English
when he was formerly a human being, gave gifts first, therefore he is called "Purindada" (giver first). Sakka, lord of devas, when he was formerly a human being, gave gifts respectfully, therefore he is called "Sakka" (respectful). Sakka, lord of devas, when he was formerly a human being, gave dwellings, therefore he is called "Vāsava" (giver of dwellings). Sakka, lord of devas, thinks of a thousand matters in a moment, therefore he is called "Sahassakkha" (thousand-eyed). Sujā, an asura maiden, is the consort of Sakka, lord of devas, therefore he is called "Sujampati" (husband of Sujā). Sakka, lord of devas, rules with sovereignty and dominion over the Tāvatiṃsa devas, therefore he is called "Devānaminda" (lord of devas). Thus, for even one meaning, many causes for the arising of words are seen. Indeed, the cause for the arising of the word "Inda" in reference to the ruler of Tāvatiṃsa, is not the same as that by which the words "Sakka" and others arose there; rather, it is by another. Similarly, the cause for the arising of the word "paññā" (wisdom) in reference to right view, is not the same as that by which the words "vijjā" (knowledge) and others arose there. The cause for the arising of the word "citta" (mind) in reference to a arisen phenomenon due to its being a forerunner of associated phenomena, is not the same as that by which the words "viññāṇa" (consciousness) and others arose there. For a word does not arise without some cause for its arising. Even one meaning, both conventional and ultimate, should be understood as having many names due to many causes for the arising of words. Here it might be asked: "You speak of 'names,' what is a name?" It is said: In such a context, the cause for the arising of a word in reference to meanings is taken as "nāma" (name), which is also called "liṅga" (mark/sign). Indeed, both "nāma" and "liṅga" are also used for a word itself, as in "I will seek another beautiful name," and "The mark is accomplished," and so on. The cause for the arising of a word in reference to meanings, which is a designation of name and a non-existent phenomenon, is also called "nāmagottaṃ na jīrati" (the name and lineage do not decay) and "sataliṅgo" (having a hundred marks), and so on. Thus, the cause for the arising of a word is spoken of by both the word "nāma" and the word "liṅga." to be seen. And the cause of the arising of a word is to be understood as a specific common aspect, established by worldly convention, fixed to the meaning of that particular word. The ancient teachers say that such a specific common aspect is indeed a designation (paññatti). For it names the word in relation to that particular meaning, it makes a name-designation for that particular meaning, and it is a designation because it makes known by various ways. However, there is no need to speak of the designation-nature of a word that is a conscious modification, as it makes known the conventional and ultimate truths in various ways. Indeed, the designation-nature of a word alone is to be desired, as seen in the Pāli texts: "the analytical knowledge of language has a limited object," and "the analytical knowledge of language has a present object," and "the analytical knowledge of language has an external object." But here, since the topic is the cause of the arising of a word, the meaning is explained in terms of "nāma" (name). Thus, even a single knowable meaning is to be understood as having many genders (liṅga), by means of the name-designation, which is a specific common aspect of many kinds, as understood by the ancient teachers. Therefore, the Venerable Suhemanta, who had attained analytical knowledge, said: "Of a meaning with a hundred genders, possessing a hundred characteristics; The dull-witted sees but one aspect, the wise sees a hundred." Thus, in all appellations, the meaning should be explained in this way by those who know the method, as appropriate. Vidi in the sense of 'to divide'. Vindati (finds). If there is a noun, "vindo" (finder) is seen. Like kaṇḍati (divides). Kaṇḍo (a section). Khidi in the sense of 'to divide', say the Candavidu grammarians. According to their view, the form is "khindati". Nidi in the sense of 'to blame'. The word 'kucchā' means 'reproach'. Nindati (blames). Nindā (blame). "This is ancient, Atula, not of today; They blame one sitting silently, they blame one speaking much; They blame even one speaking little, there is no one unblamed in the world." "Disparagement, fault, blame, reproach, and ill-fame; Disgrace, discredit, and dispraise are the meanings." Nanda in the sense of 'to prosper'. An intransitive root. Nandati puttehi puttimā (The one with sons rejoices in sons). Nandāya nuna maraṇena (Surely by Nanda's death). Nandasi sirivāhana (You rejoice, O bearer of glory). Nandana forest. And this word is also used in the sense of delight. They rejoice at what has come, they do not rejoice at death. Having seen a beautiful woman like Siri, that family was delighted; Therefore, my name is Nanda, it was beautiful and excellent. By whom the delightful Veḷuvana, the abode of the Sugata, has not been seen; By him Nandana has not been seen, so I think, O great sage. By whom Veḷuvana has been seen, the delight of human delight; By him Nandana has been well seen, the beautiful delight of the lord of devas. 'Cadi' in the sense of delight and splendor. Delight is happiness. Splendor is beauty. He delights. Sandalwood, moon. And here, sandalwood also has many names – sandalwood, essence of fragrance, born of Malaya, golden sandalwood, yellow sandalwood, red sandalwood, Gosīta sandalwood. It delights, it gladdens, by its cool quality it calms the burning of beings and produces happiness, therefore it is 'candana' (sandalwood). 'Cando' (moon) is Soma, he also delights, he gladdens, by the possession of cool qualities, by his own light, he calms the burning of beings and produces happiness, therefore he is called 'cando'. Or else, he delights, he shines, he is resplendent with glory, therefore he is 'cando'. But in the Agama commentaries, it is said, "He generates desire, therefore he is 'cando'." He also has many names – Moon and king of stars, Indu, Soma, night-maker; Candimā, lord of night, Osadhī, he is lord of night. King of stars and marked with a hare, cool-rayed and also Sasī; King of twice-born, bearer of a hare, lord of stars and cool-rayed. And friend of water-lilies, marked with a deer and treasure of arts; Nectar, pure, fragrant, pillar-rayed, and patient one; Lord of stars and night-maker, and also bright-rayed. 'Tadi' in the sense of being conscious. He is weary. Weariness. 'Kadi' and 'kaladi' in the sense of calling and weeping. He weeps, he cries out. Having cried out, weeping, a crier. 'Kalidi' in the sense of lamenting. He laments. 'Khoda' in the sense of striking. He strikes. 'Khanda' in the sense of going and drying up. He goes, he dries up. A section, a mass. Khando is a certain deity, who is also called "Kumāra, the spear-bearer." 'Khudi' in the sense of shaking. He shakes. 'Sidi' in the sense of coolness. Coolness. To be cool. It flows. Flowing, hot. To salute, in salutations and praises. He salutes, he bows down. Salutation, bowing, one who salutes. Here, however, the word 'vandati' means to bow down, to praise. Indeed, the commentator on the Suttantas says: "He salutes, I salute, or I praise." To be good, beautiful, and happy. Good, beautiful, happiness, the state of being happy, it means happiness. He speaks. Speaker, good, beautiful. In praising, rejoicing, intoxication, and going to sleep. He is dull. Dull. Here, however, 'manda' also refers to an ignorant person or a young child. There, the ignorant person is dull because of his ignorance, he praises even a person who should not be praised, thus he is dull. He is dull because he rejoices even in a place where he should not rejoice, thus he is dull. He is dull because he is negligent in meritorious deeds such as giving and morality, thus he is dull. He is dull because, not considering his own and others' welfare and harm, he makes his body fat with food and drink and sleeps, thus he is dull. He is dull because he goes and adopts the inappropriate actions of others by following what he sees, thus he is dull. Or, he is dull because he repeatedly goes into the womb by taking rebirth, thus he is dull. Indeed, it was said by the Blessed One: "The dull one repeatedly enters the womb." A young child, however, is dull because, not knowing what is appropriate or inappropriate, he sleeps on his back or on his side, thus he is dull. Indeed, thus: "Me, tender as butter, soft as a newly sprouted leaf; The dull one sleeping on his back, frightened by the fear of ogres. At the feet of the great sage, they lay down with dejected minds; 'This we give to you, Lord, be our refuge, leader!'" It was said, thus from sleeping on the back up to the age of ten, he should be understood as 'dull' or 'child'. The word 'manda' can also mean 'small' or 'little', but because it is a nominal stem, it is not intended here. Or, it can be understood as derived from the nominal stem meaning 'he goes or proceeds with little effect'. To rejoice, in laughter. Laughter, joy, contentment. He rejoices, he delights. He rejoices together. One who rejoices together. Rejoicing, he goes. delights in killing. Delight. In defecating. Defecation means the letting go, the expelling of feces. He defecates. He defecates. Defecation. And here, the Pāli passage, "where our children defecate and urinate on the spread," is an example. There, "uhadanti" means they pass feces. "Ummihanti" means they pass urine. The meaning of the latter word should be understood by the root "miha" to sprinkle. This, however, also occurs in the Curādi group, being a root of two groups. In this place, the passage from the Cariyāpiṭaka, "he urinates and defecates," is an example. There, "mutteti" means he passes urine.