Pāḷi Dictionary

Pāḷi Dictionary

Pāḷi Dictionary

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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 李瑩譯
sumanā:sumana f· [〃] 大朵的茉莉,素馨.-paṭṭa 有茉莉圖樣的布.
パーリ語辞典 水野弘元著
sumanā:sumana f· [〃] 大輪のジャスミン,素馨.-paṭṭa ジャスミン模様のある布.
《巴漢詞典》Mahāñāṇo Bhikkhu編著
Sumanā,【陰】 茉莉(見 Mallikā),高興的女人。(p349)
《巴漢詞典》明法尊者增訂
Sumanā,(梵sumanā),【陰】1.茉莉、修摩那華(jasmine﹐見 Mallikā),悅意花,色黃甚香,樹高三四尺,四垂似蓋。2.高興的女人。
Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera
sumanā,(f.),jasmine; a glad woman.
PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Sumanā,the great-flowered jasmine J.I,62; IV,455; DhA.IV,12.In composition sumana°

--dāma a wreath of jasmine J.IV,455.--paṭṭa cloth with jasmine pattern J.I,62.--puppha j.flower Miln.291; VvA.147.--makula a j.bud DhA.III,371.--mālā garland of j.VvA.142.(Page 720)
Buddhist Dictionary of Pali Proper Names by G P Malalasekera
Sumanā:Sumanā,sister of Pasenadi,visits the Buddha atJetavana with five hundred companions in five hundred chariots and asks him whether,in the case of two disciples,alike in faith,virtue and insight,the one being an almsgiver and the other not,there be any distinction.The Buddha replies that whether they be born in the deva world or in the world of men,the giver would be superior in life span,beauty,happiness,honour and power.There would still be a difference between them,even when,in later life,they both enter the Order,but the difference would cease to exist on their becoming arahants (A.iii.32f).

The Commentary adds (AA.ii.595f ) that Sumanā’s questions were the result of a conversation between two babies born in the house of the King of Kosala,one as the king’s son,the other as the son of one of the attendant women.The children were laid side by side on two beds,the prince’s bed being higher and better.They had both been monks in their previous life; the prince was a sārānīyadhammapūraka,the other a bhattaggapūraka.The prince saw his past life,and,realizing that the other had not taken his advice and had,therefore,suffered eclipse,addressed him as he lay on the next bed.Sumanā heard their talk,but spoke no word of it to anyone,in case the children should be thought to be possessed of evil spirits.
Buddhist Dictionary of Pali Proper Names by G P Malalasekera
Sumanā:1.Sumanā. An aggasāvikā of Anomadassī Buddha.J.i.36; Bu.viii.23.

2.Sumanā.Wife of Sirivaddhaka and mother of Mahosadha.J.vi.331.

3.Sumanā. A Nāga maiden,wife of the Nāga king Campeyya.See the Campeyya Jātaka.She is identified with Rāhulamātā.J.iv.468.

4.Sumanā. Wife of Sumana (14) and mother of Nigrodha-sāmanera.Mhv.v.41.

5.Sumanā. Wife of Sumedha Buddha in his last lay life.Bu.xii.20.

6.Sumanā. Called Sumanārājakumārī.She was the daughter of the king of Kosala and sister of Pasenadi.She is included among the eminent upāsikās (A.iv.347).She once visited the Buddha,with five hundred royal maidens in five hundred royal chariots,and questioned him regarding the efficacy of giving (SeeSumanārājakumārī Sutta,A.iii.32f).

The Commentary explains (AA.ii.593f ) that these five hundred companions were born on the same day as herself.She was seven years old when the Buddha paid his first visit to Sāvatthi,and she was present at the dedication of Jetavana with her five hundred companions,carrying vases,flowers,etc.,as offering to the Buddha.After the Buddha’s sermon she became asotāpanna.

It is said that,in the time of Vipassī Buddha,she belonged to a setthi family,her father being dead.When the people,almost at the point of the sword,obtained the king’s permission to entertain the Buddha and his monks,it was the senāpati’s privilege to invite the Buddha to his house on the first day.When Sumanā came back from playing,she found her mother in tears,and when asked the reason,her mother replied,”If your father had been alive,ours would have been the privilege of entertaining the Buddha today.” Sumanā comforted her by saying that that honour should yet be theirs.She filled a golden bowl with richly flavoured milk rice,covering it with another bowl.She then wrapped both vessels all round with jasmine flowers and left the house with her slaves.On the way to the senāpati’s house she was stopped by his men,but she coaxed them to let her pass,and,as the Buddha approached,saying that she wished to offer him a jasmine garland,she put the two vessels into his alms bowl.She then made the resolve that in every subsequent birth she should be named Sumanā and that her body should be like a garland of jasmine.When the Buddha arrived in the senāpati’s house and was served first with soup,he covered his bowl saying that he had already been given his food.At the end of the meal the senāpati made enquiries,and,full of admiration for Sumanā’s courage,invited her to his house and made her his chief consort.Ever after that she was known as Sumanā,and,wherever she was born,a shower of jasmine flowers fell knee deep on the day of her birth.

According to the Therīgāthā Commentary (ThigA.22f),Sumanā joined the Order in her old age.She was present when the Buddha preached to Pasenadi,the discourse (S.i.68-70) beginning with,”There are four young creatures,Sire,who may not be disregarded,” and Pasenadi was established in the Refuges and the Precepts.Sumanā wished to leave the world,but put off doing so that she might look after her grandmother as long as she lived.

After the grandmother’s death,Sumanā went with Pasenadi to the vihāra,taking such things as rugs and carpets,which she presented to the Order.The Buddha preached to her and to Pasenadi,and she became ananāgāmī.She then sought ordination,and,at the conclusion of the stanzas (Thig.vs.16) preached to her by the Buddha,attained arahantship.

7.Sumanā Therī.She was a Sākiyan maiden,belonging to the harem of the Bodhisatta before his renunciation.She joined the Order under Mahā Pajāpatī Gotamī,and,as she sat meditating,the Buddha appeared before her in a ray of glory.She developed insight and became an arahant.Thig.vs.14; ThigA.20.

8.Sumanā.Wife of Siddhattha Buddha in his last lay life.Bu.xvii.15; BuA.185,187 calls her Somanassā.

9.Sumanā.See Sumanadevī.

10.Sumanā.An aggasāvikā of Metteyya Buddha.Anāgat.vs.98.

11.Sumanā. The name of Ubbirī,when she was born in Bhokkantagāma,as the daughter of Sumana.She married Lakuntaka Atimbara,Dutthagāmanī’s minister.Later she joined the Pañcabalaka nuns and became an arahant.See Ubbirī (1).

12.Sumanā.An eminent teacher of the Vinaya in Ceylon.Dpv.xviii.17.

13.Sumanā. One of four women of Pannakatanagara inEsikārattha.They saw a monk begging for alms,and one gave him a sheaf of indīvara-flowers,another a handful of blue lilies,another of lotuses,and the fourth some jasmine blossoms.They were all reborn in Tāvatimsa,their vimānas adjoining each other.

Moggallāna saw them and learnt their story,which is recorded in the Vimānavatthu as the story of the Caturitthivimāna

The last mentioned of the women,who offered sumana-flowers,was called Sumanā.Vv.iv.7; VvA.195f.

14.Sumanā.-Wife of Ariyagālatissa (q.v.).

15.Sumanā.-A woman of the Mahāvālukavīthi in Anurādhapura.She spent much time in the monastery and was sent away in anger by her husband.She starved for seven days,and on the way back to her house from Mahāgāma,where she was married,gave some food,which Sakka provided for her,to Mahādhammadinna Thera of Talangapabbata,at Nigrodhasālakhanda.Later,another deity took her in a cart to Gulapūvatintini,near Anurādhapura.The king,hearing of her,made her his chief queen.Ras.ii.49f.
Pali-Dictionary Vipassana Research Institute
sumanā:The great-flowered jessamine
Pali Viet Dictionary Bản dịch của ngài Bửu Chơn.
SUMANĀ:[f] hoa lài,người phụ nữ vui vẻ
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
sumanā:သုမနာ (ဣ)
ျမတ္ေလး။Jasminum Grandiflorum

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