English
"Nayo" is that which is led, such as the way of suchness. "Nayo" is that by which it is led, such as the way of avoiding the two extremes. Thus, there are six kinds of ways: the way of suchness, the way of attainment, the way of teaching, the way of avoiding the two extremes, the way of the unthinkable, and the way of intention. Among these, the way of suchness is led by the way of avoiding the two extremes; the way of attainment is led by the way of the unthinkable; the way of teaching is led by the way of intention. Here, the first three ways are called "nayo" because they are led by the agent (karma-sādhana); the latter three ways are called "nayo" because the triad of ways like suchness is led by them as instruments (karaṇa-sādhana). If this meaning were elaborated, it would become a lengthy text, so the elaboration is not shown. There is also another fourfold way: the way of unity, the way of diversity, the way of non-exertion, and the way of such a nature. "Vinayo" is that which disciplines beings here, or by which they are disciplined. "Vinayo" is also the disciplining of body and speech. "Āyatana" is that which leads and continues the extremely prolonged suffering of existence, which has been going on in beginningless samsara, until it ceases. This is the meaning extracted here. Here, "āyatana" means the place of origin, as in "Kamboja is the āyatana for horses, the Southern Path is the āyatana for cattle." "In the delightful... at the resort, birds attend it. Those desiring shade go for shade, those desiring fruit go for fruit. Here, it is a place of gathering. "Monks, these five are the resorts of liberation." Here, it is a cause. Other usages are also revealed here, such as "yata patiyataneti". Nī in the sense of leading. He leads, he guides. Leading. Nu in the sense of praise. He praises, he extols. Praised. Thana, pana, dhana in the sense of sound. It sounds. It sounds. It sounds. Kana in the sense of shining and desiring. It shines. A maiden. Gold. Here, being in the state of youth, she shines, glows, and is radiant with the charm of her form, hence a maiden. Or, she is desired, longed for by men, hence a maiden, a young woman. Gold is that which shines, or that which is desired, hence gold, a precious metal. Indeed, gold has many names. Gold, kanaka, hema, kañcana, and haṭaka; Jātarūpa, tapanīya, and vaṇṇa are its varieties; Jambunada, siṅgika, and cāmikara are spoken of. Vana, sana in the sense of resorting. It resorts. A forest. It resorts. There, they resort. Creatures like peacocks and cuckoos resort to it, hence a forest, a wilderness. It resorts, it associates with defiled individuals, hence a forest, craving. Mana in the sense of thinking. He thinks. Mind. Māna in the sense of investigation, he investigates. Investigation. Jana, suna in the sense of sound. It sounds. It sounds. Here, the Pāli example is: "Why does one of your arms make a sound, and one of your arms not make a sound?" Here, "janati" means it sounds, it makes a noise. Khanu in the sense of digging. He digs. Happiness. Suffering. A pit, a hole. Here, happiness is that which thoroughly digs out suffering, hence happiness. Suffering is that which badly digs out bodily and mental happiness, hence suffering. Indeed, these phenomena are mutually opposed. Or, it is suffering because it digs out the mind in two ways. However, according to the Curādi group, the derivations "that which makes one happy is happiness, that which makes one suffer is suffering" should be taken. According to the compound method, the derivations "that which is easy to endure is happiness, that which is difficult to endure is suffering" are also varied, for the origin and usage of words are diverse. And a sign. Giving, in cutting off. He gives/cuts off. A legend/restitution. Sharpening, in sharpening. Sharpening, a whetstone. He sharpens. Hana, in harming and going. Here, by the word 'harming', oppression by harsh speech and striking with sticks etc. are included. Therefore, the meaning "hana" is to be taken as "in harming, striking, and going." Thus, "Kings, having seized a thief, might strike/kill or bind him." By those explaining the meaning of the text, it is said, "'haneyyuṃ' means they might beat and cut." And here, cutting means cutting off hands, feet, etc., or killing by beheading. For "hana," the substitute "vadha" and "ghāta" occur. He strikes/kills, he strikes/kills, they strike/kill. You strike/kill, you (pl.) strike/kill. All the rest is to be understood. Four meanings, beginning with harming, are obtained. In "He strikes with hands and feet," the meaning of "hanti" is "he strikes." "Indeed, being angry, he strikes/kills his father. Crying out intensely, he strikes/kills their best ones." Here, "hanti" means "he kills." Forms like "vadhati," "vadheti," "ghāteti" occur. There, in "he strikes, he does not cry, there is an offense of wrong-doing. Having struck himself again and again, he cries," etc., "vadha" means striking. He strikes/kills a living being. Killing a living being. In "This is the killing of the broken plow. He kills beings," etc., "vadha" means killing. And here, in "sandal, bride," there is the going to the meaning of the words "hana" and "vadha." "He strikes a man. He repels cold and heat," etc., are active voice words. Devadatta is struck/killed by Yaññadatta. Then, when fierce wind and sun arise, he is repelled. The singular form of the reflexive pronoun, like "in the forest thicket." The word "by the monastery" is to be connected, etc., are passive voice words. Striker/killer. Struck/killed. Killer. Bride. Striking/anger. Injury. Killer. Resistance/anger. Community. Tiger. Bird-eater. To strike/kill, to strike/kill, having struck/killed, having struck/killed. Having killed, having struck/killed, etc., are named infinitive-like words. There, "upāhana" means: they approach that place, they go to it, and from there they strike/come. They are worn, therefore they are sandals. A bride, because of defilements, is one who is accustomed to approach even a dog, therefore she is a bride; this is common to all women. Or else, a bride means a daughter-in-law. Thus, in "Therefore, daughter-in-law, when you were in season, when your flower appeared, then you should inform me," here, "daughter-in-law" is meant. And she is called a bride because "she is the wife of our son," and is to be understood and known by her parents-in-law. This meaning is obtained because the meaning of "to know" is sometimes used for verbs of motion. "Daughter-in-law, daughter-in-law, bride" are synonyms. A Saṅgha is an assembly of bhikkhus. It is a Saṅgha because it undertakes a common action, or it is a Saṅgha because it thoroughly destroys defilements by means of that path-weapon, these are stated according to the distinction of ordinary people and noble ones. A tiger is one that strikes various beings, greatly killing them. It is also called "viyaggha" and "vaggha." Another name for it is "puṇḍarīka" (white lotus, here referring to a type of tiger). A sakuṇagghi (bird-eater) or hawk is one that kills weak birds. This root "han" (to kill) in the Divādi group generates an intransitive subject in "paṭihaññati" (is struck, is obstructed). Thus, Pāli texts like "the Buddha's teaching is obstructed in the ears of worldly people" are seen. "Ana" means to breathe. Breathing is respiration. He breathes. In-breath, out-breath. "Here, 'āna' is the in-breath. 'Pāna' is the out-breath. Among these, the in-breath is the air going out. The out-breath is the air entering inside," is stated in the Vinaya commentary, but in the Suttanta commentaries, it appears in the opposite order. Here, since for all beings in the womb, at the time of emerging from the mother's womb, first the inner air goes out, and afterwards the outer air, taking subtle dust, enters inside and strikes the palate and ceases, therefore in the Vinaya commentary it is stated: "The in-breath is the air going out, the out-breath is the air entering inside." In these two methods, according to the Vinaya method, the respiration arising inside is the in-breath, the respiration arising outside is the out-breath. According to the Suttanta method, however, even that which arises outside... Inward from the breath is the in-breath. Even having arisen within, outward from the breath is the out-breath. And this very method should be understood as agreeing with this Pāli passage: "For one who follows the in-breath from beginning, middle, to end with mindfulness, with the mind distracted internally, both the body and the mind become agitated, disturbed, and trembling," and "For one who follows the out-breath from beginning, middle, to end with mindfulness, with the mind distracted externally, both the body and the mind become agitated, disturbed, and trembling." Wealth in "dhañña". "Dhañña" means wealth, the attainment of glory, merit, and wisdom. The meaning of a root is mostly explained in terms of state, except for types like "crooked," "tree," "bark," and so on. Just as, in the sense of state, by adding the suffix "ya" and changing "na" to "yya," "thenana" (stealing) is called "theyya" (theft), so here, by adding the suffix "ya" and changing "na" to "ñña," "dhanana" (being wealthy) is called "dhañña." Or, the state of being wealthy is "dhañña"; in that "dhañña." They are wealthy, he is wealthy. Wealthy. "Dhañña." But since the word "dhañña" encompasses the attainment of glory, merit, and wisdom, therefore, in phrases like "gave birth to a son endowed with auspicious marks of wealth and merit," only glory and wisdom should be taken by the word "dhañña," due to merit being mentioned separately. When you roar in the assembly, striking what should be struck; Those who see your face, they are fortunate, O chief of men. With long fingers, copper-colored nails, beautiful, with prominent heels; Those who will bow at your feet, they too are fortunate, O bearer of virtues.