English
"Pāpattaṃ nirayaṃ bhusaṃ" should be connected with "ahaṃ" (I). The meaning is "I have fallen, I have fallen into hell greatly." "Pāpattha nirayaṃ bhusaṃ" should be connected with "sokumāro" (the prince). The meaning is "he has fallen, he has fallen into hell greatly." Both of these are past tense forms. Like in "pāvadaṃ pāvadā" and so on, the prefix becomes long, then "aṃ" becomes "tta," and "as" becomes "ttha." Indeed, the Pāli rule is inconceivable. "Atasātaccagamane" means "to go continuously." Continuous going is uninterrupted going. "Atati" means "it goes." Since the root "ata" means "to go continuously," therefore, it is also desired that "attā" means "one who continuously goes, reaches, attains, the manifold suffering of saṃsāra, such as birth, old age, sickness, death, while running through existence and non-existence." However, by way of other meanings, it should be understood that "attā" means "that in which the notion of 'I' is placed, the self-existence," and "attā" means "one who experiences pleasure and pain," and "attamanoti" means "one whose mind is seized with joy and delight." Wherever and however the meaning is obtained, there and in that way the meaning should be taken. "Cuta" means "to sprinkle" and "to scratch." "Cotati" means "it sprinkles." "Ati" means "to bind." "Antati" means "it binds." "Antaṃ" means "an end." "Antaṃ" means "it is bound, it is tied by the binding cord." Here, the meaning of the word "anta" is explained: "antaṃ antaguṇaṃ uda" "The end of a corpse," here, the word "anta" refers to the end, a corpse containing thirty-two parts. "The end of the belt wears out. Or a green end," here, "anta" means the final limit. "This, monks, is a low end of livelihoods," here, a base end. "Self-existence is one end," here, a divisional end. "This is the end of suffering, the destruction of its cause," here, a culminating end. Thus— A corpse-end and a final end, a limit and a base end; A division and a culmination— these meanings are spoken by the word "anta." "Kita" means to dwell, and to remove illness. He dwells. Sāketa is not a village, a dwelling, he entered a dwelling. He goes rejoicing to his dwelling. He treats, he cures, treatment, a healer. Here, Sāketa means a place of dwelling taken in the evening, the word "yaṃ" is elided. "Yata" means to strive. Striving is making an effort. He strives. An ascetic, one who strives, effort, a sense-base, worldly philosophy. Here, "āyatana" means a sense-base from a sense-base, like eye and form. For these, the mental states and concomitants that are their doors and objects strive, arise, exert, or make effort through their respective experiences and functions, thus they are called "āyatanas." Here, however, the meaning of the word "āyatana" should also be explained by the nature of the roots "nī" and "nud," which will become clear later. The word "āyatana" also refers to a dwelling place, a mine, a gathering place, a place of origin, and a cause. Thus, in phrases like "the dwelling place of Isvara in the world, the dwelling place of Vasudeva," the word "āyatana" is used for a dwelling place. In phrases like "a gold mine, a silver mine," for a mine. But in the Dispensation, in phrases like "in a delightful sense-base, birds serve it," for a gathering place. In phrases like "Dakṣiṇāpatha is the origin of cows," for a place of origin. In phrases like "in each and every case, he attains the capacity to be a witness, when there is a sense-base," it is used for a cause. It should be understood as having various meanings depending on its context. In dwelling and in mine, in place of origin and in cause; And in gathering place, the sound "āyatana" has gone. "Lokāyata" means "all" All is defiled, all is undefiled. A white crow, a black heron— by this and by that reason, such is the meaningless reasoning of the heretical doctrine, which in the world is called "sophistry," and concerning which the Bodhisatta, the unequaled, the wise one, said, "Do not frequent the Lokāyatika, it does not increase wisdom." That by which the world does not strive or exert itself for future well-being is Lokāyata. What is that? Sophistry. For relying on that text, beings do not even generate a thought for meritorious deeds. Elsewhere too it is said thus: "The craft of Lokāyata is 'a crow is white, because its bones are white; a heron is red, because its blood is red'— such is the sophistical craft that denies the other world and Nibbāna." Yuta, juta in speaking. Speaking is uttering. Yotati. Jotati. Juta in shining. Jotati, vijjotati. Juti, joti. In the causative, "joteti, jotayitvāna saddhamma" are usages. Here, juti means light or splendor. Joti means glory. Or joti means the moon and so on. It is also said in the commentary to the Sirimāvimāna story, "joti is a common name for the moon, sun, constellations, and stars." Or, according to the saying "joti jotiparāyaṇo," whoever shines, having been born in a royal family and so on, and being endowed with beauty, is called "joti." Sita, white in color. The root sita operates in the sense of white color. Although here a general color is mentioned, nevertheless, here only white color should be taken, in contrast to blue, yellow, etc., according to usage. Setati. White cloth. However, since it is an adjective, the word seta should be taken as having three genders. Seta, sita, suci, sukka, paṇḍara, dhavala also; Akaṇha, gora, odāta, these are indeed names for white. Vatu in revolving. Vattati, pavattati, saṃvattati, anuvattati, parivattati. Pavattaṃ. Kilota in wetness. Wetness is being soaked. Kilotati, pakilotati, meaning to moisten. In the causative, pakiloteti, pakilotayati. In warm water. Having soaked, that is, having wetted. Vata, in requesting. Requests. Kita, in knowing. Knows. A sign, a flag, a signal. Kati, in producing thread. Spins thread. Kati, in cutting. Cuts meat, cuts up, a magnet. The great hero, the surgeon. May the king's cooks not cut us up today in the great kitchen. Catī, in harming and smelling. Because it ends in 'ī', the 'niggahīta' increment does not occur from this. Harms, smells. Verb forms ending in 'ta'. Verb root ending in 'tha'. Thā, in stopping movement. Stands. State, arrangement, established, a thicket. In the phrase "having cut down the forest and the thicket," large trees are called 'vana', while small ones, because they stand in that forest, are called 'vanatho'. Thu, in praising. Praises, praises highly. Praise, high praise, praise, high praise. If indeed it were endowed with form, my wisdom, being powerful, would not be equal; Of the Exalted One, the peerless seer, this is the fruit for the praise of knowledge. He was praised and extolled by them, by whom this knowledge was praised, and the foremost Buddha was extolled. Here, 'thavanā' means praise. Indeed, there are many names for praise. Praise and commendation, eulogy, description, praise; Glorification, extolling, commendation, boasting, recounting virtues; The, in sounds and accumulations. Gathers, accumulates. Woman. Other Pāli passages – becomes angry, gets enraged, becomes hostile, accumulates (anger), manifests anger, hatred, and displeasure. Women reviled him. Here, "thīyati" and "patitthīyati" are formed by the substitution of "ī" for "e". She in whom the embryo gathers and goes into accumulation is called 'thī'. However, teachers give this etymology for the word 'itthī', not for 'thī'. The embryo gathers in her, thus 'thī' is our preference; The embryo gathers in her, thus 'itthī' say the teachers. In their very difficult explanation, the origin of the word 'itthī'; This conclusion has been reached, listen to my certain explanation, sirs. The word 'itthī' has the same meaning as 'thī', therefore the word 'itthī' (is derived from it); The meaning obtained from the word 'thī', the word 'itthī' (also has). In the tooth, planted. Knowing oneself as many, when taken, it is fitting; Just as "two by two, craving, thirst" is an example. Or else, this word "itthī" (woman), from its etymology, is established even by grammatical rules, so it is declared. She desires men, thus "itthī", or she causes to desire; And this derivation should be known by one who seeks derivations. Here are the appellations of women – Woman, female, beloved, lady, powerless, timid, beautiful; Beloved, woman, mother-group, dear, and desirous. Delightful, joyful, beloved, playful, woman, lady; And these are their very names, also these, according to their stages. Gorī, and girl, maiden, young woman, and young girl; Young woman, youthful, young lady, elderly woman, old woman. Thus, an eight-year-old is called "gorī" or "dārikā". A ten-year-old is called "kaññā". Or an uninitiated young woman is called "kaññā". A twelve-year-old is called "kumārī" or "kumārikā". Furthermore, one who has not reached old age is called "yuvatī" or "taruṇī" or "māṇavikā". But one who has reached old age is called "therī" or "mahallikā". This method should also be understood for men, as appropriate. Although such a rule is stated here, usage also occurs in some places without strict adherence to the rule. Thus, according to these two Pāli passages, "The king took the prince, and the princess, a girl" and "A fair maiden with a black antelope skin," the woman who is to be called by the word "dārikā" (girl) is also to be called by the word "kaññā" (maiden). And she who is to be called by the word "kaññā" is also to be called by the word "dārikā". Similarly, according to these Pāli passages, "The king took the prince, and the princess, a girl" and "O Princess Upasenī, ever adorned with anklets," the woman who is to be called by the word "dārikā" is also to be called by the word "kumārikā" (young girl/princess). And she who is to be called by the word "kumārī" is also to be called by the word "dārikā". Moreover, here, "The royal maiden named Rucā" and "Then they bathed Maddī, and the Sivika maidens gathered" and...