present 3 singular
crave
Kāmeti [denominative from kāma] to desire, to crave, 1. to crave for any object of pleasure: Thag 93; Ja III 154; IV 167; V 480; 2. to desire a woman, to be in love with D I 241; M II 40; Ja II 226; V 425; VI 307, 326, etc. past participle kāmita in kāmita-vatthu the desired object Pv-a 119; Vv-a 122; gerundive kāmitabba to be desired, desirable Pv-a 16 (v.l. for kañña, better), 73; Vv-a 127; and kāmetabba Ja V 156 (= kamaṇīya); present participle (kāmaṃ) kāmayamānassa Snp 766 (= icchamānassa, etc., Nidd I); Ja VI 172 = Nett 69. {207} :Kāya [derivation probably from ci, cinoti to heap up, cf. nikāya heaping up, accumulation or collection; Sanskrit kāya] group, heap, collection, aggregate, body. Definitions and synonyms. — Pj II 31 gives the following synonyms and similes of kāya: kuṭī, guhā (Snp 772), deha, sandeha (Dhp 148 = Thag 20), nāvā (Dhp 369), ratha (S IV 292), dhaja, vammīka (M I 144), kuṭikā (Thag 1); and at Pj I 38 the following definitions: kāye ti sarīre, sarīraṃ hi asucisañcayato kucchitānaṃ vā kesādīnaṃ āyabhūtato kāyo ti vuccati. ... It is equivalent to deha: S I 27; Pv-a 10; to sarīra Pj I 38; Pv-a 63, to nikāya (deva°) D III 264; and cf. formula of jāti: sattānaṃ tamhi tamhi sattanikāye jāti ... Nidd II §257. Literal meaning. 1. mahājana-kāya a collection of people, a crowd S IV 191; V 170; Vv-a 78; — bala° a great crowd Snp page 105; Dhp-a I 193, 398. 2. group or division: satta kāyā akaṭā, etc. (seven eternal groups or principles) D I 56 = M I 517 = S III 211 (in Pakudha Kaccāyana's theory); with reference to groups of sensations or sense-organs, as vedanā-kāya, saññā°, viññāṇa°, phassa°, etc. S III 60, 61; D III 243, 244; taṇhā° 244; applied to hatthi°, ratha°, patti°, groups of elephants, carriages or soldiers S I 72. — A good idea of the extensive meaning of kāya may be gathered from the classification of the 7 kāyas at Ja II 91, viz. camma°, dāru°, loha°, ayo°, vāluka°, udaka°, phalaka°, or "bodies" (great masses, substances) of skin, wood, copper, iron, sand, water, and plankṣ — Various other combinations: Asura° A I 143; D III 7; Ābhassara° ("world of radiance") D I 17 = III 29, 84; deva° S I 27, 30; D III 264 (°nikāya); dibbā kāyā A I 143; Tāvatiṃsa° D III 15. Applied meaning. I. Kāya under the physical aspect is an aggregate of a multiplicity of elements which finally can be reduced to the four "great" elements, viz. earth, water, fire, and air (D I 55). This "heap," in the valuation of the wise (muni), shares with all other objects the qualities of such elements, and is therefore regarded as contemptible, as something which one has to get rid of, as a source of impurity. It is subject to time and change, it is built up and kept alive by cravings, and with death it is disintegrated into the elements. But the kamma which determined the appearance of this physical body has naturally been renewed and assumes a new form. II. Kāya under the psychological aspect is the seat of sensation (Dhs 613-616), and represents the fundamental organ of touch which underlies all other sensation. Developed only in later thought As 311 cf. Mrs Rh.D., BMPE lxiii f. ; Buddhist Psychology 143, 185 f. I. (Physical). (a) Understanding of the body is attained through introspection (sati). In the group of the four sati-paṭṭhānas, the foundations of introspection, the recognition of the true character of "body" comes first (see Vibh 193). The standing formula of this recognition is kāye kāyānupassī ... contemplating body as an accumulation, on which follows the description of this aggregate: "he sees that the body is clothed in skin, full of all kinds of dirty matter, and that in this body there are hair, nails, teeth," etc. (the enumeration of the 32 ākāras, as given Khp III). The conclusions drawn from this meditation give a man the right attitude. The formula occurs frequently, both in full and abridged, e.g. D II 293, 294; III 104, 141; A III 323 = V 109; S IV 111 = V 278; Vibh 193, 194; Nett 83, 123; with slight variation: kāye asubhānupassī ... A III 142 f.; V 109 (under asubha-saññā); It 81; cf. kāye aniccānupassī S IV 211; and kāyagatā sati. — This accumulation is described in another formula with: ayaṃ ... kāyo rūpī cātum(m)ahābhūtiko mātā-pettika-sambhavo odana-kummās'upacayo, etc. "this body has form (i.e. is material, visible), is born from mother and father, is a heap of gruel and sour milk, is subject to constant dressing and tending, to breaking up and decay," etc., with inferences D I 55 = S III 207; S II 94; IV 194; V 282, 370; D I 76, 209; M I 144, 500; II 17; A IV 386 = S IV 83. (b) Various qualities and functions of the material body. As trunk of the body (opposed to pakkhā and sīsa) S II 231; also at Pv I 8 3 ; as depending on nourishment (āhāra-ṭṭhitika, etc.) S V 64; A II 145 (with taṇhā, māna, methuna); as needing attention: see °parihārika. As saviññāṇaka, having consciousness A IV 53 = S II 252 = III 80, 103, 136, 169; cf. āyu usmā ca viññānaṃ yadā kāyaṃ jahant'imaṃ S III 143. As in need of breathing assāsa-passāsa S V 330, 336; as tired, fatigued (kilanta-kāya) kilanta-kāyā kilanta-cittā te devā tamhā kāyā cavanti "tired in body, tired in mind these gods fall out of this assembly" (D I 20; III 32); in other connection Pv-a 43; see also kilanta. kāyo kilanto D III 255 f.; = A IV 332; S V 317; M I 116; jiṇṇassa me ... kāyo na paleti Snp 1144; ātura-kāyo S III 1 (cittaṃ anāturaṃ); paripuṇṇa-k° suruci sujāto, etc., with a perfect body (of the Buddha) Snp 548 = Thag 818; cf. mahā-k° (of brahmins) Snp 298. The body of a Buddha is said to be endowed with the 32 signs of a great man: Bhagavato kāye dvattiṃsa Mahāpurisa-lakkhaṇāni ... Snp page 107, cf. 549. The Tathāgata is said to be dhamma-kāyo "author and speaker of doctrine," in the same sense Brahma-kāyo "the best body" (i.e. of doctrine) D III 84 ( D.B. iii, 81). (c) Valuation of physical body. From the contemplating of its true character (kāyānupassī) follows its estimation as a transient, decaying, and repulsive object. — kāye aniccānupassī S IV 211 (and vayānupassī, nirodhānupassī), so also asubhānupassī It 81; kāyañ ca bhindantaṃ ñatvā It 69; evaṃdhammo (i.e. a heap of changing elements) A III 324; aciraṃ vat'ayaṃ kāyo paṭhaviṃ adhisessati chuddho apetaviññāṇo niratthaṃ va kaliṅgaraṃ Dhp 41. pittaṃ semhañ ca vamati kāyamhā Snp 198. As bahu-dukkho bahu-ādīnavo A V 109; as anicca dukkha, etc. M I 500; II 17; kāyena aṭṭiyamānā harayamānā S IV 62; V 320; dissati imassa kāyassa ācayo pi apacayo pi ādānam pi nikkhepanam pi S II 94. — This body is eaten by crows and vultures after its death: S V 370. Represented as pūti° foul S I 131; III 120. — Buddhaghosa at Vism 240 defines kāya as "catu-mahābhūtika pūti-kāya" (cf. similar passages on page 367: patthaddho bhavati kāyo, pūtiko bhavati kāyo). (d) Similes. — Out of the great number of epithets (adhivacanāni) and comparisons only a few can be mentioned (cf. above under definitions and synonyms): The body is compared to an abscess (gaṇḍa) S IV 83 = A IV 386; a city (nagara) S IV 194; a cart (ratha) S IV 292; an anthill (vammīka) M I 144; all in reference to its consisting of the four fundamental elements, cf. also: pheṇ'ūpamaṃ kāyaṃ imaṃ viditvā "knowing that the body is like froth" Dhp 46; kumbh'ūpamaṃ kāyaṃ imaṃ viditvā nagar'ūpamaṃ cittaṃ idaṃ ṭhapetvā Dhp 40: the body is as fragile as a water-pot. (e) Dissolution of the body is expressed in the standard phrase: kāyassa bhedā param maraṇā ..., i.e. after death ... upon which usually follows the mention of one of the gatis, the destinies which the new kāya has to experience, e.g. D I 82, 107, 143, 162, 245, {186} 247, 252; III 96, 97, 146, 181, 235; M I 22; S I 94; III 241; Dhp 140; It 12, 14; Ja I 152; Pv-a 27, etc., etc. Cf. also IV II. (Psychological). As the seat of feeling, kāya is the fifth in the enumeration of the senses (āyatanāni). It is ajjhattika as sense (i.e. subjective) and its object is the tangible (phoṭṭhabba). The contact between subject and object consists either in touching (phusitvā) or in sensing (viññeyya). The formulas vary, but are in essence the same all through, e.g. kāya-viññeyyā phoṭṭhabbā D I 245; kāyena phoṭṭhabbaṃ phusitvā D III 226, 250, 269; M I 33; II 42; S IV 104, 112; kāyena phusitvā A V 11; kāyo c'eva phoṭṭhabbā ca D III 102. Best to be grouped here is an application of kāya in the sense of the self as experiencing a great joy; {208} the whole being, the "inner sense," or heart This realization of intense happiness (such as it is while it lasts), pīti-sukha, is the result of the four stages of meditation, and as such it is always mentioned after the jhānas in the formula: so imaṃ eva kāyaṃ vivekajena pīti-sukhena abhisandeti ... "His very body does he so pervade with the joy and ease born of detachment from worldliness" D I 73 f. = M I 277; A II 41, etc. — A similar context is that in which kāya is represented as passaddha, calmed down, i.e. in a state which is free from worldly attachment (vivekaja). This "peace" of the body (may be translated as "my senses, my spirits" in this connection) flows out of the peace of the mind and this is born out of the joy accompanying complete satisfaction (pamuditā) in attaining the desired end. The formula is pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati D III 241, 288; S IV 351; M I 37; A III 21, 285; IV 176; V 3, 333; Vibh 227. Similarly: pamuditāya pīti jāyati, pītimanaya kāyo p°, passadhakāyā sukhaṃ ved° Vin I 294 (cf. Vinaya Texts II 224: "all my frame will be at peace," or "individuality"; see note) passaddha-kāya-saṅkhāra mentioned at A V 29 f. is one of the ten ariya-vāsā, the noblest conditions. A quasi-analogy between kāya and kāma is apparent from a number of other passages: kāya-chando kāyasneho kāyanvayatā pahīyati M I 500; ajjhattañ ca bahiddha ca kāye chandaṃ virājaye Snp 203; kāye avigata-rāgo hoti (kāme, rūpe) D III 238 = A III 249; madhurakajāto viya kāyo S III 106; A III 69. III. (Ethical). Kāya is one of the three channels by which a man's personality is connected with his environment and by which his character is judged, viz. action, the three being kāya, vacī (vāca) and manas. These three kammantas, activities or agents, form the three subdivisions of the sīla, the rules of conduct. Kāya is the first and most conspicuous agent, or the principle of action κατ'ἐξοχήν, character in its pregnant sense. Kāya as one of a triad. — Its usual combination is in the formula mentioned, and as such found in the whole of the Pāli Canon. But there is also another combination, found only in the older texts, viz. kayenā vācāya uda cetasā: yañ ca karoti kāyena vācāya uda cetasā taṃ hi tassa sakaṃ hoti tañ ca ādāya gacchati S I 93 yo dhammacārī kāyena vācāya uda cetasā idh'eva nam pasaṃsanti pecca sagge pamodati S I 102. — So also at A I 63; Snp 232. Besides in formula arakkhitena kāyena a° vācāya a° cittena S II 231 = 271; IV 112. With su- and duccarita the combination is extremely frequent, e.g. S I 71, 72; M I 22, etc., etc. In other combinations we have kāya- (v-., m.-) kamma, moneyya, soceyya, etc. — k. v. m. hiṃsati S I 165; saṃsappati A V 289 f.; kāye (v. m.) sati kāya-sañcetanā-hetu uppajjati S II 39 f.; The variations of k. in the ethics of the Dhamma under this view of k. v. m. are manifold, all based on the fundamental distinctions between good and bad, all being the raison d'être of kamma: yaṃ ... etarahi kammaṃ karoti kāyena v. m. idaṃ vuccati navakammaṃ S IV 132. — Passages with reference to good works are e.g. D III 245; A I 151; V 302 f.; (see also Kamma II 2.b.c.). — With reference to evil: S III 241, 247; A I 201; kin nu kāyena vācāya manasā dukkaṭaṃ kataṃ Pv II 1 3 and passim . Assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati kāyena v. m. S II 151; pāpaṃ na kayirā vacasā manasā kāyena vā kiñcana sabbaloke S I 12 = 31; yassa kāyena vācāya manasā n'atthi dukkaṭaṃ saṃvutaṃ tīhi ṭhānehi, tam ahaṃ brūmi brāhmaṇaṃ Dhp 391 = Nett 183. Kāyena saṃvaro sādhu sādhu vācāya saṃvaro manasā saṃvaro sādhu sādhu sabbattha saṃvaro Dhp 361 = S I 73 = Miln 399; ye ca kāyena v. m. ca susaṃvutā na te Māravasānugā, na te Mārassa paccagū S I 104; vācānurakkhī manasā susaṃvuto kāyena ca akusalaṃ na kayirā Dhp 281 = Nett 183. Kāya as one of a dyad: vācā and kāya: S I 172 (°gutta) M I 461 (rakkhita and a°); Pv I 2 2 (°saññatā and opposite); Vism 28 (k.-vacī-kamma); Pv-a 98. Kāya alone as a collective expression for the three: A I 54; Dhp 259, 391; Snp 206, 407; kāye avītarāgo M I 101; A III 249; IV 461 f.; °-samācāra S V 354; kāyaṃ paṇidhāya Paṭis I 175; Vibh 244 = 252; bhāvita° and a° M I 239; A I 250; III 106 f., cp.: kāya-p-pakopaṃ rakkheyya, kāyena saṃvuto siyā kāya-duccaritaṃ hitvā, kāyena sucaritaṃ care Dhp 231. — Ahiṃsakā ye munayo niccaṃ kāyena saṃvutā Dhp 225. Kāya in combination with citta: ṭhito va kāyo hoti ṭhitaṃ cittaṃ ... S V 74; anikaṭṭha-kāyo nikaṭṭha-citto A II 137; sāraddha-kāyo saṅkiliṭṭha-citto A V 93 = 95 = 97; bhāvita-kāyo, °sīlo, °citto, °pañño S IV 111; A IV 111; V 42 f. — Apakassa kāyaṃ apakassa cittaṃ S II 198. Kāya-citta-passaddhi, etc. Dhs 29-51. In these six couples (or yugalas) later Abhidhamma distinguished kāya as = the cetasikas (mental properties, or the vedanā, saññā and saṅkhārā khandhas), body being excluded. Cpd. 96. See also combination kilanta-kāya, kilanta-citta under kilamati. IV. (Various). Kāyena (i.e. "visibly") aññamaññaṃ passituṃ A II 61; as nānatta° and ekatta° at A IV 39 = Nidd II §570. The relation between rūpa-kāya (= cātumahābhūtika), and nāma-kāya, the mental compound (= vedanā saññā, etc.) is discussed at Nett 77, 78, and Paṭis I 183 f., see also S II 24. K. is anattā, i.e. k. has no soul A V 109; S IV 166. nāyaṃ kāyo tumhākaṃ nāpi paresaṃ, purāṇaṃ idaṃ kammaṃ ... "neither is this body yours, nor anyone else's: it is (the appearance of) former karma" S II 64, 65 = Nidd II §680. Dissamānena kāyena and upaḍḍha-dissamānena S I 156. Manomaya-kāya a body made by the mind (cf. Vv-a 10 and Sv I 110, 120, 222) according to Buddhaghosa only at the time of jhāna S V 282 f.; manomaya pīti-bhakkha sayaṃpabha D I 17 = Vv-a 10; manomayaṃ kāyaṃ abhinimmināya ... D I 77; m° sabbaṅga-paccaṅgī D I 34, 77, 186, 195. — Under the control of psychic powers (iddhi): kāyena vaṃsa vatteti he does as he likes with his body, i.e. he walks on water, is ubiquitous, etc. [Ed.: 'ubiquitous' is incorrect, is capable of poly-presence.] (yāva brahmalokā pi: even up to heaven) S V 265 = D I 78 = A I 170: see also S V 283, 284. — In the various stages of saṃsāra; kāyaṃ nikkhipati he lays down his (old) body S IV 60, 400; cf. S III 241 (ossaṭṭha-kāya); referring to continuous change of body during day and night (of a Petī) Pv II 12 11 . -aṅga a limb of the body, kāy'aṅgaṃ vāc'aṅgaṃ vā na kopenti: they remain motionless and speechless (reference to the bhikkhus begging) Ja III 354; As 93, 240; -ānupassīn in combination kāye kāyānupassī "realizing in the body an aggregate" D II 94, 100, 291 f.; III 58, 77, 141, 221, 276; M I 56; A I 39, 296; II 256; III 449; IV 300, 457 f.; S IV 211; V 9, 75, 298, 329 f.; Vibh 193 f.; 236; see also above. Der.: °anupassanā Paṭis I 178, 184; II 152, 163, 232; °passita Nett 123; -āyatana the sense of touch D III 243, 280, 290; Dhs 585, 613, 653, 783; -indriya same D III 239; Dhs 585, 613, 972; -ujjukatā straightness of body (+ citta°, of thought) Dhs 53, 277, 330; Vism 466; Abhidh-av 16, 20; -ūpaga going to a (new) body S II 24; -kamma "bodily action," deed performed by the body in contradistinction to deeds by speech or thought (see above) D I 250; III 191, 245, 279; M I 415; III 206; A I 104; III 6, 9, 141 f.; V 289; Thig 277; Paṭis II 195; Dhs 981, 1006; Vibh 208, {187} 321, 366; Pp 41; Abhidh-av 69; As 68, 77, 344; -kammaññatā wieldiness, alertness of the bodily senses included under nāmakāya Dhs 46, 277, 326; -kammanta = °kamma, in combinations °sampatti and °sandosa A V 292, 294, 297; M I 17; -kali "the misfortune of having a body" = this miserable body Thig 458, 501; Thig-a 282, 291; -kasāva bodily impurity or depravity A I 112; -gata "relating to the body," always combined with sati in the same sense as °anupassin (see above) S I 188; M III 92; A I 44; Snp 340 {209} (cf. Pj II 343); Thag 468, 1225; Ja I 394; Dhp 293 = Nett 39; Dhp 299; Miln 248, 336, 393; Vism 111, 197, 240 f. -gantha bodily tie or fetter (binding one to saṃsāra), of which there are four: abhijjhā, byāpāda, sīlabbata-parāmāsa, idaṃ-saccābhinivesa D III 230 = S V 59 = Dhs 1135 = Vibh 374; cf. Mrs. Rh.D., BMPE 281 note 1; -gandha spelling for °gantha at Nett 115 119; -gutta one who guards his body, i.e. controls his action (+ vacīgutta) S I 172 = Snp 74; -gutti the care or protection of the body Vin I 295; Ja II 162; -citta body and mind: °ābādha physical and mental disease Ja IV 166; see other combinations above; -ḍāha fever Vin I 214; -tapana chastisement of body, curbing one's material desires, asceticism Pv-a 98; -thāma physical strength Ja III 114; -daratha bodily distress Ja V 397; VI 295; -daḷha bodily vigour Vin II 76, 313; -dukkha bodily pain (+ ceto°) M III 288; -duccarita misconduct by the body, evil deeds done through the instrumentality of the body (cf. °kamma) D III 52, 96, 111, 214; A I 48; Dhp 231; It 54, 58; Dhs 300, 1305; Abhidh-av 16, 20; -duṭṭhulla unchastity Thag 114; -dvāra the channel or outlet of bodily senses Ja I 276; IV 14; Vv-a 73; Dhp-a IV 85; Abhidh-av 69; -dhātu the "element" of body, i.e. the faculty of touch, sensibility Dhs 613; Kv 12; -pakopa blameworthy conduct, misbehaviour (+ vacī°, mano°) Dhp 231 = Dhp-a 330; -pacālaka (neuter) shaking or swaying the body, "swaggering" Vin II 213; -paṭibaddha1 . adjective (of the breath), dependent on, or connected with the body S IV 293; attached or bound to the body Ja III 377; V 254;2. masculine an article of dress worn on the body Vin III 123, IV 214; -payoga the instrumentality or use of the body Sv I 72 = As 98; -pariyantika limited by the body, said of vedanā, sensation S V 320 = A II 198; -parihārika tending or protecting the body D I 71 = A II 209 = Pp 58; Vism 65 (cīvara); Sv I 207; -pasāda clearness of the sense of touch or sense in general As 306; Abhidh-av 62, 66, 74; cf. BMPE page 159 note 2, page 182 note 2; -passaddhi serenity or quietude of the senses S IV 125 (cf. IV 351 and above); V 66, 104; Dhs 40, 277, 320; As 130; Abhidh-av 16, 19, 29; -pāgabbhiya "body-forwardness" immodesty, lasciviousness, generally said of women Ja II 32; V 449; -pāgabbhiniya same Ja I 288; -pāguññatā good condition of the mental faculties, fitness of sense, opposite kāyagelañña, apathy Dhs 46, 277, 326; Vism 466; Abhidh-av 16, 20; Rūpār 157; -phandita (neuter) bodily activity Ja III 25; -baddha fastened to the body, applied to robes Sv I 207; -bandhana a girdle or waistband Vin I 46, 51; II 118, 135, 177, 213, 266; M I 237; -bala physical strength Pv-a 30; -bhāvanā meditation or training with regard to action D III 219; M I 237; cf. Miln 85; -macchera "body-selfishness," pampering the body Thag 1033; -mudutā pliability of sense = °kammaññatā Dhs 44, 277, 324; Abhidh-av 16, 20, Rūpār 157; -muni a sage with regard to action It 56; -moneyya the true wisdom regarding the use of the body as an instrument of action It 56; 67; D III 220; A I 273; Nidd II §514; -ratha the "carriage-like" body Ja VI 253; -lahutā buoyancy of sense = °muduta, same passages; -vaṅka crookedness of action A I 112; -vikāra change of position of the body Ja III 354; -vijambhana alertness Dhp-a IV 113; -viññatti intimation by body, i.e. merely by one's appearance, applied chiefly to the begging bhikkhu Dhs 585, 636, 654, 844; As 82, 301; Miln 229, 230; Vism 448; Abhidh-av 69, 70; -viññāṇa consciousness by means of touch, sensory consciousness D III 243; Dhs 556, 585, 651, 685, 790; Miln 59; Vibh 180; °dhātu element of touch-consciousness Dhs 560; Vibh 88; Kv 12; -viññeyya to be perceived by the sense of touch (+ phoṭṭhabba, see above) D I 245; II 281; III 234; M I 85, 144; Dhs 589, 967, 1095; Vibh 14; Kv 210; Miln 270; -vipphandana throbbing of the body, bodily suffusion, applied to °vinnatti Abhidh-av 69, 70; As 323; -viveka seclusion of the body, hermitism Ja I 289; As 165; -vūpakāsa = °viveka D III 285 (+ citta° "singleness" of heart); -veyyāvacca menial duties Ja I 12; °kara a servant Ja II 334; -veyyāvaṭika same Ja VI 418; Snp page 104; Dhp-a I 27; °kamma the same Ja V 317 (= veyyāvacca) As 160; -saṃsagga bodily contact, sexual intercourse Vin III 121, 190; Ja VI 566; -sakkhin he who has realized and gained the final truth concerning the body (cf. °anupassin) D III 105, 254; M I 478 = Pp 14, 29; M II 113; III 45; A I 74; 118; IV 10, 451; V 23; Paṭis II 52, 62; Nett 190; Kv 58; Vism 93, 387; -saṅkhāra the material aggregate, substratum of body Vin III 71; S II 40; III 125; IV 293; A I 122; II 158, 231; Paṭis I 184, 186; Vism 530; -saṅgaha control of body (+ citta°) Nett 91; -sañcetanā (°hetu) ground (for the rise of), material, i.e. impure thoughts A II 157; Vism 530 (+ vacī°, mano°); -samācāra (good) conduct as regards one's actions D II 279 (+ vacī°) M I 272 f.; II 113; III 45; S V 354; A III 186 f. -sampīlana crushing the body (of dukkha) Nett 29; -samphassa the sense of touch (see āyatana) D III 243; S V 351; Dhs 585, 616, 651, 684; °ja arisen through touch or sensibility D III 244; Dhs 445, 558; -sucarita good conduct in action, as one of the three °kammāni (vacī°, mano°) D III 52, 96, 111, 169, 215; It 55, 59, 99, Dhs 1306; -suci purity of body, i.e. of action (+ vacī°, ceto°) A I 273; It 55; -soceyya purification of body (+ vacī°, mano°) D III 219; A I 271; V 264, 266; It 55.
wishes, desires; loves
(kam + e), 渴望，需要。kāmesi,【過】。kāmita,【過分】。
(pr, pr) desires; longs (for); is in love (with) craves, desires Construction: kāme + ti