Kāya Kāya [der. probably fr. ci, cinoti to heap up, cp. nikāya heaping up, accumulation or collection; Sk. kāya] group, heap, collection, aggregate, body. — Definitions and synonyms. — SnA 31 gives the foll. synonyms and similes of kāya: kuṭī, guhā (Sn 772), deha, sandeha (Dh 148=Th 1, 20), nāvā (Dh 369), ratha (S iv.292), dhaja, vammīka (M i.144), kuṭikā (Th 1, 1); and at KhA 38 the foll. def.: kāye ti sarīre, sarīraŋ hi asucisañcayato kucchitānaŋ vā kesādīnaŋ āyabhūtato kāyo ti vuccati. . . . It is equivalent to deha: S i.27; PvA 10; to sarīra KhA 38; PvA 63, to nikāya (deva˚) D iii.264; and cp. formula of jāti: sattānaŋ tamhi tamhi sattanikāye jāti . . . Nd2 257.
Literal meaning.— 1. mahājana -- kāya a collection of people, a crowd S iv.191; v.170; VvA 78; -- bala˚ a great crowd Sn p. 105; DhA 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˚ D iii.244; appl. 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 J ii.91, viz. camma˚, dāru˚, loha˚, ayo˚, vāluka˚, udaka˚, phalaka˚, or "bodies" (great masses, substances) of skin, wood, copper, iron, sand, water, and planks. — Var. other combns: 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; Tāvatiŋsa˚ 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 §§ 613-16), and represents the fundamental organ of touch which underlies all other sensation. Developed only in later thought DhsA. 311 cf. Mrs. Rhys Davids, Bud. Psy. Ethics lvi. ff.; Bud. Psy. 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 Vbh 193). The standing formula of this recognition is kāye kāyânupassī . . . 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 Kh 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; Vbh 193, 194; Nett 83, 123; with slight variation: kāye asubhânupassī . . . A iii.142 sq.; v.109 (under asubhasaññā); It 81; cp. kāye aniccânupassī S iv.211; and kāyagatā sati. — This accumulation is described in another formula with: ayaŋ . . . 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.83; as depending on nourishment (āhāra-ṭṭhitika, etc.) Sv.64; A ii.145 (with taṇhā, māna, methuna); as needing attention: see ˚parihārika. As saviññāṇaka, having consciousness A iv.53= S ii.252=S iii.80, 103, 136, 169; cp. āyu usmā ca viññānaŋ yadā kāyaŋ jahant' imaŋ 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 PvA 43; see also kilanta. kāyo kilanto D iii.255 sq.;=A iv.332; S v.317; M i.116; jiṇṇassa me . . . kāyo na paleti Sn 1144; ātura -- kāyo S iii.1 (cittaŋ anāturaŋ); paripuṇṇa -- k˚ suruci sujāto, etc., with a perfect body (of the Buddha) Sn 548= Th 1, 818; cp. mahā -- k˚ (of Brahmins) Sn 298. The body of a Buddha is said to be endowed with the 32 signs of a great man: Bhagavato kāye dvattiŋsa mahāpurisa -- lakkhaṇāni . . . Sn p. 107, cp. 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 (Dial. iii, 81).
(c) Valuation of physical body. From the contemplating of its true character (kāyânupassī) follows its estimation as a transient, decaying, and repulsive object. — kāye anicc' ânupassī S iv.211 (and vay' ânupassī, nirodh' ânupassī), so also asubhânupassī It 81; kāyañ ca bhindantaŋ ñatvā It 69; evaŋdhammo (i. e. a heap of changing elements) A iii.324; aciraŋ vat' ayaŋ kāyo paṭhaviŋ adhisessati chuddho apetaviññāṇo niratthaŋ va kalingaraŋ Dh 41. pittaŋ semhañ ca vamati kāyamhā Sn 198. As bahu -- dukkho bahuādīnavo 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. — Bdhgh. at Vism 240 defines kāya as "catu -- mahābhūtika pūti -- kāya" (cp. similar passages on p. 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 (cp. above under def. & syn.): 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, cp. also: pheṇ' ûpamaŋ kāyaŋ imaŋ viditvā "knowing that the body is like froth" Dh 46; kumbh' ûpamaŋ kāyaŋ imaŋ viditvā nagar' ûpamaŋ cittaŋ idaŋ ṭhapetvā Dh 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, 247, 252; iii.96, 97, 146, 181, 235; M i.22; S i.94; iii.241; Dh 140; It 12, 14; J i.152; PvA 27, etc., etc. Cp. 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 phoṭṭhabbaŋ 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; 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 imaŋ eva kāyaŋ vivekajena pīti -- sukhena abhisandeti . . . "His very body does he so pervade with the joy and ease born of detachment from worldliness" D i.73 sq.=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 sukhaŋ vedeti, sukhino cittaŋ samādhiyati D iii.241, 288; S iv.351; M i.37; A iii.21, 285; iv.176; v.3, 333; Vbh 227. — Similarly: pamuditāya pīti jāyati, pītimanāya kāyo p˚, passadhakāyā sukhaŋ ved˚ Vin i.294 (c̣p. Vin. Texts ii.224: "all my frame will be at peace," or "individuality"; see note) passaddhakāya -- sankhāra mentioned at A v.29 sq. 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-˚sneho-˚anvayatā pahīyati M i.500; ajjhattañ ca bahiddha ca kāye chandaŋ virājaye Sn 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 & 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 κατʼ 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 taŋ hi tassa sakaŋ hoti tañ ca ādāya gacchati S i.93 yo dhammacārī kāyena vācāya uda cetasā idh eva nam pasaŋsanti pacca sagge pamodati S i.102. — So also at A i.63; Sn 232. Besides in formula arakkhitena kāyena a˚ vācāya a˚ cittena S ii.231=271; iv.112. — With su- and duccarita the combn is extremely frequent, e. g. S i.71, 72; M i.22, etc., etc. In other comb. we have kāya -- (v˚., m.˚) kamma, moneyya, soceyya, etc. — k˚. v˚. m˚. hiŋsati S i.165; saŋsappati A v.289 sq.; kāye (v˚. m˚.) sati kāya -- sañcetanā -- hetu uppajjati S ii.39 sq.; 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: yaŋ . . . etarahi kammaŋ karoti kāyena v. m. idaŋ vuccati navakammaŋ S iv.132. — Passages with reference to good works are e. g. D iii.245; A i.151; v.302 sq.; (see also Kamma ii.2 b. c.). — With reference to evil: S iii.241, 247; A i.201; kin nu kāyena vācāya manasā dukkaṭaŋ kataŋ Pv ii.13 and passim. Assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati kāyena v. m. S ii.151; pāpaŋ na kayirā vacasā manasā kāyena vā kiñcana sabbaloke S i.12=31; yassa kāyena vācāya manasā n'atthi dukkaṭaŋ saŋvutaŋ tīhi ṭhānehi, tam ahaŋ brūmi brāhmaṇaŋ Dh 391=Nett 183. Kāyena saŋvaro sādhu sādhu vācāya saŋvaro manasā saŋvaro sādhu sādhu sabbattha saŋvaro Dh 361=S i.73= Miln 399; ye ca kāyena v. m. ca susaŋvutā na te Māravasânugā, na te Mārassa paccagū S i.104; vācānurakkhī manasā susaŋvuto kāyena ca akusalaŋ na kayirā Dh 281=Nett 183.
Kāya as one of a dyad: vācā and kāya: S i.172 (˚gutta) M i.461 (rakkhita and a˚); Pv i.22 (˚saññatā and opp.); Vism 28 (k˚-vacīkamma); PvA 98.
Kāya alone as a collective expression for the three: A i.54; Dh 259, 391; Sn 206, 407; kāye avītarāgo M i.101; A iii.249; iv.461 sq.; ˚-samācāra S v.354; kāyaŋ paṇidhāya Ps i.175; Vbh 244=252; bhāvita˚ and a˚ M i.239; A i.250; iii.106 sq., cp.: kāya-ppakopaŋ rakkheyya, kāyena saŋvuto siyā kāyaduccaritaŋ hitvā, kāyena sucaritaŋ care Dh 231. Ahiŋsakā ye munayo niccaŋ kāyena saŋvutā Dh 225.
Kāya in combn with citta: ṭhito va kāyo hoti ṭhitaŋ cittaŋ . . . S v.74; anikaṭṭha -- kāyo nikaṭṭha -- citto A ii.137; sāraddha -- kāyo sankiliṭṭha -- citto A v.93=95= 97; bhāvita -- kāyo, ˚sīlo, ˚citto, ˚pañño S iv.111; A iv.111; v.42 sq. Apakassa kāyaŋ apakassa cittaŋ 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 sankhārā khandhas), body being excluded. Cpd. 96. See also combn kilantakāya, kilanta -- citta under kilamati.
IV. (Various). -- Kāyena (i. e. "visibly") aññamaññaŋ passituŋ A ii.61; as nānatta˚ and ekatta˚ at A iv.39 =Nd2 570. The relation between rūpa -- kāya (=cātumahābhūtika), and nāma -- kāya, the mental compound (=vedanā saññā, etc.) is discussed at Nett 77, 78, and Ps i.183 sq., see also S ii.24. K. is anattā, i. e. k. has no soul A v.109; S iv.166. n'âyaŋ kāyo tumhākaŋ n'āpi paresaŋ, purāṇaŋ idaŋ kammaŋ . . . "neither is this body yours, nor anyone else's: it is (the appearance of) former karma" S ii.64, 65=Nd2 680. Dissamānena kāyena and upaḍḍha -- dissamānena S i.156. — Manomaya-kāya a body made by the mind (cp. VvA 10 and DA i.110, 120, 222) according to Bdhgh only at the time of jhāna S v.282 sq.; manomaya pīti -- bhakkha sayaŋpabha D i.17=VvA 10; manomayaŋ kāyaŋ abhinimmināya . . . D i.77; m˚ sabbanga -- paccangī D i.34, 77, 186, 195. — Under the control of psychic powers (iddhi): kāyena va saŋvatteti he does as he likes with his body, i. e. he walks on water, is ubiquitous, etc. (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 Saŋsāra; kāyaŋ nikkhipati he lays down his (old) body S iv.60, 400; cp. S iii.241 (ossaṭṭha -- kāya); referring to continuous change of body during day and night (of a Petī) Pv ii.1211.
-anga a limb of the body, kāy'angaŋ vāc'angaŋ vā na kopenti: they remain motionless and speechless (ref. to the bhikkhus begging) J iii.354; DhsA 93, 240; -ânupassin in combn kāye kāyânupassī "realizing in the body an aggregate" D ii.94, 100, 291 sq.; D iii.58, 77, 141, 221, 276; M i.56; A i.39, 296; ii.256; iii.449; iv.300, 457 sq.; S iv.211; v.9, 75, 298, 329 sq.; Vbh 193 sq.; 236; see also above. Der.: ˚anupassanā Ps. 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; Bdhd 16, 20. -ûpaga 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 sq.; v.289; Th 2, 277; Ps ii.195; Dhs 981, 1006; Vbh 208, 321, 366; Pug 41; Bdhd 69; DhsA 68, 77, 344. -kammaññatā wieldiness, alertness of the bodily senses included under nāmakāya Dhs 46, 277, 326. -kammanta=˚kamma, in comb. ˚sampatti and ˚sandosa A v.292, 294, 297; M i.17. -kali "the misfortune of having a body"=this miserable body Th 2, 458, 501; ThA 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; Sn 340 (cp. SnA 343); Th 1, 468, 1225; J i.394; Dh 293= Nett 39; Dh 299; Miln 248, 336, 393; Vism 111, 197, 240 sq. -gantha bodily tie or fetter (binding one to saŋsāra), of which there are four: abhijjhā, byāpāda, sīlabbata -- parāmāsa, idaŋ -- saccâbhinivesa D iii.230= S v.59=Dhs 1135=Vbh 374; cp. Mrs. Rh. D., Dhs. trsl. p. 304; -- gandha spelling for ˚gantha at Nett 115-119; -gutta one who guards his body, i. e. controls his action (+vacīgutta) S i.172=Sn 74; -gutti the care or protection of the body Vin i.295; J ii.162; -citta body and mind: ˚ābādha physical and mental disease J iv.166; see other combns above; -ḍāha fever Vin i.214; -tapana chastisement of body, curbing one's material desires, asceticism PvA 98. -thāma physical strength J iii.114; -daratha bodily distress J 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 (cp. ˚kamma) D iii.52, 96, 111, 214; A i.48; Dh 231; It 54, 58; Dhs 300, 1305; Bdhd 16, 20; -duṭṭhulla unchastity Th 1, 114; -dvāra the channel or outlet of bodily senses J i.276; iv.14; VvA 73; DhA iv.85; Bdhd 69; -dhātu the "element" of body, i. e. the faculty of touch, sensibility Dhs 613; Kvu 12; -pakopa blameworthy conduct, misbehaviour (+vacī˚, mano˚) Dh 231=DhA 330; -pacālaka (nt.) shaking or swaying the body, "swaggering" Vin ii.213; -paṭibaddha 1. adj. (of the breath), dependent on, or connected with the body S iv.293; attached or bound to the body J iii.377; v.254; 2. m. an article of dress worn on the body Vin iii.123, iv.214; -payoga the instrumentality or use of the body DA i.72=DhsA 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=Pug 58; Vism 65 (cīvara); DA i.207; -pasāda clearness of the sense of touch or sense in general DhsA 306; Bdhd 62, 66, 74; cp. Dhs. trsl. p. 173n, 198n; -passaddhi serenity or quietude of the senses S iv.125 (cp. iv.351 and above); v.66, 104; Dhs 40, 277, 320; DhsA 130; Bdhd 16, 19, 29; -pāgabbhiya "body -- forwardness" immodesty, lasciviousness, gener. said of women J ii.32; v.449; -pāgabbhiniya same J i.288; -pāguññatā good condition of the mental faculties, fitness of sense, opp. kāyagelañña, apathy Dhs 46, 277, 326; Vism 466; Bdhd 16, 20, 157; -phandita (nt.) bodily activity J iii.25; -baddha fastened to the body, appl. to robes DA i.207; -bandhana a girdle or waistband Vin i.46, 51; ii.118, 135, 177, 213, 266; M i.237; -bala physical strength PvA 30; -bhāvanā meditation or training with regard to action D iii.219; M i.237; cp. Miln 85; -macchera "body -- selfishness," pampering the body Th 1, 1033; -mudutā pliability of sense=˚kammaññatā Dhs 44, 277, 324; Bdhd 16, 20, 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; Nd2 514; -ratha the "carriagelike" body J vi.253; -lahutā buoyancy of sense= ˚muduta, same loci; -vanka crookedness of action A i.112; -vikāra change of position of the body J iii.354; -vijambhana alertness DhA iv.113; -viññatti intimation by body, i. e. merely by one's appearance, appl. chiefly to the begging bhikkhu Dhs 585, 636, 654, 844; DhsA 82, 301; Miln 229, 230; Vism 448; Bdhd 69, 70; -viññāṇa consciousness by means of touch, sensory consciousness D iii.243; Dhs 556, 585, 651, 685, 790; Miln 59; Vbh 180; ˚dhātu element of touch -- consciousness Dhs 560; Vbh 88; Kvu 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; Vbh 14; Kvu 210; Miln 270; -vipphandana throbbing of the body, bodily suffusion, appld to ˚vinnatti Bdhd 69, 70; DhsA 323; -viveka seclusion of the body, hermitism J i.289; DhsA 165; -vūpakāsa= ˚viveka D iii.285 (+citta˚ "singleness" of heart); -veyyāvacca menial duties J i.12; ˚kara a servant J ii.334; -veyyāvaṭika same J vi.418; Sn p. 104; DhA i.27; ˚kamma id. J v.317 (=veyyāvacca) DhsA 160; -saŋsagga bodily contact, sexual intercourse Vin iii.121, 190; J vi.566; -sakkhin he who has realized and gained the final truth concerning the body (cp. ˚anupassin) D iii.105, 254; M i.478=Pug 14, 29; M ii.113; iii.45; A i.74; 118; iv.10, 451; v.23; Ps ii.52, 62; Nett 190; Kvu 58; Vism 93, 387. -sankhāra the material aggregate, substratum of body Vin iii.71; S ii.40; iii.125; iv.293; A i.122; ii.158, 231; Ps i.184, 186; Vism 530. -sangaha 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 sq.; ii.113; iii.45; S v.354; A iii.186 sq. -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.
