saṃdhi (15756)

saṃdhi
Entry 15756, Page 557, Col. 2

(saMDi, 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-saṃdhi- gatam 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 d'union et de douceur (graha)…ils savent (observer) un langage conciliant (?); prob. also in the troublesome LV 431.11 ff., dīrgharātraṃ piśunavacanaparivarjana-bhedamantrāgrahaṇa-saṃdhisā- magrī-rocana-samagrāṇāṃ cedācittena (q.v.) piśunavaca- navigarhaṇa-saṃdhisāmagrī-guṇavarṇaprakāśanaprayoga- tvāt 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 Senart's 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's 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's em. saṃdahito); possibly same mg. in LV 42.3 (vs) saṃdhi- pralāpam 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 bhūta- padārtha-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-artha- parimocanārtham (9) the meaning of attachment (connexion, binding) and of emancipation of all states of being; in (sarvadharmāṇāṃ) saṃdhyasaṃdhi-lakṣaṇaṃ (11), asaṃ- dhi, non-attachment, replaces parimocana; in 162.9 ff. (same passage) sarvabhāvavikalpa-saṃdhi-vivikta-darśa- nān na saṃdhir nāsaṃdhilakṣaṇaṃ sarvadharmāṇāṃ, nātra kaścin Mahāmate badhyate (sc. by saṃdhi) na ca mucyate (by asaṃdhi), anyatra (on the contrary) vitathapa- titayā 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-saṃ- dhānaṃ (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 saṃ- dhir 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+ 71] 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 attach- ment (binding to rebirth) is false discrimination; badhyante svavikalpena bālāḥ saṃdhy-avipaścitāḥ 163.9 (vs); vijñā- naṃ 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.

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