Pāḷi Dictionary

Pāḷi Dictionary

Pāḷi Dictionary

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漢譯パーリ語辭典 黃秉榮譯
paccaya:m.[<paṭi-i,Sk.pratyaya] 緣,助緣,動機,資具,須要物.abl.paccayā (經)由緣,由緣(產生引起).pl.nom.paccayāse.-ākāra 緣相,緣行相.-paṭisevana 資具的受用.-pariggaha 緣攝受.-pavatta 緣所轉.-vāra 緣依分.-sannissita 資具依止.-samuppanna 緣所生,緣生,緣已生.
パーリ語辞典 水野弘元著
paccaya:m.[<paṭi-i,Sk.pratyaya] 縁,助縁,動機,資具,須要物.abl.paccayā 縁より,よりて.pl.nom.paccayāse.-ākāra 縁相,縁行相.-paṭisevana 資具の受用.-pariggaha 縁摂受.-pavatta 縁所転.-vāra 縁依分.-sannissita 資具依止.-samuppanna 縁所生,縁生,縁已生.
増補改訂パーリ語辞典 水野弘元著
paccaya:m.[<paṭi-i,Sk.pratyaya] 縁,助縁,動機,資具,須要物.abl.paccayā 縁より,よりて.pl.nom.paccayāse.-ākāra 縁相,縁行相.-paṭisevana 資具の受用.-paṭisevana-saṅkhāta kuhana-vatthu資具の受用と称せられる诡诈事.-pariggaha 縁摂受.-pavatta 縁所転.-vāra 縁依分.-sannissita 資具依止.-samuppanna 縁所生,縁生,縁已生
《巴漢詞典》Mahāñāṇo Bhikkhu編著
Paccaya,【陽】 因素,動機,必需品,方法,支持。 ~tā,【陰】 因果關系。~yākāra,【陽】 因素的模式,原因的起源。 ~yuppanna,【形】 有因素興起的。(p187)
《巴漢詞典》明法尊者增訂
Paccaya,(fr.paṭi+i,cp.Ved.pratyaya & P.pacceti,paṭicca),【陽】1.因素,動機,方法,支援。2.必需品(四資具)。Abl.paccayā as adv.by means of,through,by reason of,caused by。paccayatā,【陰】因果關系。paccayākāra,【陽】因素的模式(緣相),原因的起源。paccayuppanna,【形】有因素興起的。paccayasatti﹐【陰】緣力。AA.3.99./II,362.:Yathāpaccayaṁ vā kātunti yathā icchati,tathā kātuṁ.(隨緣所作︰任意處置。)。paccayadhamma﹐緣法。paccayuppannadhamma﹐緣所生法,緣生法。
四念住課程開示集要巴利語字匯(葛印卡)
paccaya: 原因、緣、基礎
Pali Word Grammar from Pali Myanmar Dictionary
paccaya: paccaya(pu)
ပစၥယ(ပု)
[pati+i+a.paṭicca etasmā etīti paccayo.abhi,ṭṭha,3.344.paṭicca etasmā phalaṃ etīti paccayo.netti,ṭṭha.136.paṭicca etasmā eti pavattatīti paccayo.anuṭī,1.151.paṭicca phalametīti paccayo.paṭisaṃ,ṭṭha,1.17.]
[ပတိ+ဣ+အ။ ပဋိစၥ ဧတသၼာ ဧတီတိ ပစၥေယာ။ အဘိ၊႒၊၃။၃၄၄။ ပဋိစၥ ဧတသၼာ ဖလံ ဧတီတိ ပစၥေယာ။ ေနတၱိ၊႒။၁၃၆။ ပဋိစၥ ဧတသၼာ ဧတိ ပဝတၱတီတိ ပစၥေယာ။ အႏုဋီ၊၁။၁၅၁။ ပဋိစၥ ဖလေမတီတိ ပစၥေယာ။ ပဋိသံ၊႒၊၁။၁၇။]
Buddhist Dictionary by NYANATILOKA MAHATHERA
paccaya:This term occurs often in the old sutta texts in such expressions as:' ko hetuko paccayo' ,' yaṃ yad eva paccayaṃ paṭicca uppajjati viññāṇaṃ ',etc.,or as abl.adverb in ' avijjāpaccayā saṅkhārā '.All the 24 paccaya are for the first time enumerated,explained and applied to the phenomena of existence in the Abh.Canon (Patth).Of these 24 paccaya ,5 are already mentioned in Pts.M.(II,49-54,59f.,72-77),namely,sahajāta-aññamañña-nissaya-saṃpayutta-vippayutta-paccaya

1.Hetu is already used in the sutta texts as 'condition' in a general and indefinite way,as a synonym of paccaya .In the sense of kusala and akusala roots (mūla ; s.M.9),however,it is only found in the Abh.Canon and Com.

2.Ārammaṇa has in the 'sutta texts only the meaning of 'foundation',or 'basis',or 'dependent on',e.g.M.21:' tadārammaṇañca sabbalokaṃ mettāsahagatena cetasā pharitvā.... ' or D.33; S.XXII.53:' viññāṇaṃ ... rūpārammaṇaṃ ... vedanāram-manaṃ....' As term for the 6 objects,rūpārammaṇasaddārammaṇa ,etc.,

it is first used in the Abh.Canon,though the teaching of dependency of the 6 kinds of viññāṇa on the 6 sense-objects is an integral part of the suttas.Cf.e.g.M.38:' cakkhuñca paṭicca rūpe ca uppajjati viññāṇam sotañca paṭicca sadde ca ... ' etc.

3.Adhipati ,as a philosophical term,occurs for the first time in the Abh.Canon (esp.Patth.).The 4 adhipati are in the suttas called iddhipāda (e.g.S.LI.11).In the old sutta texts,3 adhipateyya are however mentioned:atta-loka-dhamma- (A.III,38).

4.& 5.Anantara- and samanantara-paccaya occur,as paccaya ,for the first time in the Abh.Canon (esp.Patth.).In a veiled form,however,we find the first term in the old sutta texts (e.g.Ratana Sutta in Khp.and Sn.):' samādhiṃ ānantarikaññamāhu ':the concentration (associated with the arahatta-magga),which is called the 'immediate' condition (for arahatta-phala).

6.& 7.Sahajāta and aññamañña-paccaya .Though these terms,as such,are not found in the older sutta texts,still the teaching of the conascent and mutual conditionedness of the 4 mental groups (vedanāsaññāsaṅkhāraviññāṇa) is taught in the old texts,e.g.M.28,43; S.XXII,etc.

8.Nissaya-paccaya is mentioned in Pts; s.first paragraph of this article,above.

9.Upanissaya-paccaya .Though this name is not found in the suttas,the teaching expressed thereby is,however,frequently met with there,sometimes even in the form of upanisā (apparently a contraction of upanissaya),e.g.S.XII,23:' Yaṃ pi'ssa taṃ bhikkhave khayasmiṃ khaye ñāṇaṃtaṃ sa-upanisaṃ vadāmino anupanisaṃ '.The terms pakati-ārammaṇa- and anantara-upanissaya are later developments of the Abh.Com.

All the remaining terms are met with only in the Abh.literature though the substance is,perhaps in all cases,already dealt with in the old sutta texts.
Buddhist Dictionary by NYANATILOKA MAHATHERA
paccaya:'condition',is something on which something else,the so-called 'conditioned thing',is dependent,and without which the latter cannot be.Manifold are the ways in which one thing,or one occurrence,may be the condition for some other thing,or occurrence.In the Paṭṭhāna,the last book of the Abhidhamma Piṭaka (comprising 6 large vols.in the Siamese edition),these 24 modes of conditionality are enumerated and explained,and then applied to all conceivable mental and physical phenomena and occurrences,and thus their conditioned nature is demonstrated.

The first two volumes of the Paṭṭhāna have been translated into English by the Venerable U NāradaMūla Paṭṭhāna Sayadaw) of Burma,under the title Conditional Relations (Published by the Pāḷi Text Society,London 1969,1981).For a synopsis of this work,see Guide VII.

The 24 modes of conditionality are:

1.Root condition:hetu paccaya

2.Object ":ārammaṇa paccaya

3.Predominance ":adhipati paccaya

4.Priority ":anantara paccaya

5.Contiguity ":samanantara paccaya

6.Co-nascence ":sahajāta paccaya

7.Mutuality ":aññamañña paccaya

8.Support ":nissaya paccaya

9.Decisive Support ":upanissaya paccaya

10.Pre-nascene ":purejāta paccaya

11.Post-nascene ":pacchājāta paccaya

12.Repitition ":āsevana paccaya

13.Kamma ":kamma paccaya

14.Kamma-result ":vipāka paccaya

15.Nutriment ":āhāra paccaya

16.Faculty ":indriya paccaya

17.Jhāna ":jhāna paccaya

18.Path ":magga paccaya

19.Associaton ":sampayutta paccaya

20.Dissociation ":vippayutta paccaya

21.Presence ":atthi paccaya

22.Absence ":natthi paccaya

23.Disappearance ":vigata paccaya

24.Non-disappearance ":avigata paccaya



(1) Root-condition (hetu-paccaya) is that condition that resembles the root of a tree.Just as a tree rests on its root,and remains alive only as long as its root is not destroyed,similarly all kammically wholesome and unwholesome mental states are entirely dependent on the simultaneity and presence of their respective roots,i.e,of greed (lobha),hate (dosa),delusion (moha),or greedlessness (alobha),hatelessness (adosa),undeludedness (amoha).For the definition of these 6 roots,s.mūla

"The roots are a condition by way of root for the (mental) phenomena associated with a root,and for the corporeal phenomena produced thereby (e.g.for bodily expression)" (Patth).

(2) Object-condition (ārammaṇa-paccaya) is called something which,as object,forms the condition for consciousness and mental phenomena.Thus,the physical object of sight consisting in colour and light ('light-wave'),is the necessary condition and the sine qua non for the arising of eye-consciousness (cakkhu-viññāṇa),etc.; sound ('sound wave') for ear-consciousness (sotā-viññāṇa),etc.; further,any object arising in the mind is the condition for mind-consciousness (mano-viññāṇa).The mind-object may be anything whatever,corporeal or mental,past,present or future,real or imaginary.

(3) Predominance-condition (adhipati-paccaya) is the term for 4 things,on the preponderance and predominance of which are dependent the mental phenomena associated with them,namely:concentrated intention (chanda,q.v.),energy (viriya,q.v.),consciousness (citta) and investigation (vīmaṃsā).In one and the same state of consciousness,however,only one of these 4 phenomena can be predominant at a time."Whenever such phenomena as consciousness and mental concomitants are arising by giving preponderance to one of these 4 things,then this phenomenon is for the other phenomena a condition by way of predominance" (Patth.).Cf.iddhi-pāda

(4-5) Proximity and contiguity (or immediacy)-condition (anantara and samanantara-paccaya) - both being identical - refer to any state of consciousness and mental phenomena associated with them,which are the conditions for the immediately following stage in the process of consciousness.For example,in the visual process,eye-consciousness is for the immediately following mindelement - performing the function of receiving the visible object - a condition by way of contiguity; and so is this mind-element for the next following mind-consciousness element,performing the function of investigating the object,etc.Cf.viññāṇa-kicca

(6) Co-nascence condjtion (sahajāta-paccaya),i.e.condition by way of simultaneous arising,is a phenomenon that for another one forms,a condition in such a way that,simultaneously with its arising,also the other thing must arise.Thus,for instance,in one and the same moment each of the 4 mental groups (feeling,perception,mental formations and consciousness) is for the 3 other groups a condition by way of co-nascence or co-arising; or again each of the 4 physical elements (solid,liquid,heat,motion) is such a condition for the other 3 elements.Only at the moment of conception in the mother's womb does corporeality (physical base of mind) serve for the 4 mental groups as a condition by way of conascence.

(7) Condition by way of mutuality (aññāmañña-paccaya).All the just mentioned associated and co-nascent mental phenomena,as well as the 4 physical elements,are,of course,at the same time also conditioned by way of mutuality,"just like three sticks propped up one by another." The 4 mental groups are one for another a condition by way of mutuality.So also are the 4 elements,and also mentality and corporeality at the moment of conception.

(8) Support-condition (nissaya-paccaya).This condition refers either to a pre-nascent (s.10) or co-nascent (s.6) phenomenon which is aiding other phenomena in the manner of a foundation or base,just as the trees have the earth as their foundation,or as the oil-painting rests on the canvas.In this way,the 5 sense-organs and the physical base of the mind are for the corresponding 6 kinds of consciousness a prenascent,i.e.previously arisen,condition by way of support.Further all co-nascent (s.6) phenomena are mutually (s.7) conditioned by each other by way of support.

(9) Decisive-support (or inducement) condition (upanissaya-paccaya) is threefold,namely (a) by way of object (ārammaṇūpanissaya-paccaya),(b) by way of proximity (anantarūpanissaya),(c) natural decisive support (pakatupanissaya).These conditions act as strong inducement or cogent reason.

(a) Anything past,present or future,corporeal or mental,real or imaginary,may,as object of our thinking,become a decisive support,or strong inducement,to moral,immoral or kammically neutral states of mind.Evil things,by wrong thinking about them,become an inducement to immoral life; by right thinking,an inducement to moral life.But good things may be an inducement not only to similarly good things,but also to bad things,such as self-conceit,vanity,envy,etc.

(b;) is identical with proximity condition (No.4).

(c) Faith,virtue,etc.,produced in one's own mind,or the influence of climate,food,etc.,on one's body and mind,may act as natural and decisive support-conditions.Faith may be a direct and natural inducement to charity,virtue to mental training,etc.; greed to theft,hate to murder; unsuitable food and climate to ill-health; friends to spiritual progress or deterioration.

(10) Pre-nascence-condition (purejāta-paccaya) refers to something previously arisen,which forms a base for something arising later on.For example,the 5 physical sense-organs and the physical base of mind,having already arisen at the time of birth,form the condition for the consciousness arising later,and for the mental phenomena associated therewith.

(11) Post-nascence-condition (pacchā-jāta-paccaya) refers to consciousness and the phenomena therewith associated,because they are - just as is the feeling of hunger- a necessary condition for the preservation of this already arisen body.

(12) Repetition-condition (āsevana-paccaya) refers to the kammical consciousness,in which each time the preceding impulsive moments (javana-citta,q.v.) are for all the succeeding ones a condition by way of repetition and frequency,just as in learning by heart,through constant repetition,the later recitation becomes gradually easier and easier.

(13) Kamma-condition (kamma-paccaya).The pre-natal kamma (i.e kamma-volitions,kamma-cetanā,in a previous birth) is the generating condition (cause) of the 5 sense-organs,the fivefold sense-consciousness,and the other kamma-produced mental and corporeal phenomena in a later birth.- Kammical volition is also a condition by way of kamma for the co-nascent mental phenomena associated therewith,but these phenomena are in no way kamma-results.

(14) Kamma-result-condition (vipāka-paccaya).The kamma-resultant 5 kinds of sense-consciousness are a condition by way of kamma-result for the co-nascent mental and corporeal phenomena.

(15) Nutriment-condition (āhāra-paccaya).For the 4 nutriments,s.āhāra

(16) Faculty-condition (indriya-paccaya).This condition applies to 20 faculties (indriya,q.v.),leaving out No.7 and 8 from the 22 faculties.Of these 20 faculties,the 5 physical sense-organs (1 - 5),in their capacity as faculties,form a condition only for uncorporeal phenomena (eye-consciousness etc.); physical vitality (6) and all the remaining faculties,for the co-nascent mental and corporeal phenomena.

(17) Jhāna-condition (jhāna-paccaya) is a name for the 7 so-called jhāna-factors,as these form a condition to the co-nascent mental and corporeal phenomena,to wit:(1) thought-conception (vitakka),(2) discursive thinking (vicāra),(3) interest (pīti),(4) joy (sukha),(5) sadness (domanassa),(6) indifference (upekkhā),(7) concentration (samādhi).(For definition s.Pāḷi terms.)

1,2,3,4,7 are found in 4 classes of greedy consciousness (s.Tab.I.22-25); 1,2,5,7 in hateful consciousness (ib.30,31); 1,2,6,7 in the classes of deluded consciousness (ib.32,33).

This condition does not only apply to jhāna alone,but also to the general intensifying ('absorbing') impact of these 7 factors.

(18) Path-condition (magga-paccaya) refers to the 12 path-factors,as these are for the kammically wholesome and unwholesome mental phenomena associated with them,a way of escape from this or that mental constitution,namely:(1) knowledge (paññā = sammādiṭṭhi,right understanding),(2) (right or wrong) thought-conception (vitakka),(3) right speech (sammā-vācā),(4) right bodily action (sammā-kammanta),(5) right livelihood (sammā-ājīva),(6) (right or wrong) energy (viriya),(7) (right or wrong) mindfulness (sati),(8) (right or wrong) concentration (samādhi),(9) wrong views (micchādiṭṭhi),(10) wrong speech (micchā-vācā),(11) wrong bodily action (micchā-kammanta),(12) wrong livelihood (micchā-ājīva).Cf.magga

(19) Association-condition (sampayutta-paccaya) refers to the co-nascent (s.6) and mutually (s.7) conditioned 4 mental groups (khandha),"as they aid each other by their being associated,by having a common physical base,a common object,and by their arising and disappearing simultaneously" (Patth.Com.).

(20) Dissociation-condition (vippayutta-paccaya) refers to such phenomena as aid other phenomena by not baving the same physical base (eye,etc.) and objects.Thus corporeal phenomena are for mental phenomena,and conversely,a condition by way of dissociation,whether co-nascent or not.

(2l) Presence-condition (atthi-paccaya) refers to a phenomenon - being pre-nascent or co-nascent - which through its presence is a condition for other phenomena.This condition applies to the conditions Nos.6,7,8,10,11.

(22) Absence-condition (natthi-paccaya) refers to consciousness,etc.,which has just passed,and which thus forms the necessary condition for the immediately following stage of consciousness by giving it an opportunity to arise.Cf.No.4.

(23) Disappearance-condition (vigata-paccaya) is identical with No.22.

(24) Non-disappearance-condition (avigata-paccaya) is identical with No.21.

These 24 conditions should be known thoroughly for a detailed understanding of that famous formula of the dependent origination (paṭiccasamuppāda,q.v.).Cf.Fund.III,Guide p.117 ff.(App.) .

See The Significance of Dependent Origination,by Nyanatiloka (WHEEL 140).
Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera
paccaya:[m.] cause; votive; requisite; means; support.
PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Paccaya,[fr.paṭi+i,cp.Ved.pratyaya & P.pacceti,paṭicca] lit.resting on,falling back on,foundation; cause,motive etc.See on term as t.t.of philosophy Tikapaṭṭhāna I,foreword; J.P.T.S.1916,21 f.; Cpd.42 sq.& esp.259 sq.-- 1.(lit.) support,requisite,means,stay.Usually with ref.to the 4 necessaries of the bhikkhu’s daily life,viz.cīvara,piṇḍapāta,senāsana,(gilānapaccaya-) bhesajja,i.e.clothing,food as alms,a dwelling-place,medicine:see under cīvara.Sn.339 (paccaya=gilāna-paccaya SnA 342); Miln.336; Mhvs 3,15.-- 2.(appld) reason,cause,ground,motive,means,condition M.I,259 (yaṁ yad eva paccayaṁ paṭicca by whatever cause or by whichever means); S.II,65; Nett 78 sq.; DA.I,125; PvA.104.The fourfold cause (catubbidho paccayo) of rūpa (material form) consists of kamma,citta,utu,āhāra:Vism.600.Var.paccayas discussed at VbhA.166 sq.(twofold,with ref.to paṭisandhi),183 (eightfold),202,205 sq.254 (4).sappaccaya founded,having a reason or cause S.V,213 sq.; A.I,82; Nd2 mūla; Dhs.1084,1437.-- yathā paccayaṁ karoti do as he likes Nd2 p.280=S.III,33.Often coupled with hetu,e.g.at S.IV,68 sq.; A.I.66; IV,151 sq.; D.III,284; Nd2 under mūla; Ps.II,116 sq.,paccaya came to be distinguished from hetu as the genus of which hetu was the typical,chief species.I.e.paccaya became synonymous with our “relation,” understood in a causal sense,hetu meaning condition,causal antecedent,and 23 other relations being added as special modes of causality.Later still these 24 were held reducible to 4 Tikp 1 f.(and foreword); Cpd.197.Cp.Paṭṭhāna.-- Abl.paccayā as adv.by means of,through,by reason of,caused by D.I,45 (vedanā °taṇhā etc.,see paṭicca-samuppāda); M.I,261 (jātippaccayā jarāmaraṇaṁ); Pv.I,52kamma°); IV,150tap°); PvA.147 (kamma°).-- 3.ground for,belief,confidence,trust,reliance J.I,118,169; apara° without relying on anyone else S.III,83,135; A.IV,186,210; PvA.226.

--ākāra the mode of causes,i.e.the Paṭiccasamuppāda DhsA.2,3; VbhA.130 sq.(cp.Vism.522 sq.).(Page 384)
Buddhist Dictionary of Pali Proper Names by G P Malalasekera
Paccaya:1.Paccaya TheraAn arahant.He belonged to a noble family of Rohī (Rohinī) and succeeded to his father’s estate.Once,when he was holding a ceremonial oblation,a great number of people assembled,and the Buddha,arriving among them,preached from the sky,seated in a jewelled pavilion made for him by Vessavana.Paccaya heard the preaching and renounced the world,attaining arahantship in a few days,and not leaving his cell till he had developed insight.

It is said that in the time of Kassapa Buddha,Paccaya was a monk who refused to leave the vihāra till he gained insight,but he died before his purpose was fulfilled.Earlier,ninety one kappas ago,he had come across the Buddha Vipassī,on the banks of the Vinatā,and had offered him a fig (udumbara) (Thag.vss.222 4; ThagA.i.341f).He is probably identical with Udumbaraphaladāyaka of the Apadāna.Ap.i.295.

2.PaccayaThe state elephant of Vessantara,brought to the stall by a female flying elephant,on the day of his birth,and deposited there.He was white in colour,and was called Paccaya because he supplied a need of Vemantara.J.vi.485.

Paccaya SuttaAn explanation of the teaching regarding Paticcasamuppāda.S.ii.25f.
Pali Viet Dictionary Bản dịch của ngài Bửu Chơn.
PACCAYA:[m] nguyên nhân,lý do,nhu cầu,phương tiện,sự nâng đỡ --yatā [f] nguyên nhân --ỳakāra [m] kiểu cách của nguyên nhân,căn nguyên của nguyên nhân --yuppanna [a] phát sanh từ nguyên nhân
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.
paccaya:trợ,duyên cho,định quyền
Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္
paccaya:ပစၥယ(ပု)
[ပတိ+ဣ+အ။ ပဋိစၥ ဧတသၼာ ဧတီတိ ပစၥေယာ။ အဘိ၊႒၊၃။၃၄၄။ ပဋိစၥ ဧတသၼာ ဖလံ ဧတီတိ ပစၥေယာ။ ေနတၱိ၊႒။၁၃၆။ ပဋိစၥ ဧတသၼာ ဧတိ ပဝတၱတီတိ ပစၥေယာ။ အႏုဋီ၊၁။၁၅၁။ ပဋိစၥ ဖလေမတီတိ ပစၥေယာ။ ပဋိသံ၊႒၊၁။၁၇။]
(၁) ေက်းဇူး ျပဳတတ္ေသာ တရား၊ ပစၥည္းတရား၊ ပ႒ာန္းပစၥည္း။ (၂) အေၾကာင္း၊ အေၾကာင္းတရား။ (၃) သကၤန္းစေသာ ပစၥည္း၊ ပစၥည္း ၄-ပါး။ (၄) ေရႊေငြစေသာ ပစၥည္းဥစၥာ။ (၅) ေဆး၊ ေဆးပစၥည္း။ (၆) ဏ-စေသာ ပစၥည္း။ ပစၥယေလာပ-ၾကည့္။ (၇) တည္ရာမွီရာ။ (၈) ပစၥယမည္ေသာသူ။ (က) ဝစၥယမင္းသား။ (ခ) ပစၥယမင္း။ ပစၥယရာဇ-ၾကည့္။ (ဂ) ပစၥယေထရ္။ ပစၥယေထရ-ၾကည့္။ (၉) ပစၥယဆင္။ (၁ဝ) ယုံၾကည္ျခင္း။ ပစၥယကရ-လည္းၾကည့္။ (တိ) (၁၁) ယုံၾကည္-အပ္-သင့္-ထိုက္-ေသာ၊ သူ။ အပရပစၥယ-လည္းၾကည့္။
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
paccaya:ပစၥယ (တိ)
ေက်းဇူးျပဳသည္။
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
paccaya:ပစၥယ (ပ) (ပဋိ√ဣ+အ)
စြဲ၍ျဖစ္ျခင္း။ အေထာက္အပံ့။ အေၾကာင္း။ အသံုးအေဆာင္။ ေရႊေငြစေသာ ပစၥည္း။ ပ႒ာန္းပစၥည္း။ အေၾကာင္းတရားကို စြဲ၍ အက်ိဳးတရားကို ျဖစ္ေစတတ္ေသာ ပစၥည္း။ ကံ ကတၱားစေသာ အနက္ကို ျဖစ္ေစတတ္ေသာ သဒၵါပစၥည္း။
ပစၥယံ ကတြာ၊ အေၾကာင္းျပဳ၍။

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