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a Contemplative's Pali to English Dictionary

(a work in progress)

   

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-P-

(updated 11-02-05 with 163 Pali terms & 57 English terms defined)

Pabala: very strong.

pabbajjá: lit. 'the going forth', or more fully stated, 'the going forth from home to the homeless life' of a monastic (agárasmá anagáriyam pabbajjá), consists in severing all family and social ties to live the pure life of a monastic or nun, in order to realize the goal of final deliverance pointed out by the Enlightened One. Thus, p. has become the name for admission as a sámanera, or novice, i.e. as a candidate for the Order of Bhikkhus and Bhikkhunis, or monastics and nuns.

See Going Forth, by Sumana Samanera (WHEEL 27/28) - Ordination in Theraváda Buddhism (WHEEL 56).

Pabbata: m., n. rock.

Pacati: (paca) cooks.

paccavekkhana-ñána: 'retrospective knowledge', refers to the recollected any charismatic phenomena that arises during absorption, or to any inner experience just passed, as for instance, any absorption (jhána q.v.). At the end of fruitional attainment, the experience tends to sinks into the subconscious (bhavanga-sota, q.v.). Then, upon returning from absorption, mental advertence (manodvárávajjana) arises at the mind-door, for the purpose of retrospecting the (just passed) attainment (phala) moment. For the purpose of retrospecting the fruition of the path the moments of advertence and impulsion, during whose arising the contemplative reflects upon the path, retrospecting the fruition, retrospecting the abandoned defilements, retrospecting the still remaining defilements, retrospecting Nibbána as object.... 'This blessing have I attained'.... 'This and that defilement still remains in me'.... 'This object have I beheld in my mind', etc." (Vis.M. XXII).

paccavekkhana-suddhi: 'purity of reflection', is a name for wise consideration in using the 4 requisites allowed to the monastic, i.e. robes, food, dwelling, and medicine; s. síla (4).

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.

The 24 modes of conditionality are:

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

See The Significance of Dependent Origination, by Nyanatiloka (WHEEL 140).

paccaya-sannissita-síla: 'morality consisting in the wise use of the monastic's requisities'; s. síla (4).

pacceka-bodhi: 'independent enlightenment'; s. the foll. and bodhi.

pacceka-buddha: an 'Independently Enlightened One'; or Separately or Individually (=pacceka) Enlightened One, 'Silent' or 'Private Buddha'. This is a term for an Arahat (s. ariya-puggala) who has realized Nibbána without having heard the Buddha's doctrine from others, or one who does not announce his or her buddhahood. He comprehends the 4 Noble Truths individually (pacceka), independent of any teacher, by his own effort. He has, however, not the capacity to proclaim the Teaching effectively to others, or it is not culturally appropriate to announce, and therefore does not become a 'Teacher of Gods and Men', a Perfect or Universal Buddha (sammá-sambuddha). - Paccekabuddhas are described as frugal of speech, cherishing solitude. According to tradition, they do not arise while the Teaching of a Perfect Buddha is known; but for achieving their rank after many aeons of effort, they have to utter an aspiration before a Perfect Buddha.

Canonical references are few; Pug. 29 (defin.); A. II, 56; in M. 116, names of many Paccekabuddhas are given; in D. 16 they are said to be worthy of a thúpa (dagoba); the Treasure-Store Sutta (Nidhikhandha Sutta, Khp.) mentions pacceka-bodhi; the C. Nidd. ascribes to individual Paccekabuddhas the verses of the Rhinoceros Sutta (Khaggavisána Sutta, Sn.) - See bodhi.

See The Paccekabuddha, by Ria Kloppenborg (WHEEL 305/307).

Pacchàbhattaü: after meal.

pacchájáta-paccaya: 'post-nascence-condition', is one of the 24 conditions (paccaya, q.v.).

Pacchima: west.

pada-parama: 'one for whom the words are the utmost attainment'. "Whoever, though having learned much, speaking much, knowing many things by heart, and discoursing much, has not penetrated the truth, such a man is called by that name" (Pug. 163).

Paddy: víhi. m.

padhána: 'effort.' The 4 right efforts (samma-padhána), forming the 6th stage of the 8-fold Path (i.e. sammá-váyáma, s. magga) are: (1) the effort to avoid (samvara-padhána), (2) to overcome (pahána-padhána), (3) to develop (bhávaná-padhána), (4) to maintain (anurakkhana-padhána), i.e. (1) the effort to avoid unwholesome (akusala) states, such as evil thoughts, etc. (2) to overcome unwholesome states, (3) to develop wholesome (kusala) states, such as the 7 elements of enlightenment (bojjhanga, q.v.), (4) to maintain the wholesome states.

padhániyanga: 'elements of effort', are the following 5 qualities: faith, health, sincerity, energy, and wisdom (M. 85, 90; A. V. 53). See párisuddhi-padhániyanga.

pahána: 'overcoming', abandoning. There are 5 kinds of overcoming: (1) overcoming by repression (vikkhambhana-pahána), i.e. the temporary suspension of the 5 hindrances (nívarana, q.v.) during the absorptions, (2) overcoming by the opposite (tadanga-pahána), (3) overcoming by destruction (samuccheda-pahána), (4) overcoming by tranquillization (patipassaddhi-pahána), (5) overcoming by escape (nissarana-pahána).

pahána-pariññá; s. pariññá.

Paharati: (pa + hara) strikes.

pain, feeling of: s. vedaná.

pakati-síla: 'natural or genuine morality', is distinct from those outward rules of conduct laid down for either laymen or monastics. Those later are the so-called 'prescribed morality' (paññáttisíla). Cf. síla.

pakati-upanissaya: 'direct inducement'; s. paccaya.

Pakkamati: (pa + kamu) sets out, goes away.

Pakkhipati: (pa + khipa) throws in, puts in.

Palace: pásáda. m.

palibodha: 'obstacles', is the term for the following things if they obstruct the monastic in the strict practice of a subject of meditation: a crowded monastery, traveling, relatives, association with lay folk, gifts, pupils, repairs in the monastery, sickness, study. See Vis.M. III, 29ff. - (App.)

pamsukúlik'anga: the 'vow to wear only robes made from picked-up rags', is one of the ascetic rules of purification; s. dhutanga.

Pana: ind, but, however, further.

Pañca: five.

Pañcadasa: fifteen.

Pañcadhá: fivefold.

Pañcama: fifth.

pañcadvárávajjana: 'advertence to the 5-sense-doors'; s. viññána-kicca.

pañca-síla: s. sikkhápada.

pañca-vokára-bhava: 'five-group existence', is a name for existence in the sensuous sphere (kámávacara), or in the material sphere (rúpávacara, s. avacara), since all the 5 groups of existence (khandha, q.v.) are found there. In the immaterial sphere (arúpávacara, s. avacara), however, only the 4 mental groups are found, and in the world of non-cognitive beings (asaññá-satta, q.v.) only the one somatic group. Cf eka-vokára-bhava and catu-pañca-vokára-bhava; further s. avacara. - (App.: vokára).

Pañha: m. question

pañhá-byákarana: 'answering questions'. "There are, o monastics, 4 ways of answering questions: there are questions requiring a direct answer; questions requiring an explanation; questions to be answered by counter-questions; questions to be rejected (as wrongly put)." See D. 33; A. III, 68; A. IV, 42.

paññá: 'understanding, knowledge, wisdom, insight', comprises a very wide field. The specific Buddhist knowledge or wisdom, however, as part of the Noble Eightfold Path (magga, q.v.) to deliverance, is insight (vipassaná, q.v.), i.e. that intuitive knowledge which brings about the 4 stages of holiness and the realization of Nibbána (s. ariyapuggala), and which consists in the penetration of the impermanency (anicca, q.v.), misery (dukkha, s. sacca) and impersonality (anattá) of all forms of existence. Further details, s. under tilakkhana.

With regard to the condition of its arising one distinguishes 3 kinds of knowledge, knowledge based upon thinking (cintá-mayá-paññá), knowledge based upon learning (suta-mayá-paññá), knowledge based upon mental development (bhávaná-mayá-paññá) (D. 33).

Wisdom is one of the 5 mental faculties (s. bala), one of the 3 kinds of training (sikkhá, q.v.), and one of the perfections (s. páramí) For further details, s. vipassaná, and the detailed exposition in Vis.M. XIV, 1-32.

paññatti -síla: 'prescribed morality', is a name for the disciplinary rules of the monastic or layman prescribed by the Buddha, as distinguished from natural or genuine morality (pakati-síla; s. síla).

paññá-vimutti: 'deliverance through wisdom' (or understanding'), signifies, according to Com. to A.V, 142, the wisdom associated with the fruition of holiness (arahatta-phala). In Pug. 31 and similarly in M. 70, it is said: "A monastic may not have reached in his own person the 8 liberations (=jhána, q.v.), but through his wisdom the cankers have come to extinction in him. Such a person is called wisdom-liberated" (paññá-vimutta). - Com. to Pug.: "He may be one of five persons: either a practitioner of bare insight (sukkha-vipassako, q.v.), or one who has attained to Holiness after rising from one of the absorptions." See S. XII, 7().

The term is often linked with ceto-vimutti (q.v.), 'deliverance of mind'.

Paõóita: m. wise man.

Paõõàkàra: m. Present.

Paõõàsa: fifty.

papañca: (Sanskrit prapañca): In doctrinal usage, it signifies the expansion, differentiation, 'diffuseness' or 'manifoldness' of the world; and it may also refer to the 'phenomenal world' in general, and to the mental attitude of 'worldliness'. In A. IV, 173, it is said: "As far as the field of sixfold sense-impression extends, so far reaches the world of diffuseness (or the phenomenal world; papañcassa gati); as far as the world of diffuseness extends, so far extends the field of sixfold sense-impression. Through the complete fading away and cessation of the field of sixfold sense-impression, there comes about the cessation and the coming-to-rest of the world of diffuseness (papañca-nirodho papañca-vupasamo)." The opposite term nippapañca is a name for Nibbána (S. LIII), in the sense of 'freedom from samsaric diffuseness'. - Dhp. 254: "Mankind delights in the diffuseness of the world, the Perfect Ones are free from such diffuseness" (papañcábhiratá pajá, nippapañca tathágatá). - The 8th of the 'thoughts of a great man' (mahá-purisa-vitakka; A. VIII, 30) has: "This Dhamma is for one who delights in non-diffuseness (the unworldly, Nibbána); it is not for him who delights in worldliness (papañca)." - For the psychological sense of 'differentiation', see M. 18 (Madhupindika Sutta): "Whatever man conceives (vitakketi) that he differentiates (papañceti); and what he differentiates, by reason thereof ideas and considerations of differentiation (papañca-saññá-sankhá) arise in him." On this text and the term papañca, see Dr. Kurt Schmidt in German Buddhist Writers (WHEEL 74/75) p. 61ff. - See D. 21 (Sakka's Quest; WHEEL 10, p.

In the commentaries, we often find a threefold classification tanhá-, ditthi-, mána-papañca, which probably means the world's diffuseness created by craving, false views and conceit. - See M. 123; A. IV, 173; A. VI, 14, Sn. 530, 874, 916.

Ñánananda Bhikkhu, in Concept and Reality: An Essay on Papañca and Papañca-saññá-sankhá (Kandy 1971, Buddhist Publication Society), suggests that the term refers to man's "tendency towards proliferation in the realm of concepts" and proposes a rendering by "conceptual proliferation," which appears convincing in psychological context, e.g. in two of the texts quoted above, A. IV, 173 and M. 18. - The threefold classification of papañca, by way of craving, false views and conceit, is explained by the author as three aspects, or instances, of the foremost of delusive conceptualizations, the ego-concept.

Para: adj. other, different.

Parakkamati: (para + kamu) strives.

paramattha (-sacca, -vacana, -desaná): 'truth (or term, exposition) that is true in the highest (or ultimate) sense', as contrasted with the 'conventional truth' (vohára-sacca), which is also called 'commonly accepted truth' (sammuti-sacca; in Skr: samvrti-satya). The Buddha, in explaining his doctrine, sometimes used conventional language and sometimes the philosophical mode of expression, which is in accordance with not deluded insight into reality. In that ultimate sense, existence is a mere process of physical and mental phenomena within which, or beyond which, no real ego-entity, nor any abiding substance can ever be found. Thus, whenever the suttas speak of man, woman or person, or of the rebirth of a being, this must not be taken as being valid in the ultimate sense, but as a mere conventional mode of speech (vohára-vacana).

It is one of the main characteristics of the Abhidhamma Pitaka, in distinction from most of the Sutta Pitaka, that it does not employ conventional language, but deals only with ultimates, or realities in the highest sense (paramattha-dhammá). But also in the Sutta Pitaka there are many expositions in terms of ultimate language (paramattha-desaná), namely, wherever these texts deal with the groups (khandha), elements (dhátu) or sense-bases (áyatana), and their components; and wherever the 3 characteristics (ti-lakkhana, q.v.) are applied. The majority of Sutta texts, however, use the conventional language, as appropriate in a practical or ethical context, because it "would not be right to say that 'the groups' (khandha) feel shame, etc."

It should be noted, however, that also statements of the Buddha couched in conventional language, are called 'truth' (vohára-sacca), being correct on their own level, which does not contradict the fact that such statements ultimately refer to impermanent and impersonal processes.

The two truths - ultimate and conventional - appear in that form only in the commentaries, but are implied in a sutta-distinction of 'explicit (or direct) meaning' (nítattha, q.v.) and 'implicit meaning (to be inferred)' (neyyattha). Further, the Buddha repeatedly mentioned his reservations when using conventional speech, e.g. in D. 9: "These are merely names, expressions, turns of speech, designations in common use in the world, which the Perfect One (Tathágata) uses without misapprehending them." See also S. I. 25.

The term paramattha, in the sense here used, occurs in the first para. of the Kathávatthu, a work of the Abhidhamma Pitaka (s. Guide, p. 62). (App: vohára).

The commentarial discussions on these truths (Com. to D. 9 and M. 5) have not yet been translated in full. On these see K N. Jayatilleke, Early Buddhist Theory of Knowledge (London, 1963), pp. 361ff.

In Maháyana, the Mádhyamika school has given a prominent place to the teaching of the two truths.

paramí = páramitá: 'perfection'. Ten qualities leading to Buddhahood: (1) perfection in giving (or liberality; dána-páramí), (2) morality (síla-p.), (3) renunciation (nekkhamma-p.), (4) wisdom (paññá-p.), (5) energy (viriya-p.), (6) patience (or forbearance; khanti-p.), (7) truthfulness (sacca-p.), (8) resolution (adhitthána-p.), (9) loving-kindness (mettá-p.) (10) equanimity (upekkhá-p.).

These qualities were developed and brought to maturity by the Bodhisatta in his past existences, and his way of practicing them is illustrated in many of the Birth Stories (Játaka), of which, however, only the verses are regarded as canonical. Apart from the latter, the 10 páramí are mentioned in only two other canonical works, which are probably apocryphal, the Buddhavamsa (in the Story of Sumedha) and the Cariyapitaka. A long and methodical exposition of the páramí is given in the concluding Miscellaneous Section (pakinnakakathá) of the Com. to Cariyapitaka

In Vis.M. IX it is said that through developing the 4 sublime states (loving-kindness, compassion, altruistic joy, equanimity; s. brahma-vihára), one may reach these 10 perfections, namely:

In the Maháyana scriptures, where the páramí occupy a much more prominent place, a partly differing list of six is given: liberality, morality, patience, energy, meditation, and wisdom.

Literature: Ten Jataka Stories (illustrating the 10 páramí), by I. B. Horner (London 1957, Luzac & Co.); Buddhavamsa & Cariyapitaka. tr. by I. B. Horner (Minor Anthologies III, Sacred Books of the Buddhists. PTS). - Narada Thera, The Buddha & His Teachings, Ch. 41; Parami (BPS) - The treatise on the perfections from the Com. to Cariyapitaka has been translated in The Discourse on the All-Embracing Net of Views (Brahmajala Sutta, with Com.). tr. by Bhikkhu Bodhi (BPS) .

paranimmita-vasavatti-deva: 'heavenly beings with power over the productions of others', constitute a class of heavenly beings in the sensuous sphere (káma-loka). Mára (q.v.) is said to be their ruler. Cf. loka, deva I.

parassa ceto-pariya-ñána: 'penetration of the mind of others', is one of the higher powers (abhiññá, q.v.).

paravyàbàdhàya: (Para +vyápáda) 'other' + 'ill-will' = 'ill-will for others', is a synonym of dosa (s. múla); it is one of the 5 hindrances (nívarana, q.v.) and one of the 10 fetters (samyojana, q.v.).

Pará: ind. away, aside, back, opposed to.

Parábhava: m. decline, ruin.

Parájaya: defeat.

parámása: 'adherence', attachment, 'misapprehension', is according to Vis.M. XXII a name for wrong views; in that sense it occurs in Dhs. 1174 ff. - See sílabbata-parámása.

Pari: pre. around, about, complete.

Pariccheda: m. limit, extent, chapter.

paricchinnákása-kasina: 'limited-space kasina' = space kasina; s. kasina. (App.).

Paridahati: (pari + daha) puts on.

Paridhávati.: (pari + dháva) runs about.

parihána-dhamma: 'liable to decline'. "Now, someone reaches the attainments (absorptions: jhána, q.v.) of the material or immaterial sphere (s. avacara). But he does not reach them according to his wish, and not without trouble and exertion; and not according to his wish with regard to place, object and duration, does he enter them, or rise therefrom. Therefore it is well possible that such a monastic, through negligence, may lose these attainments. Such a person is said to be liable to decline" (Pug. 5).

parikamma: 'preparatory-moment': s. javana.

parikamma-nimitta: 'preparatory image'; s. nimitta, kasin. A commentarial belief with no canonical support.

parikamma-samádhi: 'preparatory concentration', is the initial and still undeveloped concentration of mind; s. samádhi. A commentarial belief with no canonical support.

Parikkhipati: (pari + khipa) throws around.

parinibbána: 'full Nibbána', is a synonym for Nibbána; this term, therefore, does not refer exclusively to the extinction of the 5 groups of existence at the death of the Holy One, though often applied to it. Cf. nibbána.

pariññá: 'full understanding', full comprehension. There are 3 kinds of mundane f.u. (lokiya-p.), namely: full understanding of the known (ñáta-p.), f.u. as investigating (tírana-p.), and f.u. as overcoming (pahána-p.) In Vis.M. XX, 3 it is said:

parittábha and paritta-subha are 2 classes of heavenly beings of the fine-material sphere; s. deva (II).

pariyatti: 'learning the doctrine', the 'wording of the doctrine'. In the 'progress of the disciple' (q.v.), 3 stages may be distinguished: theory, practice, realization, i.e. (1) learning the wording of the doctrine (pariyatti), (2) practicing it (patipatti), (3) penetrating it (pativedha) and realizing its goal. (App.).

Park: áráma. m.

Partakes: bhu-jati.

Pasattha: good.

pasáda-rúpa: 'sensitive body, is a name for the 5 physical sense-organs responding to sense-stimuli. Cf. áyatana.

passaddhi-sambojjhanga: 'tranquility, as factor of enlightenment', consists in tranquility of mental factors (káya-passaddhi) and tranquility of cognition (citta-passaddhi). Cf. bojjhanga; further Tab. II.

Passasati: mindfulness of the out-breath (M 118).

Pátarása: m. morning meal.

Patati: (pata) falls.

patched robes, the practice of wearing: is one of the ascetic rules of purification (dhutanga, q.v.).

path and not-path, the knowledge and vision regarding: s. visuddhi (V), pa.tipadá f., magga. m.

Pañhama: first.

pathaví-dhátu: 'earth-element'. or 'solid element'. It is cognizable through the sensations of pressure, touch, cold, heat. pain, etc. - About the 4 elements. s. dhátu, khandha (I. A.).

pathaví-kasina: 'earth-kasina' (s. kasina).

path-condition: magga-paccaya, is one of the 24 conditions (paccaya, q.v.).

path-knowledge, the 4 kinds of: s. visuddhi (VII).

path-result (fruition): phala (q.v.). (D 2, M 119)

Pati: m. husband, lord.

Pati: pre. again, against, back, towards.

patibhága-nimitta: s. nimitta, kasina, samádhi.

patibhána-patisambhidá: the 'analytical knowledge of ready wit': s. patisambhidá.

paticcasamuppáda: 'dependent origination', is the doctrine of the conditionality of all physical and psychical phenomena, a doctrine which, together with that of impersonality (anattá q.v.), forms the indispensable condition for the real understanding and realization of the teaching of the Buddha. It shows the conditionality and dependent nature of that uninterrupted flux of manifold physical and psychical phenomena of existence conventionally called the ego, or man, or animal, etc.

Whereas the doctrine of impersonality, or anattá, proceeds analytically, by splitting existence up into the ultimate constituent parts, into mere empty, unsubstantial phenomena or elements, the doctrine of dependent origination, on the other hand, proceeds synthetically, by showing that all these phenomena are, in some way or other, conditionally related with each other. In fact, the entire Abhidhamma Pitaka, as a whole, treats really of nothing but just these two doctrines: phenomenality - implying impersonality and conditionality of all existence. The former or analytical method is applied in Dhammasangani, the first book of the Abhidhamma Pitaka; the latter or synthetical method, in Patthána, the last book of the Abhidhamma Pitaka. For a synopsis of these two works, s. Guide I and VII.

Though this subject has been very frequently treated by Western authors, by far most of them have completely misunderstood the true meaning and purpose of the doctrine of dependent origination, and even the 12 terms themselves have often been rendered wrongly.

The following diagram shows the relationship of dependence between three successive lives:

Before taking up the study of the following exposition, it is suggested that the reader first goes thoroughly through the article on the 24 conditions (s. paccaya). For a thorough understanding of the paticcasamuppáda he should know the main modes of conditioning, as decisive support, co-nascence, pre-nascence, etc.

For a closer study of the subject should be consulted: Vis.M. XVII; Fund. III; Guide (Ch. VII and Appendix); Dependent Origination, by Piyadassi Thera (WHEEL 15); The Significance of Dependent Origination (WHEEL 140).

(1.) "Through ignorance are conditioned the karma-formations" (avijjá-paccayá sankhárá), i.e. all wholesome and unwholesome actions (karma, q.v.) of body, speech and mind, are conditioned through ignorance. By 'karma-formations' are meant karmically wholesome and unwholesome volitions (cetaná), or volitional activities, in short karma (q.v., and Fund. II).

In view of the many misconceptions current in the West, it is necessary to repeat here that karma (q.v.), as a technical term, never signifies anything but moral or immoral action, i.e. the above mentioned volitional activities, or karma-formations, as either causing results in the present life or being the causes of future destiny and rebirth. Thus karma, as a philosophical term, never means the result of action, as often wrongly conceived by Western authors.

Now, in what way are the karma-formations conditioned through ignorance? As concerns the unwholesome karmaformations associated with greed, hate or delusion (lobha, dosa, moha), these are always and in all circumstances, conditioned through the simultaneous ignorance inseparably associated therewith. Thus, ignorance is for the unwholesome karma-formations a condition by way of co-nascence (sahajáta-paccaya), association (sampayutta-paccaya), presence (atthi-paccaya), etc. Ignorance further may be for them a condition by way of decisive support or inducement (upanissaya-paccaya), if, for instance, ignorance coupled with greed induces a man to commit evil deeds, such as killing, stealing, unlawful sexual intercourse, etc. In these cases, therefore, ignorance is a 'natural decisive support' or 'direct inducement' (pakati-upanissaya-paccaya). It also may become an indirect inducement, by way of object (árammanúpanissaya-paccaya) of our thinking. This takes place, if, for example, someone remembers a former state of ignorance combined with sensual enjoyment, and in doing so karmically unwholesome states spring up, such as sensual desire, grief, etc.

For the wholesome (kusala) karma-formations, ignorance can only be a condition by way of decisive support (upanissaya), never by way of co-nascence (sahajáta), etc., since wholesome consciousness at that very moment, of course, cannot be associated with any unwholesome phenomenon, such as ignorance. Ignorance is a 'natural decisive support' or 'direct inducement' (pakatupanissaya), for example, if, induced by ignorance and vanity, one exerts oneself to attain the absorptions, and thus finally, through perseverance, reaches these wholesome states of mind. Ignorance may also be for wholesome karma-formations a 'decisive support' or 'inducement by way of object' (árammanúpanissaya), if, for example, one reflects on ignorance as the root of all misery in the world, and thus finally attains insight and entrance into one of the 4 supernatural paths of holiness.

For ignorance, s. avijjá; for karma-formations, s. sankhára.

(2.) "Through the karma-formations is conditioned consciousness" (sankhára-paccayá viññánam). This proposition teaches that the wholesome and unwholesome karma-formations are the causes of future rebirth in an appropriate sphere (gati). The karma-formations of the previous life condition the budding in a new mother's womb of a fresh psychophysical aggregation of the 5 groups of existence (s. khandha), which here are represented by cognition (viññána). All such karma-resultant (vipáka) consciousness, however, such as visual cognition (seeing), etc., as well as all the mental phenomena associated therewith (sensing, etc.), are karmically neutral. It should be understood that already from the very first moment of conception in the mother's womb, this karma resultant consciousness of the embryonic being is functioning.

Against Dr. Paul Dahlke's misconception of the paticcasamuppáda as "one single karmical moment of personal experience," and of the 'simultaneity' of all the 12 links of this formula, I should like to state here distinctly that the interpretation of the p. given here as comprising 3 successive lives not only agrees with all the different schools of Buddhism and all the ancient commentaries, but also is fully identical with the explanations given already in the canonical suttas. Thus, for example, it is said verbatim in Nidána-Samyutta (S. XII, 51): "Once ignorance (1) and clinging (9) are extinguished, neither karmically meritorious, nor demeritorious, nor imperturbable karma-formations (2=10) are produced, and thus no consciousness (3=11) will spring up again in a new mother's womb." And further: "For, if consciousness were not to appear in the mother's womb, would in that case mentality and corporeality (4) arise?" Cf. above diagram.

The purpose of the Buddha in teaching the p. was to show to suffering mankind how, depending on ignorance and delusion, this present existence and suffering has come about, and how through extinction of ignorance, and of the craving and clinging conditioned thereby, no more rebirth will follow, and thus the standstill of the process of existence will have been realized and therewith the extinction of all suffering.

(3.) "Through the psyche are conditioned the soma and the mind" (viññána-paccayá náma-rúpani). This proposition implies that without consciousness there ean be no mental and physical process of existence. By mentality (náma) is here to be understood the karma-resultant (vipáka) mental phenomena, such as feeling (vedaná), perception (saññá), volition (cetaná: non-karmical volition is here meant), consciousness-impression (phassa), advertence (manasikára) (M. 9; S. XII, 2). For the basic 7 mental phenomena inseparably associated with every state of cognition, s. náma. By soma (rúpa) is meant the 4 physical elements (s. dhátu) and the body are dependent thereon (s. khandha, I).

The mind is always conditioned through cognition; i.e. cognition (viññána) is for the mind (náma) a condition by way of co-nascence (sahajáta), mutuality (aññamañña), association (sampayutta), etc., since the 4 mental groups at all times form an inseparable unit.

Cognition (viññána) is for soma (rúpa) a condition by way of co-nascence only at the moment of conception, thereafter a condition by way of post-nascence (pacchájáta-paccaya; paccaya 11) and nutriment (áhára), i.e. as a support. Just as the repeatedly arising hunger is a condition and support for the pre-arisen body, so cognition is arising afterwards as a condition and support for the maintenance of this pre-arisen body.

(4.) "Through the psycho-soma are conditioned the 6 bases (náma-rúpa paccayá saláyatanam). The 6 bases are a name for the 5 physical sense organs and, as 6th, the mind-base (manáyatana), i.e. consciousness.

Mind (náma; s. 3) is for the 5 physical bases (áyatana), or sense organs, a condition by way of post-nascence. Cf. end of 3.

Mind (náma), i.e. sensing. etc., is for the 6th base, or cognition - as being always inseparably associated therewith a condition by way of co-nascence. etc.

The soma (rúpa), here the 4 elements, are for the 5 physical bases (áyatana), or sense organs, a condition by way of support (nissaya).

The physical body (rúpa), here the 5 physical sense organs, are for the 6th base (áyatana), i.e. cognition, a condition by way of support and pre-nascence (purejáta-paccaya).

(5.) "Through the 6 bases is conditioned the (sensorial and mental) impression" (saláyatana-paccayá phasso), for without the 5 physical bases, or sense organs, there can be no sense-impressions; and without the 6th base, or cognition, there can be no mental impression.

Thus, the 5 physical bases, eye, etc., are for the corresponding 5-sense impressions (visual impression, etc.) a condition by way of support (nissaya) and pre-nascence (purejáta), whereas the 6th, the mind-base (cognition), is for the mental impression a condition by way of co-nascence, association, mutuality, etc.

(6.) "Through impression is conditioned sensing" (phassa-paccayá vedaná), i.e. the sensorial and the mental impressions are for the sensing associated therewith a condition by way of co-nascence, association, mutuality, etc.

(7.) "Through sensing craving is conditioned" (vedaná-paccayá tanhá). Any (karma-resultant) feeling, whether agreeable, disagreeable or non-sensorial, bodily or mental, past or expected, may become for craving a condition of decisive support by way of object (árammanúpanissaya). Even physically and mentally painful feeling may, through the desire to be released therefrom, become for craving a condition of decisive support by way of object (árammanupanissaya).

(8.) "Through craving is conditioned clinging" (tanhá-paccayá upádánam). 'Clinging' is explained as an intensified form of craving. It is of 4 kinds: (1) clinging to sensuality, (2) to erroneous views, (3) to rules and ritual, (4) to personality-belief. Sensuous craving is to (1) a condition of natural decisive support (pakatupanissaya). For (2-4), craving is a condition by way of co-nascence, mutuality, root (hetu), etc. It also may be a condition of natural decisive support. For example, through craving for heavenly rebirth, etc. people often may be induced to cling to certain rules and rituals, with the hope of reaching thereby the object of their desires.

(9.) "Through clinging is conditioned the process of becoming" (upádána-paccayá bhavo), i.e. the wholesome and unwholesome active karma-process of becoming (kamma-bhava), as well as the karma-resultant (vipáka) passive process, the so-called 'rebirth-process' (upapatti-bhava). The karma-process (kammabhava) comprises the 5 karmical causes: ignorance, karma-formations, craving, clinging, karma-process (s. 1, 2, 8, 9, 10, of the diagram); the rebirth-process (upapatti-bhava) comprises the 5 karma-results (s. 3-7 of the diagram).

The karma-process is here, correctly speaking, a collective name for generative karmic volition (kamma-cetaná) and all the mental phenomena associated therewith, whilst the 2nd link (karma-formations) designates only karmic volition (s. áyúhana). Both, however, i.e. the 2nd and 10th proposition, practically state one and the same thing, namely, that karma is the cause of rebirth, as we shall see under 10.

Clinging (upádána) may be an inducement of decisive support (upanissaya) to many kinds of wholesome and unwholesome karma. Sensuous clinging (kámúpádána), i.e. clinging to sensuous objects, for example, may be a direct inducement to murder, theft, unlawful intercourse with the other sex, evil words and thoughts, etc. Clinging to rules and ritual (sílabbatúpádána) may lead to self-complacency, fanaticism, cruelty, etc. Clinging is also for the evil karma associated therewith, a condition by way of co-nascence, association, etc.

(10.) "Through the process of becoming is conditioned rebirth" (bhava-paccayá játi), i.e. through the wholesome and unwholesome karma-process (kamma-bhava) is conditioned the rebirth-process (upapatti-bhava). The 2nd and 10th propositions, as already pointed out, practically teach one and the same thing, namely, that karma is the cause of rebirth; in other words, that the karmical volition (cetaná) is the seed out of which springs the new life, just as from the mango-seed is generated the new mango-tree.

Hence, the 5 karmical causes (ignorance, etc.) of the past birth are the condition for the karma-results of the present birth; and the 5 karmical causes of the present birth are the condition for the 5 karma-results of the next birth (s. diagram). As it is said in Vis.M. XVII:

Now, just as in this process of continually changing mental and bodily phenomena, nothing can be found that would pass from one moment to the next moment, so also there is no enduring entity, ego, or personality, within this process of existence that would transmigrate from one life to the next (s. náma-rúpa, anattá, patisandhi, khandha). "No being and no living soul passed from the former life to this life, and yet this present embryo could not have entered into existence without the preceding causes" (Vis.M. XVII). "Many things may serve to illustrate this fact, as for example the echo, the light of a lamp, the impression of a seal, or the image produced by a mirror" (ib.).

Now, on hearing that Buddhism teaches that everything whatever in the world is determined by conditions some might come to the conclusion that Buddhism teaches some sort of fatalism, and that man has no free will, or that will is not free.

The problem 'whether man has a free will' does not exist for, the Buddhist, since he knows that, apart from these ever changing mental and physical phenomena, no such entity as 'man' can be found, and that 'man' is merely a name not relating to any reality. And the question, 'whether will is free', must be rejected for the reason that 'will', or volition, is a mental phenomenon flashing forth only for a moment, and that as such it had not any existence at the preceding moment. For of a thing, which is not, or is not yet, one cannot, properly speaking, ask whether it is free or not free. The only admissible question would be whether the arising of 'will' is independent of conditions, or whether it is conditioned. But the same question would equally apply also to all the other mental phenomena, as well as to all physical phenomena, in other words: to everything and every occurrence whatever. And the answer would be: whether will arises, or whether feeling arises, or whether any other mental or any physical phenomenon arises, the arising of anything whatsoever is dependent on conditions, and without conditions nothing ever can arise or enter into existence.

According to Buddhism, everything mental or physical happens in accordance with laws and conditions; and if it were otherwise, chaos and blind chance would reign. But such a thing is impossible and contradicts all laws of thinking. Cf. Fund. III (end).

(11.) "Through rebirth are conditioned old age and death" (játipaccayá jará-maranam). Without birth there can be no old age and death, no suffering and misery. Thus rebirth is to old age and death, etc. a condition by way of decisive support (upanissaya).

The Buddha has said (D. 15): "Profound, Ananda. is this dependent origination, and profound does it appear. It is through not understanding, not penetrating, this law that this world resembles a tangled ball of thread, a bird's nest, a thicket of sedge or reed, and that man does not escape from the lower states of existence, from the course of woe and perdition, suffering from the round of rebirth." And further (M. 28): 'Who so understands the dependent origination understands the Dhamma; and who so understands the Dhamma understands the dependent origination." (D 15, 34, MN 1, 11, 26, 28, 38, 75, 79, 98, 115).

Patideti: (pati + dá) gives in return.

patience, or forbearance (khanti): one of the 10 perfections (páramí, q.v.).

patigha: - 1. In an ethical sense, it means: 'repugnance', grudge, resentment, anger, and is a synonym of vyápáda, 'ill-will' (s. nívarana) and dosa, 'hate' (s. múla). It is one of the proclivities (anusaya, q.v.).

2. '(Sense-) reaction'. Applied to five-sense cognition, p. occurs in the following contexts:

(a) as patigha-saññá, 'perception of sense-reaction', said to be absent in the immaterial absorptions (s. jhána 5). Alternative renderings: resistance-perception, reflex-perception;

(b) as patigha-samphassa, '(mental) impression caused by 5fold sensorial reaction' (D. 15); s. phassa;

(c) as sappatigha-rúpa, 'reacting corporeality', and appatigha, 'not reacting', which is an Abhidhammic classification of corporeality, occurring in Dhs. 659, 1050. Sappatigha are called the physical sense organs as reacting (or responding) to sense stimuli; and also the physical sense-objects as impinging (or making an impact) on the sense-organs. All other corporeality is appatigha, non-reacting and non-impinging. These 2 terms have been variously rendered as resistant and not, responding and not, with and without impact.

Pañikkamati: (pañi + kamu) retreats.

patikkúla-saññá: s. káyagatá-sati. (M 119)

Pañilekhana: n. letter in reply.

Pañilomaü: backwards.

patinissaggánupassaná: 'contemplation on abandonment', is one of the 18 contemplations leading to insight (vipassaná q.v.). Further cf. the 16th exercise of anapana-sati (M 118) (q.v.).

patipadá: 1. 'Road', 'path', course, conduct, practice; for instance in dukkhanirodha-gáminí-patipadá, 'the road leading to the extinction of suffering' (= 4th Noble Truth); majjhima-patipadá, 'the Middle Way'.

2. 'Progress' (see also the foll. article). There are 4 modes of progress to deliverance: (1) painful progress with slow comprehension (dukkhá patipadá dandhábhiññá), (2) painful progress with quick comprehension, (3) pleasant progress with slow comprehension, (4) pleasant progress with quick comprehension. In A. IV, 162 it is said:

See A. IV, 162, 163, 166-169; Dhs. 176ff; Atthasálini Tr. I, 243; 11, 291, 317.

patipadá-ñánadassana-visuddhi: 'purification by knowledge and vision of the path-progress' forms the 6th stage of purification (visuddhi, q.v.).

patipannaka: 'path-attainer', is he who had reached one of the 4 supernatural paths of holiness (s. ariya-puggala). - (App.)

patipatti: practice, or 'pursuance' of the teaching, as distinguished from the mere theoretical knowledge of its wording (pariyatti, q.v.).

patipassaddhi-pahána: 'overcoming (of defilements) through tranquility' (s. pahána).

Patirája: hostile king.

Patiråpaü: counterfeit, suitable.

patisambhidá: 'analytical knowledge' or 'discrimination', is of 4 kinds: analytical knowledge of the true meaning (attha-patisambhidá), of the law (dhamma-patisambhidá), of language (nirutti-patisambhidá), of ready wit (patibhána-patisambhidá).

As an alternative rendering of the fourth term (patibhána), Bhikkhu Ñánamoli proposes: perspicuity (in expression and knowledge).

In Vibh. it is further said: 'The knowledge of suffering is the 'analytical knowledge' of the true meaning (attha-patisambhidá), the knowledge of its origin is the 'analytical knowledge' of the law (dhamma-patisambhidá). The knowledge of the cause is the 'analytical knowledge' of the law (dhamma-patisambhidá), the knowledge of the result of the cause is the 'analytical knowledge' of the true meaning (attha-patisambhidá)... That the monastic knows the law, the suttas etc. this is called the 'analytical knowledge' of the law (dhamma-patisambhidá); if however, he understands the meaning of this or that speech... it is called the 'analytical knowledge' of the true meaning (attha-patisambhidá).'