English
Those ending in 'e' are also to be mentioned here: One whose habit is to grow upwards is an 'udāyī'. One whose habit is to revere elders is a 'vuddhāpacāyī'. Similarly, 'jeṭṭhāpacāyī'. One whose habit is to meditate, one whose nature is meditation, one who is engaged in diligent activity in meditation is a 'jhāyī', or one who always meditates is a 'jhāyī'. 'pajjhāyī', 'ujjhāyī', 'nijjhāyī', 'abhijjhāyī'. One whose habit is to fear is a 'bhāyī'. One who frequently cuts grass is a 'tiṇalāyī'. One who always weaves thread is a 'tantavāyī'. One whose habit is to flee is a 'palāyī'. One who does not flee is an 'apalāyī', and so on. In words ending in 'u': A man whose habit is to discern the meaning as it truly is, is a 'vibhāvīpuriso'. A 'vibhāvinī-itthī'. One who will certainly be in the future is a 'bhāvī'. One whose habit is to reap rice is a 'sālilāvī', and so on. One whose habit is to pervade is a 'byāpī'. One whose habit is to desire, to wish, is a 'kāmī'. 'dhammakāmī'. 'atthakāmī'. One whose habit is to do is a 'kārī'. 'pāpakārī'. 'puññakārī'. One who will certainly come is an 'āgāmī'. In short form: 'āgaminīratti', 'āgaminī-puṇṇamāsī'. One whose habit is to go to accumulation, to the cycle of existence, is an 'ācayagāmī'. One whose habit is to go to dispersion, to the cessation of existence, is an 'apacayagāmī'. One who will certainly come once is a 'sakadāgāmī'. Similarly, one who will not come is an 'anāgāmī'. 'Ādhāna' is called firm establishment. One whose habit is to grasp having made a firm establishment is an 'ādhānagāhī'. 'daḷhagāhī'. One whose habit is to practice Dhamma is a 'dhammacārī'. One whose habit is to practice the supreme, noble conduct, is a 'brahmacārī'. Moreover, here 'Dhamma' means the custom of the family. Having firmly grasped, "I practice that custom..." As long as he does not abandon, then by not transgressing, he practices Dhamma with virtue. Thus, he is called a Dhamma-practitioner. And practicing thus, when there is cause for transgression, holding that Dhamma without letting it fall, he practices Dhamma by way of restraint. Thus, he is called a Dhamma-practitioner. And holding it thus, making that Dhamma unblemished by evil qualities like self-exaltation, disparaging others, and so on, and thoroughly purified by peaceful qualities like fewness of wishes, and so on, he practices Dhamma by way of purification, with approval. Thus, he is called a Dhamma-practitioner. 'Holy' is said to be a higher training-precept virtue than that. Taking that (virtue) and not abandoning it, and holding it without letting it fall in between, making it unblemished and thoroughly purified, by these three meanings, he is called a 'holy-practitioner'. By way of abstinence from undertaking, from contact, and from eradication, it is proper to distinguish. But he who, taking it, does not hold it thus, or holding it, makes it blemished, he is called a 'holy-practitioner' by a partial meaning. But he who, being free from the three meanings, practices that Dhamma occasionally, his act of practicing is not an act of virtue. He is not called a 'Dhamma-practitioner'. By this method, in other virtuous terms, whether evil or good, the distinction of meaning should be understood. A woman who practices holy life. One whose nature is to see specially is an 'insight-knower'. One who sees meaning, one who sees Dhamma, one who sees what is dear, one who sees well. One whose nature is to corrupt is a 'corrupting Māra'. One whose nature is to hold is a 'holder'. A debt-holder, an umbrella-holder. One whose nature is to bind strongly is a 'grudge-bearer'. Because of the partial completion of conditions, that which will surely arise in the future, thus is an 'ariser'. Arising phenomena. 'Bhara' (means) 'to bear' or 'to hold'. He who always bears a garland, thus is a 'garland-bearer'. One whose nature is to divide is a 'divider'. One whose nature is to eat hot food is a 'hot-food-eater'. He who considers himself by virtue, thus is 'self-conceited'. He who considers himself wise, thus is 'wise-conceited'. One whose nature is to gain is a 'gainer'. One whose nature is to speak is a 'speaker'. Thus speaking, speaking of meaning, speaking of Dhamma, speaking appropriately, speaking freely, speaking analytically, ni He dwells in a cave, so he is a cave-dweller; a village-dweller, a city-dweller; he is accustomed to carrying a burden, so he is a burden-carrier; he follows and pursues the Dhamma and wisdom, so he is a follower of Dhamma. Thus, a follower of faith. He frequently remembers and thinks about the ugly, evil side, so he is remorseful. He kills living beings by nature, so he is a killer of living beings; the killing of a killer. He habitually takes everything that is to be taken, so he is a taker of what is to be taken, and so on. By the rule 'kagā cajānaṃ' in the suttavibhatti, even when there is no 'gha' suffix, 'cajānaṃ' becomes 'kagā'. It ripens equally, so it is 'samavepākī' - the stomach fire; 'samavepākinī' - the digestive faculty. The substratum ripens into fruit, so it is 'upadhivepākinī'. He is accustomed to grieving, so he is sorrowful. 'sokinī' - a sorrowful populace. He is accustomed to giving up after being freed, so he is a giver of freedom. He is accustomed to sharing, so he is a sharer. He is accustomed to enjoying sensual pleasures, so he is an enjoyer of pleasures. He is accustomed to enjoying undivided wealth separately, so he is an enjoyer of undivided wealth. He is accustomed to practicing, so he is a practitioner, and so on. 795. Āvī. 'Āvī' occurs in the agent. He is accustomed to seeing fear, so he is a fear-seer. Thus ends the section on forms with 'i' vowel. Section on forms with 'u' vowel. 796. Bhaṅgu, bhīrū, bhāsu, assavā. These words are formed as 'sīlādi' (habitual, etc.) by the great commentary. 'Bhanja' - to destroy; he is accustomed to destroying, so 'pabhaṅgu' - a conditioned phenomenon. 'Bhī' - to fear; he is accustomed to fearing, so 'bhīrū' - fearful. 'Bhā' - to shine; he is accustomed to shining, so 'bhāsu' - radiance. He habitually listens to the words of elders with respect, so 'assavo' - a son; 'assavā' - a wife. 797. Vidā kū. 'Kū' comes from 'vid' in the agent. He knows by nature, so 'vidū' - a knower; a world-knower, a mind-knower of others. In the feminine, 'paracittavidunī'. 798. Vito ñāto. 'Kū' comes from 'ñā' preceded by 'vi' in the agent. He is accustomed to knowing, so 'viññū' - discerning. 799. Kammā. 'Kū' comes from 'ñā' when 'kamma' is the preceding word in the agent. He knows everything by nature, so 'sabbaññū' - omniscient; 'rattaññū' - one who knows the night; 'atthaññū' - one who knows the meaning; 'dhammaññū' - one who knows the Dhamma; 'kālaññū' - one who knows the time; 'samayaññū' - one who knows the occasion. 780. Gamā rū. 'Rū' comes from 'gam' when 'kamma' is the preceding word in the agent. 'Rānubandhentasarādissā' i. The end of all elements. One who goes to the other shore through virtue is a pāragū. Veda is said to be the knowledge of the highest path. One who goes to the Veda is a vedagū. One who goes on the path is an addhagū. Thus, the collection of forms of various descriptions. Feminine forms. Now, feminine forms are explained. 801. Itthi, yama, ṇa, ti, ka, yaka, ya, and ca. When speaking of the feminine gender, the suffixes a, ṇa, ti, ka, yaka, ya, and ano occur in the sense of state or agent. From ka, a, ṇa, yaka, ya, and ana, the suffix ā comes after "itthiyamā." In the case of ka: that which conceals or covers what is seated within oneself is guhā (a cave). One who harms oneself or others is dūsā (a wicked woman). Muda (joy, laughter): modanaṃ mudā (rejoicing is joy), pamudā (great joy). That by which one is purified is sudhā (nectar). That which holds wealth or jewels is vasudhā (the earth), and so on. In the case of a: that by which one counts is saṅkhā (number). Likewise saṅkhyā. One who knows well is paññā (wisdom). One who knows is aññā (knowledge). One who recognizes is saññā (perception). Or, that by which one recognizes is saññā. Or, recognition is saññā. Higher knowledge is abhiññā. Acknowledgment is paṭiññā. Knowing by delimiting is pariññā. That on which one stands dependently is patiṭṭhā (foundation). Thā (standing, place): that which stands or remains as a boundary is avatthā (condition). That which is taken up is upādā (designation). That which is placed by approaching and relying on each other is upanidhā (designation itself). Faith is saddhā. Or, that by which one has faith is saddhā. That by which one makes oneself distinct is vidhā (pride). That which shines or gleams is bhā (a star). Light is pabhā, ābhā, nibhā. That which is compared is upamā (simile). Jhe (thinking): pajjhāyanaṃ pajjhā (meditation is contemplation). One who contemplates or observes what is right and wrong is upajjhā (a teacher). Contemplation directed towards something is abhijjhā (covetousness). Āsa (wishing): āsīsanaṃ āsā (wishing is hope). Reciprocal wishing is paccāsā (reciprocal hope). Āsa (sitting): acchanaṃ acchā (sitting is a seat). Ikkha (seeing, marking): apekkhanaṃ apekhā (looking at is expectation). Upekkhanaṃ upekkhā (looking on is equanimity). Examining is upaparikkhā. Wishing is icchā. Wishing to spread is vicchā (desire). Issa (envying): issanaṃ issā (envying is envy). Īha (exertion): īhanaṃ īhā (exerting is exertion). Uchi (gathering), u A wish, a longing. In the sense of shaking, Because it shakes, It is the fault of shaking. In the sense of strengthening and invigorating, Because it strengthens, Supports well, Or invigorates well, Beings and formations endowed with it, It is vigor. In the sense of counting, Because it is counted, it is an art. Enduring is patience. Because they roar with it, it is a mace. Because it is spoken, it is speech. Because it is gathered, assembled therein, it is a crowd. Because she moves about much, serves, she is an Apsara-goddess.