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en:dictionary:kittāvatā



kittāvatā {pi}


Pāḷi; √ kittāvatā
gender:
type:
alt. sp.: IPA: kɪt̪t̪ɑːʋət̪ɑː, Velthuis: kittaavataa, readable: kittaavataa, simple: kittavata
translation ~:
skr.:
khmer: កិត្តាវតា
thai: กิตฺตาวตา
sinhal.: කිත්තාවතා
burm.: ကိတ္တာဝတာ
appears:



kittaavataa.jpg

[dic] kittāvatā (kittavata)

kittāvatā: Description welcome. Info can be removed after imput.

ATI Glossary

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Buddhist Dictionary

by late Ven. Nyanalokita Thera:

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PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

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Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

Renderings
  • for ettāvatā:
    • as if
    • even though
    • at that point
    • only at that point
    • in this way
    • this much
    • thus far and no further
    • thus far
    • in view of
    • on account of this
    • by virtue of what attributes… by virtue of these attributes
    • in what way… in this way
    • on what grounds… on these grounds
    • in reference to what… in reference to this
  • kittāvatā: in what (point,…)
  • ettāvatā: at that (point,…)
Illustrations

Illustration: kittāvatā, in what ways; ettāvatā, in these ways

In what ways do people explain the [absolute] Selfhood?

Kittāvatā ca ānanda attānaṁ paññapento paññapeti

Either material and limited, or material and unlimited, or immaterial and limited, or immaterial and unlimited.

rūpiṁ vā hi ānanda parittaṁ attānaṁ paññapento paññapeti rūpī me paritto attā ti… arūpiṁ vā hi ānanda anantaṁ attānaṁ paññapento paññapeti arūpī me ananto attā ti.

In these ways people explain the [absolute] Selfhood.

Ettāvatā kho ānanda attānaṁ paññapento paññapeti. (DN ii 65)

In what way do the disciples of a teacher who lives secludedly not likewise train themselves in seclusion [from sensuous pleasures and spiritually unwholesome factors].

Kittāvatā nu kho āvuso satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti?

… In this way the disciples of a teacher who lives secludedly do not likewise train themselves in seclusion [from sensuous pleasures and spiritually unwholesome factors].

Ettāvatāvuso satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti. (MN i 14)

In what way, bhante, can a bhikkhu abide at ease while living in a monastic community?

Kittāvatā nu kho bhante bhikkhu saṅghe viharanto phāsuṁ vihareyyāti.

When a bhikkhu is himself perfect in virtue but does not exhort others in regard to higher virtue. In this way, Ānanda, a bhikkhu can dwell at ease while living in a monastic community.

Yato kho ānanda bhikkhu attanā sīlasampanno hoti no ca paraṁ adhisīle sampavattā. Ettāvatā pi kho ānanda bhikkhu saṅghe viharanto phāsuṁ vihareyyā ti. (AN iii 132-3)

• ’Bhante, in what way, stated briefly, is a bhikkhu liberated [from perceptually obscuring states] through the destruction of craving

Kittāvatā nu kho bhante bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti …

In this way, stated briefly, Lord of the Devas, is a bhikkhu liberated [from perceptually obscuring states] through the destruction of craving

Ettāvatā kho devānaminda bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti. (MN i 251)

Illustration: kittāvatā, by virtue of what attributes (vs. evaṁ and vs. kathaṁ… idha)

• By virtue of what attributes is someone who is not vigorously applied [to the practice] and unafraid of wrongdoing incapable of reaching enlightenment, incapable of realising the Untroubled, incapable of reaching unsurpassed safety from [the danger of] bondage [to individual existence]?”

Kittāvatā nu kho āvuso anātāpī hoti anottāpī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya?

• In this regard, friend, a bhikkhu thinks:

‘If unarisen unvirtuous, spiritually unwholesome factors arise in me, this would lead to my harm,’ but he does not vigorously apply himself [to the practise].

Idhāvuso bhikkhu anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyunti na ātappaṁ karoti

… In this way he is someone not vigorously applied [to the practice].

Evaṁ kho āvuso anātāpī hoti.

In what way is someone unafraid of wrongdoing.

Kathañcāvuso anottāpī hoti?

In this regard, friend, a bhikkhu thinks:

If unarisen unvirtuous, spiritually unwholesome factors arise in me, this would lead to my harm,’ but he is unafraid of wrongdoing.

Idhāvuso bhikkhu anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṁvatteyyunti na ottapati. (SN ii 195-6)

Illustration: kittāvatā, by virtue of what attributes; ettāvatā, by virtue of these attributes

‘Bhante, by virtue of what attributes are the aggregates called aggregates?’

Kittāvatā pana bhante khandhānaṁ khandhādhivacanaṁ hotī ti?

By virtue of these attributes the aggregates called aggregates.’

Ettāvatā kho bhikkhu khandhānaṁ khandhādhivacanaṁ hotī ti. (MN iii 16-17)

Illustration: kittāvatā, on what grounds; ettāvatā, on these grounds

Right perception [of reality], right perception [of reality],’ is said, friend. On what grounds does a noble disciple have right perception [of reality]?

Sammādiṭṭhi sammādiṭṭhī ti āvuso vuccati kittāvatā nu kho āvuso ariyasāvako sammādiṭṭhi hoti.

When a noble disciple discerns what is spiritually unwholesome, the origin of what is spiritually unwholesome, what is spiritually wholesome, and the origin of what is spiritually wholesome,

Yato kho āvuso ariyasāvako akusalañca pajānāti akusalamūlañca pajānāti. Kusalañca pajānāti kusalamūlañca pajānāti

On these grounds a noble disciple has right perception [of reality].

Ettāvatā pi kho āvuso ariyasāvako sammādiṭṭhi hoti. (MN i 46)

On these grounds a noble disciple has

Ettāvatā pi kho āvuso ariyasāvako

right perception [of reality]

sammādiṭṭhi hoti

has a perception [of reality] that is correct

has unshakeable faith in the [excellence of the] teaching

dhamme aveccappasādena samannāgato

and has fathomed this true teaching

āgato imaṁ saddhamman ti. (MN i 47)

Illustration: kittāvatā, on what grounds?

On grounds [of what attainment], friend Kālāma, having realised this state for yourself through transcendent insight and abiding in it, do you make it known to others?

kittāvatā no āvuso kālāma imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī ti.

In reply he declared [that he had realised] the state of awareness of nonexistence.

Evaṁ vutte bhikkhave āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.

In no short time, I quickly realised that state for myself through transcendent insight and abided in it.

So kho ahaṁ bhikkhave nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. (MN i 164-6)

‘Insightfulness into reality’ is spoken of, bhante.

vijjā vijjā ti bhante vuccati

What now, bhante, is insightfulness into reality, and on what grounds is one possessed of insight into reality?’

katamā nu kho bhante vijjā kittāvatā ca vijjāgato hotī ti?

‘Bhikkhus, whatsoever is the knowledge of suffering [according to reality], of the origin of suffering, the ending of suffering, and of the practice leading to the ending of suffering, is called insightfulness into reality, and it is on these grounds that one is possessed of insight into reality.’

Yaṁ kho bhikkhu dukkhe ñāṇaṁ dukkhasamudaye ñāṇaṁ dukkhanirodhe ñāṇaṁ dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ ayaṁ vuccati bhikkhu vijjā ettāvatā ca vijjāgato hoti. (SN v 430)

• ’One perfect [in the development of] the [six] sense faculties’ is said. bhante.’ On what grounds, bhante, is one perfect [in the development of] the [six] sense faculties?

indriyasampanno indriyasampannoti bhante vuccati kittāvatā nu kho bhante indriyasampanno hotī ti?

• If, bhikkhu, one abides contemplating the arising and disappearance of the faculty of sight… the faculty of mental cognisance, one is disillusioned with the faculty of mental cognisance

Cakkhundriye ce bhikkhu udayabbayānupassī viharanto cakkhundriye nibbindati… manindriye ce bhikkhu udayabbayānupassī viharanto manindriye nibbindati.

… Being disillusioned [with originated phenomena], one is unattached [to originated phenomena]. Being unattached [to originated phenomena] one is liberated [from perceptually obscuring states].

nibbindaṁ virajjati virāgā vimuccati.

… On these grounds one is perfect [in the development of] the [six] sense faculties.

ettāvatā kho bhikkhu indriyasampanno hotī ti. (SN iv 140)

Illustration: kittāvatā, on what grounds? (vs. evaṁ)

• Bhante, it is said: ‘Individual existence. Individual existence

bhavo bhavo ti bhante vuccati.

On what grounds is there individual existence?

kittāvatā nu kho bhante bhavo hotī ti?

• For beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving the stream of consciousness is established in the low plane of existence

avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ

… In this way renewed states of individual existence and rebirth occur in the future

evaṁ āyatiṁ punabbhavābhinibbatti hoti.

Thus, Ānanda, is there individual existence

Evaṁ ko ānanda bhavo hotī ti. (AN i 223-4)

Illustration: kittāvatā, on what grounds? (vs. yasmā… tasmā)

‘Void [of personal qualities] is the world [of phenomena]’: on what grounds, bhante, is this said?

suñño loko suñño loko ti bhante vuccati kittāvatā nu kho bhante suñño loko ti vuccatī ti?

Because, Ānanda, it is void of an [absolute] Selfhood and of what could belong to an [absolute] Selfhood, therefore it is said that the world [of phenomena] is void [of personal qualities].

Yasmā ca kho ānanda suññaṁ attena vā attaniyena vā tasmā suñño loko ti vuccati. (SN iv 54)

Illustration: kittāvatā, in reference to what; ettāvatā, in reference to this

In reference to what was tranquillity spoken of by the Blessed One?

Passaddhi passaddhī ti āvuso vuccati kittāvatā nu kho āvuso passaddhi vuttā bhagavatāti?

Secluded from sensuous pleasures and spiritually unwholesome factors, a bhikkhu enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors].

Idhāvuso bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

It is in reference to this that tranquillity is spoken of by the Blessed One, in a way that is qualified.

Ettāvatā pi kho āvuso passaddhi vuttā bhagavatā pariyāyena… . (AN iv 456)

Illustration: kittāvatā, in reference to what (vs. what, yaṁ)

‘World [of phenomena]’ is said, bhante. In reference to what was it said?

loko loko ti bhante vuccati kittāvatā nu kho bhante loko ti vuccatī ti.

Whatever is destined to decay is called ‘the world [of phenomena]’ in the [terminology of the] Noble One’s training system.

Yaṁ kho ānanda palokadhammaṁ ayaṁ vuccati ariyassa vinaye loko. (SN iv 53)

Illustration: kittāvatā, in reference to what (vs. tasmā)

• Fields of sensation, fields of sensation, is said, friend. In reference to what was it said?

Viññāṇaṁ viññāṇan ti āvuso vuccati. Kittāvatā nu kho āvuso viññāṇan ti vuccatī ti?

• One knows, one knows. Therefore fields of sensation is said.

Vijānāti vijānātī ti kho āvuso tasmā viññāṇan ti vuccati. (MN i 292-3)

ettāvatā

ettāvatā: (main article see: kittāvatā)

Illustration: ettāvatā, as if

• Suppose some workman said: ‘This is what King Pasenadi of Kosala says!’ Would he be speaking the King's words or giving the King’s advice, as if he were the King or King's chief minister?

evampi rājā pasenadi kosalo āha evampi rājā pasenadī kosalo āhā ti. Api nu so rājabhaṇitaṁ vā bhaṇati rājamantaṁ vā manteti ettāvatā so assa rājā vā rājamahāmatto vā ti?

• No indeed, reverend Gotama (DN i 104-5).

Illustration: ettāvatā, even though

• What do you think, Ambaṭṭha? Suppose a khattiya, for some reason, has been punished and banished from the country or city. In spite of this, would he receive a seat and water from the brahmans?

• He would, reverend Gotama.

• Would they allow him to eat at funeral-rites as a guest?

• They would, reverend Gotama.

• Would they teach him the sacred texts or not?

• They would, reverend Gotama.

• Even though, Ambaṭṭha, the khattiya has reached the extreme of humiliation.

Ettāvatā kho ambaṭṭha khattiyo paramanihīnataṁ patto hoti. (DN i 98-9)

Illustration: ettāvatā, at that point; ettāvatā, only at that point

There is, sir, that [absolute] Selfhood as you describe. That I do not deny. But the [absolute] Selfhood has not at that point attained to the highest pleasure in this lifetime.

atthi kho bho eso attā yaṁ tvaṁ vadesi neso natthī ti vadāmi; no ca kho bho ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti.

… But whensoever the [absolute] Selfhood, secluded from sensuous pleasures and spiritually unwholesome factors, enters and abides in first jhāna, which is accompanied by thinking and pondering, and rapture and physical pleasure born of seclusion [from sensuous pleasures and spiritually unwholesome factors], only at that point, sir, has the [absolute] Selfhood attained to the highest pleasure in this lifetime.

Yato kho bho ayaṁ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati ettāvatā kho bho ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī ti. (DN i 36)

Illustration: ettāvatā, at this point; kittāvatā, at what point?

• ’Nigrodha, at this point, austerity and asceticism has not reached the peak, the very pith. It has only reached the inner bark.’

Na kho nigrodha ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca api ca kho tacappattā hotī ti

• ’At what point, then, bhante has austerity and asceticism reached the peak, the very pith?’

Kittāvatā ca kho pana bhante tapojigucchā aggappattā ca hoti sārappattā ca. (DN iii 50)

Illustration: ettāvatā, not until this point

He knows that birth is destroyed; the religious life has been fulfilled; what had to be done has been done; there will be no further arising in any state of individual existence.

Khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāyāti pajānāti.

This, too, is called a footprint of the Perfect One, a scratch mark of the Perfect One, a tusk slash of the Perfect One,

Idampi vuccati brāhmaṇa tathāgatapadaṁ iti pi tathāgatanisevitaṁ iti pi tathāgatārañjitaṁ itipi.

And it is not until this point that a noble disciple can come to the conclusion: ‘The Blessed One is perfectly enlightened; the teaching is well explained by the Blessed One; the community of the Blessed One’s [noble] disciples is applied to the excellent practice.’

Ettāvatā kho brāhmaṇa ariyasāvako niṭṭhaṁ gato hoti sammāsambuddho bhagavā svākkhāto bhagavatā dhammo supaṭipanno bhagavato sāvakasaṅgho ti. (MN i 184)

Illustration: ettāvatā, in this way

It is not in this way, Ānanda, that the Perfect One is honoured, revered, respected, reverenced, and venerated

Na kho ānanda ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. (DN ii 138)

When a bhikkhu recollects the Buddha, the teaching, and the community of the Blessed One’s [noble] disciples in this way, and detached awareness based on what is spiritually wholesome is established within him, he is pleased about it.

Tassa ce āvuso bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti so tena attamano hoti.

In this way, much has been accomplished by the bhikkhu.

Ettāvatā pi kho āvuso bhikkhuno bahukataṁ hoti. (MN i 186-7)

Illustration: ettāvatā, this much

Subha said the virtue of some ascetics and Brahmanists was less impressive than the bhikkhus, and added that if any of those ascetics and Brahmanists discovered the virtue of the bhikkhus in themselves they would exclaim:

‘This much is enough. This much is sufficient. The goal of our asceticism has been reached. There is nothing more to be done.’

alamettāvatā katamettāvatā anuppatto no sāmaññattho natthi no kiñci uttariṁ karaṇiyan ti. (DN i 207)

Is this much enough, your majesty? Will this much do, your majesty? Is this much to be offered, your majesty?

alamettāvatā mahārāja katamettāvatā mahārāja pūjitamettāvatā mahārājāti. (DN ii 176)

Illustration: ettāvatā, thus far and no further

Pausing at the door before entering his meditation chamber, King Mahāsudassana exclaimed:

‘May sensuous thought stop! May unbenevolent thought stop! May malicious thought stop!’

tiṭṭha kāmavitakka tiṭṭha vyāpādavitakka tiṭṭha vihiṁsāvitakka

‘Thus far and no further, sensuous thought! Thus far and no further, unbenevolent thought! Thus far and no further, malicious thought!’

ettāvatā kāmavitakka ettāvatā vyāpādavitakka ettāvatā vihiṁsāvitakkā ti. (DN ii 186)

Illustration: ettāvatā, thus far

Pañcasikha approached the Indasāla Cave with his lute, then thought, ‘Thus far is neither too far from nor too near to the Blessed One, and he will hear my voice;’ and so he began to sing.

Upasaṅkamitvā ettāvatā me bhagavā neva atidūre bhavissati na accāsanena saddañca me sossatī ti. (DN ii 265)

Illustration: ettāvatā, in view of

When Subha sent a messenger to invite Venerable Ānanda to visit, Ānanda said he had just taken medicine, but if he had the time and opportunity he would visit the following day.

Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyāti

The messenger reported this to Subha and added:

‘Therefore, in view of this arrangement the Reverend Ānanda will probably take the opportunity to come tomorrow.'

Ettāvatā pi kho bho katameva etaṁ yato so bho bhavaṁ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā ti. (DN i 205)

Comment:

PED says yato… ettāvatā means ‘because… therefore.’

Illustration: ettāvatā, on account of this

Then it occurred to me:

tassa mayhaṁ bhikkhave etadahosi

The stream of consciousness turns back at immaterial-factors-and-bodily-form; it does not go further.

paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā nāparaṁ gacchati

On account of this one can be born, age and die, pass away and be reborn

Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā

Namely through the stream of consciousness being dependent on immaterial-factors-and-bodily-form; and immaterial-factors-and-bodily-form being dependent on the stream of consciousness.

yadidaṁ nāmarūpapaccayā viññāṇaṁ viññāṇapaccayā nāmarūpaṁ. (SN ii 104)

Illustration: ettāvatā, on account of this; ettāvatā, thus far

Therefore, this is the indispensible condition, the source, the origin, the necessary condition of the stream of consciousness, namely immaterial-factors-and-bodily-form.

Tasmātihānanda eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo viññāṇassa yadidaṁ nāmarūpaṁ

On account of this one can be born, age and die, pass away and be reborn.

Ettāvatā kho ānanda jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā

Thus far extends the ways of verbal designation,

Thus far extends the ways of conventional expression,

Thus far extends the ways of intimation,

Thus far extends the sphere of discernment,

Thus far the round of rebirth revolves and personal existence is to be discerned,

ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya

namely immaterial-factors-and-bodily-form together with the stream of consciousness,

yadidaṁ nāmarūpaṁ saha viññāṇena

which continue through mutual conditionality.

 

Glossary various Teacher

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See also

Suttas and Dhammadesanā

— —

Add a reference here or in the list.

 

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en/dictionary/kittāvatā.txt · Last modified: 2019/09/25 05:31 by 127.0.0.1