saMDi
saṃdhi , m. , (in several mgs. substantially the same as in Skt. ), ( 1 ) joint (= Skt. ), as of the body, also connexion between entities, see s.v. visaṃdhi ; joint = junction, intermediate point between one bodhisattva-bhūmi and the next, saṃdhi-cittaṃ Mv i.91.5 , the juncture-frame-of-mind , of a Bodhisattva passing from one bhūmi to the next; bhūmi-saṃdhiṣu 97.17 , prob. in this mg. , but the verse is corrupt and obscure; (katamaṃ) saṃdhi-cittaṃ bhavati 110.16 (in passing from the 4th to the 5th bhūmi, similarly 18, and 127.15, 18 ); paryādānaṃ gacchanti, pātāla-saṃdhigatam iva vāri LV 207.14 , become exhausted like water when it reaches the boundary of the nether world ; ( 2 ) crease, crack (= Skt. ): mānsi (māṃsi) nāsti saṃdhiḥ LV 49.22 ( vs ), there is no crack, crease, in her flesh ; ( 3 ) acc. to Senart , (as in Skt. political science) union, concord, conciliation : sarvakāryeṣu saṃdhi-graha-saṃyojakāś … rājakāryeṣu pada-saṃdhi-viduṣaś ca bhavanti ( sc. bodhisattvāḥ) Mv i.133.15 , ils emploient les moyens dʼunion et de douceur (graha) … ils savent (observer) un langage conciliant (?) ; prob. also in the troublesome LV 431.11 ff. , dīrgharātraṃ piśunavacanaparivarjana-bhedamantrāgrahaṇa-saṃdhisāmagrī-rocana-samagrāṇāṃ cedācittena ( q.v. ) piśunavacanavigarhaṇa-saṃdhisāmagrī-guṇavarṇaprakāśanaprayogatvāt suśukladanta ity ucyate, where it seems likely that saṃdhi-sāmagrī, the totality of concord (?) , is the opposite of piśunavacana and bheda(mantra); ( 4 ) intention (see Senartʼs note ii.537 ): naiṣo kṣurapro saṃdhito ( abl. , by intention ) āhato 'si mayā ajānantena Mv ii.222.17 ( vs , so mss. , meter impossible, but not improved by Senart ʼs violent em. ); saṃdhito is also read in mss. in the very similar line 7 above, where saṃdhīto would make the meter perfect and should prob. be read m.c. (rather than Senart ʼs em. saṃdahito); possibly same mg. in LV 42.3 ( vs ) saṃdhipralāpam aśubhaṃ na samācariṣye, I shall not commit any evil intentional (?) frivolity of speech ; Tib. for the cpd. kyal paḥi (read kaḥi ? = of frivolity of speech ) tshig (= words ; but perh. read tshigs , joint etc. , = saṃdhi? I do not understand the expression); this meaning is given for Skt. saṃdhā, see pw s.v. 3; ( 5 ) = saṃdhā , q.v. , esoteric meaning ( prob. developed out of prec. ): na bhāṣate bhūtapadārtha-saṃdhiṃ SP 118.2 ( vs ), he (Buddha) does not declare the real ( bhūta ) mystic meaning (or intent ) of the sense of the words ( Tib. ldem dgoṅs , as for saṃdhā); tasya ( sc. of what has been said by Buddhas) saṃdhiṃ vijānatha ( impv. ) Laṅk 283.9 ( vs ); also in saṃdhi-nirmocana , q.v. ; ( 6 ) connexion with rebirth, ( Suzuki ) ‘ attachment (to existence)’, in a passage beginning Laṅk 160.8 ff. in which Buddha is asked to explain sarvadharma-saṃdhy-arthaparimocanārtham (9) the meaning of attachment (connexion, binding) and of emancipation of all states of being ; in (sarvadharmāṇāṃ) saṃdhyasaṃdhi-lakṣaṇaṃ (11), asaṃdhi, non-attachment , replaces parimocana; in 162.9 ff. (same passage) sarvabhāvavikalpa-saṃdhi-vivikta-darśanān na saṃdhir nāsaṃdhilakṣaṇaṃ sarvadharmāṇāṃ, nātra kaścin Mahāmate badhyate ( sc. by saṃdhi) na ca mucyate (by asaṃdhi), anyatra ( on the contrary ) vitathapatitayā buddhyā bandhamokṣau prajñāyete … yad uta, sad-asatoḥ saṃdhy-anupalabdhitvāt sarvadharmāṇāṃ. (14) trayaḥ saṃdhayo bālānāṃ pṛthagjanānāṃ, the three attachments of vulgar fools , are (15) rāgo dveṣo mohaś ca, tṛṣṇā ca paunarbhavikī … (16) yāṃ saṃdhāya ( being connected with which ) gati-saṃdhayaḥ ( the attachments to other destinies , see gati ) prajāyante. tatra saṃdhi-saṃdhānaṃ (read °nāṃ with v.l. ; so implied by Suzuki transl. ) (17) sattvānāṃ gatipañcakaṃ ( under these circumstances creatures who are attached to the attachments are subject to the five destinies ). saṃdher vyucchedān ( abl. ) … na saṃdhir nāsaṃdhilakṣaṇaṃ prajñāyate ( after the cutting off of attachment there is no attachment, nor is any visible sign of detachment perceptible ); here follow the passages 163.1 ff. , cited s.v. saṃgati 2, in which it appears that saṃdhi, [Page558-a] esp. the three saṃdhayaḥ (above), are, or are correlated with, the three saṃgati , these two words being virtual synonyms in this use; after this, abhūtaparikalpo hi saṃdhi-lakṣaṇam ucyate 163.6 ( vs ), for the mark of attachment (binding to rebirth) is false discrimination ; badhyante svavikalpena bālāḥ saṃdhy-avipaścitāḥ 163.9 ( vs ); vijñānaṃ pravartate 'nyagati-saṃdhau Laṅk 124.11—12 , the vi° ‘continues to evolve in another path of existence’ ( Suzuki , freely but in essence rightly); anyagati-saṃdhau also 140.3 , and gati-saṃdhau 371.8 .