302 sq.; (see also Kamma II.2 b.c.).-- With reference to evil:S.III,241,247; A.I,201; kin nu kāyena vācāya manasā dukkaṭaṁ kataṁ Pv.II,13 and passim.Assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati kāyena v.m.S.II,151; pāpaṁ na kayirā vacasā manasā kāyena vā kiñcana sabbaloke S.I,12=31; yassa kāyena vācāya manasā n’atthi dukkaṭaṁ saṁvutaṁ tīhi ṭhānehi,tam ahaṁ brūmi brāhmaṇaṁ Dh.391=Nett 183.Kāyena saṁvaro sādhu sādhu vācāya saṁvaro manasā saṁvaro sādhu sādhu sabbattha saṁvaro Dh.361=S.I,73= Miln.399; ye ca kāyena v.m.ca susaṁvutā na te Māravasânugā,na te Mārassa paccagū S.I,104; vācānurakkhī manasā susaṁvuto kāyena ca akusalaṁ na kayirā Dh.281=Nett 183.

Kāya as one of a dyad:vācā and kāya:S.I,172 (°gutta) M.I,461 (rakkhita and a°); Pv.I,22 (°saññatā and opp.); Vism.28 (k°-vacī-kamma); PvA.98.

Kāya alone as a collective expression for the three:A.I,54; Dh.259,391; Sn.206,407; kāye avītarāgo M.I,101; A.III,249; IV,461 sq.; °-samācāra S.V,354; kāyaṁ paṇidhāya Ps.I,175; Vbh.244=252; bhāvita° and a° M.I,239; A.I,250; III,106 sq.,cp.:kāya-ppakopaṁ rakkheyya,kāyena saṁvuto siyā kāyaduccaritaṁ hitvā,kāyena sucaritaṁ care Dh.231.Ahiṁsakā ye munayo niccaṁ kāyena saṁvutā Dh.225.

Kāya in combn with citta:ṭhito va kāyo hoti ṭhitaṁ cittaṁ ...S.V,74; anikaṭṭha-kāyo nikaṭṭha-citto A.II,137; sāraddha-kāyo saṅkiliṭṭha-citto A.V,93=95= 97; bhāvita-kāyo,°sīlo,°citto,°pañño S.IV,111; A.IV,111; V,42 sq.Apakassa kāyaṁ apakassa cittaṁ S.II,198.Kāya-citta-passaddhi,etc.Dhs.§§ 29--51.In these six couples (or yugalas) later Abhidhamma distinguished kāya as=the cetasikas (mental properties,or the vedanā,saññā and saṅkhārā khandhas),body being excluded.Cpd.96.See also combn kilantakāya,kilanta-citta under kilamati.

IV.(Various).--Kāyena (i.e.“visibly”) aññamaññaṁ passituṁ A.II,61; as nānatta° and ekatta° at A.IV,39 =Nd2 570.The relation between rūpa-kāya (=cātumahābhūtika),and nāma-kāya,the mental compound (=vedanā saññā,etc.) is discussed at Nett 77,78,and Ps.I,183 sq.,see also S.II,24.K.is anattā,i.e.k.has no soul A.V,109; S.IV,166.n’âyaṁ kāyo tumhākaṁ n’āpi paresaṁ,purāṇaṁ idaṁ kammaṁ ...“neither is this body yours,nor anyone else’s:it is (the appearance of) former karma” S.II,64,65=Nd2 680.Dissamānena kāyena and upaḍḍha-dissamānena S.I,156.‹-› Manomaya-kāya a body made by the mind (cp.VvA.10 and DA.I,110,120,222) according to Bdhgh only at the time of jhāna S.V,282 sq.; manomaya pīti-bhakkha sayaṁpabha D.I,17=VvA.10; manomayaṁ kāyaṁ abhinimmināya ...D.I,77; m° sabbaṅga-paccaṅgī D.I,34,77,186,195.-- Under the control of psychic powers (iddhi):kāyena va saṁvatteti he does as he likes with his body,i.e.he walks on water,is ubiquitous,etc.(yāva brahmalokā pi:even up to heaven) S.V,265= D.I,78=A.I,170:see also S.V,283,284.-- In the various stages of Saṁsāra; kāyaṁ nikkhipati he lays down his (old) body S.IV,60,400; cp.S.III,241 (ossaṭṭha-kāya); referring to continuous change of body during day and night (of a Petī) Pv.II,1211

--aṅga a limb of the body,kāy’aṅgaṁ vāc’aṅgaṁ vā na kopenti:they remain motionless and speechless (ref.to the bhikkhus begging) J.III,354; DhsA.93,240; --ânupassin in combn kāye kāyânupassī “realizing in the body an aggregate” D.II,94,100,291 sq.; D.III,58,77,141,221,276; M.I,56; A.I,39,296; II,256; III,449; IV,300,457 sq.; S.IV,211; V,9,75,298,329 sq.; Vbh.193 sq.; 236; see also above.Der.:°anupassanā Ps.I.178,184; II,152,163,232; °passita Nett.123; --āyatana the sense of touch D.III,243,280,290; Dhs.585,613,653,783;--indriya same D.III,239; Dhs.585,613,972; --ujjukatā straightness of body (+citta°,of thought) Dhs.53,277,330; Vism.466; Bdhd 16,20.--ûpaga going to a (new) body S.II,24; --kamma “bodily action,” deed performed by the body in contradistinction to deeds by speech or thought (see above) D.I,250; III,191,245,279; M.I,415; III,206; A.I,104; III,6,9,141 sq.; V,289; Th.2,277; Ps.II,195; Dhs.981,1006; Vbh.208,321,366; Pug.41; Bdhd 69; DhsA.68,77,344.--kammaññatā wieldiness,alertness of the bodily senses included under nāmakāya Dhs.46,277,326.--kammanta=°kamma,in comb.°sampatti and °sandosa A.V,292,294,297; M.I,17.--kali “the misfortune of having a body”=this miserable body Th.2,458,501; ThA.282,291; --kasāva bodily impurity or depravity A.I,112; --gata “relating to the body,” always combined with sati in the same sense as °anupassin (see above) S.I,188; M.III,92; A.I,44; Sn.340 (cp.SnA 343); Th.1,468,1225; J.I,394; Dh.293= Nett 39; Dh.299; Miln.248,336,393; Vism.111,197,240 sq.--gantha bodily tie or fetter (binding one to saṁsāra),of which there are four:abhijjhā,byāpāda,sīlabbata-parāmāsa,idaṁ-saccâbhinivesa D.III,230= S.V,59=Dhs.1135=Vbh.374; cp.Mrs.Rh.D.,Dhs.trsl.p.304; --gandha spelling for °gantha at Nett 115‹-› 119; --gutta one who guards his body,i.e.controls his action (+vacīgutta) S.I,172=Sn.74; --gutti the care or protection of the body Vin.I,295; J.II,162; --citta body and mind:°ābādha physical and mental disease J.IV,166; see other combns above; --ḍāha fever Vin.I,214; --tapana chastisement of body,curbing one’s material desires,asceticism PvA.98.--thāma physical strength J.III,114; --daratha bodily distress J.V,397; VI,295; --daḷha bodily vigour Vin.II,76,313; --dukkha bodily pain (+ceto°) M.III,288; --duccarita misconduct by the body,evil deeds done through the instrumentality of the body (cp.°kamma) D.III,52,96,111,214; A.I,48; Dh.231; It.54,58; Dhs.300,1305; Bdhd 16,20; --duṭṭhulla unchastity Th.1,114; --dvāra the channel or outlet of bodily senses J.I,276; IV,14; VvA.73; DhA.IV,85; Bdhd 69; --dhātu the “element” of body,i.e.the faculty of touch,sensibility Dhs.613; Kvu 12; --pakopa blameworthy conduct,misbehaviour (+vacī°,mano°) Dh.231=DhA 330; --pacālaka (nt.) shaking or swaying the body,“swaggering” Vin.II,213; --paṭibaddha 1.adj.(of the breath),dependent on,or connected with the body S.IV,293; attached or bound to the body J.III,377; V,254; 2.m.an article of dress worn on the body Vin.III,123,IV.214; --payoga the instrumentality or use of the body DA.I,72=DhsA.98; --pariyantika limited by the body,said of vedanā,sensation S.V,320=A.II,198; --parihārika tending or protecting the body D.I,71=A.II,209=Pug.58; Vism.65 (cīvara); DA.I,207; --pasāda clearness of the sense of touch or sense in general DhsA.306; Bdhd 62,66,74; cp.Dhs.trsl.p.173n,198n--passaddhi serenity or quietude of the senses S.IV,125 (cp.IV.351 and above); V,66,104; Dhs.40,277,320; DhsA.130; Bdhd 16,19,29; --pāgabbhiya “body-forwardness” immodesty,lasciviousness,gener.said of women J.II,32; V,449; --pāgabbhiniya same J.I,288; --pāguññatā good condition of the mental faculties,fitness of sense,opp.kāyagelañña,apathy Dhs.46,277,326; Vism.466; Bdhd 16,20,157; --phandita (nt.) bodily activity J.III,25; --baddha fastened to the body,appl.to robes DA.I,207; --bandhana a girdle or waistband Vin.I,46,51; II,118,135,177,213,266; M.I,237; --bala physical strength PvA.30; --bhāvanā meditation or training with regard to action D.III,219; M.I,237; cp.Miln.85; --macchera “body-selfishness,” pampering the body Th.1,1033; --mudutā pliability of sense=°kammaññatā Dhs.44,277,324; Bdhd 16,20,157; --muni a sage with regard to action It.56; --moneyya the true wisdom regarding the use of the body as an instrument of action It.56; 67; D.III,220; A.I,273; Nd2 514; --ratha the “carriagelike” body J.VI,253; --lahutā buoyancy of sense= °muduta,same loci; --vaṅka crookedness of action A.I,112; --vikāra change of position of the body J.III,354; --vijambhana alertness DhA.IV,113; --viññatti intimation by body,i.e.merely by one’s appearance,appl.chiefly to the begging bhikkhu Dhs.585,636,654,844; DhsA.82,301; Miln.229,230; Vism.448; Bdhd 69,70; --viññāṇa consciousness by means of touch,sensory consciousness D.III,243; Dhs.556,585,651,685,790; Miln.59; Vbh.180; °dhātu element of touch-consciousness Dhs.560; Vbh.88; Kvu 12; --viññeyya to be perceived by the sense of touch (+phoṭṭhabba,see above) D.I,245; II,281; III,234; M.I,85,144; Dhs.589,967,1095; Vbh.14; Kvu 210; Miln.270; --vipphandana throbbing of the body,bodily suffusion,appld to °vinnatti Bdhd 69,70; DhsA.323; --viveka seclusion of the body,hermitism J.I,289; DhsA.165; --vūpakāsa= °viveka D.III,285 (+citta° “singleness” of heart); --veyyāvacca menial duties J.I,12; °kara a servant J.II,334; --veyyāvaṭika same J.VI,418; Sn.p.104; DhA.I,27; °kamma id.J.V,317 (=veyyāvacca) DhsA.160; --saṁsagga bodily contact,sexual intercourse Vin.III,121,190; J.VI,566; --sakkhin he who has realized and gained the final truth concerning the body (cp.°anupassin) D.III,105,254; M.I,478=Pug.14,29; M.II,113; III,45; A.I,74; 118; IV,10,451; V,23; Ps.II,52,62; Nett 190; Kvu 58; Vism.93,387.--saṅkhāra the material aggregate,substratum of body Vin.III,71; S.II,40; III,125; IV,293; A.I,122; II,158,231; Ps.I,184,186; Vism.530.--saṅgaha control of body (+citta°) Nett 91; --sañcetanā (-hetu) ground (for the rise of),material,i.e.impure thoughts A.II,157; Vism.530 (+vacī°,mano°).--samācāra (good) conduct as regards one’s actions D.II,279 (+vacī°) M.I,272 sq.; II,113; III,45; S.V,354; A.III,186 sq.--sampīlana crushing the body (of dukkha) Nett 29; --samphassa the sense of touch (see āyatana) D.III,243; S.V,351; Dhs.585,616,651,684; °ja arisen through touch or sensibility D.III,244; Dhs.445,558; --sucarita good conduct in action,as one of the three °kammāni (vacī°,mano°) D.III,52,96,111,169,215; It.55,59,99,Dhs.1306; --suci purity of body,i.e.of action (+vacī°,ceto°) A.I,273; It.55; --soceyya purification of body (+vacī°,mano°) D.III,219; A.I,271; V 264,266; It.55.(Page 207)
Pali Viet Dictionary Bản dịch của ngài Bửu Chơn.
KĀYA:[m] một đống,sư gom lại,thân thể --kamma [nt] nghiệp thân --kammaññatā [f] sử dụng của thân --gata [a] liên quan đến bản thân --gantha [m] sự bó buộc của bản thân --gutta [a] thâu thúc bản thân,gìn giữ hành vi của thân --ṇāha [m] sốt rét; sự sưng mình --daratha [m] sự khốn khổ tấm thân --duccarita [nt] sự hành ác của thân --dvāra [nt] cửa thân (là nơi phát sanh sự hành động của thân) --dhātu [f] sự đụng chạm của thân --ppakopa [m] hạnh kiểm xấu xa --ppacālakaṃ [ad] sự ngã nghiêng của thân --paṭibabdha [a] có liên quan đến thân --payoga [m] thói quen của thân --parihārika [a] khuynh hướng của thân --ppasāda [m] sự cảm giác của thân --passaddhi [f] thân thanh tịnh,yên lặng --pagabbhahiya [nt] thân vô lễ độ --banddhana [nt] giây thắt lưng,giây nịt lưng --mudutā [f] thân mềm mại,dễ uốn nắn --lāhutā [f] thân nhẹ nhàng--vaṅka [m] sự uốn cong của thân --vinññatti [f] sự hoạt động của thân-- viññāṇa [nt] thân thức --viññeyya [a] thấu rõ do cửa thân --viveka [m] thân thanh tịnh --veyyāvacca [nt] sự sốt sắng của thân --saṃsagga [m] sự đụng chạm của thân-- sakkhī [a] người lãnh hội chân lý do thân (như niệm thân) --saṅkhāra [m] sự hành động của thân (thân hành) --samācāra [m] hạnh kiểm tốt --samphassa [m] thân xúc,sự tiếp xúc của thân --sucarita [nt] thân trong sạch --soceyya [nt] sự trong sạch của thân
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.
kāya:thân,thân thể,xác thân
Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္
kāya:ကာယ (ပု)
[က+အယ+ဏ။ ကု+အာယ။ ဓာန္၊ ဋီ။ ၆၃ဝ။ စိ+ဏ။ ေထာမ။ ကုစၧိတာနံ သာသဝဓမၼာနံ အာေယာတိ ကာေယာ၊ အာေယာတိ ဥပၸတၱိေဒေသာ။ အဘိ၊ ႒၊ ၂။ ၄၂။ ကုစၧိတာနံ အာယေ႒န။ ကုစၧိတာနံ ဟိ ပရမေဇဂုစၧာနံ ေသာ အာေယာတိပိ ကာေယာ၊ အာေယာတိ ဥပၸတၱိေဒေသာ၊ တၾတာယံ ဝစနေတၳာ အာယႏၲိ တေတာတိ အာေယာ။ ေက အာယႏၲီတိ ကုစၧိတာ ေကသာဒေယာ။ ဣတိ ကုစၧိတာနံ ေကသာဒီနံ အာေယာတိကာေယာ။ မဟာနိ၊ ႒။ ၃၈။ (-ပဋိသံ၊ ႒၊ ၁။ ၇၄။ ဣတိဝုတ္၊ ႒။ ၉၄၊ ၂၃၁။ ဒီ၊ ဋီ၊ ၂။ ၃၂ဝ)]
(၁) ခႏၶာကိုယ္။ (၂) အစုအေပါင္း။ (၃) သတၱဝါ။ (၄) တိုင္းျပည္။ (၅) ကာယပသာဒ။ မူရင္းၾကည့္ပါ။
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
kāya:ကာယ (ပ) (√စိ+ဏ)
အေပါင္း။ အစု။ ဆံပင္အေမြးအစရွိေသာ ေကာ႒ာသအေပါင္း။ မဟာဘုတ္ေလးပါးကို မွီေသာ ခႏၶာကိုယ္။ နာမကာယ ႐ူပကာယ။

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