Update: 2020-08-03 02:21 AM -0400
UHS0379.htm
A compilation from:
1. Pali-Myanmar Dictionary
(in Pal-Myan) (UHS-PMD), by U Hoke Sein, 1954, with English translation by U
Kyaw Tun (UKT) . This dictionary in ink-on-paper form is in TIL research library
at 35 Thantada St., Sanchaung, Yangon, Myanmar.
2. Student's Pali-English Dictionary,
by Maung Tin (U Pe Maung Tin),
(UPMT-PED) in TIL HD-PDF and SD-PDF libraries
-
UPMT-PaliDict1920<Ô> /
bkp<Ô> (link chk 190113)
Edited by U Kyaw Tun (UKT) (M.S., I.P.S.T., USA), Daw Khin Wutyi, Daw Thuzar
Myint, Daw Zinthiri Han and staff of Tun Institute of Learning (TIL).
Not for sale. No copyright. Free for everyone.
Prepared for students and staff of TIL Research Station, Yangon,
MYANMAR
-
http://www.tuninst.net ,
www.romabama.blogspot.com
index.htm |
Top
PED-TILindx.htm
{sak~ka.la.} : contn
{sak~ka.wa.}
{sak~ka.þa.}
{sak~ka.La.}
{sak~hka.}
UKT 200621: Posting on Facebook in Bur-Myan script using Pyidaungsu font is not satisfactory.
I've posted "Super Thawehto" as pix 862x264 . So far it is satisfactory.
UKT notes :
• Cakkavaka
• Perception
• Types of Wainnyana 
{waiñ~ñiiañ}
«viññāṇa»
{sak~ka.la.} : contn
BP:
{sak~ka.la.} - mfn. having the shape of circle - UKT:UHS0379c100
BP: 
{sak~ka.la } - f. a kind of Cyperus - UKT:UHS0379c101
Para: - a kind of Brassica of Cruciferae family - MPara 45-1192 to
45-1196
UKT 200613: I'm doubtful of UHS interpretation.
BP: 
{sak~ka.li.ka} - f. sun shade - UKT:UHS0379c102
UHS usage: 
{sak~ka.li.kûn~ta.ri.ka-ya.} being parted by a sunshade
BP: 
{sak~ka.wa.Ta.ka.} - n. machine with rotary blades - UKT:UHS0379c103
BP: 
{sak~ka.wut~ti. gub~Ba.} - m. the womb carrying the pre-universal monarch
as foetus - UKT:UHS0379c104
BP:
{sak~ka.wut~ti. ni} - f.
{hsé:kain~na.ra} [ intranslateable] - UKT:UHS0379c105
BP:
{sak~ka.wut~ti. þi-la.} - n. the conduct of a universal monarch - UKT:UHS0379c106
BP:
{sak~ka.wut~ti. riz~za.} - n. becoming universal monarch - UKT:UHS0379c107
BP:
{sak~ka.wut~ti. ra-za} - m. universal monarch - UKT:UHS0379c108
IP: «cakkavatti» - m. a universal monarch - UPMT089
BP:
{sak~ka.wut~ti. þi-ri} - f. the glory of universal monarch - UKT:UHS0379c109
BP:
{sak~ka. wut~ti} - mfn. ability to turn the rotating weapon, makes
sovereignty known around. 
m. universal monarch - UKT:UHS0379c110
BP:
{sak~ka. wa-ka.} - m. 
{sak~ka.wak}-bird - UKT:UHS0379c111
{sak~ka. wa-ki} - f. 
{sak~ka.wak-ma.}
IP: «cakkavaka» - m. the ruddy goose , - UPMT089
See my note on Cakkavaka
{sak~ka.wak}
BP: 
{sak~ka. wa-kûp~pa.ku-zi.ka.} - mfn. the call of the
{sak~ka.wak}-bird - UKT:UHS0379c112
BP: 
{sak~ka.wa-Ta.} - not given in UHS
IP: «cakkavāṭa» - m. limit, boundary, lamp-stand, - UPMT089
BP: 
{sak~ka.wa-ta.} - not given in UHS
IP: «cakkavata» - m. the whirl-wind, - UPMT089
BP:
{sak~ka. wa-La.} - n. circumference. m.
the mountain of universe,
the continent of universe - UKT:UHS0379c113
IP: «cakkavāḷa» - mn. a world, Sphere - UPMT089
UKT 200615: The Bur-Myan script/pronunciation for Pal-Myan
{sak-kya}. There is no hint of
{ra.ric} sound. Since
BP:
{sak~ka.wa-La. gub~Ba.} - m.
{sak-kra-wa.La-teik} "the Cosmic Egg" - UKT:UHS0379c114
See: https://en.wikipedia.org/wiki/World_egg 200615
"The earliest idea of "egg-shaped cosmos" comes from some of the Sanskrit scriptures. The Sanskrit term for it is Brahmanda (ब्रह्माण्ड) which is derived from two words - 'Brahma' (ब्रह्मा) the creator god in Hinduism and 'anda' (अण्ड) meaning 'egg'.
BP:
{sak~ka.wa-La. pa.raic~hsé-da.} - m.
"the divisions of universe - UKT:UHS0379c115
BP:
{sak~ka.wa-La. pa.ri.yûn~ta.} - m.
"to the end of Space" - UKT:UHS0379c116
{sak~ka.wa-La. pa.ri.yûn~tän} -
"to the end of Time
UKT 200616: I've been interpreting
{ra.þé} among the ancients living along the foothills of Himalayas extending into Burma - not the present-day Indians nor the present-day Myanmar peoples - had extensive knowledge beyond our present day understanding. It was not magic and superstition now practised by present-day religionists whom modern Science ridicules. Ancient rhisis
- SCKak-ScienceIndia<Ô> / Bkp<Ô> (link chk 200616)
BP:
{sak~ka.wa-La.
mu.hka.wa.Ti.} - f.
"the periphery of universe" - UKT:UHS0379c117
BP:
{sak~ka. wi.ri.ya.} - mfn. has an industrious habit like a turning wheel - UKT:UHS0379c118
BP: 
{sak~ka. wha.} - m.
{sak~ka.wak}-bird - UKT:UHS0379c119
IP: «cakkavha» - m. the ruddy goose. - UPMT089
BP:
{sak~ka. ru-La.} - mfn. riding on carts - UKT:UHS0379c120
BP:
{sak~ka.La} - f. 
{nwa:mré-rín:}
"a medicinal plant" - UKT:UHS0379c121
Para:
{nwa:mré-rín:}
- Annie's lace - Cyperus scariosus - Cyperaceae - MPara33-0875
BP: 
{sak~ka ka-ra.} - mfn. being circular - UKT:UHS0379c122
BP:
{sak~ka yu.Da.} - n.
"machine weapon" [machine gun ?] - UKT:UHS0379c123
BP: 
{sak~ka-ra.} - n. divisions of machine, or wheel - UKT:UHS0379c124
BP: 
{sak~ki. ka.} - m. one who strikes hours [time keeper] - UKT:UHS0379c200
BP: 
{sak~ki} - mfn. having machine weapons, having power - UKT:UHS0379c201
{sak~hka.}
BP: 
{sak~hka.ti.} - visible , prominent - UKT:UHS0379c202
BP: 
{sak~hka ya.ta.na.} - n. place of sight receptor - UKT:UHS0379c203
BP: 
{sak~hku.} - m. the eye - UKT:UHS0379c204
IP: «cakkhu» - n. the eye, insight, perception - UPMT089
(end of UPMT p089)
BP:
{sak~hku. ka.ra.Ni} - mfn. using knowledge as eye-sight - UKT:UHS0379c205
BP:
{sak~hku.
gau:La.} - m. eye-ball [reference to sight-receptor] - UKT:UHS0379c206
BP:
{sak~hku. da.þa.ka.} - n. ten-factored material «kalāpas» that contain 
eye-sensitivity materiality as the 10th factor - UKT:UHS0379c207
from: Wisdom Wide and Deep: a practical handbook for mastering Jhana and
Vipassana,
by Shaila Catherine
BP:
{sak~hku. doab~ba.la.} - mfn. defective eyesight - UKT:UHS0379c208
BP:
{sak~hku.doab~ba.la ta} - f. distress of defective eye-sight - UKT:UHS0379c209
BP:
{sak~hku. dwa-ra.} - n. eye as the door of perception - UKT:UHS0379c210
See my note on Perception
BP:
{sak~hku.
pa.hta.} - m. range of vision of the journey,
range of vision of surroundings
- UKT:UHS0379c211
IP: «cakkhupatha» - m. range of vision. - UPMT090
BP:
- f. loss of vision - UKT:UHS0379c212
BP:
{sak~hku. pa.þa-da.}
- not given in UHS
IP: «cakkhupasāda» - m. the sensitive organism of the eye. - UPMT090
BP:
{sak~hku. Bu-ta.} - mfn. like a discerning eye - UKT:UHS0379c213
UHS usage:
"rebuke by people of high morals is like the all-seeing eye directing you to the
righteousness"
BP: 
{sak~hku.ma} - mfn. moral all-seeing, complete in morality - UKT:UHS0379c214
UKT 200617: You'll see this word
BP:
{sak~hku.mau:ha.na.} - not given in UHS
IP: «cakkhumohana» - n. (√muh) jugglery - UPMT090
BP: 
{sak~hku.rau:ga.}
- m. eye-infection [visual eye]- UKT:UHS0379c215
BP:
{sak~hku.la.} - mfn. furnished with moral eye, or with visual eye - UKT:UHS0379c216
UHS usage:
"having jaundiced eyes (idiom) - usual meaning in Bur-Myan is "greedy eyes"
BP: 
{sak~hku.wi.ka.la.} - mfn. defective eye [visual eye] - UKT:UHS0379c217
BP:
{sak~hku.waiñ~ña- Na.} - «viññāṇa» of vision - UKT:UHS0379c218
See note on various
Types of
Wainnyana «viññāṇa»
BP: 
{sak~hku.waiñ~ñé-ya.}
- mfn.
knowledge (consciousness), sak~hku.waiñ~ñiiañ}
arising out of what the eye is seeing visually - UKT:UHS0379c219
UKT 200620: Is {waiñ~ñiiañ}
also spelled
{waiñ~ñaañ} ?
The following is how the following can be turned into pix 862x264 which is accepted by Facebook
UKT 200619: This entry on
{þa.wé-hto:} and Re'cha
{ré:hkya.} at the same time. The traditional way in black and white is:
, and there is no way in which a first-time learner of Pali-Myan could pronounce the two as «wiññeya» and «wiññāñ» . He would be tempted to pronounce the second as «wiÑāñ» with Nya-major. Since the first is pure Pali, and the second Pali-derived-Burmese there is no Nya-major. There are only Nya-minors. My first solution is to give the pronunciation in color scheme. But since printed books are in black-and-white, I must find an alternate way. What I've chosen is to use Super-thawehto and not to use Re'cha
{weik-hkya.} for long phonemes, such as
{sak~hku.waiñ~ñiiañ}.
BP: 
{sak~hku.wi.þa.ya.} - m. what is visible to the eye
- UKT:UHS0379c220
UKT 200620: provisionally, I'll take it mean in the realm of
electromagnetic waves extending into electron-waves. Broadly in the Space-Time
continuum which will eventually be discovered by modern science.
BP: 
{sak~hku.wi.þa.ya-ti-ta.} - m. beyond what is visible to the eye - UKT:UHS0379c221
UKT 200620: provisionally, I'll take it mean beyond the realm of
electromagnetic waves extending into electron-waves. Broadly, outside the
Space-Time continuum or something which modern science could not deal with. It
is because of this that I've become a Nibbanic Buddhist: what comes - if it ever
comes - does not bother me.
BP: 
{sak~hkoaþ~þa.} - n. extension of the physical eye - UKT:UHS0379c222
UKT: 200620: I'll take this entry to be an extension of
{sak~hku.wi.þa.ya-ti-ta.} idea. In other words, just as the eye can see things
as they are, the "extension of the physical eye" can discern things beyond our
ordinary "mind" based on the physical Brain. I'm taking what I've explained for
various terms is just hog-wash and I remain a Nibbanic Buddhist.
BP: 
{sak~hkoaþ~þa} mfn. a blackish mineral used for preparing
eye-lotion - UKT:UHS0379c223
UKT: From the description of "blackish" I take it to be Stibnite mineral.
See:
-
https://en.wikipedia.org/wiki/Stibnite 200620
"Stibnite was used ever since protodynastic Ancient Egypt as a medication and a
cosmetic. The
Sunan Abi Dawood reports, “prophet Muhammad said: 'Among the best types
of collyrium is antimony (ithmid) for it clears the vision and
makes the hair sprout.'
[10] "
{sak~ka.wak} - UKT 200615: There seems to be confusion on meaning of the word. "Cakkavaka" is definitely a beautiful water fowl. In the following you'll see it as: a geese,
From: http://www.palikanon.com/english/pali_names/dic_idx.html 200615
1. Cakkavāka Jātaka (No.434).- A greedy crow, dissatisfied with the fish from the Ganges, flew to the Himālaya and there, seeing two golden-coloured geese (cakkavāka), asked what they fed on that they should be so beautiful. The geese replied that not food but character made people comely; the crow was too greedy ever to be beautiful. // The story was told in reference to a greedy monk who went from house to house in search of dainty food, frequenting the dwellings of the rich. The monk is identified with the crow. J.iii.520-4; cf. Kāka Jātaka.
2. Cakkavāka Jātaka (No.451).- Similar to the above. The reason given for the colour of the crow was that his heart was full of fear and sin and that he had done evil in past lives. The greedy monk always went about looking for invitations. J.iv.70-2.
From: Dictionary of Pali-derived Myanmar words (in Bur-Myan) by U Tun Myint, Univ. of Rangoon Press, 1968, p.054
UKT translation: - a kind of bird,{hïn~þa}.
U Tun cites a source: "habitat: river banks, reddish in color, what we call hamsa
Go back cakkavaka-note-b
UKT 200607: The direct translation of
{dwa-ra.} is "door" which is a gateway to Perception. I remember
what our meditation master had told us.
There are six doors of perception: eye (sight), ear (sound), nose (smell), tongue (taste), skin (touch), brain (thought). To perceive what the brain is doing (or conjuring up), we are asked to close our eyes, and not to pay attention to what our ear is hearing, and what our nose is smelling. We are to pay attention only to the feeling of touch our nose getting as we breathe in and breathe out.
In this way after closing the five doors, we can see what our brain is doing (or conjuring up). The brain conjures up trains of thoughts in quick succession which we are asked not to follow. After getting our mind concentrated on the touch of air only, during which time our limbs are aching, we are asked to move our perception to the prominent spot of pain in the limbs and body. That will eventually go away, then to concentrate on another spot of pain. Eventually with all our pains gone, we can get the feeling of Peace.
Refer also: Pali: «sañña» सञ्ञा ; Skt: «saṃjñā» संज्ञा
See: Sensory perception, body and mind in
Indian Buddhist philosophy, by Ernst Steinkellner, Austrian Academy of Science,
Vienna, Austria, 2012.
-
ESteinkellner-Perception<Ô> /
Bkp<Ô> (link chk 200617)
"The Buddha's conception of the nature of sentient beings being without a
substantial and lasting core gave rise to interpretations in subsequent
Buddhist philosophical traditions that often appear surprisingly modern."
See also: -
Shodhganga-ch2PerceptionBuddh<Ô> /
Bkp<Ô> (link chk 200617)
"Perception is one of essential sources of possible knowledge. Buddhism
regards the perception caused by a contact of sense-organs and objects as an
immediate perception. (fn.1). Considered more profoundly, there are two main
factors performing the function together in the process of perception in
accordance with Buddhist thought; that is, psychic and physical phenomena.
(fn.2)
"Each of them has the different functions; physical being does not perform the
function as the perceiver but as the perceived one, whilst psychical being acts
as the subject in perceiving the objects. However, they both play an important
role in the perceptual circumstances which generate knowledge as their
consequences. As far as knowledge is concerned, Buddhism regards its cause from
the cooperation between the perceiving subject and the perceived object leading
to the perceptual world as a consequence.
"By this, it is classified into three degrees broadly, i.e., the degree of
opinion, sciences and illumination, the means or instrument of which is sense
for the first degree; dialectic for the second; intuition for the third. (fn.3)
"To put it more precisely about the degrees of the knowledge as such, Buddhist
scholars give their account that the first degree corresponds to the state of
mind which is characterized by ‘diṭṭhi’; namely, opinions which are not guided
by the reason but by desires; it is based on the sense-impression. The second
degree is based on the reason and reflection, i.e., logical operation and leads
to scientific and philosophical knowledge. The third is illumination Bodhi; the
highest stage of knowledge and is based on meditation; more significantly, it is
the intuitive state of consciousness resulting from the identity of the mind
knowing with the objects known. (fn.4)"
Go back Perception-note-b
{sak~hku.waiñ~ña-Na.} - «viññāṇa»
UKT 200618: The concepts in Buddhist philoshopy, such as
{waiñ~ña-Na.} «viññāṇa», are foreign to me.
Doing this dictionary of Pali-Myan and International
Pali has broaden my mind
Except from: Rebirth and Consciousness, by Dhivan Thomas Jones,
‘From the point of view of empirical science, consciousness depends on physical conditions, namely, the brain. When the brain dies, so consciousness ceases. This in fact is also exactly what the Buddha said.’ I went on to write that the Buddha disagreed with a monk called Sati who said that consciousness (viññāṇa) continued from life to life, just the same [i] ; the Buddha told Sati that consciousness is dependently-arisen. Some respondents to this blog post, however, have disagreed with what I had written, saying that it is not correct to take the Buddha’s words to mean that the Buddha believed that consciousness was dependent on the brain. Some people, it would seem, believe that consciousness can somehow exist without a physical basis and hence that it can survive death, and that this is what makes rebirth possible. But did the Buddha teach this?
In conversation with Sati, the Buddha tells the
monk: ‘Monks, consciousness is named after whatever condition it arises
dependent on.
¤ Consciousness that arises dependent on the eye and forms is just called
consciousness based on the eye;
¤ consciousness that arises dependent on the ear and sounds is just
called consciousness based on the ear;
¤ consciousness that arises dependent on the nose and smells is just
called consciousness based on the nose;
¤ consciousness that arises dependent on the tongue and tastes is just
called consciousness based on the tongue;
¤ consciousness that arises dependent on the body and tangibles is just
called consciousness based on the body;
¤ consciousness based on the mind and mental objects is just called
consciousness based on the mind.’
This does not give us much scope for thinking that the Buddha is saying that
consciousness can survive without a body, since consciousness exists
dependent on the sense-organs. Admittedly, the Buddha is here characterising
consciousness as we presently experience it. But the Buddha did not say we
could experience consciousness in any other way.
In the Nagara-sutta, [ii], the Buddha makes his position clearer when he says that ‘When there is name-and-form (nāma-rūpa) then consciousness exists; with name-and-form as condition, there is consciousness.’ Here and elsewhere [iii] the expression ‘name-and-form’ is explained as meaning the body made up of the four elements [not the chemical elements - we might as well say fundamental building blocks], and the mental apparatus consisting of feeling (vedanā), perception (saññā), volition (cetanā), contact (phassa) and attention (manasikāra). [UKT ¶]
Having said something similar in the Mahānidāna-sutta, [iv], the Buddha makes the point that we can only meaningfully talk about existence when there is consciousness and name-and-form. (The idea that consciousness in this discourse ‘descends’ (okkamati) into a mother’s womb might suggest a somehow pre-existent disembodied consciousness [see Bardo in Tibetan Buddhism - below, [UKT ¶]
but such an idea is contradicted by everything else the Buddha says. I suggest translating okkamati as ‘arrives’ in the sense of ‘appears’). As Sariputta says in the Nalakalapiya-sutta "Sheaves of Reeds Discourse", [v], consciousness and name-and-form lean on each other like two sheaves of reeds. We see therefore that according to the Buddha’s teaching it is only meaningful to speak of ‘consciousness’ connected with sense-experience and co-arising with the body and mental apparatus.
UKT: more in the essay.
From: https://en.wikipedia.org/wiki/Bardo 200618
In some schools of Buddhism, bardo (Classical Tibetan: བར་དོ་ Wylie: bar do), Skt: «antarabhāv», or chūu (Japanese: 中有) [1] is an intermediate, transitional, or liminal state between death and rebirth [note the word "reincarnation" is not used]. It is a concept which arose soon after the Buddha's passing, with a number of earlier Buddhist groups accepting the existence of such an intermediate state, while other schools rejected it. In Tibetan Buddhism, bardo is the central theme of the Bardo Thodol (literally Liberation Through Hearing During the Intermediate State), the Tibetan Book of the Dead.
Used loosely, "bardo" is the state of existence intermediate between two lives on earth. According to Tibetan tradition, after death and before one's next birth, when one's consciousness is not connected with a physical body, one experiences a variety of phenomena. These usually follow a particular sequence of degeneration from, just after death, the clearest experiences of reality of which one is spiritually capable, and then proceeding to terrifying hallucinations that arise from the impulses of one's previous unskillful actions. For the prepared and appropriately trained individuals, the bardo offers a state of great opportunity for liberation, since transcendental insight may arise with the direct experience of reality; for others, it can become a place of danger as the karmically created hallucinations can impel one into a less than desirable rebirth. [citation needed]
UKT: more in the essay.
Go back Types-Wainnyana-note-b
End of TIL file
