➥ — —

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.

➥ ekamantaṁ:

• for ekamantaṁ:
  • somewhere separately
  • somewhere quiet
  • somewhere out of the way
  • somewhere suitable
  • somewhere removed
  • at a distance
  • aside
  • at one end
  • to one side
  • beside
  • at an appropriate distance
  • at a respectful distance
• for ekamantaṁ... ekamantaṁ:
  • on the one side… to the other side

Sitting at a respectful distance

Horner says that ekamantaṁ nisīdi means ‘literally sat down to one side, or end. In sitting down in the presence of an honoured person, care should be taken not to sit down in any of the six wrong ways. These are

• too far
• too near
• to windward
• on a higher seat
• too much in front
• too much behind’ (BD Part 2 p.42 n.5).

Accordingly, she renders the term as ‘he sat down at a respectful distance.’

‘Respectful distance’ and ‘appropriate distance’

Horner’s phrase ‘at a respectful distance’ and our preference ‘at an appropriate distance’ would seem to be justified by comparison with the etiquette concerning almsround. According to this, when a bhikkhu approaches a house for food, he should not stand too far away, he should not stand too close.

Nātidure ṭhātabbaṁ. Nāccāsanne ṭhātabbaṁ. (Vin.2.216)

‘At an appropriate distance’ would be a good way to negotiate the following passage:

• Going on uninterrupted house-to-house almsround in Rājagaha, the Blessed One approached the residence of the brahman Aggika Bhāradvāja and stood at an appropriate distance.

Rājagahe sapadānaṁ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṁ tenupasaṅkami. Upasaṅkamitvā ekamantaṁ aṭṭhāsi. . (SN i 166)

Other meanings

See Illustrations.

DOP renderings

DOP’s renderings are:

• 1) to one side, at a respectful distance
• 2) on one side, aside; out of the way; a little apart
• 3) apart, at a distance; in private, on one's own; in a solitary place

Illustration: ekamantaṁ, somewhere separately

Then that man, in love with that bhikkhunī, appointing a bedroom for those bhikkhunīs, appointed a bedroom somewhere separately for that bhikkhunī.

Atha kho so puriso tāsaṁ bhikkhunīnaṁ seyyaṁ paññāpento tassā bhikkhuniyā seyyaṁ ekamantaṁ paññāpesi. (Vin.4.228)

Illustration: ekamantaṁ, somewhere quiet

Being mindful and fully conscious, I sat down somewhere quiet.

Satimā sampajānohaṁ ekamantaṁ upāvisiṁ. (Tha 317)

Undertake the Buddha’s training system. Having done so one does not [later] regret it. Wash your feet quickly and sit down somewhere quiet.

Karotha buddhasāsanaṁ yaṁ katvā nānutappati
Khippaṁ pādāni dhovitvā ekamante nisīdatha. (Thi 118)

Out of tender concern the Teacher gave me a [clean] foot-cloth, [saying]: ‘Properly concentrate on this pure thing somewhere quiet.’

Etaṁ suddhaṁ adhiṭṭhehi ekamantaṁ svadhiṭṭhitaṁ. (Tha 560)

Illustration: ekamantaṁ, somewhere out of the way

Wanting to spy on someone:

• they hid themselves somewhere out of the way.

ekamantaṁ nilīyiṁsu. (Vin.3.22)

When they saw him, they put down their bows and sent their dogs out of the way.

Disvāna sajjāni dhanūni nikkhipitvā kukkurasaṅghaṁ ekamantaṁ uyyojetvā. (AN iii 75)

Now at that time bhikkhus urinated here and there in the monastery; the monastery was fouled. They told this matter to the Blessed One. He said: “I allow you bhikkhus, to urinate somewhere out of the way.

Tena kho pana samayena bhikkhū ārāme tahaṁ tahaṁ passāvaṁ karonti. Ārāmo dussati. Bhagavato etamatthaṁ ārocesuṁ. Anujānāmi bhikkhave ekamantaṁ passāvaṁ kātunti. (Vin.2.141)

Illustration: ekamantaṁ, somewhere suitable

Now at that time bhikkhus made fireplaces here and there in the monastic compound; the monastic compound became dirty. They told this matter to the Blessed One. He said: “I allow you to make a fire-hall somewhere suitable.”

Tena kho pana samayena bhikkhū parivene tahaṁ tahaṁ aggiṭṭhānaṁ karonti. Parivenaṁ uklāpaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. Anujānāmi bhikkhave ekamantaṁ aggisālaṁ kātunti. (Vin.2.154)

[Cūḷapanthaka:]

Then the Teacher sent a messenger to me to announce the mealtime. When the mealtime was announced, I approached [Jīvaka’s residence] through the air. Having venerated the Teacher’s feet I sat down somewhere suitable. Seeing that I was seated the Teacher received [the food offering].

Vanditvā satthuno pāde ekamantaṁ nisīdahaṁ
Nisinnaṁ maṁ viditvāna atha satthā paṭiggahī. (Tha 564-5)

Illustration: ekamantaṁ, somewhere removed

I allow you, bhikkhus, having first instructed somewhere removed, to ask about obstacles to ordination in the midst of the assembly of bhikkhus.

Anujānāmi bhakkhave ekamantaṁ anusāsitvā saṅghamajjhe antarāyike dhamme pucchituṁ. (Vin.1.94)

Illustration: ekamantaṁ, at a distance

Venerable MahāMoggallāna performed a feat of psychic power such that he made the Mansion of Migāra’s Mother shake, quake, and tremble with his big toe. Then the resident bhikkhus, dismayed and terrified, stood at a distance…

Atha kho te bhikkhū saṁviggā lomahaṭṭhajātā ekamantaṁ aṭṭhaṁsu.

Then the Blessed One approached those bhikkhus and said to them: “Why are you standing at a distance, dismayed and terrified?”

Atha kho bhagavā yena te bhikkhu tenupasaṅkami. Upasaṅkamitvā te bhikkhu etadavoca kinnu tumhe bhikkhave saṁviggā lomahaṭṭhajātā ekamantaṁ ṭhitāti? . (SN v 270)

Now at that time the Blessed One was seated, explaining the teaching, surrounded by a large assembly. A certain bhikkhu had eaten garlic, and had sat down at a distance, thinking: “May the bhikkhus not be troubled [by the stench of garlic].” The Blessed One saw that bhikkhu sitting at a distance, and asked the bhikkhus: “Bhikkhus, why is this bhikkhu sitting at a distance?”

Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṁ desento nisinno hoti. Aññatarena bhikkhunā lasunaṁ khāyitaṁ hoti. So mā bhikkhū vyābādhiyiṁsū ti ekamantaṁ nisīdi. Addasā kho bhagavā taṁ bhikkhuṁ ekamantaṁ nisinnaṁ. Disvāna bhikkhū āmantesi. Kinnu kho so bhikkhave bhikkhu ekamantaṁ nisinno ti. (Vin.2.140)

Illustration: ekamantaṁ, aside

Having received his preceptor’s robe, he should lay it aside.

cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ. (Vin.1.47)

When he is cleaning the dwelling-place, having first taken out the bowl and robes, he should lay them aside.

Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ. (Vin.2.218)

Then that man, having laid aside his sword and shield, having laid down his bow and quiver, approached the Blessed One.

Atha kho so puriso asicammaṁ ekamantaṁ karitvā dhanukalāpaṁ nikkhipitvā yena bhagavā tenupasaṅkami. (Vin.2.192)

Having taken that bhikkhu aside, having had him dealt with according to the rule…

bhikkhu ekamantaṁ apanetvā yathādhammaṁ kārāpetvā. (Vin.1.173)

Then, Kevaḍḍha, the Great Brahmā took that bhikkhu by the arm, led him aside and said…

Atha kho so kevaḍḍha mahābrahmā taṁ bhikkhuṁ bāhāyaṁ gahetvā ekamantaṁ apanetvā taṁ bhikkhuṁ etadavoca. (DN i 221)

Please will you, venerable ones, stand aside for a short time while this bhikkhu declares his entire purity?

iṅgha tumhe āyasmantā muhuttaṁ ekamantaṁ hotha yāvāyaṁ bhikkhu pārisuddhiṁ deti'ti. (Vin.1.122)

Illustration: ekamantaṁ, at one end

Then the Blessed One entered the potter’s workshop, prepared a spread of grass at one end, seated himself cross-legged, set his body erect, and established mindfulness within himself

Atha kho bhagavā kumbhakārāvesanaṁ pavisitvā ekamantaṁ tiṇasanthā rakaṁ paññāpetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. (MN iii 238)

Illustration: ekamantaṁ, to one side

Being thus refused by the King, they withdrew to one side and considered:

Te raññā paṭikkhittā ekamantaṁ apakkamma evaṁ samacintesuṁ. (DN ii 180)

Illustration: ekamantaṁ, beside them

Then Suppabuddha the leper approached that large crowd. He saw the Blessed One sitting down, surrounded by a large assembly, explaining the teaching. Seeing this, he thought ‘There is no snacks or food being distributed here. This is the ascetic Gotama explaining his teaching to the assembly. Perhaps I should also listen to the teaching. So he took a seat right there beside them, thinking: ‘I, too, will listen to the teaching.’.. The Blessed One saw Suppabuddha the leper seated in that assembly…

Atha kho suppabuddho kuṭṭhi yena so mahājanakāyo tenupasaṅkami. Addasā kho suppabuddho kuṭṭhi bhagavantaṁ mahatiyā parisāya parivutaṁ dhammaṁ desentaṁ nisinnaṁ. Disvānassa etadahosi na kho ettha kiñci khādanīyaṁ vā bhojanīyaṁ vā bhājiyati. Samaṇo ayaṁ gotamo parisatiṁ dhammaṁ deseti. Yannūnāhampi dhammaṁ suṇeyyanti. Tattheva ekamantaṁ nisīdi. Ahampi dhammaṁ sossāmī ti… Addasā kho bhagavā suppabuddhaṁ kuṭṭhiṁ tassaṁ parisāyaṁ nisinnaṁ…. (Uda 47-8)

Illustration: ekamantaṁ, at a respectful distance

Now at one time bhikkhus were bathing in the Tapoda Hot Springs. Then King Seniya Bimbisāra of Magadha, wanting to bathe his head, having gone to Tapoda, waited for them at a respectful distance while they were bathing.

Tena kho pana samayena bhikkhu tapode nahāyanti. Atha kho rājā māgadho seniyo bimbisāro sīsaṁ nahāyissāmīti tapodaṁ gantvā yāva ayyā nahāyantiti ekamantaṁ patimānesi. (Vin.4.117)

Then King Ajātasattu approached the Blessed One and stood at a respectful distance. Standing thus, King Ajātasattu gazed at the assembly of bhikkhus which remained as silent as a serene lake.

Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami. Upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ dhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā rahadamiva vippasannaṁ. (DN i 50)

Welcomed, Sakka entered the Indasāla Cave, venerated the Blessed One, and stood at a respectful distance.

Abhivadito sakko devānamindo bhagavatā indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. (DN ii 270)

‘I shall sit here in front of the ascetic Gotama.’ Then the brahman Brahmāyu approached the Blessed One; and having exchanged greetings and words of cordiality he sat down at a respectful distance… Then sitting down at a respectful distance the brahman Brahmāyu looked for the thirty-two marks of a Great Man on the Blessed One's body

idhāhaṁ samaṇassa gotamassa santike nisīdissāmīti. Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā ekamantaṁ nisīdi… Ekamantaṁ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni sammannesi. (MN ii 142-3)

COMMENT:

santike: in the presence of, before, with (PED).

Then the Blessed One approached the Cāpāla Shrine and seated himself on the prepared seat. Venerable Ānanda, having paid respects, sat down at a respectful distance. Then the Blessed One said to Venerable Ānanda, who was seated thus:

Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami. Upasaṅkamitvā paññatte āsane nisīdi. Āyasmā pi kho ānando bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: . (DN ii 102)

When the Blessed One had eaten and had withdrawn his hand from the bowl, Prince Abhaya taking a low seat, sat down at a respectful distance.

Atha kho abhayo rājakumāro bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. (MN i 393)

➥ ekamantaṁ... ekamantaṁ: (main article see: ekamantaṁ)

Illustration: ekamantaṁ... ekamantaṁ, on the one side… to the other side

When a large heap of grain is being winnowed, the grains that are firm and pithy form a pile on the one side, and the wind blows the spoiled grains and chaff to the other side.

Seyyathā pi bhikkhave mahato dhaññarāsissa pūyamānassa tattha yāni dhaññāni daḷhāni sāravannāni tāni ekamantaṁ puñjaṁ hoti yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṁ apakassati.. (AN iv 170)

➥ eko care khaggavisāṇakappo:

Renderings: eko care khaggavisāṇakappo

• for eko care khaggavisāṇakappo:
  • live the religious life as solitarily as a rhinoceros horn

Renderings: carati

• for carati:
  • to go
  • to travel
  • to walk
  • to fare
  • to wander
  • to walk on almsround
  • to undertake
  • to graze
  • to bring about
  • to live
  • to live the religious life
• for cārikaṁ caramāno:
  • journeying on foot
• carāmi: go; travel; wander; live the religious life
• carantu: go
• caraṁ: walking; walk on almsround; live the religious life
• cārikaṁ: journeying
• caritvāna: walked; fare
• carati: fare
• carantaṁ: walking on almsround
• careyya: walk (for alms)
• caranti: graze; live the religious life
• caritvā: undertake; conduct oneself
• carimha: bring about
• cariṁsu: live
• carāmase: live
• brahmacariyaṁ caritvā: live the religious life
• brahmacariyamacariṁsu: live the religious life
• brahmacariyaṁ carati: live the religious life
• carassu brahmacariyaṁ: live the religious life
• carantaṁ: live the religious life
• carissasi: live the religious life
• care: live the religious life

Khaggavisāṇa means ‘rhinoceros horn’

Norman has carefully explained why khaggavisāṇa means ‘rhinoceros horn’ not ‘rhinoceros.’ He concludes that:

• ‘When the Pāli can be so translated, when the earliest interpretation takes it that way, and when the Indian rhinoceros is unique among animals in India in having only one horn, it seems certain to me that the reference is to the single horn, and I think that there is no problem if we translate: ‘Let him wander all by himself (eko adutiyo) having a resemblance to the rhinoceros horn, which is also eko adutiyo’ (GD p.154).

But Norman is not curious to understand why translators have persisted to render khaggavisāṇa as ‘rhinoceros,’ and why even today we find it as a meaning in the 2001 Dictionary of Pāli. So let us see why that is.

Persistently ‘rhinoceros’: the underlying problems

The continual refrain of the Khaggavisāṇa Sutta is eko care khaggavisāṇakappo, and many would agree with Norman when he says it means one should ‘wander solitary as a rhinoceros horn.’ But this is unconvincing for two reasons:

1) It is unconvincing because of the obvious fact that although rhinceroses wander, their horns really do not. But the impossible conception of ‘wandering horns’ is not the only problem of Norman’s translation.

2) Another problem of ‘wandering solitary as a rhinoceros horn’ is where the bhikkhu is in fact stationary. For example in verse in Snp 72 Norman says ‘one should resort to secluded abodes, one should wander solitary as a rhinoceros horn.’ And, even more problematic, in verse Snp 74, which apparently concerns the time of death, Norman says ‘not trembling at [the time of] the complete destruction of life, one should wander solitary as a rhinoceros horn.’

We translate the verses like this:

• Like a strong-toothed lion, the king of beasts, having overpowered [Māra], having overcome [the Destroyer], conducting oneself [in accordance with the teaching], one should make use of secluded abodes. One should live the religious life as solitarily as a rhinoceros horn.

Sīho yathā dāṭhabalī pasayha rājā migānaṁ abhibhuyya cārī
Sevetha pantāni senāsanāni eko care khaggavisāṇakappo. (Snp 72)

• Having abandoned attachment, hatred, and undiscernment of reality, having slashed the ties to individual existence, being unterrified at the [imminent] destruction of one’s life, one should live the religious life as solitarily as a rhinoceros horn.

Rāgañca dosañca pahāya mohaṁ sandālayitvāna saṁyojanāni
Asantasaṁ jīvitasaṅkhayamhi eko care khaggavisāṇakappo. (Snp 74)

Carati means brahmacariyaṁ carati

Both problems are resolved if we recognise eko care khaggavisāṇakappo as an abbreviation for eko brahmacariyaṁ care khaggavisāṇakappo ‘live the religious life as solitarily as a rhinoceros horn.’ The abbreviation of carati in this way occurs elsewhere in the scriptures, not only in the Khaggavisāṇa Sutta, but only in verses, and is therefore to be explained and excused on metrical grounds. See Illustrations below. In prose brahmacariyaṁ carati is common enough, but never abbreviated. Even in verse it is sometimes unabbreviated, for example:

• I am an arahant living the religious life.

arahaṁ ahaṁ brahmacariyaṁ carāmi. (SN i 169)

• He would live the religious life vigorously applied [to the practice].

Ātāpiyo brahmacariyaṁ careyyā ti. (Uda 48)

Kappo

That kappo means ‘like’ or ‘resembling,’ see Group of Discourses p.154.

Carati

We first illustrate the meanings of carati, then afterwards deal with eko care khaggavisāṇakappo.

➥ carāmi: (main article see: eko care khaggavisāṇakappo)

Illustration: carāmi, go

Seeing that the body subsists on food, I go searching

Āhāraṭṭhitiko samussayo iti disvāna carāmi esanaṁ. (Tha 123)

Illustration: carāmi, travel

I travel the whole world on my own earnings

Nibbiṭṭhena carāmi sabbaloke. (Snp 25)

Illustration: carāmi, wander

I wander in the world, a sage, liberated from the perception of existence.

akiñcano manta carāmi loke. (Snp 455)

Illustration: carāmi, live the religious life

Clad in robes, I live the religious life without a home, with a shaven head, with ego completely extinguished.

Saṅghāṭivāsī agaho carāmi nivuttakeso abhinibbutatto. (Snp 456)

➥ carantu: (main article see: eko care khaggavisāṇakappo)

Illustration: carantu, go

Go, sirs. The religious life is lived under the ascetic Gotama

carantu bhonto samaṇe gotame brahmacariyavāso. (MN i 524)

➥ caraṁ: (main article see: eko care khaggavisāṇakappo)

Illustration: caraṁ, walking

• Whether walking, standing, sitting, or reclining

Caraṁ vā yadi vā tiṭṭhaṁ nisinno uda vā sayaṁ. (Iti 117)

Illustration: caraṁ, walk on almsround

Walk on almsround through the streets,

visikhantare caraṁ. (Tha 1119)

Illustration: caraṁ, live the religious life

And I would take delight in that supreme teaching, great Seer, understanding which, one living the religious life, one who is mindful, would overcome attachment to the world [of phenomena].

Tañcāhaṁ abhinandāmi mahesi dhammamuttamaṁ
Yaṁ viditvā sato caraṁ tare loke visattikaṁ. (Snp 1054)

➥ cārikaṁ: (main article see: eko care khaggavisāṇakappo)

Illustration: cārikaṁ, caramāno, journeying

Journeying by stages he arrived at Kapilavatthu.

Anupubbena cārikaṁ caramāno yena kapilavatthu tadavasari. (Vin.1.82)

➥ caritvāna: (main article see: eko care khaggavisāṇakappo)

Illustration: caritvāna, walked

Having walked on almsround

piṇḍacāraṁ caritvāna. (Snp 414)

Illustration: caritvāna, fare

Whoever formerly fared alone who then pursues sexual intercourse, in the world is called a ‘lurching vehicle,’ ‘contemptible,’ a ‘common man.’

Eko pubbe caritvāna methunaṁ yo nisevati
Yānaṁ bhantaṁ va taṁ loke hīnamāhu puthujjanaṁ. (Snp 820)

➥ carati: (main article see: eko care khaggavisāṇakappo)

Illustration: carati, fare

He in this world who lives the religious life having spurned [the accumulating of] merit and demerit, who fares in the world with reflectiveness, he is truly called a bhikkhu.

Yodha puññañca pāpañca bāhetvā brahmacariyavā
Saṅkhāya loke carati sa ve bhikkhū ti vuccati. (SN i 182)

➥ carantaṁ: (main article see: eko care khaggavisāṇakappo)

Illustration: carantaṁ, walking on almsround

Walking on almsround in such unsuitable alms resorts (that would make his knowledgeable companions in the religious life suspect him of unvirtuous ways of conduct)

yathārūpe agocare carantaṁ. (MN i 10-11)

Comment:

An incoming bhikkhu should ask about suitable and unsuitable alms resorts, called gocara and agocara

➥ careyya: (main article see: eko care khaggavisāṇakappo)

Illustration: careyya, walk (for alms)

He should walk on almsround in the village at the right time. Bonds [to individual existence] bind one who walks on almsround at the wrong time.

Gāmañca piṇḍāya careyya kāle
Akālacāriṁ hi sajanti saṅgā. (Snp 386)

➥ caranti: (main article see: eko care khaggavisāṇakappo)

Illustration: caranti, graze

The cows are grazing in the water-meadow where the grass grows lush

kacche rūḷhatiṇe caranti gāvo. (Snp 20)

Illustration: caranti, live the religious life

Everything is unlasting. Having understood this, the wise live the religious life.

sabbamaniccaṁ evaṁ samecca caranti mutattā. (Tha 1215)

Those who live the religious life without confrontation, rid of spiritual defilement, free of expectations, I call them sages.

Visenikatvā anīghā nirāsā caranti ye te munayo ti brūmi. (Snp 1078)

➥ caritvā: (main article see: eko care khaggavisāṇakappo)

Illustration: caritvā, undertake

Having undertaken many bad deeds

Bahuni ca duccaritāni caritvā. (Snp 665)

Illustration: carati, conduct oneself

He conducts himself rightly by way of body, speech, and mind.

So kāyena sucaritaṁ carati vācāya sucaritaṁ carati manasā sucaritaṁ carati. (AN iii 386)

One who is attached, overpowered, and overcome by attachment, misconducts himself by way of body, speech, and mind.

Ratto kho āvuso rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati vācāya duccaritaṁ carati manasā duccaritaṁ carati. (AN i 216)

➥ carimha: (main article see: eko care khaggavisāṇakappo)

Illustration: carimha, bring about

We have brought about your death, sensuous yearning

Vadhaṁ carimha te kāma. (Tha 138)

➥ cariṁsu: (main article see: eko care khaggavisāṇakappo)

Illustration: cariṁsu, live

For forty-eight years they lived the religious life as virgins.

Aṭṭhacattārīsaṁ vassāni komāraṁ brahmacariyaṁ cariṁsu te. (Snp 289)

➥ carāmase: (main article see: eko care khaggavisāṇakappo)

Illustration: carāmase, live

Because we have not known the true teaching we’ve been living miserably mother.

addhammassa anaññāya amma dukkhaṁ carāmase. (SN i 210)

➥ brahmacariyaṁ caritvā: (main article see: eko care khaggavisāṇakappo)

Illustration: brahmacariyaṁ caritvā, live the religious life

Lived the religious life under the Blessed One Vipassī

vipassimhi bhagavatī brahmacariyaṁ caritvā. (DN ii 50)

➥ brahmacariyamacariṁsu: (main article see: eko care khaggavisāṇakappo)

Illustration: brahmacariyamacariṁsu, live the religious life

They lived the religious life under the one of excellent wisdom.

Brahmacariyamacariṁsu varapaññassa santike. (Snp 1128)

➥ brahmacariyaṁ carati: (main article see: eko care khaggavisāṇakappo)

Illustration: brahmacariyaṁ carati, live the religious life

He lives the celibate life disgruntled

anabhirato ca brahmacariyaṁ carati. (AN iii 69)

➥ carassu brahmacariyaṁ: (main article see: eko care khaggavisāṇakappo)

Illustration: carassu brahmacariyaṁ, live the religious life

Live the religious life under that Blessed One

carassu tasmiṁ bhagavati brahmacariyaṁ. (Snp 696)

➥ carantaṁ: (main article see: eko care khaggavisāṇakappo)

Illustration: carantaṁ, live the religious life

The world [of beings] with its devas does not despise the sage living the religious life, free of craving.

Taṁ taṁ nittaṇhaṁ muniṁ carantaṁ
Nāvajānāti sadevako pi loko ti. (Uda 77)

Ireland: the world with its devas does not despise that cravingless sage as he fares along.

A sage, living the religious life, abstaining from sexual intercourse,

Muniṁ carantaṁ virataṁ methunasmā. (Snp 220)

➥ carissasi: (main article see: eko care khaggavisāṇakappo)

Illustration: carissasi, live the religious life

Let wither what is past. Let there not be for you anything at all [hoped for] in the future. If you do not grasp at what is in between you will live the religious life inwardly at peace.

Yaṁ pubbe taṁ visosehi pacchā te māhu kiñcanaṁ
Majjhe ce no gahessasi upasanto carissasi. (Snp 949)

➥ care: (main article see: eko care khaggavisāṇakappo)

Illustration: care, live the religious life

Having renounced violence towards all creatures, not harming any of them, one should not wish for a son, let alone a companion. One should live the religious life as solitarily as a rhinoceros horn.

Sabbesu bhūtesu nidhāya daṇḍaṁ aviheṭhayaṁ aññatarampi tesaṁ
Na puttamiccheyya kuto sahāyaṁ eko care khaggavisāṇakappo. (Snp 35)

[People] consort and associate [with others] for the sake of selfish advantage. Nowadays friends without selfish motives are hard to find. Men who are wise as to selfish benefits are foul. One should live the religious life as solitarily as a rhinoceros horn.

Bhajanti sevanti ca kāraṇatthā nikkāraṇā dullabhā ajja mittā
Attaṭṭhapaññā asucī manussā eko care khaggavisāṇakappo. (Snp 75)

➥ ejā:

• for aniñjita:
  • the not-unstable
• for aneja:
  • imperturbable
• for āneñja:
  • imperturbability
  • the Imperturbable
• for iñjita:
  • the unstable
  • spiritual instability
  • trembling
• for ejā:
  • spiritual instability
• for āneñja:
  • karmically neutral
• ejā: spiritual instability
• anejo: imperturbable
• āneñja: imperturbability; [a state of] imperturbability, imperturbable
• iñjita: spiritual instability; trembling

• for aniñjita (noun): lack of disturbance, quiet
• for aniñjita (adj): not perturbed
• for aniñja (noun): immovability, imperturbability
• for aniñja (adj): immobile, immoveable, imperturbable
• for aneja: (noun): imperturbability, unmoveable state, freedom from emotion
• for aneja (adj): unmoved, imperturbable, without emotion
• for āneñja (noun): immovability, imperturbability
• for āneñja (adj): unmoved, not to be stirred
• for iñja: moving, being disturbed?; moveable?
• for iñjati: moves, stirs, is moved, is disturbed;
• for iñjita (noun): movement, disturbance
• for iñjita (adj): moved, perturbed
• for ejā: motion, disturbance, agitation, emotion
• for ejānuga: following, under the influence of, emotion
• for ejati: moves, trembles, shakes

Aneñja: eleven spellings

PED says of aneñja that the Pāli editions ‘show a great variance of spelling, based on manuscript vacillation, in part also due to confusion of derivation.’ It lists eleven spellings: aṇañja, aneñja, aneja, anejja, anañja, āṇañja, āṇeñja, ānañca, ānañja, ānejja, āneñja.

Āneñja and aneñja: relationship to iñjati

Norman considers ejaṁ and iñjita to be related, and says his translations “com-motions” and “e-motions” are an attempt to get the wordplay on the two forms which are from the same root (Norman, GD p.304 n.750-51). But DOP is less sure, saying that āneñja and aneñja may be derived from iñjati, with a question mark, thus: ‘from iñjati?’ In practice the uncertainty is irrelevant because the scriptures treat the words as synonyms. For example, Snp 750-1 says:

• Whatever suffering arises, all of it arises dependent on spiritual instability (iñjitapaccayā)… Therefore having relinquished spiritual instability (ejaṁ vossajja), imperturbable (anejo) and free of grasping, the bhikkhu should mindfully fulfil the ideals of religious asceticism. (Snp 750-1)

So ejaṁ and iñjati can be considered together.

Ejā: not desire

Ejā was formerly considered part of desire. For example, PED (1905) suggested ‘cravings.’ But this is now rejected by DOP (2001) which calls it ‘motion, disturbance, agitation, emotion.’

Root word: perturbable

‘Perturbable’ has become the generally accepted root word for most members of the word family. Thus Bodhi calls āneñja ‘imperturbable’, and iñjita ‘perturbable’. DOP agrees, saying āneñja means ‘unmoved, not to be stirred, imperturbable.’ This rendering is justified, firstly by similes that compare anejo to calm lakes or immoveable mountains (pabbato viya so ṭhito anejo Uda 27), and secondly by the word’s co-occurrence with ṭhito ‘inwardly stable.’ All evidence therefore negates the possibility of ‘desire.’

Imperturbability: two connotations

Imperturbability has two connotations:

• 1) Firstly, fourth jhāna and immaterial states of awareness. All levels of samādhi below fourth jhāna lie ‘within the unstable’ (iñjitasmiṁ, locative), whereas fourth jhāna is ‘within the not-unstable’ (aniñjitasmiṁ, MN i 454-5). To attain fourth jhāna is to attain imperturbability (āneñjappatte, DN i 76), where one might sit in [a state of] imperturbable inward collectedness (āneñjena samādhinā nisinno hoti, Uda 27), a state where one’s mind is unshakeable (ṭhite, MN iii 136).
• 2) Secondly, arahantship. An arahant has ‘realised the Imperturbable’ (anejaṁ te anuppattā, SN iii 83). In other words, because they are liberated, they are free of spiritual instability (neva sammā vimuttānaṁ buddhānaṁ atthi iñjitan ti), and it is impossible to arouse fear, panic, terror in them (bhayaṁ chambhitattaṁ lomahaṁsaṁ, SN i 109).

‘The Imperturbable’

We have seen in the paragraph above that ‘the Imperturbable’ means arahantship. However it can also mean refined meditation states, which we detail below:

• When there is serenity, he either attains the Imperturbable now, or else he is intent upon discernment.

Sampasāde sati etarahi vā āneñjaṁ samāpajjati paññāya vā adhimuccati. (MN ii 262)

We have seen in the section above that fourth jhāna is ‘within the not-unstable’ (aniñjitasmiṁ, MN i 454-5), which can be regarded as part of the Imperturbable because aniñjita and āneñja are treated as synonyms in the suttas. The immaterial states are also part of it:

• And how is a bhikkhu one who has attained the Imperturbable? In this regard, by completely transcending refined material states of awareness, with the vanishing of states of refined awareness involving physical sensation, not focusing upon states of refined awareness involving the external senses, a bhikkhu enters and abides in the state of awareness of boundless space where one perceives that space is boundless… By completely transcending the state of awareness of nonexistence, a bhikkhu enters and abides in the state of awareness neither having nor lacking perception.

Kathaṁ ca bhikkhave bhikkhu āneñjappatto hoti? Idha bhikkhave bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati… Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Evaṁ kho bhikkhave bhikkhu āneñjappatto hoti. (AN ii 184)

Imperturbability of arahantship: the basis

Sometimes the imperturbability of arahantship is linked to other terms, which shows the basis for the arahant’s imperturbability:

• 1) The dispelling of fondness (‘Dispel fondness for these. Be imperturbable,’ ettha vinodaya chandamanejo, SN i 186).
• 2) Abandoning the perception of Self. For example, to overcome spiritual instability (ejā) and attain imperturbability (anejo), one should avoid, for example, thinking of the visual sense in personal terms (cakkhuṁ na maññeyya, SN iv 65). See Glossary sv Maññati.

Iñjita three terms

Iñjita, past participle of iñjati, means ‘moved, perturbed,’ says DOP, and the noun is ‘movement, disturbance.’ But we render it with three terms:

• 1) spiritual instability
• 2) trembling
• 3) the unstable

We illustrate these as follows:

1) Iñjita: spiritual instability

The notion “I am” is a matter of spiritual instability,

asmī ti bhikkhave iñjitametaṁ

‘I am this’ is a matter of spiritual instability

ayamahamasmī ti iñjitametaṁ

‘I will be’ is a matter of spiritual instability

bhavissanti iñjitametaṁ

‘I will not be’ is a matter of spiritual instability

na bhavissanti iñjitametaṁ. (SN iv 203)

2) Iñjita: trembling

Māra, the Maleficent One, wishing to arouse fear in the Buddha shattered a number of huge boulders nearby. The Buddha said:

‘Even if you shake this entire Vulture Peak

Sacemaṁ kevalaṁ sabbaṁ gijjhakūṭaṁ caleyyasi

There is no trembling in fully liberated enlightened ones.’

Neva sammā vimuttānaṁ buddhānaṁ atthi iñjitan ti. (SN i 109)

3) Iñjita: the unstable

• First jhāna, I declare, is within the unstable.

paṭhamaṁ jhānaṁ… iñjitasmiṁ vadāmi.

What there is within the unstable? The thinking and pondering that are unended.

Kiñca tattha iñjitasmiṁ: yadeva tattha vitakkavicārā aniruddhā honti idaṁ tattha iñjitasmiṁ. (MN i 454-5)

Aniñjita: the not-unstable

DOP says the negative aniñjita means ‘not perturbed, lack of disturbance, quiet,’ where we say ‘not-unstable,’ as follows:

• First jhāna, I declare, is within the unstable.

paṭhamaṁ jhānaṁ… iñjitasmiṁ vadāmi.

What there is within the unstable? The thinking and pondering that are unended.

Kiñca tattha iñjitasmiṁ: yadeva tattha vitakkavicārā aniruddhā honti idaṁ tattha iñjitasmiṁ

Second jhāna, I declare, is within the unstable.

dutiyaṁ jhānaṁ… iñjitasmiṁ vadāmi.

What there is within the unstable? The rapture and physical pleasure that are unended.

yadeva tattha pītisukhaṁ aniruddhaṁ hoti.

Third jhāna, I declare, is within the unstable.

tatiyaṁ jhānaṁ… iñjitasmiṁ vadāmi

What there is within the unstable? The serenity with physical pleasure that is unended.

yadeva tattha upekkhāsukhaṁ aniruddhaṁ hoti.

Fourth jhāna, I declare, is within the not-unstable.

catutthaṁ jhānaṁ… aniñjitasmiṁ vadāmi. (MN i 454-5)

Karmically neutral deeds

Āneñja is used to describe deeds that are neither meritorious nor demeritorious. We call these deeds ‘karmically neutral.’

• Bhikkhus, if someone who has acquiesced in uninsightfulness into reality undertakes a karmically consequential deed that is meritorious, his stream of consciousness (viññāṇaṁ) is furnished with merit;

Avijjāgatoyaṁ bhikkhave purisapuggalo puññaṁ ce saṅkhāraṁ abhisaṅkharoti puññopagaṁ hoti viññāṇaṁ.

… If he undertakes a karmically consequential deed that is demeritorious, his stream of consciousness is furnished with demerit;

Apuññaṁ ce saṅkhāraṁ abhisaṅkharoti apuññopagaṁ hoti viññāṇaṁ.

… If he undertakes a karmically consequential deed that is karmically neutral, his stream of consciousness is furnished with what is karmically neutral.

Āneñjaṁ ce saṅkhāraṁ abhisaṅkharoti āneñjūpagaṁ hoti viññāṇaṁ.

… When a bhikkhu has abandoned uninsightfulness into reality (avijjā) and aroused insightfulness into reality (vijjā), then, with the fading away of uninsightfulness into reality and the arising of insightfulness into reality, he does not undertake a karmically consequential deed that is meritorious, demeritorious, or karmically neutral.

Yato kho bhikkhave bhikkhuno avijjā pahīṇā hoti vijjā uppannā so avijjāvirāgā vijjūppādā neva puññābhisaṅkhāraṁ abhisaṅkharoti. Na apuññābhisaṅkhāraṁ abhisaṅkharoti. Na āneñjābhisaṅkhāraṁ abhisaṅkharoti. (SN ii 82)

Illustration: ejā, spiritual instability

Spiritual instability, bhante, is an illness, a carbuncle, a [piercing] arrow.

ejā bhante rogo ejā gaṇḍo ejā sallaṁ

It draws man to this or that state of individual existence and rebirth.

ejā imaṁ purisaṁ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā

Thus he arises in various [states of individual existence].

Tasmā ayaṁ puriso uccāvacamāpajjati. (DN ii 283)

COMMENT:

The notion “I am” is a matter of spiritual instability,

Abandoning what they have in order to grab something else,

Purimaṁ pahāya aparaṁ sitāse

Dogged by spiritual instability, they do not overcome bondage [to individual existence].

Ejānugā te na taranti saṅgaṁ

They release and catch hold

Te uggahāyanti nirassajanti

Like a monkey releasing one branch in order to seize another.

kapīva sākhaṁ pamuñcaṁ gahāyaṁ. (Snp 791)

COMMENT:

The following quote shows that instability comes from fondness:

• People are ensnared by objects of attachment,

Upadhīsu janā gathitāse

By what is seen, heard, sensed, and cognised.

Diṭṭhasute paṭighe ca mute ca

Dispel fondness for these. Be imperturbable.

Ettha vinodaya chandamanejo

They call him a sage who does not cleave to these objects.

Yo ettha na limpati taṁ munimāhu. (SN i 186)

➥ anejo: (main article see: ejā)

Illustration: anejo, imperturbable

If a bhikkhu should wish, ‘May I dwell imperturbable, with the arrow [of spiritual instability] removed!’

anejo vihareyyaṁ vītasallo ti

he should not think of the visual sense in personal terms; he should not think ‘I am part of the visual sense’; he should not think ‘I am separate from the visual sense’; he should not think that the visual sense is “[in reality] mine.”’

Cakkhuṁ na maññeyya cakkhusmiṁ na maññeyya cakkhuto na maññeyya cakkhuṁ me ti na maññeyya. (SN iv 65)

In the depths of the ocean no wave swells up. It is stable. Likewise is the inward stability of one who is imperturbable. He would have no swelling of conceit about anything.

Majjhe yathā samuddassa ūmi no jāyati ṭhito hoti
Evaṁ ṭhito anejassa ussadaṁ bhikkhu na kareyya kuhiñci. (Snp 920)

He who has mastered the thorn of sensuous pleasure,

Yassa jito kāmakaṇṭako

Abuse, punishment, and imprisonment,

Akkoso ca vadho ca bandhanañca

Is as inwardly stable as a mountain, imperturbable,

pabbato viya so ṭhito anejo

A bhikkhu like that is unshaken by pleasure and pain.

Sukhadukkhesu na vedhati sa bhikkhū ti. (Uda 27)

A wise person through fully understanding the teaching, having understood the teaching,

dhammamabhiññāya dhammamaññāya paṇḍito

becomes inwardly at peace, like an unruffled lake, imperturbable.

rahadova nivāte ca anejo vūpasammati. (Iti 91-2)

➥ āneñja: (main article see: ejā)

Illustration: āneñja, imperturbability

With the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, he enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness.

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa domanassānaṁ atthaṅgamā adukkhaṁ asukhaṁ upekkhā sati pārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

With his mind thus collected, purified, cleansed, unblemished, free of defilement, pliable, wieldy, stable, and attained to imperturbability, he directs and inclines it to the knowledge through recalling of past lives.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese muhubhute kammaṇiye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. (MN iii 136)

Illustration: āneñja, [a state of] imperturbability, imperturbable

Once, the Blessed One was sitting in [a state of] imperturbable inward collectedness

Tena kho pana samayena bhagavā āneñjena samādhinā nisinno hoti

Then those bhikkhus asked themselves what abiding the Blessed One was dwelling in at that time.

Atha kho tesaṁ bhikkhūnaṁ etadahosi katamena nu kho bhagavā vihārena etarahi viharatī ti

Then they perceived he was abiding in [a state of] imperturbability.

Atha kho tesaṁ bhikkhūnaṁ etadahosi āneñjena kho bhagavā vihārena etarahi viharatī ti

So they also sat in [a state of] imperturbable inward collectedness

Sabbeva āneñjena samādhinā nisīdiṁsu. (Uda 27)

➥ iñjita: (main article see: ejā)

Illustration: iñjita, spiritual instability; ejā, spiritual instability; anejo, imperturbable

Whatever suffering arises, all of it arises dependent on spiritual instability.

Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayā;

With the ending of states of spiritual instability, there is no arising of suffering.

Iñjitānaṁ nirodhena natthi dukkhassa sambhavo.

Recognising this danger, that suffering arises dependent on spiritual instability

Etamādīnavaṁ ñatvā dukkhaṁ iñjitapaccayā

Therefore having relinquished spiritual instability and ended karmically consequential deeds

Tasmā hi ejaṁ vossajja saṅkhāre uparundhiya

Imperturbable and free of grasping, the bhikkhu should mindfully fulfil the ideals of religious asceticism.

Anejo anupādāno sato bhikkhu paribbaje ti. (Snp 750-1)

Illustration: iñjita, trembling

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)