Dear Stephen,

> > So far, you have mentioned the derivation of 'citta' (mind)
> > from the roots 'cit' and 'ci' as found outside of the Theravaada,

but

> > there's been no mention of another one related to 'citra' in the

sense

> > of 'variegated' which I think may be derived from the root 'citt'
> Citra is linked with citta in Skt Buddhist texts, but I think it is

more

> likely to be derived from CI + tra -- the meaning of CI makes that

quite

> feasible. My guess is the root CITR mentioned by Panini is a

back-formation

> from citra rather than the other way round.

The derivation of 'citra.m' in the U.naadiko.sa (4.165) with
commentary is 'ciiyate tat' (it is accumulated) showing that its root
is CI. I was surprised to see in square brackets: [aalekhya.m vaa]
(writing or painting) as this is exactly the meaning I've been trying
to associate with the root CITT. So it might be possible that the
Atthasaaliniii is only speaking of two derivations (from CINT or CI)
instead of three. However, Aggava.msa does comment on the root CITT
and includes the word 'citta.m' and a meaning of CITT as
'vicitrabhaavakara.na.m'.

[From your examples, I've decided to start capitalizing the roots in
my emails also...copycat me]

> > I saw the word 'cintita' which I thought might lend some support

for the

> derivation of citta
> > from cint. Just needs a closer look.
> I'll check it out too when I can.

I did a bit more checking and found that the Burmese version has
'cittita.m' instead of 'cintita.m' which just complicates an already
difficult matter. 'Cittita.m' may be peculiar to the Burmese as a
footnote in Kashyap's Devanagari ed. notes that 'cintita.m' is also
found in the Sinhalese and Thai versions, besides
PTS. In the PTS translation of SN XXII.100, it has been rendered as
'thought out' while B. Bodhi has 'has been designed in its diversity'
in reference to a picture. The 'citteneva cintita or cittita' phrase
also occurs in the next paragraph in reference to animals but I don't
have that part of Bodhi's translation to see how he translates it in
that context. It is in relation to the passages in this sutta that
most of the discussion on 'citta' in the Atthasaalini (63ff) is
focussed on, so I think it's an important sutta but one I find very
difficult to comprehend from the Pali.

> > Have you ever come across any mention of pratyekabodhisattvas or
> "sraavakabodhisattvas in
> > non-Theravaadin texts?
> Not sure about the former but the latter definitely rings bells. In

some

> early or even mid-period Mahayana texts, the idea that there are

'sraavakas

> who are also bodhisattvas is quite acceptable.

That's good to know. There is section on the three classes of
bodhisattas and the three classes of sammaa-sambuddhas in the
Theragaatha commentary which I particularly like. According to it, it
seems that the arahant-disciples of Gotama were saavakabodhisattas for
many kalpa-periods of time before reaching arahantship. The higher the
accomplishments sought the longer it takes.

This is off-topic but would you know whether or not Jinendrabuddhi,
the author of the Skt. .tiikaa on Dignaga's Pramaa.nasamuccaya, is the
same one who (Winternitz says he was a Buddhist) wrote the grammatical
nyaasa or pa~njikaa on the Kaa"sikav.rtti on Panini's sutras?

Best wishes,
Jim