Kala Sutta, aka: Kāla-sutta; 2 Definition(s)
Kala Sutta 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)
1. Kala Sutta - There are four seasons: one for hearing the Dhamma, one for discussing it, one for attaining calm, and the last for attaining insight. A.ii.140.
2. Kala Sutta - The above explained with an illustration. A.ii.140.
3. Kala Sutta - There are five gifts which, if given, are seasonable: gifts to a guest, a traveller, a sick person, one in scarcity, and first fruits to a holy man. A.iii.41.Source: Pali Kanon: Pali Proper Names
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
Kāla, (and Kāḷa) — Preliminary. 1. dark (syn. kaṇha, which cp. for meaning and applications), black, blueblack, misty, cloudy. Its proper sphere of application is the dark as opposed to light, and it is therefore characteristic of all phenomena or beings belonging to the realm of darkness, as the night, the new moon, death, ghosts, etc.—There are two etymologies suggestible, both of which may have been blended since IndoAryan times: (a) kāla=Sk. kāla, blue-black, kālī black cloud from *qāl (with which conn. *qel in kalaṅka, spot, kalusa dirty, kammāsa speckled, Gr. kelainόs, Mhg. hilwe mist)=Lat. cālidus spot, Gr. khliζ spot, and khlaζ dark cloud; cp. Lat. cālīgo mist, fog, darkness.—(b) see below, under note.—Hence. 2. the morning mist, or darkness preceding light, daybreak, morning (cp. E. morning=Goth. maúrgins twilight, Sk. marka eclipse, darkness; and also gloaming= gleaming=twilight), then: time in general, esp. a fixed time, a point from or to which to reckon, i.e. term or terminus (a quo or ad quem).—Note. The definition of colour-expressions is extremely difficult. To a primitive colour-sense the principal difference worthy of notation is that between dark and light, or dull and bright, which in their expressions, however, are represented as complements for which the same word may be used in either sense of the complementary part (dark for light and vice versa, cp. E. gleam › gloom). All we can say is that kāla belongs to the group of expressions for dark which may be represented simultaneously by black, blue, or brown. That on the other hand, black, when polished or smooth, supplies also the notion of “shining” is evidenced by kāḷa and kaṇha as well, as e.g. by *skei in Sk. chāyā=Gr. skiά shadow as against Ags. h&amacremacr; ven “blue” (E. heaven) and Ohg. skīnan, E. to shine and sky. The psychological value of a colour depends on its light-reflecting (or lightabsorbing) quality. A bright black appears lighter (reflects more light) than a dull grey, therefore a polished (añjana) black (=sukāḷa) may readily be called “brilliant. ” In the same way kāla, combined with other colour-words of black connotation does not need to mean “black, ” but may mean simply a kind of black, i.e. brown. This depends on the semasiological contrast or equation of the passage in question. Cp. Sk. śyāma (dark-grey) and śyāva (brown) under kāsāya. That the notion of the speckled or variegated colour belongs to the sphere of black, is psychologically simple (: dark specks against a light ground, cp. kammāsa), and is also shown by the second etymology of kāla=Sk. śāra, mottled, speckled=Lat. cærulus, black-blue and perhaps cælum “the blue” (cp. heaven)=Gr. khruλos the blue ice-bird. (On k › s cp. kaṇṇa › śṛṇga, kilamati › śramati, kilissati › ślis°, etc.) The usual spelling of kāla as kāḷa indicates a connection of the ḷ with the r of śāra.—The definition of kāḷa as jhām’aṅgārasadisa is conventional and is used both by Bdhgh. and Dhpāla: DhsA. 317 and PvA. 90.
1. Kāḷa, dark, black, etc., in enumn of colours Vv 221 (see VvA. 111). na kāḷo samaṇo Gotamo, na pi sāmo: maṅgura-cchavi samano G. “The ascetic Gotamo is neither black nor brown: he is of a golden skin” M. I, 246; similarly as kāḷī vā sāmā vā maṅguracchavī vā of a kalyāṇī, a beautiful woman at D. I, 193= M. II. 40; kāḷa-sāma at Vin. IV, 120 is to be taken as dark-grey.—Of the dark half of the month: see °pakkha, or as the new moon: āgame kāḷe “on the next new moon day” Vin. I, 176.—of Petas: Pv. II, 41 (kāḷī f.); PvA. 561 (°rūpa); of the dog of Yama (°sunakha) PvA. 151.—In other connn: kāḷavaṇṇa-bhūmi darkbrown (i.e. fertile) soil Vin. I, 48=II. 209.
—añjana black collyrium VinI . 203; —ânusārī black, (polished?) Anusāri (“a kind of dark, fragrant sandal wood” Vin. Texts II. 51) Vin. I, 203; S. III, 156=V. 44= A. V, 22; —ayasa black (dark) iron (to distinguish it from bronze, Rh. D. , Miln. trsl. II. 364; cp. blacksmith › silversmith) Miln. 414, 415; —kañjaka a kind of Asuras, Titans D. III, 7; J. V, 187; PvA. 272; —kaṇṇī “black-cared, ” as an unlucky quality. Cp. III, 611; J. I, 239; IV, 189; V, 134, 211; VI, 347; DhA. I, 307; II, 26; the vision of the “black-eared” is a bad omen, which spoils the luck of a hunter, e.g. at DhA. III, 31 (referring here to the sight of a bhikkhu); as “witch” PvA. 272; DhA. III, 38, 181; as k-k. sakuṇa, a bird of ill omen J. II, 153; —kaṇṇika= prec.; —kabara spotted, freckled J. VI, 540; —kesa (adj.) with glossy or shiny hair, by itself (kāḷa-kesa) rare, e.g. at J. VI, 578; usually in cpd. susukāḷa-kesa “having an over-abundance of brilliant hair” said of Gotama. This was afterwards applied figuratively in the description of his parting from home, rising to a new life, as it were, possessed of the full strength and vigour of his manhood (as the rising Sun). Cp. the Shamash-Saga, which attributes to the Sun a wealth of shiny, glossy (=polished, dark) hair (=rays), and kāḷa in this connection is to be interpreted just as kaṇha (q. v.) in similar combinations (e.g. as Kṛṣṇa Hṛṣīkesa or Kesavā). On this feature of the Sun-god and various expressions of it see ample material in Palmer, The Samson Saga pp. 33—46.—The double application of su° does not offer any difficulty, sukāḷa is felt as a simplex in the same way as eu)plokamόs or duh° in combns like sudubbala PvA. 149, sudullabha VvA. 20. Bdhgh. already interprets the cpd. in this way (DA. I, 284=suṭṭhu-k°, añjana-vaṇṇa k° va hutvā; cp. kaṇh-añjana J. V, 155). Cp. also siniddha-nīla-mudu-kuñcita-keso J. I, 89, and sukaṇhakaṇha J. V, 202. - susukāḷakesa of others than the Buddha: M. II, 66. Modern editors and lexicographers see in susu° the Sk. śiśu young of an animal, cub, overlooking the semantical difficulty involved by taking it as a separate word. This mistake has been applied to the compound at all the passages where it is found, and so we find the reading susu kāḷakeso at M. I, 82=A. II, 22 =J. II, 57; M. I, 163=A. I, 68=S. I, 9, 117; also in Childers’(relying on Burnouf), or even susū k° at S. IV, 111; the only passages showing the right reading susu-k° are D. I, 115, M. I, 463. Konow under susu J. P. T. S. 1909, 212 has both. —kokila the black (brown) cuckoo VvA. 57; —jallika (kāḷi° for kāḷa°) having black drops or specks (of dirt) A. I, 253; —daṇḍa a black staff, Sdhp. 287 (attr. to the messengers of Yama, cp. Yama as having a black stick at Śat. Br. xi. 6, 1, 7 and 13); —pakkha the dark side, i.e. moonless fortnight of the month A. II, 18;—° cātuddasī the 14th day of the dark fortnight PvA. 55;—° ratti a moonless night VvA. 167; (opp. dosina r.) —meyya a sort of bird J. VI, 539; —loṇa black (dark) salt Vin. I, 202 (Bdhgh. pakati-loṇa, natural salt); —loha “black metal, ” iron ore Miln. 267; —valli a kind of creeper Vism. 36, 183. —sīha a special kind of lion J. IV, 208. —sutta a black thread or wire, a carpenter’s measuring line J. II, 405; Miln. 413; also N. of a Purgatory (nivaya) J. V, 266. See Morris J. P. T. S. 1884, 76—78; —hatthin “black elephant, ” an instrument of torture in Avīci Sdhp. 195.
2. Kāla time, etc. (a) Morning: kāle early Pv. II, 941 (=pāto PvA. 128), kālassa in the morning (Gen. of time), early VvA. 256. Cp. paccūsa-kāle at dawn DhA. III, 242. Opposed to evening or night in kāḷena in the morning Pv. I, 63 (opp. sāyaṃ). Kāle juṇhe by day and by night Nd2 631.—(b) time in general: gacchante gacchante kāle in course of time DhA. I, 319; evaṃ gacchante kāle as time went on PvA. 54, 75, 127, etc.—kālaṃ for a time Vin. I, 176 (spelt kāḷaṃ); kañci kālaṃ some time yet VvA. 288; ettakaṃ kālaṃ for a long time PvA. 102. -kālena kālaṃ (1) from time to time PvA. 151; VvA. 255, 276;— (2) continuously, constantly A. IV, 45; Pug. 11 (+samayena samayaṃ); D. I, 74 (: but expld at DA. I, 218 by kāle kāle in the sense of “every fortnight or every ten days”). kāle in (all) time, always (cp. ai)ei/) Sn. 73 (expl. in Nd2 by niccakāle under sadā; but at SnA 128 by phāsu-kālena “in good time”); —kāle kāle from time to time, or repeatedly VvA. 352. See also cira°, sabba°.—(c) Time in special, either (1) appointed time, date, fixed time, or (2) suitable time, proper time, good time, opportunity. Cp. Gr. kairiζ and w(=ra; or (3) time of death, death. ‹-› (1) Mealtime: PvA. 25; VvA. 6; esp. in phrase kālo bho Gotamo, niṭṭhitaṃ bhattaṃ “it is time, Gotama, the meal is ready” D. I, 119=226; Sn. p. 111; and in kālaṃ āroceti or ārocāpeti he announces the time (for dinner) D. I, 109, 226; Sn. p. 111; PvA. 22, 141; VvA. 173.—date: kālato from the date or day of ... , e.g. diṭṭha° paṭṭhāya “from the day that she first saw her” VvA. 206; gihī° paṭṭhāya “from the day of being a layman” PvA. 13. (2) proper time, right time: also season, as in utu° favourable time (of the year) Vin. I, 299; II, 173; kālaṃ jānāti “he knows the proper time” A. IV, 114; as cattāro kālā, four opportunities A. II, 140; yassa kālaṃ maññasi for what you think it is time (to go), i.e. goodbye D. I, 106, 189, etc. The 3 times of the cycle of existence are given at Vism. 578 as past, present, and future.—kāla° (adj.) in (due) time, timely Vism. 229 (°maraṇa timely death).—Opp. akāla (it is the) wrong time or inopportune D. I, 205; akāla-cārin going (begging) at the improper time Sn. 386. akālamegha a cloud arising unexpectedly (at the wrong time) Miln. 144.—kāle at the proper time, with vikāle (opp.) Vin. I, 199, 200; J. II, 133; Sn. 386. akāle in the wrong season VvA. 288. kālena in proper time, at the right moment A. II, 140; Sn. 326, 387 (=yutta kālena SnA 374); Pv. I, 53 (=ṭhitakālena PvA. 26); Pug. 50; It. 42; KhA 144 (=khaṇena samayena). Cp. vikāla. (3) The day, as appointed by fate or kamma, point of time (for death, cp. Vism. 236), the “last hour, ” cp. h)mar, illa dies. So in the meaning of death appld not only to this earthly existence, but to all others (peta°, deva°, etc.) as well, in phrase kālaṃ karoti “he does his time=he has fulfilled his time” Vin. III, 80; Sn. 343, DhA. I, 70; and frequently elsewhere; cp.—kata, —kiriyā.—As death in kālaṃ kaṅkhati to await the appointed time S. I, 187; Sn. 516 (cp. kaṅkhati) and in dern kālika.—Other examples for this use of kāla see under bhatta°, yañña°, vappa°.
—antara interval, period: kālantarena in a little while PvA. 13; na kālantare at once PvA. 19; —kata (adj.) dead Sn. 586, 590; in combn petā kālakatā “the Petas who have fulfilled their (earthly) time Sn. 807; Pv. I, 57; I, 121. Also as kālaṅkata Pv. II, 79; Vv 809; Vism. 296. —kiriyā death (often combd with maraṇa) M. II, 108; A. I, 22, 77, 261 (as bhaddikā, cp. A. III, 293); IV, 320; Sn. 694; Pv. I, 1012 (of a Petī who has come to the end of her existence); DhA. II, 36; IV, 77. —gata=°kata PvA. 29, 40. —ññū knowing the proper time for ... (c. Dat. or Loc.) Sn. 325; described at A. IV, 113 sq.; as one of the five qualities of a rājā cakkavattī (viz. atthaññū, dhamma°, matta°, k°, parisa°) A. III, 148; one of the seven qual. of a sappurisa, a good man (=prec. +atta°, puggala°) D. III, 252, 283; as quality of the Tathāgata D. III, 134=Nd2 276; Pug. 50. —ññutā n. abstr. to prec. A. II, 101; —(p)pavedana announcement of death (-time) Th. 1, 563=J. I, 118=Vism. 389=DhA. I, 248. —bhojana in a° eating at the improper time S. V, 470; —vādin speaking at the proper time, in formula kāla° bhūta° attha° dhamma° vinaya° under sīla No. 7: D. I, 4; III, 175; DA. I, 76; A. II, 22, 209; Pug. 58; —vipassin considering the right moment, taking the opportunity It. 41. —sataṃ (°sahassaṃ, etc.) a hundred (thousand, etc.) times Vism. 243. (Page 210)
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.
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