Page 188 - Pali English Dictionary.

Esika Okassati

S iii.202, 211, 217; DA i.105. pavattaṁ ehi — passavidhaṁ arahatī ti", D ii.217; iii.5, 227; S
2
Esikā desire, see abbūḷha. i.9; iv.41, 272; v.343; A i.158; ii.198. ehibhadantika one who
accepts an invitation D i.166; M i.342; ii.161; A i.295; ii.206.
Esin (adj.) [Sk. eṣin, of iṣ] seeking, wishing, desiring S ehi bhikkhu "come bhikkhu!" the oldest formula of admission
ii.11 (sambhav°); J i.87 (phal°); iv.26 (dukkham°); Pv ii.9 28
to the order Vin i.12; iii.24; DhA i.87; J i.82; f. ehi bhikkhunī
(gharam); PvA 132.
Vin iv.214 pl. etha bhikkhavo DhA i.95. ehibhikkhu — pab-
Ehi [imper. of eti] come, come here Sn 165; J ii 159; vi. 367; bajjā initiation into Bhikkhuship SnA 456. ehibhikkhubhāva
DhA i.49. In the later language part. of exhortation = Gr. — state of being invited to join the Sangha, admission to the
α῎γε, Lat. age, "come on" DhA ii.91; PvA 201 (+ tāva = α῎γε Order J i.82, 86; DhA ii.32; SnA 456. ehisāgata- (& svāgata-
δή). ehipassika (adj.) [ehi + passa + ika] of the Dhamma, that )vādin a man of courtesy (lit. one who habitually says: "come
which invites every man to come to see for himself, open to you are welcome") D i.116; Vin ii.11; iii.181.
d.
all, expl at Vism 216 as "ehi, passa imaṁ dhamman ti evaṁ

O

d.
O Initial o in Pali may represent a Vedic o or a Vedic au (see ojas, jahanti "they leave whatever shelter they have", expl by ālaya
ogha, etc.). Or it may be guṇa of u (see oḷārika, opakammika, DhA ii.170).
etc.). But it is usually a prefix representing Vedic ava. The -cara (f. °carikā J vi.416; °cārikā M i.117) living in the
form in o is the regular use in old Pali; there are only two house (said of animals), i. e. tame (cp. same etym. of "tame"
or three cases where ava, for metrical or other reasons, intro- = Lat. domus, domesticus). The passage M i. 117, 118 has
duced. In post — canonical Pali the form in ava is the regular caused confusion by oka being taken as "water". But from the
one. For new formations we believe there is no exception to context as well as from C. on J vi.416 it is clear that here a tame
this rule. But the old form in o has in a few cases, survived. animal is meant by means of which other wild ones are caught.
Though o; standing alone, is derived from ava, yet compounds The passage at M i.117 runs "odaheyya okacaraṁ ṭhapeyya
with o are almost invariably older than the corresponding com- okacārikaṁ" i. e. he puts down a male decoy and places a fe-
pounds with ava (see note on ogamana). male (to entice the others), opp. "ūhaneyya o. nāseyya o." i.
e. takes away the male & kills the female. -(ñ)jaha giving up
Oka (nt.) [Vedic okas (nt.), fr. uc to like, thus orig. "comfort",
the house (and its comfort), renouncing (the world), giving up
hence place of comfort, sheltered place, habitation. The in-
2
attachment Sn 1101 (= ālayaṁjahaṁ SnA 598; cp. Nd 176
digenous interpretation connects oka partly with okāsa = fig.
1
room (for rising), chance, occasion (thus Nd 487 on Sn 966: with v. l. oghaṁjaha). -anoka houseless, homeless, com-
fortless, renouncing, free from attachment: see separately.
see anoka; SnA 573 ibid.; SnA 547: see anoka; SnA 573 ibid.;
SnA 547: see below), partly with udaka (as contraction): see Okaḍḍhati [o + kaḍḍhati] to drag away, remove Th 2, 444. See
below on Dh 34. Geiger (P. Gr. § 20) considers oka to be a also ava°.
direct contraction of udaka (via *udaka, *utka, *ukka, *okka).
Okantati (okkant°) [o + kantati, cp. also apakantati] to cut off,
The customary synomym for oka (both lit. & fig.) is ālaya] 2
cut out, cut away, carve; pres. okantati M i. 129; Pv iii.10
resting place, shelter, resort; house, dwelling; fig. (this mean-
(= ava° PvA 213); ger. okantitvā J i. 154 (migaṁ o. after
ing according to later commentators prevailing in anoka, lik-
carving the deer); PvA 192 (piṭṭhi— maṁsāni), & okacca J
ing, fondness, attachment to (worldly things) S iii.9 = Sn 844 iv.210 (T. okkacca, v. l. BB ukk°; C. expl by okkantitvā).
s.
d.
(okam pahāya; oka here is expl at SnA 547 by rūpa — vatth ɔ — pp. avakanta & avakantita.
ɔ
ādi — viññaṇass okāso); S v.24 = A v. 232 = Dh 87 (okā
Okappati [o + kappati] to preface, arrange, make ready, settle on,
anokam āgamma); Dh 34 (oka — m — okata ubbhato, i. e.
feel confident, put (trust) in Vin iv.4; Ps ii.19 (= saddahati ibid.
oka — m — okato from this & that abode, from all places,
21); Miln 150, 234; DA i.243.
thus taken as okato, whereas Bdhgh. takes it as okasya okato
and interprets the first oka as contracted form of udaka, water, Okappanā (f.) [o + kappanā] fixing one's mind (on), settling in,
which happens to fit in with the sense required at this passage, putting (trust) in, confidence Dhs 12, 25, 96, 288; Nett 15, 19,
but is not warranted otherwise 28; Vbh 170.
except by Bdhgh's quotation "okapuṇṇehi cīvarehī ti ettha
Okappeti [o + kappeti] to fix one's mind on, to put one's trust in
udakaṁ". This quot. is taken from Vin i.253, which must be
M i.11; Miln 234 (okappessati).
regarded as a corrupt passage cp. remarks of Bdhgh. on p.
Okampeti [o + Caus. of kamp] to shake, to wag, only in phrase
387: oghapuṇṇehī ti pi pāṭho. The rest of his interpretation at
sīsaṁ okampeti to shake one's head M i.108, 171; S i.118.
DhA i.289 runs: "okaṁ okaṁ pahāya aniketa — sārī ti ettha
ālayo, idha (i. e. at Dh 34) ubhayam pi labbhati okamokato Okassati [o + kassati, see also apakassati & avakaḍḍhati] to drag
udaka — sankhātā ālayā ti attho", i. e. from the water's abode. down, draw or pull away, distract, remove. Only in ger.
d.
n.
Bdhgh's expl is of course problematic); Dh 91 (okam okaṁ okassa, always comb with pasayha "removing by force" D
184