The Pali Text Society's Pali-English dictionary - Tuninst.net

J
Ariya 78 Alai]
VI. 50 (:^ brahmapa-gapa, te kira tada ariyacara ahesui),
tena te evam aha C). — garahin casting blnme on the
righteous Sn 660. — citta a noble heart. — traja a true
descendant of the Noblp ones Dpvs v.92. — dasa having
the ideal (or best) belief It 93 = 94. — dhana sublime
treasure; always as sattavidha" sevenfold, viz. saddha",
slla°, hiri°, ottappa°, suta°, caga", paiifia° "faith, a moral
life, modesty, fear of evil, learning, self-denial, wisdom"
ThA 240; VvA 113; DA 11.34. — dhamma the national
customs of the Argans (:= ariyanaq eso dhammo Nd' 71,
72) M I.I, 7, 135; A 11.69; V.i45sq., 241, 274; Sn 783;
Dhs 1003. — puggala an (ethically) model person, Ps
1. 167; Vin V.117; ThA 206. — magga the Aryan Path.
— var)sa the (fourfold) noble family, i. e. of recluses
content with the 4 requisites D in. 224 = A 11.27 = Ps
1.84 = Nd2 141; cp. A 111.146. — vattin leading a noble
life, of good conduct J 111.443. — vata at Th i, 334
should be read °vatta (nom. sg. of vattar, vac) "speaking
noble words". — vasa the most excellent state of mind,
habitual disposition, constant practice. Ten such at D in. 269,
291 r= A V.29 (Passage recommended to all Buddhists by
Asoka in the Bhabra Edict). — vihara the best practice
S v.326. — vohara noble or honorable practice. There
are four, abstinence from lying, from slander, from harsh
language, from frivolous talk. They are otherwise known
as the 4 vaci-kammanta & represent sila nos. 4— 7. See
D 111.232 ; A 11.246; Vin v.125. — satigha the communion
of the Nobles ones PvA i. — sacca, a standard
truth, an established fact, D 1. 189, II. 90, 304 sq.; 111^77;
M 1.62, 184; 111.248; S V.415 sq. = Vin i.io, 230. It 17;
Sn 229, 230, 267; Dh 190; DhA ill. 246; KhA 81,151,
185, 187; ThA 178, 282, 291; VvA 73. — savaka a
disciple of the noble ones (= ariyanar) santike sutatta ^.
SnA 166). M 1.8, 46, 91, 181, 323; 11,262: III. 134, 228,
272; It 75; Sn 90; Miln 339; Dh.\ 1.5, (opp. putthujjana).
— sllin of unblemished conduct, practising virtue
D I.I 1 5 (= sllai) ariyai) uttamaij parisuddhaq DA 1.286);
M 11.167.
When the commentators, many centuries afterwards,
began to write Pali in S. India & Ceylon, far from the ancient
seat of the Aryan clans, the racial sense of the word
ariya was scarcely, if at all, present to their minds.
Dhammapala especially was probably a non-Aryan, and
certainly lived in a Dravidian environment. The then
current similar popular etmologies of ariya and arahant
(cp. next article) also assisted the confusion in their
minds. They sometimes therefore erroneously identify the
two words and explain Aryans as meaning Arahants
(DhA 1.230; SnA 537; PvA 60). In other ways also they
misrepresented the old texts by ignoring the racial force
of the word. Thus at J v.48 the text, speaking of a
hunter belonging to one of the aboriginal tribes, calls
him anariya-rupa. The C. explains this as "shameless",
but what the text has, is simply that he looked like a
non-Aryan, (cp 'frank' in English)..
Arihatatta in phrase "arihatta ariyo hoti" at A iv.145 's
wrong reading for arinai] hatatta. The whole phrase is
inserted by mistake from a gloss explaining araha in the
foil, sentence "arakatta kilesanar) arlnai) hatatta . . . araha
hoti", and is to be deleted (omitted also by SS).
ArU (nt.) [Vedic aruh, unknown etym.] a wound, a sore,
only in cpds. : °kaya a heap of sores M 11.64 = Dh I47
= Th 1, 769 (^ navannai) vaijamukhanaq vasena arubhuta
kaya DhA 111.109 = VvA 77); °gatta (adj.) with
wounds in the body M 1.506 (-\- pakka-gatta); Miln 357
(id); °pakka decaying with sores S iv.198 (°ani gattani);
°bhuta consisting of wounds, a mass of wounds VvA 77 =
DhA 111.109.
Aruka=;aru; only in cpd. "lipamacitto (adj.) having a
heart like a sore (of a man in anger A 1.124 = Pug 3°
(expld at Pug A 212 as puraria-vana-sadisa-citto "an old
wound" i. e. continually breaking open).
Aruoa [Vedic aruija (adj.) of the colour of fire, i. e. ruddy,
nt. the dawn ; of Idg. *ereu as in Sk. arusa reddish, Av.
aurusa white, also Sk ravi sun; an enlarged from of Idg.
^reu as in Sk. rudhira, rohita red (bloody; see etym.
under rohita), Gr. efvSpd^, Lat. ruber.] the sun Vin 11.68;
IV.245; J "-154; V.403; VI.330; Dpvs 1.56; DA 1.30.—
a. uggacchati the sun rises J 1.108; VvA 75, & see cpds.
-ugga sunrise Vin iv.272; S v.29, 78, loi, 442 (at
?11 Saqyutta pass, the v.l. SS is aruiiagga); Vism 49.
-uggamana sunrise (opp. oggamanna). Vin 111.196, 204,
264; IV.86, 166, 230, 244; DhA 1. 165; 11.6; PvA 109.
-utu the occasion of the sun (-rise) DhA 1.165. -vanna
of the colour of the sun, reddish, yellowish, golden Vism
123; DhA 1 1.3 = PvA 216. -sadisa (vaona) like the sun
(in colour) PvA 211 (gloss for suriyavaiiria).
Arubheda the Rigveda Th.\ 206.
Arupa (adj.) [a -|- rupa] without form or body, incorporeal,
D 1. 195 sq.; HI. 240; Sn 755; It 62; Sdhp 228, 463,
480. See details under rtipa.
-avacara the
1281 — 1285; Ps
realm or world of Formlessness, Dhs
1.83 sq., loi. -kayika belonging to the
group of formless beings Miln 317 (deva). -thayin standing
in or being founded on the Formless It 62. -tanha "thirst"
for the Formless D 111.216. -dhatu the element or sphere
of the Incoporeal (as one of the 3 dhatus rnpa", arupa°,
niiodha°; see dhatu) D in. 215, 275; It 45. -bhava
formless existence D 111.216. -loka the world of the Formless,
Sdhp 494. -safinin not having the idea of form
D ll.lio; III. 260; Exp. 1.252.
Arupln (adj.) [a -j- rupin] ^ ariipa ; Di.3l (arupi atta hoti:
see DA 1.119), 195; in. I II, 139; It 87 (rupino va arupino
va satta).
Are (indecl.) [onomat. Cp. Sk. lalalla, Gr. AaAf'u, Lat.
lallo = E. lull, Ger. lallen & without redupl. Ags. hola,
Ger. halloh, E. lo. An abbrev. form of are is re. Cf. also
alala] exclam. of astonishment & excitement: he! hallo!
I say!, implying an imprecation: Away with you (with
voc.) J 1.225 (dasiputta-cetaka); IV.391 (duttha-candala);
DA 1.265 (=:re); VvA 68 (dubbinl), 217 (^how in the
world").
Ala' freq. spelling for ala.
Ala" (adj.) [alai) adv. as adj.] enough, only in neg. anala
insufficient, impossible M 1455; J 11.326 = IV. 471.
Alat) (indecl.) [Vedic arar). In meaning I. alar) is the expanded
continuation of Vedic arai), an adv. ace. of ara
(adj.) suitable; fitly, aptly rightly fr. f Cp. anijava, appeti,
ara. In meaning 2. alai) is the same as are] emphatic
particle 1. in affirmative sentences: part, of assurance &
emphasis = for sure, very much (so), indeed, truly. Note.
In connection with a dat. or an infin. the latter only
apparently depend upon alaq, in reality they belong II.
the syntax of the whole sentence (as dat. or inf. absolute).
It is customary however (since the practice of the Pali
grammarians) to regard them as interdependent and inter-
pret the construction as "fit for, proper" (= yuttaq Pali
Com.), which meaning easily arises ont of the connotation
of alai), e.g. alam eva katug to be sure, this is to be
done ^ this is proper to be done. In this sense (c. dat.)
it may also be compd- with Vedic araq c. dat. — (a)
(abs.) only in comb"- with dat. or inf. (see c. & Note
above). — (b.) ("—
) see cpds. — (c.) with t/ai. or in/in.
alai) antarayaya for certain an obstacle M 1.130 (opp.
nalai) not at all); alaq te vippatisaraya you ought to feel
sorry for it Vin 11.250; alai) vacanaya one says rightly
S II. 18; alaq hitaya untold happiness DhA II. 41. — ito
ce pi so bhavai) Gotamo yojanasate viharati alam eva
upasankamitui) even if he were 100 miles from here,
(surely) even so (i.e. it is fit or proper even then) one
must go to him D 1.117 (expW- at DA 1.288 by yuttam
eva = it is proper) ; alam eva katuq kalyanaij indeed one