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अनिञ्ज्य (aniJjya)

 
Edgerton Buddhist Hybrid
English
aniñjya: variants āniñja, an°, āniñjya, ānijya, āneñj(y)a, an°, qq.v. The nasalless ānijya occurs without v.l. only once and may be an accidental corruption (anusvāra omitted)
but see 〔§ 2.73〕. The omission of y after j is called ‘une orthographe prâcritisante’ by Senart, Mv 〔i.399〕
at any rate it occurs frequently in the mss. In Pali the same word is written ānejja, ānañja, āneñja, and with short initial a- (stigmatized as wrong reading in CPD)
forms with i in the penult are very rare in Pali, but CPD records aniñja-ppatta once
this surely cannot be separated from the common āneñja- (ānejja-, ānañja-)ppatta. BHS has no ānañj- or ānejj-, which are not infrequent in Pali. The wild variety of spellings in Pali itself shows that it early became an obscure word in the tradition. BHS occurrences of the spelling aniñjya include SP 〔161.10〕
Mvy 〔554〕, Śikṣ 〔237.1〕 (and 〔223.3, 4〕 in the ms.)
perhaps Mv 〔i.133.13〕 (Senart āniñjya, em., mss. mostly anīca [not low?], one aniṃca, perhaps intending aniñj[y]a)
either an- or ān- (uncertain because of saṃdhi) Mv 〔i.228.11, 15〕
〔229.6〕
〔ii.132.15〕 (here v.l. °nijya-). For examples of the other spellings see s.vv. There seems to be no difference [Page024-b] in mg. between the various spellings
any of them may be an adj., immobile, immovable, or a nt. n., immovability. As adj., āniṃjehi vihārehi Mv 〔i.34.11〕
〔ii.419.11〕, in immovable conditions
ep. of citta Mv 〔i.133.13〕 (see above on form)
oftener °niñjyaprāpta, of citta, LV 〔344.6〕
Mv 〔i.228.11, 15〕
〔229.6〕
〔ii.132.15〕
aniñja-prāpta, of citta, SP 〔5.10〕
aniñjya-bhūta, of citta, SP 〔161.10〕
ānijyāṃ śāntim Av 〔ii.199.5〕
aniñjyo (ŚsP aniñjo) nāma samādhiḥ Mvy 〔554〕
ŚsP 〔1418.22〕
virajasko (a)neñjyaś ca Mmk 〔476.14〕
clearly noun, āniñjyam Mvy 〔6387〕 = Tib. mi gyo ba, not moving
doubtless noun also in cpds. with -prāpta (Pali -ppatta) and -bhūta, above
apparently primarily adj. as third of a triad, the first two members of which are puṇya and apuṇya, or kuśala and akuśala
all three are applied to deeds (karman), or the performance or accumulation thereof (abhisaṃskāra, q.v.), or the underlying conditions (saṃskāra
cf. Śāl 〔81.5〕, abhisaṃskārārthena saṃskārāḥ), or finally the states of existence (dharmāḥ) to which such various acts lead as fruit. The first two, meritorious and demeritorious, relate to good and bad deeds as leading to rebirth in the kāmāvacara and (only good deeds) in the rūpāvacara states, or to these resulting states
the word aniñj(y)a, aneñj(y)a, or ā°, refers to deeds leading to rebirth in the arūpāvacara states, or to those states themselves (the dhyāna states), cf. Bbh 〔90.16〕 āniñjya-caturtha-dhyāna-vihāraḥ
on the subject in Pali see Warren, B. in Tr. 〔179 f.〕 (from Vism.), and in general LaVallée-Poussin, note on MadhK 〔334.8〕
a good Pali passage is DN 〔iii.217.25〕 tayo saṃkhārā, puññābhisaṃkhāro, apuññā°, ānañjā° (see Comm. 〔iii.998.29〕). In BHS, Śāl 〔82.3—4〕 (cited Śikṣ 〔222.11—223.1〕) evam avidyāyāṃ satyāṃ trividhāḥ saṃskārā abhinivartante, puṇyopagā apuṇyo° āneñjyo° (Śikṣ āniñjyo°)
Dbh 〔48.7〕 puṇyāpuṇyāneñjyān abhisaṃskārān
karmāṇi kuśalākuśalāneñjāni MadhK 〔334.7—8〕 (cf. 〔543.1〕 with note)
(dharmāḥ) kuśalā vā 'kuśalā vā aniñjyā vā Śikṣ 〔237.1〕.