English
In this Puṇṇaka Jātaka, giving is called "brahmacariya." By what hand is desire granted, by what hand is honey flowing? By what brahmacariya of yours does merit succeed in your hand? By that hand is desire granted, by that hand is honey flowing; By that brahmacariya of mine does merit succeed in my hand. In this Aṅkura Petavatthu, service is called "brahmacariya." "This, bhikkhus, was the brahmacariya called Tittiriya," in this Tittira Jātaka, a precept is called "brahmacariya." "That brahmacariya, Pañcasikha, is not for disenchantment, not for dispassion... up to the arising in the Brahma world," in this Mahāgovinda Sutta, the divine abidings are called "brahmacariya." "In one brahmacariya, a thousand escape death," here, teaching the Dhamma is called "brahmacariya." "Others will be unchaste, we here will be chaste," in the Sallekha Sutta, abstinence from sexual intercourse is called "brahmacariya." My wife and I do not transgress, And our wives do not transgress us; We practice brahmacariya with none other, Therefore our young ones do not die. In the Mahādhammapāla Jātaka, contentment with one's own spouse is called "brahmacariya." With inferior holy life, one is reborn among nobles; And with middling, among devas, with excellent, one is purified. Thus, in the Nimijātaka, the Uposatha observed without transgression is called "holy life." "This holy life, Pañcasikha, is for utter disenchantment, for dispassion... (and so on)... this very Noble Eightfold Path" – thus, in the Mahāgovindasutta, the Noble Path itself is called "holy life." "This holy life is prosperous and flourishing, widespread, widely known, widely spread, well-proclaimed among humans" – thus, in the Pāsādikasutta, the entire teaching, comprising the three trainings, is called "holy life." "Even for those not hurrying, the hope for fruit is fulfilled; I am one whose holy life has ripened, thus know, chieftain." Here, intention is called "holy life." Thus – Giving and service, Trainings and divine abidings; Teaching the Dhamma, abstinence from sexual intercourse, and Uposatha. Contentment with one's own wives, and the Noble Path, and the teaching; And intention – these are called by the word "holy life." Hura: in crookedness. Hurati (he makes crooked). Sara: in sound and torment. Sarati (he sounds, he torments). Saro (sound), saraṇaṃ (refuge/torment). And here, "sara" is said of sound and also of an arrow. "Saraṇa" means it torments, it afflicts, it harms those who have gone for refuge, by that very going for refuge, fear, torment, suffering, bad destination, and defilement – thus "saraṇa" (torment), or the Triple Gem beginning with the Buddha. Or, faithful and confident people think, "This is our refuge," and they utter words there and go there – that too is "saraṇa" (refuge). Sara: in thinking. Sarati (he thinks), susarati (he remembers well) – this is the usage. Indeed, for words with few syllables, there is often multiplicity or alteration, such as "dve, duve" (two), "taṇhā, tasiṇā" (craving), "pamhaṃ, pakhuma" (eyelash). He recollects, he remembers. Beings remember by this, or it remembers itself, or it is merely remembering – this is "sati" (mindfulness/memory). Recollection, remembrance. He who remembers is mindful. He who remembers again and again is repeatedly mindful. Dvara: in covering/restraining. Saṃvaraṇaṃ (restraint) is protection. It opens. A door. This form is accomplished by means of the root 'ara' with the prefix 'dvi-sad'. Here are its etymologies: They open, they close, they protect by it, thus it is a door. Or, two panels move, go, proceed in it, thus it is a door. A house door, body doors, etc., and also a means (or way) are called a door. In Pāli, the word 'dvāra' is stated as "dvāraṃ" and "dvārā" in the neuter and feminine genders respectively. Thus, its two genders are stated as "the door is well-guarded" and "the doors". Gara, ghara: to sprinkle, to moisten. He sprinkles. He moistens. A house. Dhūra: to bend, to be crooked. Bending is crookedness. It bends. Tara: in floating, in crossing. He floats/crosses. A crossing. A ford. Crossed. Crossed over. Descended, etc. There, 'taraṇa' is called a boat. 'Tarati' means to float on the surface of the water. 'Taranti' means they cross or go over the river by means of it. Boat, raft, crossing, ship, crossing, going over, likewise; Water-vehicle – these are indeed names for a boat. Tara: in haste, agitation. Haste is instability. He hastens. Hastened. A horse. And here, the Pāli phrase "he quickly descended to the bean field" is an example. There, 'tarito' means 'turito' (hastily), being agitated. 'Avāsari' means 'approached' or 'sat down'. Jara: in disease. Here, 'disease' is intended to mean only the disease of old age, by way of usage. For indeed, 'in disease' is stated to restrict the word 'jara' to the disease of old age. Therefore, no other disease is called 'disease' by the word 'roga' here. He ages/decays. Old age/decay. Fever. Disease of old age. People afflicted by old age. However, where this (root) indicates the decline of life, in that usage, its forms are "jīrati" (he ages) and "jarā" (old age). Dara: in fear. He fears. A cave. "Dwelling in holes, dwelling in caves" is an example. There, 'darī' (cave) means 'darī' in the sense of a place to be feared. Dara: in respect and disrespect. He respects. He respects. He disrespects. Respect. Disrespect. And here, 'darati' means 'he shows respect' and 'he shows disrespect'. Just as the word 'āraka' indicates both far and near, so too this root 'dara' (is for) respect and disrespect. should be understood as 'roar'. The word 'dara' refers to bodily pain, mental anguish, and defilement-pain. For here, in: "Burning am I, like fire fed with ghee; As if with water, extinguish all pain," it refers to bodily pain and mental anguish. But in: "Free from pain, free from sorrow, free from dart, the Buddha, having known it himself, spoke," it refers to defilement-pain. For "free from pain" means having eliminated all defilements by the highest path, thus free from defilement-pain. 'Nara' means to lead. He leads. Man, woman. Here, 'nara' means man. For he leads, he guides, thus 'nara'. Just as a being, who is primarily and naturally superior by nature, sits and acts in a high place, thus is called 'purisa' (man), so too is he called 'nara' by virtue of leading. Even a son or brother stands in the position of leader for his mother and elder sisters, how much more so for others. 'Nārī' (woman) is by association with man, or she belongs to man, thus 'nārī'. Another explanation of the word 'nara' here: He is led by his own actions, thus 'nara', a being or a human. For it is said: "The world is led by action." Here, as an example of 'nara' in the sense of man: "men and also women." As an example in the sense of being or human: "This Buddha is such a supreme man. Men and gods rejoiced." Therefore, "nara means man, nara means being, nara means human," the meaning should be explained wherever appropriate. 'Hara' means to carry. Carrying, acting. He carries. He dwells in Sāvatthī. He dwelt. They dwelt. He will dwell. He will dwell heedfully. He transacts. He transacts together. Or he carries all. Money transaction, or money transaction. Miracle. Carrying joy and delight. Dwelling. Transaction. Bringing near. He brings his mind near. Dwelling in the Dispensation, dwelling, dwelling. To be dwelt, to dwell. Having dwelt. Others should also be connected. Here, 'pāṭihāriya' means in a concentrated mind. A wonder is that which, with defilements gone, by accomplished action, is subsequently to be brought forth or made manifest. Indeed, this word "paṭi" signifies the meaning of "afterwards," as in "when he had entered, another brahmin came afterwards," and so on. A dwelling is that in which one dwells by standing, sitting, and so on; thus a dwelling, an abode for monks. Or, dwelling is a dwelling, the act of dwelling. A term is also conduct, also designation, also speech, also intention. Therein, Whoever among humans lives by trade, thus, Vāseṭṭha, know, he is a merchant, not a brahmin. This is called the conduct-term. "Concept, convention, designation, term" – this is called the designation-term. "They speak and refer in such and such ways" – this is called the speech-term. "Eight noble terms, eight ignoble terms" – this is called the intention-term. Thus – In conduct and in speech, and in designation and intention; the word 'vohāra' is seen in these four meanings. 'Hara' in the sense of removal. Removal is expulsion. He removes fault. He expels. Expulsion. He avoids. Avoidance. Dust-removal. The Dhamma that removes all faults. It is a wonder because it removes the sectarians who are opponents of the Blessed One and his teaching. Here, due to differences in quantity and sound, the three word-forms "pāṭiheraṃ, pāṭihīraṃ, pāṭihāriyaṃ" exist. 'Hara' in the sense of taking. He takes what is not given. He will take. He will take, and so on. "He will take the rough hide and the bundle of firewood" – this is an example here. He brings, he takes away, he collects, he steals, he offers, he strikes, he fights, he gathers. A mind-delighting palace. Taking from another. Bringing, taking away, collecting, offering, striking, gathering. It is taken, it is brought. They are brought. Brought, to take, to bring, having taken, having brought. Others should also be connected. 'Dhara' in the sense of holding. Holding is existing. He holds. The Teacher's teaching endures. 'Dhara' in the sense of non-destruction. Nibbāna eternally endures. 'Khara' in the sense of destruction. It destroys. Destroy. ṇaṃ. They do not decay, they do not waste away, thus 'letters'. They do not decay, they do not perish, thus 'stars', say the ancients. In the sense of 'waking up' and 'destroying sleep', one 'wakes up'. Waking, the act of waking, wakefulness. Long is the night for one who is awake. Being awake.