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a month of two fortnights. Whether she is not pierced or pierced, as long as she does not reach old age, so long is she called a maiden. Some here might say: That which you said, "An eight-year-old is called a Gauri, a girl," but in this saying, "When I was a boy, eight years old by birth," from this, an eight-year-old is a boy. But in the Pāli, "There he saw the prince, playing in his own city," how can King Vessantara, who was raised with sons and wives, be called a "prince" since he was past twelve years old? It is fitting, by the will of the Blessed One. For the Blessed One, being the lord of Dhamma and skilled in expression, whatever teaching he wishes to teach that is suitable for the trainable beings, that he teaches. Therefore, the Blessed One made such a teaching with reference to the existence of his parents and his upbringing with princely care. Thus, Venerable Kumārakassapa, because he was raised with princely care, even though he was old, is still called Kumārakassapa. "This boy did not know the measure," here, even when white hairs appeared on his head, Venerable Mahākassapa, having excessive trust in that elder, admonished him with a boyish address, and called him "boy," this should be understood. In the Udāna Commentary, however, it is said: "Beings from the day of birth until fifteen years old are called boys and fools. After that, for twenty years, they are youths." Mantha: to churn, to stir. He churns. Taking the churned curd and the honey-ball. He crushes the foolish one, like a diamond crushes a stone. Making Sineru the churning stick. Kuthi, puthi, luthi: in harming and defiling. He harms. A worm, an ant. Having seen his own son fallen, covered in dust. He harms. He harms. Nātha: in begging, afflicting, ruling, blessing. The root Nātha occurs in four meanings: begging, afflicting, ruling, and blessing. Therefore, the ancients said: "Nātho" means "one who protects" because he protects. He desires and seeks the welfare and happiness of those to be trained. Or he causes to burn away the defilement-suffering in others' minds. Or, as in "Monks, it is good for a bhikkhu to reflect on his own attainment from time to time," he requests such beneficial practices. This is the meaning. Endowed with supreme mental sovereignty, or he rules over all beings with his virtues. Thus, the supreme lord, the Blessed One, is called "Nātho." So, "nāthati" means "Nātho." But grammarians read two roots, "nātha" and "nādha," for these four meanings. And because it is in the middle voice, its forms are "nāthate" and "nādhate." Here, one might ask: "If 'Nātho' means 'one who seeks' in the sense of 'nāthati,' then any poor beggar would be a 'Nātho.' But one who is rich and does not seek, does not 'nāthati,' would be 'Anātho'?" No. The word "nātha," though used in seeking and so on, is conventionally established in the world for supreme persons. And the Blessed One is supremely supreme among the supreme. Therefore, the meaning of the word "nātha" is said to be "one who requests such beneficial practices." The word "anātha," however, is established for ordinary people. And that is in the sense of a negation of the entity: "Not a nātha, thus an anātha." Or "One for whom there is no nātha, thus an anātha." Not in the sense of a negation of the verbal root meaning: "One who does not nāthati, does not seek, thus an anātha." Indeed, one who is a refuge, a destination, a support for others, that one is a "Nātho." And one who is not a refuge, a destination, a support for others, nor has another as a refuge, a destination, a support for oneself, that one is called an "Anātho" by convention. Thus it is said: "Conventional speech is true, the cause of worldly agreement." To clarify this meaning, in this place, "You alone are the world's protector, the refuge of all beings," and "You are the protector of the unprotected," "Thus having reflected, I gave hundreds of crores of wealth to the protected and the unprotected, and went to the Himalayas." These Pāli texts are examples. And because in the Dispensation and in the world, a beggar... is not called a protector, nor is one who does not ask called unprotected. But a refuge for the world is called a protector. One who has no refuge is called unprotected, likewise, one who is prosperous is called a protector, one who is not prosperous is called unprotected. Therefore, a wise person should not, in all instances, transgress the common usage of the world by merely the meaning of the element, but should take the appropriate meaning. And this method should be well considered. Vithu, to beg. Vethati. Satha, to be loose. Sathati. A loose wanderer, indeed, accumulates more dust. Siṭhiloti is also seen in the Pāli. Then the letter ṭha should be taken as cerebral. Kathi, to be crooked. Kanthati. Kattha, to praise. Katthati, vikatthati. Katthanā, vikatthanā. There, katthati means to praise. Vikatthatīti means to praise in a distorted way, by revealing non-existent things. And here are usages such as: "He might boast much, having gone to another country," and "Here, some person is a boaster, a vaunter, he boasts 'I am endowed with virtue' or 'endowed with observances,' he vaunts." Byatha, in suffering, fear, and trembling. Byathati. Troubled, with agitated minds. Then the princes were not agitated, having heard the hunter's words. Here, these two are both trembling and suffering. Sutha, kutha, katha, in harming. Sothati. Kothati. Kathati. Patha, in going. Pathati. Patho. Patho means a path. It is of two kinds: the natural path to be traversed on foot by the general public, and the noble path, called the practice, to be traversed by the wise who seek Nibbāna. There, the natural path is called patho because it is traversed, gone along, by people who have arisen duties and non-duties. But the practice is called patho because it is traversed, gone along, by noble sons who desire to go to the great city of the Deathless, having taken the provisions of faith. Or, patho is that which causes the agent person to go, or causes them to reach Nibbāna, it is the practice itself. The naming of the path will be discussed in the section on the root "magga" in the Curādi group. Katha, in ripening. Kathati. Mat Ha, to roll. It rolls. Potha, in the sense of a book. It pounds. A pounder. "Pothetīti" also occurs in the Curādi group. Thus, the usage "they would surround on all sides, pounding in the four directions" is seen. Gottha, in the sense of a lineage. It gathers. A gatherer, a lineage. Puthu, in the sense of expansion. It expands. The earth. Verbs ending in -tha. Verbs ending in -da. Dā, to give. With "ā" prefix, to take. A faithful person gives alms, takes precepts. These are pure agentive words, indicating the agent. A faithful person causes an unfaithful person to give alms, to take precepts, to undertake. "Those saints who cause others to take the Dhamma itself." These are causative words, also called instrumental agentive words, indicating the cause. Alms are given by a faithful person, precepts are taken, undertaken. These are passive words, indicating the object. This root "dā" to give, according to the teaching, having entered the Divādi group in the sense of sleeping, generates the pure agentive words "dāyati, niddāyati, niddā" (sleeps, sleeps deeply, sleep). And in the sense of cutting, it generates the pure agentive words "diyati, dānaṃ, dāttaṃ" (cuts, cutting, a sickle). In the sense of purification, it generates the pure agentive words "dāyati, vedāyati, vodānaṃ" (purifies, purifies, purification). But in this Bhūvādi group, in the sense of giving, and with the prefix "ā" in the sense of taking, it generates the pure agentive words "dadāti, deti, ādadāti, ādeti, dānaṃ, ādānaṃ" (gives, gives, takes, takes, giving, taking). Similarly, in the sense of bad going, it generates the pure agentive words "dāti, suddāti, suddo, suddī" (goes, goes badly, an outcast, an outcast woman). This distinction should be observed. As here, so elsewhere, wherever possible, the distinction should be examined by those skilled in the method. Now we state its nominal forms, infinitives, etc. "Giving, what is to be given, what should be given, a gift to Brahmins, given, a giver (masc.), a giver (fem.), an offering," etc., and "to give, to give forth, to give, to give forth, having given, having given, having given, having given, having given, may give, having given, to take, having taken, having taken," etc. should be explained. Here, "dāna" means what is to be given, and it is called "dāna" because it is given by this means, meaning a gift and the intention of giving. Why is the word "dinna" used here, and not "datta"? There is a reason for not using it. In phrases like "dānaṃ dinnaṃ" (a gift given), the word "datta" is not seen in place of "dinna", therefore it is not used. The word "datta" is secondary, not seen in the Buddha's teachings; "A gift was given by me mentally", like the word "dinna". "Devadatta, Yaññadatta, Datta", and so on; seen in terms of designation, but from compound and non-compound forms. Therefore, in "Devadatta" and so on, making a compound "given by a deva", because it is a term of designation, the word "dinna" should be replaced by "datta" in accordance with the teaching. Later you will see the rule: "datta" sometimes for "dinna" in designation. This indeed is the unviolable rule in the teaching. This is the distinction here – In Sanskrit, only the word "datta" is found, the word "dinna" is not seen; In non-compound forms, only "dinna" is found, "datta" is not in Pāli. "A gift was given by me mentally, a gift given," and so on; "Dhammadinnā, Mahāmāyā," and so on in Pāli texts. Thus, due to compound and non-compound forms, it occurs in two ways; The word "dinna" should be explained, it is not in Sanskrit. The word "datta" is secondary, only in non-compound forms; It is not seen in the Buddha's teaching, only the word "dinna".