Assa Sutta, 2 Definition(s)
Assa Sutta means something in Buddhism, Pali. Check out some of the following descriptions and leave a comment if you want to add your own contribution to this article.
1) Assa, 5 3. sg. Pot. of asmi (see atthi). (Page 90)
2) Assa, 4 is Gen. Dat. sg. of ayaṃ, this. (Page 90)
3) Assa, 3 (Vedic aśva, cp. Av. aspō; Gr. i(/ppos, dial. i(/kkos; Lat. equus; Oir. ech; Gall. epo-; Cymr. ep, Goth. aíhva; Os. ehu; Ags. eoh) a horse; often mentioned alongside of and combd. with hatthi (elephant) Vin. III, 6 (pañcamattehi assa-satehi), 52 (enumd. under catuppadā, quadrupeds, with hatthi oṭṭha goṇa gadrabha & pasuka); A. II, 207; V, 271; Sn. 769 (gavâssa). At Th. II, 229 the commentary explains caturassa as “four in hand＂ ; but the context shows that the more usual sense of caturassa (see assa2) was probably what the poet meant; Dh. 94, 143, 144 (bhadra, a good horse), 380 (id.); Vv 203 (+ assatarī); VvA. 78; DhA. I, 392 (hatthi-assâdayo); Sdhp. 367 (duṭṭh°).
—ājāniya (cp. BSk. aśvājāneya Divy 509, 511) a thoroughbred horse, a blood horse A. I, 77, 244; II, 113 sq. , 250 sq. ; III, 248, 282 sq. ; IV, 188, 397; V, 166, 323; PvA. 216. See also ājāniya. —âroha one who climbs on a horse, a rider on horseback, N. of an occupation “cavalry＂ D. I, 51 (+ hatthâroha; expld. at DA. I, 156 by sabbe pi assācariyaassavejja-assabhaṇḍādayo). —kaṇṇa N. of a tree, Vatica Robusta, lit. “horse-ear＂ (cp. similarly Goth. aíhva-tundi the thornbush, lit. horse-tooth) J. II, 161; IV, 209; VI, 528. —khaluṅka an inferior horse (“shaker＂), opp. sadassa. A. I, 287 = IV. 397. —tthara a horse cover, a horse blanket Vin. I, 192; D. I, 7 —damma a horse to be tamed, a fierce horse, a stallion A. II, 112; °sārathi a horse trainer A. II, 112, 114; V, 323 sq. ; DhA. IV, 4. —potaka the young of a horse, a foal or colt J. II, 288. —bandha a groom J. II, 98; V, 449; DhA. I, 392. —bhaṇḍa (for °bandha？ or should we read °paṇḍaka？) a groom or horse-trainer, a trader in horses Vin. I, 85 (see on form of word Kern, Toev. p. 35). —bhaṇḍaka horse-trappings J. II, 113. —maṇḍala circus Vism. 308, cp. M. I, 446. —maṇḍalika exercising-ground Vin. III, 6. —medha N. of a sacrifice: the horse-sacrifice (Vedic aśvamedha as Np. ) S. I, 76 (v. l. sassa°); It. 21 (+ purisamedha); Sn. 303. —yuddha a horse-fight D. I, 7. —rūpaka a figure of a horse, a toy horse DhA. II, 69 (+ hatthi-rūpaka). —lakkhaṇa (earning fees by judging) the marks on a horse D. I, 9. —laṇḍa horse-manure, horsedung DhA. IV, 156 (hatthi-laṇḍa +). —vāṇija a horsedealer Vin. III, 6. —sadassa a noble steed of the horse kind A. I, 289 = IV. 397 (in comparison with purisa°). (Page 90)
4) Assa, 2 (for aṃsa2 = Sk. aśra point, corner, cp. Sk. aśri, Gr. a)/kros & o)cuζ sharp, Lat. acer) corner, point; occurs only in cpd. caturassa four-cornered, quadrangular, regular (of symmetrical form, Vin. II, 316; J. IV, 46, 492; Pv. II, 119. Perhaps also at Th. 2, 229 (see under assa3). Occurs also in form caturaṃsa under catur). (Page 90)
5) Assa, 1 (for aṃsa1, q. v. for etym. ) shoulder; in cpd. assapuṭa shoulder-bag, knapsack i.e. a bag containing provisions, Instr. assupuṭena with provisions. Later exegesis has interpreted this as a bag full of ashes, and vv. ll. as well as Commentators take assa = bhasma ashes (thus also Morris J P T S. 1893, 10 without being able to give an etymology). The word was already misunderstood by Bdhgh. when he explained the Dīgha passage by bhasmapuṭena, sīse chārikaṃ okiritvā ti attho DA. I, 267. After all it is the same as puṭaṃsa (see under aṃsa1).—D. I, 98, cp. A. II, 242 (v. l. bhasma°); DA. I, 267 (v. l. bhassa°). (Page 90)Source: Sutta: The Pali Text Society's Pali-English Dictionary
about this context:
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
General definition (in Buddhism)
Once Assa, the Jockey (assaroha) of Rajagaha came to the Buddha to ask if it were true that a horse trainer, if he exerted himself in the performance of his duties, would be born among the Saranjita devas? The Buddha tells him that such a view is a perverted one and that its result is rebirth either in purgatory or as an animal. Assa expresses his consternation and declares himself thenceforth a follower of the Buddha. S.iv.310.Source: Pali Kanon: Pali Proper Names
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