English
Here, however, the multiplicity of meanings of the word 'samaya' is stated by taking the commonality of the word 'samaya' being applicable to those various meanings. Thus, in all explanations of meaning, the intention should be understood. From this, gone and not gone, one should declare the accomplishment; the wise, of the word 'samaya', which means 'conjunction' and so on. From this, gone and not gone, from roots of similar meaning; thus similar forms, come into being, one should declare. 'Naya' in 'protecting' and. The 'ca' particle implies 'going'. He leads. A leading. 'Nayo' means 'leading', 'going' is 'nayo', the course of the Pāli. Or 'nayo' is that by which they lead or protect the meaning, such as the way of reality. 'Daya' in giving, going, harming, giving, protecting. He gives/goes/harms/protects. Compassion/giving/protection. 'Dayā' is also called loving-kindness and also compassion. Here, in "dayāpanno" (endowed with dayā), 'dayā' is loving-kindness, for the meaning is "having attained a mind of loving-kindness". But here, in "adayāpanno" (devoid of dayā), 'dayā' is called compassion. For the meaning is "having attained a state of no compassion". Thus, the usage of the word 'dayā' in relation to loving-kindness and compassion should be understood. Just as it is said in the Abhidhamma Commentary: "Wherever the word 'dayā' occurs, there it should be applied according to the intention. For the word 'dayā', when used with the implicit meaning of 'protection', applies to both loving-kindness and compassion." Here, the meaning of the word should be understood thus: 'Dayā' is that by which one gives, gives fearlessness to beings. Or 'dayā' (loving-kindness) is that which goes, acts equally among evil and good people without making distinctions, like water spreading equally with the cold and carrying away dust and dirt. Or 'dayā' is that which harms (afflicts) the compassionate one until the desired accomplishment of another's welfare is not attained. Or 'dayā' is that by which a good person helps even an evil person. It harms the self Even abandoning happiness, a good person takes on suffering for this, thus it is 'dayā'. For this, the Great Bodhisattas, when making their aspiration for Buddhahood, abandoning even the fruit of arahantship that was within their grasp, desiring to rescue beings from the ocean of existence, (enduring) the unceasing, extremely terrifying, great suffering of existence, and in their final existence, together with the attainment of the deathless element, (attaining) the omniscient knowledge adorned with countless qualities, this too is 'dayā', 'karuṇā'. Indeed, all the qualities of a Buddha are rooted in compassion. Another meaning – They protect beings with this, or one sympathizes oneself, or it is merely sympathy itself – this is 'dayā', both 'mettā' and 'karuṇā'. Let us mention some usages here: "Just as, householder, a vulture or a heron or a kite, having taken a piece of meat, might 'dayeyya'." "Maddī 'dayesi' towards her sons, and towards her mother-in-law and father-in-law." "O chief of chariots, he is 'dayitabbo'." There, 'dayeyya' means "might fly up and go," this should be understood in the sense of motion. 'Dayesi' means "you should make a mind of loving-kindness." 'Dayitabboti' means "to be loved." Both these explanations, having included the meaning of protection, should be understood as made according to the intended meaning. 'Ūyī' in the sense of weaving threads. He weaves. Woven, having woven. 'Pūyī' in the sense of spreading and bad smell. It putrefies. Putrefied, having putrefied. "The person who wraps a putrid fish with kusa grass." 'Kanuyī' in the sense of sound. It sounds. Sounded, having sounded. 'Khamāya' in the sense of shaking off. It shakes off. Shaken off, having shaken off. 'Phāyi', 'pāyi' in the sense of growth. It grows. Grown, having grown. There, the suffixes 'ta' and 'vant', the elision of 'y', and the substitution of 'i' for the final vowel of the root, should be noted. This rule should be applied as appropriate in cases like "pūto, pūtavā" etc. It grows. Growth. Decline/Woe. And here, 'apāyo' means "there is no growth here." Or else, 'apāyo' can be explained as "departed from what is good/happiness." And 'apāyo' refers to the four lower realms: hell, the animal kingdom, the realm of hungry ghosts, and the host of asuras. 'Tāyu' in the sense of continuity and protection. He protects. Protection. But in the Divādi group, the root 'tā' means "to protect." you see, its forms are "protects, protection." The verb of both is the same. The difference is only by the causative and non-causative suffixes, but the nominal forms are dissimilar: "protecting, protection." Cāyu in worship and observation. Worship is pūjanā. Observation is said to be looking and listening. "Come, dear, observe. Observe, good people," in these and similar (phrases), looking and listening are expressed by the word observation. Moreover, examination with knowledge should also be taken as observation. He honors, he reveres. In a homeless one, a renunciant, a reverent brahmacārin. Those who revere the elders. He shows reverence. Always revering the elders. Verb forms ending in 'ya'. Verbs ending in 'ra' Rā in taking. He takes. Ri in continuity. He continues. Dust. Reṇu means dust. Ru in going and being angry. He makes a sound, he cries out. Ru in sound. He makes a sound, he roars. Sound, loud sound. A pleasing sound, and the back of liking. Ruta means making a sound, sound, noise. Re in sound. He makes a sound. Sound. Night. And here, the word rāti (means sound). Ratti (night) is called the time when the sound of beings ceases. Ratti is that in which sound (rā) is cut off, ceases. Brū in clear speech. Even having killed, he says, "Killed!" He speaks, they speak. You speak, you (pl.) speak. I speak, we speak. He speaks (mid), they speak (mid). You speak (mid), you (pl.) speak (mid). I speak (mid), we speak (mid). Let him speak, let him speak, let them speak. Speak (you), speak (you pl.). Let me speak, let us speak. Let him speak (mid), let them speak (mid). And here, seeing the Pāli (form) "Again, Venerable Gotama should speak" in the Ambaṭṭha Sutta, "bruvitū" is said. Thus, everywhere also, having examined, the method should be adopted. He should speak, he should speak, they should speak. You should speak, you (pl.) should speak. I should speak, we should speak. He should speak (mid), they should speak (mid). You should speak (mid), you (pl.) should speak (mid). I should speak (mid), we should speak (mid). He declares. He repeats. Let him declare, let him repeat. He should declare, he should repeat. Thus, everywhere, even with the prefixes pa- and anu-, the word-series should be constructed as far as possible. He said, they said. He said (mid), you (pl.) said (mid), they said (mid). You said (mid), you (pl.) said (mid). I said (mid), we said (mid). Spoken in the sense of the remote past. He spoke, they spoke. You spoke, you spoke. I spoke, we spoke. You spoke, they spoke. You spoke, I spoke. I spoke, we spoke. Spoken in the sense of yesterday. He spoke, they spoke. You spoke, you spoke. I spoke, we spoke. He spoke, they spoke. You spoke, you spoke. I spoke, we spoke. Spoken in the sense of today. He will speak, they will speak. He would speak, they would speak. All the rest should be inferred. The passive voice is not well-known. If however it were, "it is spoken" it would be like the words "it is cut, it is cut." Jīra in the sense of growing. Growing is increasing. He grows. Growing. Growing (participle). Growth. This man of little learning, grows like an ox. Pūra in the sense of filling. It fills. The great ocean fills indeed. May all intentions be fulfilled. To fill, having filled, filling, filled. Full, completely full. Completely full, filling. Pūraṇa Kassapa. In the causative, "he fulfills the perfections, he causes to fill, he causes to fill, he causes to fill. Having fulfilled, having caused to fill, having caused to fill, having caused to fill, having completely fulfilled" and so on, these forms occur. Ghora in the sense of hindering movement. Hindering movement is obstructing movement. It hinders. Dhora in the sense of skill in movement. Skill in movement is cleverness in movement. He moves skillfully. Sara in the sense of moving. He moves, he spreads, he rises. Rising up. A lake. Samsara, and so on. Therein, 'sara' means a lake. 'Samsara' means the cycle, which is also called "existence." Cara in the sense of moving. He moves, he wanders, he follows, he travels. Cara in the sense of moving and eating. He moves, he wanders, he follows, he travels, he covers. Conduct. Conducted. Movement. Investigation. Following investigation. Close investigation. Moving. A jailer. A spy. Holy life, and so on. Therein, 'carati' means he goes, or he eats. Indeed, the teachers say that the meaning of the word 'caranti' is going and eating. 'Paṭicarati' means he covers. 'Cārako' means he who eats happily for the beings entered therein, or a prison. 'Ocarako' means one who lives according to custom. Brahmacariya is also called giving, also service, also precepts, also divine abidings, also teaching the Dhamma, also abstinence from sexual intercourse, also contentment with one's own spouse, also the Uposatha, also the Noble Path, also the entire Dispensation, also intention. What was your vow, what then your brahmacariya? Of what well-practiced deed is this the fruit? The arising of power, splendor, strength, and vigor, And this great mansion, O Naga, is yours. My wife and I, in the human world, Were both faithful givers of alms; My house was then like a drinking place, Monks and brahmins were well-satisfied. That was my vow, that then my brahmacariya, Of that well-practiced deed is this the fruit; The arising of power, splendor, strength, and vigor, And this great mansion, O wise one, is mine.