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

Kacin 31 Kama
Kicin (adj.) [fr. kaca'], only neg. a" free from quartz, free
from grit, flawless Vv 60' (=nicldosa VvA 253).
Kija=kica*, i. e. carrying-pole M 111.148 ; J 1.9 ; 111.325 ;
V.200 ; Dpvs xn 3 ; Mhvs 5. 24 ; DhA iv.232.
-koti the end of a carrying-pole J 1.9 ; v.200. -haraka
a pingo-bearer DhA iv.i28.
Kit^^kotacika [k^ta + kotacika] a low term of abuse,
" pudendum virile & mulicbre " Vjn IV.7 (Buddhagh
IV.354 : katan ti purisa-nimittag) ; cp. Morris, J.P.T.S.
1884, 1889.
Ki^a (adj.) [cp. Sk. kiria] blind, usually of one eye, occasionally
of both (see PugA 227) S 1.94; Vin 11.90 =
A 1.107 =i(. 85 = Pug 51 (in expl" of tamaparaya?ja
purisa) : Th 2, 438; J 1.222 (one-eyed); vi.74 (of both
in. 71.
eyes) ; DhA
-kaccha Np. Sdhp 44 ; -kacchapa " the blind turtle "
in the well-known parable of a man's chances of human
rebirth after a state of punishment Th 2, 500 (=ThA
290) ; Miln 204 ; DhsA 60 ; cp. M in. 169 =S v. 455.
Kitabba (adj. -n.) (grd. of karoti) that which ought to, can
or must be done (see karoti) J 1.2G4, etc. Also as
kattabba PvA 30.
Katag and Katll° (in comp" with kama) inf. of karoti.
-kama desirous of doing or making, etc. Mhvs 37** (a°)
PvA 115; -kamata the desire to do, etc. J iv.253 ; v.364.
See also kattu° in same comb"'
Katuye is Vedic inf. of karoti Th 2, 418 (in ThA 268 taken
as katur) ayye I)
Kidamba [cp. Sk. kadamba] a kind of goose with grey
wings J v. 420 ;
VvA 163.
K&dambaka made of Kadamba wood ;
both at J v. 320.
also "ya for °ka
Kanana (nt.) [cp. Sk. kinana] a glade in the forest, a
grove, wood Sn 1134 ( = Nd*s. v. vanasaqda) ; Th 2, 254
( = ThA 210 upavana) ; J vi.557 ; Sdhp 574.
KSn&ma f. of konSma of what name ? what is her (or
your) name ? Vin 11.272, 273 ; J vi.338.
KapilanI patron, f. of Kapila ; the lady of the Kapila clan
Th 2, 65.
Kapilavatthava (adj.) of or from Kapilavatthu, belonging
to K. D 11.165, 256 ; S IV.I82.
K&porisa [kad + purisa] a low, vile,' contemptible man,
a wretch Vin 11. 188; D 111.279; S 1.91, 154; 11.241;
V.204 ; Th I, 124, 495; J 11. 42 ; vi.437 ; Pv 11.9^ (PvA
125 ^lamaka") ; sometimes denoting one who has not
entered the Path A 111.24 ; Th
2, 189.
Kipotaka (adj.) [fr. kapota] pigeon-coloured, grey, of a
dull white, said of the bones of a skeleton D 1.55 ;
Dh 149 (=DhA III. 112).
K&potika (f.) [of doubtful origin, fr. kapota, but probably
popular etym., one may compare Sk. kapi^yana, a sort
of spirituous liquor Halayudha 2, 175, which expresses
a dili. notion, i. c. fr. kapi] a kind of intoxicating drink,
of a reddish colour (like pigeons' feet) Vin iv.109, cp.
J
1.3').' (sura).
Kima (m. nt.) fUhtp ((X13) fc Dhtm (843) paraphrase by
" icchayar)," cp. \edic kama, kain= Iclg. 'qfij to desire,
cp. Lat. cams, Cloth, hors, V. whore. — i. Objective:
pleasantness, pleasure-giving, an object of sensual
enjoyment;-— j. subjective: (a) enjoyment, pleasure
on occasion of sen.se, (b) sense-desire. Buddhist commentators
express 1 and 2 by kamiyati ti kamo, and
kameti ti kamo Cpd. 81, «. 2. Kama as sense-desire
and enjoyment plus objects of the same is a collective
name for all but the very higher or refined conditions
of life. The kama-bhava or -loka (worlds of sensedesire)
includes 4 of the 5 modes (gati's) of existence
and part of the fifth or deva-loka. See Bhava. The
term is not found analyzed till the later books of the
Canon are consulted, thus, Nd* i distinguishes (i)
vatthukima : desires relating to a base, i. e. physical
organ or external object, and (2) kilesakSma : desire
considered subjectively. So also Nd* 202, quoted
DhA II. 162 ; III. 240 ; and very often as ubho kSma. A
more logical definition is given by Dhammapala on
Vv i' (VvA 11). Reclassifies as follows : 1. manipiya
rupadi-visaya. — 2. chandaraga. — 3. sabbasmig lobha.
— 4. gamadhamma. — 5. hitacchanda. — 0. seribhava,
I. e. k. concerned with (i) pleasant objects, (2) impul-
sive desire, (3) greed for a'nything, (4) sexual lust,
(3) effort to do good, (6) self-determination.
In all enumerations of obstacles to perfection, or of
general divisions and definitions of mental conditions,
kama occupies the leading position. It is the first of
the five obstacles (nivaranani), the three esanas (longings),
the four upadanas (attachments), the four oghas
(floods of worldly turbulence), the four asavas (intoxicants
of mind), the three tanhas, the four yogas ; and k.
stands first on the list of the six factors of existence
kama, vedana, saiiiia, asava, kamma, dukkha, which
are discussed at A ill. 410 sq. as regards their Qrigin,
difference, consequences, destruction and remedy. —
Kama is most frequently connected with raga (passion),
with chanda (impulse) and gedha (greed), all expressing
the active, cUnging, and impulsive character of desire. —
The foil, is the list of synonyms given at various places
for kama-cchanda :(i) chanda, impulse; (2) raga,
excitement ; (3) nandi, enjoyment ; (4) taijha, thirst
(5) sineha, love ; (6) pipasa, thirst ; (7) parilaba, consuming
passion ; (8) gedha, greed ; (9) muccha, swoon,
or confused state of mind ; (10) ajjhosana, hanging on, or
attachment Nd'. At Nd' 200 ; Dhs 1097 (omitting
No. 8), cp. DhsA 370 ; similarly at Vism 569 (omitting
Nos. 6 and 8), cp. Dhs 1214; Vbh 375. This set of 10
characteristics is followed by kam-ogha, kama-yoga,
kam-upadana at Nd* 200, cp.
"asava, "upadana). Similarly
Vism
at D
141 (kam-ogha,
111.238 : kame
avigata-raga, "chanda, °pema, "pipasa, °pari|aha,
"tanha. See also kama-chanda below under cpds. In
connection with synonyms it may be noticed that most
of the verbs used in a kama-context are verbs the
primary meaning of which is " adhering to" or "grasping,"
hence, attachment; viz. esana (ia to Lat ira),
upadana (upa -f- a -t- da taking up), taiiha (trR, Lat.
torreo= thirst) pipasa (the wish to drink), sineha
(snih, Lat. nix = melting), etc. — On the other hand, the
reaction of the passions on the subject is expressed by
khajjati " to be eaten up " paridaybati " to be burnt,"
etc. The foil, passage also illustrates the various
synonymic expressions : kame paribhufijati, kamamajjhe
vasati, kama-parijahena paridayhati, kamavitakkchi
khajjati, kama-pariyesanaya ussukko, A 1.68 ;
cp. M 1.463 ; 111.129. Under this aspect kama is essentially
an evil, but to the popular view it is one of the
indispensable attributes of bliss and happiness to be
enjoyed as a reward of virtue in this world (manussakama)
as well as in the next (dibba kama). Sec kaniavacara
about the various stages of next-'vorld happiness.
Numerous examples are to be found in Pv and Vv,
where a standing I^p. of the Blest is sabbakSniasamiddha
" fully equipped with all objects of pleasure,"
c. g. l^v i.iu'; PvA 46. The other-world pleasures arc
greater than the earthly ones : S v. 409 ; but lo the Wise
even these are unsatisfactory, since they still arc signs
of, and lead to. rebirth (kamfipapatti. It 94)
kSmesu ratiQ so nddliigacchati Dh 187; ragar) vinayetha
mSnusesu dibbesu kamesu cSpi bhikkhu Sn 361,
see also It 94. — Kima as sensual pleasure finds its
: api dibbesu