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Illustrated Glossary of Pāli Terms [ph]

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The upper info is for display reasons for pages refering to words not included in this dictionary.

Detail on “Illustrated Glossary of Pāli Terms” see Index and Introduction.


Index IGPT
a | ā | i | ī | u | ū | e | o | k | kh | g | gh | | c | ch | j | jh | ñ | | ṭh | | ḍh | | t | th | d | dh | n | p | ph | b | bh | m | y | r | l | v | s | h |






pariphandamānaṁ: (main article see: phandana)

Illustration: pariphandamānaṁ, in turmoil; phandamāne, trembling

I see people in turmoil in the world, overcome by craving for states of individual existence, wretched characters wailing in the face of death, not free of craving for various states of individual existence.

Passāmi loke pariphandamānaṁ pajaṁ imaṁ taṇhāgataṁ bhavesu
Hīnā narā maccumukhe lapanti avītataṇhāse bhavābhavesu

Look at them, trembling amidst their cherished possessions, like fish in a dwindling stream.

Mamāyite passatha phandamāne maccheva appodake khīṇasote. (Snp 776-7)


phandati: (main article see: phandana)

Illustration: phandati, trembles

Again and again one suffers and trembles.

Punappunaṁ kilamati phandati ca. (SN i 174)

By comparison:

• Afflicted by the loss of relatives, or wealth, or health, he grieves, suffers, and laments, weeps beating his chest, and falls into bewilderment.

So ñātivyasanena vā phuṭṭho samāno bhogavyasanena vā phuṭṭho samāno rogavyasanena vā phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. (AN ii 188)

Illustration: phandamānaṁ, trembling

He looks upon the trembling people, clinging to birth and old age.

Pajaṁ jāti jarūpetaṁ phandamānaṁ avekkhatī ti. (AN iv 290)

Illustration: phandante, tremble

Living beings that tremble here having fallen under the power of death.

Maccuno vasamāgamma phandante vidha pāṇino. (Snp 587)

Illustration: phandati, shimmer

In the last month of the hot season, at high noon, a mirage is shimmering.

gimhānaṁ pacchime māse ṭhite majjhantike kāle marici phandati. (SN iii 141)

Illustration: phandamānaṁ, thrash about

I saw people thrashing about like fish in a small pool, feuding with each other. Seeing this, I was filled with consternation.

Phandamānaṁ pajaṁ disvā macche appodake yathā
Aññamaññehi vyāruddhe disvā maṁ bhayamāvisi. (Snp 936)

Illustration: phandita, mental turmoil

The notion “I am” is a matter of mental turmoil

asmī ti phanditametaṁ

‘I am this’ is a matter of mental turmoil

ayamahamasmī ti phanditametaṁ

‘I will be’ is a matter of mental turmoil

bhavissan ti phanditametaṁ

‘I will not be’ is a matter of mental turmoil

na bhavissan ti phanditametaṁ

‘I will be material’ is a matter of mental turmoil

rūpi bhavissanti phanditametaṁ

‘I will be immaterial’ is a matter of mental turmoil

arūpī bhavissan ti phanditametaṁ

‘I will be aware’ is a matter of mental turmoil

saññībhavissan ti phanditametaṁ

‘I will be unaware’ is a matter of mental turmoil

asaññī bhavissan ti phanditametaṁ

‘I will be neither aware nor unaware’ is a matter of mental turmoil

nevasaññināsaññī bhavissan ti phanditametaṁ

Mental turmoil is an illness, a carbuncle, a [piercing] arrow. Therefore train yourselves with the thought, ‘We will live with minds taking delight in being free of mental turmoil.’

phanditaṁ bhikkhave rogo phanditaṁ gaṇḍo phanditaṁ sallaṁ tasmātiha bhikkhave aphandamānena cetasā viharissāmāti evaṁ hi vo bhikkhave sikkhitabbaṁ. (SN iv 203)


vipphanditaṁ: (main article see: phandana)

Illustration: vipphanditaṁ, mental turmoil

When he improperly contemplates in this way, one of six dogmatic views (channaṁ diṭṭhīnaṁ aññatarā diṭṭhi uppajjati) arises in him as real and actual (saccato thetato):

1) I have an [absolute] Selfhood

atthi me attā ti

2) I do not have an [absolute] Selfhood

natthi me attā ti

3) I perceive an [absolute] Selfhood with an [absolute] Selfhood

attanā' va attānaṁ sañjānāmī ti

4) I perceive what is not an [absolute] Selfhood with an [absolute] Selfhood

attanā'va anattānaṁ sañjānāmī ti

5) I perceive an [absolute] Selfhood with what is not an [absolute] Selfhood

anattanā'va attānaṁ sañjānāmī ti

or else he has a view like this

atha vā pana'ssa evaṁ diṭṭhi hoti

6) It is this [absolute] Selfhood of mine that speaks and experiences and feels here and there the karmic consequences of meritorious and demeritorious deeds; and this [absolute] Selfhood of mine is everlasting, enduring, eternal, of an unchangeable nature, and will endure like unto eternity itself.

Yo me ayaṁ attā tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedeti. So kho pana me ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī ti.

This is called

idaṁ vuccati bhikkhave

• acquiescence in dogmatism

• the thicket of dogmatism,

• the wilderness of dogmatism,

• the writhing of dogmatism,

• the mental turmoil of dogmatism,

• the bond of dogmatism


phandanaṁ: (main article see: phandana)

Illustration: phandanaṁ, unsteady

Like a fletcher straightens an arrow, the wise man straightens up his unsteady, fluttery mind, which is hard to supervise, hard to restrain.

Phandanaṁ capalaṁ cittaṁ durakkhaṁ dunnivārayaṁ
Ujuṁ karoti medhāvī usukāro va tejanaṁ. (Dhp 33)


phanditattaṁ: (main article see: phandana)

Illustration: phanditattaṁ, unsteadiness

When inward collectedness by mindfulness with breathing has been developed and cultivated, no trembling or unsteadiness arises either in body or mind.

ānāpānasatisamādhissa bhikkhave bhāvitattā bahulīkatattā neva kāyassa iñjitattaṁ vā hoti phanditattaṁ vā na cittassa iñjitattaṁ vā hoti phanditattaṁ vā. (SN v 316)


pariphandati: (main article see: phandana)

Illustration: pariphandati, flutter about

Like a fish removed from its watery abode and thrown onto dry land, the mind flutters about in order to escape Māra’s dominion.

Vārijo va thale khitto okamokato ubbhato
Pariphandatidaṁ cittaṁ māradheyyaṁ pahātave. (Dhp 34)


pariphandamāno: (main article see: phandana)

Illustration: pariphandamāno, quivering

Lying quivering in the swamp, I floated from island to island.

Paṅke sayāno pariphandamāno dipā dipaṁ upapalaviṁ. (Snp 1145)

Illustration: phandati, flicker

Amidst the screeching of the birds and shrieking of the squirrels, this mind of mine does not flicker.

Vihavihābhinadite sippikābhirutehi ca na me taṁ phandati cittaṁ. (Tha 49)




Phassa: sensation

Phassa usually means ‘sensation’:

• When one is reborn, sensations affect one.

upapannamenaṁ phassā phusanti MN i 390).

• Just as space is not established anywhere, Rāhula, likewise develop the meditation on space; for when you do so, arisen pleasing and displeasing sensations will not obsess your mind.

seyyathā pi rāhula ākāso na katthaci patiṭṭhito evameva kho tvaṁ rāhula ākāsasamaṁ bhāvanaṁ bhāvehi. Ākāsasamaṁ hi te rāhula bhāvanaṁ bhāvayato uppannā manāpāmanāpā phassā cittaṁ na pariyādāya ṭhassanti. (MN i 423)

Phassa: conjunction of three elements

In a technical sense, phassa is the conjunction of three bases of sensation. We likewise call this ‘sensation’:

• Dependent on the visual sense and visible objects, the visual field of sensation arises. The association of the three is sensation.

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. (SN ii 72)

Phassa: relationship to vedanā

Bhikkhus, there are these three types of sense impression

tisso imā bhikkhave vedanā

• which are born of sensation

• stem from sensation

• are due to sensation

• arise dependent on sensation

What three?

• pleasant sense impression

• unpleasant sense impression

• neutral sense impression

Six types of sensation

Phassa is synonymous with samphasso, of which there are six types:

In poetry: tangible object

In poetry, phassa is used instead of phoṭṭhabba.

• In feeling a tangible object

• When touched by a tangible object

• When touched by a tangible object



phassena: (main article see: phassa)

Illustration: phassena, tangible object

When touched by a tangible object do not be elated by pleasure. Do not tremble when touched by pain.

Phassena phuṭṭho na sukhena majje dukkhena phuṭṭhopi na sampavedhe. (SN iv 71)

Illustration: phassa, physical sensation

Maintain detached awareness towards physical sensation, both pleasant and painful, not attracted or repelled by anything.

Phassadvayaṁ sukhadukkhe upekkhe anānuruddho aviruddhakenaci. (SN iv 71)


Disvāna rūpāni manoramāni… Saddañca sutavā dubhayaṁ piyāppiyaṁ etc


samphasso: (main article see: phassa)

Illustration: samphasso, sensation

Dependent on the visual sense and visible objects there arises the visual field of sensation…

Cakkhuñca paṭicca rūpe uppajjati cakkhuviññāṇaṁ…

The meeting, the encounter, the concurrence of these three things is called visual sensation…

Yā kho bhikkhave imesaṁ tiṇṇaṁ dhammānaṁ saṅgati sannipāto samavāyo ayaṁ vuccati bhikkhave cakkhusamphasso…

With sensation one experiences, with sensation one perceives, with sensation one aspires.

Phuṭṭho bhikkhave vedeti phuṭṭho sañjānāti phuṭṭho ceteti. (SN iv 68)


phasso: (main article see: phassa)

Illustration: phasso, sensation

Sensation is the basis for the arising of sensuous yearnings

phasso bhikkhave kāmānaṁ nidānasambhavo. (AN iii 411)


phassā: (main article see: phassa)

Illustration: phassā, sensations

He is reborn in a hostile world where hostile sensations affect him and he experiences sense impression that is exclusively unpleasant, as experienced by the beings in hell.

savyāpajjhaṁ lokaṁ upapajjati. Tamenaṁ savyāpajjhaṁ lokaṁ upapannaṁ samānaṁ savyāpajjhā phassā phusanti. So savyāpajjhehi phassehi phuṭṭho samāno savyāpajjhaṁ vedanaṁ vedeti ekantadukkhaṁ seyyathā pi sattā nerayikā. (MN i 390)

Illustration: phasso, sensation

When a bhikkhu has emerged from the attainment of the ending of perception and sense impression, sensations of three types affect him

Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho āvuso visākha bhikkhuṁ tayo phassā phusanti

1) sensation that is void [of the perception of personal qualities] (cf. suññamidaṁ attena vā attaniyena vā, MN i 297-8).

2) sensation that is void of the perception of abiding phenomena

3) sensation that is void of aspiration

appaṇihito phasso ti. (MN i 302)

Illustration: phassa, sensation

Because of diversity in the elements of sensation there is diversity in sensation.

dhātunānattaṁ paṭicca uppajjati phassanānattaṁ

Because of diversity in sensation there is diversity in sense impression.

phassanānattaṁ paṭicca uppajjati vedanānānattaṁ. (DN iii 289)

Sensation is the origin of all things.

phassasamudayā sabbe dhammā. (AN iv 339)

Sensation is the indispensible and necessary condition by which the aggregates of sense impression, perception, and mental factors are to be discerned.

phasso hetu phasso paccayo vedanakkhandhassa… saññākkhandhassa… saṅkhārakkhandhassa paññāpanāya. (MN iii 17)


phassaṁ: (main article see: phassa)

Illustration: phassaṁ, sensation

Dependent on a sensation to be experienced as physically pleasant the faculty of physical pleasure arises.

Sukhavedanīyaṁ bhikkhave phassaṁ paṭicca uppajjati sukhindriyaṁ

Being physically pleased, he knows that: ‘I am physically pleased.’

So sukhito va samāno sukhitosmi ti pajānāti

He knows that: ‘With the ending of that sensation to be experienced as physically pleasant, the corresponding sense impression―the faculty of physical pleasure that arose dependent on that sensation to be experienced as physically pleasant―ceases and subsides.

Tasseva sukhavedanīyassa phassassa nirodhā yaṁ tajjaṁ vedayitaṁ sukhavedanīyaṁ phassaṁ paṭicca uppannaṁ sukhindriyaṁ taṁ nirujjhati. (SN v 211)


samphassa: (main article see: phassa)

Illustration: samphassa, sensation

When the ignorant Everyman is affected by sense impression born of sensation and uninsightfulness into reality the notion “I am” occurs to him.

avijjāsamphassajena vedayitena phuṭṭhassa asmī ti pi’ssa hoti. (SN iii 46-7)

Illustration: phassaṁ, sensation

He knows that: ‘There has arisen in me an unpleasant sense impression. Now that is dependent, not self-sufficient. Dependent on what? Dependent on sensation. But sensation is unlasting, originated, dependently arisen. So when an unpleasant sense impression has arisen dependent on sensation, which is unlasting, originated, dependently arisen, how could it be lasting?'

so evaṁ pajānāti; uppannā kho myāyaṁ dukkhā vedanā sā ca kho paṭicca no apaṭicca kiṁ paṭicca: imameva phassaṁ paṭicca ayaṁ kho pana phasso anicco saṅkhato paṭiccasamuppanno aniccaṁ kho pana saṅkhataṁ paṭiccasamuppannaṁ phassaṁ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī ti. (SN iv 213-4)

Illustration: phassa, sensation

‘Sensation is the source of the pleasing and displeasing. When there is no sensation, the pleasing and displeasing do not arise. Of the cessation and continuance of bodily forms, which I mentioned, I tell you that sensation is the source, too.’

Phassanidānaṁ sātaṁ asātaṁ phasse asante na bhavanti hete
Vibhavaṁ bhavañcāpi yametamatthaṁ etaṁ te pabrūmi itonidānaṁ. (Snp 870)

And what is the faculty of physical pleasure? It is physical pleasure, physical pleasantness, pleasant and pleasing sense impression born of bodily sensation.

yaṁ kho bhikkhave kāyikaṁ sukhaṁ kāyikaṁ sātaṁ kāyasamphassajaṁ sukhaṁ sātaṁ vedayitaṁ idaṁ vuccati bhikkhave sukhindriyaṁ.

And what is the faculty of psychological pleasure? It is psychological pleasure, psychological pleasantness, pleasant and pleasing sense impression born of mental sensation:

yaṁ kho bhikkhave cetasikaṁ sukhaṁ cetasikaṁ sātaṁ manosamphassajaṁ sukhaṁ sātaṁ vedayitaṁ idaṁ vuccati bhikkhave somanassindriyaṁ. (SN v 211)

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