Attha, aka: Aṭṭha; 4 Definition(s)
Attha means something in Buddhism, Pali. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
Theravada (major branch of Buddhism)
Attha means meaning, essence, intrinsic existence.Source: Journey to Nibbana: Patthana Dhama
Attha means meaning;Source: Buddhist Information: A Survey of Paramattha Dhammas
Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).
Languages of India and abroad
attha : (m.) welfare; gain; wealth; need; want; use; meaning; destruction. (attha pres. 2nd plu. of atthi.) || aṭṭha (adj.) eight.Source: BuddhaSasana: Concise Pali-English Dictionary
1) Attha, 3 pres. 2nd pl. of atthi (q. v.). (Page 24)
2) Attha, 2 (nt.) (Vedic asta, of uncertain etym. ) home, primarily as place of rest & shelter, but in P. phraseology abstracted from the “going home＂, i.e. setting of the sun, as disappearance, going out of existence, annihilation, extinction. Only in Acc. and as °- in foll phrases: atthaṅgacchati to disappear, to go out of existence, to vanish Dh. 226 (= vināsaṃ natthibhāvaṃ gacchati DhA. III, 324), 384 (= parikkhayaṃ gacchati); pp. atthaṅgata gone home, gone to rest, gone, disappeared; of the sun (= set): J. I, 175 (atthaṅgate suriye at sunset); PvA. 55 (id.) 216 (anatthaṅgate s. before sunset) fig. Sn. 472 (atthagata). 475 (id.); 1075 (= niruddha ucchinṇa vinaṭṭha anupādi-sesāya nibbāna-dhātuyā nibbuta); It. 58; Dhs. 1038; Vbh. 195. —atthagatatta (nt. abstr.) disappearance SnA 409. —atthaṅgama (atthagama passim) annihilation, disappearance; opposed to samudaya (coming into existence) and synonymous with nirodha (destruction) D. I, 34, 37, 183; S. IV, 327; A. III, 326; Ps. II, 4, 6, 39; Pug. 52; Dhs. 165, 265, 501, 579; Vbh. 105. —atthagamana (nt.) setting (of the sun) J. I, 101 (suriyass’atthagamanā at sunset) DA. I, 95 (= ogamana).—attha-gāmin, in phrase uday’atthagāmin leading to birth and death (of paññā): see udaya. —atthaṃ paleti = atthaṅgacchati (fig.) Sn. 1074 (= atthaṅgameti nirujjhati Nd2 28).—Also atthamita (pp. of i) set (of the sun) in phrase anatthamite suriye before sunset (with anatthaṅgamite as v. l. at both pass.) DhA. I, 86; III, 127.—Cp. also abbhattha. (Page 24)
3) Attha, 1 (also aṭṭha, esp. in combns mentioned under 3) (m. & nt.) (Vedic artha from ṛ, arti & ṛṇoti to reach, attain or to proceed (to or from), thus originally result (or cause), profit, attainment. Cp. semantically Fr. chose, Lat. causa) 1. interest, advantage, gain; (moral) good, blessing, welfare; profit, prosperity, well-being M. I, 111 (atthassa ninnetar, of the Buddha, bringer of good); S. IV, 94 (id.); S. I, 34 (attano a. one’s own welfare), 55 (id.) 86, 102, 126 = A. II, 46 (atthassa patti); S. I, 162 (attano ca parassa ca); II, 222 (id.); IV, 347 (°ṃ bhañjati destroy the good or welfare, always with musāvādena by lying, cp. attha-bhañjanaka); A. I, 61 (°ṃ anubhoti to fare well, to have a (good) result); III, 364 (samparāyika a. profit in the future life); A. V, 223 sq. (anattho ca attho ca detriment & profit); It. 44 (v. l. attā better); Sn. 37, 58 (= Nd2 26, where the six kinds of advantages are enumd. as att° par° ubhay°, i.e. advantage, resulting for oneself, for others, for both; diṭṭhadhammik° samparāyik° param° gain for this life, for a future life, and highest gain of all, i.e. Arahantship); Sn. 331 (ko attho supitena what good is it to sleep = na hi sakkā supantena koci attho papuṇituṃ SnA 338; cp. ko attho supinena te Pv. II, 61); PvA. 30 (atthaṃ sādheti does good, results in good, 69 (samparāyikena atthena).—Dat. atthāya for the good, for the benefit of (Gen.); to advantage, often eombd. with hitāya sukhāya, e.g. D. III, 211 sq. ; It. 79.—Kh VIII, 1 (to my benefit); Pv. I, 43 (= upakārāya PvA. 18), II, 129 (to great advantage). See also below 6.
Sometimes in a more concrete meaning = riches, wealth, e.g. J. I, 256 (= vaḍḍhiṃ C.); III, 394 (id.); Pv IV. 14 (= dhanaṃ PvA. 219).—Often as —°: att°, one’s own wellfare, usually combd. with par° and ubhay° (see above) S. II, 29; V, 121; A. I, 158, 216; III, 63 sq. ; IV, 134; Sn. 75 (att-aṭṭha, v. l. attha Nd2), 284 (atta-d-attha); uttam° the highest gain, the very best thing Dh. 386 (= arahatta DhA. IV, 142); Sn. 324 (= arahatta SnA 332); param° id. Nd2 26; sad° one’s own weal D. II, 141; M. I, 4; S. II, 29; V, 145; A. I, 144; sāttha (adj.) connected with advantage, beneficial, profitable (of the Dhamma; or should we take it as “with the meaning, in spirit＂？ see sāttha) D. I, 62; S. V, 352; A. II, 147; III, 152; Nd2 316.—2. need, want (c. Instr.), use (for = Instr.) S. I, 37 (°jāta when need has arisen, in need); J. I, 254; III, 126, 281; IV, 1; DhA. I, 398 (n’atthi eteh’attho I have no use for them); VvA. 250; PvA. 24 (yāvadattha, adj. as much as is needed, sufficient = anappaka).—3. sense, meaning, import (of a word), denotation, signification. In this application attha is always spelt aṭṭha in cpds. aṭṭh-uppatti and aṭṭha-kathā (see below). On term see also Cpd. 4.—S. III, 93 (atthaṃ vibhajati explain the sense); A. I, 23 (id.), 60 (nīt° primary meaning, literal meaning; neyy° secondary or inferred meaning); II, 189 (°ṃ ācikkhati to interpret); Sn. 126 (°ṃ pucchita asked the (correct) sense, the lit. meaning), 251 (°ṃ akkhāti); Th. 1, 374; attho paramo the highest sense, the ultimate sense or intrinsic meaning It. 98, cp. Cpd. 6, 81, 223; Miln. 28 (paramatthato in the absolute sense); Miln. 18 (atthato according to its meaning, opp. vyañjanato by letter, orthographically); DhA. II, 82; III, 175; KhA 81 (pad° meaning of a word); SnA 91 (id.); PvA. 15 (°ṃ vadati to explain, interpret), 16, 19 (hitatthadhammatā “fitness of the best sense＂, i.e. practical application), 71. Very frequent in Commentary style at the conclusion of an explained passage as ti attho “this is the meaning＂, thus it is meant, this is the sense, e.g. DA. I, 65; DhA. IV, 140, 141; PvA. 33, etc.—4. Contrasted with dhamma in the combn. attho ca dhammo ca it (attha) refers to the (primary, natural) meaning of the word, while dhamma relates to the (interpreted) meaning of the text, to its bearing on the norm and conduct; or one might say they represent the theoretical and practical side of the text (pāḷi) to be discussed, the “letter＂ and the “spirit＂. Thus at A. I, 69; V, 222, 254; Sn. 326 (= bhāsitatthañ ca pāḷidhammañ ca SnA 333); It. 84 (duṭṭho atthaṃ na jānāti dhammaṃ na passati: he realises neither the meaning nor the importance); Dh. 363 (= bhāsitatthañ c’eva desanādhammañ ca); J. II, 353; VI, 368; Nd2 386 (meaning & proper nature); Pv III, 96 (but expld. by PvA. 211 as hita = benefit, good, thus referring it to above 1). For the same use see cpds. °dhamma, °paṭisambhidā, esp. in adv. use (see under 6) Sn. 430 (yen’atthena for which purpose), 508 (kena atthena v. l. BB for T attanā), J. I, 411 (atthaṃ vā kāraṇaṃ vā reason and cause); DhA. II, 95 (+ kāraṇa(; PvA. 11 (ayaṃ h’ettha attho this is the reason why).—5. (in very wide application, covering the same ground as Lat. res & Fr. chose): (a) matter, affair, thing, often untranslatable and simply to be given as “this＂ or “that＂ S. II, 36 (ekena-padena sabbo attho vutto the whole matter is said with one word); J. I, 151 (taṃ atthaṃ the matter); II, 160 (imaṃ a. this); VI, 289 (taṃ atthaṃ pakāsento); PvA. 6 (taṃ atthaṃ pucchi asked it), 11 (visajjeti explains it), 29 (vuttaṃ atthaṃ what had been said), 82 (id.).—(b) affair, cause, case (cp. aṭṭa2 and Lat. causa) Dh. 256, 331; Miln. 47 (kassa atthaṃ dhāresi whose cause do you support, with whom do you agree？). See also alamattha.—6. Adv. use of oblique cases in the sense of a prep. : (a) Dat. atthāya for the sake of, in order to, for J. I, 254 dhan’atthāya for wealth, kim° what for, why？), 279; II, 133; III, 54; DhA. II, 82; PvA. 55, 75, 78.—(b) Acc. atthaṃ on account of, in order to, often instead of an infinitive or with another inf. substitute J. I, 279 (kim°); III, 53 (id.); I, 253; II, 128; Dpvs VI, 79; DhA. I, 397; PvA. 32 (dassan° in order to see), 78, 167, etc.—(c) Abl. atthā J. III, 518 (pitu atthā = atthāya C.).—(d) Loc. atthe instead of, for VvA. 10; PvA. 33; etc.
anattha (m. & nt.) 1. unprofitable situation or condition, mischief, harm, misery, misfortune S. I, 103; II, 196 (anatthāya saṃvattati); A. IV, 96 (°ṃ adhipajjati) It. 84 (°janano doso ill-will brings discomfort); J. I, 63, 196; Pug. 37; Dhs. 1060, 1231; Sdhp. 87; DA. I, 52 (anatthajanano kodho, cp. It. 83 and Nd2 420 Q2); DhA. II, 73; PvA. 13, 61, 114, 199.—2. (= attha 3) incorrect sense, false meaning, as adj. senseless (and therefore unprofitable, no good, irrelevant) A. V, 222, 254 (adhammo ca); Dh. 100 (= aniyyānad°īpaka DhA. II, 208); Sn. 126 (expld. at SnA 180 as ahitaṃ).
—akkhāyin showing what is profitable D. III, 187. —attha riches J. VI, 290 (= atthabhūtaṃ atthaṃ C.). —antara difference between the (two) meanings Miln. 158. At Th. 1, 374, Oldenberg’s reading, but the v. l. (also C. reading) atthandhara is much better = he who knows the (correct) meaning, esp. as it corresponds with dhamma-dhara (q. v.). —abhisamaya grasp of the proficient S. I, 87 (see abhisamaya). —uddhāra synopsis or abstract of contents (“matter＂) of the Vinaya Dpvs. V, 37. —upaparikkhā investigation of meaning, (+ dhamma-savanna) M. III, 175; A. III, 381 sq. ; IV, 221; V, 126. —uppatti (aṭṭh°) sense, meaning, explanation, interpretation J. I, 89; DA. I, 242; KhA 216; VvA. 197, 203 (cp. pāḷito) PvA. 2, 6, 78; etc. —kāma (adj.) (a) well-wishing, a well-wisher, friend, one who is interested in the welfare of others (cp. Sk. arthakāma, e.g. Bhagavadgīta II, 5: gurūn arthakāman) S. I, 140, 197, 201 sq. ; A. III, 143; D. III, 164 (bahuno janassa a. , + hitakāmo); J. I, 241; Pv IV. 351; Pv A 25; SnA 287 (an°). ‹-› (b) one who is interested in his own gain or good, either in good or bad sense (= greedy) S. I, 44; PvA. 112. ‹-› —kathā (aṭṭha°) exposition of the sense, explanation, commentary J. V, 38, 170; PvA. 1, 71, etc. freq. in N. of Com. —kara beneficial, useful Vin. III, 149; Miln. 321. —karaṇa the business of trying a case, holding court, giving judgment (v. l. aṭṭa°) D. II, 20; S. I, 74 (judgment hall？). —kavi a didactic poet (see kavi) A. II, 230. —kāmin = °kāma, well-wishing Sn. 986 (devatā atthakāminī). —kāraṇā (Abl.) for the sake of gain D. III, 186. —kusala clever in finding out what is good or profitable Sn. 143 (= atthacheka KhA 236). —cara doing good, busy in the interest of others, obliging S. I, 23 (narānaṃ = “working out man’s salvation＂). —caraka (adj.) one who devotes himself to being useful to others, doing good, one who renders service to others, e.g. an attendant, messenger, agent etc. D. I, 107 (= hitakāraka DA. I, 276); J. II, 87; III, 326; IV, 230; VI, 369. —cariyā useful conduct or behaviour D. III, 152, 190, 232; A. II, 32, 248; IV, 219, 364. —ñu one who knows what is useful or who knows the (plain or correct) meaning of something (+ dhammaññū) D. III, 252; A. III, 148; IV, 113 sq. —dassin intent upon the (moral) good Sn. 385 (= hitânupassin SnA 373). —dassimant one who examines a cause (cp. Sk. arthadarśika) J. VI, 286 (but expld. by C. as “saṇha-sukhuma-pañña＂ of deep insight, one who has a fine and minute knowledge). —desanā interpretation, exegesis Miln. 21 (dhamm°). —dhamma “reason and morality＂, see above n0. 3. °anusāsaka one who advises regarding the meaning and application of the Law, a professor of moral philosophy J. II, 105; DhA. II, 71. —pada a profitable saying, a word of good sense, text, motto A. II, 189; III, 356; Dh. 100. —paṭisambhidā knowledge of the meaning (of words) combd. with dhamma° of the text or spirit (see above n0. 3) Ps. I, 132; II, 150; Vbh. 293 sq. —paṭisaṃvedin experiencing good D. III, 241 (+ dhamma°); A. I, 151; III, 21. —baddha expecting some good from (c. Loc.) Sn. 382. —bhañjanaka breaking the welfare of, hurting DhA. III, 356 (paresaṃ of others, by means of telling lies, musāvādena). —majjha of beautiful waist J. V, 170 (= sumajjhā C. ; reading must be faulty, there is hardly any connection with attha; v. l. atta). —rasa sweetness (or substance, essence) of meaning (+ dhamma°, vimutti°) Nd2 466; Ps. II, 88, 89. —vasa “dependence on the sense＂, reasonableness, reason, consequence, cause D. II, 285; M. I, 464; II, 120; III, 150; S. II, 202; III, 93; IV, 303; V, 224; A. I, 61, 77, 98; II, 240; III, 72, 169, 237; Dh. 289 (= kāraṇa DhA. III, 435); It. 89; Sn. 297; Ud. 14. —vasika sensible It. 89; Miln. 406. —vasin bent on (one’s) aim or purpose Th. 1, 539. —vādin one who speaks good, i.e. whose words are doing good or who speaks only useful speech, always in combn. with kāla° bhūta° dhamma° D. I, 4; III, 175; A. I, 204; II, 22, 209; Pug. 58; DA. I, 76 (expld. as “one who speaks for the sake of reaping blessings here and hereafter＂). —saṃvaṇṇanā explanation, exegesis PvA. 1. —saṃhita connected with good, bringing good, profitable, useful, salutary D. I, 189; S. II, 223; IV, 330; V, 417; A. III, 196 sq. , 244; Sn. 722 (= hitena saṃhitaṃ SnA 500); Pug. 58. —sandassana determination of meaning, definition Ps. I, 105. —siddhi profit, advantage, benefit J. I, 402; PvA. 63. (Page 23)
— or —
1) Aṭṭha, 2 see attha. (Page 16)
2) Aṭṭha, 1 (Vedic aṣṭau, old dual, Idg. *octou, pointing to a system of counting by tetrads (see also nava); Av. ašta, Gr. o)ktw/, Lat. octo, Goth. ahtau = Ohg. ahto, Ger. acht, E. eight) num. card, eight, decl. like pl. of adj. in-a. A. The number in objective significance, based on natural phenomena: see cpds. °aṅgula, °nakha, °pada, °pāda. B. The number in subjective significance.—(1) As mark of respectability and honour, based on the idea of the double square: (a) in meaning “a couple＂ aṭṭha matakukkuṭe aṭṭha jīva-k. gahetvā (with 8 dead & 8 live cocks; eight instead of 2 because gift intended for a king) DhA. I, 213. saṅghassa a salākabhattaṃ dāpesi VvA. 75 = DhA. III, 104. a. piṇḍapātāni adadaṃ Vv 348. a. vattha-yugāni (a double pair as offering) PvA. 232, a therā PvA. 32.—The highest respectability is expressed by 8 X 8 = 64, and in this sense is freq. applied to gifts, where the giver gives a higher potency of a pair (23). Thus a “royal＂ gift goes under the name of sabb-aṭṭhakaṃ dānaṃ (8 elephants, 8 horses, 8 slaves etc.) where each of 8 constituents is presented in 8 exemplars DhA. II, 45, 46, 71. In the same sense aṭṭh’aṭṭha kahāpaṇā (as gift) DhA. II, 41; aṭṭh-aṭṭhakā dibbākaññā Vv 673 (= catusaṭṭhi VvA. 290); aṭṭhaṭṭhaka Dpvs VI, 56. Quite conspicuous is the meaning of a “couple＂ in the phrase satt-aṭṭha 7 or 8 = a couple, e.g. sattaṭṭha divasā, a weck or so J. I, 86; J. II, 101; VvA. 264 (saṃvaccharā years).—(b.) used as definite measure of quantity & distance, where it also implies the respectability of the gift, 8 being the lowest unit of items that may be given decently. Thus freq. as aṭṭha kahāpaṇā J. I, 483; IV, 138; VvA. 76; Miln. 291.—In distances: a. karīsā DhA. II, 80; IV, 217; PvA. 258; a. usabhā J. IV, 142. ‹-› (c.) in combn. with 100 and 1000 it assumes the meaning of “a great many＂, hundreds, thousands. Thus aṭṭha sataṃ 800, Sn. 227. As denotation of wealt (cp. below under 18 and 80): a-°sata-sahassa-vibhava DhA. IV, 7. But aṭṭhasata at S. IV, 232 means 108 (3 X 36), probably also at J. V, 377.—aṭṭha sahassaṃ 8000 J. V, 39 (nāgā). The same meaning applies to 80 as well as to its use as unit in combn. with any other decimal (18, 28, 38 etc.): (a) 80 (asīti) a great many. Here belong the 80 smaller signs of a Mahāpurisa (see anuvyañjana), besides the 32 main signs (see dvattiṃsa) VvA. 213 etc. Freq. as measure of riches, e.g. 80 waggon loads Pv. II, 75; asīti-koṭivibhava DhA. III, 129; PvA. 196; asīti hatth’ubbedho rāsi (of gold) VvA. 66, etc. See further references under asīti.—(b) The foll. are examples of 8 with other decimals: 18 aṭṭhādasa (only M. III, 239: manopavicārā) & aṭṭhārasa (this the later form) VvA. 213 (avenika-buddhadhammā: Bhagavant’s qualities); as measure J. VI, 432 (18 hands high, of a fence); of a great mass or multitue: aṭṭhārasa koṭiyo or °koṭi, 18 koṭis J. I, 92 (of gold), 227; IV, 378 (°dhana, riches); DhA. II, 43 (of people); Miln. 20 (id.); a. akkhohini-saṅkhāsenā J. VI, 395. a. vatthū Vin. II, 204.—28 aṭṭhavīsati nakkhattāni Nd1 382; paṭisallāṇaguṇā Miln. 140.—38 aṭṭhatiṃsā Miln. 359 (rājaparisā).—48 aṭṭhacattārīsaṃ vassāni Sn. 289.—68 aṭṭhasaṭṭhi Th. 1, 1217 °sitā savitakkā, where id. p. at S. I, 187 however reads atha saṭṭhi-tasitā vitakkā); J. I, 64 (turiya-satasahassāni) ‹-› 98 aṭṭhanavuti (cp. 98 the age of Eli, 1 Sam. IV. 15) Sn. 311 (rogā, a higher set than the original 3 diseases, cp. navuti).—(2) As number of symmetry or of an intrinsic, harmonious, symmetrical set, aṭṭha denotes, like dasa (q. v.) a comprehensive unity. See esp. the cpds. for this application. °aṃsa and °aṅgika. Closely related to nos. 2 and 4 aṭṭha is in the geometrical progression of 2. 4. 8. 16. 32. where each subsequent number shows a higher symmetry or involves a greater importance (cp. 8 X 8 under 1 a) — J. V, 409 (a. maṅgalena samannāgata, of Indra’s chariot: with the 8 lucky signs); VvA. 193 (aṭṭhahi akkhaṇehi vajjitaṃ manussabhāvaṃ: the 8 unlucky signs). In progression: J. IV, 3 (aṭṭha petiyo, following after 4, then foll. by 8, 16, 32); PvA. 75 (a. kapparukkhā at each point of the compass, 32 in all). Further: 8 expressions of bad language DhA. IV, 3. —aṃsa with eight edges, octagonal, octahedral, implying perfect or divine symmetry (see above B. 2), of a diamond D. I, 76 = M. III, 121 (maṇi veḷuriyo a.); Miln. 282 (maṇiratanaṃ subhaṃ jātimantaṃ a.) of the pillars of a heavenly palace (Vimāna) J. VI, 127 = 173 = Vv 782 (a. sukatā thambhā); Vv 8415 (āyataṃsa = āyatā hutvā aṭṭha-soḷasadvattiṃsādi-aṃsavanto VvA. 339). Of a ball of string Pv IV. 328 (gulaparimaṇḍala, cp. PvA. 254). Of geometrical figures in general Dhs. 617. —aṅga (of) eight parts, eightfold, consisting of eight ingredients or constituents (see also next and above B 2 on significance of aṭṭha in this connection), in compn. with °upeta characterised by the eight parts (i.e. the observance of the first eight of the commandments or vows, see sīla & cp. aṅga 2), of uposatha, the fast-day A. I, 215; Sn. 402 (SnA. 378 expls. ekam pi divasaṃ apariccajanto aṭṭhaṅgupetaṃ uposathaṃ upavassa); cp. aṭṭhaṅguposathin (adj.) Mhvs 36, 84. In BSk. always in phrase aṣṭānga-samanvāgata upavāsa, e.g. Divy 398; Sp. Av. Ś I. 338, 399; also vrata Av. Ś I. 170. In the same sense aṭṭhaṅgupeta pāṭihāriyapakkha (q. v.) Sn. 402, where Vv 156 has °susamāgata (expld. at VvA. 72 by pānāṭipātā veramaṇī-ādīhi aṭṭhah’ aṅgehi samannāgata). °samannāgata endowed with the eight qualities (see aṅga 3), of rājā, a king D. I, 137 sq. , of brahmassara, the supreme or most excellent voice (of the Buddha) D. II, 211; J. I, 95; VvA. 217. Also in Buddh. Sk. aṣṭāngopeta svara of the voice of the Buddha, e.g. Sp. Av. Ś I. 149. —aṅgika having eight constituents, being made up of eight (intrinsic) parts, embracing eight items (see above B 2); of the uposatha (as in prec. aṭṭhaṅg’uposatha) Sn. 401; of the “Eightfold Noble Path＂ (ariyo a. maggo). (Also in BSk. as aṣṭāṅgika mārga, e.g. Lal. Vist. 540, cp. aṣṭāṅgamārgadeśika of the Buddha, Divy 124, 265); D. I, 156, 157, 165; M. I, 118; It. 18; Sn. 1130 (magga uttama); Dh. 191, 273; Th. 2, 158, 171; Kh IV. ; Vin. I, 10; Nd2 485; DA. I, 313; DhA. III, 402. —aṅgula eight finger-breadths thick, eight inches thick, i.e. very thick, of double thickness J. II, 91 (in contrast to caturaṅgula); Mhvs 29, 11 (with sattaṅgula). —aḍḍha (v. l. aḍḍhaṭṭha) half of eight, i.e. four (°pāda) J. VI, 354, see also aḍḍha1. —nakha having eight nails or claws J. VI, 354 (: ekekasmiṃ pāde dvinnaṃ dvinnaṃ khurānaṃ vasena C.). —nava eight or nine DhA. III, 179. —pada 1. a chequered board for gambling or playing drafts etc., lit. having eight squares, i.e. on each side (DA. I, 85: ekekāya pantiyā aṭṭha aṭṭha padāni assā ti), cp. dasapada D. I, 6.—2. eightfold, folded or plaited in eight, cross-plaited (of hair) Th. 1, 772 (aṭṭhāpada-katā kesā); J. II, 5 (°ṭṭhapana = cross-plaiting). —padaka a small square (1/8), i.e. a patch Vin. I, 297; II, 150. —pāda an octopod, a kind of (fabulous) spider (or deer？) J. V, 377; VI, 538; cp. Sk. aṣṭapāda = śarabha a fabulous eight-legged animal. —maṅgala having eight anspicious signs J. V, 409 (expld. here to mean a horse with white hair on the face, tail, mane, and breast, and above each of the four hoofs). —vaṅka with eight facets, lit. eight-crooked, i.e. polished on eight sides, of a jewel J. VI, 388. —vidha eightfold Dhs. 219. (Page 15)Source: Sutta: The Pali Text Society's Pali-English Dictionary
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.
Search found 157 related definition(s) that might help you understand this better. Below you will find the 15 most relevant articles:
1) Aṭṭha, 2 see attha. (Page 16)2) Aṭṭha, 1 (Vedic aṣṭau, old dual, Idg. *octou, pointing to a ...
The 'analytical knowledge of meaning', is one of the 4 kinds of analytical knowledge (patisambh...
Aṭṭhagarudhammā refers to “eight important rules”.—The Buddha, before he condescended to the re...
Pada (पद).—(= Pali id.), sentence, complete utterance, in contrast with nāman, word, and vyañja...
Paṭisambhidā, (f.) (paṭi+saṃ+bhid; the BSk. pratisaṃvid is a new formation resting on confusio...
1) Para (पर) refers to the first of the five-fold manifestation of the Supreme Consciousness th...
1) Rasa (sentiment) or Navarasa is defined in the the first book of the Pañcamarapu (‘five-fold...
Kāraṇa (कारण, “cause”).—The Nyāya-Vaiśeṣikas divide cause (kāraṇa) into three types. Annaṃbhaṭṭ...
Daṇḍa (दण्ड).—mn. (-ṇḍaḥ-ṇḍaṃ) A stick, a staff. m. (-ṇḍaḥ) 1. Punishment, castigation, amercem...
Siddha (सिद्ध).—mfn. (-ddhaḥ-ddhā-ddhaṃ) 1. Accomplished, effected, completed. 2. Liberated, em...
Hetu (हेतु).—m. (-tuḥ) 1. Cause, object, motive. 2. The reason or argument for an inference or ...
Parāmaṭṭha, (pp. of parāmasati) touched, grasped, usually in bad sense: succumbing to, defiled,...
Bhūmi or Bhūmī.—(EI 3; CII 3), a particular land measure; sometimes also called bhū and regarde...
Veḍā (वेडा).—f. (-ḍā) A boat. E. viḍ to curse, aff. ac, and ṭāp added.--- OR --- Veda (वेद).—m....
Aṭṭhi (अट्ठि) is Pali for “bone” (Sanskrit Asthi) refers to one of the thirty-substances of the...
Search found 27 books and stories containing Attha or Aṭṭha. You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
The Great Chronicle of Buddhas (by Ven. Mingun Sayadaw)
Part 12 - The Four Kinds of Analytical Knowledge (Paṭisambhidā-ñāṇa) < [Chapter 42 - The Dhamma Ratanā]
Four Kinds of Kavi (wise person) < [Chapter 6 - On Pāramitā]
Chapter 1 - Salutation & Intention < [Volume 1.1]
A Manual of Abhidhamma (by Nārada Thera)
Subject - Matter < [Chapter I - Different Types of Consciousness]
Beautiful Consciousness of the Sensuous Sphere < [Chapter I - Different Types of Consciousness]
Supra Mundane Consciousness < [Chapter I - Different Types of Consciousness]
Abhidhamma in Daily Life (by Ashin Janakabhivamsa) (by Ashin Janakabhivamsa)
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
Preliminary note to liberations, masteries and totalities < [Class (5) liberations, (6) masteries and (7) totalities]
7. Second samāpatti < [Part 3 - Definition of the various dhyānas and samāpattis]
Bodhisattva quality 25: an infinite number of buddha-fields < [Chapter XIII - The Buddha-fields]
Patthana Dhamma (by Htoo Naing)
Vinaya Pitaka (1): The Analysis of Monks’ Rules (Bhikkhu-vibhanga) (by I. B. Horner)