English
Bhala, bhalla: to abuse, to harm, to take. It abuses. It harms. Kala: to count. It counts. A part, time. Here, a part means a sixteenth part and so on. Time means: "so much has passed" and so on, it is to be counted, to be reckoned, therefore it is time, like morning and so on. Kalla: to be silent. Silent. No sound. It is silent. Jala: to shine. It shines. Water, shining, blazing, burning. Who comes shining with glory? He stood shining with fame, like water, I heard it was Devadatta. The lamp of the True Dhamma blazed. Hula: to move. It moves. A plough. A plough is a share, for it moves the earth, breaking it, moving clods of soil, so it is called "halo," changing the 'u' to 'a'. Cala: to shake. It shakes. Shaken, unshaken. A great earthquake. Shaking, a shake. Jala: grain. It grows. Grain. Ṭala, ṭula: to delay. It delays. It delays. Thala: to stand. It stands. A dry land. A dry land is a place without water. This term is also used for renunciation and Nibbāna because they are similar. Just as in the world, a place not overwhelmed by a flood of water is called "dry land," so too renunciation and Nibbāna are called "dry land" because they cannot be overwhelmed by the flood of defilements. For it is said: "Having crossed over, having reached the other shore, the brahmin stands on dry land." Phāla: to split. It splits, it scratches, it breaks the earth, therefore it is a ploughshare. Nala: to tie. It ties. Bala: to breathe. Here, breathing means living and inhaling. It breathes. Strength, a child. Here, strength means: they live their lives by it, therefore it is strength, like physical strength, wealth strength, and so on. Or, strength means: they live a right livelihood by it, therefore it is strength, like the strength of faith and so on. In the Agama Commentary, it is said, "It does not waver in disbelief, therefore it is the power of faith," and so on. This should be understood as having been said to show the unshakeable nature of faith, etc., which are called "power" due to their firmness. Or, due to the excessive application of the meaning of the roots, the meaning of the powers of faith, etc., overcoming disbelief, etc., should be taken, as in "the weak overpower him." A fool (bāla) is one who breathes in and breathes out (balati), meaning he lives merely by breathing in and out, not by the excellent life of wisdom. Thus, in the Commentary, it is said, "They breathe (balanti), therefore they are fools (bālā); they live merely by breathing in and out, not by the life of wisdom." Indeed, the life of one who lives by wisdom is called excellent. Therefore, the Blessed One said, "They say the life of one who lives by wisdom is excellent." Pula in the sense of greatness. It swells. Vast. Kula in the sense of counting and kinship. It counts. Family, pig. Sala in the sense of going. It goes. Kila in the sense of joy and playing. The state of being joyful is joy, like skill. Playing is indeed play. It rejoices. Ila in the sense of trembling. It trembles. Elaṃ, elā. Here, "elaṃ" is called a fault. By what meaning? By the meaning of trembling. Here, "dosa" should be understood as a defect, not ill-will. "Without fault, with a white covering" is an example here. Moreover, "elaṃ" is called water. Thus, Venerable Sāriputta, explaining the meaning of this Pāli passage, "like a thorny water-lily, a water-born thing," said, "'elaṃ' is called water." "Elā" is called saliva, as in "elamūgo" (one whose mouth is full of saliva). Moreover, "elā" is called phlegm, as in "having heard the speech that does not drop phlegm, the wild beasts departed from the path." Here, "speech that does not drop phlegm" means speech free from the dropping of phlegm-drops. For the word "elā" meaning saliva or phlegm, another etymological origin should be sought. Indeed, words have many etymological origins. Or what need is there for another etymological origin? The trembling mentioned as "ila kampane" (ila in the sense of trembling) is itself the etymological origin of the word "elā" meaning saliva or phlegm, therefore People here tremble with disgust, they reach heart-agitation, thus the meaning of 'ela' should be understood. Indeed, words with the same root cause become designators of various meanings by way of worldly convention. For example? 'Hinoti' means 'goes', thus 'hetu' (cause). 'Sappati' means 'goes', thus 'sappo' (snake). 'Gacchati' means 'goes', thus 'go' (ox/cow). Similarly, words with different root causes become designators of the same meaning. For example? 'Rañcati' means 'delights', thus 'rājā' (king). 'Bhūmiṃ pāleti' means 'protects the earth', thus 'bhūmipālo' (earth-protector, king). 'Nare indati' means 'rules men', thus 'narindo' (ruler of men, king). This method should be understood everywhere. Ila, in going. Ilati. Hila, in making gestures. Helati. Sila, in gleaning. Silati. Tila, in anointing. Tilati. Sesame seed, oil, sesame plant. Cila, in clothing. Cilati. Vala, in sporting. Valati. Pila, in taking. Pilati. Mila, in anointing. Milati. Phula, in moving and spreading. Phulati. Forms of roots ending in 'L'. Roots ending in 'V'. Vā, in going and smelling. Vāti. Wind. Vī, in generating, pleasing, eating, consuming, and going. Generating is moving. Pleasing is delight. Eating is partaking of food. Consuming is eating cakes etc. Going is movement. Veti. Ve, in weaving threads. Vāyati. Weaver. Ve, in drying. Vāyati. Dhivu, Khivu, in showing. Dhevati. Khevati. Thivu, in shining. Thevati. Honey and liquorice shine. Jīva, in sustaining life. Jīvati. Life, living being, livelihood. "We have a livelihood, O god, and it is of such and such a kind." He makes a living. Piva, Miva, Tiva, Niva, in being stout. Pivati. Pivaro. Mivati. Tivati. Nivati. Here, 'pivaro' means a tortoise, or anyone with a stout body. Thus, it was said by former teachers: "Pivaro is in a tortoise, in the stout." Ava, in protecting. Avati. May the Buddha protect me. Bhava, in going. Savati. Kava, in describing. Kavati. Khivu, in intoxication. Khivati. Dhovu, in washing. Dhovati. Devudeva, in lamenting. Devati, ādevati, paridevati. Lamentation, lamentation, lamenting, lamenting, state of lamenting, state of lamenting. Sevu, Kevu, Khevu, Gevu, in swallowing. Vu, mevu, milevu in sprinkling. Sprinkles. Sprinkles. Sprinkles. Sprinkles. Sprinkles. Sprinkles. Sprinkles. Devu in leaping motion. Leaping motion is going by leaping all around. Leaps. Dhātu in pure motion. Runs, runs about. Runs towards, runs around. A runner. Civu in taking and restraining. Takes, restrains. Cevi in equality of intention. Intends equally. Verb forms ending in 'va'. Verbs ending in 'sa'. Sā in cooking. Cooks. Si in serving. Serves. Service, a server, served, auspicious, auspiciousness. A man serving the inferior declines, One serving equals never declines; One approaching the superior quickly rises, Therefore, one should associate with one's superior. Si in going and knowing. Goes, knows. Surpasses, knows well. To surpass, to know well. Having surpassed, having known well. A path. Sī in sleeping. Sleeping is lying down. Sleeps. Sleeps. Sleeping. Sleeping. Su in going. Goes. Goes forth. Gone forth. Gone. Here 'suta' means a messenger, "Indeed, seeing the messenger, joy finds me" and "Mātali, the messenger of the gods" - these are the usages there. Su in flowing. Flowing is streaming. Flows. An outflow. Sū in producing. Producing is generating. Produces, generates. A thread. Here, 'sutta' in the sense of 'produces' or 'generates' means a sutta, the Buddha's word in the Tipiṭaka, or any other sutta like the elephant-thread, etc. Sū in releasing life and embryos. Releases. Gives birth. Given birth. Su in urging. Urges. Se in decay. Decays. The substitution of 'sīya' for 'eka'. Se in cooking. Cooks. Se in going. Goes. A path. Hiṃsa in harming. Harms. A harmer, harming, harm. Issa in envying. Envies. The gods do not envy a man's effort. Envy, envying. Namassa in bowing in homage. Bowing in homage means bowing, reckoned as homage, this verb is transitive, not like the verb 'namu' which is both transitive and intransitive. Bows in homage. Ghusa in sound. Sounds, sounds. An echo, a loud sound, a voice sound. Cusa in drinking. Drinks. Pusa in nourishing. Nourishes. Nourishment. My nourishment in distress. Nourishment means growth. Musa in stealing. Stealing is theft, robbery. Musati. Hard to see, eye-destroying. A pestle. Pusa in bringing forth. Pusati. Vāsi, bhūsa in adornment. Vāsati. Bhūsati, vibhūsati. Bhūsana, vibhūsana. Usa in hurting. Usati. Isa in seeking. Esati. Isi. Here, however, those who seek virtues like morality are sages, noble ones like the Buddhas, and men who have gone forth into the ascetic's life. "Sage, ascetic, matted-haired, having matted hair, wearing matted hair"— these are synonyms for an ascetic. Kasa in scratching. Kasati, kassati. A farmer, the sky. Here, a farmer is one who does farming. Sky means the firmament. For it does not scratch, therefore it is sky. The meaning is that it cannot be scratched or drawn upon. These are its synonyms – Sky, atmosphere, cloud, space, firmament; Air, firmament, god, and space, the sun's path. And the path of stars, the path of constellations, and the path of the sun; Air, the path of wind, pathless, the path of wind. Kasa, sisa, jasa, jhasa, vasa, masa, disa, jusa, yusa in the sense of harming. Kasati. Sisati. Jasati. Jhasati. Vasati. Masati. A mosquito. Omasati, insulting speech. Disati. Jusati. Yūsati. There, "omasati" means to pierce. "Omasavāda" means speech that pierces others like a needle. "Masaka" means a mosquito. Bhassa in speaking. "Bhassa" is said to mean speaking, as in "dwelling, pasture, speech. Speaker," and so on. Bhassati. Spoken. "Bhaṭṭha" means spoken, meaning speech. Here, however – "Well-spoken, meaningful, are your verses, Great Sage; I am enlightened by your good speech, and you are my refuge." This is a Pāli example.