English
Or, all wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and bright, opposite qualities, he vomited, emitted, abandoned without attachment, discarded through the knowledge of the Noble Path, therefore Bhagavā. Aggregates, sense-bases, elements, etc., the divisions of Dhamma by the Great Seer; because the dark and bright were vomited, therefore he is known as Bhagavā. In the Jātakaṭṭhakathā, the derivation of the word "Himavā" is also shown through the root "vam". Thus, in the Sambhava Jātakaṭṭhakathā, it is said: "Himavā means 'full of snow' at the time of snowfall, therefore Himavā. In the dry season, it emits snow, therefore Himavā." Thus, in the Jātakaṭṭhakathā, "Himavā" is... The derivation is shown by means of the root 'vam'. This method should be applied in similar places. But it should not be applied in cases like "guṇavā, gaṇavā" and so on. If one were to apply it, the words "guṇavā, gaṇavā" would have meanings like "without qualities, having diminished qualities," and so on. Therefore, this method should not be applied everywhere. Here it might be asked: "If words like 'bhagavā' are derived by means of the root 'vam', how are 'bhagavanto, bhagavanta' and so on formed?" Just as the word "bhagavā" is formed by the method of etymology, so too are those formed by the same method. Indeed, the etymological method is inconceivable, being merely bound by the appropriateness of meaning. When there is appropriateness of meaning, even forms that are difficult to derive are formed by this very method. And whatever etymological characteristics should be brought forth and shown here, we shall explain them later in the section on the formation of forms, along with examples. Here, in the excellent teaching Of the King of Sages, A good person desiring Supreme skill; This policy of the wealthy, Bearing vast meaning, Let them always practice, Making their minds pure. Thus, for the wise in the paths of expression in the nine-membered, with-commentary Three Piṭakas, In the Saddanīti treatise made for the sake of skill, The section on roots called "Saravaggapañcakantiko" Is the fifteenth chapter. 16. Chapter on the Bhūvādi Group From now on, the unclassified, And mixed roots; I shall explain, following the opinion Of those skilled in the distinctions of roots and so on. Root ending in 'ya' 'Yā' in the sense of going and reaching. He goes, they go. Let him go, let them go. He might go, they might go, they might go around. The word-forms should be constructed as appropriate. The man going. The woman going. The family going. Going, approaching, garden, and so on. But for the root belonging to the Divādi group, forms like "yāyati, yāyanti" and so on occur. Among these, "yāna" (vehicle) means "that by which one goes," such as a chariot or cart. "Upayāna" (tribute/offering) means "that by which they approach the presence of a lord or a beloved person," an offering. Here, in "Let them give me offerings, O prince, when you have gone," Indeed, offerings are called "gifts." Because it is full of beautiful and visible flowers, fruits, etc., people go looking upwards, they go there, therefore it is a "park." "Byā" means "to open the eyes." Byāti, byanti. Byāsi, byātha. Byāmi, byāma. The word forms should be arranged as appropriate. And there is this Pāli passage: "As long as one opens the eyes, even there is intense flavor." There, "yāva byāti" means "as long as one opens the eyes." This is an ancient language. Indeed, this was the usage of humans at the time when the Bodhisatta was the ascetic Cūḷabodhi. "Yu" means "to mix" and "to go." Yoti, yavati. Āyu, yoni. There, for "āyu," the prefix "ā" is an upasagga. Beings mix by this, therefore "āyu." Or, formless phenomena come and proceed when this is present, therefore "āyu." Thus it is said in the Aṭṭhasālinī: "Āyu means 'coming forth.' For when it is present, formless phenomena come forth and proceed, therefore it is called 'āyu.'" "Āyu, jīvitaṃ, pāṇo" - these are synonyms in common usage. In Abhidhamma, "ṭhiti, yapanā, yāpanā, jīvitindriyaṃ" are also synonyms with them. "Yoni" - that by which there is mixing of egg-born beings, etc., with egg-born beings, etc., that is "yoni." Here is its etymology: "Beings mix with each other here by being endowed with a single birth-type, therefore 'yoni'." And here, the meaning of the word "yoni" is explained. "Yoni" is also a name for a portion of aggregates, a cause, and a birth passage. "Four Nāga wombs. Four Supaṇṇa wombs." Here, "yoni" means a portion of aggregates. "This is a cause for obtaining earth-born fruit." Here, "yoni" means a cause. "I do not call a brahmin one born from a womb, born from a mother." Here, "yoni" means a birth passage. Therefore, it is said: And in portions of aggregates, in the birth passage and in a cause; In these three meanings, the word "yoni" occurs. "Bye" means "to cover/restrain." Byāyati. "Bye" means "to occur/proceed." Byeti sahabyo. Here, "sahabyo" means "together with 'byet'." That which proceeds together is a companion, a friend, or one born in the same existence. Thus, in phrases like "attained companionship with the Tāvatiṃsa gods," one who is born in the same existence is called "companion." Haya in the sense of going. It goes. A goer. Hayo means a horse. For it goes swiftly, therefore it is called hayo. And these are its names – Horse, swift-goer, goer, steed, carrier, and hayo too; Its kinds are Sindhu-born, Gojja-born, and mule too. But one who knows cause and no-cause, is a noble steed, the best horse; A ghoṭaka is a wild horse, and is also called a mare; A horse-foal is a kisora, and is also called a khaḷuṅka; Hariya in the sense of going and sickness. It goes/is sick. Aya, vaya, paya, maya, taya, caya, raya in the sense of going. It goes. It goes. It goes. It goes. It goes. It goes. It goes. Ayo, samayo, vayo, payo, rayo. The nominal forms of the roots maya, taya, caya should be examined. There, ayo means black iron, it goes into use for various blacksmith's tasks, therefore ayo. Vayo means the first part of life, etc., a portion of life, it goes into decline, therefore vayo. Payo is a name for both milk and water, it goes into the state of being drinkable by people, therefore payo. Rayo means speed, which is also called "javo," therefore, speeding, hastening, is rayo. Here, the explanation of the meaning of the word samaya is given. The word samaya – In assembly, in moment, in time, in agreement, in cause, in views; In acquisition, in abandonment too, and in penetration, it is seen. Thus, in phrases like "Perhaps we might approach tomorrow, taking into account the time and the occasion," the meaning is occasion. In phrases like "Indeed, monks, there is only one moment and one occasion for living the holy life," the meaning is moment. In phrases like "hot season, feverish season," the meaning is time. In phrases like "Great assembly in the forest," the meaning is multitude. In phrases like "Indeed, Bhaddāli, your understanding of the doctrine was not penetrated," the meaning is cause. In phrases like "At that time, the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā, was dwelling in the Tindukācīra, a single hall in Mallikā's park, where views were expounded," the meaning is view. is. “And the meaning that is seen, and the meaning that is for the future; The wise one, through understanding the meaning, is called a sage.” In these and similar instances, it is attainment. In “Through rightly understanding conceit, he made an end of suffering,” and similar instances, it is abandonment. In “The meaning of suffering is oppression, the meaning of conditioned, the meaning of torment, the meaning of comprehension,” and similar instances, it is penetration. Here, since the prefixes merely indicate, the word *samaya* itself is the indicator of that particular meaning, and so in extracting the meaning of the word *samaya*, the word *abhisamaya* with its prefix is mentioned. Therein, because it is a cooperative cause, it comes together, it unites—thus *samaya* is union, assemblage. The path of holy life comes together, arrives here, and the person is its basis—thus *samaya* is occasion, moment. Herein, or by this, the phenomena come together, they associate with co-arising phenomena like arising—thus *samaya* is time. For time, though in essence unreal due to being merely the occurrence of phenomena, is spoken of as if it were a basis or an instrument for the occurrence of phenomena, by a form established merely by conceptualization. The going, the occurrence, the state of the parts, equally or together—thus *samaya* is group, as in “assemblage.” For a group is precisely the co-existence of parts. From the coming together of other conditions, the fruit comes, from this it arises and occurs—thus *samaya* is cause, as in “origin.” It comes together, from being a fetter, it relates and occurs in its own sphere, or from being a firm grasp, beings, bound, go and occur according to their inclinations by this—thus *samaya* is view. For by the fetter of views, beings are exceedingly bound. It is coming together, association, convergence—thus *samaya* is attainment. It is the going to the cessation of equality, or the right going, the departure, the non-occurrence—thus *samaya* is abandonment. By knowledge, it is to be approached, to be attained rightly—thus *samaya* is the unperverted nature of phenomena, by being approached, it rightly goes, it understands—thus *samaya* is the comprehension of reality as it is. Thus, the occurrence of the word *samaya* in those various meanings should be understood. But is it not merely meaning? Does it mean that words are applied, and not many meanings are expressed by one word? This is true when a specific word is considered. Indeed, when considering a specific word, the expression of many meanings by one word is not possible. For the word 'samaya' which means 'time', does not also mean 'group' etc.