English
The state of being poor is poverty. And here, since all worldly usage of "daliddati" is seen, the verb "daliddati" is explained. In the Dispensation, however, that verb has not appeared; only the nouns "daliddo, daliddī" have appeared. Even though it has not appeared, it should be taken as being in conformity with the Dispensation, like the word "nāthati." The teachers, however, according to the view of Kaccāyana, showed the noun "daliddo" by forming the "idda" suffix from the root "dala" meaning "in a bad state." Tuda, in pain. He pains, he torments. In the passive, the forms are "he is pained, being tormented, overwhelmed by feeling." People unrestrained torment with words, like an elephant gone to battle with arrows; having heard a harsh word uttered, a bhikkhu should endure with an uncorrupted mind. Nuda, in impelling. Impelling is grinding, pulverizing, crushing, nu. dati, panudati. Pushing away. Vidi in gain. Vindati (finds, gains). The energetic one gains wealth. Govinda. Khadi in striking. Striking is hitting all around. Khandati (cuts, breaks). Root forms ending in D. Roots ending in Dh. Dhā in holding. Dadhāti, vidadhāti (places, arranges). That which the wise one skillfully arranges. He places a treasure. Nidhi is that which is placed. So well-placed. From which he removed the treasure. Nidahati (places down). Where, O deva, shall I place it? Paridahati (puts on). He who will put on the robe. Dhassati (holds). Paridhassati (puts on). Being foolish, he strikes another. It is possible, Ambaṭṭha, that they burn King Ukkāka, your grandfather. He believes in the Tathāgata’s enlightenment. Faith, believing, to be believed, to be believed, trustworthy, reliable. An उपासिका with trustworthy words. To believe, having believed. Special placing. Attention. He pays attention. With attention paid. Having paid attention. Realm of death, realm of Māra, name, element, creator, arranger. Method. Naming, named, speech with a foundation, grasping a foundation, conjunction. Others should also be connected. Dhā with vi-prefix means to do, with abhi-prefix means to speak; With nyāsa-prefix, as appropriate, in placing, imposing, and joining. From this root dhā, the 'a' of the prefix api sometimes undergoes permanent elision, and sometimes does not. Here elision is spoken of: dvāraṃ pidahati (he closes the door), dvāraṃ pidahanto (closing the door), pidahituṃ (to close), pidahitvā (having closed) – thus the 'a' is elided. Dvāraṃ apidahitvā (without having closed the door) – thus the 'a' is not elided. Here, the 'a' is not a part of the prefix api. What then? It is merely a particle expressing negation, while the part of the prefix has become invisible; this is permanent elision. Thus, the 'a' of the prefix api before the root dhā sometimes undergoes permanent elision, and sometimes does not. This is amazing, this is wonderful. For indeed, in the Buddha's teaching, even such a rule is found, delighting the hearts of the wise. which in one element, in one suffix, in one meaning, is sometimes divided by elision and non-elision. Now, to generate supreme skill in listeners, combining both these forms, we bring forth the Pāli of the Supreme Buddha which possesses such forms – “They will cover the Ganges for me, That I cannot do, brahmin; To cover the great ocean, How will that be? I cannot tell you, When asked about meaning and Dhamma. This verse, accomplishing the mind's purpose, In the Sambhava Jātaka; Desiring the arising of wisdom, Let the wise one make it in their mind.” Dhu in going and steadfastness. Gati is going, theriya is steadfastness. He runs. Steadfast. Here, 'dhuvam' means steadfast. As in phrases like 'permanent, steadfast, eternal, of unchangeable nature', therefore 'dhuvam' means some steadfast kind of phenomenon. Or, 'dhuvam' in the sense of going and steadfastness, may well be an appellation for Nibbāna itself. For it is to be run to, to be gone to, by those wishing to be freed from birth, old age, sickness, death, sorrow, etc. – hence 'dhuvam'. Or, because of its nature of permanence due to the absence of arising and passing away, it runs steadfastly, it is eternal – hence 'dhuvam'. It is with reference to this that the Blessed One said: “Monks, I will teach you the steadfast and the path leading to the steadfast.” The word 'dhuva' in “the word is steadfast, eternal” refers to steadfastness. In “Monks, I will teach the steadfast”, it refers to Nibbāna. In “You will certainly be a Buddha”, it should be understood as functioning as an indeclinable particle meaning 'certainly'. Dhū in shaking off. The long 'ū' becomes 'ū'. He shakes off. Shaken off, to be shaken off. When shortened, forms like 'dhuto', 'dhutavā' occur. Dhe in drinking. He drinks, it is drunk. Dhena. Here, 'dhenu' means 'that from which the young one drinks milk' – hence 'dhenu'. The word 'dhenu' in 'cow-dhenu', 'horse-dhenu', 'deer-dhenu' generally refers to female animals with young. Even so, it mostly refers to a cow. Thus, 'having given seven hundred dhenus...' The word “ā” is seen. In the sense of success, it succeeds, prevents, obstructs. Succeeded, renowned, prevented, obstructed, hindered, hinderer, hindrance, to hinder, having hindered. Here, due to the inconceivable power of prefixes, various meanings of the root “sidhu” are possible in combination with them, and similarly for others. “Sidhu” means teaching and auspiciousness. Teaching is the doctrine, auspiciousness is the destruction of evil or the cause of growth. It succeeds. Succeeded, renowned, renown. “Dadha” means holding. It holds the satisfaction of people, so it is “dadhi” (curd). With the change of “dh” to “h”, the form is “dahati”. This woman holds this woman as grandmother. These men hold this man as grandfather. The mind should be concentrated. The mind concentrating. “Edha” means growth and gain. It grows. Growth, well-grown. It gains a foothold in the deep. And here, “edho” means it grows. Fire grows by this, so it is “edho” (fuel). Fuel, sustenance. “Sukhedhito” means grown with ease, meaning well-nurtured. “Gādhamedhati” means it gains a firm foothold. “Baddha” means binding. Binding is a binding action. It binds, it binds firmly. Firmly bound. “Gādha” means foothold, reliance, and smell. It takes a foothold. Taking a firm stand. From the deep to the shallow. “Bādha” means disturbing. It disturbs, it greatly disturbs. Affliction. It disturbs the mind, it agitates, so it is affliction. “Nādha” means begging, etc. It begs. Begging. “Bandha” means binding. It binds. Binder, bond, caused to be bound, obstruction, binding, bond, connection, connection, composition, kinsman. There, “bandhana” means that by which beings are bound, so it is “bandhana” (bond), such as a chain. “This is our lineage” means kinsman in the sense of being connected, but in the commentary on the Theragāthā, it is said, “kinsmen by the bond of love.” “Dadhi” means slow movement. Slow movement is slow progress. It is slow. Slow, slow-witted. One who is swift in slow times, and slow in swift times. “Vaddha” means growth. It grows. Growth, increase, growth, grown, grown by birth, grown by qualities, grown by age. Those who revere the elders, people skilled in the Dhamma; Are praised in this very life, and attain a good destination in the next. Good in the belly of the sound. It sounds. Adornment with ornaments. He adorns. Adornment. Adornment, ornament, decoration and embellishment; Beautification and jewellery, these are considered synonyms. Medha in harming and in battle. He harms. Medhā, medhāvī. Here, medhā means that which harms defilements like a thunderbolt on a rock. Or medhā means that which goes with prosperity, with virtue and other good qualities of good people, not standing alone, hence medhā, this is a name for wisdom. Thus – “Wisdom, indeed, the skilled declare to be supreme, Like the king of stars among the constellations; Virtue, prosperity, and the Dhamma of the good, Are followers of the wise one,” It is said. Medhāvī is a person endowed with wisdom that arises from the Dhamma. Good in honey and in pounding. He pounds. He pounds. Honey. Budha in awakening. He awakens. Awakened. Fully awakened. Fully awakened. Unawakened. Awakening. This is also seen in the Divādi group. There the form is “bujjhati”, but here the form is “bodhati”. The Pāli “yo nindaṃ apabodhatī” is seen. In the causative, however, it is “bodheti” and so on. Yudha in fighting. He fights. A warrior. Fight Māra with the weapon of wisdom. War. Foot-weapon, or foot-weapon. Weapon. For the one in the Divādi group, its form is “yujjhati”. Dīdhi in shining and piercing. It shines. Radiance. And here dīdhiti means a ray. There are many names for a ray. Ray, light, brilliance, beam, splendour, glow, radiance, ray; Glimmer, lustre, sunbeam, ray, hand; Nāgadhāma and light, these are terms for a ray. Forms ending in ca. Root ending in na. Nī in leading. He leads, he leads, he trains. He should remove the fear from the heart. He brings. He brings. A leader. A trainer. A guide. To be led. To be trained. A disciplinarian. Disciplined. man. When being led by a demon, what, dear, does he look at? Being led. Eye. Rope. The rope of existence is uprooted. Irrigator. Irrigators indeed lead water. Leader (of cattle). When the eye is straight. Method. Discipline. Sense-base. To lead. To discipline. Having led. Having disciplined, and so on. There, "netta" is that which leads the self, showing its unevenness and evenness; it is the eye. "Netti" is that by which beings are led; it is a rope. "Bhavanetti" is the rope of existence; this is a name for craving. For by it, beings, like oxen bound by the neck, are led to various existences; therefore, it is called the rope of existence. "Nettikā" are farmers. "Nettā" is the chief ox, the leader of the herd. "Nayo" is leading, going; it is the Pāli way. Or, "nayo" is that which should be led here and there, the manner of being led by similarity.